On the 2nd January 2017 I flew to Krakow to begin a two week journey exploring the Jewish narrative in Poland for a project titled In Search of Amnesia. For this first trip I focussed upon the south and east of the country – the former Galicia area and further north to Bialowieza Forest, the Bialystok area and Treblinka. Below is the journal I kept as I travelled around the country.
© Barry Falk 2017
During and after the Second World War there were many narratives that overlapped, intertwined and became entangled: collective trauma, displacement, atrocity and immense loss spread across many European and Soviet Occupied countries and communities. As well as the Polish Jewish narrative there are the Hungarian, Romanian, Ukrainian, Lithuanian and Estonian Jewish narratives, to name but a few. The concentration camps and work camps were a diverse mixing ground of different nationalities and languages, as well as diseases, as Jews from across Europe were brought in like cattle. There are the non-Jewish narratives: the history of Poland is one of being squeezed between two massive occupying forces, the Germans to the West and the Russians to the East, subject to cruelty from both sides, both powers intent on occupying this politically hot country. There is the political narrative: there were preludes to this far right thinking before the Nazis rise to power and many countries referred to the ‘Jewish problem’ within their midst; the 1930′s were characterised by a war of ideologies, from the ultra-nationalist & fascist movements across Europe to the revolutionary zeal of Communist Russia. This went hand in glove with the narrative of propaganda: the spread of mendacity by the German state was intent on empire building and required a political target. There is the intended narrative: the killing spree would have extended into Russia and beyond if the Nazis had been successful; there would have ensued mass starvation as resources were harvested and diverted to serve the invading German army. And then there is the anti-narrative: the atrocities of the Holocaust demonstrate that history does not necessarily have a progressive trajectory and that civilisations can be torn to shreds.
Tuesday 3rd January 2017: Oswiecim
A thick blanket of snow covers the ground outside. I am in Hotel Kamienic and the room stinks of stale cigarettes. There is one lukewarm radiator and two single beds. The electrics look distinctly dodgy. The shower takes a good two minutes to reach a bearable temperature and does not get hot. Downstairs, in reception, are three dogs, one of which has such laboured breathing that I imagine it going into cardiac arrest. A very decorated Xmas tree dominates the entrance hall but what hits me as I enter the hotel is the smell of dogs and cigarettes!
I arrived yesterday at 3pm. By 3.30 it was already getting dark and thick snow was falling. I was handed a room key at check in but the proprietor immediately followed me into the room and redirected me to a warmer room, one where the balcony doors close properly. I walked into town to ascertain distances, to get a lay of the land which is fast becoming buried by snow. It is dark and slippery under foot and my orientation and sense of the town layout is sketchy as the driving snow keeps my head down and lights from cars blind me. I retire to my room, thinking to have an early night, reckoning it to be about 9pm but it is only 6.30 – time seems to have stalled. I sleep fitfully, jerked awake by fleeting thoughts and images: what am I doing here, seeking memories, planning to visit sights of atrocity and trauma. I keep thinking about the walk into the town centre – I had layers of warm clothing and shoes but the Jews that were kept in the camps or marched between camps had just the barest of clothes; some had no shoes! How did the survivors survive? Why did they not just give up – succumb to the impossible conditions? Am I here to re-experience their trauma? This now seems like a ridiculous thought.
Day 1: Birkenau and Auschwitz
Auschwitz museum (former camp) lies a stone’s throw away from the hotel, directly across the River Sola, but there are no handy bridges unless I walk up to the busy A4, the Krakow Road. My first destination though is the station. I want to see where (I can imagine) the Jews would have been brought in before the final march to the Auschwitz camp, to get a sense of transit. The car registers minus 2 as I drive to the station. I climb the footbridge that spans the multiple lines of train tracks. On the far side are six rows of box-carts shunted together, like a fitting memorial. Snow is falling as fat flakes and there is a sense of eery quiet.
From the station to Birkenau is only a few minutes by car. Though the entranceway is overly familiar, as iconic as the ‘Arbeit Macht Frei’ entrance sign to the Auschwitz camp, Birkenau it is still a forboding place to approach: the gateway to Hell! Birkenau is also familiar because I came here six or seven years ago, in the summer with family. Now, as I enter, it is desolate and gripped in the depths of winter. I enter a barrack devoid of all items yet heavy with loss. Outside I photograph steps leading down into a snow covered pool – a pool of white, a pool of nothingness. I photograph the three brick stacks: iconic and highly symbolic. I cross over a ditch and walk through a field, through thick snow, to the outlines of barracks. I photograph a magnificently desolate tree, completely stripped bare – the perfect symbol of barrenness. I approach a copse of silver birch and startle three deer.
I am avoiding entering the camp, of coming at it too directly. I am more interested in the clues, or ways that the surrounding landscape can be framed to reveal the past. I photograph a thicket of tangled woods that are sketched with icy outlines. I circumnavigate the trauma, literally the other side of the fence, and photograph a pile of logs like are reminiscent of a pile of torsos!
At Auschwitz Museum I have an appointment with Woljciech Ploza, Head of Archives. He asks me how he can help and I tell him I want to photograph the archives and restoration department and preservation department and conservation labs and anything else that is behind the scenes. He politely tells me that security is very high and photography is not possible. However, he is happy to show me some of the archives and takes me to a small air-conditioned room, more a vault than a study space. This, he tells me, is one of the original rooms of the camp; they have to “make do” with what they have. The room is now kept at a precise temperature to help preserve the documents. He retrieves several box files and shows me the original documents inside. He gets out a fat accounting book with page after page of death certificates: each one is false! Wojchiech tells me that every prisoner at Auschwitz had an identity card and when they died every prisoner was issued a death certificate – however, the reason for death was fabricated, the cause of death falsified (for instance smallpox or myocardia) and the place of death never mentions concentration camp. I ask why the Nazis kept such fastidious records, what purpose did this bureaucracy serve? Wojchiech explains that Jews were assigned with this task, to fabricate lies, in order for the Nazi Germans to propagate the myth that, to an outside observer, the Auschwitz camp was a model of good prisoner care – a place of sanitary and hygienic medical practice. He adds: “it’s in the German nature; everything was recorded.” I query whether such records exist for Treblinka or Sobibor and he says they didn’t as these, along with Belzec, were the death camps and the Nazis were too busy putting the Jews to death to bother with paperwork! The mad mechanism of genocide was too far gone by this point. However, the transportation on the cattle carts would have been catalogued. (Again to what purposes?). Auschwitz, he tells me, only keeps records and preservation material related to this camp. I wonder about the archaeological dig going on at Treblinka and wonder what happens to all of the objects being dug up here.
Wojciech tells me that Auschwitz had many sub-camps – camps where prisoners were put to work in mines: working camps. The Jews that were kept alive were kept very busy. Of the total number of Jewish people that were brought to Auschwitz only ten per cent were sent to the concentration camp, the rest were marched off to their death at Birkenau. The first Jewish males sent to Auschwitz arrived on the 14th June 1940; the first Jewish woman arrived on the 26th March 1942. By October 1944 202499 men and 120000 women had been incarcerated here: these were the final numbers tattooed into the prisoners arms (another example of the insanely cruel Nazi bureaucracy!).
After my visit to the archive I wander around a derelict factory across the road. I find defunct brick kilns, which seems a strangely apt epitaph to the day. I photograph the bare and blackened interior – contrasted against the brilliant white snow outside.
Day 2 – Journey from Oswiecim to Przemysl via Lancut.
Today a Hasidic Jew from Stamford Hill tells me that a Jew never gets lost – he always finds his way home! But first there is the long drive from Oswiecim to Lancut. The snow is piled up at the sides of the road and where the road borders a field it is being blown across in a thick mist. The car informs me that there may be black ice. However, the roads are relatively free of ice and heavy with traffic. When I reach Rzeszow I expect to take a straight-forward ring-road around the city and then the A4 to Lancut, but after multiple turnings, none of which mention Lancut, I am disorientated and regretting not adding the sat nav onto the car expense. I take a slip road heading back towards Krakow and try the ring-road again, to find to my delight a turning to Lancut. The crude map I have suggests that the synagogue is north of town, however after driving right through Lancut I see no signs nor indications of a synagogue. I head back into centrum and park outside the post office; here a passer-by gives me clear directions: “turn right then left then it’s on the right, you can’t miss it, it’s the big yellow building.” And it is very easy to spot as a small group of Hasidic Jews are dancing outside it. It is a strange sight to behold: Hasidic Jews dancing as if it were the old days! I enquire about the synagogue and one of them informs me, in perfect English, that it is closed today and that I will need to contact a local key-holder. He notes that I have a London accent and asks me where I am from. He then tells me that they are a minion of visiting Jews from Hackney and tat they are visiting the place where their grandparents came from. We trade personal details: my family came from near to Bialystok and I tell him I am tracing the Jewish narrative in Poland. He tells me that all of the group would have had grandparents living in the Lancut area, some of whom had been murdered and others somehow escaped. He gives me the number to contact for the synagogue – and then, almost as an afterthought, asks me whether I’d like to join them: they are going to the nearby cemetery with the local rabbi – I can take photos! Suddenly I am in a minibus with a minion of Hasidic Jews from Hackney heading to the local Jewish cemetery. I have no idea where or how far the cemetery is and ask if they can give me a lift back into town afterwards but a rumbustious looking chap turns around and says: “A Jew can never get lost – he always returns home!”
At the cemetery there are no graves. It had been destroyed by the Nazi Germans. However, there are two small chapels, and we all bundle into one. I am told to photograph the local rabbi and he is pointed out to me: “but do it subtly,” says a sharp-looking chap, “and do not photograph me!” I weave my way around the group, who are busy writing on pieces of paper and placing them in a central trough, already full with paper. The sharp guy tells me that they are the names and addresses of lost family – to be prayed for and remembered. “Have you photographed the rabbi?” he asks again, “he is that person there, and that is his son, but don’t photograph me!” I change lenses and shoot close-ups. I forget who is who (Who I am supposed to photograph and who not). After the prayers I ask if I can photograph them outside but am told: “no, just photograph us praying.” And then they are off and I am left in the empty chapel, the graveyard that has no headstones outside. I continue to shoot, camera now mounted on tripod. The Jews had come and gone like a force of nature and vI had been caught up in their frenzy.
Afterwards I muse over the words of the rumbustious Jew: does coming here mean, for me, a return to a home-land? Is Poland my familial home, my mother-land (or father-land), the place of ancestral roots? The London Jews quizzed me: what was my family name, what was my Hebrew name, what synagogue had I belonged to as a child, was I observant? I felt deeply connected to them yet fraudulent in my assimilated role.
In Przemysl I check into the Albatross Hotel – an ugly municipal building sited on a busy road besides industrial estates. However, it is clean and comfortable. I ask for a map and am given a map and a guide book. There is plenty of history here: a large number of First World War battlements and fortified ruins, but no mention of the Jews. Twenty thousand Jews lived in Przemysl in 1939; Przemysl is located in the heartland of former Galicia – the land of shtetls. When the town fell to the Germans in June 1941 a vigorous Judenrein Pogrom was initiated and as far as I can source there is no Jewish community here now.
Day 3 - The Old and the New Jewish Cemeteries
Before embarking on this trip I hoped to capture the iconic snow landscape (perhaps mixing Southern Poland with Siberia). Be careful what you wish for: the snow continues to fall in abundance. As I set out on the road from Przemysl to Sanok, to see the replica wooden synagogue, the road is more ice than tarmac. Twenty two kilometres out I suddenly see sense as I skid along the road like I am on a luge attempting to navigate hairpin bends. Suddenly the wooden synagogue does not seem so important. I head back to Przemysl.
The town has two Jewish cemeteries, a new one and an old one. The new cemetery is easy to find and as I pull into the car park I pass a white hearse with the name Hades on the side. The hearse belongs to the funeral parlour across the road with the large Hades sign above it. Hades: God of the Underworld, ruler of the dead! I enter the Catholic Cemetery, which is well tended and bright with artificial lights and plastic flowers. The New Jewish Cemetery is adjacent. By comparison it is noticeably more drab, as if the lights have been turned off. And it is old, very old; gravestones still intact but covered in saplings and twisted roots. There is a small well tended area as I enter but as I make my way deeper into the cemetery it becomes almost primeval. Scenes of Mistah Kurtz deep in the jungle come to mind, except that this is extreme cold not sweltering heat. Gravestones stand at odd angles and are massed together to form ominous groupings. And snow blankets it all and keeps falling – bloated flakes shrouding the uneven ground. There seems to be no discernible order to the cemetery; tombstones seem to grow out of the ground like big bones.
The Stary Cmentarz Zydowski, the old Jewish Cemetery, is much less – literally just one arch and an empty wasteland of twisted undergrowth, bushes and saplings. I explore the space but find no gravestones, no indication that a cemetery once existed here. Are bodies still buried beneath the ground? A large rookery takes to the air, raucous and haphazard, adding a murderous black motion to the white sky.
Today has been a strange day. It registered minus 6 and is predicted to go as low as minus 17. But it wasn’t the cold it was the absence of Jewish life here that struck me. Today I saw plenty of nuns but no hasidic Jews.
Day 4 – Przemysl to Sobibor via Bilgoraj
Minus 15 tipping to minus 16. One step outside and my feet are blocks of ice. But the roads out of Przemysl are surprisingly clear of ice and no snow is falling; it is a clear blue sky. I stop at a small gas station for an expresso and the attendant tells me that the ‘bad weather’ is coming from Ukraine – as though they are sending bad vibes (or toxic waste!). The coffee tastes good.
I arrive at Bilgoraj an hour early; I have a meeting booked at 11 with Kinga. I am at the Bilgoraj Virtual Shtetl: a replica shtetl with a replica wooden synagogue, in what appears to be a scrap of wasteland between Centrum and the ring road. It is a small plot, a building site, but the synagogue looks magnificent. Kinga arrives and tells me that her father has cancer, which they only discovered on the 20th December, barely two weeks ago, and that the doctors have only given him three weeks to live. He is only fifty seven, five years older than me. It seems an apt, if very sad, way to start our meeting. She leads me to the synagogue and tells me that the surrounding wooden houses, all beautifully constructed out of pine, have upper floor apartments which are rented accommodation to help pay for the building work. Eventually the spaces below will become shops or museum display rooms which will form the sides of the market–place. It is, very much, a work in progress. Funding has dried up and they are waiting to hear from the European Fund. I ask whether Jewish organisations have helped to fund the project but she shakes her head: “they are not interested.” She adds that maybe it’s because it’s a replica synagogue, a museum, not a functioning synagogue. It will draw the tourists not the devout. “But it will be very beautiful,” she adds, “and it will be decorated in the Jewish Baroque style”. I notice that the designs for the interior look oriental and she informs me that the original decorations were influenced by Turkish design. “The synagogue,” she tells me, ”is a replica of the Great Wooden Synagogue in Wolpa. There once were 241 wooden synagogues; the Germans burnt down every single one.” We talk about the turgid history of Poland: “Stalin once said that Poland is like the tumour on the ass of Europe! In 1939,” she adds, “the Russians pushed the Germans out of the area but not for long. They warned the Jews that a holocaust was coming and offered for them to come with them to Russia. Five hundred families went to Russia and they survived; those that stayed were sent to Belzec and all died.”
Day 5 – Sobibor Death Camp
I have avoided Belzec and headed up to Sobibor – it is not my intention to dwell on the atrocity sites but they are hard to ignore and draw me in with macabre fascination. The car registers minus 20as I pull out of the hotel forecourt. I am staying a plush spa hotel just outside of Wlodawa, not so far from the Sobibor Death Camp. I can see it is going to be a very bright day, the sort of brightness you only see in winter when it’s snowed and the sun is low. Before making my way to the camp I stop to photograph an eery clump of stunted trees, strangely denuded of branches as if recently harvested (for Xmas?). It is an apocalyptic vision, reminiscent of Paul Nash’s war-torn landscapes. I wade through thick snow but the sun is rising too quickly and dappling the area with light that ruins the deadpan documentary style I am seeking.
The road to Sobibor is very icy. The death camp is another 10km away on side roads, sheer ice with pot holes. I recognise the Sobibor station before I see the entrance to the camp. What constitutes a museum is a monolithic block and strange alien dome and a number of information boards. It is difficult to make sense of, especially as the snow is piled so thick that walking around the memorials is impossible. But standing on the platform, besides the old Sobibor station sign, which would have been the one seen by incoming Jews, I piece together the ending game: from this very stop, this very point on the platform, the Jews would have disembarked and been marched the short distance to the camp, where they would have been disrobed, stripped, shorn and then disintegrated. It isn’t just the cold that is sending shivers through my body as I take in the magnitude of the atrocity. I am aware that the departing Germans, rousted by the Red Guard, destroyed as much ‘evidence’ of the camp as they could, erasing everything except for the archaeological, but still I feel disappointed by the absence, as though what has been preserved here is neglect rather than memory.
Day 6 – Wlodawa to Bialowieza Forest
’Forest fascination is associated with Germany’s treasury of sagas and fairy tales, where robbers hide out in the woods, bad wolves devour grandmothers and little girls, and children lose their way in the thickets and stumble into the hands of witches. Mythical glorification of trees first reached its zenith in the songs, prose and paintings of the Romantic Period. The Nazis were likewise obsessed with the concept of the forest. Hermann Goring: “We have become used to seeing the German nation as eternal. There is no better symbol for us than the forest, which has and always will be eternal.” ‘
Today I enter the forest. It is a winter wonderland, a scene out of Narnia: cakes of snow hang heavy off of the pine trees like sugar icing. It is easy to be seduced by the sheer beauty of it all but I know it is deadly dangerous. Forests were escape routes in the highly unlikely event of escaping from camps. Though there were no forests built near here this is the best example of an extensive and ancient forest, the largest and oldest in Europe, bordering Poland and Belarus. And of course the Nazis would have stayed her, perhaps dined on boar and bison. There are still European bison and wolves and lynx here, but no partisans! The forest straddles the border of Poland and Belarus; escapees that made it into the forest around Sobibor or Belzec, or were escaping from the Bialystok area, did not usually fare well. Brigands roamed the woods, like the robbers of old, taking advantage of lost Jews; partisans were not always inclined to take them in; local villagers would sooner turn them in than offer them haven; and German guards and recruited local militia would hunt them down. And survival without rations was impossible, even in the summer. The only sustainable source of food for escapees hiding out was what they could raid from local villages. So, hiding deep in the woods was a logistical nightmare for the Jews. And the Nazis were very good at hunting them down.
Tomorrow I will see how deep I can get into the forest.
Day 7 – The Forest
The Bialowieza Forest is an interlinking network of paths and raised wooden walkways. The designated National Park is closed today so I explore what I can of the rest of the forest, which is extensive. However, getting around the forest proves much more difficult as even the main roads are sheets of ice; the side roads are piled with snow, making navigating them precarious in my Renault Megane. Likewise, walking off piste seems like a reckless thing to do as there is no clear indication of whether there is terra firma or bog beneath the snow. But it is stunningly beautiful – beautiful yet implicitly dangerous. I see a deer and then a fox and think I identify lynx prints. There is a lot of dead wood in the forest: felled trees and collapsed branches. I read that half of the forest is dead and that this feeds the biodiversity, from fungi to arthropods – a cycle of life and death and then life again. It is too easy to think of it as a winter wonderland; in reality it is a pitiless place where predators hunt prey. It is certainly not a place to be out in the dead of winter, especially without proper boots and clothing. A fleeing prisoner would, I hazard, die of exposure long before any chasing guards got to them.
I photograph the dense foliage and intricate latticework, the frozen streams and iced swampland. I am seeking a disquieting sense of landscape: a place that evokes fear as well as awe. And as I shoot I realise that this is not a place to escape into but a place to flee from, back to the safety of home if there were a home to go to!
Day 8 – Bialowieza Hunting Lodge
I am staying in a former hunting lodge. There are stuffed trophy heads mounted on the walls – deer, badgers and, of course, bison. Also on the walls, in ornate frames, are sepia faded photos of hunters. It’s strange what we choose to remember and what to forget. The dinner menu is not for the fainthearted: bison tartare, venison in blood red wine, bison cheeks and duck breasts. It is the food of conquerors – the victor’s meal! Russian Tsars would come to this town to stay at the winter palaces. Only the Polish aristocracy and visiting Tsars were allowed to hunt big game. With it’s isolated position and mythic status it would also have been perfect for visiting Waffen SS like Heinrich Himmler, perhaps entertaining his pal Hermann Goring with plates of venison and veal as they talk about the ‘eternal nation.’
Day 9 – Bialowieza to Lochow via Orla and Tykocin
Orla is a tiny hamlet not far from Bialowieza, barely a dozen streets but nestled in its midst is a marvellous stone synagogue. It is, unfortunately, inaccessible but presents a grand facade. The sun is shining on its east flank but the face is in shade; it photographs very nicely. An old Polish man introduces himself to me, speaking mostly Polish but with enough English words peppered in for me to understand most of what he says: the ‘director’ can let me in but he is out right now clearing snow and won’t be until 1pm – too late unfortunately. He tells me that inside are many great frescos. He also tells me that his name is Eugene, Eugene Jolie, and that Angelina Jolie is reklated to him by his great great great grandfather. We shake hands and he wishes me “good day and good photos.”
Tykocin Synagogue, by contrast, is a public museum with easy access. The interior is completely intact. It’s central Bimah has four ornate columns forming a square with a raised floor. The Ark is set into the side wall with wooden steps leading up to it. When active the Torah would have been carried from the ark to the Bimah and the prayers read from this raised podium. The man on the ticket desk gives me an audio tape which is strangely patronising – describing the Jewish community as an ancient tribe that liked to build their synagogues near running water! There is no hint that this was a very recent population or description of the brutal tragedy that robbed them of their tradition and lives. An attendant tells me that the last Jew was shot in the nearby forest but that the last service was in 1974. An adjacent corridor houses a small museum gallery, with ‘trinkets’ placed in glass cabinets, like ancient relics: the Menorah candlestick, a Tallis shawl, some prayer books – history neatly consigned to museum status, stripping it of its currency. This synagogue, I realise, is not just a jewel but a painful reminder of what has been lost.
Day 10 – Treblinka
It continues to snow – thick powdery snow. But it’s really warmed up; only minus 1 now. Treblinka is about forty minutes drive from the hotel, via a number of drab towns. The town of Treblinka itself is just a loose hamlet, no centre, no shops – however a wonderful sideways leaning hay-barn catches my eye. Treblinka Museum is very well laid out and sign-posted, unlike Sobibor. It is not as massive a plot as Birkenau and seems to merge into the forest around it. There is no imprint of the camp left, the Germans very effectively erased what they had made the Jews build, but there is an eery memorial site composed of a monolith and a vast number of jagged stones, symbolic gravestones, like a vast memorial graveyard. The names engraved on the stones are names of places not individual people. And dominating this field of memory is a massive tree, leaning to one side as if weighed down by history. It is strange to realise that this tree, unlike much of the newly planted plantation around, has stood and withstood the time of the camp.
I wander off path, into the surrounding forest. It is a mixture of old birch and new pine plantations, and fields of Xmas trees ready for harvest. As I set up my tripod the legs become tangled in wiry roots and branches and as I disentangle them I am left holding the fine tangle which now looks very much like old hair! I pause, overwhelmed by an emotion that feels distinct and precise, then carefully place it beneath a dense spruce, a nest of intense memory. Jews, no doubt, would have been shot indiscriminately here, in these woods, yards away from the gas chambers and the temporary barracks set up to strip them of all of their possessions, including gold teeth and hair.
I am exhausted. Researching these places from afar is very different than physically visiting – as if the sites themselves retain the trauma. I learn things in different ways; it is a way of seeing through emotion. In the forest, as the snow falls, thick and slow, like flakes of incinerated skin, I am overwhelmed by sadness – not really trauma but definitely grief. It is not really memory either as I do not have a direct link to anyone who was in this camp, but it is the realisation that here all of the terrible accounts I have read about actually took place. This is Treblinka!
Day 12 – Fake Camp
Today I follow Aleksandra’s directions to Heltmana 22, the former residence of Amon Goth, camp commandant of Plaszow Concentration Camp. The camp no longer exists but a replica camp, built by Steven Spielberg’s production team for his film Schindler’s List, is still in the Liban Quarry nearby. I wonder, though, whether this is an urban myth. Amon Goth’s house is now empty and in the process of being renovated; it is a patchwork of colours. A sign clearly states ‘No Trespassers’ ~ there is no Heritage Sight sign! Lower down the street, at 11 Heltmana Street, at the corner of what is now a park but once would have led into the camp, is a much more atmospheric house with backdrop of tangled trees – so I photograph this building too.
My entry into Plaszow Memorial Park leads me up a hill with a desolate tree and flat tombstones: what’s left of the Jewish cemetery. The view over Krakow is eerily bleak: chimney stacks in the distance feed dark grey smoke into the deadened sky. I wander through the park trying to track down the elusive film set. I am drawn to ruined buildings on a hill and see the characteristic stooped fence poles so favoured by the Germans. And then I see the quarry, like the pit of hell opening up before me. I am stood at the lip of one side peering over the edge; at the far side I can see a rusting structure, what looks like derelict industrial machinery.
A small road leads down the hill and I find worn paths through brambles and wire bushes that leads to the replica camp. The fake turrets do not look fake, they seem genuine: suitably corroded and complicated. For a moment I doubt that this is a replica. The quarry floor is full of saplings and old posts with coils of wire. It is an eery place; the vertiginous quarry walls framing trees and boulders. It is as if the fake has become the real – the re-imagined replacing the erased. Unlike the preserved synagogue in Tykocin this is off any tourist map; it is the hang-out of urbexers – beguilingly authentic as leftover debris yet a fake construct in a place of real trauma. Even though this was not the actual sight, nor remains, of the Plaszow concentration Camp it was a place of forced labour where the captive Jews were put to work quarrying out stone. It is a pitiless place: the perfect trap with only one access point.
On the 30th June 2017 I flew to Krakow and then took the train to Lublin to join the Lubliner’s Reunion – an event organised by the Grodzka Gate Theatre. The theatre company moved into the building that spans the Brama Grodzka (Jew Gate) and became intrigued by the history of this gate and the surrounding area: once the vibrant Jewish Quarter before being ghettoised and then liquidated by the Germans. The theatre company is also an educational group and hold an extensive and growing archive on the Jewish history of the area. The Lubliner Reunion in July 2017 gathered together about 200 Jewish people seeking their own personal genealogy; it also presented theatre, film, klezmer music, tours and discussion groups. Below is the journal I kept during the week I was there.