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Dancers Under Duress: the Forgotten Resistance of Fireflies Laure Guilbert

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Dancers Under Duress: the Forgotten Resistance of Fireflies Laure Guilbert Dancers Under Duress: The Forgotten Resistance of Fireflies Laure Guilbert “The dance of the fireflies, this moment of grace that resists the world of terror, is the most ephemeral, the most fragile thing that exists”. Georges Didi-Huberman, Survivance des lucioles (Paris: Les Editions de Minuit, 2009). The “Unknown Dancer” She was sent to Drancy, deported from there to Auschwitz, and In the past years, I have undertaken many archival trips in Europe was gassed upon her arrival. and to Australia, searching for traces of the life of the German- speaking dancers and choreographers who fled the Third Reich Apart from these tragic cases, which have been detailed by other and occupied Europe. During that time, it became clear to me that researchers, I made a discovery that left me speechless while read- much work also needs to be undertaken so that we might gain a ing The Informed Heart: Autonomy in a Mass Age by the psychologist deeper understanding of the tragedy: those dancers, choreogra- Bruno Bettelheim from Vienna. In his book, Bettelheim analyzes the phers and dance producers who were trapped in ghettos and de- resources he managed to mobilize for surviving his own internment ported to extermination camps. In this paper I outline several fields from 1938-1939 in the Dachau concentration camp near Munich, of reflection that have enabled me to begin tracing the plight of and Buchenwald, near Weimar. Bettelheim at one point describes those artists caught up in Nazi totalitarianism. an event that takes place in Auschwitz-Birkenau extermination camp. He sets the scene at the entrance to a gas chamber, and de- Certainly not all escaped the eye of the storm, not the least be- scribes a naked woman ordered to dance by an SS officer who had ing René Blum, director of the renowned Ballets Russes de Monte learned she was a dancer. Instead, as if dancing towards the man, Carlo, which he inherited upon the death of Serge Diaghilev. Like she surprises him, seizing his gun and shooting him to death, be- his brother Léon Blum, the former French Prime Minister of the fore being killed herself by other SS officers. Bettelheim concludes “Front Populaire”, René Blum refused to desert his country. He was his narrative considering that the dancer’s reaction had been that captured in Paris in December 1941 in the very first round-up of of an individual who had recovered her free will in the last seconds French notables organized by the French and German police. He of her life. This story had a profound effect upon me. was transferred to the Nazi transit camp of Compiègne-Royallieu and then to the French transit camps of Pithiviers and Drancy, lo- What stunned me? First of all, I could in no way conceive a priori cated near Paris. From Drancy, which was the main hub for Jews that any danced movement could be expressed by an enslaved rounded up in occupied France, René Blum was deported in Sep- body in such a place. A dancer dancing in this site, representing tember 1942 to Auschwitz, where he was tortured and murdered the ultimate attack on humanity, seemed to be both derisory and not long after his arrival. miraculous. But especially, this narrative appeared to come out of a deep oblivion and to float outside of any defined historiographical Then there is the tragic case of those who succeeded in escaping landscape. How can one contextualize the singularity of this ex- the Nazis more than once. The Latvian modern dancer, Tatjana plosion of violence in the middle of Hell? It is, on the one hand, a Barbakoff (born Cilly Edelberg) was one. She had a successful ca- desperate dance, condemned within the territorial and temporal reer in Germany as an independent solo performer in cabarets abnormality of an extermination camp. And at the same time, it is and theaters. Many painters and sculptors portrayed her in her a dance that represents an ultimate resistance, foiling both its Nazi exotic Chinese and Russian stage costumes. She began her es- oppressors and the Auschwitz system. cape with her costume trunk under the pretext of a tour, arriving in Paris in 1933 with her companion, Gert H. Wollheim, painter of For Bettelheim this tragedy serves as a metaphor for his own reflec- the Düsseldorf avant-garde. In May 1940, when the “enemy aliens” tion on survival, rather than being the subject of a detailed histori- law (instigated after the German invasion in France by the Daladier cal analysis of an event which happened in this specific place (Bet- government) was applied to foreign women, Tatjana Barbakoff had telheim gives no reference for his sources of this story). It would to spend several weeks in the Gurs internment camp in the Pyré- undeniably need to be crossed-referenced with other sources in nées. She was released after the Armistice of June 1940 and was order to understand the way this story has circulated in both oral able to hide during part of the war with her companion the help of transmission and written testimonies. But this first reading opened a peasant woman near Lourdes in the so-called “Free Zone” gov- my own need to research this astonishing story and to look more erned by the Vichy Regime. But when she went to Nizza, looking for deeply at dance in the camps. As particular as this episode first a safer place, she was captured in January 1944 by the Gestapo. appears, it has rich significance and meaning in its general over- SEPTEMBER 2019 | ISSUE No. 36 | DANCE TODAY | 11 view. The voice of the SS officer who gave the order to dance and through body movement imposed on deportees, whether profes- the ensuing “contra-dance” by the condemned woman are symbols sional dancers or not. Depending on the functions assigned to and expressions of two opposite worlds, each one carrying its own each camp, these took, among others, the form of orders given to cultural systems of belonging: the world of the SS executioners and one or more inmates to dance during a “Nazi action” in front of a the world of the Jewish victims. pit, or a gas chamber or also on the occasion of a visiting dignitary. Many extermination camps had their orchestra of inmates who In this sense, the “archive of the body” at the heart of Bettelheim’s were also, among others, forced to perform as their companions description needs to be rescued from oblivion and re-connected to were being marched to their deaths. Singers were also required to a global socio-political history of bodies under duress in the 20th perform. But, with the exception of the Westerbork transit camp century, a history that encompasses dancing bodies. Also, it is a located in the north of the Netherlands (which had an official caba- history that chooses as its new center the naming of the forgotten ret troupe with dancers), it seems as if the forced dance practices victims and gives them back their rightful voice and place. It is not have been more dependent on arbitrary decisions of the SS offi- a matter of building a memorial, but of approaching the modes of cers. However, through these persecutions meted out on the Jew- writing about contemporary history with a critical outlook. The Is- ish body (and also on the Roma body), the SS elite were proclaim- raeli historian Kobi Kabalek also uses this approach, which takes a ing their supposed superiority – their status as Kulturschaffender detour to unexplored margins of history and of historiography. As a (creators of culture) - whose self-appointed role was to create a specialist in the history of memory, he tells us: “Peripheral perspec- “New Man” and to save the world from the “impurity” of the “sub- tives can introduce unusual ways of seeing our relationship with human”. During these specific moments, the body of those who the past and of raising questions about the forms and functions danced became the place of destruction of the so-considered Jew- of centers.” With this perspective in mind, five fields of reflection ish Gegenvolk (“sub-human people”). Their bodies became the tar- emerge for future in-depth exploration. get and the place where the hatred of the persecutors inscribed itself. 1) The SS Worldview The cross referencing of several testimonies of Auschwitz survivors Although practiced in the secret confines of the Reich, these as- and “Sonderkommando” survivors, as well as of SS officials of that saults on the “impure” body can be mapped against the larger and camp, attest indeed to the tragedy described by Bettelheim. It took older geography of anti-Semitic attacks. This would include the tra- place on 23 October 1943, in the so-called “Sauna” (changing room dition of caricatures deriding the Jewish body, as well as the emer- of the “showers”) of the Auschwitz-Birkenau Crematorium II, just gence of nationalist conceptions of art developed from the 19th after the arrival of a transport. The woman in question was Fran- century. Although not deterministic, this historical process found ciszka Mannova, who had been a talented and famous dancer on its most extreme form in the Nazi industrial production system the Warsaw stage during the interwar years. The SS man was Ser- based on the racial Aryan utopia, initiated by the political leaders geant Josef Schillinger, at his post in Auschwitz from October 1942. of the Third Reich and conceived as a radical eugenic project of He was renowned for his cruelty, underlined during the Eichmann reshaping a whole population by the means of ideology and tech- trial in 1961.
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