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Repossessing the Past? Property, Memory and Austrian Jewish Narrative Histories

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Repossessing the Past? Property, Memory and Austrian Jewish Narrative Histories Repossessing the Past? Property, Memory and Austrian Jewish Narrative Histories LISA SILVERMAN* Yale University In his memoir Last Waltz in Vienna (1981), Austrian e´migre´ George Clare describes his family’s apartments and furnishings almost as lovingly as he does his parents and relatives. In explaining his emotional attachment to the Viennese interiors of his youth, Clare notes that his urge to visit his grandmother’s apartment the day after the Anschluss ‘shows not only that the old lady meant quite a lot to me, but also that I saw in her and her surroundings a permanence more firmly established than that of our own home’.1 In describing the furnishings, Clare artfully elaborates upon them down to the last detail, including their ‘white wood with carved scrolls, flowers and bows’ and the ‘inlaid wood and ormolu-decorated drawers and corners, as well as a big reproduction of a side-board for the dining room’ and ‘a soft blue curtain with embroidered gold leaves’.2 After the Anschluss, Clare’s parents made considerable efforts to ship their household items to a warehouse in Paris. The couple found refuge in a small village in the south of France, while Clare secured a place in England. Though in immediate danger, his parents focused their energy on ensuring the ability of their son to reclaim the family furniture. In fitful, anguished letters, Clare’s mother pleaded with him to remember the warehouse number. In a poignantly recounted scene, Clare describes a note hastily scribbled by his father and thrown from the train as he was being deported, so desperately anxious was he to enable his son to retrieve the furnishings. The last written words Clare possesses from his father are: ‘I beg you to pay the depot rental of fr. 215 per month [. .]. If possible I want to save everything for my son’.3 * In writing this article I am deeply grateful for the support of Ravit Reichman, whose ideas on the importance of property and law to literary analysis provided much inspiration, and Elana Shapira, whose insight benefited me enormously. 1 George Clare, Last Waltz in Vienna. The Rise and Destruction of a Family 1842–1942 (New York, 1989), p. 186. The text first appeared in German as Das waren die Klaars (Berlin: Ullstein, 1980). The English-language version followed a year later (London: Macmillan, 1981) and in 2001 the German text was reissued under the title Letzter Walzer in Wien (Vienna: Mandelbaum, 2001). 2 Clare, Last Waltz,p.108. 3 Ibid., p. 247. lisa silverman 139 Clare’s parents perished in Auschwitz, and he never recovered his family’s household items. While the real tragedy is the murder of his parents, Clare’s memoir also illuminates the deeper emotional significance of property to memory. Yet, the property lost to Jewish Nazi victims and their heirs as a result of Aryanizations (the taking over of Jewish property by ‘Aryans’) is seldom a central topic in either literary or historical explorations of this theme. Indeed, issues of the confiscation of real estate and material household items are not usually discussed in the context of post-war literature, but rather are left to historical investigations, which tend to frame the loss largely in terms of monetary value, without consideration of property’s important theoretical components. This article will argue that a discussion of both the theoretical and historical implications of property, along with its confiscation and restitution, will contribute to a deeper understanding of the construction of Jewish identity in Austria both before and after World War II. Through literary sources and historical evidence, it will explore the function of property over time in sparking both individual and collective memory, and show how memory on both levels influenced the construction of Jewish identity in Austria before and after the war. Difficulties in recovering formerly owned property often paralleled the problems involved in ‘recovering’ identity for Jews who returned to Austria and for those who remained in exile. Examination of texts by George Clare, Jean Ame´ry, Friedrich Torberg, Karl Farkas, and Wolfgang Georg Fischer will demonstrate how Austrian Jewish narratives reflect this complicated matrix of past ownership and recovered identity. I Studies of the Holocaust often focus on the details of the processes leading to the killings, for the loss of property is of minor importance when compared to the murder and exile of millions. However, the elimination of Jews from society was integrally linked with the confiscation of their property. In fact, historians posit that Aryanization was one of the first steps, along with the Nuremberg Laws, in isolating and separating Jews from the community in order to facilitate their eventual elimination from society.4 Whether carried out as a result of Nazi directives or on more spontaneous, local levels, Aryanizations also represented the beginning of the process under which Jews were degraded and eventually destroyed. Property as a concept intertwines cultural and economic capital, and it has long been disputed whether individual ownership of property contributes 4 Karl A. Schleunes, The Twisted Road to Auschwitz. Nazi Policy toward German Jews, 1933–1939 (Urbana, IL, 1970), pp. 133–68. 140 Property, Memory and Austrian Jewish Narrative Histories to the construction of communal identity, or whether it acts as an agent in its disintegration. According to the compelling arguments of legal scholar Nomi Stolzenberg, while property and its significance for the market economy have been cited as major factors in the shift from Gemeinschaft to Gesellschaft, ‘private property rights have also played a significant role in fortifying small subcommunities, cementing their boundaries, and endowing them with effective forms of collective control over both resources and members’.5 She argues that, contrary to popular liberal thought, the system of private property does not contribute to the disintegration of communities, but rather enables the survival of cultural groups. In this respect, property reaches far beyond the bounds of the negative, splintering economic effects usually ascribed to it, such as maximizing wealth, promoting competition, or cementing class inequalities. The notion of property as a means of communal integration becomes even more relevant in the case of many Austrian Jews, who could not own real estate until 1859–60. The lifting of these restrictions was followed shortly afterwards by the Grundgesetz [Fundamental Law] of 1867 granting Jews civic equality, thus linking the concept of property ownership to the Jews’ new legal status as full citizens.6 The benefits of emancipation led to a rapid increase in Jewish immigration, their numbers reached over 175,000, or 8.6 per cent of the Viennese population, by 1910.7 By the Anschluss, the number of Jews in Austria was estimated to be nearly 182,000, of whom roughly 167,000 lived in Vienna.8 Emancipation remained a central facet of identity for this Austrian Jewish population composed mainly of immigrants, or of children of immigrants, a number of whom had fled pogroms. For many, property, along with language and culture, became an important and tangible facet of Jewish acculturation into Austrian society. By the turn of the twentieth century, Jewish occupations had expanded from trade to include significant numbers of industrialists, professionals, and white-collar clerks, a fact which, Marsha Rozenblit argues, kept Viennese Jews identifiable as a distinct group despite acculturation.9 After the end of World War I and the formation of the new Austrian republic, Viennese Jews found themselves torn from a comfortable tripartite identity of being culturally German, politically loyal to Austria and of the Jewish religious 5 Nomi Maya Stolzenberg, ‘The Culture of Property’, Daedalus, 129 (Fall 2000), 169–92 (p. 169). 6 Robert S. Wistrich, The Jews of Vienna in the Age of Franz Joseph (Oxford, 1990), p. 43. 7 Marsha L. Rozenblit, The Jews of Vienna 1867–1914. Assimilation and Identity (Albany, NY, 1983), p. 18. 8 Jonny Moser, Demographie der ju¨dischen Bevo¨lkerung O¨ sterreichs 1938–1945 (Vienna, 1999), p. 16. 9 Rozenblit, The Jews of Vienna,p.69. lisa silverman 141 faith.10 These changes and their accompanying anxieties may have prompted many Viennese Jews to cultivate with care the trappings of bourgeois Austrian society, such as home furnishings. Further, since the overwhelming majority of Viennese Jews did not own their apartments, their household furnishings became even more important markers of their identities as acculturated Austrians during this era.11 For many, becoming Austrian meant living in an Austrian home. Evidence that apartment furnishings carried fundamental significations not only for collective but also for individual identity can be found in Wolfgang Georg Fischer’s semi-autobiographical novels Wohnungen (1969) and Mo¨blierte Zimmer (1972), which contain numerous descriptions of Viennese apartment interiors and their locations.12 Fischer, who was born in Vienna in 1933 and fled with his parents to Yugoslavia, returned to Vienna in 1940 with his mother, while his Jewish father remained in London. The novels recount his childhood experiences of home and exile through close examination of the interior settings in which he lived. The first novel ends with the loss of the child’s surroundings, as he overhears the Aryanizer of the apartment on the telephone to his Nazi superior: ‘— also kann ich endlich, endlich den Ortsgruppenleiter Wawra sprechen, also, Heil Hitler, Auftrag ausgefu¨hrt, Wohnung durchsucht, Zustand tadellos, Fenster frisch ges- trichen, neue Parkettfußbo¨den, gartenseitig. Danke — ich behalte sie’ [— so can I finally, finally talk to section leader Wawra, okay then, Heil Hitler, mission completed, apartment searched, excellent condition, freshly painted windows, new parquet floor, on the garden side. Thanks — I’ll keep it].13 The shocking realization of overhearing his home described in the words of its Aryanizer makes it clear that, despite his physical presence in the apartment, the child cannot really ‘return’.
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