Artistic responses to the Holocaust

Artists the world over and camp survivors themselves have responded to the Holocaust through art. The very existence of Holocaust art can, however, create a sense of unease. Critic Irving Howe has asked, “Can imaginative literature represent in any profound or illuminating way the meanings of the Holocaust? Is ‘the debris of our misery’ (as one survivor described it) a proper or manageable subject for stories and novels? Are there not perhaps extreme situations beyond the reach of art?” Similarly, philosopher Theodor Adorno has commented that writing poetry after Auschwitz is barbaric. Yet poetry has been written—moving poetry that seeks to come to terms with the tragedy even in the German language—in works by Nelly Sachs and Paul Celan, among others. Gripping work dealing with the horror, pain, and loss of the Holocaust has appeared in every literary genre and in music, film, painting, and sculpture.

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The memoirs of Holocaust victims, both those who perished and those who survived, offer powerful insights into their experiences. Anne Frank’s The Diary of a Young Girl (originally in Dutch, 1947)—her diary survived while she did not— as well as Elie Wiesel’s Night (originally in Yiddish, 1956), and works by Primo Levi are some of the most memorable in the field of literature. Paintings and drawings by survivors Samuel Bak, Alice Lok Cahana, and David Olère document the horrors that they experienced in ghettos and death camps. Holocaust survivors also composed a wide variety of music, including street songs, which gave voice to life in the ghetto; resistance songs, such as Hirsh Glik’s “Song of the Partisans” (composed and first performed 1943, published posthumously in 1953); and classical compositions, such as Quartet for the End of Time (first performed 1941) by prisoner of war Olivier Messiaen and the opera Der Kaiser von Atlantis; oder, die Tod-Verweigerung (first performed 1943; “The Emperor of Atlantis; or, Death’s Refusal”) by Victor Ullmann, who did not survive.

Artists of all kinds, regardless of any firsthand experience with the Holocaust, have sought to grapple with this tragedy. George Segal’s memorial sculpture, Holocaust, is but one notable example. Visual art in response to the Holocaust includes paintings by Holocaust refugees Marc Chagall and George Grosz and the illustrated story Maus (published in installments 1980–85) by Art Spiegelman, the son of a survivor. Notable musical responses to the Holocaust include Arnold Schoenberg’s A Survivor from Warsaw (first performed 1947), Dmitry Shostakovich’s 13th Symphony (first performed 1962), which used the text of the poem “Baby Yar” (1961) by Yevgeny Yevtushenko, and works by composers Charles Davidson, Michael Horvitz, and Oskar Morawetz.

Film, too, was a prime medium for dealing with the Holocaust. Shortly after World War II, several eastern European filmmakers, including Aleksander Ford, Wanda Jakubowska, and Alfred Radok, attempted to capture the experience of Holocaust victims. Some of the most influential films since then include The Diary of Anne Frank (1959), directed by George Stevens; Il giardino dei Finzi-Contini (1970; The Garden of the Finzi Continis), directed by Vittorio De Sica; the nine-hour documentary Shoah (1985), directed by Claude Lanzmann; Au revoir les enfants (1987; Goodbye, Children), directed by Louis Malle; Schindler’s List (1993), directed by Steven Spielberg; La vita è bella (1997; Life Is Beautiful), directed by Roberto Benigni; Bent (1997), directed by Sean Mathias and based on Martin Sherman’s 1979 play about the Nazi persecution of homosexuals; The Pianist (2002), an adaptation of Władysław Szpilman’s autobiography, The Pianist: The Extraordinary Story of One Man’s Survival in Warsaw, 1939–45 (1999); The Lady in Number 6: Music Saved My Life (2013), a short documentary focusing on the world’s oldest living Holocaust survivor at the time of the film’s release; and Saul fia (2015; Son of Saul), about a Sonderkommando at Auschwitz who is forced to burn the corpses of fellow prisoners.

Conclusion

Today the Holocaust is viewed as the emblematic manifestation of absolute evil. Its revelation of the depths of human nature and the power of malevolent social and governmental structures has made it an essential topic of ethical discourse in fields as diverse as law, medicine, religion, government, and the military.

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What Is the Origin of the Term Holocaust?

Many survivors report that they heard a final plea from those who were killed: “Remember! Do not let the world forget.” To this responsibility to those they left behind, survivors have added a plea of their own: “Never again.” Never for the Jewish people. Never for any people. They hope that remembrance of the Holocaust can prevent its recurrence. In part because of their efforts, interest in the event has increased rather than diminished with the passage of time, and Holocaust remembrance days are observed each year in many countries. More than half a century after the Holocaust, institutions, memorials, and museums continue to be built and films and educational curricula created to document and teach the history of the Holocaust to future generations.