T.C.
Ala Anon wrote in message <199907130100...@nym.alias.net>...
>The Journal of Historical Review November/December 1993
>
>Reading about the Penn State "Holocaust History" course (Sept.-Oct.
>Journal, p. 45), reminded me of my own experience in the winter of 1986-87
<snipped>
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ventured if after they had a company they need disperse our warmup,
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my golf thru looking off how he, like their poor percussive convection,
had dealt me every composure.
Reading about the Penn State "Holocaust History" course (Sept.-Oct.
Journal, p. 45), reminded me of my own experience in the winter of 1986-87
when my wife, Lynda, and I, along with another couple, decided to attend a
night course on the Holocaust at a Toronto High School. The first Złndel
["Holocaust"] trial had ended in the spring of 1985, and we were curious
to know how this subject was being taught to high school students. As we
very quickly learned, those in charge assumed that no one would dare break
the
hushed tone of reverence by asking inconvenient questions. It seems that
we were expected merely to pay respectful homage to the Holocaust, and not
actually study or, heaven forbid, critically examine it.
We had planned to keep a low profile, asking questions only at crucial
points. But this was not to be. On the first evening instructor Frank
Bialystok--who described himself as a child of "survivors" even though his
parents, like many others, had left Poland in 1939 before the outbreak of
war wanted straightaway to probe our inner-most feelings on mankind's most
"horrendous tragedy," He drew us into a tight circle and proceeded to ask
each of us individually why we had decided to take this course. Not
wishing to feign mindless adherence, we told him that we were looking for
credible supporting evidence for Holocaust claims. Mr. Bialystok was
further shocked when another student volunteered that her boyfriend didn't
believe in the Holocaust. Thus ended the "inner feeling" session.
For the rest of the evening we were subjected to slides of Mr. Bialystok's
recent visit to Auschwitz. When he came to a slide of the camp's alleged
execution gas chamber, without comment he quickly flipped to the next
slide. When I asked Bialystok what that slide had been, he evaded the
question. He left class that night in a state of virtual shock.
On the second evening Bialystok came well-prepared to respond to our
simple request for proof. There, to our surprise, was Peter Griffith,
Crown Prosecutor in the first ZUndel trial, and Alan Shefman of the League
for
Human Rights of the B'nai B'rith (the Canadian counterpart of the ADL).
At the back of the class sat a guilt-ridden Anglican minister, along with
an official from the government agency euphemistically known as the "Human
Rights Commission." With the original course itinerary now completely
discarded, the classroom had become a kind of intellectual battle field.
That ostensibly independent officials could be trotted out on such short
notice for our modest little group speaks volumes. To the surprise of
those in charge, we weren't at all intimidated.
After Shefman was introduced, we were informed that tape recorders would
not be permitted, even though Bialystok had specifically welcomed them on
the first evening's class (when he was looking forward to a Holocaust
love-in). Ignored were our queries of what they were afraid or even
ashamed of. Shortly into Shefman's talk it became apparent why he didn't
want his words recorded. He vehemently lit into the Institute for
Historical Review, maligning - in a most mendacious manner - not only it
but individually each member of the IHR Journat's Editorial Advisory
Committee as well. We were given no satisfactory answers to our requests
for evidence of his malicious claims.
Griffith told us that the "definitive" new edition of Raul Hilberg's book,
_The_Destruction_ of_the_European_Jews_, contained conclusive proof of
mass gassing. Unable to give any such evidence himself, he simply told us
to read Hilberg's book. When I asked Griffith if he believed that hearsay
evidence should be admissible in court, he declared in a sanctimonious
monolog that not only did he believe that the use of hearsay evidence was
counter-productive to a fair trial, but that our society's judicial rules
of evidence did not permit it. When I pointed out that hearsay testimony
had been permitted by the Nuremberg Tribunal, his tone changed to one of
evasive rationalization. Griffith implied that the Tribunal was an
omniscient body with correspondingly appropriate rules that were
indispensable in dealing with such grotesque crimes. My retort that the
Nuremberg courts were nothing more than victor-formulated bodies designed
to convict the vanquished so unnerved him that he shouted at me to "shut
up." With Griffith and Bialystok trying to put the best light on their non
answers, and Shefman sniping from the side lines with his ad hominem
attacks, the evening passed quickly
As we arrived for the next session, we were startled to find the classroom
overflowing with people. What had begun as a small class of nine
students - barely enough to justify a course - had grown into a gathering
of 45 or 60, with not enough desks for everyone. Earlier that day, it
turned out, Ernst Złndel had enquired about the course. Surrounded by a
gaggle of media people, he was trying to register. In an effort to thwart
his effort by claiming that the course was already fully booked, they had
packed the
classroom, mostly with other teachers and some volunteers from Jewish
organizations. During that evening's session the guilt-ridden Anglican
minister explained to the class just how thoroughly anti-Semitic the Bible
was, and how this had set the climate that permitted the Holocaust to
happen. I asked if he had studied the [Jewish] Talmud. He said that he
had. To my question of whether there were anti-Christian or anti-Gentile
passages in the Talmud, he embarrassingly retorted: "Nowhere near the
antiSemitic hate that is in the Bible."
At the next class the following week, the room was once again full. This
time, though, the teachers were gone, replaced by Jewish volunteers. They
hoped to overwhelm us. When the intimidating shouts and insults failed to
stem the inconvenient questions, whole evenings were taken up with
dogmadrama video tapes that allowed no time for questions and discussion.
Those in charge even tried to intimidate us one evening by having two
plain-clothes detectives from the so-called ethnic squad sit at the back
of
the room. We recognized them from the Złndel trial. During the eight week
course, unregistered people wandered in and out of the classroom as if
this was a Holocaust remembrance social club or a kind of changing of the
Holocaust defense guard,
Frustrated that nothing they tried seemed able to stem our blasphemous
questions, Mr. Bialystok resorted to a kind of censors "final solution."
Forbidding any further questions during instruction sessions, he announced
that there would be a half-hour period for questions at the end of each
evening's session. In practice we were lucky to get ten minutes; usually
it was five. And with so many dedicated "seekers of truth" running
interference, we were fortunate if we got in even a single skeptical
question. More to the point, we never got even one cogent answer.
Typical was the performance of Harold Tropper, the author of
_None_is_Too__Many_, a book decrying Canada's refusal to take a boatload
of
Jewish refugees. His not so subtle message--of Canadian guilt and
complicity in the Holocaust for sending refugees back to what he claimed
was certain death--was expected to be humbly accepted as gospel. "Why
should Canadians feel guilty about refusing a boatload of aliens," I
impertinently asked, "when Israel is presently preventing hundreds of
thousands of Palestinians from returning to their own homeland?" At that
point all hell broke loose, with everyone shouting at once. Irrational
statements, such as "don't bring Israel into this," were made. Tropper
proclaimed (inaccurately) that "this wasn't true," and then refused to
discuss the matter any further.
After the course had concluded, my wife tried for several weeks to arrange
a meeting with the school principal. When she finally spoke with him, he
seemed nervous and embarrassed, giving some pretty lame excuses for some
of what had happened. He explained, for example, that the teachers who
had packed the class had been invited for "educational" purposes. He was
surprised and seemingly upset to learn about the two detectives who had
been in the classroom. As a result of his meeting with my wife, he also
learned that quite ordinary, middle class Canadians--and not trouble
makers as Bialystok would have described us--could have trouble believing
all the Holocaust stories,
While we didn't learn anything new about Holocaust history, we did learn
something about how the guardians of the cult think, and to what lengths
they will go to foster and protect their creed. We also had the
satisfaction of seeing the course dropped altogether from the night school
curriculum.
John Mortl
Toronto, Canada
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