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Writing Workshop for Holocaust Survivors

Author Recordings

Echoes of Memory

Echoes of Memory provides survivors who volunteer at the Museum with a powerful outlet to share their experiences and memories—through their own writing. In these videos, survivors who participated in the workshop read a selection of their essays.

This program is one way the Museum enables eyewitnesses to the Holocaust to help new generations gain insight and understanding of Holocaust history from a deeply personal perspective.

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  • Reinkensstraat 67

    Reinkenstraat 67 is the address in Den Haag of an ordinary two-story home next to a fish market. It is an ordinary house on an ordinary street lined with ordinary small businesses and cafés. The address is less than a mile from the house where I was born and that my family called home until October 1942 when our family was torn apart, and we were forced to go into hiding. Reinkenstraat 67 is an address that Hannah Arendt might have called “banal,” an ordinary address where evil and mass murder assumed a personal dimension. A house I needed to see with my own two eyes, not to achieve closure, but to feel and bear witness to the depths to which the human soul can descend.

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  • Putting a Name to a Hidden Face

    Two of the most precious photographs I have of my family were taken at my brit milah, the ritual circumcision ceremony performed on all male Jewish babies when they are eight days old. Because I was born a year and a half into the Nazi occupation of the Netherlands, my parents’ friends counseled against a circumcision. “It will identify him as being Jewish,” they said. My parents’ dilemma was solved when a pediatrician who examined me shortly after I was born told my father that I needed “a minor operation, called a circumcision.” My father then reminded him of our Jewish tradition and that I would be ritually circumcised. That is how family and friends came to gather in our home on December 1, 1941, to observe this first milestone of a Jewish life.  

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  • Yahrzeit

    Yahrzeit is the Jewish yearly observance of a loved one’s death. Traditionally, we light a candle at home and recite the kaddish in the synagogue in their memory. I learned the words of the kaddish sometime in 1950 when I was eight or nine, shortly after my mother found out the precise date of my father’s death—July 25, 1945, which translated to the Hebrew date 15 Av—in what had been the Ebensee concentration camp. I have observed the ritual ever since. The kaddish makes no reference to mourning but is a reaffirmation of our faith in the Almighty despite our loss.

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  • The Reading of Names

    Kristallnacht, the nationwide pogrom against the Jewish community in Germany, Austria, and the occupied part of Czechoslovakia, occurred during the night of November 9-10, 1938, and was organized by the SA paramilitary troops who were joined by civilians. By then, the borders were closed; in any case, almost no country accepted Jews who wanted to leave the Third Reich. A short time before that event took place, a policeman who was a friend of the family (years earlier his fiancée had been our family’s maid) warned my father that the persecution of Jews in Germany was going to become much worse and that we should leave the country as soon as possible.

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  • The Impostors

    Every Tuesday, I look forward to going to the United States Holocaust Memorial Museum to perform a few hours of volunteer work for the Visitor Services department. During the nation’s capital tourist season—March through August—dealing with the sheer volume of visitors is quite challenging. Fortunately, the Tuesday volunteers form a supportive team; we help each other carry the load. I suppose it’s the same on other days. The rest of the year is very different because the relatively smaller number of visitors doesn’t require our constant attention. To make the time go by and also to create a more welcoming environment, we talk with some of the visitors. For example, we inquire where they are from, or whether it’s their first visit to the Museum. We also speak with each other—the other volunteers, staff members, and interns—so we get to know each other better.

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  • Shrapnel

    In the summer of 1944, I was in hiding in a Catholic boarding school in Montfermeil, a Paris suburb made famous by the episode in Victor Hugo’s Les Misérables where Jean Valjean meets Cosette, sent by the Thénardiers to fetch water in the woods. I was about the age of Cosette when I was there, hidden in that school. My sisters and I had been sent to Montfermeil after two police inspectors had come to our home to take us away.

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  • How Did the Holocaust Shape Me as a Jew?

    I was born in Paris in 1938 to Jewish parents who had emigrated from Turkey in the 1920s, as they no longer felt secure in a new modern nationalist Turkey born from the ashes of the former Ottoman Empire. In Turkey, my parents had been educated in schools from the Alliance Israélite Universelle and were already perfectly fluent in French. At these schools they had received a Jewish education better than I ever received in France in the 1950s. There I only attended public schools. My Jewish education was reduced to bare minimum preparation for my bar mitzvah, which I quickly forgot, as we never went to synagogue afterwards.

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  • Remembrances of a Hidden Child

    I was six years old and playing with several boys my age on the sidewalk across the street from the droguerie run by Mrs. Vanderlinden. Out of the corner of my eye I caught a glimpse of a man in a cassock entering the store. For the briefest moment I wondered what a priest might want to buy in a droguerie, a store in which only household cleaning products could be purchased. Before the Vanderlindens, who were hiding me, moved into the center of Brussels, they lived in an area called Bon Air on the outskirts of the city where I attended a nearby Catholic school. Although they had been nice to me, priests and nuns still made me feel uneasy.

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Survivor Reflections and Testimonies
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Survivor Reflections and Testimonies

Listen to or read Holocaust survivors’ experiences, told in their own words through oral histories, written testimony, and public programs.