Final Report of the International Commission on the - Minority Rights ...

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November 1938 while in custody <strong>of</strong> <strong>the</strong> Siguranta. The assassination <strong>of</strong> Armand Calinescu in September 1939 was followed by yet more arrests and <strong>the</strong> flight <strong>of</strong> some members <strong>of</strong> <strong>the</strong> movement to Germany. Following just six months <strong>of</strong> relative freedom <strong>of</strong> action during <strong>the</strong> government <strong>of</strong> Ion Gigurtu (July- September 1940) and <strong>the</strong> National Legionary State (September 1940-January 1941), <strong>the</strong> movement was again outlawed following <strong>the</strong> “rebeliune.” Clearly, <strong>the</strong> tying toge<strong>the</strong>r <strong>of</strong> antisemitism and antiestablishment ideology had its costs. The mystical-religious component <strong>of</strong> Legionary antisemitism also went beyond traditional antisemitic <strong>the</strong>mes <strong>of</strong> <strong>the</strong> Church. The Iron Guard did not reject earlier ideas. It used <strong>the</strong> myths <strong>of</strong> <strong>the</strong> Protocols <strong>of</strong> <strong>the</strong> Elders <strong>of</strong> Zion to propagandize village clergy; condemned rabbis, <strong>the</strong> Talmud and <strong>the</strong> Kehillah as satanic weapons for Jewish domination; and argued that <strong>the</strong> Old Testament was not <strong>of</strong> Jewish origin and that modern Jews (Iudeii, Evreii, Jidani) were not <strong>the</strong> descendants <strong>of</strong> <strong>the</strong> Biblical Hebrews. Codreanu emphasized <strong>the</strong> national-religious connection, charging <strong>the</strong> Jews with seeking to break <strong>the</strong> “spiritual link” between <strong>the</strong> Romanian people and God, so that <strong>the</strong> Jews could destroy <strong>the</strong> Romanian nation . The language used by Legionary writers was replete with religious symbolism. The elite corps <strong>of</strong> <strong>the</strong> Legion was dubbed <strong>the</strong> “Bro<strong>the</strong>rhood <strong>of</strong> <strong>the</strong> Cross” (Frăţia de Cruce). Iron Guard members who were killed fighting for Franco in Spain were called “<strong>the</strong> crucified ones” (crucificaţii) . Codreanu’s critics accused him <strong>of</strong> seeking to emulate Mussolini and Hitler. But in contrast to <strong>the</strong> fascist movements in Italy and Germany, which were areligious or anti-religious in nature, <strong>the</strong> Iron Guard “was a movement <strong>of</strong> religious rebirth or, perhaps more precisely, a movement <strong>of</strong> regeneration with religious overtones.” This was, <strong>of</strong> course, for a purpose. In Pentru Legionari, Codreanu relates a supper with his followers in Văcăreşti Prison after <strong>the</strong>ir plot to kill “Judaized” Romanian political leaders was discovered. He says to his disciples, “I am compelled to bring you sad news. The betrayer has been identified. He is in our midst, sitting at <strong>the</strong> table with us.” The betrayer is identified, and Codreanu forgives him . The language <strong>of</strong> sacrifice (jertfă), <strong>of</strong> gladly accepting death to save <strong>the</strong> nation, <strong>of</strong> crucifiction and <strong>of</strong> resurrection (reînviere) was used constantly by Iron Guard writers and by Codreanu himself. When <strong>the</strong> names <strong>of</strong> fallen Iron Guardists were read out at meetings and demonstrations, “present” (prezent) was <strong>the</strong> accepted refrain. And after Codreanu’s death, it was not uncommon for members <strong>of</strong> <strong>the</strong> Legion to use <strong>the</strong> phrase “The Captain is with us! (Căpitanul e cu noi!) or to refer to his “resurrection.” The Legion’s combined call for spiritual renewal, immersion in <strong>the</strong> mystical, violent battle against satan (i.e., <strong>the</strong> Jews), Romanian Orthodox faith, “leadership” by an appropriately anointed figure, and overthrow <strong>of</strong> <strong>the</strong> established (“Judaized”) order had immense appeal for <strong>the</strong> generation <strong>of</strong> young Romanian intellectuals that developed during <strong>the</strong> interwar period, just as traditional antisemitism had proved a magnet for <strong>the</strong> country’s 19th and early 20th century elites. The Iron Guard appeared to <strong>of</strong>fer an integrated, purposeful philosophy <strong>of</strong> life and <strong>of</strong> death. The new generation <strong>of</strong> intellectuals for whom antisemitism was an integral part <strong>of</strong> <strong>the</strong>ir Legionary “credo” (crez), however, were not pseudo-scholars <strong>of</strong> <strong>the</strong> Cuza or Paulescu type. They were <strong>the</strong> main protagonists <strong>of</strong> Romanian cultural and intellectual identity in <strong>the</strong> mid-20th century. Some <strong>of</strong> those who survived World War II, like Eliade and Cioran, living outside Romania, became internationally recognized intellectual icons after <strong>the</strong> Holocaust, hiding <strong>the</strong>ir past while demonstrating <strong>the</strong>ir genius. O<strong>the</strong>rs, like Crainic and Noica, faded into Romanian prison life, but saw <strong>the</strong> power <strong>of</strong> <strong>the</strong>ir thinking affect a post-Holocaust generation <strong>of</strong> Romanian youth that was, as <strong>the</strong>y had done earlier, also seeking a destiny better than that <strong>of</strong>fered by <strong>the</strong> country’s established (communist) order. Some lesser lights, like Vintilă Horia and Horia Stamatu, continued <strong>the</strong>ir affiliation with <strong>the</strong> Iron Guard in exile after <strong>the</strong> war, trying to maintain Legionary vitality and hoping for a final resurrection <strong>of</strong> <strong>the</strong> movement before <strong>the</strong>ir own days ended. The Legion produced a number <strong>of</strong> <strong>the</strong>oreticians whose ideas were important within <strong>the</strong> movement but
less so in Romanian society as a whole. Nicolae Rosu, Vasile Marin and o<strong>the</strong>rs wrote books praising <strong>the</strong> Legion’s new role on <strong>the</strong> Romanian scene, and especially <strong>the</strong> virtues <strong>of</strong> Codreanu . None <strong>of</strong> <strong>the</strong>se individuals had <strong>the</strong> ability to influence and impress that belonged to Nae Ionescu, Mircea Eliade, Nichifor Crainic, Emil Cioran or Constantin Noica. These latter did not emerge from within <strong>the</strong> Iron Guard, but in <strong>the</strong> early 1930s discovered in <strong>the</strong> movement <strong>the</strong> appealing promise <strong>of</strong> a “national revolution.” These were <strong>the</strong> years when Greater Romania’s promise, so glittering in <strong>the</strong> aftermath <strong>of</strong> World War I, appeared to be slipping away. Disillusioned by <strong>the</strong> failure <strong>of</strong> <strong>the</strong> “restauration” <strong>of</strong> Carol II to <strong>the</strong> throne in 1930 to address <strong>the</strong> country’s woes, <strong>the</strong> so-called “young generation” <strong>of</strong> philosophers and scholars turned to <strong>the</strong> Legional Movement in pursuit <strong>of</strong> a national “resurrection.” Newspapers on <strong>the</strong> political Right, literary journals, and bookstores were filled with <strong>the</strong>ir writings. Their quest for philosophical, spiritual and political renewal inclined <strong>the</strong>m toward fascist doctrines, while <strong>the</strong>ir ethnic, nationalist, Romanian Orthodox focus impelled <strong>the</strong>m toward <strong>the</strong> Legionary movement. Nae Ionescu joined first, and <strong>the</strong> o<strong>the</strong>rs followed . Whatever <strong>the</strong>ir attitudes toward Jews before <strong>the</strong>y affiliated with <strong>the</strong> Iron Guard, <strong>the</strong>se thinkers all adopted radical antisemitic language and incorporated <strong>the</strong> antisemitic orientation <strong>of</strong> <strong>the</strong> Iron Guard into <strong>the</strong> intellectual framework <strong>the</strong>y called “Romanianism” . Nae Ionescu took <strong>the</strong> lead in definitively excluding <strong>the</strong> Jews from Romanian, Christian society: Christians and Jews, two bodies alien to one ano<strong>the</strong>r, which cannot fuse into a syn<strong>the</strong>sis, between which <strong>the</strong>re can only be peace...if one <strong>of</strong> <strong>the</strong>m disappears . Cioran echoed <strong>the</strong> same sentiment <strong>of</strong> inevitable separation: The Jew is not our fellow being, our neighbor. However intimate we may become with him, a precipice divides us, whe<strong>the</strong>r we want it or not. It is as if he were descended from a different species <strong>of</strong> ape than we are and had been condemned from <strong>the</strong> beginning to a sterile tragedy, to everlasting cheated hopes. We cannot approach him as a human because <strong>the</strong> Jew is first a Jew and <strong>the</strong>n a man. ...We Romanians can only save ourselves by adopting a different political form. The Jews have resisted with all <strong>the</strong> means available to <strong>the</strong>ir subterranean imperialism, cynicism and centuries-old experience. What we must understand once and for all is that <strong>the</strong> Jews are not interested in living in a consolidated and self-aware Romania.” Noica did <strong>the</strong> same: What we regret is that [<strong>the</strong> Jews] are forbidden to see and understand all that is good and truthful in Legionarism. We regret <strong>the</strong>ir suffering at not participating in any way, with not even a hope, with not even an illusion, in Romania’s tomorrow . In 1936, Mircea Eliade returned to <strong>the</strong> language <strong>of</strong> <strong>the</strong> mid-19th century to describe a Jewish invasion <strong>of</strong> <strong>the</strong> country and to excoriate <strong>the</strong> Romanian political class for permitting Romania to be overrun by Jews: Since <strong>the</strong> war, Jews have occupied <strong>the</strong> villages <strong>of</strong> Maramures and Bukovina, and gained <strong>the</strong> absolute majority in a <strong>the</strong> towns and cities <strong>of</strong> Bessarabia... And if you tell <strong>the</strong>m [<strong>the</strong> political leaders] that in <strong>the</strong> Bucegi you no longer hear Romanian, that in <strong>the</strong> Maramures, Bukovina and Bessarabia <strong>the</strong>y speak Yiddiah, that <strong>the</strong> Romanian villages are dying and <strong>the</strong> face <strong>of</strong> <strong>the</strong> towns is changing, <strong>the</strong>y consider that
Page 1 and 2: Final Repo
Page 3 and 4: Germany’s war against the
Page 5 and 6: which includes reputed experts led
Page 7 and 8: BACKGROUND AND PRECURSORS TO THE HO
Page 9 and 10: against which antisemites in <stron
Page 11 and 12: declaring in the p
Page 13 and 14: them. Thus, he con
Page 15 and 16: We must organize ourselves for a wa
Page 17 and 18: ureaucracy of wart
Page 19 and 20: this direction by Nicolae C. Paules
Page 21 and 22: promising leader of</strong
Page 23 and 24: organized a tariff and tax strike.
Page 25: Legion of
Page 29 and 30: This ambiguous, self-contradictory
Page 31 and 32: The Gigurtu government began to con
Page 33 and 34: The Case of Român
Page 35 and 36: Cuza’s argument that it is possib
Page 37 and 38: Românesc,” Sociologie Româneasc
Page 39 and 40: ole in the early 1
Page 41 and 42: European states, notably Romania an
Page 43 and 44: Germany's immediate interests at <s
Page 45 and 46: eligious communities, the</
Page 47 and 48: counterpart, “when [he] first met
Page 49 and 50: de Istorie şi Arheologie, “A. D.
Page 51 and 52: Romania. Muler to Luthe</st
Page 53 and 54: demands on territorial revisions an
Page 55 and 56: military mission to come to Romania
Page 57 and 58: High Command, informing the
Page 59 and 60: The Jews and the R
Page 61 and 62: Romanian army. Thus, in Ciudei in <
Page 63 and 64: antisemitism in Romanian society an
Page 65 and 66: Ibid., fond Micro-films, roll I.II,
Page 67 and 68: manifestations of
Page 69 and 70: power, as this power colonized West
Page 71 and 72: attraction, many Jews resettled in
Page 73 and 74: to defend itself; hence its support
Page 75 and 76: about the Holocaus
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Nichifor Crainic, “Dupa douazeci
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Isaia Tolan, “Revizuirea incetate
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X. Y. Z., “Rezolvarea problemei e
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andom searches and arrests, robberi
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Bucharest Prefectura. Almost two th
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epression was not ordered by Antone
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from villages and small towns. On J
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accident; it was contrived by <stro
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The second train to leave Iasi for
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care of th
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"premilitary," were also placed at
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according to the o
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Tighina Agreement On August 30, Tra
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elieved Transnistria would be occup
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the 331,000 Ukrain
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those inside to take the</s
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[longer] move.” After several wee
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eappear a few seconds later and sig
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operation and that “some
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Bukovina and Bessarabia. Einsatzkom
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other things, <str
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Berezovka district and burn <strong
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them in exchange f
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transport of 2,000
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Bulgarian, Turkish, Italian, or Swi
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were at least 122,000 Jews. Bukovin
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Wilhelm Hoettl, The Secret Front: T
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Ancel, Documents, vol. 2: no. 136,
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Carp, Cartea neagra, vol. 3: pp. 30
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Gosudartsveni Archiv Odeskoi Oblast
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Cable from the Mil
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1-1087, p. 114; list of</st
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Ibid. “Rezolvarea problemei evrei
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child’s birth, would be considere
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Indeed, the system
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Romanianization instead of<
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The Cultural Ghettoization
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The Status of Jewi
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give up any radios able to send and
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Conclusions The anti-Jewish legisla
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L.A., no. 99, p. 344. Trei ani de g
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moral, social, and intellectual nee
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gradually, in reality the</
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except being defined as a Jew. I be
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egulate and authorize, under <stron
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y Lecca: Jews were privileged, and
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through the activi
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oth as a cry of re
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After coming to power, the<
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and then to send <
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their non-evacuate
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villages of <stron
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Return of Roma Sur
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(in many cases, the</strong
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in Romania. History and Contemporar
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THE ROLE OF ION ANTONESCU IN THE PL
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December 16, 1941, meeting
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me from carrying out the</s
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did not do it because…the
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more ironically, this leader’s wa
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THE HOLOCAUST IN NORTHERN TRANSYLVA
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Others 22 968 Magy
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ultimatum but also consented to <st
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military, political, and psychologi
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command over the g
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Huedin. The Jews of</strong
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authorities set up two ghettos in <
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Secuilor counties was carried out i
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the procedure foll
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deportation trains per day. While E
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Deportation Trains from Nor
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Câtcău Kackó Ciuc Csík Ciucea C
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Rona de Sus Felsöróna Rozavica Ro
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Bözödújfalu Bezidu Nou Budfalva
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Nagysajó Şieu (Bistrita-Nasaud Co
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(Indictment of Naz
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Randolph L. Braham, comp. and ed. (
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perceived by a significant part <st
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Romanian government not to adopt <s
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still alive in the
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the Jews who worke
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We have been informed that various
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church bells announce the</
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Mitropolit pleaded with Mihai Anton
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Pozdnyakova, Yefrosiniya Starostina
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Ibid., pp. 224-225. Ibid., pp. 46-4
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the examined cases
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escape with negligible punishment;
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immense scale, enslaved millions <s
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means. The “ethnic Christian stat
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it is evident that the</str
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face să pară evident că victimel
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viaţă, 100 milioane lei amendă
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Articolul 15 al Convenţiei de armi
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members accepted as authoritative s
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camp in January 1945, for several m
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Beginning in the 1
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such access was strictly supervised
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enefit from translation into Englis
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furthermore, he ha
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lucrative Jewish business ever,”
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deaths of thousand
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Treptow who was residing in Romania
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Finally, it must b
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A.) Integral Negationism Although <
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other genocides re
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mankind, such as wars; the<
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age of 44, only on
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After deploring the</strong
Page 295 and 296:
Michael Shafir, “Ex Occidente Obs
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See, for example, Giurescu who make
Page 299 and 300:
Randolph L. Braham, Romanian Nation
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Mediafax, March 18, 2002, Monitorul
Page 303 and 304:
See Ibidem, pp. 3, 54-55. Ibidem, p
Page 305 and 306:
Radu Theodoru, Mareşalul, Editura
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egained from the U
Page 309 and 310:
was a record of an
Page 311 and 312:
secondary school use. Those institu
Page 313:
including erecting statues, mountin
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