Dachau was the model on which the other concentration camps were
based. And it was the only one to operate during all 12 years of Nazi party
rule. After the war, it was used by the U.S. as an internment camp, then as a camp for refugees awaiting resettlement.
Like most of the other concentration camps, Dachau was at risk of being swept under the rug of
Germany’s unsavory past. But it became a monument site in 1965. It was the first--and for a while, the only--such memorial in Germany.
As I noted in my post last year about Neuengamme, the similarities between conditions at most of the Nazi concentration
camps are well documented. Most of those practices had their origins at Dachau. So I thought I knew what to expect when I stepped through the gate.
Unlike Neuengamme, the SS area of the camp at Dachau was rather removed from the prisoner area, and is not part of the monument site. (In what I can only hope is an unfortunate dark irony, much of those former grounds are now the headquarters for the Bavarian riot police.)
Instead of going to the main exhibit hall, I walked the grounds first, across the roll call area, through the reconstructed prisoner barrack building, and to each of the religious memorial and service sites at the far end of the camp.
Instead of going to the main exhibit hall, I walked the grounds first, across the roll call area, through the reconstructed prisoner barrack building, and to each of the religious memorial and service sites at the far end of the camp.
The barracks building provided a stark visual on how things changed as the number of prisoners swelled beyond capacity, and living conditions sank rapidly into deplorability.
From this--individual bunks and a gathering area... |
...to this, where more than 400 prisoners were crammed into space meant for around 50. |
And seeing the monuments and churches—particularly passing through an old guard tower into a nunnery and looking back to see the Jewish and Catholic memorials over the barbed wire of the old walls—was reassuring.
The crematoria area was not originally accessible from the
prisoner side of the camp. But as you walk the grounds today, you cross the camp's perimeter ditch, then cross a bubbling brook that is perfectly at home in the wooded copse
surrounding you, but totally at odds with what lies ahead.
I decided to start with the "old crematorium" site, thinking that it
was a plaque like at Neuengamme, or, at best, a building shell. Instead, I rounded the corner and climbed
a couple of steps to find the original building fully intact. Two ovens stared
out from the building’s open doors, their own iron doors open to reveal dusty
interiors.
I went back down the steps, a bit undone. Across an open area sat the "new crematorium" building, which was easily four times the size
of the building in front of me.
The new crematorium building, which was also known as Barrack X. The short bushes and white plaque in the distance mark an area where a gallows once stood. |
I took a few minutes to wipe tears and breathe deeply and wait for
a tour group in the building to depart. They were at one end, so I thought I’d
start at the other end and slowly work my way through.
Except my route was the same one the prisoners would have taken.
The
first chamber was the “disinfection” chamber, where prisoners would disrobe.
Then they moved into a large blank waiting room.
The next room had a stencil above the doorway indicating it was the bath house.
The next room had a stencil above the doorway indicating it was the bath house.
But of course, it wasn’t.
Although designed to be a method of mass execution like the gas
chambers in other camps, the Dachau gas chamber was only used experimentally.
But when you walk into that room, terror takes over and you shrink inside. Your only goal is to make it to the other side before the doors could close you in.
It’s odd to say, but it was almost a relief to move into the crematorium
room, with its high ceilings and open space. Then you realize the capacity of the
ovens in there, their actual purpose, and the fact that the high ceilings made it easier for the SS executioners
to hang prisoners from the beams and throw their bodies into the waiting
flames.
Back outside, I walked the pathways for a mental and emotional break before
heading to the main exhibit. I knew that my visit there would go a bit more quickly, since beyond the
history of Dachau itself would be many of the same stories about prisoner registration,
classification, degradation, and death.
It sounds callous, but there is a numbness that creeps up to try to protect you from the horror all around you; from letting the reality of it sink in too deeply. If you let it, that numbness can shut everything out. Yet for me, there are things that poke through.
One was the sculpture in front of the warehouse building that
houses the main exhibit. It was like the big sister to Le Deporté at Neuengamme--beautiful in its
twisted, eternal agony.
Another needle puncturing my protective bubble was a simple plaque in a quiet grove near
a wall. It was only a short walk from the crematoria, and I thought at first it was another monument.
Then I stepped back and saw the holes in the wall and the gouge in the earth and realized it was merely describing the spot on which I stood:
Then I stepped back and saw the holes in the wall and the gouge in the earth and realized it was merely describing the spot on which I stood:
Execution Range with Blood Ditch.
I’m not relating all of this to be morbid, but to give a sense of
how painful and powerful this place can be, even to those with no direct connection to the victims there. I don’t know if I thought there’d be some ghostly
sense of joy mixed with despair on the anniversary of the camp’s last day, but
all I felt was a sense of oppression and loss.
It’s compounded, of course, by echoes in the world in which we
live today. Instead of persecuting Jewish people for their religion, the focus
now is Muslim people. There is the same ignorant vilification, along with talk
of identifying and categorizing them, restricting their movements, and setting
them aside in camps.
And now it’s come to light that the government of Chechnya has set up concentration camps for homosexuals. It’s as if we learned nothing from the devastation
wrought by the Holocaust. Even those of us with no direct connection should feel empathy and anger at the senseless obliteration of other people.
Hatred and violence against others is certainly not new, and executions and slavery are not just the purview of governments and other large groups. But the scope and depth of hate these days make it the new Ebola, the new AIDs, the new Black Death.
With each election of each new world leader, I cringe with equal parts fear and hope, waiting to see if there will be one more on the side of those trying to find a cure for this reciprocal extremism, or one more denying the disease even exists.
With each election of each new world leader, I cringe with equal parts fear and hope, waiting to see if there will be one more on the side of those trying to find a cure for this reciprocal extremism, or one more denying the disease even exists.
When you first enter the gate to the prisoner area of Dachau,
there’s a plain black wall with a simple message of hope:
If we cannot find common cause in basic human decency, then we
have lost whatever it is that makes us most evolved or most exalted or
whatever it is you personally feel about where humans stand in the greater web
of life.
The evidence exists from the past. We see it unfolding in the
present. Are we really doomed to a future of repeating cycles of tyranny and genocide,
generation after generation, until none of us are left?