Postwar

imposed enough suffering and injustice of their own to forge a whole new layer of resentments and memories.

Between 1945 and 1989 the accumulation of deportations, imprisonments, show trials and ‘normalizations’ made almost everyone in the Soviet bloc either a loser or else complicit in someone else’s loss. Apartments, shops and other property that had been appropriated from dead Jews or expelled Germans were all too often re- expropriated a few years later in the name of Socialism—with the result that after 1989 the question of compensation for past losses became hopelessly tangled in dates. Should people be recompensed for what they lost when the Communists seized power? And if such restitution were made, to whom should it go? To those who had come into possession of it after the war, in 1945, only to lose it a few years later? Or should restitution be made to the heirs of those from whom businesses and apartments had been seized or stolen at some point between 1938 and 1945? Which point? 1938? 1939? 1941? On each date there hung politically sensitive definitions of national or ethnic legitimacy as well as moral precedence.[428]

And then there were dilemmas peculiar to the internal history of Communism itself. Should those responsible for inviting Russian tanks in to crush the 1956 Hungarian revolution or suppress the Prague Spring of 1968 be arraigned for these crimes? In the immediate aftermath of the 1989 revolutions many thought they should. But some of their victims were former Communist leaders. Who deserved the attention of posterity: obscure Slovak or Hungarian peasants thrown off their property, or the Communist apparatchiks who ejected them but who themselves fell victim a few years later? Which victims—which memories—should have priority? Who was to say?

The fall of Communism thus brought in its wake a torrent of bitter memories. Heated debates over what to do with secret police files were only one dimension of the affair (see Chapter 21). The real problem was the temptation to overcome the memory of Communism by inverting it. What had once been official truth was now discredited root and branch—becoming, as it were, officially false. But this sort of taboo- breaking carries its own risks. Before 1989 every anti-Communist had been tarred with the ‘Fascist’ brush. But if ‘anti-Fascism’ had been just another Communist lie, it was very tempting now to look with retrospective sympathy and even favour upon all hitherto discredited anti-Communists, Fascists included. Nationalist writers of the nineteen-thirties returned to fashion. Post-Communist parliaments in a number of countries passed motions praising Marshal Antonescu of Romania or his counterparts elsewhere in the Balkans and central Europe. Execrated until very recently as nationalists, Fascists and Nazi collaborators, they would now have statues raised in honour of their wartime heroism (the Romanian parliament even accorded Antonescu one minute’s silence).

Other taboos fell along with the discredited rhetoric of anti-Fascism. The role of the Red Army and the Soviet Union could now be discussed in a different light. The newly liberated Baltic states demanded that Moscow acknowledge the illegality of the Molotov-Ribbentrop Pact and Stalin’s unilateral destruction of their independence. The Poles, having at last (in April 1995) secured Russian acknowledgement that the 23,000 Polish officers murdered in Katyn forest were indeed killed by the NKVD and not the Wehrmacht, demanded full access to the Russian archives for Polish investigators. As of May 2005 neither request seemed likely to meet with Russian acquiescence and the memories continued to rankle.[429]

The Russians, however, had memories of their own. Seen from the satellite countries, the Soviet version of recent history was palpably false; but for many Russians themselves it contained more than a grain of truth. World War Two was a ‘Great Patriotic War’; Soviet soldiers and civilians were, in absolute numbers, its greatest victims; the Red Army did liberate vast swathes of eastern Europe from the horrors of German rule; and the defeat of Hitler was a source of unalloyed satisfaction and relief for most Soviet citizens—and others besides. After 1989, many in Russia were genuinely taken aback at the apparent ingratitude of erstwhile fraternal nations, who had been released in 1945 from the German yoke thanks to the sacrifices of Soviet arms.

But for all that, Russian memory was divided. Indeed, that division took institutional form, with two civil organizations coming into existence to promote critical but diametrically opposed accounts of the country’s Communist past. Memorial was founded in 1987 by liberal dissidents with the goal of obtaining and publishing the truth about Soviet history. Its members’ particular concerns were with human-rights abuse and the importance of acknowledging what had been done in the past in order to forestall its recurrence in the future. Pamiat’, formed two years earlier, also sought to recover and honour the past (its name means ‘memory’ in Russian) but there the resemblance ceases. The founders of Pamiat’, anti-Communist dissidents but far from liberal, wanted to offer an improved version of the Russian past: sanitized of Soviet ‘lies’ but also free of other influences foreign to Russia’s heritage, above all that of ‘Zionists’. Within a few years Pamiat’ had branched out into nationalist politics, wielding Russia’s neglected and ‘abused’ history as a weapon with which to ward off ‘cosmopolitan’ challenges and interlopers.

The politics of aggrieved memories—however much these differed in detail and even contradicted one another—constituted the last remaining bond between the former Soviet heartland and its imperial holdings. There was a shared resentment at the international community’s under-appreciation for their past sufferings and losses. What of the victims of the Gulag? Why had they not been compensated and memorialized like the victims and survivors of Nazi oppression? What of the millions for whom wartime Nazi oppression became postwar Communist oppression with no discernible caesura? Why did the West pay so little attention?

The desire to flatten out the Communist past and indict it en bloc—to read everything from Lenin to Gorbachev as an uninflected tale of dictatorship and crime, a seamless narrative of regimes and repressions imposed by outsiders or perpetrated in the people’s name by unrepresentative authorities—carried other risks. In the first place it was bad history, eliminating from the record the genuine enthusiasms and engagements of earlier decades. Secondly, the new orthodoxy had contemporary political implications. If Czechs—or Croats or Hungarians or anyone else—had played no active part in the dark side of their own recent past; if eastern European history since 1939—or, in the Russian case, from 1917 to 1991—was exclusively the work of others, then the whole era became a sort of parenthesis in the national story: comparable to the place assigned to Vichy in post-war French consciousness, but covering a vastly longer period and an even grimmer archive of bad memories. And the consequences would be similar: in 1992, Czechoslovak authorities banned a BBC documentary film about the 1942 assassination in Prague of Reinhard Heydrich from the Karlovy Vary film festival, because it showed ‘unacceptable’ footage of Czechs demonstrating support for the wartime Nazi regime.

With this post-Communist re-ordering of memory in eastern Europe, the taboo on comparing Communism with Nazism began to crumble. Indeed politicians and scholars started to insist upon such comparisons. In the West this juxtaposition remained controversial. Direct comparison between Hitler and Stalin was not the issue: few now disputed the monstrous quality of both dictators. But the suggestion that Communism itself—before and after Stalin—should be placed in the same category as Fascism or Nazism carried uncomfortable implications for the West’s own past, and not only in Germany. To many western European intellectuals, Communism was a failed variant of a common progressive heritage. But to their central and east European counterparts it was an all too successful local application of the criminal pathologies of twentieth-century authoritarianism and should be remembered thus. Europe might be united, but European memory remained deeply asymmetrical.

The Western solution to the problem of Europe’s troublesome memories has been to fix them, quite literally, in stone. By the opening years of the twenty-first century, plaques, memorials and museums to the victims of Nazism had surfaced all across western Europe, from Stockholm to Brussels. In some cases, as we have seen, they were amended or ‘corrected’ versions of existing sites; but many were new. Some aspired to an overtly pedagogical function: the Holocaust Memorial which opened in Paris in January 2005 combined two existing sites, the ‘Memorial to the Unknown Jewish Martyr’ and a ‘Centre for Contemporary Jewish Documentation’. Complete with a stone wall engraved with the names of 76,000 Jews deported from France to Nazi death camps, it echoed both the US Vietnam Memorial and—on a much reduced scale—the ambitions of the Holocaust Memorial Museum in Washington, DC, or Yad Vashem in Jerusalem. The overwhelming majority of such installations were indeed devoted—in part or whole—to the memory of the Holocaust: the most impressive of them all was opened in Berlin on May 10th 2005.

The explicit message of the latest round of memorials contrasts sharply with the ambiguity and prevarication