Radu Ioanid’s The Holocaust in Romania: The Destruction of Jews and Gypsies Under the Antonescu Regime, 1940-1944 (Chicago: Ivan R. Dee Publishers, 2000), has received well-deserved high praise from Elie Wiesel. Wiesel writes in the Foreword: “I do not hesitate to say it: Radu Ioanid merits the recognition of all those who are interested in that history which has so lamely become known as the Holocaust. His work treats an unfortunately little-known subject: the tragic fate of the Jewish communities in Romania. Only a few historians, such as the great Raul Hilberg or Dora Litani, among others, have addressed it in their works. In fact, Radu Ioanid often leans upon them, but his work explores more fully the Evil that reined in Transnistria, between the Bug and Dnister, the two great rivers in Ukraine. His work, based as it is on material from unpublished archives, thus constitutes a new contribution to this field” (vii).
Ioanid is one of the first scholars to address the thorny subject of the Holocaust in Romania. Aside from Raul Hilberg, who covers the destruction of Jews throughout Europe including Romania, Jean Ancel (The History of the Holocaust in Romania, University of Nebraska Press, 2012) and Denis Deletant (Hitler’s Forgotten Ally, Palgrave MacMillan Publishing, 2006) also subsequently covered this topic at length. Radu Ioanid, however, paved the way for research focusing on the Holocaust in Romania.
His book is very important, not least of all because the Holocaust is denied or minimized by many in Romania: strangely enough, not only by the fringe political elements–Nazi or neo-Nazi sympathizers—but also by many conservative and even mainstream Romanians.
The main reasons for Holocaust denial in the country are complex, however, three key factors come to mind: 1) Ion Antonescu, Romania’s authoritarian, pro-Fascist leader, has been rehabilitated as a nationalist hero, 2) some consider the Jews of Bessarabia and Bukovina who perished in the Holocaust not Romanian, but Ukranian (even though they were under Romanian occupation during the Holocaust) and perhaps most importantly 3) Romania has a unique and ambivalent history towards its Jewish population during the Fascist era. It is the country that collaborated with Germany and doomed to death between 250,000 to 290,000 Jews (mostly those living in Bukovina and Bessarabia) while at the same time being one of the European countries with most Jewish survivors: about 375,000 Jews living in Wallachia, Moldavia and Southern Transylvania made it alive through the end of WWII.
Those who want to absolve Ion Antonescu and the country in general of responsibility for the massacre of Jews in Romania have to contend with Radu Ioanid’s thoroughly researched and compelling evidence to the contrary. Ioanid describes the pogrom in Iasi that occurred in June 1941 as “one of the most savage pogroms of WWII” (The Holocaust in Romania, 63). Iasi was a divided city: half of its population was Jewish (about 50,000 out of 100,000 people), yet at the same time it was also the center of anti-Semitic, Fascist political activity (the Iron Guard headquarters). During the Iasi pogrom over 10,000 Jews were beaten, shot, robbed, raped and/or murdered. Hundreds of people were stuffed into boarded up “death trains”(about 100 persons to each car) that traveled aimlessly for days on end without food or water provisions. Most of them died of suffocation, thirst or starvation. The degradation of the Jews’ humanity is almost indescribable. As Ioanid points out, “At one stop the inmates were permitted to drink from a pond where pigs wallowed; several fainted and drowned right there, others perished later from the ensuing gastrointestinal infections” (85). Antonescu not only allowed this to happen, but, according to Ioanid, he sent an order requiring that Jewish women and children be included in this “Action”.
Moreover, unlike the German crimes against humanity, which were largely hidden by Hitler from the native population, the violence in Iasi was perpetrated in plain sight of the Romanian people, many of whom participated, alongside the goons from the Iron Guard and government officials, in the lootings, beatings and murders of Jews. As Ioanid elaborates, “The mob’s cruelty and greed too the form of truly shocking torture, rape, killing and robbery, all continuing earlier precedents but achieving spectacular new heights of barbarism” (62).
The pogrom in Iasi, however, pales by comparison—at least in magnitude—to the Holocaust in Bessarabia and Bukovina, which began in June 1941 and resulted in over 300,000 deaths from forced deportations (to Transnistria), beatings, shootings, starvation and disease. Antonescu used the fact that Northern Bukovina had been briefly controlled by the Soviet Union (in June 1940) to charge the Jewish inhabitants of both Bukovina and Bessarabia with collaboration with the Red Army and target them for mass deportation and murder.
Although most of the Jews of Regat (Moldavia, Walachia and Southern Transylvania), being considered “Romanian Jews”, were spared from the Holocaust, Ioanid reminds us of significant exceptions: “about thirteen thousand Jews were murdered during the pogrom in Iasi, then the Moldavian capital… During deportations from Dorohioi about twelve thousand Jewish inhabitants were sent to Transnistria, at least one half of which perished” (111). Furthermore, the Iron Guard killed 125 Jews in the Bucharest pogrom.
Will those who do not wish to believe that the Holocaust occurred in Romania, or that Ion Antonescu’s policies were largely responsible for it, be persuaded by Ioanid’s careful study of the subject? Probably not. Historical evidence rarely sways ideological beliefs. But that is not the book’s main purpose. This history of the Holocaust in Romania establishes the facts, to commemorate the victims and allow the survivors who want to know what happened access to the truth.
Claudia Moscovici, Literature Salon