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How the Holocaust is remembered in the land of Anne Frank
(JTA) — You’d think that in a country so closely identified with Anne Frank — perhaps the Holocaust’s best-known victim — cultivating memory of the genocide wouldn’t be a steep challenge.
That’s why a recent survey, suggesting what the authors called a “disturbing” lack of knowledge in the Netherlands about the Holocaust, set off alarm bells. “Survey shows lack of Holocaust awareness in the Netherlands,” wrote the Associated Press. “In the Netherlands, a majority do not know the Holocaust affected their country,” was the JTA headline. “The Holocaust is a myth, a quarter of Dutch younger generation agree,” per the Jerusalem Post.
“Survey after survey, we continue to witness a decline in Holocaust knowledge and awareness. Equally disturbing is the trend towards Holocaust denial and distortion,” Gideon Taylor, the president of the Conference of Jewish Material Claims Against Germany, which conducted the study, said in a statement.
Like other recent studies by Claims Conference, the latest survey has been challenged by some scholars, who say the sample size is small, or the survey is too blunt a tool for examining what a country’s residents do or don’t know about their history. Even one of the experts who conducted the survey chose to focus on the positive findings: “I am encouraged by the number of respondents to this survey that believe Holocaust education is important,” Emile Schrijver, the general director of Amsterdam’s Jewish Cultural Quarter, told JTA.
One of the scholars who says the survey doesn’t capture the subtleties of Holocaust education and commemoration in the Netherlands is Jazmine Contreras, an assistant professor of history at Goucher College in Maryland. Contreras studies the historical memory of the Holocaust and Second World War in Holland. In a Twitter thread earlier this week, she agreed with those who say that “the headline that’s being plastered everywhere exaggerates the idea that young people in NL know nothing about the Holocaust.”
At the same time, she notes that while the Netherlands takes Holocaust education and commemoration seriously, it has a long way to go in reckoning with a past that includes collaboration with the Nazis, postwar antisemitism, a small but vocal far right and a sense of national victimhood that often downplays the experience of Jews during the Shoah.
“It’s such a complex issue,” Contreras told me. “There’s no one answer to how the Holocaust is remembered in the Netherlands.”
Today is International Holocaust Remembrance Day, and I took the opportunity to speak with Contreras not only about Dutch memory, but how the Netherlands may serve as an example of how countries deal with Holocaust memory and the national stories they tell.
Our interview was edited for length and clarity.
Jewish Telegraphic Agency: Tell me a little bit about when you saw the survey, and perhaps how it didn’t mesh with what you know about the Netherlands?
Jazmine Contreras: My major problem is that every single outlet is picking up this story and running a headline like, “Youth in the Netherlands don’t even know the Holocaust happened there. They cannot tell you how many people were killed, how many were deported.” And I think that’s really problematic because it paints a really simplistic picture of Holocaust memory and Holocaust education in that country.
There are multiple programs, in Amsterdam, in other cities, in Westerbork, the former transit camp. They have an ongoing program that brings survivors and the second generation to colleges, to middle schools and primary schools all across the country. And they also have in Amsterdam a program called Oorlog in Mijn Buurt, “War in My Neighborhood,” and basically young people become the “memory bearers” — that’s the kind of language they use — and interview people who grew up and experience the war in their neighborhood, and then speak as if they were the person who experienced it, in the first person.
You also have events around the May 4 commemoration remembering the Dutch who died in war and in peacekeeping operations, and a program called Open Jewish Houses [when owners of formerly Jewish property open their homes to strangers to talk about the Jews who used to live there]. It’s really amazing: I’ve actually been able to visit these formerly Jewish homes and hear the stories. And, of course, the Anne Frank House has its own slew of programming, and teachers talk a lot about the Holocaust and take students to synagogues in places like Groningen, where they have a brand new exhibit at the synagogue. They are taking thousands at this point. The new National Holocaust Names Memorial is in the center of Amsterdam.
I think, again, this idea that children are growing up without having exposure to Holocaust memory, or knowledge of what happened in the Netherlands, is a bit skewed. I think we get into a dangerous area if we’re painting the country with a broad brush and saying nobody knows anything about the Holocaust.
Have you anecdotal evidence or seen studies of Dutch kids about whether they’re getting the education they need?
Anecdotally, yes. I was invited to attend a children’s commemoration that they do at the Hollandsche Schouwburg theater in Amsterdam, which is the former Dutch theater that was used as a major deportation site. And it’s children who put on a commemoration themselves. Again, not every child is participating in this, but if they’re not participating in the children’s commemoration, then they’re doing the “War in My Neighborhood” program, or they’re doing Open Jewish Houses, or they’re taking field trips. That’s pretty impressive to me, and it’s pretty meaningful. They want to help participate in it in the future. They want to come back because it leaves a lasting impression for them.
Let’s back up a bit. Anne Frank dominates everyone’s thinking about Holland and the Holocaust. And I guess the story that’s told is that she was protected by her neighbors until, of course, the Nazis proved too powerful, found her and sent her away. What’s right and what’s wrong about that narrative?
Don’t forget that Anne Frank was a German Jewish refugee who came to the Netherlands. And I think that part of the story is also really interesting and left out. She’s this Dutch icon, but she was a German Jewish refugee who came to the Netherlands, and the Dutch Jewish community was single-handedly responsible for funding, at Westerbork, what was first a refugee center. I think that’s really complicated because now we also have a discourse about present-day refugees and the Holocaust.
Jazmine Contreras, an assistant professor of history at Goucher College, specializes in Dutch Holocaust memory. (Courtesy)
I’ve also never quite understood the insistence on making her an icon when the end of the story is that she’s informed on and dies in a concentration camp. The idea that the Franks were hidden here fits really well into this idea of Dutch resistance and tolerance, and her diary often gets misquoted to kind of represent her as someone who had hope despite the fact that she was being persecuted. In the 1950s, her narrative gets adopted into the U.S., and we treat it as this globalizing human rights discourse.
We don’t talk about the fact that she’s found because she’s informed upon, and we don’t talk about the fact that you had non-Jewish civilians who were informers for a multitude of reasons, including ideological collaboration and their own financial gain.
And when it was talked about most recently, it was about a discredited book that named her betrayer as a Jew.
That was a huge controversy.
I get the sense from your writing that the story the Dutch tell about World War II is very incomplete, and that they haven’t fully reckoned with their collaboration under Nazi occupation even as they emphasize their own victimhood.
On the national state level, they have officially acknowledged not only the extensive collaboration, but the failure of both the government and the Crown to speak out on behalf of Dutch Jews. [In 2020, Prime Minister Mark Rutte formally apologized for how his kingdom’s wartime government failed its Jews, a first by a sitting prime minister.] Now, the question is, what’s happening in broader Dutch society?
Unfortunately, there was an increase in voting for the Dutch far right, although they’ve never managed to get a majority or even come close to it.
Something else that’s happening is that many ask, “Why should Dutch Jews get separate consideration after the Second World War, a separate victimhood, when we were all victimized?” The Netherlands is unique because it’s occupied for the entirety of the Second World War — 1940 to 1945. There is the civil service collaborating, right, but there’s no occupation government. So it’s not like Belgium. It’s not like France, not like Denmark. And there was the Hunger Winter of 1944-45 when 20,000 civilians perished due to famine. You have real victimhood, so people ask, “Why are the Jews so special? We all suffered.”
And at the same time, scholarship keeps emerging about the particular ways non-Jewish Dutch companies and individuals cooperated with the Nazis.
The NIOD Institute for War, Holocaust and Genocide Studies in Amsterdam, which has done so much of this research, found that Jews who were deported had to pay utility bills for when they weren’t living there. You have a huge controversy around the the Dutch railway [which said it would compensate hundreds of Holocaust victims for its role in shipping Jews to death camps]. The Dutch Red Cross apologized [in 2017 for failing to act to protect Jews during World War II], following the publication of a research paper on its inaction. A couple of decades ago, the government basically auctioned off paintings, jewelry and other Jewish possessions, and in 2020 they started the effort to give back pieces of art that were in Dutch museums. Dienke Hondius wrote a book on the cold reception given to survivors upon their return. Remco Ensel and Evelien Gans also wrote a book on postwar Jewish antisemitism.
So a lot has been happening, a lot of controversies, and, thanks to all of this research, a lot happening in order to rectify the situation.
It sounds like a mixed story, of resistance and collaboration, and of rewriting the past but also coming to terms with it.
There’s a really complex history here of both wanting to present it as “everybody’s a victim” and that the resistance was huge. In fact, the data shows 5% of the people were involved in resistance and 5% were collaborators. So it’s not like this wholesale collaboration or resistance was happening. It was only in 1943, when non-Jewish men were called up for labor service in Germany, that they got really good at hiding people and by then it was too late.
Right. My colleagues at JTA often note that the Nazis killed or deported more Dutch Jews per capita than anywhere in occupied Western Europe — of about 110,000 Jews deported, only a few thousand survived.
Yes, the highest percentage of deportation in Western Europe.
A room at the Anne Frank House museum where she and her family hid for two years during the Holocaust in Amsterdam, the Netherlands. (Photo Collection Anne Frank House)
Since this week is International Holocaust Remembrance Day, let me ask what Holland gets right and wrong compared to maybe some other European countries with either similar experiences or comparable experiences.
The framing of that question is difficult because there’s so many unique points about the Holocaust and the occupation in the Netherlands. Again, it was occupied for the entirety of 1940-45. You have a civil service that was willing to sign Aryan declarations. The queen, as head of a government in exile in London, is basically saying, “Do what you need to just to survive.”
One of the big problems is there are people like Geert Wilders [a contemporary right-wing Dutch lawmaker] who practice this kind of philo-Semitism and support of Israel, but it’s really about blaming the Muslim population for antisemitism and saying none of it is homegrown. They don’t have to talk about the fact that there was widespread antisemitism in the aftermath of the Holocaust.
In the Netherlands they’re not instituting laws around what you can and can’t say about the Holocaust like in Poland [where criticizing Polish collaboration has been criminalized]. There are so many amazing educational initiatives and nonprofit organizations that are doing the work. And even these public controversies ended up being outlets for the production of Holocaust memory when survivors, but mostly now the second and third generations, use that space to talk about their own family Holocaust history.
Tell me about your personal stake in this: How did the Holocaust become a subject of study for you?
I specialize in Dutch Holocaust memory. I’m not Jewish, but my grandparents on my mother’s side are Dutch. For my first project I looked at relationships between German soldiers and Dutch women during the war during the occupation, and I eventually kind of made my way into the post war, when these children of former collaborators were still very marginalized in Dutch society. It ties into this. I do interviews with members of the Jewish community, children of resistance members and children of collaborators and how these memory politics play out.
What is the utility of events like International Holocaust Remembrance Day and the major Holocaust memorials in educating the public about the Holocaust and World War II?
International Holocaust Remembrance Day and May 4 result in the production of new memories about the Holocaust and the Second World War. I was at the 2020 International Holocaust Remembrance Day commemoration when the prime minister formally apologized. It was a really big moment, and it allowed the Jewish community, and the Roma and Sinti community, a space to remember and to share in that and to speak to it as survivors and the second and third generation.
Unlike the United States, the Netherlands is a small, insular country, so the relationship between the public and the media and academics is so close. So in the weeks before and the weeks after these memorials, academics, politicians and experts are publishing pieces about memory. That’s useful to the production of new memories and information about the Holocaust.
But what about the other days of the year? Will putting a monument in the center of Amsterdam actually change how people understand the Holocaust? That is a question that I think is harder to answer. The new monument features individual names of 102,000 Jews and Roma and Sinti and visually gives you the scope of what the Holocaust looked like in the Netherlands. But does that matter if somebody lives outside of Amsterdam and they’re never going to see this monument?
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Orthodox Jewish groups have been quiet about ICE. This Minneapolis rabbi wasn’t.
When the heads of major Jewish denominations co-signed a letter last week criticizing “in the strongest possible terms” the conduct of Immigration and Customs Enforcement in Minneapolis, Orthodox Judaism was conspicuously absent. Neither the Orthodox Union nor Agudath Israel of America — the two leading Orthodox umbrella organizations — has commented on the mass deployment of ICE and Border Patrol officers to the city.
There’s a reason Orthodox leaders might be choosing their words carefully — condemning ICE would put them at odds with not only a sizable chunk of their membership. Unlike members of the Reform, Conservative and Reconstructionist movements, Orthodox Jews — who represent about a tenth of the American Jewish population — lean heavily conservative, with about three-quarters supporting President Donald Trump in the 2024 election. (The Orthodox Union and Agudath Israel did not respond to separate inquiries.)
There was, however, at least one Orthodox rabbi willing to criticize ICE in public. Rabbi Max Davis, who leads the Minneapolis synagogue Darchei Noam Congregation, was one of 49 Jewish leaders to sign a Jan. 16 letter from the Minnesota Rabbinical Association, which said ICE was “wreaking havoc across our state” and which resolved to “bear witness and make a difference.”
I called Davis to learn more about why he signed and what he’s seeing on the ground. He also spoke about congregants who have been pepper sprayed or arrested at protests, how he approaches politics at the pulpit of an Orthodox shul, why he rejects the Holocaust comparisons some are making and how he’s tried to make a difference.
The interview below has been edited for length and clarity.
The Forward: Why did you sign this letter?
Rabbi Max Davis: It felt like a very reasonable, very carefully thought out response to the present situation. I know that there are many within the shul who are looking for some leadership in this moment, and signing was a drop in the bucket compared to what some people are doing.
By the same token, I know that there are other perspectives within my own shul and certainly within the broader Orthodox community, and I strongly believe that it’s not the role of a rabbi to police his congregants’ politics. In our shul, we learn from and respect each other, and there’s an incredible amount of wisdom and life experience beyond my own. So I signed with caution, but with quite a feeling of disappointment and anger in the events unfolding downtown, and the loss of life in particular.
I’m probably the only Orthodox rabbi in the Minnesota Rabbinical Association, and there have been statements issued that I have not signed. But this one was an opportunity I was not going to miss.
What’s been the reaction at Darchei Noam to your signing the letter?
I got several yasher koachs (plaudits) privately. Those who may disagree, I think were and are being polite. There’s definitely been some pushback about politics entering our shul. But I haven’t heard much about the letter specifically. I don’t think anyone was terribly surprised that I signed it.
More broadly, what are things like in your community right now?
Within our kehilla (congregation), there’s a diversity of opinion. But mostly what I’m hearing is deep sorrow and frustration and anger and pain — particularly from those who watch the videos, who are acquainted with individuals suffering directly from the ongoing operations, or who have watched what the operations have been doing to our city and to our community.
Have you seen what’s happening firsthand?
There’s someone in our extended community who just got out of jail and called me about 10 minutes ago to give me a heads up. We have a couple of people in the community who have been pepper sprayed. We have people in the community who have been very active in supply drives and driving children to school because their parents are afraid to come out.
Instead of buying stuff at the sort of generic supermarket I thought I might as well make the money count where people are hurting the most. So I went a couple weeks ago to try and pick up some kiddush supplies down at one of the large Latino markets that I know has taken quite a hit. I was pretty much the only customer. It was a very sad place.
So in those regards, I’ve seen what’s going on. I was down at the march last Erev Shabbos (Jan. 16). It was minus-10 degrees. There were 50,000 people out there in the streets and thousands more in the skyways and in the buildings that we could see. You see banners and signs hanging onto highways. You see people clustered at intersections with signs and upside-down American flags. There’s a tremendous amount of anger out there.
What’s it like to be living through that?
It’s heartening and it’s disheartening. It’s disheartening that it feels necessary; it’s heartening to see community coming together. It’s disheartening to see signs comparing the federal government and ICE to Nazi Germany; I find that, as a Jew, deeply offensive and ignorant. And by the same token, I find all of the messages around community and common decency to be a beautiful sight.
It’s not to say that I have any solutions to the more fundamental politics. I’m not saying that the country doesn’t have an immigration problem. But I do know that you can’t watch the video of Alex Pretti, the ICU nurse from the VA hospital, you can’t watch the video of Renee Good in her car and how that unfolded — shootings on streets and in neighborhoods that I know — you can’t watch that and not be highly disturbed and moved.
Have you addressed this moment at all from the pulpit?
I have definitely mentioned it in a couple of drashos (sermons). A couple of weeks ago, I spoke about ignoring the broader humanity and the plight of our neighbors at our own moral peril. Nechama Leibowitz sees a progression in Moshe’s interventions, first on behalf of another Jew against the Egyptian, then for a Jew against another Jew, and finally, with the daughters of Yitro at the well, between two non-Jewish parties. It was a good base for talking about doing what we can, when we can, to be an ohr l’goyim (a light unto the nations). I don’t think I said the word “ICE,” but there was no mistake about the subject matter — I think Renee Good had been shot like two days earlier.
With drashos, I’ve tried to be a little bit more tempered and restrained, because I think a lot of people come to hear Torah and inspiration and political issues are risky business. I’m also careful because I don’t want to ruin people’s Shabbos in other ways. Everyone has so much of this all week long, and I know some people look forward to Shabbos just to take a break. I’ve been told by some people that I’ve been too pareve, and by others that it’s been too much. So maybe I’m succeeding or failing everybody at the same time.
You mentioned the Nazi comparisons. Why do you take offense to those in this context?
That was industrialized murder, and concentration camps — there’s not a word to describe the evil of what that was. That was just exponentially more horrific. And it disturbs me to no end — although I am not surprised to see people make this comparison and I get where they’re coming from — how lightly the Holocaust and the evils of Nazi Germany seem to be treated when people want to trot out a paradigm of evil.
Why did it feel important to you to patronize the Latino grocery store?
I feel for these communities, where these are honest, legitimate, hard working businesses, and they watch their customer base all but dry up — that includes people who are here legally, employees who are here legally. But there are so many stories of individuals who are being racially profiled or being picked up by mistake.
I was very angry about the story of a Laotian man who, in front of his family and children, was pulled out of the shower into 10-degree weather and bundled off into an ICE vehicle and driven around for an hour before they figured out that he was here legally and had no criminal record. He was let go without so much as an apology. He’s got a wife and small children — and I’ve got a wife and kids, you know? This kind of thing is absolutely unacceptable. And unfortunately, it doesn’t seem like that was such an outlier case. And that’s not an America that I believe in.
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Stories of ghosts, grief and Shabbat gladness win top prizes in Jewish children’s literature
(JTA) — Anna is a misunderstood sixth-grade girl who communicates with the ghosts of her Jewish ancestors. Teased by her classmates and worried-over by her family, she finds comfort and understanding with her Bubbe and her beloved Jewish traditions.
“Neshama,” Marcella Pixley’s lyrically written novel-in-verse, won the gold medal for Jewish children’s literature for middle-grade readers from the Association of Jewish Libraries. Its Sydney Taylor Book Awards were announced today in a virtual livecast from Chicago.
The award committee called Pixley’s “a lyrical, deeply Jewish story about identity, grief, and resilience.”
The annual award, named in memory of Sydney Taylor, the author of the “All-of-a-Kind Family” series, “recognizes books for children and teens that exemplify high literary standards while authentically portraying the Jewish experience,” according to the award committee’s announcement.
Other winners include “D.J. Rosenblum Becomes the G.O.A.T,” a coming-of-age mystery by Abby White, which won in the young adult category, and “Shabbat Shalom: Let’s Rest and Reset,” a lively board book written and illustrated by Suzy Ultman, which won the picture book award.
The Sydney Taylor committee named Uri Shulevitz, whose 2008 book “How I Learned Geography” drew on his boyhood experiences fleeing Poland after the Nazi invasion in 1939, as the winner of its Body-of-Work award. Shulevitz, a multi-award winning storyteller and illustrator, died last year.
In addition to the top winners, the Sydney Taylor committee named five silver medalists and nine notable titles of Jewish content.
“This year’s winners and honorees exemplify excellence in Jewish children’s literature through vibrant storytelling and rich perspectives that foster empathy, understanding, and a deep appreciation for culture and community,” said Melanie Koss, chair of the award committee.
Winners will receive their awards in June in Evanston, Illinois at the AJL’s annual conference.
In “D. J. Rosenblum Becomes the “G.O.A.T,” an about-to-be bat mitzah-age girl is determined to prove that her beloved cousin did not die by suicide. Abby White lightens the emotional subject with a teen’s authentic, humorous voice.
“She wrestles with her Torah portion and faith, finding strength to face loss and begin moving forward,” the committee noted.
“Shabbat Shalom” may be the first board book to garner the award, Heidi Rabinowitz, a long-time podcaster about Jewish children’s books, told the Jewish Telegraphic Agency.
“The sophisticated board book combines succinct text with playful art,” the committee wrote in its release.
In awarding its Body-of-Work award to Shulevitz (1935-2025), who lived with his family in Israel before settling in New York, the committee recognized him as a “foundational voice in Jewish children’s literature.” His books “illuminate Jewish culture and reflect universal experience,” the committee wrote.
Many of Shulevitz’s titles reflect his Jewish roots, including “The Golem,” by Isaac Bashevis Singer and “The Travels of Benjamin of Tudela,” an illustrated travelogue for children based on the real-life voyages of the 12th-century Jewish traveler who visited Rome, Constantinople, Baghdad and Jerusalem. Shulevitz garnered the Caldecott medal, children’s literature’s top honor for illustrated books, for “The Fool of the World and the Flying Ship.”
Earlier, the AJL announced that Jessica Russak-Hoffman, a journalist for Jewish media outlets, won the organization’s new manuscript award for “How to Catch a Mermaid (When You’re Scared of the Sea),” a novel set in Israel for ages 8-13.
Last week, the AJL named Jason Diamond as the 2026 winner of its Jewish Fiction award for his novel, “Kaplan’s Plot.”
At Tuesday’s event, the Youth Media Awards hosted by the American Library Association, the winners were also announced for the Caldecott, Coretta Scott King, Newberry and Printz awards, among others. The Asian American Picture Book award went to “Many Things All At Once,” by Veera Hiranandani and illustrated by Nadia Alam, the story of a girl with a Jewish mother and a South Asian father.
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NJ church deletes video of pageant featuring antisemitic character but says critics took it ‘out of context’
(JTA) — A New Jersey church says it is “committed to engaging in dialogue, and teaching others about our heritage” after putting on a Christmas pageant that drew criticism for reflecting antisemitic stereotypes.
St. Mary Protectress Ukrainian Orthodox Church’s pageant, known as a vertep, featured an antagonist named Moshko who danced with the devil while wearing faux Hasidic garb like side locks and a black hat. The character was referred to as “zhyd,” a Ukrainian slur for “Jew.”
“We do not have any intention to promote harm or hatred with this pageant,” the church said in a statement issued on Facebook on Friday night. “However, we recognize some outside of our culture may assign elements of the performance to stereotypes when taken out of context which is inclusive of peoples historically present in eastern Europe.”
The church did not respond to a Jewish Telegraphic Agency request for comment prior to an initial report on the vertep earlier this month. It did not respond to an additional request for comment on Monday, following the statement. The church removed photos and video of the pageant from its Facebook page following the JTA report.
The vertep is a centuries-old Slavic Christmas tradition that emerged from puppet theater. In recent years, many Ukrainian Orthodox churches have removed material criticized as offensive. Since the current war between Russia and Ukraine began in 2022, one popular replacement for the Jewish antagonist has been a Russian character.
In its statement, St. Mary Protectress Ukrainian Orthodox Church emphasized that “the event does not target any specific group” but indicated that it could make changes in future pageants.
“The church is reflecting on this matter seriously and is committed to engaging in dialogue, and teaching others about our heritage while ensuring that future events continue to uphold the dignity, respect, and safety of all people,” it said.
The Anti-Defamation League of New Jersey, which said earlier this month that it was reaching out to St. Mary Protectress, told JTA on Monday that it had not been able to communicate with anyone from the church.
The church’s apology rang hollow for Lev Golinkin, a Jewish writer born in Ukraine who has advocated against the antisemitic elements of the traditional vertep.
“It’s not an apology, it’s more of an insult,” Golinkin said. “The problem is not the context. The problem is exactly that. It is in context perfectly.”
He added, “They’re making it seem that the people who are criticizing them … are the ones who have a problem because they don’t understand the culture.”
St. Mary Protectress is not the only Ukrainian church in the United States to import the antisemitic elements of the vertep from the old country. A church in Connecticut erected a backdrop poster for its pageant this year that included a Moshko character standing next to the devil.
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