The night of November 9-10, 1938: Kristallnacht: the Night of Broken Glass: Throughout Nazi Germany (including Austria, which had folded itself into Nazi Germany some months before) synagogues were plundered and set afire, with crowds of bystanders cheering and police and fire brigades standing idly by. Shops owned by Jews were looted and destroyed, Jewish men beaten and arrested, Jewish women terrorized and molested — all this a seeming apotheosis of European religious antisemitism, exclusionary nationalism, “scientific” racism, nostalgia for a past that never was, and urban economic, social, and spatial competition.
In Vienna, all but one of the city’s monumental synagogues and modest prayer-houses were destroyed during the 24-hour rampage. How are they remembered today? Barely, and by few. Memorial plaques mark the sites of a quite a number of the city’s destroyed synagogues, but their texts are as often as not confusing and bland, with events sanitized and the perpetrators obfuscated by overuse of euphemisms and passive voice in German and by shoddy accompanying English-language translations.
Phantasm and Reflection: Two Photos of Monuments without Words
The photographs above and below portray two impressive memorials to two Viennese synagogues destroyed on Kristallnacht. Both eschew words for silence and didacticism for emotion.
The photo at the top was taken through a large plate-glass plaque set as a memorial on the corner of the Eitelbergergasse and Neue-Welt-Gasse in the posh Viennese suburb of Hietzing. The plaque stands across the street from the one-time site of the “Neue Welt Tempel,” a freestanding structure, quite modern in its time, designed by architect Artur Grünberger in a style seemingly influenced by the Viennese Secession. The Neue Welt Tempel was constructed in the late-1920s and early-1930s in the midst of Hietzing’s quiet tree-lined sidestreets and Jugendstil mansions.
Silkscreened onto the surface of the glass plaque is a finely-rastered, semi-translucent reproduction of an archival photograph of the exterior of the Neue Welt Tempel taken sometime in the mid-1930s, probably from the exact location where the plaque now stands. By positioning oneself at just the right angle and distance from the plaque, a viewer is treated to a mirage … suddenly, the present and past are juxtaposed, and a ghost-like image of the Neue Welt Tempel appears to sprout from the surface of the yellow apartment house now standing on its former site. For a moment, the Neue Welt Tempel reappears as if still there … and then, just as suddenly, juxtaposition is lost and the illusion fades.
In the photograph below, a sparse, minimalist garden fills the length and part of the width of the one-time footprint of the 1870s, Neo-Renaissance style, “Turnertempel” synagogue at Turnergasse 22 in Rudolfsheim-Fünfhaus, not far from the Gürtel and the shopping thoroughfare of Mariahilfestrasse. The greenery at the edges of the garden offsets the starkness of the gravel surface, concrete pathways, and benches of well-weathered wooden beams. The trees at the left of the photo are lindens. Summers, the scent of linden blossoms fills the garden and, as the weeks pass, fallen linden petals turn into perfumed dust that cushions the garden’s gravel surface. The total effect is apt: life emerging from, but never quite obliterating, destruction.
This past summer, I stopped at the Turnergasse memorial garden a number of times to read, write, reflect and rest. There were few other visitors: workmen on lunch and cigarette breaks, an occasional pair of daytime beer drinkers, small numbers of neighborhood residents, judging by their appearances and voices, immigrants mostly, from the Balkans, Turkey, and the Middle East. Did they know what once stood at the site where they were sitting? Were they aware of its fate? Could they sense the one-time prayers, concerns, and celebrations of people who had preceded them, and who had played an out-sized role in Vienna’s former greatness and in the shaping of the city in which they now live and the rights and security they now enjoy? Probably not. Most people in Vienna, like most people elsewhere, are propelled by the intentionality of their own immediate concerns. But for those of us open to it, to those of us who bear the weight of its absence, a presence seems to hover in the garden at Turnergasse.
Footnote on Resources
For the past months, a small exhibition at Vienna’s Jewish Museum showcased the research and meticulous computer-generated recreations of the exteriors and interiors of Viennese synagogues and the urban contexts in which they once stood, done by Bob Marten and Herbert Peter, and published in book form some years ago as Die zerstörten Synagogen Wiens: Virtuelle Stadtspaziergānge and later in English as The Destroyed Synagogues of Vienna.