l'Amour du loup aime ce que le monde demande de mémoire
De loin en loin et mue par l’idée fixe que l’Art est un principe actif, la compagnie l’Amour du loup s’allie à l’impulsion d’un(e) artiste ami(e) et/ou admiré(e). La forme du présent est libre et capable de trouver des prolongations et échos dans la performance ou la rencontre à l’atelier. Article, image, audio tout vaut pour simplement et sans réserve aborder ce qu’on ne veut pas mettre de côté, en dilatant la lueur des luttes qui comptent et ainsi comme en photographie, laver les ombres.
“Penser (denken) et remercier (danken) sont dans notre langue des mots d’une seule et même origine. Qui suit leur pente, s’avance dans le champ de signification de ‹se rappeler› (gedenken), ‹se ressouvenir› (eingedenk sein), ‹souvenir› (andenken).” Paul Celan – Extrait du Discours de Brême, op, cit.
Premier volet proposé par
Will Stone / auteur / poète / traducteur
From the New Yorker
WHEN IT’S TOO LATE TO STOP FASCISM
ACCORDING TO STEFAN ZWEIG
By George Prochnik February 6, 2017
The Austrian émigré writer Stefan Zweig composed the first draft of his memoir, “The World of Yesterday,” in a feverish rapture during the summer of 1941, as headlines gave every indication that civilization was being swallowed in darkness. Zweig’s beloved France had fallen to the Nazis the previous year. The Blitz had reached a peak in May, with almost fifteen hundred Londoners dying in a single night. Operation Barbarossa, the colossal invasion of the Soviet Union by the Axis powers, in which nearly a million people would die, had launched in June. Hitler’s Einsatzgruppen, mobile killing squads, roared along just behind the Army, massacring Jews and other vilified groups—often with the help of local police and ordinary citizens.
Zweig himself had fled Austria preëmptively, in 1934. During the country’s brief, bloody civil war that February, when Engelbert Dollfuss, the country’s Clerico-Fascist Chancellor, had destroyed the Socialist opposition, Zweig’s Salzburg home had been searched for secret arms to supply the left-wing militias. Zweig at the time was regarded as one of Europe’s most prominent humanist-pacifists, and the absurd crudity of the police action so outraged him that he began packing his things that night. From Austria, Zweig and his second wife, Lotte, went to England, then to the New World, where New York City became his base, despite his aversion to its crowds and abrasive competitiveness. In June of 1941, longing for some respite from the needs of the exiles in Manhattan beseeching him for help with money, work, and connections, the couple rented a modest, rather grim bungalow in Ossining, New York, a mile uphill from Sing Sing Correctional Facility. There, Zweig set to furious work on his autobiography—laboring like “seven devils without a single walk,” as he put it. Some four hundred pages poured out of him in a matter of weeks. His productivity reflected his sense of urgency: the book was conceived as a kind of message to the future. It is a law of history, he wrote, “that contemporaries are denied a recognition of the early beginnings of the great movements which determine their times.” For the benefit of subsequent generations, who would be tasked with rebuilding society from the ruins, he was determined to trace how the Nazis’ reign of terror had become possible, and how he and so many others had been blind to its beginnings.
Zweig noted that he could not remember when he first heard Hitler’s name. It was an era of confusion, filled with ugly agitators. During the early years of Hitler’s rise, Zweig was at the height of his career, and a renowned champion of causes that sought to promote solidarity among European nations. He called for the founding of an international university with branches in all the major European capitals, with a rotating exchange program intended to expose young people to other communities, ethnicities, and religions. He was only too aware that the nationalistic passions expressed in the First World War had been compounded by new racist ideologies in the intervening years. The economic hardship and sense of humiliation that the German citizenry experienced as a consequence of the Versailles Treaty had created a pervasive resentment that could be enlisted to fuel any number of radical, bloodthirsty projects.
Zweig did take notice of the discipline and financial resources on display at the rallies of the National Socialists—their eerily synchronized drilling and spanking-new uniforms, and the remarkable fleets of automobiles, motorcycles, and trucks they paraded. Zweig often travelled across the German border to the little resort town of Berchtesgaden, where he saw “small but ever-growing squads of young fellows in riding boots and brown shirts, each with a loud-colored swastika on his sleeve.” These young men were clearly trained for attack, Zweig recalled. But after the crushing of Hitler’s attempted putsch, in 1923, Zweig seems hardly to have given the National Socialists another thought until the elections of 1930, when support for the Party exploded—from under a million votes two years earlier to more than six million. At that point, still oblivious to what this popular affirmation might portend, Zweig applauded the enthusiastic passion expressed in the elections. He blamed the stuffiness of the country’s old-fashioned democrats for the Nazi victory, calling the results at the time “a perhaps unwise but fundamentally sound and approvable revolt of youth against the slowness and irresolution of ‘high politics.’ “
In his memoir, Zweig did not excuse himself or his intellectual peers for failing early on to reckon with Hitler’s significance. “The few among writers who had taken the trouble to read Hitler’s book, ridiculed the bombast of his stilted prose instead of occupying themselves with his program,” he wrote. They took him neither seriously nor literally. Even into the nineteen-thirties, “the big democratic newspapers, instead of warning their readers, reassured them day by day, that the movement . . . would inevitably collapse in no time.” Prideful of their own higher learning and cultivation, the intellectual classes could not absorb the idea that, thanks to “invisible wire-pullers”—the self-interested groups and individuals who believed they could manipulate the charismatic maverick for their own gain—this uneducated “beer-hall agitator” had already amassed vast support. After all, Germany was a state where the law rested on a firm foundation, where a majority in parliament was opposed to Hitler, and where every citizen believed that “his liberty and equal rights were secured by the solemnly affirmed constitution.”
Zweig recognized that propaganda had played a crucial role in eroding the conscience of the world. He described how, as the tide of propaganda rose during the First World War, saturating newspapers, magazines, and radio, the sensibilities of readers became deadened. Eventually, even well-meaning journalists and intellectuals became guilty of what he called “the ‘doping’ of excitement”—an artificial incitement of emotion that culminated, inevitably, in mass hatred and fear. Describing the healthy uproar that ensued after one artist’s eloquent outcry against the war in the autumn of 1914, Zweig observed that, at that point, “the word still had power. It had not yet been done to death by the organization of lies, by ‘propaganda.’ “ But Hitler “elevated lying to a matter of course,” Zweig wrote, just as he turned “anti-humanitarianism to law.” By 1939, he observed, “Not a single pronouncement by any writer had the slightest effect . . . no book, pamphlet, essay, or poem” could inspire the masses to resist Hitler’s push to war.
Propaganda both whipped up Hitler’s base and provided cover for his regime’s most brutal aggressions. It also allowed truth seeking to blur into wishful thinking, as Europeans’ yearning for a benign resolution to the global crisis trumped all rational skepticism. “Hitler merely had to utter the word ‘peace’ in a speech to arouse the newspapers to enthusiasm, to make them forget all his past deeds, and desist from asking why, after all, Germany was arming so madly,” Zweig wrote. Even as one heard rumors about the construction of special internment camps, and of secret chambers where innocent people were eliminated without trial, Zweig recounted, people refused to believe that the new reality could persist. “This could only be an eruption of an initial, senseless rage, one told oneself. That sort of thing could not last in the twentieth century.” In one of the most affecting scenes in his autobiography, Zweig describes seeing the first refugees from Germany climbing over the Salzburg mountains and fording the streams into Austria shortly after Hitler’s appointment to the Chancellorship. “Starved, shabby, agitated . . . they were the leaders in the panicked flight from inhumanity which was to spread over the whole earth. But even then I did not suspect when I looked at those fugitives that I ought to perceive in those pale faces, as in a mirror, my own life, and that we all, we all, we all would become victims of the lust for power of this one man.”
Zweig was miserable in the United States. Americans seemed indifferent to the suffering of émigrés; Europe, he said repeatedly, was committing suicide. He told one friend that he felt as if he were living a “posthumous” existence. In a desperate effort to renew his will to live, he travelled to Brazil in August of 1941, where, on previous visits, the country’s people had treated him as a superstar, and where the visible intermixing of the races had struck Zweig as the only way forward for humanity. In letters from the time he sounds chronically wistful, as if he has travelled back to before the world of yesterday. And yet, for all his fondness for the Brazilian people and appreciation of the country’s natural beauty, his loneliness grew more and more acute. Many of his closest friends were dead. The others were thousands of miles away. His dream of a borderless, tolerant Europe (always his true, spiritual homeland) had been destroyed. He wrote to the author Jules Romains, “My inner crisis consists in that I am not able to identify myself with the me of passport, the self of exile.” In February of 1942, together with Lotte, Zweig took an overdose of sleeping pills. In the formal suicide message he left behind, Zweig wrote that it seemed better to withdraw with dignity while he still could, having lived “a life in which intellectual labor meant the purest joy and personal freedom the highest good on earth.”
I wonder how far along the scale of moral degeneration Zweig would judge America to be in its current state. We have a magnetic leader, one who lies continually and remorselessly—not pathologically but strategically, to placate his opponents, to inflame the furies of his core constituency, and to foment chaos. The American people are confused and benumbed by a flood of fake news and misinformation. Reading in Zweig’s memoir how, during the years of Hitler’s rise to power, many well-meaning people “could not or did not wish to perceive that a new technique of conscious cynical amorality was at work,” it’s difficult not to think of our own present predicament. Last week, as Trump signed a drastic immigration ban that led to an outcry across the country and the world, then sought to mitigate those protests by small palliative measures and denials, I thought of one other crucial technique that Zweig identified in Hitler and his ministers: they introduced their most extreme measures gradually—strategically—in order to gauge how each new outrage was received. “Only a single pill at a time and then a moment of waiting to observe the effect of its strength, to see whether the world conscience would still digest the dose,” Zweig wrote. “The doses became progressively stronger until all Europe finally perished from them.”
And still Zweig might have noted that, as of today, President Trump and his sinister “wire-pullers” have not yet locked the protocols for their exercise of power into place. One tragic lesson offered by “The World of Yesterday” is that, even in a culture where misinformation has become omnipresent, where an angry base, supported by disparate, well-heeled interests, feels empowered by the relentless lying of a charismatic leader, the center might still hold. In Zweig’s view, the final toxin needed to precipitate German catastrophe came in February of 1933, with the burning of the national parliament building in Berlin–an arson attack Hitler blamed on the Communists but which some historians still believe was carried out by the Nazis themselves. “At one blow all of justice in Germany was smashed,” Zweig recalled. The destruction of a symbolic edifice—a blaze that caused no loss of life—became the pretext for the government to begin terrorizing its own civilian population. That fateful conflagration took place less than thirty days after Hitler became Chancellor. The excruciating power of Zweig’s memoir lies in the pain of looking back and seeing that there was a small window in which it was possible to act, and then discovering how suddenly and irrevocably that window can be slammed shut.