Reserve Police Battalion 101

RESERVE POLICE BATTALION 101

Who were the perpetrators? What kind of person massacres civilians? Slaughters old people? Murders babies? To find answers to such questions, historian Christopher Browning studied interrogations made in the 1960s and early 1970s of 210 men in Reserve Police Battalion 101. Battalion 101 was assigned to the district of Lubin in Poland.

Most of the soldiers in Battalion 101 came from working and lower-middle-class neighborhoods in Hamburg, Germany. They were older than the men who fought in the front lines. The average age was thirty-nine with over half between thirty-seven and forty-two. Most were not well-educated. The majority had left school by the age of fifteen. Very few were Nazis and none was openly antisemitic. Major Wilhelm Trapp, a 53-year-old career police officer who rose through the ranks, headed the battalion.

The unit’s first killing mission took place on July 13, 1942. Browning used interrogations to piece together the events of that day.

Just as daylight was breaking, the men arrived at the village [of Jozefow] and assembled in a half-circle around Major Trapp, who proceeded to give a short speech. With choking voice and tears in his eyes, he visibly fought to control himself as he informed his men that they had received orders to perform a very unpleasant task. These orders were not to his liking, but they came from above. It might perhaps make their task easier, he told the men, if they remembered that in Germany bombs were falling on the women and children. Trapp then explained to the men that the Jews in Jozefow would have to be rounded up, whereupon the young males were to be selected out for labor and the others shot.

Trapp then made an extraordinary offer to his battalion: if any of the older men among them did not feel up to the task that lay before him, he could step out. Trapp paused, and after some moments, one man stepped forward. The captain of 3^rd company, enraged that one of his men had broken ranks, began to berate the man. The major told the captain to hold his tongue. Then ten or twelve other men stepped forward as well. They turned in their rifles and were told to await a further assignment from the major.

Trapp then summoned the company commanders and gave them their respective assignments. Two platoons of 3rd company were to surround the village; the men were explicitly ordered to shoot anyone trying to escape. The remaining men were to round up the Jews and take them to the market place. Those too sick or frail to walk to the market place, as well as infants and anyone offering resistance or attempting to hide, were to be shot on the spot. Thereafter, a few men of 1st company were to accompany the work Jews selected at the market place, while the rest were to proceed to the forest to form the firing squads. The Jews were to be loaded onto battalion trucks by 2nd company and shuttled from the market place to the forest.

Having given the company commanders their respective assignments, Trapp spent the rest of the day in town, mostly in a schoolroom converted into his headquarters but also at the homes of the Polish mayor and the local priest. Witnesses who saw him at various times during the day described him as bitterly complaining about the orders he had been given and “weeping like a child.” He nevertheless affirmed that “orders were orders” and had to be carried out. Not a single witness recalled seeing him at the shooting site, a fact that was not lost on the men, who felt some anger about it. Trapp’s driver remembers him saying later, “If this Jewish business is ever avenged on earth, then have mercy on us Germans.”¹

In describing the massacre, Browning notes, “While the men of Reserve Battalion 101 were apparently willing to shoot those Jews too weak or sick to move, they still shied for the most part from shooting infants, despite their orders. No officer intervened, though subsequently one officer warned his men that in the future they would have to be more energetic.”

As the killing continued, several more soldiers asked to be relieved of their duties. Some officers reassigned anyone who asked, while others pressed their men to continue despite reservations. By midday, the men were being offered bottles of vodka to “refresh” them. As the day continued, a number of soldiers broke down. Yet the majority continued to the end. After the massacre ended, the battalion was transferred to the north part of the district and the various platoons were divided up, each stationed in a different town. All of the platoons took part in at least one more shooting action. Most found that these subsequent murders were easier to perform. Browning therefore sees that first massacre as an important dividing line.

Even twenty-five years later they could not hide the horror of endlessly shooting Jews at point-blank range. After Jozefow nothing else seemed so terrible.²

In reaching conclusions from the interviews, Browning focuses on the choices open to the men he studied. He writes:

Most simply denied that they had any choice. Faced with the testimony of others, they did not contest that Trapp had made the offer but repeatedly claimed that they had not heard that part of his speech or could not remember it. A few who admitted that they had been given the choice and yet failed to opt out were quite blunt. One said that he had not wanted to be considered a coward by his comrades. Another – more aware of what truly required courage – said quite simply: “I was cowardly.”

Was the incident at Jozefow typical? Certainly not. I know of no other case in which a commander so openly invited and sanctioned the nonparticipation of his men in a killing action. But in the end the important fact is not that the experience of Reserve Battalion 101 was untypical, but rather that Trapp’s extraordinary offer did not matter. Like any other unit, Reserve Police Battalion 101 killed the Jews they had been told to kill.⁴

For a look at Konskowola and the location  of above events as it is now click here.







Le Chambon - Weapons of the Spirit

WEAPONS OF THE SPIRIT

 For a clip from the documentary click here.

During the horrors of The Holocaust a small French mountain village Le Chambon-sur-Lignon was the safest place in Europe for Jews. Not one Jew was taken by the Nazis. A story of a 'conspiracy of goodness': an entire town which at great risk sheltered 5,000 Jews. Committed to deception of the enemy and preservation of life ..

In occupied France collaborators delivered 83,000 Jews, including 10,000 children, to the Nazi death camps - only 3,000 ever returned. But the residents of the area of Le Chambon, quietly took in and saved as many Jews as their entire population, who came to them for shelter and refuge.

Ordinary people, often poverty-stricken themselves, protected the Jews at the peril of their own lives. They took the Jews into their homes, fed and protected them, right under the noses of the Gestapo. Defying the Nazi régime and the French government that was collaborating with the Nazis, the villagers of the area of Le Chambon provided a safe haven throughout the war for the Jews. Every home hid strangers, not for days, but for years. So deep was their humanity that no resident of Le Chambon ever turned away, denounced, or betrayed a single Jewish refugee.

It all started one cold, dark evening during the winter of 1940-41 with a knock at the door of Andre Trocmé, the Protestant pastor of Le Chambon-sur-Lignon. He answered the door and there stood a hungry, cold woman. She was a Jewish refugee fleeing the Nazis, could she come in ?

The simple act of kindness became a beacon of hope for thousands of people fleeing the Vichy government and the Nazis during World War II. It is credited with inspiring a rescue effort that saved some 5,000 refugees - four years began when the citizens of Chambon welcomed Jewish refugees, sheltering them, educating their children, arranging for hundreds to escape to safety in Switzerland or Spain via a well-organized underground network.

Andre Trocmé showed the Chambonnais the most practical and effective way to resist Vichy and the Nazis. The refugees were welcomed without hesitation. They were housed in private homes, on farms as well as in public institutions and were hidden in the countryside whenever the Nazis came through. One of the villagers later recalled: 'As soon as the soldiers left, we would go into the forest and sing a song. When they heard that song, the Jews knew it was safe to come home.'e to hide such wide-scale rescue activities over time. They demanded The authorities knew what was taking place, since it was impossible to hide such wide-scale rescue activities over time. They demanded that the pastor cease his activities. His response was clear-cut: 'These people came here for help and for shelter. I am their shepherd. A shepherd does not forsake his flock. I do not know what a Jew is. I know only human beings.'

 For a survivor's testimony click here.