Well, it finally happened. My four months in Amsterdam came to a close (with a few tears, and a whole lot of gruyere). I may be back in the Big Apple, but I’m not ready to let go of my blissful semester abroad just yet- partially because I am in denial and partially because I still have a few posts queue’d up! My last couple weeks in Amsterdam were spent scurrying from museum to gallery to museum and back again, as I feverishly attempted to cross everything off my bucket list.
One museum I am extremely glad I visited was the National Holocaust Museum. Amsterdam has several institutions dedicated to the Jewish experience in the Netherlands. I visited the Jewish Historical Museum, the Portuguese Synagogue, the Holocaust Memorial, the Dutch Resistance Museum, and the Ann Frank House all before the National Holocaust Museum opened in May. Despite the abundance of Jewish institutions in Amsterdam, the National Holocaust Museum feels extremely prudent, and fulfills an important niche in Amsterdam’s Jewish Quarter. It uses both history and art to weave together an emotional history of the Holocaust in the Netherlands.
The exhibit currently on display is The Demise of Abraham Reiss, by Jeroen Krabbé. In this exhibition, Holocaust survivor Krabbé imagines the life of his Grandfather in a series of nine multi-media works. Krabbé’s grandfather, Abraham, unfortunately did not survive the Holocaust, and was brutally murdered in Sobibor. This series of works is accompanied by a documentary in which Krabbé himself discusses his artistic choices. I will reference his ideas as well as my own in the following analysis.
The first work is entitled, Spanderswoud, 1904. It depicts Abraham at his prime, a successful diamond cleaver and lover of leisure. Here, he is perched in the grass in the woods, where he likely arrived on his Raleigh bike.
Notice how the the landscape is heavily decorated with both paint and sand. Not a spot of grass or tree is left unpainted. And yet, Abraham himself is sketched in charcoal. It seems as if the slightest brush of a hand could wipe away the marks that represent him. He looks out at us, the viewers, with an unreadable expression. His body, though at rest, seems oddly stiff, as if he is posing for a photograph he did not want taken. Note the one white tree at the viewer’s right. This tree will become important later.
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The second work, Ostend, 1929, depicts a seaside scene. Here, Abraham strolls down the beach while on holiday in Ostend.
He does not know that it is his last holiday there. At this time, he can afford expensive suits and vacations, but his investments in American Stock are about to bankrupt him. Krabbé illustrates this sense of foreboding through several visual techniques. Note the way Abraham’s shadow is swallowed up by the surf. Murky blue and green water grab hold of Abraham’s yellow shadow and disfigure it, blending it into the foamy sand. Abraham saunters on, blissfully unaware of what is right next to him. Krabbé also indicates the coming troubles with the rainclouds at the top left. Here is a detail of the storm:
Note how Krabbé uses overlapping vertical and horizontal lines- a technique called cross-hatching- to create a sense of gusting winds. These cross-hatching lines descend into the water, blurring the line between sea and sky. The water, too, looks hazardous, gradually surging towards the coastline.
Abraham’s black and white form is once more drawn with charcoal, while the rest of the painting is covered in thick brushstrokes and dotted with grains of sand. This isolates him, especially in relation to his family, who are clumped together in the middle of the painting. They are difficult to discern because Krabbé has barely colored them in. They remain white on a beige beach. Perhaps Krabbé meant to foreshadow Abraham’s isolation from his family. Or, the proximity of the wife and daughters to the impending storm symbolizes the catastrophic effect of the stock market crash on the Reiss family. Just how catastrophic this was, is revealed in the coming pictures.
Krabbé also notes that he included a stairway at the top right of the beach. He calls this stairway an ‘escape.’ The addition of an ‘escape’ is poignant because the viewer is aware that Abraham was unable to utilize it.
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The third work, April 24 1942, Jekkerstraat 14-3, was painted from an actual photograph of Abraham, his wife, and his two daughters.
After the stock market crash in 1929, Abraham lost all of the money he made in the diamond business. His family was forced to move from their luxurious home to a smaller one on Jekkerstraat. This would prove to be fatal for the Reiss family, because they did not have the money to go into hiding once the Nazis started deporting Jews. Abraham’s wife suffered from diabetes, and actually died the day after this photograph was taken. She may not have died in a death camp, but Abraham often said that it was the Nazis who killed her. She died after reading a newspaper headline that stated all Jews were to wear an identifying yellow star. Abraham kept this newspaper, and intended to use it as evidence after the War that the Nazis had killed his wife.
In Krabbé’s painting, imagery plays a vital role. Once more, Abraham is a charcoal ghost, while his family members and the room itself are thickly painted. The room is half a room and half a forest. On the viewer’s left, the room is filled with trees. Do these trees look familiar? Refer back to the first painting, Spanderswoud, 1904, and note how the singular white tree in that painting has multiplied in this work. Furthermore, hints of red have covered its white bark. Then, on the right side of the room, we see decorative wallpaper surrounding a door. The black door leads to a room so red it is quite literally on fire. Everywhere the Reiss family turns, their life is transforming: into fire, into forest, into death.
Perhaps the most haunting details are the whispers of silver sand across the surface of the painting. Take a look:
The breezes of grey dust cover Abraham, his wife, and only one of the daughters. One daughter- the mother of Krabbé, who survived the Holocaust- is left untouched. We can see, then, that these ‘whispers,’ as Krabbé calls them, signify the inevitability of death descending upon them.
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This is Westerbork, 20 June 1943, the fourth work in Krabbé’s series. It depicts Abraham when he arrives in the Dutch labor camp.
His charcoal form stands out in the center of this yellow canvas. He still wears his woolen coat and hat, and clutches his bag with one gloved hand. Here, sand, field and sky are one. Swirling yellow sand covers the canvas both figuratively and literally, as sand is a material used in all nine works. The effect is claustrophobic, just as the camp would have been to its inmates. A row of soldiers lines the right side of the canvas. In the far back on the viewer’s left there are tiny figures toiling in the field. They, too, are unpainted, concocted from charcoal and negative space. Their identities are slipping away, much like their representation on canvas.
This was a very heart-wrenching painting to look at. I find the way Abraham clutches his bag to be especially upsetting. The contents of his bag are the last items he brought from home. He probably carries old photographs and family heirlooms. Upon deportation, Jews were told to bring with them only a small bag. Of course, all their possessions would be taken from them, but instructing them to bring a bag created an illusion of safety. If they were allowed to bring their possessions, how bad could their destination be? This psychological deceit I find particularly nauseating. For this reason, I find Westerbork, 20 June 1943 to be one of the most poignant, most emotionally stirring paintings in the series.
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Westerbork, 6 July 1943 takes place several days after the previous work. In this painting, we see Abraham being sent by rail to the next, unknown location. This location would be Sobibor.
The ‘whispers’ we saw in April 24 1942, Jekkerstraat 14-3 are even more prevalent here. Krabbé has coated the surface of the painting with a tremendous amount of black, grey, and white flecks. As you can see in the following detail, these specks disfigure the faces of the travelers, rendering them identity-less. The man in this detail looks like a mass of yellow paint with black splattered all over. One cannot discern his eyes from the whispers of death. As the whispers become more prominent, and the identities of the figures less distinguishable, one is left with a sense of foreboding.
Meanwhile, Abraham continues to look at the viewer. There is too much glare on his glasses for us to properly make eye contact with him. And yet, the way he turns to face the viewer at this moment that everyone else piles into the crowded train suggests that he does see us. This moment, this pause, is filled with grace and dignity. One cannot help but admire the way Abraham regards the viewer with quiet confidence, despite the uncertainty of his situation.
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6,7,8 July 1943 depicts the inside of the train during the journey from Westerbork to Sobibor.
I am uncertain if this is meant to be three versions of Abraham in the three positions he assumed during the journey. The charcoal coloring of all three figures suggests that this is the case. All three figures have balding heads and collared coats with trousers. In this work, the boxcar walls are red and black. If you look closely, you may see the familiar tree motif etched into the red with black paint.And then, in the center, there is a giant X scratched onto the canvas, symbolizing, perhaps, the end. The whispers are black now, floating heavily over all three versions of Abraham. He has closed his eyes, bowed his head, and in one iteration, laid on the floor, but never has he lost his dignity. He stands solemnly, his shoulders relaxed. Even in despair, the Abraham that Krabbé has depicted is noble.
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The following work is entitled, Sobibor, 9 July 1943. It depicts Abraham’s arrival at the Polish death camp.
This is the first time that we see Abraham’s back, rather than his face. He exits the train car and walks toward the lineup. I find it odd that this work, and the previous, depict the train car to be empty despite the testimonials that these cars were filled way past capacity. I believe that this was done to highlight Abraham’s personal emotional journey, rather than to create a realistic image of what the transportation would have been like. Isolating Abraham serves to place focus on him and his relationship to his surroundings, which are filled with symbolic imagery.
In this work, the landscape begins to turn charcoal like Abraham’s figure. The trees in the background- yes, the tree motif we have seen throughout the series- are drawn entirely in charcoal. These are the famous birch trees that populated many of the forests surrounding extermination camps. They are known for having white bark and peculiar black markings all up and down their trunks that resemble eyes. This gives a deeper meaning to the expression, “the forest has eyes.” In this case, the forest did have eyes, eyes that witnessed what was about to happen to Abraham and his fellow Jews.
It is in this painting that the themes of the series come together. The trees and whispers of death that have followed Abraham throughout his life- throughout this series of paintings- end in Sobidor, where they surround him. Abraham’s charcoal existence begins to make sense. It is Krabbé’s way of representing what the Holocaust did for individuals: it tore away their identities until they were nothing more than blank white canvases. Sobidor stripped Abraham of his identity. His past life became a memory, and then a myth. In the first several works we see, it is as if we are looking back on his life after he has died, and his identity is threatening to wash away completely. Krabbé has captured him with charcoal, forcing his memory back onto the canvas and into the minds of viewers. In depicting his grandfather’s story, Krabbé returns to him his identity.
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In the last two works, the metaphor is completed. Much of the canvas turns to charcoal while the color of the paint desaturates until it is only black and white. This is Sobibor, 9 July 1943 11 am.
In this work, Krabbé depicts the de-humanizing act of undressing that the Jews were forced to endure in front of the Nazi guards. I think the sorrow in Abraham’s face speaks for itself.
The forest is watching too. Note how the forest is almost as powerful a protagonist as Abraham himself.
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And finally, Sobibor, 9 July 1943 11:30 am.
The field is empty. All of the Jews from the train, including Abraham, are inside the gas chamber of Sobibor. The smoke that steams out of the chimney is black and dotted with white specks- these are the origins of the whispers that chased Abraham through the previous eight paintings, the remnants of his body and soul wiping away his identity:
Krabbé explains that geese were used to cover the noise of people dying in the chambers, so that new arrivals would not panic and flee. They are painted in red. Perhaps this is because they are the only figures left alive on the canvas.
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It is not easy to read posts like this. I recognize that, and don’t blame you if you skimmed through this or only made it halfway through. It was even harder to write, and more difficult yet to see at the National Holocaust Museum. But exhibits like this are important. In exhibiting this series, Krabbé returned to his grandfather his dignity and his identity. The more we say his name- Abraham Reiss, Abraham Reiss, Abraham Reiss- the more we triumph over the evil that stripped him of his personhood in the first place. Keep Abraham Reiss and Jeroen Krabbé in your minds and hearts.
The Demise of Abraham Reiss is a poignant example of why I love art so much. It has the capacity to make people learn things and feel things that they could not have had they simply read a history textbook. I hope that these images and my words helped you with both. As always, feel free to let me know if you disagree with something I said, or have something to add.
Until next time!
xoxo, Chloe <3
I really like the multi-media works you displayed from this exhibit. They give an interesting, and different, perspective on the holocaust.