Tag: Kaunas

Dissonant Heritage: The Ninth Fort of the Kaunas Fortress, Lithuania

Leave a Comment on Dissonant Heritage: The Ninth Fort of the Kaunas Fortress, Lithuania

TW: This post describes a site of imprisonment, torture, and mass murder. Acts of the first stage of the Final Solution — the complete destruction of the Jewish people — took place here, outside of Kaunas, Lithuania.

The Memorial to the Victims of Nazism at the Ninth Fort
Kaunas, Lithuania

Last fall my lovely friend Bri (of Home Base Belgium) and I trekked around the Baltic countries of Estonia, Latvia, and Lithuania, stopping at a number of memorial sites of historical importance throughout the region. One of the research interests closest to my heart, memory work — especially the intentions behind commemorating particular events and how those goals manifest physically in a landscape — intersects across power, memory, and inequality; analyzing not only the atrocities that took place here, but how organizations (including governments) reflect and present these complicated histories is vital to acknowledging the violence and repairing harm. This is certainly true in Lithuania, but particularly at the Ninth Fort, which has been placed among the most horrific sites of the first stage of the Final Solution — along with Babi Yar (Kyiv, Ukraine), Ponary (Vilnius, Lithuania), and Rumbula (Riga, Latvia).

“Here, however, the question of the relationship between official and non-official, social memory also arises: how did the victims’ associations, for example, bias the state’s politics of history with the stories of their suffering? It is therefore important to keep in mind that there are several actors in the field of memory culture – and state and society are developing a fascinating competition and/ or cooperation.”

Makhotina, Ekaterina. 2020. “Between Heritage and (Identity) Politics: Dealing with the Signs of Communism in Post-Soviet Lithuania”. National Identities 23:6. 511-530.

Originally built by Tsarist Russia as a series of fortresses around the geopolitically strategic city of Kaunas (also known as Kovno), the Ninth is one of the few remaining forts somewhat still intact (the other being the seventh) of the entire system. Today, the site includes the fort itself with its own museum, the place of mass execution (and later added Holocaust memorial), a new building with a separate museum, and the Soviet-era memorial.

As with many countries occupied by the Nazis and the Soviets, memory work in Lithuania is complicated and intersectional; similarly to the Salaspils Memorial Ensemble, the intention behind the building of the Ninth Fort’s massive monument (one of its kind still standing today) and what it represents and to whom — along with the chosen exhibits located in the site’s two museums –requires a thorough unpacking of not only the recent history of this place, but how events became memorialized here over time.

View from the fort to toward the city of Kaunas
Built by Tsarist Russia, the Ninth Fort was used as a prison, a site for mass murder, and as an NKB place of torture. Its legacy stretches from before WWI to today and across Lithuanian autonomy, Nazi occupation, Soviet rule, and again, independence.

As Russia continues its war in Ukraine — and the recent destruction of Soviet monuments in Baltic public spaces — what do these Soviet memorials in Lithuania represent? Lithuanian or Russian identity? Who ultimately decides what aspect of an occupying nation can be merged into one’s identity?

This is a long (and I hope not meandering) post discussing not only the recent history of Lithuania and events that shaped the Ninth Fort, but also how political actors have used this landscape to develop their own narratives of atrocity and responsibility over time. I hope you’ll power through with me!

An Extremely Brief & Not at All Comprehensive Overview of Lithuanian History:

Similarly to Estonia and Latvia, Lithuania’s history is imprinted by occupation. In 1569, the Union of Lublin established the Commonwealth of Poland and Lithuania, which lasted until the Russian Empire annexed a majority of the country (1772 – 1795). Following a series of uprisings against Russian rule, a number of Russification policies were implemented: cultural and educational centers were closed, the use of the Lithuanian language forbidden, and the Lithuanian press was banned; however, these efforts ultimately failed as Lithuanians held onto their heritage, culture, and desire for autonomy through a large network of book smugglers and secret schools. In parts of the Lithuanian-speaking Russian empire, these text bootleggers were known as Knygnešiaĩ (the one who carries the books).

After WWI, the Germans occupied Lithuania and again, forbid the Lithuanian press and restricted rights. However, the elected 20-member Council of Lithuania was formed in 1917 as a first step to proclaim their autonomy from occupying powers. Lithuania — along with its Baltic neighbors — signed its Act of Independence in 1918. Vilnius was taken by Polish forces and Kaunas became the provisional capital. After three wars of independence (against the Bolsheviks, the Bermontians, and Poland), the first meeting of the democratically elected government was held on May 15th, 1920. Six years later, a coup of conservative authoritarians overthrew the government and a new constitution was adopted in 1928 that centralized power, banned opposition, enforced censorship, and eliminated the rights of marginalized groups within the country.

While designed by a Lithuanian architect, the monument at the Ninth Fort is seen as an accomplishment of the Soviet Union. Created to commemorate Soviet citizens killed by the Nazis, at the time there was no specific mention of Jewish people, even as the majority of people killed here was a result of Lithuanian collaboration to carry out the Nazi’s Final solution.

In August 1939, the Soviet Union and Nazi Germany signed the German-Soviet Nonaggression Pact, which partitioned control of Central and Eastern Europe between the two governments. Originally under the German sphere of influence, Lithuania was transferred to the USSR after the German invasion of Poland in September 1939. This change would later “justify” the Soviet occupation of Lithuania beginning on June 15th, 1940. After pressuring the Lithuanians (who attempted to maintain neutrality despite shifting control of their country to foreign powers) to sign the Soviet-Lithuanian Mutual Assistance Treaty, Lithuania was given back Vilnius in exchange for the establishment of five Soviet bases within the country; Estonia and Latvia also signed similar treaties. On June 14th, 1940, the Soviets issued an ultimatum that Lithuania eventually accepted, leading the to occupation of the country’s major cities that summer. A number of staged elections provided “legitimacy” to the narrative that Lithuania willingly joined the USSR. As with most republics occupied by the Soviet Union, Sovietization policies were implemented.

Holocaust memorials at the Ninth Fort that were later added to the memorial. To the right is the mass execution site and remaining fortress walls.

Nazi Occupation:

Just one week before the Nazi invasion of Lithuania, 17,000 Lithuanians were deported to Siberia by the Soviet government. These deportations and ultimately, deaths, led to support of the Nazi regime within the country. On June 22, 1941, Nazi Germany invaded Lithuania and gained control of the country within a week. Many Lithuanians — sparked by anti-Soviet sentiment — supported the Nazi regime as a form of pro-independence. As a result (and as seen as events that later took place at the Ninth Fort), Lithuanians were also complicit in the carrying out of the Final Solution within their country. With the largest Jewish majority of the Baltic countries, most of the Livaks (Lithuanian Jewish community) were murdered in the first five months of Nazi occupation.

The extermination of the Jewish population began almost immediately. A quarter of a million Jewish people lived in Lithuania at the time of Nazi invasion and by the end of WWII, over 95% of the community was murdered, one of the highest rates of genocide in Europe. Collaboration between the Lithuanians and German authorities primarily enabled the scale and effectiveness of their executions; ten Lithuanian police battalions murdered 78,000 people alone. While a number of resistance organizations fought against Nazi control (including many Jewish groups — two uprisings took place at the Ninth Fort alone) it is important to recognize the often-ignored Nazi collaboration that took place in Lithuania.

This plaque was added later to provide context to the mass executions that took place at the Ninth Fort.

Soviet Occupation:

The Soviets regained control of Lithuania in the summer of 1944. While the resistance to the USSR remained strong, it was not enough to stave off occupation. Deportations of Lithuanians continued until 1953; 5-10% of the population was exiled to Siberia (including Jewish people) and an estimated 50,000 people died. More ethnic Lithuanians died during the years of 1945-1953 than in WWII. For many Lithuanians, the western narrative of the Soviet Union “saving” Europe from the Nazis is largely challenged, even as we’ll see this historical revisionism reflected in the Soviet built monuments across the occupied republics following the war.

With the beginnings of glasnost in the Soviet Union, the Sąjūdis was established in 1988, eventually leading to the restoration of Lithuania’s sovereignty as the USSR dissolved. On March 11, 1990, following the the very public 600 km (370 miles) human chain of people across the Baltic states, Lithuania became the first Soviet-occupied country to declare their independence. Restoration of independence was implemented in 1993 and the final Soviet soldiers left the country in August of that year.

Part of the Monument for the Victims of Nazism (“Pain”) overlooking Kaunas.

The Ninth Fort at Kaunas:

The defensive wall of the Ninth Fort

One of the most unique aspects of visiting the Ninth Fort is that so much of the history I just outlined physically took place in this one space; for the Lithuanians, the government and many communities are still attempting to come to terms with the dual legacy of their recent past — both as victims and perpetrators of violence — reflecting, unpacking, and making historical amends. It is undeniable that ethnic Lithuanians suffered greatly during occupation, particularly under Soviet control, but the collaboration with the Nazis to murder most of the Livak population is also undeniable, even if (as we’ll see) this partnership is less represented in comprehensive and just memory work.

In the interest of time and organization, here is a breakdown of the events that took place at the Ninth Fort from its construction to eventual site of memory:

ninth-fort-historical-timelineDownload

Mass Executions during Nazi Occupation:

During Nazi occupation, the Ninth Fort was chosen in advance as an execution site due to its location near the newly established Jewish ghetto in Kaunas (Vilijampolė or Slobodka in Yiddish). After only three weeks, the site was transformed to a location capable of holding, murdering, and burying thousands of Jewish victims. On October 29th, 1941, the German SS and Lithuanian police murdered 9,200 residents of the Kaunas Ghetto at the Ninth Fort. Just one month later, the first systemic killing of German Jews during the Holocaust took place at the Ninth Fort after trains were rerouted from Riga, Lodz, and Minsk to Kaunas. In total, 45,000 – 50,000 Jewish people were killed in mass executions at the Ninth Fort. Testimonies collected from survivors tell the stories of the intense cruelty suffered by their victims before they were executed.

Soviet exhumation of a mass grave at the Ninth Fort. Many victims were buried alive, then shot.
The burning of the remaining bodies was completed by Jewish prisoners who later escaped.
Source

In 1943, in an effort to conceal the mass executions at the Ninth Fort, the Nazis and their Lithuanian collaborators enacted Aktion 1005 across Nazi-occupied territories, including Lithuania: sixty-four prisoners (sixty were Jewish) were forced to open the mass graves, remove bodies (and their gold teeth and any valuables), and cremate the remains. All escaped with help from the Kaunas ghetto underground, but only twenty-eight managed to find safety. The escape is one act of resistance that took place at the Ninth Fort.

Mass execution and burial site today.

Establishing Commemoration at the Ninth Fort at Kaunas:

One of the large signs at the entrance / exit of the Ninth Fort.

One of the most unique aspects of the Ninth Fort is just how much this landscape physically represents and reflects the history of Lithuania over time. First established as a commemoration site by the Soviet Union, the construction and design here was not accidental; the Soviets intentionally created a memorial space that reflected their narrative.

“From the first days after the Second World War, the Soviets began an active commemoration program. Thousands of military monuments had been erected throughout the Soviet Union. At least one monument stands in almost every bigger village, not to mention small towns or regional centers. Although the first wave of monument construction in Lithuania had reached its peak in the early 1950s, construction of WWII memorial flourished almost throughout the whole Soviet period. As political circumstances changed, fashions changed, old memorial places were renewed and monuments became more sophisticated and diverse.”

Petrulis, Vaidas. 2021. “World War II Monuments in Soviet Lithuania. From Political Symbols to Dissonant Heritage.” Masses are Dying: Ways of Remembrance for Two World Wars from a European Perspective [ed: Herausgegeben von Sigrid Brandt]. 20 – 31. Available here.

Two periods of commemoration took place in Lithuania under Soviet occupation. The first was the decade following the end of WWII — tributes to the victims of the war were established simultaneously with the Soviet Terror as more than 20,000 Lithuanians were killed and nearly 150,000 people were sent to GULAGS — during 1944 – 1953. The second period of commemoration by the state took place from the 1960s-1980s when the role of local architects and designers increased, but under the control of the narrative of the Soviet Union. The memorial at Kaunas is one of, if not the only, surviving monument of its kind.

Memorialization of the Ninth Fort:

The first competition to develop a memorial at the Ninth Fort was held in 1966 and three additional rounds took place until the final project was approved. Sculptor Alfonsas Vincentas Ambraziunas and architects Vytautas Vielius and Gediminas Baravykas worked on the design and its construction until the 32 meter (105 foot) high monument was unveiled in 1984. Located at the start of the “Path of Death”, this monument sits adjacent to the execution site.

The three concrete sculptures known as “Pain” (lowest), “Hope” (middle), and “Liberation” (highest) symbolize the confrontation, fighting, and uprising against evil.

Initially dedicated to the murdered “citizens of the Soviet Union”, the Memorial to the Victims of Nazism was hailed as a triumph when it opened to the public in 1984. However, it is important to note that the “victims of Nazism” here were in fact almost completely Jewish. For a Soviet-built memorial on a WWI-era fort, where thousands of Jewish people not just from Lithuania (including Kaunas) but across Europe were executed by Nazis and Lithuanians, the decision to not specifically name the victims or the perpetrators — calling them merely “Soviet” instead — demonstrates the intent of this memorial.

The Soviet government controlled all WWII memorization projects with the intent to establish a narrative of Soviet greatness — the “liberators” overcoming the evils of Nazism — while also liberating the Lithuanians both from the Nazis and those that fought against the Soviet government. While they may have incorporated aspects of ethnic Lithuanian culture, these monuments were usually associated with the Soviet Union first and foremost.

In the development of the memorialization at the Ninth Fort, we can see how commemoration and narrative have shifted over time (Makhotina, 2020):

  • 1959: First Soviet museum opened with the purpose of illustrating German Nazi atrocities; a “hierarchy” of victims is presented with pro-Soviet prisoners at the top and Jewish people as a just another group.
  • 1984: The new museum is opened and the permanent exhibition shares the same themes: the Lithuanians’ struggle against fascism and the liberation of the country by the Soviet Union. Again, Jewish victims are mentioned, but not as the intended group of racial extermination.
  • 1990: The Ninth Fort transitions to a “double memorial” featuring exhibits on the Soviet Socialist Terror against Lithuanians from 1940 – 1990.
  • Today: Themes of the memorial space are primarily national identity and the genocidal intentions of the Soviets on ethnic Lithuanians, although the mass executions as a part of the Final Solution are discussed.
Remnants of the Fort today. Victims were held here and then marched underneath out to the open field before being executed.

Following the end of Soviet occupation, the narrative of commemoration at the Ninth Fort changed from the somewhat generically labelled genocide of the Great Patriotic War to instead reflect the Stalinist violence committed on ethnic Lithuanians during the period following WWII. As with many formerly Soviet-occupied countries, the victimhood narrative combined with national identity, can also obscure the memorialization of a place. As the focus shifted from merely Nazi genocide to Soviet mass murder, the 1993 – present narrative presented at the Ninth Fort is a combination of Lithuanian national symbolism and the victims of Soviet persecution; this shift from Nazi to Soviet terror suppresses the Lithuanian involvement in the mass execution of the Jewish population. The line between resistance and collaboration is thin and remains an issue in how history is not only represented, but celebrated. Jonas Noreika, for example, was awarded Lithuania’s second highest military medal following independence; he also signed orders pushing the Jewish population into ghettos.

“According to a law passed in April 1991, the crimes of the Nazi and Soviet occupation forces are both classified as ‘genocide against the citizens of Lithuania’. Lithuanians who suffered under the Soviets in 1940-1941 and 1944-1990, especially those who were deported to Siberian camps, are commemorated as victims of genocide… Since 2010 genocide denial, whether ‘Soviet genocide’ or the Holocaust, has been classified as a crime in Lithuania, punishable by up to two years in prison. The juxtaposition of these two historical events makes the coexistence of remembrance cultures inherently problematic. In the country’s national culture of remembrance, Soviet genocide takes top priority.”

Makhotina, Ekaterina. 2016. “We, They and Ours: On the Holocaust Debate in Lithuania”. Cultures of History Forum. Available here.

What remains here is a complicated reflection of Soviet and Lithuanian constructed narratives, both in the physical landscape (monument, exhibits) and what remains unsaid. The struggle to accurately represent dual legacies is not only a Lithuanian issue — a majority of European and Western countries have yet to come to terms with their genocidal and / or colonizing pasts — but is also one reflected here at the Ninth Fort space.

As an American I want to also make clear that many countries, especially the United States, have failed to accurately and justly represent the role of government in the genocide and continued marginalization of communities. Many communities have engaged in their own memory work to push for commemoration at sites of historical importance. The signage at the site of Emmett Till’s murder — and the continued vandalization of the signage — is just one example.

Visiting the Ninth Fort:

Walking up to the memorial

Located 8 km (5 miles) from the city of Kaunas, we briefly stopped at the Ninth Fort on our way from Riga to Vilnius. With less than an hour to wander the large area, Bri and I were unable to visit the two on-site museums and stuck to walking the path along the site.

While many Soviet-era monuments were either destroyed or moved to a different location in post-Soviet countries (Momento Park in Hungary for example), the monument at the Ninth Fort remains in place due to a number of factors, but especially as this is a site of mass burials and therefore moving any such memorials — particularly one as large as this and the disruption it may cause — is an extremely sensitive topic.

Adjacent to the monument is the Holocaust plaque and the site of mass executions of Jewish people here during Nazi occupation.

Visitors can walk the path the victims took through the building to the site of execution; writings and drawings by the prisoners remain on the walls today. Exhibits on Soviet occupation, Lithuanian resistance, and mass deportation are also displayed.

“Messages scrawled by Jewish prisoners on a wall inside Fort IX, shortly before their execution.
George Kadish photographed the writings on the walls of the prison after liberation. One message reads: ‘Hirsh Burstein was brought here July 7, 44. We are burning bodies and awaiting death. Brothers, Revenge! We are dying courageously for the people.’ Another inscription reads “Hayat Isaac from Marseille, arrived May 18, 1944.”
Source
An overhead view of the remaining fortress and the monument
Source

We then passed the newer building (closed at the time) and left the memorial site.

The intersection of narratives and power — Soviet, Nazi, German, Lithuanian, Jewish, occupation, perpetrator, independence, resistance, victim — in just 150 years of history in just one location. Our intent in memorializing public spaces matters.

Recently, efforts to come to terms with their complicated past has begun in Lithuania. A number of books researching the role of Lithuanians in the Final Solution have been published. Last year, the 80th anniversary of the Holocaust in Lithuania was commemorated with representatives from Berlin, Vienna, Munich, and Wrocław visiting the Ninth Fort. When we later spent the night in Vilnius. Bri and I saw both individual and organizational efforts to commemorate the suffering of Jewish people in Lithuania.

“According to Aleida Assmann, remembrance in dialogue – a model in which the suffering inflicted on one’s neighbors is assimilated into one’s own national memory – is a future opportunity of European remembrance. A prerequisite to this is overcoming mononational cultures of remembrance aimed at narratives of national victimhood and charged with myths of heroism. This includes recognition and empathy for the other victims of history and the willingness to assess one’s own role as a perpetrator.”

Makhotina, Ekaterina. 2016. “We, They and Ours: On the Holocaust Debate in Lithuania”. Cultures of History Forum. Available here.

Special ❤ to Bri for her patience and sharing her photos as I read, as well as my co-worker Marcus for providing one of my sources below ❤

Currently:

Reading: Night of the Living Rez (Morgan Talty)
Watching: Loot (Apple TV+)
Listening: Sounds Like a Cult (All Things Comedy)

Works Cited:

Ben-Naftali, Aya. 2004. “Collaboration and Resistance: The Ninth Fort as a Test Case”. Collaboration and Resistance During the Holocaust: Belarus, Estonia, Latvia, Lithuania (ed: Favid Gaunt). 361-382. Available here.

Bertalius, Mindaugas. 2005. “Cultural Heritage Management: A Case of Kaunas”. The Issue of Protection of Historical Heritage. 146 – 151. Available here.

Davoliute, Violeta. 2018. “Between the Public and the Personal: A New Stage of Holocaust Memory in Lithuania”. Cultures of History Forum. Available here.

Hohenhaus, Peter. 2015. “9th Fort and Monument”. Dark Tourism. Available here.

Makhotina, Ekaterina. 2016. “We, They and Ours: On the Holocaust Debate in Lithuania”. Cultures of History Forum. Available here.

Makhotina, Ekaterina. 2020. “Between Heritage and (Identity) Politics: Dealing with the Signs of Communism in Post-Soviet Lithuania”. National Identities 23:6. 511-530.

Kauno IX Forto Muziejus. 2022. “Concrete Filled Brutalism and Historical Memory that Testifies Brutality” [Online Exhibition]. Kauno IX Forto Muziejus Official Website. Available here.

Kauno IX Forto Murziejus. 2022. “History of the Ninth Fort of Kaunas”. Kauno IX Forto Muziejus Official Website. Available here.

Petrulis, Vaidas. 2021. “World War II Monuments in Soviet Lithuania. From Political Symbols to Dissonant Heritage.” Masses are Dying: Ways of Remembrance for Two World Wars from a European Perspective [ed: Herausgegeben von Sigrid Brandt]. 20 – 31. Available here.

Veliute, Ingrida. 2012. “Kaunas Fortress Historical and Architectural Heritage and Its Animation Possibilities”. Vytautas Magnus University Summary of Doctoral Dissertation, Humanities, Art Studies (03H). 1-52. Available here.

2021 Year in Review: AllThe[Travel]Things

4 Comments on 2021 Year in Review: AllThe[Travel]Things
Riga, Latvia
📷: Bri

Oh 2021. A year filled with uncertainty and also–almost bewilderingly at times–hope. After moving from Hungary to Germany in late 2020, we spent the majority of the new year in lockdown (or some version of it) until the summer. Thankful for these protective measures even if it meant being a little bored at times–both things can be true after all–and making any kind of new destination a special treat.

Tallinn, Estonia

Similar to 2020, a majority of our planned adventures were eventually cancelled. A combination of Covid unpredictability, health and safety concerns, along with the occasional geo-political strife created a new intentionality when it came to booking any travel; we knew that most likely we wouldn’t go and that was fine. So I included a little of our around-the-neighborhood-adventures in this post.

This year, restrictions and precautions became just another aspect of booking travel. Double checking the rules, making sure documents were up to date, bringing the correct masks, and remaining flexible as regulations change (sometimes in the middle of your trip) are just part of reality right now. And I’m so thankful for it. If it means being extra cautious for a giant plate of latkes and applesauce, your girl is down.

Travel in a pandemic is very much a #firstworldproblem and I am grateful for every occasional (safe) journey outside of my town.

Making the trip from Ohio to South Carolina.

Wandering around Germany, nearby France, visiting the United States for the first time in a few years (seeing friends and fam), and planning a dream trip to the Baltics (how many years in the making?!) with a good friend made 2021 such a special travel year for me.

Wedding fun ❤
Seeing an old friend in Helsinki!
📷: Bri
Taking the ferry from Helsinki to Estonia! Check out Home Base Belgium for all of Bri’s amazing travel blogs — she’s much more updated and together than me!

I’m so thankful for the ability and privilege to see new places and to be able to do so safely.

Riga, Latvia
📷: Bri

This year was also incredibly special as I had the opportunity to really explore topics close to my heart: the ideas of collective memory, how we choose (or not) to memorialize the past, the culture surrounding historical narratives in different places, and how this shifts and changes over time. From the sea islands off the coast of the Carolinas to monuments in the borderlands of the Baltic states, I’m so thankful to not only physically see and experience these sites, but also for the folks who patiently provided me the space to to do so.

I wanted to provide a warning that this post also includes photos and descriptions of memorials and historical sites referencing genocide and war. Be kind to yourself and what you can take on ❤

Channeling my inner 2006 Kirsten Dunst
📷: Bri

Here is my 2021 Travel Year in Review:

ALLTHE[ATHOME]THINGS:

View from our back porch (winter 2021)
View from our back porch (fall 2021)
We have so many lovely trails near our house and I’m lucky to have that space available to me to walk with the dogs.
Making new friends

Along with the occasional bizarre holiday display in the main square of our village:

This apparently Donny Darko-inspired Easter setup thoroughly terrified all of us, but especially Arya Tonks, who was absolutely not having this one bit.

ALLTHE[NEWPLACE]THINGS:

Bernkastel-Kues, Germany:

We were only able to see a few holiday markets in Germany but the ones we visited were breathtaking! This magical little town looks like it belongs in a snow globe.

Bluemont, Virginia:

Able to see this gorgeous and brilliant lady get married!
Plus meet up with a bunch of old friends and a chance to see this beautiful view ❤

Cochem, Germany:

Cochem during the fall is so moody–I loved seeing this small town on the Moselle River. The castle that looms above is actually not original–French King Louis XIV destroyed the first castle here and it was rebuilt in the 1800s.

Colmar, France:

Colmar is famous for its six Christmas markets. We traveled here the first weekend the markets opened, enjoying glühwein and potato pancakes.

Helsinki, Finland:

View of the Helsinki neighborhood of Töölö from the top of the Temppeliaukio Church.

Riga, Latvia:

Riga is breathtakingly beautiful. This photo was taken from the Stalinist Palace of Science, one of the tallest buildings in the city.

Rothenburg ob der Tauber, Germany:

Our first travel destination of 2021! What a gorgeous town and is one of the prettiest in Germany.

St. Helena Island, United States:

I finally had the opportunity to wander the breathtaking island of St. Helena, located off the coast of South Carolina.

Strasbourg, France:

We spent a weekend in the lovely town of Strasbourg, where we also saw a Mos Def (!!) show.

Tallinn, Estonia:

I have been dreaming of visiting Tallinn since my bachelor’s essay on Estonian national identity. I still can’t believe I was here! This view of the city is from the Kohtuotsa platform in Old Town, also known as the home of the famous seagull Steven.

Vilnius, Lithuania:

We had such a wonderful time wandering the streets of Vilnius. This particular part of the city included these lights with translations of a number of different terms.

ALLTHE[MEMORIAL]THINGS:

Avenue of Oaks, St. Helena Island (United States):

While not technically a “memorial”–often listed as a “fun” tourist attraction near Beaufort–for me, the Avenue of Oaks on St. Helena is a space for reflection and remembrance. Once the road into Coffin Point Plantation, a forced labor camp that held over 200 enslaved people before their owners fled during the Civil War, the original 1100 acres has now been subdivided and residential homes line the Avenue of Oaks leading up to the former plantation house.

Coffin Point Praise House, St. Helena Island (United States):

Located near the Avenue of Oaks, the Coffin Point Praise House was built on the former forced labor camp of the Coffin Point Plantation. Just 3 m (10 feet) by 4.5 meters (15 feet), praise houses for the enslaved and their descendants were purposefully created tiny out of fear of allowing large groups of people to meet in one location; intentions for structures were completely different for owners and enslaved people as seen in this building and the Chapel of Ease.
The name “Praise House” is thought to be derived from the Gullah / Geechee term “pray’s house” and while originally used as a space for singing and worship, these structures also became the heart of rural communities. The Coffin Point Praise House was built in 1900 and remains an important site for many on St. Helena, including the Gullah / Geechee community. It is only one of three that remain on the island.

Chapel of Ease, St. Helena Island (United States):

Built in the 1700s for plantation owners on the island to attend religious services, the Chapel of Ease was used as a space for northern teachers and missionaries to educate and train newly-freed formerly enslaved people following the end of the Civil War. In 1868, a forest fire burned the chapel down, leaving the ruins we see today (including the oyster shells and lime used to build the walls).

Hill of Crosses, Šiauliai (Lithuania):

Visiting Lithuania’s Kryžių Kalnas (Hill of Crosses) was one of the most eerie and unusual wanderings I’ve had the opportunity to experience. Shockingly, we had the space to ourselves! While the origins of the Hill of Crosses varies based on legend and lore, the hill consists of more than 100,000 crucifixes and other religious icons; the space remains a pilgrimage for many.
First mentioned in 1850–but legend holds that the Hill of Crosses is much older than that–as a memorial for surviving relatives of victims fighting against the occupying Russian government (the Russians stifled Lithuanian identity and honoring the dead); cross-making is a part of the cultural heritage of Lithuania and a way to unite the people. Another legend holds that an apparition of the Virgin Mary instructed believers to cover the space in holy icons.
Banned during Soviet occupation, in 1961, the entire site was burned to the ground and was then destroyed another four separate times as locals continued to rebuild the memorial at night. Since gaining independence in 1991, Lithuanians are now openly able to visit the site and today is a tourist destination (although very much off the beaten path). However, the cultural practice of cross-making is in danger of losing its significance as fewer young Lithuanians learn the act.

Hubbard House, Ashtabula (United States):

Just ten minutes from where I went to high school, the Hubbard House Underground Railroad Museum is located right next to Lake Erie and was an important stop on the Underground Railroad. Already heavily involved in abolitionist work, William Hubbard and his family moved to now-Ashtabula from New York, where he and his brothers founded the Ashtabula Sentinel, an abolitionist newspaper. This house helped many enslaved people and their families escape to Canada, although there is no written account of the number of people that used this stop on the Underground Railroad. Built in late 1840, the house was nearly demolished in 1979, but was rescued from destruction and has slowly been restored. It is now open to tours hosted by volunteers.

Museum of the Riga Ghetto and Holocaust in Latvia (Latvia):

Opened in 2010 and close to the border of the original Jewish Ghetto in Riga, this indoor and outdoor museum includes incredible displays, permanent exhibits (a recreation of an apartment and train car), along with this space of hundreds of lanterns sharing stories of the some of the 70,000 Latvian Jews that were murdered during the Holocaust.

Ninth Fort, Kaunas (Lithuania):

The Ninth Fort near Kaunas, Lithuania has a complicated and horrific history as the land changed hands between political powers. Constructed as the last part of the Kaunas Fortress complex built to protect the Russian Empire’s western border–independent Lithuania was “absorbed” into Russia in the late 1800s–the Ninth Gate was completed on the eve of WWI. From 1940-1941, the Soviets used this space to house political prisoners before being sent to Gulag forced labor camps. During Nazi occupation, an estimated 50,000 Jewish people were murdered and buried here as a part of the Kaunas Massacre. Above is the site of the mass execution and burial place, located behind the fort’s structure. The “Fort of Death” was liquidated in 1944 and after WWII, the Soviets used the Ninth Fort as a prison.
Unveiled in 1984, the Ninth Fort Memorial stands at 32 m (105 feet) tall and commemorates the mass burial place of the Jewish victims of the Nazis buried in the field here. We were so lucky to stop by the space and essentially have the area to ourselves.

Rabbi Meir Garden, Rothenburg ob der Tauber (Germany):

Built in memory of Rabbi Meir ben Baruch, the garden is located next to the old Jewish dance hall that was constructed in 1400, burned down during a bombing in 1945, and reconstructed. The garden includes these Jewish headstones (discovered in 1914) that are now embedded into one wall, as well as a memorial plaque to the last Jewish families driven out from the city between 1933-1938.
In 1938, the town was declared “free of Jews” and the last remaining 17 members of the community were expelled from Rothenburg. It is estimated that none of the Jewish families that once lived here returned after the war and less than ten Jewish people live here today.

Salaspils Memorial Ensemble, Riga (Latvia):

The former Nazi labor camp outside of Riga is now a memorial to the victims of the murders that took place here. We were able to visit in the early morning and had the entire complex to ourselves. Truly a humbling and eerie moment with space for reflection.
The entrance to the camp includes the inscription “behind these gates moans the earth”.
A work camp consisting of mostly Latvian, Lithuanian, and Estonians, an estimated 2,000 – 3,000 women, men, and children died here. These enormous Soviet statues were built in 1967 and is one of Europe’s largest monument complexes; the area includes a number of memorials, displays, and even loudspeakers continuously playing a metronome as a symbol of a heartbeat.
Similar to many Soviet memorials, the history and how it is represented at Salaspils remains under constant dispute and debate.

Sibelius Monument, Helsinki (Finland):

Unveiled in 1967, the Sibelius Monument was created by Finnish artist Ella Hiltunen and is dedicated to the Finnish composer Jena Sibelius.
One of the prettiest and most interesting sculptures I’ve seen in person! My friend Bri and I had an absolutely glorious day in Helsinki, walking through the parks and wandering through the city’s sites.

Sojourner Truth Memorial Marker, Akron (United States):

Born enslaved in 1897, Sojourner Truth escaped to freedom in 1826 and became one of the most famous American feminists and abolitionists. In 1851, Truth gave the famous “Ain’t I a Woman?” speech overlooking the vista of the Little Cuyahoga River in Akron, Ohio. While debate still goes on as to whether Truth actually said those words at the Women’s Conference, it remains one of the most iconic speeches on freedom and equal rights for women in US history. The site of her speech was originally the Old Stone Church on High Street; today the plaque is mounted outside of a building owned by the United Way.

Vilnius Palace of Concerts and Sports (Lithuania):

The extremely controversial Vilnius Palace of Concerts and Sports was constructed by the Soviet Union in 1971 on top of the oldest Jewish cemetery in the capital city of Lithuania. Absolutely enormous, the arena held over 4,000 people and was constructed on the Piramónt cemetery, a space dating back to the late 1400s. After the occupying Russians closed the cemetery in 1831, the Soviet government destroyed the cemetery from 1949-1950 when a stadium was built here.
The arena was also the site of the Inaugural Congress of Sąjūdis, which led to Lithuanian independence. In 2004, the center closed as it was deemed unsafe for spectators and today, many markers ask visitors to respect the solemn space and remnants of Jewish headstones lines the walkway. In 2021, plans to build a new convention center on top of the area were scrapped due to Covid-19 and concerns over tourism.

Walls That Remember, Vilnius (Lithuania):

Developed by Lina Šlipavičiūtė-Černiauskienė in the capital city of Vilnius, the intent of the Walls to Remember project is to bring to life the once-bustling former Jewish quarter and a way to “bring back” the inhabitants of the city through imagery. As we walked through Vilnius, I saw a couple of drawings throughout the neighborhood with QR codes. These drawings, based on meticulous archival research, are based off of real photos of people who once lived here at the heart of Jewish life in the city. The artist “chose to use the modern language of graffiti in order to bring history closer to today’s people and youths”. In 2019, the project was vandalized with anti-Semitic icons.

ALLTHE[BOOK]THINGS:

Bookstore in Helsinki, Finland
Wandering a bookstore in Tallinn, Estonia
📷: Bri

Elizabeth’s, Akron (United States):

Absolutely love Rachel Cargle’s Bookshop & Writing Centre

Central Library Oodi, Helsinki (Finland):

The breathtaking Oodi library in Helsinki is all the heart emojis and what dreams are made of for how you’d want your library space to look and feel. Oodi invites patrons to “meet friends, create art, read, and relax” and includes spaces to read, workstations, studies, event space, an urban workshop, and a number of other services.
Intentionally designed as an inclusive space with representation and input from the community of Helsinki, the library is a beautiful building with gorgeous views of the city and outdoor space. Swoon.

Rahva Raamat, Tallinn (Estonia):

Estonia’s largest bookstore and a literary landmark, Rahva Raamat is absolutely adorable, with engaging displays and an incredible greeting card collection.

National Library of Latvia, Riga (Latvia):

Known as the Castle of Light, the National Library of Latvia was formed just one year after the Republic of Latvia gained independence in 1918. During WWII, Germany invaded Latvia, occupying Riga from 1941-1944 and renamed the library as to separate the space from an independent Latvia. In 1945, under Soviet occupation, the institution was named the State Library of the Latvian SSR; the Soviets removed certain literature that was designated as “dangerous” and could only be accessed with a special permit. In 2008, construction began on the new library (pictured here) and incudes 13 floors. A number of selected holdings were carried from the old building to the new by a human chain when the facility was opened in 2014.

St. Helena Public Library (United States):

The St. Helena Branch Library is one of South Carolina’s prettiest libraries, located near the historic Penn Center and features this super interesting and informative room on Gullah / Geechee culture and history.

National and University Library, Strasbourg (France):

Opened in 1895, the library holds 3,000,000 volumes and is France’s second largest collection.

ALLTHE[CASTLE]THINGS:

Burg Eltz, Wierschem (Germany):

So the fifth season in Germany is definitely fog. We thought we’d miss the crowds by visiting the absolutely breathtaking Berg Eltz at the beginning of the fall, only to be thwarted by the thick autumn fog. I couldn’t stop laughing at our luck. Lesson learned!
Here is what the castle looks like during the summer months!
📷: Home Base Belgium

Burg Frauenburg (Germany):

The ruins of Burg Frauenburg are a nice little hike near our house and I was lucky enough to have the entire space to myself. The home of Loretta Sponheim, who paid for the castle’s construction with ransom money received from holding the Elector Baldwin of Luxembourg, Archbishop of Trier captive. A young widow facing poverty and conflict, Loretta successfully negotiated the release of the influential and powerful Baldwin, ensured the succession of her regency to her son, and then retired here before her death in 1346.

Burg Frankenstein, Palatinate (Germany):

For my Lockdown Birthday, I ordered my very own multilayer strawberry shortcake then visited the Frankenstein Castle ruins nearby. Not THOSE Frankenstein ruins, but still a nice walk abound the village’s church, ruins, and cemetery, the medieval castle is named for the local House of Frankenstein and was constructed first as a defensive tower around 1100. During the German Peasant’s War, the castle was destroyed in 1560, but was still used for military purposes.

Kadriorg Palace, Tallinn (Estonia):

Built for Catherine the Great by Peter the Great, this cupcake-vibes palace was built from 1718 – 1725 and currently houses the Kadriorg Art Museum.

Burg Lichtenberg, Thallichtenberg (Germany):

The largest castle ruin in Germany, Burg Lichtenberg is just a five minute drive from our house. Built around 1200, the castle (and the town of Kusel) were burnt down by French revolutionary troops in 1794. Under French occupation, the castle was plundered a number of times before a fire in 1799 destroyed a majority of the castle. Burg Lichtenberg fell into disrepair until 1895 when it was placed under protection as a historical monument before undergoing renovations in 1971.

❤ ❤ ❤

2022 Vibes

Currently:

Reading: Olga Dies Dreaming (Xochitl Gonzalez)
Listening: Neon Bible (Arcade Fire)
Watching: Ozark Season 4 (Netflix)