Aftermath of the Babi-Yar massacre. At least 34,000 Jews died here in late September 1941.
Babi Yar is a ravine on the outskirts of Kiev where Einsatzgruppen mobile squads killed at least 34,000 Jews over a one week period in September 1941. Russian estimates put the number of killed at nearly 100,000. Today, Babi Yar has come to symbolize the horrific murder of Jews by the Einsatzgruppen as well as the persistent failure of the world to acknowledge this Jewish tragedy.
With the initiation of Operation Barbarossa, Germany’s assault on the Soviet Union, the mobile killing units of the Einsatzgruppen operated over a wide area of Eastern Europe from the Baltic to the Black Sea. There were four main divisions of the Einsatzgruppen - Groups A, B, C and D. All under Heydrich's general command, these groups operated behind the advancing German troops to eliminate political criminals, Polish government officials, Roma and Jews. Jews were rounded up in every village, transported to a wooded area, or a ravine, stripped, shot and buried.
On September 19, 1941, the German army captured Kiev, Ukraine. Within a week, a number of buildings occupied by the German military were blown up by the Soviet secret police and in retaliation, the Germans proceeded to kill all the Jews of Kiev.
An order was posted throughout the city in both Russian and Ukrainian:
From the cemetery, the Jews were marched to Babi Yar, a ravine only two miles from the center of the city. A truck driver at the scene described what he saw:
Over the next week, 33,771 Jews were murdered at Babi Yar. Over the following months, Babi Yar remained in use as an execution site for gypsies and Soviet prisoners of war. Soviet accounts after the war speak of 100,000 dead and while research does not substantiate such a number the true figure will likely never be known.
Historian Abram Sachar provides a description of the extermination at Babi Yar:
The riddled bodies were covered with thin layers of earth and the next groups were ordered to lie over them, to be similarly dispatched. To carry out the murder of 34,000 human beings in the space of two days could not assure that all the victims had died. Hence there were a few who survived and, though badly wounded, managed to crawl from under the corpses and seek a hiding place.
In August 1943, with the Red Army advancing, the Nazis dug up the bodies from the mass graves of Babi Yar and burned them in an attempt to remove the evidence of mass murder. Paul Blobel, the commander of Sonderokmmando 4a, whose troops had slaughtered the Jews of Kiev, returned to Babi Yar. For more than a month, his men and workers conscripted from the ranks of concentration camp inmates dug up the bodies. Bulldozers were required to reopen the mounds. Massive bone-crushing machinery was brought to the scene. The bodies were piled on wooden logs, doused with gas, and ignited.
When the work was done, the workers from the concentration camp were killed. Under cover of darkness on September 29, 1943, 25 of them escaped. Fifteen survived to tell what they had seen.
Despite efforts to suppress the memory of Babi Yar, after the war the Soviet public at large learned of the murders through newspaper accounts, official reports and belles lettres. In 1947, I. Ehrenburg in his novel Burya (The Storm) described dramatically the mass killing of the Jews of Kiev in Babi Yar. Preparations were made for a monument at Babi Yaras a memorial to the victims of Nazi genocide. The architect A.V. Vlasov had designed a memorial and the artist B. Ovchinnikov had produced the necessary sketches.
After the Soviet anti-Semitic campaign of 1948, an effort was made to eliminate all references to Babi Yar with the objective to remove from Jewish consciousness those historical elements that might sustain it. Even after the death of Stalin, Babi Yar remained lost in the
memory hole of history.
Intellectuals, however, refused to be silent. On October 10, 1959, novelist Viktor Nekrasov cried out in the pages of Literaturnaya Gazeta for a memorial at Babi Yar, and against the official intention to transform the ravine into a sports stadium. Far more impressive was the poem Babi Yar written by Yevgeni Yevtushenko published in the same journal on September 19, 1961:
No gravestone stands on Babi Yar;
Only coarse earth heaped roughly on the gash:
Such dread comes over me.
With its open attack upon anti-Semitism and its implied denunciation of those who rejected Jewish martyrdom, the poem exerted a profound impact on Soviet youth as well as upon world public opinion. Dmitri Shostakovich set the lines to music in his 13th Symphony, performed for the first time in December 1962.
Russian ultranationalism struck back almost immediately. Yevtushenko was sharply criticized by a number of literary apologists of the regime and then publicly denounced by Premier Nikita Khrushchev in Pravda on March 8, 1963. The theme of a specific Jewish martyrdom was condemned. But Babi Yar would not remain suppressed. It again surfaced during the summer of 1966 in a documentary novel written by Anatoly Kuznetsov published in Yunost (Eng. tr. 1967). Earlier that year the Ukrainian Architects Club in Kiev held a public exhibit of more than 200 projects and some 30 large-scale detailed plans for a memorial to Babi Yar. None of the inscriptions in the proposed plans mentioned Jewish martyrdom. Only after the collapse of the Soviet Union did the new Ukrainian government acknowledge the specific
By the 2000s, plans were underway for the creation of a Jewish Community Center and an appropriate Jewish memorial on the site. No stranger to controversy, the new use of the site has been challenged by some as being too close to the massacre site and being built therefore on sacred soil.
Sources: Abram L. Sachar, The Redemption of the Unwanted. New York: St. Martin's/Marek, 1983);
The Holocaust\Shoah Page;
Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.
Y. Yevtushenko, A Precocious Autobiography (London, 1963); W. Korey, in: New Republic (Jan. 8, 1962); idem, in: Saturday Review (Feb. 3, 1968); S.M. Schwarz, Yevrei v Sovetskom Soyuze 1939–1965 (1966), 359–71. ADD. BIBLIOGRAPHY: E. Klee, W. Dressen, and V. Riess, The Good Old Days: The Holocaust As Seen by Its Perpetrators and Bystanders (1988); I. Ehrenburg and V. Grossman, The Black Book (1981).