Philippe Mora Discusses His Personal Documentary, Three Days In Auschwitz

Mora At The Gate To Auschwitz

When Philippe Mora visited Auschwitz-Birkenau, in 2010, to commemorate family members murdered by the Nazis, he began a quest to try and understand the inhumanity that produced the Holocaust 

If the Nazis had had their way, the Franco-Australian filmmaker/painter, Philippe Mora, like so many Jews, would never have been born. His mother, Mirka, her two siblings and his grandmother were arrested in Paris during the Roundup, in 1942, and sent to a transit camp in Pithviers, from where they'd expected to be transported to Auschwitz. However, 24 hours before being moved, they were freed.

Discussing his new documentary, Three Days in Auschwitz, from his home in LA, Mora tells me: “Only something like a hundred Jewish people were released, and four were my family. So the probability of me even being here on the phone, talking to you - .” He breaks off, as if still trying to process the grim odds. “It's unbelievable.”

Why they were saved became clear last year, when police records held in Paris revealed that his grandfather had used a letter forged by the Resistance to claim that the four were needed as labour in a Parisian garment factory producing uniforms for the Germans.

“It was obviously b.s.,” says Mora. “My aunt was eight and the other was 10, so they could hardly be making uniforms. But that's how they got out.”

As Mirka survived in hiding, the man who would become Mora's father, Georges (a German Jew born as Gunther Morawski), fought alongside Philippe's future godfather, the legendary mime artist Marcel Marceau, in the French Resistance. “It turns out that a lot of my family were what you'd call 'fighting Jews',” says the director, proudly. “There's an antisemitic myth that the Jews went quietly into the gas chambers. It's nonsense. There was a lot of fighting and a lot of protest.”

Eight of his father's family did die in Auschwitz, though. And when Mora attended a 2010 retrospective of his films in Wroclaw, Poland, where his paternal grandparents had been married, he was able to find out about them in archived documents that the Nazis hadn't had time to destroy before the Russians swept through.

“I couldn't believe the names of all my family members. I knew they'd died, but here it was in black and white.

“One name that struck me was Charlotte Morawski, who did a thesis on Nietzsche, in 1915, in Breslau (the German name for Wroclaw) University. There was a notation in her file that said: 'Charlotte Morawski has asked for the photo of her father to be given to the local synagogue when she is evacuated.' Evacuated was the term the Nazis used for Auschwitz/murder.”

To his horror, he discovered that the Nazis had gone through the house of a “comparatively very wealthy” great uncle, and valued every item “down to each cup, each plate, each chair . . . The value of taps. The value of toilets. It wasn't just murder. It was a huge looting, a robbery, and then kill the victims and no one will know.” 

Mora Outside A Gas Chamber

As Auschwitz wasn't far from Wroclaw, Mora decided to go to the camp to pay tribute to his dead relatives. Three Days in Auschwitz emerged from this and subsequent visits, over a period of five years, as the filmmaker - whose documentary Swastika shocked the Cannes film festival in 1973 by attempting to make sense of Hitler through intimate home movies shot by Eva Braun - struggled to find an “explanation for humans doing this to other humans”.

He began with a plan but as each each door he opened led to numerous new doors, the project became increasingly personal, until he reluctantly found himself in front of the camera, effectively scratching his head and wondering how you even make a film on the subject. “Every time I tried to analyse it, I came up to that wall of, 'What happened? How do you do this?',” he says. “So I just thought: 'I'm going to drive myself crazy here. Just do it and see where the cards fall.' In one way, it's more like a painting than a movie.”

In the film, he actually tries to convey some of the violence of the Final Solution through paintings he did inspired by Munch's The Scream (a foreshadowing of the Holocaust, he suggests) and Francis Bacon's post-Shoah work, though he questions the power of art to influence and change people.

Anti-Hitler artists in Germany “were on to it, the horror, before it all happened,” he says. “But the sad thing is, it didn't stop the war.” A few years ago, in Madrid, the sight of a group of schoolchildren studying Picasso's Guernica moved him. “[But] what is the effect of art?” he asks. “What is the effect of a movie? It's certainly overpowered by bombs, to put it crudely.”

In a quote at the beginning of the documentary, Goebbels tells Germans to “hang on” and one day they will be the subject of a colour film that will be elevating, rather than one that makes people “hoot and whistle”.Three Days in Auschwitz is Mora's slightly bewildered response to the twisted ideology that resulted in the murder of 6 million (possibly more) Jews, and the delusion of the Nazi regime.

The camp itself is now “the largest cemetery in the world”, says Mora, who, when he visited Auschwitz for a fourth time last year, was told that the number of visitors is “increasing exponentially”.

This is heartening at a time when antisemitism is surging and social media is being used to spread Holocaust denial. Mora recalls a quote he read from a professor: “Denial is a second genocide.” “That struck me, because if you deny this happened, you are creating a false reality. A counterfeit reality. Which is very, very dangerous.”

He views attempts by people on the internet to whitewash the Holocaust as particularly disturbing. “At first I ignored it, but I think it's dangerous to ignore it. I think you just have to calmly fight with facts. The true fanatics, you can't convince them. The nuts are the nuts. Its the people who think, 'Oh maybe that's true,' they're the ones that have to be nipped in the bud.”

Maybe Three Days in Auschwitz – intimate, unconventional, highly personal, and furnished with a haunting Eric Clapton score that could help it to reach a different kind of audience - can play a small role in this.

Art alone may not be able to hold back the darkness, but that doesn't mean it isn't worth doing – especially when 24 hours are all that have separated your existence from oblivion.

Three Days in Auschwitz is available on DVD and digital

A version of this story appeared in The Jewish Chronicle, May 26th, 2o16

http://www.thejc.com/arts/film/158650/picturing-how-i-was-almost-not-born

Philippe Sands Discusses His Extraordinary Fathers & Sons Documentary, My Nazi Legacy

'My quest to understand the unapologetic Nazis'

By Stephen Applebaum, November 5, 2015

Left to right: Horst von Wachter, Philippe Sands, Niklas Frank

When Philippe Sands was growing up, the Holocaust loomed silently over his world like an unwanted visitor who won't leave. “I've lived with it my whole life,” says the eminent barrister, when we meet to discuss his role in the thought-provoking new documentary, My Nazi Legacy.

“I grew up in a household in which we didn't have German things. My brother and I knew there were things that had happened, but like many families we never talked about it.”

Sands' mother was born in Vienna and survived the war as a “hidden child” in France. She claims to remember nothing before 1945. His grandfather, who was born in Lviv in western Ukraine, never spoke about the war or where he came from. Sands later discovered that he was the only survivor in a family of 80.

“So there was no talking about it, but it's there. And it's a big issue. And it informs and it affects you, and I'm sure it affected the career choices that I made.”

Last year, when filming the documentary with director David Evans, Sands found himself standing in a waterlogged field in Ukraine where the remains of most of his grandfather's family lie - among 3,500 people murdered, with a single bullet to the head, on March 25th, 1943 - to this day.

With him were Horst von Wachter and Niklas Frank, the sons of high-ranking Nazis Otto von Wachter and Hans Frank, whose implementation of the Final Solution wiped out the remaining Jewish population of Lviv and its surroundings.

The trio had already visited a former parliamentary chamber where Hans gave a speech in which he praised Otto for making many of Lviv's Jews disappear; and the imposing disused synagogue where Sands' family worshipped which the Nazis set on fire. Their next stop brought him face to face with current Ukrainian Nazi sympathisers at a chilling commemoration ceremony for the Waffen-SS Galicia Division – the first SS unit to enlist foreign fighters – created by Otto.

The men's lives converged after Sands became fascinated with Frank's father - “He was highly intelligent, highly educated; how could someone take the direction he had taken?” - while researching a book due for publication next year, East West Street: On the Origins of Genocide and Crimes Against Humanity. He wrote to Niklas after reading his acclaimed book about his father Hans, In the Shadow of the Reich, and they met in Hamburg, where they talked for hours. While Niklas bitterly distanced himself - psychologically, emotionally, morally – from Hans and his crimes, he told Sands: “You should meet my friend Horst. They're not all like me.”

Left to right: von Wachter, Sands, Frank

 

In the film, Niklas takes out a photograph of his father after he'd been hanged for mass murder at Nuremberg. (He keeps it as proof to himself that he really is dead, but also to remind Germans about what can happen when civil society breaks down.) Horst also shows Sands photographs, but the mood is different. Horst feels no anger towards his father, just love and devotion. It was the system that was wrong, he says, absolving Otto of any responsibility. Unlike Hans Frank, von Wachter was concealed with help from the Vatican, and died before he could be brought to justice. If he had gone to Nuremberg, he would have been acquitted, Horst insists. “Who would speak against him?” he asks Sands, rhetorically. “Only the Jews.”

When Sands visited Horst for the first time, the Austrian and his wife were living in three ground-floor rooms of their crumbling Gormenghast-like schloss. “It was bitterly cold, -2, -3 inside, and he's broke,” says Sands. Horst kept his father's library on the third floor, and the photograph albums he produced astonished and fascinated the lawyer. “You open them and there's Goering and Goebbels and Himmler and 'AH' [Adolf Hitler], and incredible images.”

One day, Horst took a black book down off a shelf. “It was Mein Kampf and it was inscribed by his mother - she'd bought it as an engagement present - 'For our struggle.' So he lives with it and he'll say: 'That's interesting. I didn't know that I had that.'”

Neither Horst nor Niklas hid anything from the film-makers, and even agreed to open up their dialogue to the public in a live discussion at the Purcell Room in London last year, which forms part of the documentary. “We thought there would be a huge explosion, that they wouldn't be talking to each other anymore, and that would be the end of the film,” reveals Sands.

Instead, the men respectfully held their positions without any major fireworks. And it wasn't until near the end of the debate, when Horst proudly revealed that his father is venerated in Ukraine, that the filmmakers knew where to go next. 

“After the Purcell Room, Horst said, 'Well, if we're going to go to the Ukraine, let's go on commemoration weekend and I'll introduce you to all these lovely people.'”

During the trip, Sands becomes increasingly impatient with Horst's refusal to recognise his father's guilt. In a key scene, he presents him with a document proving Otto's involvement in mass murder and is rebuffed. “His reaction, let's just say, irritates me,” says Sands, “and I lose my rag.” He admits he's “uncomfortable” with the scene. As a barrister you're “trained: don't show your emotion, stay cool, be balanced.” But, he adds, “I'm a lawyer and I'm a human being and there are points where one can no longer be excluded with the other.”

Although he never succeeded in eliciting an acknowledgement from Horst, it was important to him to keep trying because “there's a concern that in failing to acknowledge you effectively take ownership of what has happened, and that really bothered me.”

Their last destination, where newly unearthed remains of fallen Waffen SS soldiers were being buried in a ceremony attended by men in Nazi uniforms, is the most troubling. Throughout the film there is a strong sense of the past pressing against and informing the present, and nowhere was this more explicit. “My big theme in this is if you suppress stuff, it will come back,” says Sands. “It doesn't go away. It's my own family story of my grandfather and mum not wanting to talk about these things and nevertheless it comes back. And I think that you see that in the fields in Ukraine.”

The commemoration ceremony was “as shocking a day as I have ever had,” he says. Horst, on the other hand, couldn't have been happier. The inner conflict he sometimes seems to be experiencing up until that point appears too resolve itself as his belief in his father's decency is vindicated by Ukrainian military veterans and younger swastika-wearing attendees. Niklas is disgusted. He tells Sands he believes Horst is a full-blown Nazi and vows to break off contact with him.

“I'm pretty careful who I throw that label at,” says Sands, who regards both men as victims, “and I say in the film I don't think he's a Nazi . . . But he's an apologist, and that's really bad.”

Does he think, at a time when antisemitism is increasing, that the film is a warning?

“Yes, the film is an expression of my own greater consciousness of the seriousness of issues that are out there for the Jewish community but also for other communities. Xenophobia and racism are on the rise, and antisemitism is part of that.

“I think David and I felt very strongly that those scenes in the Ukraine were incredibly important. But I think the heart of it is this sense that it's showing that what happened then is very alive today. Things that are deeply buried don't disappear and we have to be constantly vigilant.”

A slightly edited version of this story appeared in The Jewish Chronicle, November 6th, 2015

Come back soon for a full transcript of my fascinating interview with Philippe Sands