| EN | LV | BACK |

Propaganda of Ethnic Hate in 1941

General Anti-Semitism

In this category are aligned those statements, that although brutally anti-Semitic and implying the need to murder Jews, did not call for outright murder.

”This nation [Latvia] was driven to its knees by the bands of Jews and Asiatics who, like highway robbers, killed everybody who did not lick their boots. The hired hands of the red Jewry, masking as defenders of the people, forged devilish plans and invented the most inhuman tortures, so to drive the fear of a slave into Latvians, and destroy this otherwise flourishing people on the shores of the Baltic.”[16]

Raimonds Čaks, a very well known anti-Semite in a widely distributed article ”The True Face of Jews.” wrote:

“The beastly time of bloody terror has opened the eyes of many Latvians and clearly shown, that it was not wolves, bears, lions or other beasts, but—Jews.… They could begin their shameless butcher's work only after the tattered army was let into Latvia. And they did it with an unimaginable sadism, in an unheard of evil way, many times surpassing the inquisition of the dark Middle Ages and its specialists of torture.”

“Was this horror an accident? Did our nation have to experience the horror only because the Cheka by chance was headed by some beastly Jew, or was it an exception in the community of Jews? No! Every Jew belongs to a secret cabal, organized in secret, whose goal is to take over the whole world, to subjugate and to enslave all other peoples, and to destroy them. Every Jew is guided by and their work is attendant by detailed instructions, which many years ago have been worked out by their super bandits—rabbis.”

“The religion of Jews is no religion, but a vicious conspiracy against the non-Jews and treason against humanity in which all Jews are guilty.”[17]

A certain Jānis Martinsons wrote, that it is time to change the slogans… ”… 'the proletariat of the world unite' for one 'the creative forces know thy enemy'. The German people already have learned to know the Jews as the enemy[18].

A protean anti-Semitic writer, with contribution in all of the categories of this discourse was Teodors Zeltiņš. He was an up and coming novelist, perhaps the most distinguished name among the producers of anti-Semitic writings, with a deep interest in culture and literature. In the article ”The Aryan View of Labour Problem,” he wrote: ”The Jew himself has always avoided creating real worth, but has preferred to live as a parasite and with his mouth.” Then Zeltiņš, as if turning the tables on Marxism, asserted, that the exploiter in Communist societies have began to be Jews[19].

The anti-Semitism of Imants Ilmājs article ”Marvels in the Jelgava Market”, though vicious, had a somewhat more down-home character: ”The flee market in the old times was a Jewish paradise. Wheeler-dealers ogled you from all sides. Stinking of garlic, they stewed in their own jargon, and raked in people in their nets. Not even the Satan in hell could surpass them in chicanery.”[20]

The more traditional anti-Semitism of German origins appeared in an unsigned article, ”The Jewish Ritual Murders.” The article concentrates on the use that Jews make of non- Jewish blood. It is based on a variety of alleged Old Testament and Roman sources. The article asserted that the Jews from antiquity to modern times have found non-Jewish blood to have curative properties and therefore it is mixed in a variety of ritual meals and foods.

A series of articles began to appear that were directed at people who had ignored the anti- Jewish laws and were helping Jews to feed themselves. A certain -ņp- in an article entitled ”Was there ever a «Good Jew»?” went into the commercial practices of Jews and argued that in all cases to Jew, though might have appear as a benefactor, really was a cutthroat capitalist and exploiter. The premise of the article is that even the ”good Jews” …”often knew how to skin a non-Jew so skillfully, that the skinned person considered the skinning a great benefit.”[21]

A writer on a more grandiose scale, specializing on Free Masonry and Jewry, was Jānis Zalcmanis, who in an article ”As the Masks are falling, ” reviewed the history of the Soviet Union and sees the presence of the Jews at all stages of its development, especially in the origins and work of the Cheka. ”The Red Army, prepared for the purpose of drowning the people of Europe in the slime of Jewish lies and dirt, now are dying under the mighty pounding of the Germany's National Socialist Army.”[22]

A certain A.E. in an article entitled ”The Jewish Morals”:

”It would be wrong to assert that Jews have no morals, they have morals, but they are not understood in the usual sense. … Observing, the Jewish nation from the viewpoint of its inner morals, we find that they come out as an unnatural hatred of humanity, inexhaustible craving for wealth, relentless drive for power, the destruction of all existing order, and unshakable faith in the coming messiah—establishment of world domination.”[23]

A. Vilde writes: ”The nature of the Jewish parasites appear not only in the material context, but also the spiritual one: the errors of humanity are the spiritual food for Jews, they accumulate and save up all the detritus of developing civilization.”[24]24 Articles of a more well known anti-Semitic genre were on ”The Jewish Role in the Grain and Flour Trade, ”[25] and ”Jewish Ritual Animal Slaughter.”[26]

Anti-Semites and the State of Latvia. A special Latvian side of the anti-Semitic literature during the Nazi era was a consistent barrage against the state of Latvia as a country of Jews who, with the compliance of Latvian politicians, had exploited, so to say sucked the blood out of Latvia. The state of Latvia had failed the anti-Semites in two ways: on the one hand, it had erred in being too kind and generous to its Jews, and on the other it had persecuted and punished the anti-Semites. This attitude more so than anything else identify the writers as the members of Pērkonkrusts. Although the Pērkonkrusts, men purported to be patriots, they used the German occupation to get back at the Latvian state. These pieces could not be written either by members of the Latvian parliamentarian group or Ulmanis' clique. The rhetoric of anti-Semitism in effect exonerated the political center of the state of Latvia from collaboration with the Nazis. The transformation of the Pērkoñkrusts men into craven collaborators of Nazism still awaits its historian. In early 30's, during the heydays of Pērkonkrusts, their journalism on occasion displayed a theme of anti-Germanism, even anti-National Socialism, but in 1941 they reduced their writings to rank anti-Semitism, they had become footmen of Nazism. They saw Latvia as a backward civilization where the winds of New Europe, specifically meaning hatred of Jews, had been slow in arriving.

The anti-Semitism of A. Šilde, the upcoming intellectual of Pērkonkrusts, was a many sided one, but when he spoke up, more frequently than not, the Latvian sell-out to Jews in the 20's and 30's came to surface. For example Šilde regretted that Ulmanis's diplomats had announced at the League of Nations that Latvia had no Jewish question. In reality in Latvia there was no Jewish question, because in spite of the fact that there 5% of population were Jews, who had found a profitable life there, nobody restricted their licentiousness. All throughout the existence of independent Latvia, the Jews were not only the determiners of our economic life, but also ones who manipulated its culture and politics. Robin Morduch Dubin, though not a minister, with his peculiar influence during the time of Saeima, as well as the ”Authoritarian order”, was officially recognized as defenders of all matter, Jewish.” Íilde continues to enumerate all the benefits that Jews had derived from the Latvian government. Among them, he mentions that the progeny violinist Sarah Rašina went to Brussels competition at the expense of the state, that Leib Blech, the refugee musician from Germany became the conductor of Latvia's opera, and that thousands of Jews from Germany in late 1930's, found refuge in Latvia.[27]

Jēkabs Kalniņš, wrote a short history of anti-Semitism in Latvia, ”The Active Struggle of Nationalism Against Jewry in Latvia.” Kalniņš described the growth of anti-Semitic organizations, especially Pērkoñkrusts, in Latvia. ”Democracy in reality was a well masked Jewish dictatorship. Saeima was well suited for Jewish business, a platform from which the Jews traded the goyim. The master stroke was the artificially created political parties, thus splintering the people and calling forth mutual hostilities. It is in that manner that the sons of Moses wanted to obtain all power. That did not happen to them during Latvia's independence time, but the star of David dawned on June 17, 1940. … Let the countless cemeteries in which were buried Latvian victims, who in the full meaning of the word were slaughtered in accordance to Jewish ritual, never allow us to forget how dangerous a criminal is every Jew. Later having cleared the path the Jewish vampirism would have gone berserk and would have destroyed the last Latvian alive, if all powerful fate had not taken pity of the Latvian people and the noble and heroic German army had not liberated us from the Asiatic criminal bands.”[28]

Dr. V. Sanders declared: ”The Latvian people were fooled by its leaders. Now we can be grateful to the Great German leader Adolf Hitler and the heroic German army that our land is cleared of Jews and Bolsheviks…”[29]

Martinsons writes: ”In Latvia the most powerful circles forbade to write about the Jews. To be noted is the comment that Ulmanis made to the most popular writer about Jews, J. Dāvis: ”Mr. Dāvis, there will be no actions against the Jews. All pamphlets about Jews I have already ordered destroyed. Don't write anymore pamphlets about the Jews, because I shall order them burned.”[30]

J. Grīnblats writes: ”The Latvian leaders in their time looked for help among the English and American plutocrats entangled in the nets of Jewry.”[31]

Teodors Zeltiņš devoted a good part of an article, ”Caught in a Jewish Power Net”, to the Jewish domination in the state of Latvia. He blamed the State of Latvia for subsidizing Jewish culture, theater, conservatory students….[32] Then Zeltiņš got into a critique of Latvian folk songs and to his regret there was too little in them, to meet contemporary needs. He ends the piece by saying: ”And if our ancestors did not have the means to free themselves of Jews, then now, when that is possible, let us not hesitate to do it.”[33] In examining Latvian literature Zeltiņš finds the record also deficient. Blaumanis in the portrayal of Jews failed to find ”…the true face of the Jew as destroyer of culture. Therefore his portrayal of Jews are only as naive comic figures, good for a laugh or a chuckle.” Rainis, in Zeltiņš view, was even a bigger failure, he wrote a play Joseph and his Brothers, exalting the Jews. The one satisfactory portrayal, in his view, is that by Andrievs Niedra, in the novel When the Moon is Waning. ”The younger generation of writers can go to Niedra, looking for ideological depth, whose truth only now we have discovered.”[34] Pēteris Inklāvs, like Zeltiņš finds Latvian literature from the racial point of view backward, but unlike Zeltiņš he blames the Jews and the Bolsheviks, especially for their influence in the 1920's.[35]

There was a contemporary dimension to the lack of anti-Semitic consciousness: the occupiers and their collaborators found that in spite of of the anti-Jewish laws and warnings of prosecution, there were numerous Latvians, who were willing to help the Jews. This especial pertained to shop keepers and people who prior to the occupation had worked for the Jews. To further isolate the Jews, snuff out the informal service relationship between Latvians and Jews, numerous articles were printed under the headings such as: ”Is there a Good Jew?”, and ”Stop Helping the Jews”. It is reported to us that Latvian shopkeepers are letting Jews in by the rear door and selling them eggs, milk, cream and other goods, ones that until we repair the supply routes that the Reds have destroyed, are difficult to get. … It is also reported to us, that older women, servants of Jews, are bringing supplies to them. … The editorial office know the names of those who help Jews.… Latvian merchants, superintendents of apartment houses, and all other true patriots! If your conscience is so generous, then think it over and decide by asking the following question: Should you not be more wary of those people who have caused all of the woe, destruction and murder, that the servants of Jewish-Bolshevism performed, should you not be more aloof towards those people that have hatched Bolshevism?” A catalogue of crimes follow and the article ends with a plea: ”Therefore your Latvian conscience can only answer thus: No Latvian should serve a Jew.”[36]

This story in Tēvija was followed up by several accounts in which shopkeepers had been caught trading with Jews. Names were named, addresses listed, and warnings of impending investigation were issued.[37]

”Helping Jews Must End”, was a frequent warning. From Daugavpils comes the following story: ”Several people have notified the editorial office, that in spite of the need of the German army, and the Christian people, the sellers of produce continue to supply the Jews, who are using their old tricks: shamelessness, obnoxiousness, stopping suppliers on the road and plucking products out their hands. The Jews are reported to be especially eager to get rarer products—poultry, eggs, and berries. Some suppliers are selling, because Jews are paying a higher price. Then there are people among the Christians who take on to buy products for Jews… The time has come to end all service to the Jews, to end every selling of oneself to the Jews!”

The article continued: ”one must remember that it was the Jews who greeted the Red Army in July 1940, and enslaved, tortured and killed Latvians during Communist rule”. ”If some have forgotten it, then it is due time to stop forgetting and start remembering and knowing that Jews have never considered us as humans, that every human feeling is foreign to them, and that therefore softheartedness towards Jews is useless.” The writer threatens to publish names of all those who continue to serve Jews. The article recommended to the prefecture to pay closer attention to the distribution of food and make sure that all Jews obey the rules and wear a yellow marking.[38]3 An article, ”The Saviors of Jews,” of July 18 signed by V.B. appeared in Nacionālā Zemgale:

There are still people who do not, or can not understand the new epoch. Their behavior does no honor to the Latvian people, and it must be ended immediately. Here we are talking about goods and products that the Jews have left. Many Jews still hope that ”their time” will return. So to prepare for it, they use those insufficiently aware of the problem, … to save some benefits for them. The security forces encounter every day cases where Latvians take over to keep safe, Jewish goods and products.… The best clothes, jewelry, furniture and products, Jews leave as ”gifts” to the janitors or the ”good old ” servant or neighbor. And they then rake it in with both hands, things that are needed and those that are unneeded… Latvians, the time of Jews is gone and will never return!

We know, that there are numerous people who still defend the Jews and say that all of them are not evil. But to the contrary. The so called ”honest Jews”, who up to now had been valued by the community, turn out to be the greatest evil doers. The saying ”The silent pig digs the deepest” is fully proven here.

There are also people who imagine that abandoned Jewish goods are without an owner and they appropriate them. Such behavior is called theft, and are punished in accordance to the laws of war.[39]

[16]    Nacionālā Zemgale, July 9, 1941, No. 9.
[17]Zemgale, August 18, 1941. No. 1.
[18]Tēvija, December 1, 1941.
[19]Zemgale, August 28, 1941. No. 10.
[20] Zemgale, August 28, 1941. No. 10
[21] Zemgale, September 12, 1941. No. 23.
[22] Zemgale, January 27, 1942. No. 22.
[23] Zemgale, September 29, 1941. No. 37.
[24] Zemgale, January 27, 1942. No. 22.
[25] Zemgale, August 21, 1941. No. 4.
[26] Zemgale, August 26, 1941. No. 8.
[27] Zemgale,, September 18, 1941. No. 28.
[28]Zemgale, October 30, 1941. No. 64.
[29]Tēvija, December 2, 1941.
[30]Tēvija, December 1, 1941.
[31]Bauskas Vēstnesis, August 15, 1941. No. 7.
[32]Daugavas Vastness,, October 29, 1941.
[33]”Anti-Semitism of the Ancient-Latvians,” Zemgale, August 28, 1941. No. 10.
[34]”The Unmasked Jew in Latvian Literature”, Daugavas Vēstnesis, 1941.
[35]”On the Ruins of Latvian Literature”, Zemgale, September 3, 1941. Some anti-Semitically positive values Feliks Bīviņš finds in Doku Atis's poem: ”Scenes from the Market.”, and the Jānis Ezeriņš, story ”Püra nauda” (The Dowery Money), Zemgale, February 2, 1942.
[36]Tēvija, July 4, 1941
[37]Tēvija, July 7 writes about a shop on Blaumaña ielā 27, that has sold milk to Jews. ”The proper establishment has been notified to find out about the background of these friends of Jews, so to end this illegal behavior.” Also see issue of July 19 in which a certain Eglītis, Ģertrūdes iela 60, was named as one selling milk to Jews.
[38]Daugavpils Latviešu Avīze, July 18, 1941.
[39] Nacionālā Zemgale, July 18, 1941, No. 17.