Tag Archives: Oral History

LaBudde Special Collection Transcription: Learning from One and Many Voices

Coming back to work on transcriptions for LaBudde after having worked on transcriptions from interviews I had conducted for the LatinxKC project has been a little bit of an adjustment. It is interesting looking at the interviews now from the perspective of having finished the oral history class as opposed to my thoughts while I was taking the class. I remember the frustration of trying to hear and sort out many voices as opposed to just one voice, but I have now come to see the place for different approaches. Having read about the therapeutic benefits of a group interview, I can see why someone might choose the more informal round table method as a way to preserve history. I can also see the benefits of a monologue and removing some of the external sources of intimidation which might threaten to question a person’s memory. One of the primary take aways I had from the oral history course was the importance of memory and finding how events felt and were remember for individuals and communities. I have noticed that one benefit of a relaxed group is that the group self corrects some of the flows in memory in such a way that it allows for the speaker to preserve their memory of the event in a less threatened way. Although the little group may correct each other on the dates, the shared community of the group, particularly in the lesbian round table interview I’m working with, seems to be very conscious and sensitive towards the feelings and memories of the other group members. Yet, I have also found that self correction occures for individuals without the group, such as in the monologue I have transcribed. The difference is that a group self correcting often becomes chaotic and the very corrections the group wishes to impose can be lost within the jumble of words, laughter, and jesting which are usual benefits of such groups. The individual on the other hand, when self correcting, is limited to their own conflicting recollection, and although more understandable, the corrections can still result in relatively jumbled and uncertain conclusions. What the monologue style confession does give is a free flow of what the narrator finds important. I say confession, because with the existence of the microphone, the narrator is still very aware that they are speaking to other people and wants to please those listeners. They must do so, however, without those listeners being there to give supportive listening cues or to directly participate in the guiding of the conversation. So, in some ways, the monologue is the most authentic confession of the person’s memories and values of what was important. But in other ways, the lack of a living person and the smile or nod of their head, can leave narrators monologueing to expectations which are not even there.

The group interview, in contrast, would appear to have the greatest level of interruptions, tangents, and outright questioning of the narrator’s memory. Yet, the comfort of having friends and a shared sense of support and community in the group interview of the lesbian round table allowed the speakers to question each other without fear. Thus, despite the frequent outbursts of laughter and side comments, the group is comfortable and most members are able to reflect on the events and what it felt like to them.

On a more critical note, I do not believe I would prefer to conduct either of the interview forms I’ve been transcribing. The monologue, while therapeutic and potentially more comfortable for the speaker, holds potential pitfalls in the assumption that the narrator will no longer be nervous with the living person being removed and the cold inanimate judgment of the tape recorder remaining. Yet, if I had gotten an interview with the narrator (which was the case of the monologue) then a monologue might allow the narrator to speak and contradict me in a safer nonconfrontational format. This is a worthy benefit, especially if there were conflicting memories and perspectives of events and places between the interview and the monologue’s account.

I also do no believe I’d want to do the group interview either, but for different reasons. Although the group interview could be more comfortable and allow for womens voices to be presented in a more natural and freeing way, the difficulty of hearing such voices can be a problem. Although the group interview provides a great sense of the group’s relationships and community, as well as still effectively conveying key points if the narrators’ views, it can also lose the particular views and memories of some of the individual members. The group reflection allows for sparked memories to be added to the narrative and a weaving of stories and fragments into a group sense of shared experience. The individual strands and story treads which contribute to the overall weave are visible, but can be lost in the blending of so many stories and threads. I have noticed that some of the quieter narrators in the group interview tend to be overtalked and some individuals with differing perspectives can be ganged up on by more vocal or forceful speakers. Some of the softer spoken narrators can be lost in the midst of background jesting or bombastic laughter. While creating a great sense of the group and allowing a format which sparks recollections, reflections, and additional details to stories, the different individual perspectives and memory of events can be lost in a group interview. Most of this is because the additional details and freedom to jump in create overtalking. More importantly, the round table group interview was so comfortable that it allowed some narrators to jump in late in the recording, or suddenly appear on record when they had silently been participating the whole time. The increase of influencing factors and visual cues present in the round table makes an audio recording confusing to listen to. Without a visual recording included with the audio it is, at times, nearly impossible to know who and what is being talked to or about. Individual interviews with each person would have allowed for much deeper and complete interviews in many ways, esoecially for the more timid speakers. Again, the group interview does provides a sense of the groups memory and also allows for contributions to each other stories by the narrators in ways which cannot be discounted. Yet, without individual interviews, I can’t help but wonder if the stories told by the group are those the quieter members would have told on their own, or if the stronger members of the group, with the best of intentions or without even knowing it, guided the group into a memory distinctly imprinted with their leadership.

LaBudde Special Collections Transcription: Learning to Hear

Today I began two transcriptions which, though similar in focus, couldn’t have resulted in more diverse work experiences.  One was an individual monologue about the gay scene in Kansas City since the 1960s.  The other was a round table discussions of the different experiences of a group of lesbians in Kansas City.  While the monologue flowed fairly smoothly and demanded more focus on grammatical form, due to the narrators use of pauses and vocal delivery, the round table require more nuanced attention.  With frequent interruptions, laughter, and joking among the narrators as they seamlessly flowed off of and into each others conversations, I found myself needing to stop and learn the narrator’s unique voices.  While the first project demanded I try to understand the rhythm and meaning of the narrator’s delivery (to know what should be a period or comma), the other demanded I listen for distinct voice markers.

In both cases I needed to hear the individual quality of the narrator’s voice, but in different ways.  I couldn’t simply type out what I heard.  In the monologue, without first hearing the narrators rhythm and broader topic, I could very easily structure the statements incorrectly.  In the round table interview, the general lack of names being given before speaking and the boisterous free-flow of conversation, left me confused without better context.  Though both required topical context, the round table drove me to become familiar with the voices themselves.  In both transcriptions I needed to start orienting myself a few minutes into the recording, not at the beginning.  This was a new experience compared to those stories I had heard since childhood which start at, you guessed it, the beginning.  I needed to not only hear the rural style to “Pat’s” Midwestern voice as opposed to the higher pitched, New Jersey fast pace of Giselle’s voice; but I also needed to hear the more nuanced differences between the rich tones of Sue’s Davenport voice  and Bev’s Kansas City voice.

The longer I listened, over and over, I started to hear the vocal tones of different laughs and the patterns of different speakers.  I began to become familiar with their voices, to know them.  I began to really hear them.  Sometimes foreign to the historical voices of monographs and journal essays, the recordings brought be into a more challenging and more personal type of history.  It was challenging, disorienting, and a little unsettling.  But it was also beautiful.  The struggle to discover the voices of the historical agents was present, just like in other forms of research, but in new ways.  It wasn’t enough to hear the narrator’s voice, to get their words, but I had to discern their voice for its distinct qualities.  It wasn’t enough to know the words and actions of the historical agent, but what makes them different from other historical agents.  Today was a wonderful example of literally learning to hear the voices of those in the past who I had never heard before, and I can’t wait to hear what they will say next.

LaBudde

GLAMA

Reflection and Tolerance from Holocaust Education

By Elizabeth Perry

In 1975, Holocaust survivor Jack Mandelbaum was outside his home in Kansas City playing basketball with his family. A neighbor of theirs came over to chat – he was a nice guy, Jack remembered. He knew that Jack had survived the holocaust, had been in a concentration camp, and so asked, “What kind of sports did you play in the concentration camp?” Shocked, Jack looked back at him and said, “The sport was that the Nazis were trying to kill me and I was trying to stay alive.” Mandelbaum could not believe the lack of knowledge people had of what really happened, of the effects of the Holocaust. And so in 1993 he helped found the Midwest Center for Holocaust Education (MCHE) in order to spread this information. Ignorance, as Jack knew, was dangerous.

A couple of weeks ago, a story in the news brought Mandelbaum’s words back to me. On April 13, 2014, Frazier Glenn Cross drove to the Jewish Community Center, where the MCHE is located, and Village Shalom retirement community in Overland Park, where he shot and killed three people. The Overland Park police announced that this act is considered a hate crime, with Cross shouting “Heil Hitler” as he was arrested. His apparent intention in this attack was to kill Jews, but none of the three victims he shot were Jewish.

For the past three and a half months, I have been interning at the MCHE, transcribing testimonies of Holocaust survivors like Jack and helped correct transcripts of the interviews to make them available for the MCHE’s website. As I watched the news reports from the Jewish Community Center, I felt frustrated. I had spent my internship listening to survivors for whom the persecution and loss of their past is still present and haunting. Some of them are the only surviving members of their family. Each survivor interview I listened to had a standard format, ending each time with the question, “What can we learn from the Holocaust?” So many times, the interviewee said we must learn to be tolerant, respect others, and be compassionate, so that this kind of tragedy can never happen again. For a moment, as I watched the news of the shooting, I felt as if I had stepped backward and nothing had changed. But, perhaps it only proves how important it is to make the consequences of destructive hatred known. Continue reading

Reflecting on History

By Elizabeth Perry

I have been working on the survivor testimony transcripts for most of my time at MCHE, but last week I participated in something a little different. The MCHE hosts their yearly White Rose Student Essay Contest, which is open to students in 8th-12th grade in eastern Kansas and western Missouri. I got to help judge several of the essays for the contest at the 8th and 9th grade level. The specific topic of the essay changes each year, and this year the essay prompt asked students to describe the Nazis’ work at Auschwitz in preparation for the Jewish deportations from Hungary. The MCHE provides multiple sources for students to use for their essay, including survivor testimonies. The students are also required to relate the experience of a Jewish Hungarian individual or family to their research, as well as discuss how they can demonstrate what they have learned about the Holocaust.

I was impressed with the essays I got to read – successfully meeting the prompt requires a variety of historical research skills, including summarizing information comprehensively, citing sources, relating different sources to each other, and interpreting historical information. The prompt also asked the students to define an action they could take to demonstrate what they’ve learned about the Holocaust, a task that (I hope) makes them aware of how their actions can influence the world around them. The MCHE not only provides resources for Holocaust study, but also encourages discussions about the Holocaust and provides opportunities for students to learn how to use and talk about these resources.

This experience made me think about how we approach studying the Holocaust – often from either an historical or literary standpoint. The essay prompt asked for a little of both, requiring students to give historical context as well as reflect on its meanings. The first time I learned about the Holocaust, I learned about it from a literary perspective – probably like many other middle school students, I read Night by Elie Wiesel in my language arts class. About seven years later in college, I re-read Night for another class, and I was shocked at how little I remembered from such a striking book. Thinking back on it, I think that I did not have the proper historical context to understand the content of the book properly enough for the information to stick. As far as I remember, we had not yet talked about the Holocaust in my history classes, so Night was my introduction. I wish I had known more about the historical context, so maybe the book would have meant more to me at the time. I think the MCHE essay brings these together well, asking for students to research historical context as well as to reflect on the meaning of what they find.

Summer Internship Opportunity at the Midwest Center for Holocaust Education

The Midwest Center for Holocaust Education seeks a summer intern who will become familiar with local survivor testimony through the transcription of oral history videos. Additional tasks in support of the project may include conducting research to identify hard copy and web-based resources to contextualize and support each survivor story. The project requires a basic understanding of modern European and Holocaust history. A familiarity with European languages and accents is beneficial. Flexible scheduling of hours Monday-Thursday on a consistent schedule.

Interested applicants should send initial inquiries to Jessica Rockhold, Director of Education,  jessicar@mchekc.org and follow the instruction on the How to Apply page. Applications will be accepted until the position is filled.

Help and Rescue

By Elizabeth Perry

When I studied the Holocaust as an undergraduate, part of my class focused on rescuers – we particularly looked at the book Conscience and Courage: Rescuers of Jews During the Holocaust by Eva Fogelman. While many of the survivors interviewed by the Midwest Center for Holocaust Education state definitively that they received no help from non-Jews, others have some stories of receiving help. A Jewish family in Berlin received a warning from an officer just before their family was deported, enabling them to escape through Russia to Shanghai. A Hungarian Jewish family’s neighbor offered to take their daughter after the Germans invaded Hungary in order to protect her from deportation. The same family later escaped to Switzerland with 1,700 other Jews. Jewish-Hungarian lawyer Rudolf Kastner negotiated their freedom by bribing Nazi officials.

The most extensive rescue effort I found in the transcripts was a Jewish mother and son hidden for the entire war by an older Swedish man living in Berlin. The other accounts of going into hiding are less pleasant – some interviewees reported other Jews only being able to hide if they paid someone to hide them, and if they ran out of money they would be handed over to the Nazis. One survivor remembered being hidden in a tiny space under the floor of a barn with her sister – they almost drowned when the space flooded. Other events, which I would very much hesitate to call rescue efforts, affected survival. A young Polish Jew was taken out of a deportation transport group by a German officer who admired his skills as a plumber.

I can’t generalize about the attitudes of entire countries from the few survivor stories I’ve heard, but I see the fewest rescue stories in the interviews with Polish survivors. Poland indeed had one of the lowest rates of survival, despite having the highest Jewish population of any European country by far (see this graph for more info). Many of the survivors say the Poles did not want them there, that they were happy to see the Jews taken away and were irritated when a few of them tried to come home. While I am generalizing from limited sources, it’s hard not to see some connection between the attitudes of non-Jewish Poles and the survival rates of Polish Jews.

Paid Oral History Internships at the Missouri History Museum

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THE DEADLINE FOR THIS INTERNSHIP HAS PASSED

The Missouri History Museum is accepting applications from students who are interested in oral history internships (paid positions) with our Exhibitions and Research department. Two interns will be selected and will report to the Director of Exhibitions and Research.

The Missouri History Museum is developing a new space devoted to first-hand accounts of our area’s history. A major feature of The Story Center, which will open in 2016, is a theater that will be used to play films created from excerpts of longer oral histories. During the first year, a series of films will be created called “Show Me Stories.” These films will feature stories from a wide range of fascinating people. To help create these films, we need two interns capable of both conducting long-form interviews and editing those interviews into shorter presentations that will be engaging for a wide audience. These interns will help identify potential interviewees, will conduct interviews along with a videographer, and will work with the videographer and other staff to edit excerpts of the interviews into completed films. Each intern will conduct at least six oral histories over the course of the summer and will create at least two films based on these interviews.

The work schedule is flexible, with hours typically between 9:00 a.m. and 5:00 p.m., Monday through Friday. A minimum of 25 hours of work per week is required. This internship will run from May to August 2014, and the final schedule will be determined with the supervisor.

Undergraduate and graduate student will be considered. The ideal candidate will major in American Studies, History, Communication, Journalism, or other related fields. Candidates for the position should have both interviewing and editing experience

The Missouri History Museum is a nonprofit organization dedicated to deepening the understanding of past choices, present circumstances and future possibilities; strengthening the bond of community and facilitating solutions to common problems.

To apply, the applicant must provide a cover letter, and the completed intern application found at www.mohistory.org/employment. Please submit these documents by email, as well as writing samples of your work, and references to: Vicki Kaffenberger, Director of Volunteer and Interns Services, vak@mohistory.org.

“Kitchka, kitchka”

IMG_1361After working on over a dozen transcripts of Holocaust survivor interviews, I have learned a lot of information that I did not expect to learn from this experience. I know more Hebrew and more about various Jewish holidays that I ever knew before. I’ve learned how to identify Yiddish, Hebrew, and Polish words (to a certain extent). I’ve learned about branches of Zionist organizations in Eastern Europe. The context needed to accurately transcribe this information is sometimes daunting, but it is also fascinating to learn about the everyday life of pre-war Poland, Germany, and Hungary through the memories of the interviewees.

I have also learned when I am likely to have a more difficult time with a transcription. With my background in German, I am usually able to easily handle an interview full of German terms or place names. Polish, on the other hand, is not so familiar to me – often, however, the Polish mentioned in the interview is supplemented by Yiddish, which is more similar to German. Hungarian is, unfortunately, almost entirely foreign to me, but I have only worked on two interviews from Hungarian survivors. As I said before, Google Translate is a big help for identifying words or small phrases.

Sometimes, though, the path of researching a term or phrase is anything but straightforward. As I was working on an interview with a Polish survivor, he mentioned a game that he used to play when he was a child. “Kitchka,” he said – the interviewer was not sure what he meant, and as the interviewee described it, the interviewer decided it must be cricket. To check for spelling, I looked for the Polish word for cricket, and then the Yiddish word, but nothing matched. Eventually we contacted a historian Jessica knows to ask, and it turns out that “kitchka” is an obscure game particular to the area the survivor grew up in, with some similarities to cricket. No matter how much I may feel prepared for the next transcript, there is usually at least one curveball waiting for me.

Leaving Home Behind

By Elizabeth Perry

Tom Lewinsohn and his family did not try to leave their home in Berlin until January 1941, after Tom’s father received a tip from a policeman that their family would soon be deported. Very few places were open to Jewish refugees by 1941, so Tom and his family fled to one of the few places still open to them – Shanghai. For many German Jews, especially those emigrating after Kristallnacht in 1938, Shanghai was one of the very few places that did not limit Jewish immigration. According to the United States Holocaust Memorial Museum website, there were 17,000 Jewish refugees in Shanghai by 1939.

Most of the testimony I have transcribed thus far featured the experiences of those that survived the war in Europe in concentration camps, but some of the testimonies feature survivors that escaped Germany before they were deported. Many of them followed a long, tangled route to safety. Klaus Frank and his father were arrested after Kristallnacht and sent to Sachsenhausen, but his family managed to pay for their release, and afterwards they made it to the Dominican Republic. Reggie Goldberg’s family managed to board a French ship to Cuba, but like the famous St. Louis, they were turned back. The family later obtained fake papers and escaped on a flight to the United States from Portugal.

Having studied the Holocaust, and taught it to high school students, one of the questions I often hear is why more of the Jews in Europe, particularly Germany, did not leave. In retrospect it seems like an easy choice, but in reality this was a very difficult decision. These families had often lived in their hometowns for generations, they had homes, businesses, friends, and extended family nearby. Most did not have the money to emigrate. How many could actually imagine what the Nazis planned? Reggie remembers that her father was convinced it would blow over, up until the day that Reggie was picked up at school by the police and sent to a ghetto in Poland with her parents. Klaus’ father dismissed Hitler in 1933, figuring that he “wouldn’t last the next week.” Tom’s father fought in World War I and received the Iron Cross – all his friends told him that no one would touch him because of his service. There were many logical reasons why they didn’t want to leave, and not least of those was the fact that they would be leaving their lives behind. Tom remembers that they left their apartment in the middle of the night, taking only what they could pack and carry with them.

Compounding these problems was the fact that, particularly after 1938, it was difficult to find a place to go. After the war, Tom found out that his father, who worked as a doctor, tried to obtain papers for his family to go to England. He received a reply stating that England did not need any more doctors. Only a few places, like Shanghai, were still available for Jewish refugees, and these were difficult to reach. For most, by the time they realized what was happening, it was already too late.

“Wait ’til Hitler Comes”

By Elizabeth Perry

A unique aspect of the interviews that I am helping transcribe is that they devote a lot of time to discussing the pre-war and post-war experiences of Holocaust survivors. One of the most interesting parts of hearing this information is the pre-war details, particularly the diversity of these experiences. This makes the testimony a great resource for researchers studying everyday life. Some survivors recalled having a very Orthodox upbringing, and had very little interaction with non-Jews, whereas others remember attending public school, listening to other students learn the Catechism, and their parents having non-Jewish guests over for dinner.

The level of anti-Semitism the survivors remember also varies. One survivor played on a soccer team that competed against non-Jewish schools, and he remembered that if they won, it usually meant a fight afterwards. Another said that when he played outside with other Jewish children, they had few options because the gentile children would chase them away if they saw them. A few others recall very little discrimination, particularly those whose families were not Orthodox. Many survivors remember anti-Semitism only becoming prevalent just before the war started. One survivor remembered that, when she was a child, a non-Jewish friend of hers became angry with her and told her, “Wait ’til Hitler comes! He’s going to send all the Jews to Palestine!” The survivor remembers that she had no idea what the girl was talking about.

Eastern Europe 2010 406

Synagogue in Krakow, Poland

Some survivors stress that anti-Semitism in places like Poland did not end with the war. When one survivor went back to her hometown with her sister after being liberated, they were not welcomed. A non-Jewish woman she knew before the war saw her and remarked in surprise, “You’re still alive?” All of the survivors interviewed did not, of course, go back to their hometowns, moving instead to the United States. Most of them mentioned that they did not want to go back because, among other reasons, they felt that they were not wanted. I visited Krakow in 2010, and our guide took us on a tour of four historic synagogues in the city. Only one of them was active, our guide told us, because Krakow simply did not have the Jewish population to support that many synagogues.