Category Archives: war

by | 15 December 2007 · 1:37 pm

Tessaku Seikatsu: Tule Lake Thuggery

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 168, 170-171:

A right-wing youth group called Shichisho-kai (literally “Club of Seven Lives”) held its first meeting in the east classroom on the night of December 12 [1944]. I decided to attend. At the meeting, young people seated themselves in groups and roll was taken. Then they all stood up and chanted in unison: “We are the loyal subjects of the Emperor. We are determined to be reborn seven times and serve our country.” After that Rev. Dojun Ochi talked about the great history of Japan, beginning with the Meiji era and going back in time. It was very interesting. The leader of Shichisho-kai was apparently a man from Tule Lake….

A rumor spread that more of these “shaven heads” would be arriving from Tule Lake…. Among the internees at Tule Lake, two groups that were constantly at odds with one another were the pro-Japan or “disloyal” faction and the pro-American or “loyal” faction. Such a division in thinking could be found at any relocation center or camp, but it was especially serious at Tule Lake. The pro-Japan group set up a spy ring to gather information on those who were sympathetic to the United States. They infiltrated various groups, placing certain individuals under surveillance and using gatherings to collect information about their enemies. They selected faction members who were to take direct action against the enemy through extraordinary measures. If this proved unsuccessful, they planned to report the enemy to the Japanese government after the war. Once a person was identified as pro-American, they intimidated him by throwing human feces at his house or even boiled feces at the windows. Families were afraid of what others might think and quickly and quietly cleaned up the mess. In July 1944, after a certain Mr. Hitomi had been murdered, fear among the pro-American internees reached a panic stage. Thirteen families fled to a separate enclosed barracks, leaving everything behind. Some of the soldiers who were asked to retrieve their possessions were said to be in sympathy with the pro-Japan group, because when they went to collect one person’s belongings, they asked, “Where’s the dog’s luggage?”

The internee population of Tule Lake Camp was eighteen thousand in October 1944. There were many families, so the camp resembled a town in Japan. Because there were many young girls at the camp, romances blossomed. This, fanned by an uncertain future, led to rash and impulsive behavior. Forty to fifty babies were born every month. Japanese-language schools were not allowed at relocation centers, but there were seven at Tule Lake, two of which were specifically named First National School and Second National School.

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by | 10 December 2007 · 8:27 pm

Tessaku Seikatsu, 7 November 1944

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), p. 164:

The U.S. presidential election held on November 7, 1944, attracted worldwide attention. On the eighth, it was confirmed that President Roosevelt had been reelected. It would be his fourth term, an unprecedented feat in American history. We now felt that the United States would take it upon itself to end the war. On the afternoon of November 7, the Buddhist and Shinto federations sponsored a memorial service for soldiers of the Japanese Imperial Army and for internees who had died in this camp. It was held at the open-air theater, with the Reverend Kogan Yoshizumi officiating. Rev. Enryo Shigefuji of the Fresno Hongwanji Betsuin Mission suggested in his sermon that internees who had pledged loyalty to the United States and had been paroled were disloyal Japanese. Later he found himself in the same difficult position of being condemned when, ironically, he and his wife secretly applied for parole. Christians wanted to join the service, where they intended to pray for all of the war dead, but Buddhists and Shintoists insisted that only Japanese casualties be recognized, so there was no joint service. Even within our little barbed-wire world there were rigid divisions, strong divisive elements, and opposing views.

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by | 8 December 2007 · 3:40 pm

Tessaku Seikatsu, 7 December 1943

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 144-145:

December 7, 1943, was the second anniversary of the attack on Pearl Harbor. A ceremony honoring the memory of fallen soldiers was held in the square in the morning. We bowed in the direction of the Imperial Palace, sang the national anthem twice, and observed a moment of silence. A speech was given by General Manager Kondo. After the ceremony, a packet of fragrant green tea, donated by the Japanese Red Cross, was distributed to each internee by the barracks chiefs. A large flag of the Rising Sun made with used paper was displayed in the Upper Town mess hall. This would have been a problem in the outside world, but here it did not seem to matter.

On December 9 it snowed heavily all day. The roads were slippery and dangerous. It was the forty-ninth day after the death in Italy of Mr. Akira Morihara, the third son of Mr. Usaku Morihara, a shopowner from Kona. A memorial service was held at the Lower Town mess hall in the afternoon, and many internees attended. This was the first service in the camp for a fallen Japanese American soldier. On the night of the tenth, the sight of the Rocky Mountains covered in snow and illuminated by the moon was bewitching and beautiful beyond description. On the night of the thirteenth, internees from Maui held a memorial service for eight Japanese American soldiers from Maui (including Mr. Yoshinobu Takei) who had been killed in Italy. The Reverends Ryugen Matsuda and Tamasaku Watanabe delivered sermons and Mr. Tokiji Takei said a few words on behalf of the families. It was later reported that, of Japanese American soldiers from Maui, 8 had been killed and 180 injured.

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by | 3 December 2007 · 6:28 pm

Tessaku Seikatsu: An Embarrassment of Clerics

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 90-93

At Lordsburg there were close to a hundred Buddhist, Shinto, and Christian ministers, pastors, and lecturers—quite an amazing number. Fifty-four Buddhists represented various sects. The twenty-five in the second battalion organized a Buddhist association, and the twenty-nine in the third battalion established a Buddhist ministers’ organization. Each organization held study sessions and a service every Sunday. Among the special events were the Bon Festival, equinoctial service, and Buddhahood attainment service. Twenty-three ministers were from Hawaii, thirty-one from the Mainland. Other Buddhist groups included the Jodoshu Mission, the second battalion’s Sodoshu Mission, the second and third battalion’s Buddhist hymn group, and a Kannon sutra reading group….

Shinto associations in the camp included Daijingu and Konko-kyo. Twelve Shinto ministers hailed from the Mainland, two from Hawaii…. Mr. Miryo Fukuda of the Konko-kyo San Francisco Mission was said to be a graduate of Tokyo Imperial University, but he was an ultranationalist and a troublemaker….

Christians from the Mainland and Hawaii organized the United Church of Christian Sects here. Of the eleven pastors, four were from Hawaii. They held Sunday morning and evening services, Wednesday prayer meetings, bible lectures, special meetings, and hymn study meetings. Rev. Kiyoshi Ishikawa, a graduate of Doshisha University, and Rev. Takashi Kamae, a graduate of Aoyama Gakuin University, were devoted scholars. They were both from California….

Whenever a funeral was held in the camp, if the deceased happened to be a Buddhist, dozens of clerics would line up at the service in colorful, beautifully decorated surplices. In the outside world one could never expect to see such an assemblage of ministers in such finery. Upon seeing this spectacle, someone joked, “If you have to die, now is the time.” I had to agree, and I mean no disrespect, but I question the character of some of these religious leaders. Frankly, many of them disappointed me in that they did not know the way of Buddha or God. Most important of all, they did not know the way of Man, since they knew too little about the world. They could not understand the ever-changing international situation. They secluded themselves in their sect or religion and did not know or care to know anything beyond it. It seems perfectly clear to me why they failed to enlighten or inspire others….

At the outbreak of the war between the United States and Japan, a disagreement divided the Hongwanji Mission on the Mainland into two opposing groups: those ministers who sided with the United States and those who sided with Japan. The Reverend Ryotai Matsukage of the Honpa Hongwanji North America Mission issued a statement early on, saying that Japan’s surprise attack on Pearl Harbor was cowardly and dishonorable. He encouraged other ministers on the Mainland to break off their relations with the head temple in Japan and support the United States. His views were published in English-language newspapers and endorsed by the Reverend Okayama, his successor. Whether or not because of this statement, Rev. Matsukage and his supporters were not interned.

Many Japanese accused Rev. Matsukage’s group of speaking against Japan and the head temple to save themselves. In mid-March 1943, the minister sent thirty dollars to the Hongwanji ministers interned at Lordsburg. After a heated discussion involving diehards and moderates that nearly led to an exchange of blows, the ministers decided to return the money.

There is no one more despicable or troublesome than a hypocrite. I was surprised to discover so many of them among the religious men and teachers in the camp. A man from the Mainland told me the story of a high-ranking monk who supposedly lived according to Buddha’s teachings and was arrested by the FBI. When agents searched him, they found more than a thousand dollars in cash in his coat pockets. Interrogation followed, and when his residence was searched agents discovered a bundle of love letters from a married woman. His followers were shocked by the deception. Here was a man who had gained their sympathy and respect by appearing to embrace poverty and a strict moral code of behavior. He is not an exception among those of his profession.

Like many ministers, a surprising number of teachers fail to comprehend anything beyond their own limited experience. They lack even the simplest and most basic knowledge of international affairs. They hardly have the will to study. Because they have spent so much of their lives teaching, they feel they can educate anyone—even adults—when they have taught only children. They want to help others to learn, which is admirable, but many of them have lost the humility necessary to learn from others and fail to realize that they are behind the times.

Thus wrote a Japan-raised journalist during the 1940s.

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by | 30 November 2007 · 6:03 pm

Tessaku Seikatsu: Mainland vs. Hawaii Internees

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 81-83:

Internees from the Mainland were more rebellious than those from Hawaii. From the point of view of Americans, this kind of behavior was seen as extremely disloyal but, given the pitiful circumstances under which mainland Japanese were placed, it was to be expected. I would not be exaggerating if I said that part of the responsibility for the recalcitrance of these internees rested on the United States government. Japanese in Hawaii were very lucky in comparison. Throughout the war, most were allowed to live comfortably and keep their businesses. For this we must thank Lieutenant General Emmons, a fair and intelligent man, who was commander in Hawaii when the war broke out.

When the first and second Hawaii groups came into contact with internees from the Mainland, they were generally considered inferior. (By the time I arrived at Lordsburg [NM], this was no longer the case.) Japanese from Panama and South America were also held in low esteem, so they felt much closer to internees from Hawaii. Japanese resent being discriminated against, but they themselves are prone to “closing ranks” to exclude others. Few ethnic groups exhibit this kind of behavior: It is definitely one of the shortcomings of Japanese. Those from the Mainland had suffered greatly under anti-Japanese policies and regulations, so they tried, consciously or unconsciously, to gain satisfaction by excluding those whom they considered to be “outsiders”—Japanese from Hawaii, Panama, and South America.

After we had lived together for awhile, the Mainlanders began to think better of us. Hawaii people often took the lead in promoting events and participated in many camp activities: theatricals, exhibitions, and sports, including sumo and softball. They began to realize we were fairly strong in not only number but also character. We received monthly remittances of fixed amounts from home and were the best customers at the canteen (camp store), which gave us a certain amount of clout. What we hated most was being blamed by Mainlanders whenever something went wrong. But in general we were not reproached and maintained a good reputation in the camps. I think this was due to our strong willpower….

Among Mainland Japanese were quite a number of illegal immigrants who had jumped ship in the San Diego area in southern California to work as fishermen or had smuggled themselves into the United States from Mexico. Lured to this land of Canaan, where honey and milk were said to be flowing, hundreds of Japanese and Chinese attempted the crossing. All along the vast, barren border lie the bones of many adventurers who failed. Swindlers offering transport to the United States for several hundred dollars would open their cargo doors while flying and dump their “shipment” in the middle of the desert without a second thought. I heard all of this from a man who lived in Mexico.

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by | 29 November 2007 · 9:26 pm

Tessaku Seikatsu, May 1942

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 61-62

We all welcomed newcomers and anything they could tell us of the outside world, but we were also cautious. Many new arrivals held grudges, blaming their arrests on others and calling them “dogs” for collaborating with the FBI. We heard many such allegations. Those of us arrested on December 7, the day the war began, had no such complaints. From the outset we had been listed as persons to be interned if war broke out between the United States and Japan. Some people who should have been listed were not, which of course did not sit well with most of us. A colleague of mine from another island was in Honolulu on business when war was declared. Desperate to return home, he asked a prominent Japanese to speak to the military authorities. When he returned to his hotel, however, an FBI agent was there to arrest him. Both men were in newspaper-related work, so they were prime candidates for internment anyway, but the prominent one escaped incarceration. Similar examples of perceived discrepancies led to suspicion and malicious gossip.

Among the newer arrivals was a minister from Honolulu who joined us at Sand Island about six months later. He gave a lecture one evening, saying: “Quite a few of you who arrived here early on have grown timid. You must be strong! Japan is now waging a sacred war of hachigen ichi-u!” (The correct phrase is hakko ichi-u, meaning “the whole world under one roof.”) Disgusted by his pretentious exhortation, a half-dozen listeners walked out. They ridiculed the priest, saying, “Humph—what nerve! He talks big now, but before his arrest he was running scared. He doesn’t even know his Japanese!”

Most internees worked inside the barbed-wire fence. Even the authorities could not force us to work beyond the fence. The vegetable gardens were located outside the camp, so only volunteers could work there. One Sunday, defense workers at a nearby site took the day off, so some internees were recruited to take their place. The camp authorities got into trouble when the labor union protested.

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by | 28 November 2007 · 5:26 pm

Tessaku Seikatsu: German & Italian Internees

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 49-50:

About seventy to eighty Germans and Italians were interned in one corner of Sand Island. Their living quarters were next to the Japanese mess hall, and beyond that stood the women’s barracks. Among them were company men, brewing technicians, doctors, laborers, and a young engineer whom I knew from the Waikiki Rotary Club. I spoke occasionally with an old man who had been arrested on Molokai. There were also Dr. Zimmerman, who made news when a petition for a writ of habeas corpus was filed on his behalf, and the dashing young son of the minister of the interior of a northern European country who had cruised around the world in a speedboat. We were envious of those, like Professor Tower of the University of Hawaii, who were released early from Sand Island. Mr. Liebricht, a violinist, was paroled later.

Those in charge at the camps did not seem to discriminate in their treatment of Europeans and Japanese. Generally speaking, Germans and Italians gave them much more trouble than Japanese. They often quarreled among themselves, tattling to the authorities like children. In the end, they were ignored. As for cleanliness, Japanese were far superior. Apparently the toilets and bathrooms in the European barracks were very dirty.

At the beginning of 1942, Germans and Italians were also sent to the Mainland. Thirteen men who were American citizens returned to Sand Island on April 28, 1942; a new rule stipulated that citizens could no longer be sent to the Mainland. Those who returned reported on the conditions of various camps and on the Mainland in general, which led me to feel I would be better off going there as soon as possible. Around this time, Captain S became our commander at Sand Island. Once when I was talking to two or three Germans in violation of camp rules, Captain S approached us and asked, “What are you talking about?” I answered, “I was asking about friends who went to the Mainland.” He said calmly, “It’s against the rules, so you should avoid talking to one another.” I replied courteously, “I understand.” If it had been Captain E, I would have gotten a verbal thrashing.

Of the German prisoners, Mr. Otto Kuehn was the most famous. While he was imprisoned in a solitary cell, his wife and beautiful daughter (the wife of a U.S. army officer) were kept in a small cottage in front of the women’s barracks. I do not know what Mr. Kuehn did for a living, but because he had an ongoing relationship with the Japanese Consulate he was indicted as a spy and sentenced to death. Later his sentence was reduced to fifty years imprisonment. After Mr. Kuehn was transferred to a prison on the Mainland his wife and daughter followed. He was the only spy arrested in Hawaii.

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by | 27 November 2007 · 9:08 pm

Tessaku Seikatsu, December 1941

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 34-35:

On December 24, our first Christmas Eve since our arrest, Mr. Masaji Marumoto arrived at the camp accompanied by an FBI agent. This was the first time someone from the outside (other than military personnel) had visited us. Mr. Marumoto, a lawyer, had come to write powers of attorney, and I asked to meet with him. We were allowed to speak in Japanese, but of course the FBI agent present was fluent in Japanese. Upon his arrival, Mr. Marumoto’s face became deathly pale, perhaps because he saw our surroundings and old friends badly in need of a shave and a change of clothes. I asked Mr. Marumoto to contact my wife about sending me some clothes. Half a month had passed since our arrival at the camp, and Mr. Daizo Sumida, Dr. Takahashi, and I had yet to receive a letter or parcel. We later found out that our letters had crossed with those from home, but at the time we felt somewhat frustrated and suffered from a lack of spare underwear. The day after Mr. Marumoto’s visit, all three of us received parcels of clothes from home.

For Christmas, we were treated to turkey at lunch. The Germans and Italians hastily put up a simple Christmas tree in the mess hall. That night one of the German detainees, a lecturer at the University of Hawaii, gave a talk, and many Japanese attended. He said that he would pray for a quick end to the war and everyone’s good health and that we be reunited with our families for Christmas next year….

On the first day of 1942, our first New Year’s Day since our arrest, we did not get even a piece of mochi (rice cake) and did not feel festive at all. We were filled with anxiety, frustration, and hopelessness—not only for ourselves, but also for the families we had left behind. Unless a man was extremely confident and optimistic, it was to be expected that here he might develop “nerves” or begin to display odd behavior. I noticed that men who had been fond of “talking big” outside were now depressed, turning into shadows of their former selves. Still others, refusing to face reality, clung to their prewar social status, which created problems for everyone.

When we are reduced to living at the most basic level, our good and bad points are clearly exposed. On the whole, educators and priests showed themselves to be the worst of the lot. I was not the only one who felt this way. Of course there are always exceptions: There are many respectable teachers and priests. I regret to say, however, that in the camp I was disappointed in most of them.

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by | 12 November 2007 · 10:03 pm

Woolsey Hall, Memorial Walls, and Stacked Pencils

When she submitted her design for the Vietnam Veterans Memorial on the National Mall in Washington, D.C., Maya Lin was still an undergraduate at Yale, where she was no doubt partially inspired by the names on the walls of Woolsey Hall, which houses the university auditorium and the university cafeteria, and on whose interior walls one can find the names of Yale alumni killed in many wars, revolutionary (Nathan Hale), civil, and foreign. In November 1922, Yale dedicated its War Memorial, adding 225 names of Yale alumni killed in World War I.

The names on Woolsey Hall include military ranks, dates of death, and place of death, if known. The vast majority of Yalies served as officers, as befitted their elite status during most of Yale’s history. (Nowadays our elites are too good to serve in the military.) But a minority of Yalies in each war served in the enlisted ranks. When the Far Outliers attended a baccalaureate service at Woolsey Hall last May, I found a few of those names of Yalies who apparently dropped out and enlisted before they graduated, for whatever reason. Here are just two, one killed in Vietnam, one in Korea.

  • Donald Porter Ferguson, class of 1969, CPL, U.S. Army, killed on 13 January 1968 in Bienhoa, Vietnam. (One of my classmates learning Romanian at Army Language School in 1969–70 graduated from Yale in 1968.)
  • Harold Ackerman Storms Jr., class of 1953 (or 1952), PFC, Infantry, killed 10 July 1953 on Christmas Hill in Korea. (The armistice was signed on 27 July 1953.)

However, the Ivy League veteran I would most like to honor on this Veterans Day is Marshall R. Pihl (1933–1995), Harvard class of 1960, who learned Korean courtesy of the Army Language School and used his G.I. Bill funding to become a renowned scholar of Korean literature, especially the “performed literature” he described in his dissertation, later published as The Korean Singer of Tales (Harvard U. Press). Here’s the obituary posted to a Korean studies listserv in July 1995.

MARSHALL R. PIHL, renowned translator and leading scholar in the field of Korean literature, died at his home over the weekend of July 8. He was 61.

Since early spring his health had been deteriorating, at first gradually and then more and more rapidly. Nevertheless he diligently kept his appointments and continued his research. At least outwardly, he remained optimistic about recovery until the end.

After graduating from Harvard College in 1960, where he majored in Far Eastern languages, Marshall became the first Fulbright student grantee in Korea, receiving an M.A. in Korean language and literature from Seoul National University in 1965. He was the first Westerner to earn a graduate degree from a Korean university. He then entered the doctoral program at Harvard University, receiving his Ph.D. in 1974.

During another Fulbright year in Korea in 1970-71, Marshall was named the winner of the first annual Modern Korean Literature Translation Award, sponsored by the Korea Times. His first collection of translations, Listening to Korea, was published by Praeger in 1973. Later he produced The Good People: Korean Stories by Oh Young-su, published by Heinemann in 1985, and coedited (with Bruce and Ju-Chan Fulton) Land of Exile: Contemporary Korean Fiction, published by M. E. Sharpe/UNESCO in 1993. He also published many articles and translations in periodicals such as Korea Journal and Korean Studies and in collections such as Peter Lee’s Anthology of Korean Literature (1981) and Flowers of Fire (1986). But he was most proud of the beautifully produced work that originated as his dissertation, The Korean Singer of Tales, published by Harvard University’s Council on East Asian Studies in 1994.

Because he was a pioneer in a then-tiny field, Marshall was unable to secure a full-time academic position and was forced to combine teaching with administrative duties until he joined the Department of East Asian Languages and Literatures at the University of Hawaii in 1989. Although he was an exceptionally capable administrator, serving as associate director and then director of the Harvard University Summer School from 1977 to 1987, he was thrilled to be able to devote full-time to teaching and research in Hawaii.

His contributions were well recognized at UH, where he received tenure in 1992 and a promotion to full professor in 1995. His administrative skills were also highly valued by his colleagues on the executive committee of the Center for Korean Studies.

Marshall was not just a fine scholar, but also a dedicated teacher and an unfailingly generous, optimistic, and energetic mentor for junior colleagues everywhere. He attracted a growing number of graduate students into Korean literature, and always gave higher priority to their academic advancement than to his own projects. Even in the two months before his death he chaired one dissertation defense, two thesis defenses, and served as outside member on several more.

He had planned to devote his upcoming sabbatical to finishing several of his own projects, including translating and condensing Cho Dongil’s comprehensive history of Korean literature and coediting several textbooks in a series on Korean literature organized by the International Korean Literature Association, which he helped establish in 1992.

———-

Marshall was an extraordinarily powerful person. I never spoke with him without feeling infused with some of his energy and obvious love of life. —Jonathan Petty, University of California, Berkeley

Not only was he a fine scholar who brought an incredible amount to the field, but he was also simply an extraordinary human being—kind, helpful, and generous to those around him and blessed with a terrific sense of humor. His passing leaves not only a large vacuum in the field but a huge void in the hearts of those who knew him. —Stephen Epstein, Victoria University, Wellington

Marshall used to say that at the end of each duty day in Korea, regular soldiers might stack arms, but his fellow translator/interpreters would stack pencils. His ashes are interred in Punchbowl National Memorial Cemetery of the Pacific in Honolulu.

Marshall R. Pihl grave marker

Marshall R. Pihl grave marker

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by | 7 October 2007 · 10:08 pm

A Father Confessor Researcher in Ukraine

Saturday’s New York Times carries a fascinating report by Elaine Sciolino on a remarkable research project undertaken by a priest who also doubles as a father confessor to the historical actors whose belated confessions he elicits.

The Nazis killed nearly 1.5 million Jews in Ukraine after their invasion of the Soviet Union in June 1941. But with few exceptions, most notably the 1941 slaughter of nearly 34,000 Jews in the Babi Yar ravine in Kiev, much of that history has gone untold.

Knocking on doors, unannounced, Father Desbois, 52, seeks to unlock the memories of Ukrainian villagers the way he might take confessions one by one in church.

“At first, sometimes, people don’t believe I’m a priest,” said Father Desbois in an interview this week. “I have to use simple words and listen to these horrors — without any judgment. I cannot react to the horrors that pour out. If I react, the stories will stop.”

Over four years, Father Desbois has videotaped more than 700 interviews with witnesses and bystanders and has identified more than 600 common graves of Jews, most of them previously unknown. He also has gathered material evidence of the execution of Jews from 1941 to 1944, the “Holocaust of bullets” as it is called.

Often his subjects ask Father Desbois to stay for a meal and to pray, as if to somehow bless their acts of remembrance. He does not judge those who were assigned to carry out tasks for the Nazis, and Holocaust scholars say that is one reason he is so effective….

Father Desbois became haunted by the history of the Nazis in Ukraine as a child growing up on the family farm in the Bresse region of eastern France. His paternal grandfather, who was deported to a prison camp for French soldiers in Rava-Ruska, on the Ukrainian side of the Polish border, told the family nothing about the experience. But he confessed to his relentlessly curious grandson, “For us it was bad, for ‘others’ it was worse.”…

To verify witnesses’ testimony, Father Desbois relies heavily on a huge archive of Soviet-era documents housed in the Holocaust museum in Washington, as well as German trial archives. He registers an execution or a grave site only after obtaining three independent accounts from witnesses.

Only one-third of Ukrainian territory has been covered so far, and it will take several more years to finish the research. A notice at the exit of the Paris exhibit asks that any visitor with information about victims of Nazi atrocities in Ukraine leave a note or send an e-mail message.

“People talk as if these things happened yesterday, as if 60 years didn’t exist,” Father Desbois said. “Some ask, ‘Why are you coming so late? We have been waiting for you.’”

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