Shack you are one sick asshole... keep that shit out of here... that site is fucked ....one item among many fucked
items:
YGGDRASIL
* OF SOAP, LAMPSHADES AND DIESEL ENGINES *
Man, this alt.revisionism group surprised the hell out of me!
My father, a WW-2 vet, taught me that the Germans made soap and lampshades out of the jews.
Man, those SS guys were REALLY TWISTED!
I find out there was no soap and no lampshades!
Could the SS be only half-twisted?
I find out that many of the camps were "labor camps", some, such as Aushwitz, were mixed "labor" and "death" camps, while four pure "death" camps were located in remote areas.
OK, but now my weak brain is starting to fail. We have camps reflecting multiple purposes, some inconsistent with extermination. In the "mixed use" camps, these purposes exist side-by-side.
We have an evil Hitler who orders a "final solution", but an SS that somehow leaves a million survivors hollering like stuck pigs for the next 50 years!
Is the SS incompetent? Did they miss the movies of Joe Stalin herding capitalists dressed up like peasants off trains and shooting them on the spot?
And now the lesser mind truly fails me. I learn that the SS used diesel engines to gas inmates at the four "death camps".
Diesel engines???
These guys invented binary nerve agents. Hitler had a warehouse of the stuff and refused to use it in battle! Did he refuse to use it in death camps as well? Such incredible chivalry!
Did the SS forget about potassium cyanide? How about mustard gas?
This whole thing begins to sound like a rogue operation cooked up by some sergeant somewhere!!
But wait!
Maybe it was the German people, pulling up to camps in their trucks, gassing a few jews, and then driving home! Sort of like the way hippies drove to Woodstock! After all, Hitler took their guns, so how else could they do it?
That's it! The gassings were a spontaneous expression of reflexive hatred by average Germans. The German people were so evil that the camps could carry out their purposes with jaded motorists bored by the new autobahns and seeking new thrills.
Talk about guilt!! I'll try it out on Dad, and see if he likes it better than soap and lampshades!
(c) 1996 Yggdrasil. All rights reserved. Distribute Freely.
well try this:http://www.boston.com/dailyglobe2/029/nation/Defending_a_Holocaust_memory+.shtml
Defending a Holocaust memory
Some dispute talk of soap-making
By Charles A. Radin, Globe Staff, 1/29/2001
s a Jew passing as a Christian, Helen Mahut did not suffer the same way most Polish Jews did during World War II.
They had to endure humiliation and annihilation unprecedented in modern times.
She had to watch.
She saw a German soldier crush an infant's head against a wall. She saw other hidden Jews unmasked and marched off to the death camps. But the horror that haunts her most today is what she saw in the so-called Institute of Hygiene, amid the ruins of the city of Gdansk, in the closing days of the war.
That is where Mahut stumbled across an attempt by the Germans to make soap from the fat of their victims.
Or did she?
That is the gut-wrenching question being forced on the retired psychology professor and other witnesses by Holocaust historians who say there is no proof that this particular atrocity actually ever took place.
''They did make soap out of human flesh,'' said Mahut, an intense 81-year-old with flashing blue eyes and curly white hair, during a recent interview in her Cambridge apartment. ''I was there. I saw it. I had the soap in my hand.
''Are we going to deny it because it was not on an industrial scale? Even if one human being was boiled for soap, it is enough.''
Historians of the Holocaust take a sharply different view. Having thoroughly documented mass ethnic slaughter and the harvesting of dental fillings, hair, and clothing for industrial use, they are leery of less-documented reports that the Nazis also made soap from the victims.
Better to avoid any possibility of embracing a false claim that could provide ammunition for those who deny the Holocaust altogether, the historians reason.
''There is no credible evidence of soap having been made from human fat,'' says the eminent historian Raul Hilberg, author of ''The Destruction of the European Jews'' and an emeritus professor of political science at the University of Vermont. ''I don't exclude the possibility that some bizarre act may have happened,'' but not on a scale that would justify inclusion of making soap from human fat on the master list of Nazi horrors.
Peter Black, senior historian at the US Holocaust Memorial Museum in Washington, said the ''evidence is contradictory as to whether there was ever soap made out of human fat.''
Two British soldiers who were German prisoners during the war testified later, while in Soviet custody, that they knew of soap being made from humans. But, Black said, their testimony differed over the scale of the operation and the process used.
A recipe for making soap from fat was found in the Institute of Hygiene, but, Black said, it did not specifically refer to using human fat.
The testimony of 16 Russians and Poles also is considered dubious.
In a document dated May 13, 1945, later submitted to the war crimes tribunal at Nuremberg, members of this group representing the Red Army, the Polish military, and the Gdansk city council ''unanimously state that German scientists in Gdansk have committed the crime of making soap with human fat'' and ''preparing human skins for practical uses.''
They said their conclusion was based on examination of vats at the Institute of Hygiene used for boiling human corpses, an examination of two kilograms of soap found on the premises, chemical analysis of excised skin, and statements of two men then in custody, one who the group said personally participated in making soap, and one who witnessed it.
The Nuremberg tribunal did not admit all of the document as evidence, ''which may or may not have some bearing on whether the judges of the international tribunal at the time thought it reliable,'' Black said. ''There remains no documentary evidence or forensic evidence to support the claims of witnesses who testify regarding this issue.''
It was on the basis of that conclusion that Black decided last autumn not to allow a book-signing event at the US Holocaust Museum by Benjamin Hirsch, the event that brought about Helen Mahut's involvement with the issue.
Hirsch, an Atlanta architect, was sent out of Germany as a child after the massive Nazi-led pogrom that became infamous as Kristallnacht. Near the end of his memoir, whose central topic is a child-survivor's search for identity, he presents the testament of his uncle, Philipp Auerbach.
Auerbach, a survivor who later committed suicide, saw Hirsch's mother and youngest brother and sister sent to the gas chambers at Auschwitz. A chemist by profession, he also reported making soap from human fat on orders of the concentration camp authorities.
Last year, when Hirsch was planning to be in Washington for a meeting of child survivors, he made arrangements to have a signing of his just-published book at the Holocaust museum. The museum bookshop manager was enthusiastic, he said, but Black, the museum historian, barred the event.
Black said recently that he was reacting to Hirsch's suggestion in his book that ''Holocaust scholars ... reevaluate their conclusions on the use of human fat.''
Hirsch was aghast. ''If we're not going to believe my Uncle Philipp when he said he made this soap, then maybe I shouldn't believe him when he says my mother and brother and sister are dead.''
Others were similarly wounded. News reports of the canceled book-signing brought Hirsch mail and telephone calls from people in 10 states who had war-era experiences with soap they said was made from human fat.
One of them was Helen Mahut. While the controversy passed quickly from the media, it lodged in Mahut's consciousness. It will not let her rest.
''It's a burden, I feel I have a burden,'' Mahut said. ''I've stopped writing, I've stopped working. ... I just have this.''
Mahut said she and her husband, Stefan, were driving through the ruins of Gdansk, then known as Danzig, in April 1945, looking for a desk lamp to scavenge, when they entered the Institute of Hygiene, one of only a few undamaged buildings.
''We found a laboratory, vats, beheaded skeletons,'' she said. ''There were huge pieces and small pieces of crumbly yellow soap, of very poor quality. Outside, there was a pile of white skulls to the second floor ... There was the corpse of a man'' in a vat, ''the skin carefully excised. That's how we knew what the lampshades on the work table were made of. ... We ran out without taking anything'' except a small quantity of the soap, ''and notified the authorities.''
Mahut kept the piece of soap in a handkerchief for several years, ''but by the time I was ready to leave for Canada,'' in 1949, ''it was just dust.''
Like many other survivors, Mahut put aside her memories.
And as with many other survivors, it was a first brush with mortality - a breast-cancer scare two years ago - that motivated her to write down her story. ''It was then I realized,'' she said, ''that I might die, and it would die with me.''
Over five days, the time it took before tests showed she did not have cancer, Mahut wrote the story of her life, from her return to Poland from England on the eve of the war to the beginnings of her career as an experimental psychologist at McGill University in 1950. Only nine sentences were devoted to the soap-making operation.
''It was one of many horrors,'' she said.
There is corroboration of soap making from outside the circle of survivors.
Edward S. Kerstein, a reporter for the Milwaukee Journal, was sent to Poland at the end of the war ''just because I spoke the language.'' He found the Institute of Hygiene ''because people in the area told us soap was being made there,'' and he wrote about it in news stories and in his 1947 book ''Red Star Over Poland.''
Reached by telephone recently, Kerstein, now 89, snapped, ''It's as true as two and two is four'' that soap was being made from human bodies at the institute, and on a scale he felt justified use of the word ''factory.''
Elie Wiesel, a Nobel laureate and a leading voice for preserving the memory of the Holocaust, said he generally respects the work of leading academic historians like Hilberg and Black, but ''if you have historians on one side and witnesses and survivors on the other, it warrants real research, intense research to track down all possible evidence.''
Such a search, Black acknowledged, has never been undertaken.
''I would not worry about the deniers,'' Wiesel said. ''They are beyond the pale and we should not let them govern our conduct. We have to do what we do for the sake of truth.''
This story ran on page A01 of the Boston Globe on 1/29/2001.
© Copyright 2001 Globe Newspaper Company.
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