Countrymen, Bo Lidegaard’s magnificent book, states its central argument in its title. Danish Jews survived Hitler’s rule in World War II, when other European Jews did not, because Danes regarded their Jewish neighbors as countrymen. There was no “us” and “them;” there was just us.
When, in October 1943, the Gestapo came to round up the 7,500 Jews of Copenhagen, the Danish police did not help them to smash down the doors. The churches read letters of protest to their congregations. Neighbors helped families to flee to villages on the Baltic coast, where local people gave them shelter in churches, basements, and holiday houses and local fishermen loaded up their boats and landed them safely in neutral Sweden. Bo Lidegaard, the editor of the leading Danish newspaper Politiken, has retold this story using astonishingly vivid unpublished material from families who escaped, and the testimony of contemporary eyewitnesses, senior Danish leaders (including the king himself), and even the Germans who ordered the roundups. The result is an intensely human account of one episode in the persecution of European Jews that ended in survival.
The story may have ended well, but it is a complex tale. The central ambiguity is that the Germans warned the Jews and let most of them escape. Lidegaard claims this was because the Danes refused to help the Germans, but the causation might also have worked in the other direction. It was when the Danes realized that the Germans were letting some Jews go that they found the courage to help the rest of their Jewish community escape. Countrymen is a fascinating study in the ambiguity of virtue.
The Danes knew long before the war that their army could not resist a German invasion. Instead of overtly criticizing Hitler, the Social Democratic governments of the 1930s sought to inoculate their populations against the racist ideology next door. It was in those ominous years that the shared identity of all Danes as democratic citizens was drummed into the political culture, just in time to render most Danes deeply resistant to the Nazi claim that there existed a “Jewish problem” in Denmark. Lidegaard’s central insight is that human solidarity in crisis depended on the prior consolidation of a decent politics, on the creation of a shared political imagination. Some Danes did harbor anti-Semitic feelings, but even they understood the Jews to be members of a political community, and so any attack on them was an attack on the Danish nation as such.
The nation in question was imagined in civic terms rather than ethnic terms. What mattered was a shared commitment to democracy and law, not a common race or religion. We can see this in the fact that Danish citizens did not defend several hundred communists who were interned and deported by the Danish government for denouncing the Danish monarchy and supporting the Hitler-Stalin pact. The Danes did nothing to defend their own communists, but they did stand up for the Jews.
The Danish response to the Nazis illuminates a crucial fact about the Holocaust: the Germans did not always force the issue of extermination where they faced determined resistance from occupied populations. In Bulgaria, as Tzvetan Todorov has shown in his aptly titled book The Fragility of Goodness, the Jews were saved because the king of Bulgaria, the Orthodox Church, and a few key Bulgarian politicians refused to assist the German occupiers. Why did a similar civic sense of solidarity not take root in other countries? In Holland, why did 80 percent of Dutch Jews perish? And what about France: why did liberty, equality, and fraternity not apply to the citizens driven from their homes by French police and sent to deportation and death? These questions become harder to answer in the light of the Danish and Bulgarian counterexamples. One possible explanation is that the German occupation’s presence in Denmark was lighter than in either France or Holland. The Danes, like the Bulgarians, kept their king and maintained their own government throughout the occupation. Self-government gave them a capacity to defend Jews that was never possible in the occupied zones of France or Holland.
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