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53 pages 1 hour read

They Went Left

Fiction | Novel | YA | Published in 2020

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Themes

The Power of Love in Bringing Happiness and Redemption

Some characters are able to make the inspiring decision to choose love and trust in the post-war world, which brings them a measure of happiness, peace, and redemption. In particular, Breine and Chaim’s wedding is a symbol of love in the face of immense loss and suffering. Breine chooses to interpret losing her fiancé and family as a lesson in grasping happiness and love in the midst of a fraught and unpredictable world. When Zofia is taken aback by the rapidity of the arrangement (Breine and Chaim have only known each other for five weeks), Breine explains, “I am choosing to love the person in front of me” (122). She is determined that “[she] won’t let another wedding pass [her] by” (122). Even as Chaim and Breine mourn the immense losses of their families and their previous lovers, they also choose each other and a life of resolute happiness. Their marriage brings these characters an exciting and joyful future. Their wedding is an important symbol of Jewish resilience and happiness after the attempt at a total genocide of their race by the Nazis; Breine and Chaim choose to have a traditional Jewish service, and Breine is excited for them to have children together. Monica Hesse celebrates the fact that life and love continued for Jewish people after 1945.

For Zofia and Josef, their romantic and sexual relationship helps them to reconnect to sensual pleasure, joy, and human connection after years of living only to survive horrific and stressful conditions: “He puts his lips on my stomach, and I run my hands through his hair. I kiss the top of his head, and we remember that we are alive” (266). This sexual connection is humanizing after an experience that, for each character, was immensely dehumanizing; Josef is conscripted into an army he is ideologically opposed to and then must live in hiding as a deserter, while Zofia watches her family die and then lives in appalling conditions in concentration camps in Poland. The sexual encounter is especially significant for Zofia, whose body—skinny and missing toes—bears the trauma of her experiences as a prisoner. Through Josef’s eyes and touch, she is made to feel like a woman again rather than merely a victim of abuse.

The power of love is also explored through Zofia’s choice to accept Lukasz as her brother, thereby forgiving him for his dishonesty in claiming to be Zofia’s dead brother, Abek. In explaining his choice to Zofia, Lukasz explains of himself, “Once upon a time, that boy, who was all alone, heard of another sister, and he wondered if maybe two people could be family again” (343). Breine’s example of loving the people in front of them, even while mourning the loss of others, is exemplified in Zofia’s decision to accept Lukasz as her family. Zofia tells Lukasz, who still prefers to be called Abek, “We should go home” (349), symbolically communicating her acceptance of their new family. This acceptance is redemptive for Abek; he is accepted as a lonely boy needing family rather than condemned as an exploitive liar. A brighter future for this newly formed family is implied in the Epilogue, where Zofia and Abek arrive in Ontario.

Antisemitic Violence, Genocide, and Displacement During and After World War II

The most notable instance that illustrates the violence and cruelty at the camps is the horrific deaths of those who are sent “to the left” in the line at Birkenau: “The smoke was the burning bodies of the unlucky people” (14). The personalized details of Zofia’s family members further elucidate the personal tragedy of every death, such as Baba Rose, who was an incredible seamstress and a kind grandmother, and Aunt Maja, who was playful and beloved by all.

Life for those who were not sent to the left and who managed to survive disease, cold, and deprivation was immensely stressful. Zofia is clearly inured to violence and humiliation from the camps, as is reflected in her silent prayer when the men come to her apartment after she returns to Sosnowiec: “Please let them just beat me and not rape me. Please let them just rape me and not kill me” (58). She knows that physical or sexual violence or murder are very likely outcomes, as she has witnessed and experienced countless incidents of antisemitic violence.

Through this incident, Hesse illustrates that, even after they survived the concentration camps, trauma and violence continued for many Jews who tried to restart their lives in a Europe still rife with antisemitism. Zofia’s neighbor seems to resent the fact that Zofia returns alive: “Her voice didn’t sound happy. Her voice sounded disappointed. What she meant was, I thought they killed you all (33).

The broader violence committed by Nazi forces is symbolized in Zofia’s body, which is damaged and scarred. Her body becomes a symbol of the mistreatment of so many at the hands of violent Nazi policies and actions. Embarrassed, she explains to Josef that she is missing two toes, which had to be amputated after the war due to frostbite. Furthermore, she explains that she is extremely skinny and that “[she] ha[sn’t] bled in a long time” (265). Zofia’s body has stopped its natural cycle of menstruation due to extreme and prolonged starvation and deprivation, which alludes to the horrific conditions at the concentration camps where she was imprisoned.

Observing the far-flung soldiers from all parts of Europe and the world after the war, Zofia reflects that “it’s as if the world were a board game and all the pieces had ended up scattered in the wrong corners of the box” (4). This metaphor emphasizes the extent of the displacement after the war; after the absolute chaos and destruction of the Nazi campaign of genocide combined with the far-reaching war between Allied and Axis forces, the post-war world is muddled, fragmented, and traumatized.

Memory and Trauma

The impact of the violence enacted on prisoners of concentration camps is alluded to in the broken and fragile state of the women recovering in the hospital: “We have nothing, we feel nothing. […] [O]ur minds are soft. Confused” (4). At the refugee camp, Breine also alludes to the scattered minds and memories of survivors in her explanation to Zofia: “The war ended, and some of us are here, but not all there” (100). The confusion of released prisoners stems from the years of trauma they experienced through starvation, torture, beating, freezing, and losing friends and family in devastating ways. Zofia struggles to recall what is real and what is imagined; her mind has protected itself by compartmentalizing stressful experiences to protect her sanity, and now she can’t clearly remember some parts of what happened to her in the previous four years. At other times, she remembers horrific events and can’t stop fixating on them, which leaves her feeling mentally exhausted and confused: “This is what happens to my brain now. It trips. It goes in loops. It won’t let me think some things and won’t let me stop thinking of others” (17).

Zofia struggles to discuss certain events, as they bring on a post-traumatic stress response that causes Zofia to feel like she is currently reliving these moments; this occurs when Gosia asks who else was on her transport to Birkenau: “‘On the transport, there was only—’ But before I can continue, I’m slipping back into the horrors of that day: yelling in my ears, the smell of decay in my nostrils, feelings so thirsty and so weak and barely able to breathe” (41). This distress manifests in Zofia’s shaking body and her inability to continue speaking. Some memories are too painful to recount, and others are so painful that Zofia represses them altogether.

The fragmented and inaccessible parts of Zofia’s memory foreshadow the fact that Abek is dead; Zofia’s search for Abek propels the plot forward as Zofia travels to refugee camps and orphanages in Germany looking for him, but she will eventually remember that she smothered her dying brother on the cattle train on the way to Birkenau. Tension builds toward this twist as Zofia wonders: “What’s the line between the amount of information that brings hope and the amount that brings despair?” This alludes to the fact that Zofia is choosing hope over the despair of remembering. She further wonders, “Do you choose comfort or fantasy? Or do you choose real pain?” (188). Zofia is eventually forced to confront the untruth of the comfortable fantasy that Abek has returned to her, as well as remembering other distressing details about her family’s fate, such as her father’s murder in the soccer stadium: “First, one soldier viciously jammed his hand against my father’s throat, knocking out his wind, and then they shot him” (267). This memory also allows Zofia to solve the mystery of Josef, who used the same throat punch on Rudolf; Zofia is able to name her feeling of disquiet—Josef was a Nazi soldier.

Memory is also explored when Zofia returns to her family’s apartment in Sosnowiec; it is disorientating being back in a place where she lived in easy comfort with her beloved family after their deaths and after years of suffering from deprivation and violence. Zofia struggles to comprehend this familiar space after so much change: “With each empty room I can feel my brain wanting to break into pieces” (26). It is a familiar space, but Zofia is irrevocably changed, and the crush of memories of how her life used to be is overwhelming and devastating in light of how her family members were brutally and indifferently killed. Zofia’s choice to leave Europe to travel to a new life in Canada is foreshadowed by her distress and discomfort at revisiting her family’s apartment.

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