University of Minnesota
Center for Holocaust & Genocide Studies


Gallery II

An Art in Public Space Project by artists Renata Stih and Frider Schnock, Berlin, Germany.

Gallery I
Gallery II
Gallery III
Gallery IV

Jewish Art & Antique Dealers are Not Allowed to Practice Their Profession, Ther Business Must Be Closed in 4 Weeks. 1935.

Klee Signature

To Avoid Giving Foreign Visitors A Negative Impression, Signs With Strong Language Will Be Removed: Signs Such As 'Jews Are Unwanted Here' Will Suffice. Jan 29, 1936. (Special regulation in connection with 1936 Olympic Games)

"Herzlich Wilkommen"

Emigrants Must Not Take Jewelry and Other Valuables Out of The Country. Jan 16, 1938.

Picture Frame

All Jews Must Report for Hard Labor. March 4, 1941. Organized Arrests at the Place of Work for Deportation. March 26, 1941.

Factory Sign

Jews May Not Use Public Transportation During Peak Travel Hours. They May Only Sit When Other Travelers Have Been Seated. Sept. 18, 1941.

Walking Stick

Baths and Swimming Pools In Berlin Are Closed to Jews. Dec 3, 1938.

Bathing Suit

Streets Named After Jews Are to Be Renamed Haberland Strasse Will Be Renamed Treuchtlinger & Nordlinger Strasse. July 27, 1938.

Haberland Street Sign

Jews Can No Longer Receive Ration Cards For Clothing. Jan, 1940. Confiscation of Furs and Wool Clothing. Jan, 1942.

Scarf and Gloves

Emigration is Forbidden for Jews. Oct 23, 1941

Black Rectangle

Telephone Lines to Jewish Households Will Be Cut Off. July 29, 1940.
Use of Public Telephone is Forbidden. Dec 21, 1941.

Telephone Dial

Jews are Expelled from Choral Group. Aug 16, 1933.

"Wem Gott Will Rechte Gunst Erweisen..."

The artists have identified the musical score sign as:
"Wem Gott Will Rechte Gunst Erweisen..."

Possible references for the phrase "Wem Gott Will Rechte Gunst Erweisen..." which the artists have included are from Joseph of Eichendorff, 1822
Often put to music by Schumann, Frohlich and Schubert.

German Text:

Joseph von Eichendorff, 1822

Wem Gott will rechte Gunst erweisen,
Den schickt er in die weite Welt,
Dem will Er seine Wunder weisen
In Berg und Wald und Strom und Feld.

2. Die Trgen die zu Hause liegen,
Erquicket nicht das Morgenrot,
Sie wissen nur von Kinderwiegen,
Von Sorgen, Last und Not um Brot. 

3. Die Bächlein von den Bergen springen,
Die Lärchen schwirren hoch vor Lust,
Was soll ich nicht mit ihnen singen
Aus voller Kehl und frischer Brust?

4. Den lieben Gott lass ich nun walten,
Der Bächlein, Lerchen, Wald und Feld
Und Erd und Himmel will erhalten,
Hat auch mein Sach aufs best bestellt.

English translation by Bernard Reuter:

Whom God wants to render right favour,
He  sends that into the wide  world,
To whom he wants to present his miracles he sends
Into the  mountains and forests, to the rivers and to the fields.

2. The ones lying lazy at home,
They are not refreshed by the red of he morning dawn,
They know only about a child's cradle,
Of worries, burdens, and the struggle for bread.

3. The Baechlein (little creek) jumps down the mountain,
The larches fly high out of joy,
Why should I not sing with them?
With a fresh chest and full throat?

4. I let Dear God now do as he pleases,
He who wants to preserve the little creek, larks,
forest and field, earh and heaven
He also takes care of my life.

There is also a reference from the Christian Bible:
James 4:6
"But He giveth more grace, wherefore He hath said, God resisteth the proud, but giveth grace to the humble." This seems to raise questions about who is capable of receiving grace (favor), and removes grace from those who have fallen or resisted his word. The construction in terms of the German-Jewish question suggests a "struggle" between "two chosen peoples," framed as a covenential idea in the Bible, and racially in Nazi Germany. Another question, framed classically in the musical and theological tradition is: What does God want from us? What did God want from Israel? What was God's relationship with Hitler?

For other monuments see: