From The Island of Extraordinary Captives: A Painter, a Poet, an Heiress, and a Spy in a World War II British Internment Camp, by Simon Parkin (Scribner, 2022), Kindle pp. 40-44:
Shortly after Kristallnacht, Wilfrid Israel, a Jewish businessman and owner of Israel’s Department Store, one of the largest in Berlin, wrote to Bertha Bracey. Israel, a descendant of the first chief rabbi of Britain, Hermann Adler, was well connected—his friend Albert Einstein later said of Israel: “Never in my life have I come in contact with a being so noble, so strong and as selfless… a living work of art.”
Israel had already begun work to secure the release of Jews who had been arrested during the pogrom. He invited the commandant of Sachsenhausen, the concentration camp where Jewish men were being forced to accept the blame for Rath’s murder, to do his Christmas shopping at the store for free in exchange for the release of captives.
Now Israel wanted to organize the rescue of Jewish children up to the age of seventeen and find a way to send them to Britain. Israel knew that he needed the assistance of regional committees to quickly establish the machinery to realize such a plan, but British Jews were forbidden to visit Berlin. He had remained in contact with Bertha ever since they met in Nuremberg. Bertha was at her Euston office when she received the invitation from her old friend to visit him in Berlin.
The Quakers, a group that numbered just twenty-three thousand in Britain at the time, were permitted to travel freely to and from Nazi Germany. This generous attitude was the result of the group’s humanitarian work after the First World War, the so-called Quakerspeisung—Quaker feeding—a program that provided five million German children with food in the aftermath of the war and recession.
Many children who benefited from this philanthropic work grew up to become senior Nazi officers; the memory of the group’s benevolence remained clear across the nation and political divides. In 1936 a Nazi dictionary for children provided just three entries for church denominations: Protestanten, Katholische, and Quäker. The definition for Quäker identified the group as having “sacrificially cared for destitute children in Germany after the Great War.” As a result, the Nazi regime allowed the Quakers to continue their philanthropic work relatively unimpeded.
In the days after Kristallnacht, Bertha traveled to Berlin with a delegation of five colleagues to confer with Wilfrid Israel as to how they might, with the utmost urgency, evacuate children to Britain. When she arrived, Bertha attempted to keep her presence in the city secret, fearing that German Quakers living in the city might experience reprisals were the group’s plans exposed. These plans, first suggested by the German Jewish social worker and refugee activist Solomon Adler-Rudel and devised in collaboration with the Jewish Refugees Committee, were a masterpiece of collaboration and international organization.
Vulnerable German children up to the age of seventeen would take a train from Germany to the Netherlands, which, the day after Kristallnacht, had agreed to allow temporary residence to an unlimited number of German and Austrian children. From Holland, they would take the ferry to Britain, to be accepted into the home of a willing family. There would be unimaginable pain as children were parted from their parents, not knowing when or if they would again meet, but the plan seemed preferable to any alternative. As she returned to Britain, Bertha knew that without the backing of the British government—which would need to issue the immigration permits—it would come to naught.
Prime Minister Neville Chamberlain was torn on how his government should respond to current events. As news from Germany spread, the prevailing tide of public opinion had shifted; national anxieties about asylum seekers were, it seemed, matched and even surpassed by the urge to demonstrate compassion on the international stage. Outrage had finally grown to the monstrous proportions necessary for action.
Chamberlain told the House of Commons that his government would consider “any possible way by which we can help these people.” An “open doors” policy was out of the question, however, not least because of fears that refugees might compete for jobs at a time of high unemployment. Even prominent Jewish representatives appeared to oppose the large-scale admission of Jews, seemingly afraid of agitating anti-Semitism in Britain.
Four days after the attacks, a meeting of the Cabinet Committee on Foreign Policy discussed possible responses. The home secretary, Sir Samuel Hoare, who was from a Quaker family, suggested that part of the British annual quota of sixty thousand immigrants—of which only about a quarter had currently been used—might be earmarked for German Jews suffering from Nazi oppression. The previous September, Winston Churchill had written an open letter in the Evening Standard imploring Hitler to cease his persecution of Jews; now he suggested settling refugees in a colony such as British Guiana. The discussion ended without resolution.
On the morning of November 21, eleven days after the violence of Kristallnacht, Bertha Bracey met the home secretary, accompanied by five other humanitarian representatives. Among them was Ben Greene, who had returned from a trip to Germany only that morning. The members of this interfaith group, called the Movement for the Care of Children from Germany, outlined a plan that, Hoare soon realized, might represent precisely the kind of grand gesture that the British public required.
At first, Hoare expressed some doubt that any parents would willingly send their child alone to a foreign country, to live with strangers. Greene explained that, while he was in Berlin, he had put the same question to Jewish families in person.
“They were,” Greene told the politician, “almost unanimously in favor of parting with their children.” Better to assume the risks of their children going to a foreign country, most parents had told him, than keep them to face the capricious dangers at home.
Moved by Bertha’s tragic descriptions of Berlin, challenged by her display of Quaker faith in action, and no doubt inspired by what seemed like a public relations coup, Hoare at last committed to a course of action. Provided they had a guarantor to offer food, shelter, and the cost of a ticket home, “transmigrant” children, as they were to be known, would be welcome in Britain. Visas and alien cards would be waived in place of a new permit bearing the child’s name and those of his or her parents.
That evening Hoare made good on his promise. In a debate in the House of Commons he pledged that, while the refugee issue was “an international problem” that “no single country can hope to solve,” Britain was “prepared to play [its] full part. “I believe that we could find homes in this country for a very large number [of children] without any harm to our own population,” he continued. We shall, Hoare promised, “put no obstacle in the way of children coming here.”
There was much to be done. In addition to the logistical challenges involved in bringing unaccompanied minors across Europe, there was the issue of locating and vetting British families who could provide safe lodging. Ideally these individuals would be equipped to ease the children’s psychological turmoil at having been separated from their parents. Regional committees needed to be set up to enlist foster parents and organize accommodations.
Then there was the question of how—considering that the need vastly outstripped the provision—places would be allocated. Priority would be given to middle-class candidates, perceived to be likely to adapt most quickly to a new country, and—in a grim paralleling of the Nazi preference for Aryan-looking children—blond girls were favored, as potential British foster parents and guarantors were more inclined to choose them from photographs.
Dennis Cohen, chair of the Jewish Refugees Committee’s emigration department, and his wife left for Berlin on November 28, 1938, to finalize arrangements with the German government and consult with the welfare organizations responsible for making selections—the Reichsvertretung in Germany, and the Kultusgemeinde in Austria—from more than six hundred applications that had already arrived.
The children were to be brought out of Germany by various means, mainly train, but also by plane in some cases. The proposal was dubbed by the German Railway Authority as simply Kindertransport—the Children’s Transport.
The Nazis cooperated with the plan: so long as no money or valuables were removed from Germany, and the emigration was handled discreetly and with no cost to the state, the party voiced no objection to sending Jewish children to Britain. The SS organized extra carriages for the refugees to be attached to regular trains. The refugees would be accompanied by a minimum number of adult supervisors, around one adult per twenty-five children in the first instance. The British act of benevolence was also conditional: all young people accepted into the country were expected to have left Britain for a new country of asylum within two years, preferably one.
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