Yet at the Holocaust museum and elsewhere, the word “Communist” has been dropped, replaced with “socialists,” as though Niemoller had written so, though he did not (for in 1945, even anti-communists recognized that communists were targets of fascism). This might seem like a quaint point in our post-Cold War time. Perhaps the change was made by those who fear the word might “confuse” those who equate Communism with fascism, Nazi Germany with the Soviet Union, thereby ignoring a truth, also widely accepted in 1945 and not by the left alone, the intimate connection between fascism and capitalism. Although “socialists” might seem to simply indicate a more commonly recognized left radicalism, its use removes the specificity of Niemoller’s original. Distortion, after all, distorts meaning.
The change in language contributes to the sense that social conflicts past and present are morality plays: good people on one side, bad people on the other, and never the twain shall meet. The air of self-satisfaction embedded in such simplifications reduces political questions then to an easily ignored morality, much like the Christian injunction to “love thy neighbor,” repeatedly uttered without context by those whose deeds condemn countless to hunger, illness and the ravages of war (unlike Martin Luther King’s same use of that phrase which had meaning for it was always and explicitly tied to context and content).
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The pattern of developments noted above was familiar to Niemoller and others of his generation. The attacks on Communists, Social Democrats, unions, attacks on working-class institutions and communities, led each to be isolated. This was interwoven with attacks on populations (Jews, later Roma, Slavs, the disabled, gays and others) that were even more vulnerable. In the process, civil liberties were lost (including liberty of conscience) which finalized his fate and that of may others who spoke up too late.
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But when “communists” are removed by those who otherwise quote Niemoller as he wrote because they are “unwanted” victims, then a sign is given of a partial solidarity that fails the test of solidarity altogether. Perhaps an analogy can be made when defenders of vulnerable populations ignore the plight of a vulnerable population closer to hand – such as those who are (or have been) in prison, for it means the support that is given is itself contingent upon impression and circumstance. Moreover, eschewing Communists as victims is part of the process of separating defense of liberties — freedom of speech, assembly, press — from active use of liberties to create more social justice, to make use of democracy to advance popular power, social justice, and freedom through equality. Niemoller never abandoned his rejection of anti-Communism, even when it quickly resurfaced in Germany during his lifetime.
Rewriting What Was: Distorting Pastor Niemoller’s Words
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