A crab goes forward by moving backward, or else from side to side – and thus the narrative line of Günter Grass’s 2002 novel Crabwalk (Im Krebsgang) constantly moves back and forth between the Internet age of the early 21st century and the overwhelming tragedy of the Second World War. In the process, the reader gets a disturbing sense that in the modern, democratic Germany of the present day – and in the democratic world generally – forces of cruelty and intolerance still exist, not far below the surface.
Günter Grass won the 1999 Nobel Prize for Literature for a body of work that looked critically at Germany’s modern history. He lived the history of which he later wrote; he was drafted into the Waffen-SS in 1944, and served until he was taken prisoner by U.S. soldiers in 1945. He is probably best-known for his 1959 novel The Tin Drum (Die Blechtrommel), a work that mixed realistic and fantastical elements; and Grass’s novel gained even more attention when the 1979 film adaptation by director Volker Schlondörff won both the Palme d’Or at Cannes and the Academy Award for Best Foreign-Language Film. Crabwalk adopts a more realistic, workaday setting than The Tin Drum, but is no less rigorous in the way it examines the contemporary German soul.
The narrator, Paul Pokriefke, is a reporter whose life is tied closely with the tragic history of what Germans call zweiter Weltkrieg, the Second World War. The reason is that he was born in wartime, in 1945, aboard a ship called the Wilhelm Gustloff – and while many people outside Germany have not heard of the Wilhelm Gustloff, it is a ship whose story is well-known within Germany.
Briefly, then: the Wilhelm Gustloff was a hospital ship turned military transport ship, built in 1937 and named for a Nazi who had assisted in Hitler’s unsuccessful coup attempt against the democratic Weimar Republic in 1923. In January of 1945, the Soviet Army was advancing toward German territory, and many of its soldiers wanted to take full revenge for the 20 million Soviets killed by the Nazis. East Prussia, that now-gone German exclave east of Poland, was the first German territory that the Soviets would reach, and therefore the Gustloff was evacuating desperate civilian refugees as well as military personnel from East Prussia.
And on 30 January 1945, the severely overcrowded ship was torpedoed by the Soviet submarine S-13 and sank within an hour. About 1,000 people were saved, but over 9,000 died – making the sinking of the Wilhelm Gustloff the deadliest maritime disaster in history.
Paul, whose marriage ended in divorce, and whose relationship with his son Konrad is distant, accepts that the odd circumstances of his birth may not have made it possible for him, or for anyone close to him, to lead a normal or ordinary life. As a journalist who has attended or watched ship christenings in democratic, postwar Germany, he sometimes thinks about the launching of the Wilhelm Gustloff at Hamburg on 5 May 1937, with Hitler present to see the ship formally christened by the real-life Wilhelm Gustloff’s widow Hedwig:
When the widow performed the christening a bit later with the words “I christen you with the name Wilhelm Gustloff,” the cheering of the strong-nerved masses drowned out the sound of the champagne bottle being smashed against the bow of the ship. Both the Horst Wessel and the Deutschland songs were sung as the new vessel glided down the slipway…But whenever I, the survivor of the Gustloff, attend a launching as a reporter, or see one on television, an image steals into the picture: that ship, christened and launched in the most beautiful May weather, sinking in the icy Baltic. (pp. 52-53)
And the narrator makes sure to note that at that same time in early May when the Wilhelm Gustloff was being launched at Hamburg, a Soviet naval officer named Aleksandr Marinesko was undergoing, possibly in Leningrad, the training that would eventually put him in command of the submarine S-13 that would find and sink the Wilhelm Gustloff on that fateful night in January of 1945.
A diligent reporter who knows how to track down a story, Paul eventually finds that his son Konrad has been exploring, and posting to, far-right Internet sites. At some of these sites, Paul learns, the sinking of the Wilhelm Gustloff becomes a way of denying German war guilt – recasting the Germans of the Third Reich as victims of Soviet cruelty rather than aggressors in war and perpetrators of the Holocaust. Whereas virtually all mainstream Germans of the modern era accept the post-World War II task and responsibility of Vergangensheitsbewältigung (“coping with the past”), Konrad and his new online friends seem to want to deny that past, to open old wounds, to speak the old language of anti-Semitism and hatred.
It does not help that Paul’s mother, who gave birth to him on that terrible night, encourages the entire family, including her grandson Konrad, to participate in remembrance ceremonies attended by survivors of the Gustloff’s sinking. Paul recalls how his mother took young Konrad to a survivors’ reunion dressed up like “a cross between an archangel and a boy at First Communion”, and Paul remembers getting the sense that “People were placing their hopes in him. Great things were expected of our Konny. He would not let the survivors down” (p. 100).
And it should be no surprise that remembrance, in post-World War II Germany, can be a very complicated thing. Paul recalls how another Gustloff survivor, the purser’s assistant, discovered what can happen when one remembers an historical event in the “wrong” way:
[L]ittle gratitude was expressed to this man who after the disaster had collected and researched almost everything he could track down. At the beginning of the reunion he spoke on the topic “The Sinking of the Wilhelm Gustloff on 30 January 1945 from the Russians’ Perspective.” In the course of his speech, it became evident that he had visited the Soviet Union often to do his research, had made the acquaintance of a petty officer…and, what is more, had remained in friendly contact with this Vladimir Kourotchkin, who, on his commander’s orders, had sent the three torpedoes speeding on their way, and had even been photographed shaking hands with the old man. With these revelations, he had…”lost some friends.”
After the speech, they cut him dead. From then on, many in the audience labeled him a Russian-lover. For them, the war had not ended. The Russian was still “Ivan,” the three torpedoes murder weapons. (pp. 100-101)
But Paul knows, having listened to the purser’s assistant, that the Soviet petty officer who fired the torpedoes thought he was destroying a military target filled with Nazi personnel and munitions of war– and is forever haunted by what he learned only after the war: that 4,000 children died in the torpedoing of the Wilhelm Gustloff. What really happens at an historical event, it turns out, is more complex than the way some may want to remember that event.
Paul Pokriefke is forever confronting the unknown and unknowable regarding that night – and, by implication, regarding history generally. For instance, he is not even sure whether he was born on the Wilhelm Gustloff or on the Löwe, the torpedo boat that rescued his mother and almost 500 other survivors.
What Paul does know is that he doesn’t even factor in to his son’s online interest in the Wilhelm Gustloff saga: “There were no arguments on the Internet about any of this – my birth and the people who supposedly played a role in it, on one ship or the other; my son’s Web site made no mention of a Paul Pokriefke, not even in abbreviated form. Absolute silence about anything having to do with me. My son simply left me out. I didn’t exist online” (pp. 157-58). And what Paul sees is that the online chat rooms in which Konrad participates are a place where a sense of grievance over the sinking of the Wilhelm Gustloff has morphed into hatred for Russians, non-Germans generally, and the Jewish people in particular.
Konny’s descent into the dark underbelly of the Internet eventuates in a hideous act of violence, and to a trial where, just as with his early participation in the Wilhelm Gustloff survivor community, Konny seems acutely conscious of playing a role; Paul recalls that his son “obviously enjoyed…his speech to the court”, and “was listening to the applause of an imaginary audience” (pp. 204-05).
And Paul is left to wonder whether all of the “crabwalking” that he has done – back and forth between his own present and past, and between the present and the past of his family and his country – has served any purpose at all. He thinks of his son as the “someone in whose name I have been doing this crabwalk”, thinks of the hateful sentiments that he has seen expressed online, and wonders grimly whether a hideous past may be starting to repeat itself.
In the nearly two decades since Crabwalk was published, the amount of hatred and misinformation on the Internet has only proliferated further. Dictatorships use social-media technology to meddle with the elections of democracies. The “dark web” provides safe places for the most evil impulses of humankind to be given free rein. Far-right political parties in Germany continue with their persistent efforts to reach into the German mainstream. And the problems that Grass describes so eloquently in Crabwalk only seem to be growing worse.
Crabwalk displays in a singularly powerful manner Günter Grass’s gifts as a storyteller and his talent for social criticism. The technology we use to communicate our ideas has changed dramatically, Grass seems to suggest, but human beings must still choose whether to use that technology to communicate ideas that affirm and create – or ideas that negate and destroy.