Category Archives: history

Paratha’s journey: Origin, history, and evolution

**Paratha’s Journey: Origin, History, and Evolution**
*By Anujj Trehaan | Sep 29, 2025, 10:49 am*

**What’s the Story?**

Paratha, a beloved Indian flatbread, boasts a rich history that dates back centuries. From its humble beginnings, this versatile bread has evolved to become a staple in households across India and beyond. Its journey mirrors the culinary influences and cultural exchanges that have shaped it over time. Once a simple unleavened bread, the paratha today is a diverse dish enjoyed with a variety of fillings and accompaniments, making its evolution truly fascinating.

### Ancient Origins of Paratha

The origins of paratha can be traced back to ancient India, where it was primarily made using whole wheat flour and water. This basic form served as an everyday staple food for the common man. Over time, regional variations began to emerge as different communities introduced their unique ingredients and cooking techniques. References to flatbreads similar to parathas appear in ancient texts dating back thousands of years, highlighting its long-standing presence in Indian culinary history.

### Influence of Regional Cuisines

As parathas traveled across India, they absorbed the distinct flavors and cooking styles of various regions. In North India, stuffed parathas with fillings like potatoes or paneer gained popularity, while South Indian versions often incorporated coconut or assorted vegetables. Each regional take on the paratha reflects the incredible diversity and richness of India’s culinary landscape.

### Modern Adaptations and Innovations

In recent years, innovative spins on the traditional paratha have surged. Contemporary chefs are experimenting with fusion recipes that blend global ingredients with classic Indian flavors. From cheese-filled parathas to those made with multigrain flours or even gluten-free alternatives, these modern adaptations cater to a wide range of palates while preserving the essence of this cherished dish.

### Cultural Significance Today

Today, parathas are much more than just a meal—they are a cultural symbol representing comfort food cherished across generations. Whether served during festivals, celebrations, or daily meals, parathas highlight their versatility and enduring popularity. This simple bread remains an integral part of India’s culinary heritage, loved for its simplicity, adaptability, and the warmth it brings to the table.
https://www.newsbytesapp.com/news/lifestyle/paratha-s-journey-origin-history-and-evolution/story

Paratha’s journey: Origin, history, and evolution

**Paratha’s Journey: Origin, History, and Evolution**
*By Anujj Trehaan | Sep 29, 2025 | 10:49 am*

### What’s the Story?

Paratha, a beloved Indian flatbread, has a rich history that dates back centuries. Evolving from its humble beginnings, the paratha has become a staple in many households across India and beyond. Its journey reflects the culinary influences and cultural exchanges that have shaped it over time.

From being a simple unleavened bread to a versatile dish enjoyed with various fillings and accompaniments, the paratha’s evolution is truly fascinating.

### Ancient Origins of Paratha

The origins of paratha can be traced back to ancient India, where it was primarily made with whole wheat flour and water. This basic version served as an everyday staple food for the common man.

With time, regional variations started emerging as different communities added their own ingredients and techniques. The earliest references to flatbreads similar to parathas can be found in ancient texts dating back thousands of years.

### Influence of Regional Cuisines

As parathas traveled across regions in India, they absorbed the flavors and cooking styles of the local cuisine.

In North India, for example, stuffed parathas with potatoes or paneer became popular, while South Indian variants would use coconut or vegetables as fillings. Each region’s version of the paratha highlights how diverse and rich India’s culinary landscape truly is.

### Modern Adaptations and Innovations

In recent years, there has been a surge in innovative takes on traditional parathas. Chefs are experimenting with fusion recipes, combining global ingredients with classic Indian flavors.

From cheese-filled versions to those made with multigrain flours or even gluten-free options, modern adaptations cater to diverse palates while retaining the essence of this beloved dish.

### Cultural Significance Today

Today, parathas are not just a meal but a cultural symbol representing comfort food across generations. They are served at festivals, celebrations, and everyday meals, highlighting their versatility and popularity.

This simple bread has become an integral part of our culinary heritage, cherished for its simplicity and adaptability.

*Enjoy the rich legacy and evolving flavors of the paratha – a true culinary treasure.*
https://www.newsbytesapp.com/news/lifestyle/paratha-s-journey-origin-history-and-evolution/story

Paratha’s journey: Origin, history, and evolution

**Paratha’s Journey: Origin, History, and Evolution**
*By Anujj Trehaan | Sep 29, 2025, 10:49 AM*

Paratha, a beloved Indian flatbread, has a rich history that dates back centuries. Evolving from its humble beginnings, the paratha has become a staple in many households across India and beyond. Its journey reflects the culinary influences and cultural exchanges that have shaped it over time. From being a simple unleavened bread to a versatile dish enjoyed with various fillings and accompaniments, the paratha’s evolution is truly fascinating.

### Ancient Origins of Paratha

The origins of paratha can be traced back to ancient India, where it was primarily made with whole wheat flour and water. This basic version served as an everyday staple food for the common man. Over time, regional variations began to emerge as different communities incorporated their own ingredients and techniques.

The earliest references to flatbreads similar to parathas can be found in ancient texts that date back thousands of years, highlighting its deep-rooted presence in Indian culinary history.

### Influence of Regional Cuisines

As parathas traveled across regions in India, they absorbed the flavors and cooking styles of local cuisines. In North India, for example, stuffed parathas with potatoes or paneer gained popularity. Meanwhile, South Indian variants often include fillings like coconut or vegetables.

Each region’s version of the paratha showcases the diversity and richness of India’s culinary landscape, reflecting the unique tastes and traditions of its people.

### Modern Adaptations and Innovations

In recent years, there has been a surge in innovative takes on traditional parathas. Chefs are experimenting with fusion recipes by combining global ingredients with classic Indian flavors.

From cheese-filled parathas to those made with multigrain flours or even gluten-free options, modern adaptations cater to diverse palates while retaining the essence of this beloved dish.

### Cultural Significance Today

Today, parathas are not just a meal but a cultural symbol representing comfort food across generations. They are served at festivals, celebrations, and everyday meals, highlighting their versatility and widespread popularity.

This simple bread has become an integral part of India’s culinary heritage, cherished for its simplicity, adaptability, and the sense of warmth it brings to the dining table.
https://www.newsbytesapp.com/news/lifestyle/paratha-s-journey-origin-history-and-evolution/story

History’s unanswered questions

The creation of Pakistan, as proposed by the Two-Nation Theory, asserts that Hindus and Muslims are separate nations incapable of coexisting. This claim invites several important inquiries:

1. What was the significant role of the Muslim-majority provinces in the establishment of Pakistan?
2. What motivated Jogendranath Mandal, a Dalit leader from Bengal, to advocate for the establishment of Pakistan?
3. Why did Abul Ala Maududi and other prominent Islamic religio-political parties oppose the Pakistan Movement?
4. What factors contributed to the separation of East Pakistan from West Pakistan within 24 years?
5. Why did it take nine years to establish Pakistan’s first constitution, even though the implementation of Islamic laws could have started earlier?
6. What were the reasons behind Quaid-i-Azam Muhammad Ali Jinnah’s appointment of Jogendranath Mandal as the inaugural chairman of the Constituent Assembly and later as the first minister for law and labour?

Let us explore these important questions.

### The Role of Muslim-Majority Provinces in Pakistan’s Establishment

The contribution of Muslim-majority provinces, especially Punjab, to the establishment of Pakistan has been extensively studied. Historians focusing on Pakistani nationalism note Punjab’s strategic significance during the Pakistan Movement, which played a crucial role in the All-India Muslim League’s (AIML) success in the 1945-46 general elections.

In the 1946 elections, the AIML won 73 of the 175 seats in Punjab, all of which were Muslim seats. These seats were primarily secured by notable landlords, who are believed to have allied with the AIML out of concern over potential land reforms suggested by the Indian National Congress. This alliance appears more as a landlord-protection strategy than a purely religious nationalism project.

Meanwhile, Khyber Pakhtunkhwa (formerly the North-West Frontier Province), the only Muslim-majority province in India without a Muslim League cabinet, strongly resisted the formation of Pakistan.

### Jogendranath Mandal and the Dalit Support for Pakistan

Bengali Hindus, particularly the Dalits under the leadership of Jogendranath Mandal, joined the Pakistan Movement with the expectation of a new political framework that would address systematic inequalities. The caste system severely limited individual freedom, whereas Islamic equality offered an alternative vision.

Their participation highlights a class struggle context, where marginalized groups sought emancipation through structural and social change rather than solely on the basis of religion or nationalism. This involvement indicates that social status challenges were a core driver behind the demand for a new state, more so than religious identification. Religion was instrumental in gaining support in some areas, but the movement’s central narrative involved resistance to colonial and feudal oppression as well.

### Opposition from Jamaat-i-Islami and Abul Ala Maududi

The Jamaat-i-Islami, led by Abul Ala Maududi, opposed the partition of India. They viewed the partition as detrimental to the concept of the *ummah*—the global Muslim community. Maududi argued that dividing the subcontinent with physical borders would weaken the spiritual and cultural ties among Muslims.

For Jamaat-i-Islami, partition was not just a political change but a fracture in the unity of Muslim identity. This challenged the ideal of the *ummah*, which called for unity beyond geographical divisions.

### Factors Leading to the Separation of East and West Pakistan

The separation of East Pakistan from West Pakistan in 1971, leading to the creation of Bangladesh, is attributed to a multitude of factors. Long-term causes include:

– The mistreatment of the Bengali language,
– Disputes over provincial autonomy.

Short-term causes involved the results of the 1970 general elections, while immediate events like the Searchlight Operation and foreign intervention by India and the USSR also played significant roles.

The complexity behind the 1971 partition raises questions about the more simplistic, mono-causal explanations often applied to the 1947 partition. A comparative analysis of both partitions using a unified theoretical framework could provide a deeper understanding of these significant historical events.

### Delayed Constitution-Making and Debates on Pakistan’s Identity

Pakistan’s foundation rooted in the Two-Nation Theory naturally spurred expectations regarding the immediate implementation of Islamic laws. However, the constitution took nine years to be established due to intense debates over the country’s identity and governance structure, including:

1. Whether the state should be theocratic or secular,
2. Preference for parliamentary or presidential democracy,
3. Choice between a federal or unitary system,
4. Division of power between a strong federation and autonomous provinces,
5. Whether the legislature should be bicameral or unicameral.

These complex discussions delayed the constitution-making process and questioned the very nature of the Pakistani state.

### Jogendranath Mandal’s Appointment by Quaid-i-Azam Muhammad Ali Jinnah

The appointment of Jogendranath Mandal, a Hindu Dalit leader, as the first chairman of the Constituent Assembly and later minister for law and labour by Quaid-i-Azam Muhammad Ali Jinnah is significant, especially in light of the Two-Nation Theory.

This choice reflected a nuanced understanding of nationhood, suggesting that Pakistan’s founders sought to include different social groups in the new state’s governance despite religious divides. Mandal’s involvement challenges the simplistic binary interpretation of the Two-Nation Theory and acknowledges the complex social dynamics within the independence struggle.

### Conclusion

The creation of Pakistan in 1947—like the formation of Bangladesh in 1971—was influenced by a complex web of interconnected factors rather than a single, overriding cause. To fully understand these historical events, it is essential to examine both partitions within a consistent analytical framework.

Moreover, the foundation of Pakistan can also be interpreted through the lens of class struggle, particularly in Bengal, where marginalized and oppressed communities aspired for improved social and economic conditions under an Islamic socialist vision. This perspective complements the religious nationalism narrative, highlighting the multifaceted nature of Pakistan’s creation.
https://www.thenews.com.pk/tns/detail/1346769-historys-unanswered-questions

Is Sanatan dharma a Pagan faith?

Many Sanatanis today like to describe Hinduism as the mother of all dharmic religions, and sometimes even as the mother of all pagan faiths. This obsession with the word *pagan* is not native to India. It comes from Europe and America. In the 1960s and ’70s, hippies who disliked Judaism and Christianity, or who wanted to weaponize Hinduism against Islam, embraced this word and dragged it into Hindu conversations.

The word *pagan* itself has a strange history. Early Christians used it to mean peasants, rustic folk, people outside the army of Christ. It carried a sense of backwardness. Modern scholars now say the word comes from *pagus*, the smallest administrative unit of the Roman Empire. Those who worshipped local gods of the *pagus* were called pagans.

Seen this way, religion can be divided into two broad categories. One kind is tied to a place. It honours local gods and spirits of hills, rivers, groves, or villages. The other kind transcends geography. It builds on doctrine, not landscape. India has both. Every region has its local gods, but over these gods, Vedic ideas—detached from any single location—take precedence.

Christianity works the same way. It started in Jerusalem, then Rome became its centre, but it does not depend on either city. Islam, too, broke free of geography. Its followers do not worship local gods. They face Mecca, and Mecca alone, the seat of the god of Arabia.

Europe before Christianity was full of local religions. These were later branded *pagan*. Over time, pagans were imagined in very different ways. Some called them noble savages, close to nature. Others called them wicked savages who had to be tamed.

In the 18th century, with the rise of evolutionary theories, people placed pagan religions somewhere between primitive savagery and refined monotheism. Germans glorified their Viking ancestors as pure gods of the land, uncorrupted by Christianity. Admirers of Greece and Rome saw their paganism as sophisticated—until it was supposedly polluted by eastern rituals.

In England, the Industrial Revolution destroyed woods and groves. Intellectuals mourned and romanticized the pagan past as a lost paradise. In France, less industrialized, pagan nature worship looked sinister, even satanic.

By the Victorian age, when Christianity became increasingly puritanical, paganism was recast as free-spirited. It was imagined as a religion of the body, celebrating love and sexuality. But this pagan past was not remembered—it was invented. Christianity and modernity created the image of the pagan to suit their own needs.

Paganism became a mirror for anxieties about nature, body, and morality. Pagans were the other—those who did not align.

The countless local gods of Hindu villages were never wiped out. But they were reinterpreted. Vedic and Vedantic doctrines were layered on them. What was once a forest spirit became a form of Vishnu, Shiva, or Shakti. In this way, local faiths were whitewashed, given a respectable Sanskritic coating.

In the 19th century, many intellectual Hindus insisted that Hinduism was not pagan. They shunned the tree and animal worship part of Hinduism and focused on Vedanta. Today, politicians have realized that vote banks believe in old village and tribal rituals. Hence, in the 21st century, it makes sense to refer to Hindus as pagans, distinct from monotheistic religions like Islam and Christianity.

*The author writes and lectures on the relevance of mythology in modern times. Reach him at devdutt.pattanaik@mid-day.com.*
https://www.mid-day.com/news/opinion/article/is-sanatan-dharma-a-pagan-faith-23596150

Fianna Fáil adviser and key figure in peace process, Martin Mansergh, dies aged 78

Tributes have been paid to former junior minister and key Northern Ireland peace process adviser Martin Mansergh, who has died aged 78.

Taoiseach and Fianna Fáil leader Micheál Martin expressed his deep sadness upon learning of Mr Mansergh’s passing. Mr Mansergh was on a trip to the Sahara with other retired parliamentarians at the time.

Mr Martin said, “I had the honour of knowing Martin for over four decades. He was unquestionably one of the most important public servants in our recent history, filling many different roles and having a profound impact on issues deeply important to the Irish people.”

Throughout his career, Mr Mansergh served as an adviser to leaders of Fianna Fáil, both in government and in opposition. According to Mr Martin, he was exceptional in his knowledge and devotion to the cause of peace on the island of Ireland and throughout Europe.

He added, “His contribution to securing peace on this island marks him as a figure who will always be honoured. His early, secret negotiations in Belfast on behalf of Taoisigh and his work through more than a decade were essential in securing the peace settlement and overcoming many later hurdles.”
https://www.breakingnews.ie/ireland/martin-mansergh-dies-aged-78-1811482.html

Seeing Ireland through my father’s vintage Kodachrome images

A Savvy Traveler’s Journey to Ireland in 1953
By Jannet L. Walsh

In 1953, a savvy traveler from rural Minnesota packed a portable 35mm camera, Kodachrome slide film, and other essentials for world travel. That traveler was my father.

My late father, Martin J. Walsh Jr.—nicknamed Marty to avoid confusion with his father, Martin J. Walsh Sr.—made our family’s first known return trip home to Ireland that year. He documented his adventures with Kodachrome film and his Clarus 35mm camera.

A native of Murdock, Minnesota, my father was 28 in 1953 and working as a railroad telegrapher, communicating by Morse code for the Great Northern and Burlington Northern Railroad — a career he maintained from 1943 to 1984 as the company evolved to Burlington Northern Railroad.

Our family belongs to a predominantly Irish immigrant community in De Graff, a small town in rural Swift County, Minnesota. They arrived in the late 1800s as part of a settlement initiative led by Archbishop John Ireland of Saint Paul. Archbishop Ireland helped establish a series of ten villages across five counties in western Minnesota between 1875 and 1885, providing Irish Catholic families like mine an opportunity to escape urban slums by resettling in farmlands.

Growing up, my father often reminded us, “We are Archbishop John Ireland’s people.” It was a striking coincidence that the Archbishop’s last name matched the country our ancestors had left behind in the mid-1800s.

Today, I live just three miles from De Graff, in the same house where my father was born in 1924. You can learn more about De Graff and the historic Church of St. Bridget via the United States Department of the Interior, National Park Service website. Additionally, the Library of Congress in Washington, DC, offers a detailed presentation on Irish-Catholic immigration to America, providing deeper insights into this significant chapter of history.

### A Father’s Legacy Preserved in Kodachrome

Though my father was not a professional photographer, his incredible 1953 Kodachrome images survive today, giving us a rare glimpse into his expedition to Ireland. His love of travel and photography inspired both my brother, Paul M. Walsh, and me, as we pursued careers in photojournalism and media.

Because he carefully documented what he encountered, I now know much more about my father’s journey than I otherwise might. You can view many of Martin J. Walsh Jr.’s photographs of Ireland [here on Flickr](#).

I imagine my father as a proud young man with the incredible opportunity to see his family’s homeland for the first time. On one Kodachrome slide from May 16, 1953, he wrote, “My pockets full,” capturing the feeling of anticipation and preparation as he stayed across from Saint Stephen’s Green at the Shelbourne Hotel in Dublin.

### Passport Details and the “Black Irish” Mystery

My father’s U.S. passport, issued on February 6, 1953, lists no wife or children. The description notes he was 5 feet 11 inches tall, with brown hair, hazel eyes, and no distinguishing marks. Born in Murdock, Minnesota, his occupation was recorded as telegraph operator.

Interestingly, although his passport didn’t mention it, my father would refer to himself as “Black Irish” when I was a child. Although he was clearly Caucasian, with freckles suggesting he carried rare red hair genes, the term “Black Irish” typically describes people of Irish ancestry with black hair and dark eyes. The theory suggests such people may descend from shipwrecked Spanish traders. (Learn more about this fascinating theory [here](#).)

### The Journey to Ireland

In 1953, travel to Europe opened up significantly after World War II. My father’s journey began by train departing Willmar, Minnesota, according to my grandfather’s diary. Eventually, he landed by plane in Belfast, Northern Ireland, with a stopover for refueling in Gander, Newfoundland, Canada. This stopover was necessary in early postwar transatlantic air travel.

American Express offices facilitated communications, enabling him to stay in touch with family back home, receiving letters and local news from Murdock, including updates from the Catholic parish.

Gander’s strategic location later made its airport a designated alternate landing site for NASA’s Space Shuttle program—a fascinating twist of history that my father, flying from rural Minnesota, likely never anticipated.

### Exploring Ireland’s Landscapes and Heritage

During his trip, my father visited Killarney in County Kerry, an area linked to our family roots. Although he didn’t locate the farm I discovered in 2018 located in the Townland of Dromkerry, County Kerry, he did capture the stunning surrounding landscapes — views of the Gap of Dunloe, the Lakes of Killarney, the MacGillycuddy’s Reeks, and Purple Mountain ranges.

His photos show a three-hour pony and trap ride through the Gap of Dunloe, as well as scenic railway stations, mountain vistas, and country landscapes.

### Dublin and The Quiet Man Connection

While staying at the Shelbourne Hotel in Dublin, my father photographed scenes after rain, including views from his hotel room overlooking Saint Stephen’s Green.

He traveled extensively by train and tour bus around Ireland—visiting Dublin, Galway, Limerick, and sites where the 1952 film *The Quiet Man* was shot. The movie, featuring John Wayne, Maureen O’Hara, and Barry Fitzgerald, is a cultural touchstone for many Irish Americans. My father’s Kodachrome slides include images of John Wayne’s house and other film locations in Galway.

I wouldn’t be surprised if *The Quiet Man* inspired or strengthened my father’s desire to explore his family’s Irish heritage. Incidentally, in January 2019, I had the unique experience of watching *The Quiet Man* from my hotel room while staying at the Shelbourne Hotel—something unimaginable during my father’s trip. Unlike my father, I didn’t have a window view of Saint Stephen’s Green, but rather a courtyard view and the Irish flag waving from the rooftop.

### About the Author

Jannet L. Walsh of Murdock, Minnesota, is a photographer, writer, and educator. She is the author of the forthcoming creative nonfiction quest narrative *Higgledy-Piggledy Stones: Family Stories from Ireland and Minnesota*, scheduled for publication in 2022 by Shanti Arts Publishing. She has also compiled the *Irish Genealogy Toolkit*, a comprehensive list of resources for researching your Irish roots.

You can follow Jannet Walsh on [Facebook](#) and [Twitter](#).

*Originally published in 2022 and updated in September 2025.*
https://www.irishcentral.com/opinion/others/ireland-images-kodachrome

Thessaloniki’s Armenian minority and Jewish past are bound by a shared history of genocide

Thessaloniki’s Armenian Minority and Jewish Past: A Shared History of Genocide

The Armenian Genocide took place 110 years ago and is still often dismissed as a consequence of the First World War. Despite this, the impact of the genocide continues to resonate deeply within communities around the world.

Thessaloniki, formerly known as Salonica, holds a significant historical connection between its Armenian minority and Jewish population, both shaped by experiences of persecution and loss.

One poignant reminder of this shared history can be found in a document preserved in a Thessaloniki museum. This document shows the papers used by individuals traveling from the city to British Mandate Palestine before World War II, highlighting the migration and survival efforts of these communities during turbulent times.

(Photo credit: Larry Luxner/JTA)

https://www.jpost.com/history/article-868448

Presenting batters with most centuries in WODI history

**Presenting Batters with the Most Centuries in WODI History**
*By Gaurav Tripathi | Sep 21, 2025, 02:20 PM*

Indian opener Smriti Mandhana has etched her name into the record books by scoring the second-fastest century in Women’s One Day Internationals (WODIs). She achieved this remarkable feat in just 50 balls during the third match against Australia at Delhi’s Arun Jaitley Stadium. Mandhana’s explosive innings of 125 runs off 63 balls was a standout performance, even though India (369/10) fell short while chasing a daunting 413-run target.

This century marked Mandhana’s 13th hundred in WODIs, placing her among the elite batters in the format. Let’s take a closer look at the batters with the most centuries in WODI history.

### Smriti Mandhana – 13 Centuries

Mandhana’s blistering 125 in the recent game was her 13th century in WODI cricket. Alongside her centuries, she has also registered 32 half-centuries. In 108 matches, Mandhana has amassed 4,888 runs at an impressive average of 47.92.

The elegant southpaw’s highest score remains 136 off 120 balls against South Africa in Bengaluru last year. Remarkably, all her 13 centuries have come while opening the innings—a testament to her consistency and skill in the crucial opener’s role. No other batter has scored as many centuries from this position.

### Suzie Bates – 13 Centuries

With her recent century, Mandhana has equaled New Zealand’s Suzie Bates, who also boasts 13 WODI centuries. Bates achieved her tons against seven different international teams, underlining her versatility.

Over 171 matches representing the White Ferns, Bates has compiled 5,896 runs at an average of 39.83, including 37 fifties. She holds a personal best score of 168 and ranks third on the list of highest run-scorers in WODI cricket history.

### Meg Lanning – 15 Centuries

Leading the pack is former Australian captain Meg Lanning with an impressive tally of 15 centuries in WODIs. She reached this milestone in only 103 matches, underlining her dominance at the crease.

Lanning scored 4,602 runs at an outstanding average of 53.51, complemented by 21 half-centuries. She announced her retirement before turning 31, leaving behind a remarkable legacy. Her highest WODI score is an unbeaten 152.

Smriti Mandhana’s recent milestone highlights her growing stature among the greats of women’s cricket, as she continues to chase down records and set new benchmarks in WODI history.
https://www.newsbytesapp.com/news/sports/most-centuries-in-women-s-odis/story

Irish priest remembers role in Bergen-Belsen concentration camp liberation

An Irish Jesuit priest serving as a chaplain with the British army was among the liberators of Bergen-Belson, the first Nazi concentration camp to be liberated on the Western Front during World War II. Father Michael Morrison was with the British and Canadian troops who entered the camp in western Germany, 72 years ago, on April 15, 1945. The liberators had no idea what theyd encounter when they entered Bergen-Belson. Sixty thousand people were squashed into a camp designed to hold 10, 000. The troops came upon hundreds of prisoners in mass graves and people suffering from severe malnutrition. Although there were no gas chambers at the camp, the horrid conditions led to the death of 50, 000 individuals between 1941 and 1945, including diarist Anne Frank, who died only three weeks before the camp was liberated. In the immediate aftermath of the liberation, Father Michael Morrison worked tirelessly to help the wounded and tend to those still alive in the camp, reported TheJournalreel about the camps liberation, said Bergen-Belsen was not a name one ever forgot and became a place of horror long before Auschwitz. Father Morrison was profoundly affected by what he witnessed at the camp. Conor Dodd, a historian at Glasnevin Cemetery, where Morrison is buried, said: It affected him for the rest of his life. He never quite got over it. After the war, Morrison briefly served as a parish priest in Australia before returning to Ireland. He died in 1973. * Originally published in 2017, updated in Aug 2024.
https://www.irishcentral.com/roots/history/michael-morrison-nazi-concentration-camp