In Hanna Arendt’s “Jews and Society”, she argues that the existence of anti-Semitism in Germany, prior to the rise of Hitler and after the defeat in World War I, was not solely the result of political pressure exerted by the Nazi party and its accomplices; but instead the result of a social construction of what it meant to be Jewish. This social anti-Semitism was present long before Hitler came into power and instituted his radical and merciless ideas about dealing with Jews in Europe. The difference between what Arendt saw as harmless social discrimination and the mass extermination of a cultural group was the involvement of politics in mediating these cultural biases. As a result of the division in Germany between Jews and non-Jew Germans, Arendt’s figures of the “Pariah and “Parvenu” were a reaction to the way of thinking that confused Jewish individualism with preconceived connotations. Although stereotypes are still present in every society, to Arendt they are harmless without political interference. Terror and unforeseen events occur when political discrimination, or political anti-Semitism in this case, interfere to achieve a defined goal. Nazi Germany is a prime example where “natural” combined with “political” anti-Semitism escalated the problem to the point where the Holocaust became possible.
Even before Hitler came into power in 1933, there was a tension in Germany that distinguished Germans and Jews disregarding their citizenship. There were perceived characteristics, both physically and mentally, that defined it meant to be Jewish. According to the Arendt, German society judged any Jew to have certain mannerism, thought, malice and behavior that were different, and to an extent inferior, to their own. Arendt ex...
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...s, beliefs and tendencies toward social structure. Personally, Arendt claims that this reality of being different than “real” Germans never “made [her] feel inferior, [and] that was just how it was”(PHA, 8). She explains that members in her family and to an extent Jews in general felt the same manner. However, an inferiority complex was developed among Jews, and especially in Arendt’s case as a result of being the “other”. This conclusion is based on the division that she makes within her “own” people by classifying them into two groups: Pariahs and Parvenus. Connecting to her expressed beliefs, she was also discriminating the Jews into another determined and preconceived group. This shows that not only were Nazis able to put stereotypes on Jews; they were also doing the same to themselves which was, according to Arendt, a natural consequence of society living.
“Modern anti-Semitism, in contrast to earlier forms, was based not on religious practices of the Jews but on the theory that Jews comprised an inferior race. Anti-Semites exploited the fact that Jews had been forced into exile by extolling as ‘fact’ that their ‘rootlessness’ had a genetic basis. A Jew was a Jew not because he or she practiced any particular religion, but because it was a character of his or her blood.”
Anti-Semitism is the hatred and discrimination of those with a Jewish heritage. It is generally connected to the Holocaust, but the book by Helmut Walser Smith, The Butcher’s Tale shows the rise of anti-Semitism from a grassroots effect. Smith uses newspapers, court orders, and written accounts to write the history and growth of anti-Semitism in a small German town. The book focuses on how anti-Semitism was spread by fear mongering, the conflict between classes, and also the role of the government.
Kershaw later depicts a comment made by Hitler discussing the dire need to deport German Jews, away from the ‘Procterate,’ calling them “dangerous ‘fifth columnists’” that threatened the integrity of Germany. In 1941, Hitler discusses, more fervently his anger towards the Jews, claiming them to responsible for the deaths caused by the First World War: “this criminal race has the two million dead of the World War on its conscience…don’t anyone tell me we can’t send them into the marshes (Morast)!” (Kershaw 30). These recorded comments illustrate the deep rooted hatred and resentment Hitler held for the Jewish population that proved ultimately dangerous. Though these anti-Semitic remarks and beliefs existed among the entirety of the Nazi Political party, it didn’t become a nationwide prejudice until Hitler established such ideologies through the use of oral performance and
Goldhagen's book however, has the merit of opening up a new perspective on ways of viewing the Holocaust, and it is the first to raise crucial questions about the extent to which eliminationist anti-Semitism was present among the German population as a whole. Using extensive testimonies from the perpetrators themselves, it offers a chilling insight into the mental and cognitive structures of hundreds of Germans directly involved in the killing operations. Anti-Semitism plays a primary factor in the argument from Goldhagen, as it is within his belief that anti-Semitism "more or less governed the ideational life of civil society" in pre-Nazi Germany . Goldhagen stated that a
Jewish emancipation in Germany dates from 1867 and became law in Prussia on July 3, 1869. Despite the fact the prominence which Jews had succeeded in gaining in trade, finance, politics, and literature during the earlier decades of the century, it is from the brief rise of liberalism that one can trace the rise of the Jews in German social life. For it is with the rise of liberalism which the Jews truly flourished. They contributed to its establishment, benefited from its institutions, and were under fire when it was attacked. Liberal society provides social mobility, which led to distaste among those who had acquired some place in a sort of a hierarchy. Although many were, not all anti-Semites were anti-liberal, but most anti-Semites opposed Liberalism’s whole concept of human existence, which provides much equality.
On January 30, 1933, Hitler rose to power, during his time of power Jews had been dehumanized, reduced to little more than “things” by the Nazis. The many examples as to how they had been dehumanized are shown in the novel, Night by Elie Wiesel. For example, the Jews were stripped of their identity, they were abused, and they treated each other with a lack of dignity and voice.
“The modern German anti-Semitism was based on racial ideology which stated that the Jews were subhuman while the “Aryan” race was ultimately superior,” ("Nazi Propaganda"): (Goebbels)“I beg you and particularly those of you who carry the cross throughout the land to become somewhat more serious when I speak of the enemy of the German people, namely, the Jew, ("Nazi Propaganda"). “Streicher declared: "You must realize that the Jew wants our people to perish. That is why you must join us and leave those who have brought you nothing but war, inflation, and discord",” ("Nazi Propaganda"). “We know that Germany will be free when the Jew has been excluded from the life of the German people,” ("Ministry Of Public Enlightenment"). After Goebbels 's started to target the Jew’s with mean propaganda: It made blaming Jews a lot easier for Germany’s
Many religious conflicts are built from bigotry; however, only few will forever have an imprint on the world’s history. While some may leave a smear on the world’s past, some – like the homicide of Semitic people – may leave a scar. The Holocaust, closely tied to World War II, was a devastating and systematic persecution of millions of Jews by the Nazi regime and allies. Hitler, an anti-Semitic leader of the Nazis, believed that the Jewish race made the Aryan race impure. The Nazis did all in their power to annihilate the followers of Judaism, while the Jews attempted to rebel, rioted against the government, and united as one. Furthermore, the genocide had many social science factors that caused the opposition between the Jews and Nazis. Both the German economy and the Nuremberg Laws stimulated the Holocaust; nevertheless, a majority of the Nazis’ and Hitler’s actions towards Jews were because of the victims’ ethnicity.
Those of half and quarter Jewish descent remain largely forgotten in the history of the Third Reich and genocide of the Holocaust. Known as Mischlinge, persons of deemed “mixed blood” or “hybrid” status faced extensive persecution and alienation within German society and found themselves in the crosshairs of a rampant National Socialist racial ideology. Controversially, these people proved somewhat difficult to define under Nazi law that sought to cleave the Volk from the primarily Jewish “other”, and as the mechanization toward Hitler’s “Final Solution” the Mischlinge faced probable annihilation. The somewhat neglected status of Mischlinge necessitates a refocusing on German racialization as well as reconsideration of the implications wrought by the alienation and ultimate persecution of the thousands of half and quarter Jews subjugated in Nazi Germany.
For thousands of years, the Jewish People have endured negative stereotypes such as the "insects of humanity." As Sander Gilman pointed out, the Nazi Party labeled Jews as "insects like lice and cockroaches, that generate general disgust among all humanity" (Gilman 80).1 These derogative stereotypes, although championed by the Nazis, have their origins many centuries earlier and have appeared throughout Western culture for thousands of years. This fierce anti-Semitism specifically surfaced in Europe’s large cities in the early twentieth century, partially in conjunction with the growing tide of nationalism, patriotism, and xenophobia that sparked the First World War in 1914. Today, one often learns the history of this critical, pre-WWI era from the perspective of Europe’s anti-Semitic population, while the opposite perspective—that of the Jews in early twentieth-century European society—is largely ignored. Questions like: "How did the Jews view and respond to their mistreatment?" and "How were the Jews affected mentally and psychologically by the prejudices against them?" remain largely unanswered. Insight into these perplexing social questions, while not found in most history books, may be discovered in a complex and highly symbolic story of this era: "The Metamorphosis" by Franz Kafka. Through the use of an extended metaphor, "The Metamorphosis" provides both a basic summary of the common views held against Jews and offers an insight as to what may be the ultimate result of Europe’s anti-Semitism. This work serves as a social commentary and criticism of early twentieth-century Europe. It fulfills two main functions: first, it provides an outline of the s...
The history of the Jewish people is one fraught with discrimination and persecution. No atrocity the Nazis did to the Jews in the Holocaust was original. In England in 1189, a bloody massacre of the Jews occurred for seemingly no reason. Later, the Fourth Lateran Council under Pope Innocent III required Jews to wear a badge so that all would know their race, and then had them put into walled, locked ghettos, where the Jewish community primarily remained until the middle of the eighteenth century. When the Black Death ravaged Europe in the medieval ages, many Europeans blamed the Jews (Taft 7). Yet, the one thing that could be more appalling than such brutal persecution could only be others’ failure and flat-out refusal to intervene. Such is the case with the non-Axis coutries of World War II; these nations failed miserably in their responsibility to grant basic human rights – even the right of life – to Jewish immigrants prior to World War II.
The holocaust was the mass murder of about six million Jews during World War II. The hostility toward or discrimination against Jews as a religious, ethnic, or racial group is known as antisemitism. Antisemitism was a centuries old phenomenon. Jews in Europe had always been a minority. In some countries , Jews could not own land, attend school, or practice certain professions. The Holocaust, which was between 1933 and 1945, is history’s most extreme example of antisemitism. A German journalist that was named Wilhelm Marr originated the term antisemitism in 1879. Which symbolized the hatred of Jews, and also hatred of a variety of advanced, catholic, and international political trends of the eighteenth and nineteenth centuries that were often joined with Jews. The tendency under attack included equal civil rights, required equality, free trade, ownership, account free enterprise, and self control from violence. Between the most casual definition of antisemitism all through history were pogroms. Pogroms were violent riots that were begun against Jews and many times supported by government authorities. Pogroms were often encouraged by blood libels, which were false rumors that Jews used the blood of Christian children for ritual purposes. In the modern era, antisemites added a political quality to their ideas of hatred. In the last third of the nineteenth century, antisemitic political groups were formed in France, Germany and Austria. Advertisements such as the Protocols of the Elders of Zion developed or provided support for fake theories of a global Jewish plot. A convincing part of political antisemitism was nationalism, whose supporters often falsely accused Jews as disloyal citizens. The Nazi party, which was established in 19...
Anti-Semitism, a hatred of Jews, has been present for centuries in many places. However, the term ‘Anti-Semitism’ itself only came into use in the nineteenth century, and along with it came an ideology which fuelled this deep psychological hatred to develop into a political movement which culminated in Nazism. Throughout history, the reasons for Anti-Semitism have differed and in Imperial Germany, it was a combination of religious, racial and political factors which led to such hostility toward Jews. However, the economic state of the nation is often thought to be the main reason behind the way in which Jews were treated during this period.
The first author to broadly assess the European pillaging in Africa to totalitarianism and genocide predates Horst Drechsler. Hannah Arendt, in her 1951 The Origins of Totalitarianism becomes an essential starting ground for scholars in connecting the Third Reich to German colonialism. Because Arendt's conclusions are general to European aggression and not strictly German, she is placed in the second rounds of debates, as scholars draw from her ideas and apply it directly to the linkage between Germany’s Herero and Jewish Holocaust. Arendt’s book did not gain much ground until the 2000’s, due in part to the popularity of the Holocaust in literature. The ‘uniqueness’ of the Holocaust dominated the field, and many did not want to acknowledge
Hannah Arendt is a German Jewish philosopher, born in 1906 and died in 1975. She studied philosophy with Martin Heidegger as Professor. Her works deal with the nature of power and political subjects such as democracy, authority, and totalitarianism. She flew away to France in 1933, when Adolf Hitler became Chancellor in Germany. She flew away from Europe to the United States after escaping from the concentration camp of Gurs. She became a Professor in New York city, in which she became an active member of the German Jewish community. In 1963, she was sent to Jerusalem to report on Eichmann’s trial by The New Yorker. Hannah Arendt’s thoughts on Eichmann’s trial were expected to be harsh, considering the philosopher’s roots. However, her first report from Jerusalem shocked everyone. Far from defending Eichmann, Hannah Arendt tried to question why would such an ordinary man, as she depicted him, commit such atrocities. Hannah Arendt’s reports on Eichmann trial led in 1963 to the publication of one of the philosopher’s most discussed, debated work, Eichmann in Jerusalem: A Report on the Banality of Evil. During Eichmann’s trial, the philosopher was not only reporting but also questioning the origins of evil, thus digging herself into the field of metaphysics. Hannah Arendt elaborates on what she would come to call the banality of evil. She does not consider the banality of evil as a theory nor a doctrine, she simply uses it as a notion to explain “the phenomenon of evil deeds, committed on a gigantic scale, which could not be traced to any particularity of wickedness, pathology or ideological conviction in the doer, whose only personal distinction was a perhaps extraordinary shallowness” (Arendt).