During the Holocaust, 99 percent of all Jewish killings were carried out by members of state organizations. In this groundbreaking book, Stefan Kuhl offers a new analysis of the integral role that membership in organizations played in facilitating the annihilation of European Jews under the Nazis. Drawing on the well-researched case of the mass killings of Jews by a Hamburg reserve police battalion, Kuhl shows how ordinary men from ordinary professions were induced to carry out massacres. It may have been that coercion, money, identification with the end goal, the enjoyment of brutality, or the expectations of their comrades impelled the members of the police battalion to join the police units and participate in ghetto liquidations, deportations, and mass shootings. But ultimately, argues Kuhl, the question of immediate motives, or indeed whether members carried out tasks with enthusiasm or reluctance, is of secondary importance. The crucial factor in explaining what they did was the integration of individuals into an organizational framework that prompted them to perform their roles. This book makes a major contribution to our understanding of the Holocaust by demonstrating the fundamental role played by organizations in persuading ordinary Germans to participate in the annihilation of the Jews. It will be an invaluable resource for students and scholars of organizations, violence, and modern German history, as well as for anyone interested in genocide and the Holocaust.

What made six ordinary men instigate the terrifying criminal Nazi regime throughout German society and beyond with such enthusiasm and diligence? Supported by recently discovered files from all over the world, and interviews with former Nazi members and victims, Guido Knopp examines the background and activities of some of Hitler's right-hand men. Here is Adolf Eichmann, who arranged the deportation of Jews in crowded trains, before sentencing thousands to a terrifying death as part of the Final Solution; Martin Bormann, Hitler's secretary and deputy, who controlled sensitive papers to influence government policy; Joachim von Ribbentrop, Hitler's foreign advisor; Roland Friesler, known as the hanging judge on account of his brutality in administrating Nazi law; Baldur von Schirach, leader of the Hitler Youth movement; and Joseph Mengele, the doctor involved in the bizarre genetic experiments on concentration camp prisoners. These very different people all shared an awestruck dedication to Hitler and a deep hatred of the Jews. Through the diaries and first-hand observations of those around them, their personalities are brought to life to provide an exemplary portrait of the elusive minds of willing Nazi executors.

She found the diary and brought the world a message of love and hope.
It seems as if we are never far from Miep's thoughts....Yours, Anne
For the millions moved by "Anne Frank: The Diary of a Young Girl, " here at last is Miep's own astonishing story. For more than two years, Miep Gies and her husband helped hide the Franks from the Nazis. Like thousands of unsung heroes of the Holocaust, they risked their lives each day to bring food, news, and emotional support to the victims.
From her own remarkable childhood as a World War I refugee to the moment she places a small, red-orange, checkered diary -- Anne's legacy -- in Otto Frank's hands, Miep Gies remembers her days with simple honesty and shattering clarity. Each page rings with courage and heartbreaking beauty.

"We will be judged in our own time and in the future by measuring the aid that we, inhabitants of a free and fortunate country, gave to our brethren in this time of greatest disaster." This declaration, made shortly after the pogroms of November 1938 by the Jewish communities in Sweden, was truer than anyone could have forecast at the time. Pontus Rudberg focuses on this sensitive issue - Jewish responses to the Nazi persecutions and mass murder of Jews. What actions did Swedish Jews take to aid the Jews in Europe during the years 1933-45 and what determined their policies and actions? Specific attention is given to the aid efforts of the Jewish Community of Stockholm, including the range of activities in which the community engaged and the challenges and opportunities presented by official refugee policy in Sweden.

At the end of World War II, an American military intelligence team retrieved an original copy of the 1935 Nuremberg Laws, signed by Hitler, and turned over this rare document to General George S. Patton. In 1999, after fifty-five years in the vault of the Huntington Library in southern California, the Nuremberg Laws resurfaced and were put on public display for the first time at the Skirball Cultural Center in Los Angeles. In this far-ranging, interdisciplinary study that is part historical analysis, part cultural critique, part detective story, and part memoir, Tony Platt explores a range of interrelated issues: war-time looting, remembrance of the holocaust, German and American eugenics, and the public responsibilities of museums and cultural centers. This book is based on original research by the author and co-researcher, historian Cecilia O'Leary, in government, military, and library archives; interviews and oral histories; and participant observation. It is both a detailed, scholarly analysis and a record of the author's activist efforts to correct the historical record.

At the end of World War II, an American military intelligence team retrieved an original copy of the 1935 Nuremberg Laws, signed by Hitler, and turned over this rare document to General George S. Patton. In 1999, after fifty-five years in the vault of the Huntington Library in southern California, the Nuremberg Laws resurfaced and were put on public display for the first time at the Skirball Cultural Center in Los Angeles. In this far-ranging, interdisciplinary study that is part historical analysis, part cultural critique, part detective story, and part memoir, Tony Platt explores a range of interrelated issues: war-time looting, remembrance of the holocaust, German and American eugenics, and the public responsibilities of museums and cultural centers. This book is based on original research by the author and co-researcher, historian Cecilia O'Leary, in government, military, and library archives; interviews and oral histories; and participant observation. It is both a detailed, scholarly analysis and a record of the author's activist efforts to correct the historical record.

The White Terror was a movement of right-wing militias that for two years actively tracked down, tortured, and murdered members of the Jewish community, as well as former supporters of the short-lived Council Republic in the years following World War I. It can be argued that this example of a programme of virulent antisemitism laid the foundations for Hungarian participation in the Holocaust. Given the rightward shift of Hungarian politics today, this book has a particular resonance in re-examining the social and historical context of the White Terror.

Nazis, fascists and voelkisch conservatives in different European countries not only cooperated internationally in the fields of culture, science, economy, and persecution of Jews, but also developed ideas for a racist and ethno-nationalist Europe under Hitler. The present volume attempts to combine an analysis of Nazi Germany's transnational relations with an evaluation of the discourse that accompanied these relations.

"Masterful...An indispensable warning for our own time." -Samuel Moyn "Magisterial...Covers this dark history with insight and skill...A major intervention into our understanding of 20th-century Europe and the lessons we ought to take away from its history." -The Nation For much of the last century, Europe was haunted by a threat of its own imagining: Judeo-Bolshevism. The belief that Communism was a Jewish plot to destroy the nations of Europe took hold during the Russian Revolution and quickly spread. During World War II, fears of a Judeo-Bolshevik conspiracy were fanned by the fascists and sparked a genocide. But the myth did not die with the end of Nazi Germany. A Specter Haunting Europe shows that this paranoid fantasy persists today in the toxic politics of revitalized right-wing nationalism. "It is both salutary and depressing to be reminded of how enduring the trope of an exploitative global Jewish conspiracy against pure, humble, and selfless nationalists really is...A century after the end of the first world war, we have, it seems, learned very little." -Mark Mazower, Financial Times "From the start, the fantasy held that an alien element-the Jews-aimed to subvert the cultural values and national identities of Western societies...The writers, politicians, and shills whose poisonous ideas he exhumes have many contemporary admirers." -Robert Legvold, Foreign Affairs

During 1938 and 1939, Paul Neurath was a Jewish political prisoner in the concentration camps at Dachau and Buchenwald. He owed his survival to a temporary Nazi policy allowing release of prisoners who were willing to go into exile and to the help of friends on the outside who helped him obtain a visa. He fled to Sweden before coming to the United States in 1941. In 1943, he completed The The Society of Terror, based on his experiences in Dachau and Buchenwald. He embarked on a long career teaching sociology and statistics at universities in the United States and later in Vienna until his death in September 2001.After liberation, the horrific images of the extermination camps abounded from Dachau, Buchenwald, and other places. Neurath's chillingly factual discussion of his experience as an inmate and his astute observations of the conditions and the social structures in Dachau and Buchenwald captivate the reader, not only because of their authenticity, but also because of the work's proximity to the events and the absence of influence of later interpretations. His account is unique also because of the exceptional links Neurath establishes between personal experience and theoretical reflection, the persistent oscillation between the distanced and sober view of the scientist and that of the prisoner.

During 1938 and 1939, Paul Neurath was a Jewish political prisoner in the concentration camps at Dachau and Buchenwald. He owed his survival to a temporary Nazi policy allowing release of prisoners who were willing to go into exile and to the help of friends on the outside who helped him obtain a visa. He fled to Sweden before coming to the United States in 1941. In 1943, he completed The The Society of Terror, based on his experiences in Dachau and Buchenwald. He embarked on a long career teaching sociology and statistics at universities in the United States and later in Vienna until his death in September 2001.After liberation, the horrific images of the extermination camps abounded from Dachau, Buchenwald, and other places. Neurath's chillingly factual discussion of his experience as an inmate and his astute observations of the conditions and the social structures in Dachau and Buchenwald captivate the reader, not only because of their authenticity, but also because of the work's proximity to the events and the absence of influence of later interpretations. His account is unique also because of the exceptional links Neurath establishes between personal experience and theoretical reflection, the persistent oscillation between the distanced and sober view of the scientist and that of the prisoner.

Although the period leading up to the Nazi genocide of Europe's Jews has been well recorded, few sources convey the incremental effect of specific decrees aimed to dehumanize the Jews who were caught in Hitler's net, and how their everyday lives were transformed. These letters, written by Malvina Fischer to her daughter Mimi Weisz, have been translated and edited by her granddaughter Edith Kurzweil. They convey with vivid immediacy the fears and premonitions, the ghettoization and escape attempts that were the common experience of Viennese and German Jews in the years preceding the implementation of the "Final Solution." In the first section of the volume, Kurzweil establishes the personal and political contexts of the letters (written between April 6, 1940 and December 1941, when Malvina Fischer and her family were deported) and links them to the then emerging "Jewish laws." The second section contains the letters themselves and documents the throttling grip in which the authorities held every Viennese Jew who had not managed to escape. The third section consists of translations of official summaries of the relevant laws, ordinances, and edicts--many of them marked "secret"--which inexorably determined that Kurzweil's family become part of the "final solution." From these letters and documents we become aware, also, of the profusion of legal entities dealing with Jews, the rivalries among them, and the free-floating dimensions of victims' fear and dread. Because the letters are full of allusions rather than straightforward information, and characterized by self-censorship, Edith Kurzweil has annotated them and inserted the relevant numbers of the specific laws as these were being applied.

Since the end of the 1980s the field of Holocaust studies has burgeoned, diversified, and experienced a series of important controversies. Drawing on the best research of the past sixty years, this collection brings together the most significant secondary literature on the Nazi persecution and mass murder of the Jews. Care is taken to set the work in a context of historical breadth and depth.

Amnon Weinstein, an Israeli master luthier (violin maker), began a project more than years ago that may be one of the most creative, effective, and magnificent approaches to education on the topic of the Holocaust. Trained by three of the most revered Cremona, Italian luthiers of the twentieth century, Weinstein's vision was to restore violins that survived the concentration camps and the ghettos, even when their owners often did not. To date, more than seventy violins have been restored to their highest playable condition. Following restoration, these hauntingly beautiful instruments have been used in performances by symphonies in Berlin, Cleveland, Istanbul, London, Quebec, Paris, San Francisco, and many other cities across the world. Purposefully, Weinstein makes certain that young musicians as well as members of some of the world's most famed orchestras perform on them to packed concert halls. In doing so, it's as if the past owners of the instruments return to fill the listener-observer's mind and body. In Violins and Hope, Daniel Levin has made the most compelling and beautiful series of photographs documenting Weinstein's collection of violins, his workshop in Tel Aviv, and his processes for restoration. This book is not a document of place, as much as it is a document of the ethereal. For what Weinstein has done with these lost violins has been to transform tragic loss into triumph in the most inciteful and powerful way imaginable. The care that Levin has taken to hone in on the idiosyncrasies of Amnon's workshop, and his uncanny ability to celebrate the beauty of light, is nothing short of remarkable. The book's foreword is written by arguably the most well-suited individual anywhere. Born in Austria, Franz Welser-Moest is one of the most acclaimed conductors of the twenty-first century. He has been Music Director of the Cleveland Orchestra since 2002, and, under his direction, The Cleveland, as it has been fondly named by The New York Times, has had twenty international tours, with shimmering reviews. All too aware of his ancestry, Welser-Moest takes on our mutual history as no one else could. And the book concludes with Levin's interview with Assi Weinstein, Amnon's wife, who talks about the Violins of Hope project and its enduring legacy.

This unique research bibliography is offered in honor of Leo Eitinger of Oslo, Norway. Dr. Eitinger fled to Norway in 1939, at the start of the World War II. He was caught and deported to Auschwitz, where, among others, he operated on Elie Wiesel who has written the foreword to this volume. After the war, Eitinger became a pioneering researcher on a subject from which many shied away. His contributions to understanding of the experience of massive psychological trauma have inspired others to do similar work. His many books and papers are listed in this special volume of the acclaimed bibliographic series edited by Israel W. Charny of The Institute on the Holocaust and Genocide in Jerusalem. In order to acquaint users of this bibliography with the topic, two introductory articles are offered. The first is titled "Survivors and Their Families" and deals with the impact of the Holocaust on individuals. The second, "Psychiatry and the Holocaust," examines the general impact of the Holocaust on the field of psychiatry. Robert Krell writes that in general the psychiatric literature has reflected critically on the survivor due to preconceived notions held by many mental health professionals. For many years, the exploration of victims' psychopathology obscured the remarkable adaptation made by some survivors. The problems experienced by survivors and possible approaches to treatment were entirely absent from mainstream psychiatric textbooks such as the Comprehensive Textbook of Psychiatry throughout the 1960s and 1970s. Fifty years of observations about survivors of the concentration camps and other survivors of the Holocaust (in hiding, as partisans, in slave labor camps) has provided a new body of medical and psychiatric literature. This comprehensive bibliography contains a plethora of references to significant pieces of literature regarding the Holocaust and its effects on survivors. It will be of inestimable value to physicians, psychiatrists, psychologists, and social workers, along with historians, sociologists, and Holocaust studies specialists.

Paul R. Bartrop examines the formation and execution of Australian government policy towards European Jews during the Holocaust period, revealing that Australia did not have an established refugee policy (as opposed to an immigration policy) until late 1938. He shows that, following the Evian Conference of July 1938, Interior Minister John McEwen pledged a new policy of accepting 15,000 refugees (not specifically Jewish), but the bureaucracy cynically sought to restrict Jewish entry despite McEwen's lofty ambitions. Moreover, the book considers the (largely negative) popular attitudes toward Jewish immigrants in Australia, looking at how these views were manifested in the press and in letters to the Department of the Interior. The Holocaust and Australia grapples with how, when the Second World War broke out, questions of security were exploited as the means to further exclude Jewish refugees, a policy incongruous alongside government pronouncements condemning Nazi atrocities. The book also reflects on the double standard applied towards refugees who were Jewish and those who were not, as shown through the refusal of the government to accept 90% of Jewish applications before the war. During the war years this double standard continued, as Australia said it was not accepting foreign immigrants while taking in those it deemed to be acceptable for the war effort. Incorporating the voices of the Holocaust refugees themselves and placing the country's response in the wider contexts of both national and international history in the decades that have followed, Paul R. Bartrop provides a peerless Australian perspective on one of the most catastrophic episodes in world history.

How far can we ever hope to understand the Holocaust? What can we reasonably say about right and wrong, moral responsibility, praise and blame, in a world where ordinary reasons seem to be excluded? In the century of Nazism, ethical writing in English had much more to say about the meaning of the word `good` than about the material reality of evil. This book seeks to redress the balance at the start of a new century. Despite intense interest in the Holocaust, there has been relatively little exploration of it by philosophers in the analytic tradition. Although ethical writers often refer to Nazism as a touchstone example of evil, and use it as a case by which moral theorising can be tested, they rarely analyse what evil amounts to, or address the substantive moral questions raised by the Holocaust itself. This book draws together new work by leading moral philosophers to present a wide range of perspectives on the Holocaust. Contributors focus on particular themes of central importance, including: moral responsibility for genocide; the moral uniqueness of the Holocaust; responding to extreme evil; the role of ideology; the moral psychology of perpetrators and victims of genocide; forgiveness and the Holocaust; and the impact of the `Final Solution` on subsequent culture. Topics are treated with the precision and rigour characteristic of analytic philosophy. Scholars, teachers and students with an interest in moral theory, applied ethics, genocide and Holocaust studies will find this book of particular value, as will all those seeking greater insight into ethical issues surrounding Nazism, race-hatred and intolerance.

The dominant theme of post-Holocaust Jewish theology has been that of the temporary hiddenness of God, interpreted either as a divine mystery or, more commonly, as God's deferral to human freedom. But traditional Judaic obligations of female presence, together with the traditional image of the Shekhinah as a figure of God's 'femaleness' accompanying Israel into exile, seem to contradict such theologies of absence. The Female Face of God in Auschwitz, the first full-length feminist theology of the Holocaust, argues that the patriarchal bias of post-Holocaust theology becomes fully apparent only when women's experiences and priorities are brought into historical light. Building upon the published testimonies of four women imprisoned at Auschwitz-Birkenau - Olga Lengyel, Lucie Adelsberger, Bertha Ferderber-Salz and Sara Nomberg-Przytyk - it considers women's distinct experiences of the holy in relation to God's perceived presence and absence in the camps.
God's face, says Melissa Raphael, was not hidden in Auschwitz, but intimately revealed in the female face turned towards the other as a refractive image of God, especially in the moral protest made visible through material and spiritual care for the assaulted other.

How far can we ever hope to understand the Holocaust? What can we reasonably say about right and wrong, moral responsibility, praise and blame, in a world where ordinary reasons seem to be excluded? In the century of Nazism, ethical writing in English had much more to say about the meaning of the word `good` than about the material reality of evil. This book seeks to redress the balance at the start of a new century. Despite intense interest in the Holocaust, there has been relatively little exploration of it by philosophers in the analytic tradition. Although ethical writers often refer to Nazism as a touchstone example of evil, and use it as a case by which moral theorising can be tested, they rarely analyse what evil amounts to, or address the substantive moral questions raised by the Holocaust itself. This book draws together new work by leading moral philosophers to present a wide range of perspectives on the Holocaust. Contributors focus on particular themes of central importance, including: moral responsibility for genocide; the moral uniqueness of the Holocaust; responding to extreme evil; the role of ideology; the moral psychology of perpetrators and victims of genocide; forgiveness and the Holocaust; and the impact of the `Final Solution` on subsequent culture. Topics are treated with the precision and rigour characteristic of analytic philosophy. Scholars, teachers and students with an interest in moral theory, applied ethics, genocide and Holocaust studies will find this book of particular value, as will all those seeking greater insight into ethical issues surrounding Nazism, race-hatred and intolerance.

The dominant theme of post-Holocaust Jewish theology has been that of the temporary hiddenness of God, interpreted either as a divine mystery or, more commonly, as God's deferral to human freedom. But traditional Judaic obligations of female presence, together with the traditional image of the Shekhinah as a figure of God's 'femaleness' accompanying Israel into exile, seem to contradict such theologies of absence. The Female Face of God in Auschwitz, the first full-length feminist theology of the Holocaust, argues that the patriarchal bias of post-Holocaust theology becomes fully apparent only when women's experiences and priorities are brought into historical light. Building upon the published testimonies of four women imprisoned at Auschwitz-Birkenau - Olga Lengyel, Lucie Adelsberger, Bertha Ferderber-Salz and Sara Nomberg-Przytyk - it considers women's distinct experiences of the holy in relation to God's perceived presence and absence in the camps.
God's face, says Melissa Raphael, was not hidden in Auschwitz, but intimately revealed in the female face turned towards the other as a refractive image of God, especially in the moral protest made visible through material and spiritual care for the assaulted other.

Nazi Germany and Fascist Italy were united in a 'brutal friendship'. Both had savage racial laws: both Hitler and Mussolini viciously denounced the 'Jewish menace'. Yet each nation treated the Jews quite differently. Whilst Jews who fell into the arms of the German army were consigned, almost without exception, to concentration camps, not one Jew taken by the Italians suffered the same fate.
Jonathan Steinberg uses this remarkable and poignant story to unravel the motives and forces underpinning both Nazism and Fascism in an attempt to resolve the underlying question: Why?

eBook available with sample pages: 0203356691

On 1 March, 1943, Chaim Weizmann, the elder statesman of Zionism, addressed a rally in Madison Square Garden to "Stop Hitler Now!." Three months earlier, a public declaration by the Allied governments had acknowledged that the German authorities were implementing Adolf Hitler's oft-repeated intention to exterminate the Jewish people in Europe. Some 2,000,000 Jews had already been killed since the beginning of World War II by the Third Reich and its collaborators, yet a deafening silence resounded throughout free world corridors of power.
Alas, Weizmann's and similar heartfelt pleas went unanswered. Britain's Archbishop of Canterbury and Arthur Cardinal Hinsley called on that same occasion for speedy deeds to meet the most appalling horror. Faced with the crime of the Holocaust - Christianity and Western humanism abdicated moral responsibility to try to save an innocent people. Without that decay of conscience, already evident in the years between Hitler's advent to power and the Nazi blitzkrieg against Poland, European Jewry would not have gone abandoned into the night.
Over the past two decades, access to most of the archives has enabled historians to authenticate this grim truth. Political expediency reigned supreme in the war counsels of those governments which alone could have checked the tempo of Hitler's Final Solution of the Jewish problem.

Sparing the Child examines young reader's narratives about Nazism and the Holocaust in terms of the official as well as the understated motivations of their authors. Officially, the narratives intended to shape the young readers' acquired collective memory. However, as the narrators recollect personally experienced excesses of Nazism or the horrors of Auschwitz, they use the medium of children's literature to meliorate atrocity and thus spare the child and themselves.