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In the wake of the devastating First World War, leaders of the
victorious powers reconfigured the European continent, resulting in
new understandings of nation, state, and citizenship. Religious
identity, symbols, and practice became tools for politicians and
church leaders alike to appropriate as instruments to define
national belonging, often to the detriment of those outside the
faith tradition. Religion, Ethnonationalism, and Antisemitism in
the Era of the Two World Wars places the interaction between
religion and ethnonationalism - a particular articulation of
nationalism based upon an imagined ethnic community - at the centre
of its analysis, offering a new lens through which to analyze how
nationalism, ethnicity, and race became markers of inclusion and
exclusion. Those who did not embrace the same ethnonationalist
vision faced ostracization and persecution, with Jews experiencing
pervasive exclusion and violence as centuries of antisemitic
Christian rhetoric intertwined with right-wing nationalist
extremism. The thread of antisemitism as a manifestation of
ethnonationalism is woven through each of the essays, along with
the ways in which individuals sought to critique religious
ethnonationalism and the violence it inspired. With case studies
from the United States, France, Italy, Germany, Finland, Croatia,
Ukraine, and Romania, Religion, Ethnonationalism, and Antisemitism
in the Era of the Two World Wars thoroughly explores the confluence
of religion, race, ethnicity, and antisemitism that led to the
annihilative destruction of the Second World War and the Holocaust,
challenging readers to identify and confront the inherent dangers
of narrowly defined ideologies.
In 1931, Gustav Becker and Erna Kohen married. He was Catholic and
she was Jewish. Erna and Gustav had no idea their religious
affiliations, which mattered so little to them, would define their
marriage under the Nazis. As one of the more than 20,000 German
Jews married to an "Aryan" spouse, Erna was initially exempt from
the most radical anti-Jewish measures. However, even after Erna
willingly converted to Catholicism, the persecution, isolation, and
hatred leveled against them by the Nazi regime and their Christian
neighbors intensified, and she and their son Silvan were forced to
flee alone into the mountains. Through intimate and insightful
diary entries, Erna tells her own compelling and horrifying story
and reflects on the fortunate escapes and terrible tragedies of her
friends and family. The Nazis would exact steep payment for Erna's
survival: her home, her family, and ultimately her faithful
husband's life. The Evil That Surrounds Us reveals both the great
evil of Nazi Germany and the powerful love and courage of her
husband, friends, and strangers who risked everything to protect
her.
In 1931, Gustav Becker and Erna Kohen married. He was Catholic and
she was Jewish. Erna and Gustav had no idea their religious
affiliations, which mattered so little to them, would define their
marriage under the Nazis. As one of the more than 20,000 German
Jews married to an "Aryan" spouse, Erna was initially exempt from
the most radical anti-Jewish measures. However, even after Erna
willingly converted to Catholicism, the persecution, isolation, and
hatred leveled against them by the Nazi regime and their Christian
neighbors intensified, and she and their son Silvan were forced to
flee alone into the mountains. Through intimate and insightful
diary entries, Erna tells her own compelling and horrifying story
and reflects on the fortunate escapes and terrible tragedies of her
friends and family. The Nazis would exact steep payment for Erna's
survival: her home, her family, and ultimately her faithful
husband's life. The Evil That Surrounds Us reveals both the great
evil of Nazi Germany and the powerful love and courage of her
husband, friends, and strangers who risked everything to protect
her.
In recent years, the mask of tolerant, secular, multicultural
Europe has been shattered by new forms of antisemitic crime. Though
many of the perpetrators do not profess Christianity, antisemitism
has flourished in Christian Europe. In this book, thirteen scholars
of European history, Jewish studies, and Christian theology examine
antisemitism s insidious role in Europe s intellectual and
political life. The essays reveal that annihilative antisemitic
thought was not limited to Germany, but could be found in the
theology and liturgical practice of most of Europe s Christian
churches. They dismantle the claim of a distinction between
Christian anti-Judaism and neo-pagan antisemitism and show that, at
the heart of Christianity, hatred for Jews overwhelmingly formed
the milieu of 20th-century Europe."
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