The Holocaust did not introduce the phenomenon of the bystander, but it did illustrate the terrible consequences of indifference and passivity towards the persecution of others. Although the term was initially applied only to the good Germans--the apathetic citizens who made genocide possible through unquestioning obedience to evil leaders--recent Holocaust scholarship has shown that it applies to most of the world, including parts of the population in Nazi-occupied countries, some sectors within the international Christian and Jewish communities, and the Allied governments themselves. This work analyzes why this happened, drawing on the insights of historians, Holocaust survivors, and Christian and Jewish ethicists. The author argues that bystander behavior cannot be attributed to a single cause, such as anti-Semitism, but can only be understood within a complex framework of factors that shape human behavior individually, socially, and politically.

Cultural Economies explores the dynamic intersection of material culture and transatlantic formations of "capital" in the long eighteenth century. It brings together two cutting-edge fields of inquiry-Material Studies and Atlantic Studies-into a generative collection of essays that investigate nuanced ways that capital, material culture, and differing transatlantic ideologies intersected. This ambitious, provocative work provides new interpretive critiques and methodological approaches to understanding both the material and the abstract relationships between humans and objects, including the objectification of humans, in the larger current conversation about capitalism and inevitably power, in the Atlantic world. Chronologically bracketed by events in the long-eighteenth century circum-Atlantic, these essays employ material case studies from littoral African states, to abolitionist North America, to Caribbean slavery, to medicinal practice in South America, providing both broad coverage and nuanced interpretation. Holistically, Cultural Economies demonstrates that the eighteenth-century Atlantic world of capital and materiality was intimately connected to both large and small networks that inform the hemispheric and transatlantic geopolitics of capital and nation of the present day.

Cultural Economies explores the dynamic intersection of material culture and transatlantic formations of "capital" in the long eighteenth century. It brings together two cutting-edge fields of inquiry-Material Studies and Atlantic Studies-into a generative collection of essays that investigate nuanced ways that capital, material culture, and differing transatlantic ideologies intersected. This ambitious, provocative work provides new interpretive critiques and methodological approaches to understanding both the material and the abstract relationships between humans and objects, including the objectification of humans, in the larger current conversation about capitalism and inevitably power, in the Atlantic world. Chronologically bracketed by events in the long-eighteenth century circum-Atlantic, these essays employ material case studies from littoral African states, to abolitionist North America, to Caribbean slavery, to medicinal practice in South America, providing both broad coverage and nuanced interpretation. Holistically, Cultural Economies demonstrates that the eighteenth-century Atlantic world of capital and materiality was intimately connected to both large and small networks that inform the hemispheric and transatlantic geopolitics of capital and nation of the present day.

Victoria Barnett describes the dramatic struggle between Nazism and the German Confessing Church --- a group of outraged Christians who sought to establish a church untainted by Nazi ideology. For this remarkable book, Barnett interviewed more than sixty Germans who were active in the Confessing Church. She quotes liberally from their frank, unvarnished testimony, using rich historical and archival material to frame their stories. For the Soul of the People vividly portrays a church divided between those who compromised with Nazism and those who eventually tried to overthrow it.

The Holocaust did not introduce the phenomenon of the bystander, but it did illustrate the terrible consequences of indifference and passivity towards the persecution of others. Although the term was initially applied only to the "good Germans"--the apathetic citizens who made genocide possible through unquestioning obedience to evil leaders--recent Holocaust scholarship has shown that it applies to most of the world, including parts of the population in Nazi-occupied countries, some sectors within the international Christian and Jewish communities, and the Allied governments themselves. This work analyzes why this happened, drawing on the insights of historians, Holocaust survivors, and Christian and Jewish ethicists. The author argues that bystander behavior cannot be attributed to a single cause, such as anti-Semitism, but can only be understood within a complex framework of factors that shape human behavior individually, socially, and politically.