This volume offers the first, in-depth comparison of the Holocaust and new world slavery. Providing a reliable view of the relevant issues, and based on a broad and comprehensive set of data and evidence, Steven Katz analyzes the fundamental differences between the two systems and re-evaluates our understanding of the Nazi agenda. Among the subjects he examines are: the use of black slaves as workers compared to the Nazi use of Jewish labor; the causes of slave demographic decline and growth in different New World locations; the main features of Jewish life during the Holocaust relative to slave life with regard to such topics as diet, physical punishment, medical care, and the role of religion; the treatment of slave women and children as compared to the treatment of Jewish women and children in the Holocaust. Katz shows that slave women were valued as workers, as reproducers of future slaves, and as sexual objects, and that slave children were valued as commodities. For these reasons, neither slave women nor children were intentionally murdered. By comparison, Jewish slave women and children were viewed as the ultimate racial enemy and therefore had to be exterminated. These and other findings conclusively demonstrate the uniqueness of the Holocaust compared with other historical instances of slavery

A valuable study of what the term "genocide" means - and what the concept should include. To solve the problem of precision, UCLA emeritus professor Kuper starts with the UN Convention on Genocide (1948). There, genocide was defined as any of the following acts "committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such": killing members of the group, or causing them serious physical or mental harm; prevention of birth within the group, or transfer of children out of the group; infliction of conditions calculated to bring death or destruction to the group. By tracing the path of this document through the UN, Kuper shows the political processes that helped narrow the concept of genocide. For example, the West wanted a provision labeling the destruction of political groups as genocide, but the Soviets blocked it; conversely, the Soviets wanted cultural genocide included, and the West blocked that. Kuper concludes that nations don't want to block their own possible future actions - and argues that political groups should be included in the definition. Then, accepting the UN definition as a starting point, he turns his attention (via historical instances of genocide) to the 20th century and the nature of genocide. It is a feature of plural societies, he contends - of societies that contain "persistent and pervasive cleavages" between the racial, ethnic, and/or religious groups that compose them. In cases of extreme pluralism, the divisions between these groups are overlaid with divisions between power, and genocide is one possible means by which an elite can maintain itself. The classic case of this is the Turkish massacre of its subject Armenians, the first of two cases Kuper explores in some depth. The second, the German extermination of Europe's Jews, differed in degree; it knew no national boundary, employed more sophisticated technology, had a more developed