Analyzes the actions of the perpetrators of the Holocaust - i.e. the Germans - by examining them in their institutional and societal contexts and in light of their social psychological and ideational settings. Discusses the development of eliminationist antisemitism in 19th-20th century Germany in order to explain the conditions of cognition and values which made genocidal motivations plausible in the Nazi period. Emphasizes that not only the mass killings (on which most of the historiography focuses) require explanation, but all the related actions of the perpetrators, such as obeying orders, authoritative cruelties, individual killings, torture and other excessive actions. Also, the compliance of Germans with the measures of discrimination and persecution prior to the war years and during the war years requires explanation; this, too, is attributed to the eliminationist antisemitism prevalent in German culture and society. As examples of ordinary Germans involved in the Holocaust, analyzes the functioning of the police battalions, the work camps, and the death marches. Concludes that antisemitism was the crucial motivational element which moved German men and women to devote their bodies, souls, and ingenuity to the perpetration of the Holocaust.

Within the framework of the position that the world will always hate the Jews and that Christian antisemitism remains strong while Muslim antisemitism is now fierce and lethal, focuses on Jewish self-hatred. Discusses apostate Jews, who are deemed guilty of race treason against their fellow Jews and are viewed as unaligned, non-observant, anti-Zionist "ex-Jews" suffering from Jewish guilt and self-loathing. Like non-Jews, apostate Jews are uncomfortable with the refusal of the State of Israel to accept victim status and they prefer dead Jews to live ones. Identifies such anti-Zionists with the American Left. Refers, at times, to apostate Jews as masochistic or neurotic. Deals extensively with the problem of the rejection by these Jews of a Jewish identity which, in any case, the world will not forget or forgive. Calls on them to return home to their people, who are the only ones that will accept them.

The memory of the Nazi past emerged in both postwar German states divided along political lines. In both states the political elites, oriented toward the future (building socialism in the GDR, returning Germany to the West in the FRG), tended not to focus on Nazi crimes, including the Holocaust. In both countries, however, there were minority groups which insisted on preservation of the Holocaust memory in Germany. In the GDR, it was a communist group (including Paul Merker) which had functioned in Mexico during the Nazi period which stressed the centrality of the anti-Jewish policy in Nazi Germany. In the FRG it was a group which included Social Democrats and President Heuss; it regarded the admission of German responsibility for the Holocaust as a precondition for the moral healing of the nation. Contrary to all expectations, it the FRG which faced the memory of the Holocaust, while in the "anti-fascist" GDR it was suppressed. With the rise of the SPD to power in the FRG, and the collapse of communism in the GDR in 1989, the Holocaust emerged as a major topic in German political discourse, preserved in reunified Germany.

A study of the 12th-century evolution of innovative anti-Jewish stereotypes and their impact on subsequent Western thought. The 12th century was a period of significant change and dislocation in the West; it witnessed the interaction of new societal circumstances and a prior ideational legacy, similar to events in the 19th-20th centuries. This interaction produced an innovative view of Jews which was fated to influence anti-Jewish perceptions up to the present. In the period of societal change, persecutory patterns emerged, directed at diverse societal outgroups, among them the Jews. The 12th-century stereotypes were permanently absorbed into the historic legacy of Christian anti-Jewish thinking. These stereotypes were based on a perception of Jewish hatred of Christianity and Christians, and that Jews commit acts of anti-Christian violence generated by this purported hatred (e.g. ritual murder, abuse of Christian symbols, moneylending abuses). The most pernicious anti-Jewish imagery involves stereotypes alleging mortal threats posed by Jews. States that every new stage in the evolution of anti-Jewish thinking is marked by dialectical interplay between a prior legacy of negative stereotypes and the realities of a new social context.

Discovering Kanye West is praising Adolf Hitler, John Safran heads to America to find out what's up. Kanye proves elusive, one thing tumbles into another, and John packs his duffle bags and moves in, squatting at one of Kanye's mansions in the rolling hills of Los Angeles. Will the neighbours get wise and snitch to the cops? Are the creatures in the woods behind the mansion a worry? Will Kanye return? More paranoid each day, John becomes convinced the house itself is turning against him. Alone with his thoughts in Kanye's haunt, John finds himself asking where he fits into the world as a Jew. Dangerous and hilarious, Squat examines just how precarious identity and belonging can be.

Consists of two essays which refute the arguments used by Goldhagen in "Hitler's Willing Executioners." Finkelstein's "Daniel Jonah Goldhagen's 'Crazy' Thesis: A Critique of 'Hitler's Willing Executioners'" (pp. 1-100) contends that Goldhagen's book is neither novel nor a scholarly work. It is based mainly on misinterpreted secondary sources. Goldhagen exaggerates the significance of German "eliminationist antisemitism, " while he disparages the crucial factor of Nazi totalitarianism, with its propaganda and repressive system. He exaggerates the uniqueness of German antisemitism, racism, and wartime sadism. Goldhagen's book is a continuation of the pro-Zionist historical discourse which considers antisemitism to be eternal and the only cause of the Holocaust. Birn's "Revising the Holocaust" (pp. 101-148) is a slightly revised version of a review published in "The Historical Journal" 40 (1997). (States here that this essay was written in collaboration with Volker Riess.) Criticizes Goldhagen's discursive technique, non-academic style, and biased use of sources. Goldhagen exaggerates the number of Germans involved in the Holocaust, as well as their "ordinariness, " and he ignores the participation of non-Germans in the Holocaust.

Book by Steinberg, Milton

The authors utilize social science findings for the first time to analyze practical issues that face both Jew and non-Jew. Eighteen widely-published experts in sociology, anthropology, psychology, political science, economics, history, and philosophy have contributed objective examinations of the problems of anti-Semitism in these collected essays.

Presents an inventory of the images of the Jew, mainly in Romanian culture. Focuses on popular beliefs, while illustrating ties with more elite political imagery. Groups anti-Jewish stereotypes into various "portraits": physical, occupational, moral and intellectual, mythical and magic, and religious. Some physical images of the Jew, like red hair and "Jewish" freckles were associated with the devil. Another negative feature, one not exclusive to Romanian folk culture, was a belief in the existence of an unplesant Jewish smell considered to be a punishment for deicide that could be, alleviated only by the blood of Christians. Occupational stereotypes often related to materialism and dishonesty, contrasting the Jewish tradesman with the nature connected Romanian peasant. Jewish tavern-keepers were also associated with the devil. Characteristics that could be viewed as positive, like intelligence, were often linked to negative Jewish stereotypes, like craftiness. Some anti-Jewish stereotypes derived from early Christian views, e.g. of the Jews as blind to the "truths" of Christianity. Other images, like that of the Jew as a rain-maker, reflect traditional East European peasant views. An apparently positive image may have negative connotations, e.g. the positive omen of meeting a Jew at the beginning of a trip is based on the idea of the Jew as a "lightning-rod" for attracting the devil away from Christians. The religious portrait combines traditional universal Christian images of the Jew as deicide with local legends of the Jews as responsible for martyring a Christian saint and defacing a revered local icon. As elsewhere in Europe, Jews were accused of killing Christian children. Some of these negative stereotypes were also associated with the Gypsies or other minorities.