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Academic literature on the topic 'Jews Persecutions Germany Berlin'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Jews Persecutions Germany Berlin"

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Kaplan, Thomas Pegelow. "“In the Interest of the Volk…”: Nazi-German Paternity Suits and Racial Recategorization in the Munich Superior Courts, 1938–1945." Law and History Review 29, no. 2 (May 2011): 523–48. http://dx.doi.org/10.1017/s0738248011000071.

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In Nazi Germany, integration into the community of the Volk, or exclusion and persecution, were determined by the regime's categories. As legal historian Michael Stolleis has noted, this new National Socialist terminology “quick[ly] penetrat[ed] … into the old conceptual world” of German jurisprudence and the country's court system. In line with the prescriptions of the political leadership of the Hitler state, bureaucrats of the Justice and Interior Ministries in Berlin drafted novel legislation that, once issued as new laws, judges, state attorneys, and lawyers readily interpreted and put into practice. With the promulgation of the Nuremberg Laws in September 1935, the main racial designations evolved around a tripartite terminology of “full Jews [Volljuden],” “Jewish mixed breeds [Mischlinge],” and “persons of German and kindred blood.” In accordance with paragraph 5 of the first supplementary decree to the Reich Citizenship Law of November 1935, state authorities classified any descendant “from at least three grandparents who [we]re racially full Jews” as Jewish. Paragraph 3 defined Mischlinge of the first degree, introduced as a novel legal category, as Jewish Mischlinge with two grandparents “who [we]re racially full Jews.” The supplementary decrees did not explicitly delineate the term “person of German blood”, but the main commentary of the Nuremberg Laws loosely tied this term to the “German Volk” as a community comprised of six basic races, including the Nordic and East Baltic ones.
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Peck, Jeffrey M. "Dedication to an Influential Generation of Germanists: The Transfer of Knowledge from Germans to Jews in American German Studies." German Politics and Society 23, no. 1 (March 1, 2005): 189–98. http://dx.doi.org/10.3167/104503005780889129.

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In the 1960s and 1970s on both sides of the Atlantic, the American involvement in Vietnam and the demand for political and social change in response to these policies translated into activism on university campuses. Berkeley and Berlin became synonymous with protest; Mario Savio and Rudi Dutschke became the heroes of these student movements. However, this first postwar generation of German students at this time also was entangled in an additional personal and political crisis prompted by the war, namely their parents' and grandparents' past, the infamous Vergangenheitsbewältigung of the Third Reich. These children—born in the thirties and early forties (most in the war years themselves)—faced an older generation who not only instigated a world war but also participated, either implicitly or explicitly, in the persecution and extermination of six million Jews and other so-called undesirables. It was a harsh and painful time for these young people and their elders, the latter who were attacked for their complicity and the former who were accused of hubris.
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Michman, Dan. "Społeczeństwo holenderskie i los Żydów: skomplikowana historia." Zagłada Żydów. Studia i Materiały, no. 12 (November 30, 2016): 425–34. http://dx.doi.org/10.32927/zzsim.426.

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The percentage of victimization of Dutch Jewry during the Shoah is the highest of Western, Central and Southern Europe (except, perhaps of Greece), and close to the Polish one: 75%, more than 104.000 souls. The question of disproportion between the apparent favorable status of the Jews in society – they had acquired emancipation in 1796 - and the disastrous outcome of the Nazi occupation as compared to other countries in general and Western European in particular has haunted Dutch historiography of the Shoah. Who should be blamed for that outcome: the perpetrators, i.e. the Germans, the bystanders, i.e. the Dutch or the victims, i.e. the Dutch Jews? The article first surveys the answers given to this question since the beginnings of Dutch Holocaust historiography in the immediate post-war period until the debates of today and the factors that influenced the shaping of some basic perceptions on “Dutch society and the Jews”. It then proceeds to detailing several facts from the Holocaust period that are essential for an evaluation of gentile attitudes. The article concludes with the observation that – in spite of ongoing debates – the overall picture which has accumulated after decades of research will not essentially being altered. Although the Holocaust was initiated, planned and carried out from Berlin, and although a considerable number of Dutchmen helped and hid Jews and the majority definitely despised the Germans, considerable parts of Dutch society contributed to the disastrous outcome of the Jewish lot in the Netherlands – through a high amount of servility towards the German authorities, through indifference when Jewish fellow-citizens were persecuted, through economically benefiting from the persecution and from the disappearance of Jewish neighbors, and through actual collaboration (stemming from a variety of reasons). Consequently, the picture of the Holocaust in the Netherlands is multi-dimensional, but altogether puzzling and not favorable.
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Becker, Sascha O., and Luigi Pascali. "Religion, Division of Labor, and Conflict: Anti-Semitism in Germany over 600 Years." American Economic Review 109, no. 5 (May 1, 2019): 1764–804. http://dx.doi.org/10.1257/aer.20170279.

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We study the role of economic incentives in shaping the coexistence of Jews, Catholics, and Protestants, using novel data from Germany for 1,000+ cities. The Catholic usury ban and higher literacy rates gave Jews a specific advantage in the moneylending sector. Following the Protestant Reformation (1517), the Jews lost these advantages in regions that became Protestant. We show (i) a change in the geography of anti-Semitism with persecutions of Jews and anti-Jewish publications becoming more common in Protestant areas relative to Catholic areas; (ii) a more pronounced change in cities where Jews had already established themselves as moneylenders. These findings are consistent with the interpretation that, following the Protestant Reformation, Jews living in Protestant regions were exposed to competition with the Christian majority, especially in moneylending, leading to an increase in anti-Semitism. (JEL D74, J15, N33, N43, N93)
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Zwick, Tamara. "First Victims at Last: Disability and Memorial Culture in Holocaust Studies." Conatus 4, no. 2 (December 31, 2019): 45. http://dx.doi.org/10.12681/cjp.21084.

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This essay begins with a Berlin memorial to the victims of National Socialist “euthanasia” killings first unveiled in 2014. The open-air structure was the fourth such major public memorial in the German capital, having followed earlier memorials already established for Jewish victims of Nazi atrocity in 2005, German victims of homosexual persecution in 2008, and Sinti and Roma victims in 2012. Planning for the systematic persecution and extermination of at least 300,000 infants, adolescents, and adults deemed “life unworthy of life” (Lebensunwertes Leben) long preceded and extended beyond the 12-year Nazi period of massacre linked to other victim groups. Yet those constructing collective memory projects in Berlin appear to consider these particular victims as an afterthought, secondary to the other groups. Rather than address the commemorations themselves, this essay addresses the sequence in which they have appeared in order to demonstrate a pattern of first-victimized/last-recognized. I argue that the massacre of Jews, Roma, homosexuals, and others had to come into legal jurisprudence, scholarship, and public memory projects first before the murdered disabled body and its related memorialization could be legitimized as a category of violence important in and of itself. I argue further that the delay is rooted in a shared trans-Atlantic history that has failed to interrogate disability in terms of the social and cultural values that categorize and stigmatize it. Instead, the disabled body has been seen as both a physical embodiment of incapacity and a monolith that defies historicization. An examination of the broader foundation behind delayed study and representation that recognizes the intersection of racism and ableism allows us to reconfigure our analysis of violence and provides fertile ground from which to make connections to contemporary iterations still playing out in the present.
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Baer, Marc David. "Turk and Jew in Berlin: The First Turkish Migration to Germany and the Shoah." Comparative Studies in Society and History 55, no. 2 (April 2013): 330–55. http://dx.doi.org/10.1017/s0010417513000054.

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AbstractIn this paper I critically examine the conflation of Turk with Muslim, explore the Turkish experience of Nazism, and examine Turkey's relation to the darkest era of German history. Whereas many assume that Turks in Germany cannot share in the Jewish past, and that for them the genocide of the Jews is merely a borrowed memory, I show how intertwined the history of Turkey and Germany, Turkish and German anti-Semitism, and Turks and Jews are. Bringing together the histories of individual Turkish citizens who were Jewish or Dönme (descendants of Jews) in Nazi Berlin with the history of Jews in Turkey, I argue the categories “Turkish” and “Jewish” were converging identities in the Third Reich. Untangling them was a matter of life and death. I compare the fates of three neighbors in Berlin: Isaak Behar, a Turkish Jew stripped of his citizenship by his own government and condemned to Auschwitz; Fazli Taylan, a Turkish citizen and Dönme, whom the Turkish government exerted great efforts to save; and Eric Auerbach, a German Jew granted refuge in Turkey. I ask what is at stake for Germany and Turkey in remembering the narrative of the very few German Jews saved by Turkey, but in forgetting the fates of the far more numerous Turkish Jews in Nazi-era Berlin. I conclude with a discussion of the political effects today of occluding Turkish Jewishness by failing to remember the relationship between the first Turkish migration to Germany and the Shoah.
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Dani Kranz. "Forget Israel—The Future is in Berlin! Local Jews, Russian Immigrants, and Israeli Jews In Berlin and across Germany." Shofar 34, no. 4 (2016): 5. http://dx.doi.org/10.5703/shofar.34.4.0005.

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Kranz, Dani. "Forget Israel—The Future is in Berlin! Local Jews, Russian Immigrants, and Israeli Jews in Berlin and across Germany." Shofar: An Interdisciplinary Journal of Jewish Studies 34, no. 4 (2016): 5–28. http://dx.doi.org/10.1353/sho.2016.0023.

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Laurence, Jonathan. "(Re)constructing Community in Berlin: Turks, Jews, and German Responsibility." German Politics and Society 19, no. 2 (June 1, 2001): 22–61. http://dx.doi.org/10.3167/104503001782385580.

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An immigration dilemma has confronted the Federal Republic ofGermany since the early 1970s. Postwar labor migrants from predominantlyMuslim countries in the Mediterranean basin were notofficially encouraged to settle long-term, yet many stayed onceimmigration was halted in 1973. Though these migrants and theirchildren have enjoyed most social state benefits and the right to familyreunification, their political influence has remained limited forthe last quarter-century. Foreigners from non-EU countries may notvote in Germany, migrants are underrepresented in political institutions,and state recognition of Muslim religious and cultural diversityhas not been forthcoming. Since 1990, however, a much smaller butsignificant number of Jewish migrants from eastern Europe and theformer Soviet Union have arrived in Germany. This population ofalmost 150,000 has been welcomed at the intersection of reparationspolicy and immigrant integration practice.
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Freudenthal, Gad. "Aaron Salomon Gumpertz, Gotthold Ephraim Lessing, and the First Call for an Improvement of the Civil Rights of Jews in Germany (1753)." AJS Review 29, no. 2 (November 2005): 299–353. http://dx.doi.org/10.1017/s0364009405000152.

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Christian Wilhelm von Dohm's Über die bürgerliche Verbesserung der Juden of 1781 is generally believed to be the first call issued in Germany for the improvement of the Jews' civil rights. This commonly held belief is mistaken. Following in the footsteps of Volkmar Eichstädt's Bibliographie zur Geschichte der Judenfrage of 1938, Jacob Toury called attention to the Schreiben eines Juden an einen Philosophen nebst der Antwort (in what follows: Schreiben), a pamphlet published anonymously in Berlin in 1753, which is “the first German composition on the Jewish question” calling for complete equality of the status of the Jews in Germany. Toury shed important light on this work but was unable to identify its author. Subsequent historiography took little notice of the Schreiben, perhaps because its author, and hence the context in which it was composed, remained unidentified. In this article, I show that the author of the Schreiben is the Berlin physician and early maskil Aaron Salomon Gumpertz, also known as Aaron Zalman Emmerich (1723–1769) and that his friend, the noted poet, playwright and critic Gotthold Ephraim Lessing (1729–1781), was directly involved in its publication. This identification should give Gumpertz and his Schreiben the place they deserve in German history and in the history of the Jews in Germany; at the same time, it enhances our appreciation of Lessing as a central figure in promoting the rights of Jews in Germany.
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Dissertations / Theses on the topic "Jews Persecutions Germany Berlin"

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Abrahams-Sprod, Michael E. "Life under Siege: The Jews of Magdeburg under Nazi Rule." University of Sydney, 2006. http://hdl.handle.net/2123/1627.

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Doctor of Philosophy
This regional study documents the life and the destruction of the Jewish community of Magdeburg, in the Prussian province of Saxony, between 1933 and 1945. As this is the first comprehensive and academic study of this community during the Nazi period, it has contributed to both the regional historiography of German Jewry and the historiography of the Shoah in Germany. In both respects it affords a further understanding of Jewish life in Nazi Germany. Commencing this study at the beginning of 1933 enables a comprehensive view to emerge of the community as it was on the eve of the Nazi assault. The study then analyses the spiralling events that led to its eventual destruction. The story of the Magdeburg Jewish community in both the public and private domains has been explored from the Nazi accession to power in 1933 up until April 1945, when only a handful of Jews in the city witnessed liberation. This study has combined both archival material and oral history to reconstruct the period. Secondary literature has largely been incorporated and used in a comparative sense and as reference material. This study has interpreted and viewed the period from an essentially Jewish perspective. That is to say, in documenting the experiences of the Jews of Magdeburg, this study has focused almost exclusively on how this population simultaneously lived and grappled with the deteriorating situation. Much attention has been placed on how it reacted and responded at key junctures in the processes of disenfranchisement, exclusion and finally destruction. This discussion also includes how and why Jews reached decisions to abandon their Heimat and what their experiences with departure were. In the final chapter of the community’s story, an exploration has been made of how the majority of those Jews who remained endured the final years of humiliation and stigmatisation. All but a few perished once the implementation of the ‘Final Solution’ reached Magdeburg in April 1942. The epilogue of this study charts the experiences of those who remained in the city, some of whom survived to tell their story.
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Zimmer, Sophie. "Le renouveau juif à Berlin depuis 1989 : aspects culturels et religieux." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040275.

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La chute du Mur de Berlin en 1989, suivie de la dissolution de l’Union soviétique, bouleversent totalement la petite communauté juive qui s’était lentement reconstruite sur les ruines du IIIe Reich et dans une Allemagne divisée. L’émigration massive juive d’ex-Union soviétique dans l’ancien « pays des bourreaux » a donné naissance à un discours sur le « retour » des Juifs en Allemagne et en particulier sur une renaissance de la vie juive à Berlin. Cette vague d’émigration a certes transformé la démographie de la communauté, mais d’autres facteurs caractérisent le renouveau juif à Berlin : le rôle clé de la deuxième génération juive allemande, mais aussi d’importantes organisations juives américaines ainsi qu’une vive présence israélienne complètent le tableau très diversifié de la « nouvelle » communauté juive. Les nombreuses créations culturelles, productions littéraires et initiatives religieuses qui se développent dans les années 1990 jusqu’aujourd’hui sont le support des multiples facettes de cette communauté en effervescence
The fall of the Berlin wall in 1989, followed by the dissolution of the Soviet Union, totally transformed the small Jewish community that had slowly been constructed anew on the ruins of the Third Reich and in divided Germany. The massive emigration wave of Jews from the Former Soviet Union to the “land of the perpetrators” carried in its wake a discourse about the “return” of the Jews in Germany and especially about the reemergence of Jewish life in Berlin. This emigration wave indeed transformed the demography of the community, but other factors are crucial to the Jewish revival in Berlin: the key role of the second generation of German Jews, but also important Jewish American organizations and a vital Israeli presence complete the highly diversified picture of the “new” Jewish community. The many cultural creations, literary productions and religious initiatives that begin to emerge in the 1990s and continue today reflect the multiple facets of this dynamic community
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Siddiqui, Tashmeen Monique. "Jews against Wagner : the 1929 Krolloper production of Wagner's Der fliegende Holländer." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669985.

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Enderlein, Angelika Graetz Robert. "Der Berliner Kunsthandel in der Weimarer Republik und im NS-Staat : zum Schicksal der Sammlung Graetz /." Berlin : Akad.-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2838732&prov=M&dok_var=1&dok_ext=htm.

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Duchaine-Guillon, Laurence. "(Re)construire dans la division. Aspects de la vie juive à Berlin entre Est et Ouest (1945-1990)." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030150.

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Pour les Juifs rescapés de la Shoah, établir une vie nouvelle sur le territoire allemand après 1945 était quasiment impensable. En particulier à Berlin, l’ancienne capitale du IIIe Reich, devenue le point de cristallisation des relations Est-Ouest, l’entreprise paraissait improbable, à tel point que la conception de la communauté de « liquidation » a dominé jusque dans les années 1950. Et pourtant, la [re]construction s’est opérée malgré tout, sous les auspices de la division allemande, qui n’a pas épargné la Communauté Juive de Berlin. L’analyse comparative des Juifs à Berlin-Est et à Berlin-Ouest, sur les plans démographique, religieux, politique et culturel, révèle certes de fortes disparités, liées plus ou moins directement aux caractéristiques des régimes de la RFA et de la RDA ; mais au-delà de ces clivages indéniables, il est possible de mettre en lumière un certain nombre de valeurs et de préoccupations communes aux Juifs dans les deux Berlin, ainsi que des phénomènes de passage jusqu’alors peu étudiés
For the Jews who had survived the Shoah, to establish of a new life on the German territory after 1945 was almost unthinkable. Particularly in Berlin, the former capital of the third Reich, which became the nodal point of the East-West relations, the attempt seemed most unlikely. As a result, the conception of a community of “liquidation” dominated until the 1950’s. Yet, [re]construction took place, in spite of everything, in the context of the partition of Germany, which didn’t spare the Jewish Community of Berlin. The comparative analysis of the Jews in East- and West-Berlin at the demographic, religious, political and cultural levels does reveal strong disparities, which are more or less linked with the features of the East-German and West-German systems; but beyond these undeniable divides, it is possible to bring to light common values and concerns, as well as forms of crossing which have attracted little scholarly attention so far
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Schlör, Joachim. "Das Ich der Stadt : Debatten über Judentum und Urbanität 1822-1938 /." Göttingen : Vandenhoeck & Ruprecht, 2005. http://www.loc.gov/catdir/toc/fy0608/2005481418.html.

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Rössig, Anike. "Juden und andere "Tunnelianer" : Gesellschaft und Literatur im Berliner "Sonntags-Verein" /." Heidelberg, Neckar : Winter, Carl, 2008. http://www.loc.gov/catdir/toc/fy0803/2008400172.html.

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Books on the topic "Jews Persecutions Germany Berlin"

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Granach, Gad. Where is home?: Stories from the life of a German-Jewish emigre : translated from the German by David Edward Lane. Los Angeles, CA: Atara Press, 2009.

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Granach, Gad. Heimat los!: Aus dem Leben eines jüdischen Emigranten. 5th ed. Augsburg: Ölbaum, 1997.

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Final Sale in Berlin: The Destruction of Jewish Commercial Activity, 1930-1945. New York: Berghahn Books, 2015.

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My German question: Growing up in Nazi Berlin. New Haven: Yale University Press, 1998.

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Gay, Peter. My German question: Growing up in Nazi Berlin. New Haven: Yale University Press, 1998.

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Gay, Peter. My German question: Growing up in Nazi Berlin. New Haven: Yale University Press, 1998.

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Wolfgang, Benz, ed. Das Tagebuch der Hertha Nathorff: Berlin-New York, Aufzeichnungen 1933 bis 1945. München: R. Oldenbourg, 1987.

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Kellerhoff, Sven Felix. Kristallnacht: Das Novemberpogrom 1938 und die Verfolgung der Berliner Juden 1924 bis 1945. Berlin: Berlin Story Verlag, 2008.

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1970-, Botsch Gideon, ed. The Wannsee Conference and the genocide of the European Jews: Catalogue of the permanent exhibition. Berlin: House of the Wannsee Conference, 2009.

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The house at the bridge: A story of modern Germany. New York: Scribner, 1995.

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Book chapters on the topic "Jews Persecutions Germany Berlin"

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Eckert, Thomas. "The View from West Berlin." In Jews in Contemporary East Germany, 113–26. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_12.

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Kirchner, Peter. "The Jewish Community in East Berlin." In Jews in Contemporary East Germany, 13–24. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_2.

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Berliner, Clara. "Returning to Berlin from the Soviet Union." In Jews in Contemporary East Germany, 83–90. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_9.

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Berne, Sonja. "Social Work and the Jewish Community in East Berlin." In Jews in Contemporary East Germany, 25–34. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_3.

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Kirchner, Gerrit. "Jewish Education and the Jewish Youth in East Berlin." In Jews in Contemporary East Germany, 55–57. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_6.

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Simon, Hermann. "The Jewish Community and the Preservation of Jewish Culture in East Berlin." In Jews in Contemporary East Germany, 35–42. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-10154-2_4.

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Laurence, Jonathan. "(Re)constructing Community in Berlin: Turks, Jews, and German Responsibility." In Transformations of the New Germany, 199–232. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403984661_11.

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Zeidman, Lawrence A. "The origins of Nazi persecution and victimization of neuroscientists in Germany, Austria, and Poland." In Brain Science under the Swastika, 29–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198728634.003.0002.

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Beginning with even some famous neuroscientists in the nineteenth century anti-Semitism prevented professional promotions and left Jews as outsiders. This included Oppenheim, Flatau, Freud, Liepmann, Weigert, Lewandowsky, Edinger, and others. The specialties of neurology and psychiatry in the first place were fringe areas in which Jews could gravitate and build careers in a field others shunned. But pervasive and insidious discrimination existed in most German and Austrian universities, and Jewish neuroscientists were rarely made department chairs or institute heads. In some instances independent hospitals or clinics in larger cities such as Berlin or Vienna could be headed by Jews, but this became increasingly rare and these dreams were shattered at the onset of the Nazi era. Even as heads of some independent hospitals Jewish neuroscientists faced intolerable degrees of hatred and roadblocks, but persevered and contributed heavily to the growth of neuroscience.
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Kraus, Karl. "Turning Headlines into Lies." In The Third Walpurgis Night, 68–71. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300236002.003.0010.

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This chapter criticises the Neue Freie Presse. Unlike its liberal colleagues in Berlin, it does not want to be taken by surprise. Being one of the old guard, it surrenders but never dies—surrendering even before the battle has begun. It was the Neue Freie Presse which assured its readers in print that “tranquillity and order prevail” in the Third Reich and that “every German citizen of the Jewish faith can go about his business” at any time and even after the exclusion of Jewish doctors and lawyers from public office. On the eve of the boycott, the Neue Freie Presse even printed the announcement by one firm that in their sphere of operations, there has been no incidence of persecutions against Jews and other targets of the Nazi regime.
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Strasburg, James D. "The Lonely Flame." In God's Marshall Plan, 79–103. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197516447.003.0004.

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This chapter surveys how the American Protestant ecumenical leader Stewart Winfield Herman, Jr., responded to the Nazi regime while serving as a pastor in Berlin from 1936 to 1941. Through an examination of Herman’s views of Hitler, the German Church Struggle, and Nazi persecution of the Jews, it weighs just how conflicted American Protestants, including leading Protestant ecumenists, proved on these matters. Based in the Nazi capital, Herman in particular captured the uncertain mind of American Protestants on German affairs. In Berlin, Herman expressed caution about Nazi totalitarianism, yet he still proved open to some of Hitler’s aims of national renewal and voiced his support of the German leader. He also hesitated to support the Confessing Church at first, fearing that the movement might cause enduring ecclesial schism. Finally, when Berlin’s Jews came to Herman seeking aid, anti-Judaism and Christian antisemitism led him and other Americans to be slow to offer their help. Overall, Herman’s interwar record illustrates how Protestant ecumenists were far from monolithic or fixed in their views of their era’s challenges. As their witness fractured, they struggled to meaningfully counteract Nazi fascism.
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