...carefully done, this approach inevitably casts Jews as perennial victims of a persecuting society, overlooks more complicated forms of social interaction with non-Jews that shaped the reality of ...Jewish life in certain contexts, flattens distinctions between different times and places, and generates a narrative that inevitably ends with Auschwitz and a warning to avoid its repetition. The structure of this volume as a handbook of concepts also helps to identify points of comparison and difference between antisemitism and other ideologies of discrimination, a research agenda with obvious political implications. Lena Salaymeh and Shai Lavi find common sources for contemporary expressions ofjudeophobia and Islamophobia in the politics of secularism, which cast Jews and Muslims in the role of religious minorities forever struggling (unsuccessfully) to integrate into majoritarian society: "By forcing Jews and Muslims to become 'religious,' secular law prevents them from being fully Jews and Muslims. ...Sara Horowitz analyzes the intersection ofjewish difference and gender difference, showing how the two can become intertwined, "the one fueling, challenging, or justifying the other.
In the late 1930s, Protestants across Europe debated how best to resist the threat of encroaching secularism and radical secular politics. Some insisted that communism remained the greatest threat to ...Europe’s Christian civilization, while others used new theories of totalitarianism to imagine Nazism and communism as different but equal menaces. This article explores debates about Protestantism, secularism, and communism in three locations – Hungary, Germany, and Great Britain. It concludes that Protestants perceived Europe’s culture war against secularism in very different ways, according to their geopolitical location. The points of conflict between Europe’s Protestants foreshadowed the dramatic shifts in the coordinates of Protestant Europe’s culture wars after 1945.
Hanebrink comments on the widespread imperial collapse, political upheaval, and massive social dislocation. Many in the region perceived their nation's enemies as preparing to "stab" a nation at arms ..."in the back" or as working to undermine unity and national security by fomenting unrest and revolution. Almost universally, these subversives were understood to be Jews. To understand the power of these fears, many historians have focused on the role that ex-soldiers, and a militaristic imagination more generally, played in the creation of postwar political cultures seething with fantasies of martyrdom, victimization, and retribution. In Hungary, decommissioned officers were prominent in the paramilitary groups that persecuted and lynched suspected revolutionaries and traitors in the so-called White Terror of 1919-20. Military men were even more prominent in the counterrevolutionary groups that formed in Germany in the wake of military collapse.
An Anti-totalitarian Saint Hanebrink, Paul
Journal of the history of ideas,
07/2018, Letnik:
79, Številka:
3
Journal Article
Recenzirano
This essay explores the intellectual origins of Edith Stein’s canonization. In the years of the early Cold War, when Christians on both sides of the Atlantic proclaimed “Judeo-Christian civilization” ...to be the greatest bulwark against totalitarianism in both its Nazi and Soviet guises, Stein became a powerful anti-totalitarian symbol. During the 1980s, a new Pope, John Paul II, revived the memory of Stein and linked it to his own rich understanding of Judeo-Christian civilization as a set of values opposed to both Nazism and Communism. Thus, Edith Stein became an icon of anti-totalitarianism in an age of Holocaust memory.
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