La Scuola di Francoforte in esilio: storia di un'inchiesta sull'antisemitismo nella classe operaia americana

2009 ◽  
pp. 121-140
Author(s):  
Catherine Collomp
Keyword(s):  
New York ◽  
World War Ii ◽  
Working Class ◽  
Social Research ◽  
Third Reich ◽  
Columbia University ◽  
Anti Semitism ◽  
The Third Reich ◽  
American Working Class ◽  
Working World

- Between July and December 1944 the Institute for social research of Columbia University made known the results of a survey on anti-Semitism in the American working class carried out by the Jewish Labor Committee of New York. The results of the research confirmed the rooting of a few stereotypes and prejudices on Jews in some specific segments of the American working world: more widespread among "blue collars" rather than "white collars" and among the white population rather than the black. This form of anti-Semitism involved, paradoxically, also the workers of factories producing weapons to fight against the Third Reich. A form of anti-Semitism which did not stop with the end of World War II but turned, using the same mechanisms analyzed by migrant German sociologists, into a discrimination against communist militants.Parole chiave: Scuola di Francoforte, esilio, classe operaia, antisemitismo, razzismo, comunismo School of Frankfurt, exile, anti-Semitism, working class, racism, communism

The Arabs as Nazis? Some Reflections on “Islamofascism” and Arab Anti-Semitism

2012 ◽  
Vol 52 (3-4) ◽  
pp. 450-470 ◽  
Author(s):  
Alexander Flores
Keyword(s):  
World War Ii ◽  
Third Reich ◽  
Nazi Germany ◽  
World War ◽  
The Third ◽  
Close Affinity ◽  
Anti Semitism ◽  
Nazi Ideology ◽  
The Third Reich ◽  
Anti Jewish

One of the main constituents of the so-called Islamofascism is, in the eyes of those who subscribe to this conception, the close affinity of Arabs (and sometimes, Muslims) to Nazi ideology and possibly practice. To bolster this notion, its proponents do basically three things: first, they try to prove that a massive majority of Arabs took a pro-Nazi stand during the Third Reich and especially during World War II and that important Arab figures collaborated with Nazi Germany during the War. Secondly, they point to widespread—real and alleged—anti-Jewish beliefs among present-day Arabs. And thirdly, they claim that there is a personal, political and ideological continuity between both phenomena and that, thus, present-day Arab Judeophobia has the same character, scope and possible effect as the anti-Semitism of the Nazis. During the War, so the argument goes, Arab attitudes were part and parcel of Nazi ideology, and they largely retained this quality although, after the War, Nazism was overcome in Europe. In this article, three more recent publications which subscribe to the above mentioned argument will be critically discussed.

Labor Day and the American Working Class

2020 ◽  
Author(s):  
Donna T. Haverty-Stacke
Keyword(s):  
New York ◽  
World War Ii ◽  
Working Class ◽  
Industrial Revolution ◽  
White Male ◽  
Organized Labor ◽  
Union Movement ◽  
Union Leaders ◽  
American Working Class ◽  
The New Deal

The first Labor Day parade was held on September 5, 1882, in New York City. It, and the annual holiday demonstrations that followed in that decade and the next, resulted from the growth of the modern organized labor movement that took place in the context of the second industrial revolution. These first Labor Day celebrations also became part of the then ongoing ideological and tactical divisions within that movement. By the early 1900s, workers’ desire to enjoy the fruits of their labor by participating in popular leisure pursuits came to characterize the day. But union leaders, who considered such leisure pursuits a distraction from displays of union solidarity, continued to encourage the organization of parades. With the protections afforded to organized labor by the New Deal, and with the gains made during and after World War II (particularly among unionized white, male, industrial laborers), Labor Day parades declined further after 1945 as workers enjoyed access to mass cultural pursuits, increasingly in suburban settings. This decline was indicative of a broader loss of union movement culture that had served to build solidarity within unions, display working-class militancy to employers, and communicate the legitimacy of organized labor to the American public. From time to time since the late 1970s unions have attempted to reclaim the power of Labor Day to make concerted demands through their display of workers’ united power; but, for most Americans the holiday has become part of a three-day weekend devoted to shopping or leisure that marks the end of the summer season.

Blackening Europe/Europeanising Blackness: Theorising the Black Presence in Europe

2006 ◽  
Vol 15 (3) ◽  
pp. 423-439
Author(s):  
MICHELLE SMITH
Keyword(s):  
New York ◽  
Third Reich ◽  
Columbia University ◽  
University Of Michigan ◽  
Black Internationalism ◽  
Diaspora Literature ◽  
Ann Arbor ◽  
The Third Reich ◽  
Politics Of Race ◽  
Paul Gilroy

Tina Campt, Other Germans: Black Germans and the Politics of Race, Gender and Memory in the Third Reich (Ann Arbor: University of Michigan Press, 2003), 256 pp., $22.95 (pb), ISBN 0472113607.Paul Gilroy, Postcolonial Melancholia (New York: Columbia University Press, 2005), 192 pp., $24.50 (pb), ISBN 0231134541.Brent Hayes Edwards, The Practice of Diaspora: Literature, Translation, and the Rise of Black Internationalism (Cambridge, MA: Harvard University Press, 2003), 397 pp., $24.95 (pb), ISBN 0674011031.Heike Raphael-Hernandez, Blackening Europe. The Afro-American Presence (London and New York: Routledge, 2004), 314 pp., £18.99 (pb), ISBN 0-415-94399X.

The Search for the “Other Germany”: Refugee Historians from Nazi Germany and the Contested Historical Legacy of the Resistance to Hitler

2014 ◽  
Vol 47 (2) ◽  
pp. 402-429
Author(s):  
Marjorie Lamberti
Keyword(s):  
World War Ii ◽  
National Socialism ◽  
Third Reich ◽  
Columbia University ◽  
Federal Republic Of Germany ◽  
World War ◽  
The Past ◽  
The Third Reich ◽  
German People ◽  
Sense Of Shame

During his visit to the Federal Republic of Germany in the summer of 1954, Fritz Stern, a young history professor at Columbia University, witnessed in Berlin the memorial service for the victims of the July 20, 1944, revolt against Hitler. His feelings were stirred at the sight of the sorrowful faces of the widows and children of the conspirators who were executed in the aftermath of the failed assassination attempt, and by President Theodor Heuss's speech, recalling the anguish and courage of the Germans who made the decision to rebel in an act of atonement. Born in Germany in 1926 to Protestant parents of Jewish ancestry, Stern experienced racist antisemitism in the Third Reich firsthand before his family emigrated in 1938. He returned to Germany with conflicted emotions. During World War II, when the magnitude of the annihilation of European Jewry was uncovered, he felt intense hatred toward National Socialism. The distinction between German and Nazi became blurred. And yet, he could not bring himself to hold the German people collectively guilty for such crimes and to reject his native land. At the ceremony he struggled with his own feelings, saying to himself at first that “their purposes had not been ours.” Then a sense of shame for his indiscriminate hatred overwhelmed him. He left Germany in August “purged of hatred—though not disloyal to the feelings of the past, and full of forebodings about the future.”

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