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MarionKaplan
oftheYellowBadge: Antisemitism
Frank Stem, The Whitewashing and
trans. William Templer, Oxford
in PostwarGermany,
Philosemitism
and New York: Pergamon, 1992.
1. "Judenund Deutsche,"Spiegel
SpezialFeb. 1992.
97
Alltheclothing
they hadwasa ragged
dress madeofburlap.They
worewoodenshoeson their barefeet..... theJewishwomen
wouldcometowork inthewinter badweather
during intheirwet
with
rags, only a around
blanket their
shoulders;itwasalsosoak-
ingwet.(29)
Thus,theGermans'guiltaboutwhattheysawand heard,andtheir
dreadofcommensurate punishment inperspective:
causeda twist the
bombings weresuddenlyseenas theresult
ofJewish poweragainstre-
Germans.
struggling
spectable, One worker,a decent,"neveranti-Jew-
toldaJewish
ish"type, forced "thoseareyourfriends
laborer, up there!"
TheJewish manquicklyresponded,"Well.I invite
didn't them" (36).
duringtheperiodimmediately
Sternalso looksat theJewishsituation
"alienationfromall the others"(36-37),
afterliberation:the survivors'
Whogivesyoutheright totolerate
a situation
inwhichtheNazis
lookdownfromthewindowsofour housesand we muststand
aside?... Do notletthebitter
thoughtariseinourhearts:
thatyou
wouldhavepreferred thatwe too had beendestroyed.
(96)
agenda that all too easily suppressed the memory of genocide in the
face of issues seen as more pressing.
This philo-Semitic stance was particularlyevident in the churches,
the same churches whose own admissions of guilt - of not having
prayed withgreaterfaith- did not mention theJews. Only in 1950 at
the synod of the Protestantchurch was a formal declaration of guilt
made "for the outrages committed by members of our people against
the Jews" (308). Yet German leaders, with Allied concurrence (since
the Americans had positive experiences with the National Council of
Christiansand Jews),shiftedthe struggleagainst anti-Semitisminto the
domain of organized religion, rather than where it belonged, Stern
argues, in the sociopolitical, juridical, and governmental arenas that
had been crucial in orderingthe relationshipbetweenJewishand other
Germans. There, in the Societies for Christian-JewishCooperation,
among well-meaning people, the political struggle could be safely
buried. "If collectiveshame, guiltor responsibilityhad to be dealt with,
then at least this should not be carriedout at the centerof politicalcul-
ture, but ratherin a realm far removed" (326).
Sternalso insiststhatthese groups were philo-Semiticwheneverthey
propagated an exaggeratedtimelessimage of "theJew" eitheras culture
bearer or as victim.Manes Sperber expressed this in a letterhe wrote
to a Christian associate: