You are here

The German Catechism and the Politics of German Memory Culture

Abstract for Online Program Book (maximum 150 words)

For the first few decades following the reunification of Germany, the ritualized remembrance of the Holocaust—Erinneringskultur—emerged as a widely celebrated approach to engage the nation’s fraught genocidal past. Genocide studies scholar A. Dirk Moses called this culture “The German Catechism,” which was understood though five features: (1) that ​​the Holocaust is unique because it was the exterminating Jews for the sake of extermination itself, which is different from the limited and pragmatic aims of other genocides; (2) it was a civilizational rupture; (3) Germany has a special responsibility to Jews in Germany and a special loyalty to Israel; (4) antisemitism is a distinct prejudice and it should not be confused with racism; and (5) antizionism is antisemitism. While the catechism served an important function in denazifying the country, the culture has now changed. The papers in this session will explore the politics of this catechism in contemporary German society.

Papers

  • The German Catechism Applied

    Abstract

    For the German political class, the memory of the Holocaust as a break with civilization and loyalty to the State of Israel constitutes the moral refoundation of the country, indeed its “reason of state.” To question this commitment is tantamount to a heresy that leads to ex communication rituals. Palestinians and progressive Jews have been its principle target. This enforcement of the “catechism,” as I call it, intensified since 10.7. This paper will account for the hold and function of the catechism on German memory culture and politics by tracing its evolution over the part 20 years.

  • The Good German from Hannah Arendt to Clint Smith

    Abstract

    In a brief but pivotal moment during her reporting from the Eichmann trial in Jerusalem, Hannah Arendt
    suggested that the fact that there were Germans who resisted provides a condition for the possibility of
    morals after the Holocaust. Drawing on this idea of the Good German, this paper examines how this idea
    was transformed in recent years to reflect positive assessments of German memory culture by figures
    such as Clint Smith and Susan Neiman, who use the image of a Good Germany to criticize the memory of
    slavery in the United States. Their enterprise is contrasted in the final section of the paper with the
    vitriolic debate around Dirk Moses’ German Catechism, showing the great discrepancy between the
    discourse in Germany and outside it.

  • Substitution and Sacrifice in the Ritual Logic of German Memory Culture

    Abstract

    This paper engages the work of Esra Özyürek, A. Dirk Moses, and others in order to delineate a logic of substitution and sacrifice within German Holocaust remembrance. Rather than seeking to compare genocides, this paper argues that the understanding of mass violence must be mediated by robust frameworks with the capacity to hold multiple instances in view at once in order to help reveal, not obscure, both their interdependence and their distinctiveness. It makes a case for enlarging the depth of field, so that not only colonialism, but also medieval and early modern blood libels, witch hunts, and other pretenses for divinely sanctioned violence may be similarly understood in terms of their sacrificial and substitutional logics.

Audiovisual Requirements

Resources

LCD Projector and Screen
Accessibility Requirements

Other

Prefer not to meet on Monday | Prefer not be scheduled on Monday | Prefer not to be scheduled on Monday.

Comments

Most of the authors cannot meet on Monday

Full Papers Available

No
Program Unit Options

Session Length

90 Minutes

Schedule Preference

Sunday, 5:00 PM - 6:30 PM

Schedule Preference Other

Sunday, 9:00 AM - 11:00 AM
Schedule Info

Sunday, 5:00 PM - 6:30 PM

Tags

Holocaust
post-holocaust reconciliation
genocide
# Violence
#memory
#history
#Germany

Session Identifier

A24-432