Jewish Art In Nazi Germany

This book provides a social and cultural history of Jewish art in Nazi Germany, with a focus on the Jewish artists, art critics, and audiences in Nazi Bavaria. From the time of its conceptualization in the autumn of 1933 until its final curtain call in November 1938, the Jewish Cultural League in Bavaria sustained three departments: music, visual arts, and adult education. The Bavarian example steps outside the highly professional cultural milieu of Jewish Berlin, and instead looks at relatively unknown efforts of Bavarian Jewish artists as they used art to define what it now meant, to them, to be Jewish under Nazism. Insightful and engaging, this book is ideal for advanced undergraduate students, graduate students, and scholars interested in social and cultural histories of Jews in Germany.

"Culture and the arts played a central role in the ideology and propaganda of National Socialism from the early years of the movement until the last months of the Third Reich in 1945 ... This volume's essays explore these and other aspects of the arts and cultural life under National Socialism ..."--Cover.

This book accompanies the first major museum exhibition devoted to a reconstruction of the infamous Nazi display of modern art since the presentation originated by the Los Angeles County Museum of Art in 1991. The book contains reflections on the genesis and evolution of the term "degenerate art" and details of the National Socialist policy on art. Art works from the exhibition Degenerate Art are compared to works of art from The Great German Art Exhibition, which was held at the same time and displayed the works of officially approved artists. The book also presents the after-effects of the attack on modernism that are felt even today.

From 1933 to 1945, the Reich Chamber of Culture exercised a profound influence over hundreds of thousands of German artists and entertainers. Alan Steinweis focuses on the fields of music, theater, and the visual arts in this first major study of Nazi cultural administration, examining a complex pattern of interaction among leading Nazi figures, German cultural functionaries, ordinary artists, and consumers of culture. Steinweis gives special attention to Nazi efforts to purge the arts of Jews and other so-called undesirables. Steinweis describes the political, professional, and economic environment in which German artists were compelled to function and explains the structure of decision making, thus showing in whose interest cultural policies were formulated. He discusses such issues as insurance, minimum wage statutes, and certification guidelines, all of which were matters of high priority to the art professions before 1933 as well as after the Nazi seizure of power. By elucidating the economic and professional context of cultural life, Steinweis helps to explain the widespread acquiescence of German artists to artistic censorship and racial 'purification.' His work also sheds new light on the purge of Jews from German cultural life.

When Hitler assumed power in 1933, he and other Nazis had firm ideas on what they called a racially pure "community of the people." They quickly took steps against those whom they wanted to isolate, deport, or destroy. In these essays informed by the latest research, leading scholars offer rich histories of the people branded as "social outsiders" in Nazi Germany: Communists, Jews, "Gypsies," foreign workers, prostitutes, criminals, homosexuals, and the homeless, unemployed, and chronically ill. Although many works have concentrated exclusively on the relationship between Jews and the Third Reich, this collection also includes often-overlooked victims of Nazism while reintegrating the Holocaust into its wider social context. The Nazis knew what attitudes and values they shared with many other Germans, and most of their targets were individuals and groups long regarded as outsiders, nuisances, or "problem cases." The identification, the treatment, and even the pace of their persecution of political opponents and social outsiders illustrated that the Nazis attuned their law-and-order policies to German society, history, and traditions. Hitler's personal convictions, Nazi ideology, and what he deemed to be the wishes and hopes of many people, came together in deciding where it would be politically most advantageous to begin. The first essay explores the political strategies used by the Third Reich to gain support for its ideologies and programs, and each following essay concentrates on one group of outsiders. Together the contributions debate the motivations behind the purges. For example, was the persecution of Jews the direct result of intense, widespread anti-Semitism, or was it part of a more encompassing and arbitrary persecution of "unwanted populations" that intensified with the war? The collection overall offers a nuanced portrayal of German citizens, showing that many supported the Third Reich while some tried to resist, and that the war radicalized social thinking on nearly everyone's part. In addition to the editors, the contributors are Frank Bajohr, Omer Bartov, Doris L. Bergen, Richard J. Evans, Henry Friedlander, Geoffrey J. Giles, Marion A. Kaplan, Sybil H. Milton, Alan E. Steinweis, Annette F. Timm, and Nikolaus Wachsmann.

The Cult of Art in Nazi Germany presents a new interpretation of National Socialism, arguing that art in the Third Reich was not simply an instrument of the regime, but actually became a source of the racist politics upon which its ideology was founded. Through the myth of the "Aryan race," a race pronounced superior because it alone creates culture, Nazism asserted art as the sole raison d'être of a regime defined by Hitler as the "dictatorship of genius." Michaud shows the important link between the religious nature of Nazi art and the political movement, revealing that in Nazi Germany art was considered to be less a witness of history than a force capable of producing future, the actor capable of accelerating the coming of a reality immanent to art itself.

The first book to examine multicultural visual art in Germany, discussing more than thirty contemporary artists and arguing for a cosmopolitan Germanness. With Turks, Jews, and Other Germans in Contemporary Art, Peter Chametzky presents a view of visual culture in Germany that leaves behind the usual suspects--those artists who dominate discussions of contemporary German art, including Gerhard Richter, Anselm Kiefer, and Rosemarie Trockel--and instead turns to those artists not as well known outside Germany, including Maziar Moradi, Hito Steyerl, and Tanya Ury. In this first book-length examination of Germany's multicultural art scene, Chametzky explores the work of more than thirty German artists who are (among other ethnicities) Turkish, Jewish, Arab, Asian, Iranian, Sinti and Roma, Balkan, and Afro-German. With a title that echoes Peter Gay's 1978 collection of essays, Freud, Jews and Other Germans, this book, like Gay's, rejects the idea of "us" and "them" in German culture. Discussing artworks in a variety of media that both critique and expand notions of identity and community, Chametzky offers a counternarrative to the fiction of an exclusively white, Christian German culture, arguing for a cosmopolitan Germanness. He considers works that deploy critical, confrontational, and playful uses of language, especially German and Turkish; that assert the presence of "foreign bodies" among the German body politic; that grapple with food as a cultural marker; that engage with mass media; and that depict and inhabit spaces imbued with the element of time. American discussions of German contemporary art have largely ignored the emergence of non-ethnic Germans as some of Germany's most important visual artists. Turks, Jews, and Other Germans in Contemporary Art fills this gap.

This book explores the image and identity of émigré painters, sculptors and graphic artists from Nazi Germany in Britain between 1933 and 1945. It focuses on a neglected field of Exile Studies, that of exiled artists in Britain. Methodologies used in this study have been developed by Exile Studies and History of Art, but also by Postcolonialism, scholars of which usually apply their ideas to the Afro-Asian emigration of the second part of the twentieth century. Thus this study represents methodologically a new way of looking at the emigration from Nazi Germany. Identity and Image is divided into five chapters: After an introductory Chapter One (historiography of the topic, methodology of the study, structure of the book), Chapter Two establishes socio-political patterns of emigration and provides an historical framework for Chapters Three and Four, which concentrate on the image and identity of the refugee artist, the former based on written sources and the latter on visual material. In detail, Chapter Three analyses the British image of the refugee artists and their works on the one hand and the émigrés' self-representations on the other, the latter exemplified by refugee organisations (the Free German League of Culture/Freier Deutscher Kulturbund, the Austrian Centre, the Anglo-Sudeten Club and the Czech Institute) and institutions founded by émigré artists (Jack Bilbo's Modern Art Gallery and Arthur Segal's Painting School). Chapter Four examines the works produced in internment and those exhibited and produced for the refugee organisations discussed in Chapter Three. Chapter Five discusses the results of this study in the light of three postcolonial concepts: diaspora communities, the notion of home and the gendered identity of the refugee. The appendix lists all painters, sculptors and graphic artists from Nazi Germany in Britain with biographical details. Apart from visual and written sources discussed for the first time, there are two major results of the study: First, although the artists were united as refugees, this unity did not lead to a unity in art - "refugee art" is a construction put forward by the British press and the refugee organisations, particularly the Free German League of Culture. Second, contrary to claims that modern art was international and formed a universal unity that "transgressed" nationality, neither the West/Europe nor modernism form unities; instead, in the 1930s and 1940s, cultures in Europe constructed conceptions of other European cultures on the basis of nation-state identities.