The Crime of My Very Existence investigates a rarely considered yet critical dimension of anti-Semitism that was instrumental in the conception and perpetration of the Holocaust: the association of Jews with criminality. Drawing from a rich body of documentary evidence, including memoirs and little-studied photographs, Michael Berkowitz traces the myths and realities pertinent to the discourse on "Jewish criminality" from the eighteenth century through the Weimar Republic, into the complex Nazi assault on the Jews, and extending into postwar Europe.

Disease and crime are increasingly conflated in the contemporary world. News reports proclaim "epidemics" of crime, while politicians denounce terrorism as a lethal pathological threat. Recent years have even witnessed the development of a new subfield, "epidemiological criminology," which merges public health with criminal justice to provide analytical tools for criminal justice practitioners and health care professionals. Little attention, however, has been paid to the historical contexts of these disease and crime equations, or to the historical continuities and discontinuities between contemporary invocations of crime as disease and the emergence of criminology, epidemiology, and public health in the second half of the nineteenth century. When, how and why did this pathologization of crime and criminalization of disease come about? This volume addresses these critical questions, exploring the discursive construction of crime and disease across a range of geographical and historical settings.

For decades, historians have debated how and to what extent the Holocaust penetrated the German national consciousness between 1933 and 1945. How much did “ordinary” Germans know about the subjugation and mass murder of the Jews, when did they know it, and how did they respond collectively and as individuals? This compact volume brings together six historical investigations into the subject from leading scholars employing newly accessible and previously underexploited evidence. Ranging from the roots of popular anti-Semitism to the complex motivations of Germans who hid Jews, these studies illuminate some of the most difficult questions in Holocaust historiography, supplemented with an array of fascinating primary source materials.

“Mesmerizing and inspirational.”—Judy Batalion, New York Times bestselling author of The Light of Days The incredible true story of two Holocaust survivors who fell in love in Auschwitz, only to be separated upon liberation and lead remarkable lives apart following the war—and then find each other again more than 70 years later. Zippi Spitzer and David Wisnia were captivated by each other from the moment they first exchanged glances across the work floor. It was the beginning of a love story that could have happened anywhere. Except for one difference: this romance was unfolding in history’s most notorious death camp, between two young prisoners whose budding intimacy risked dooming them if they were caught. Incredibly, David and Zippi survived for years beneath the ash-choked skies of Auschwitz. Under the protection of their fellow inmates, their romance grew and deepened, even as their brushes with death mounted and David’s luck in particular seemed close to running out. As the war’s end finally approached and the time came for them to leave the camp, David and Zippi made plans to meet again. But neither of them could imagine how long their reunion would take or how many lives they would live in the interim. They had no inkling, either, of the betrayals that would await them along the way. But David did suspect that Zippi harbored a secret—one that could explain the mystery of his survival all those years ago. An unbelievable tale of romance, sacrifice, loss, and resilience, Lovers in Auschwitz is a saga of two young people who found themselves trapped inside a waking nightmare of the Nazis’ creation, yet who nevertheless discovered a love that sustained them through history’s darkest hour.

The Eichmann Trial Reconsidered explores the legacy and consequences of the trial of Adolf Eichmann.

Hip-hop as survivor testimony? Rhymes as critical text? Drawing on her own experiences as a lifelong hip-hop head and philosophy professor, Lissa Skitolsky reveals the existential power of hip-hop to affect our sensibility and understanding of race and anti-black racism. Hip-Hop as Philosophical Text and Testimony: Can I Get a Witness? examines how the exclusion of hip-hop from academic discourse around knowledge, racism, white supremacy, genocide, white nationalism, and trauma reflects the very neoliberal sensibility that hip-hop exposes and opposes. At this critical moment in history, in the midst of a long overdue global reckoning with systemic anti-black racism, Skitolsky shows how it is more important than ever for white people to realize that our failure to see this system—and take hip-hop seriously—has been essential to its reproduction. In this book, she illustrates the unique power of underground hip-hop to interrupt our neoliberal and post-racial sensibility of current events.

Over the last several decades, video testimony with aging Holocaust survivors has brought these witnesses into the limelight. Yet the success of these projects has made it seem that little survivor testimony took place in earlier years. In truth, thousands of survivors began to recount their experience at the earliest opportunity. This book provides the first full-length case study of early postwar Holocaust testimony, focusing on David Boder's 1946 displaced persons interview project. In July 1946, Boder, a psychologist, traveled to Europe to interview victims of the Holocaust who were in the Displaced Persons (DP) camps and what he called "shelter houses." During his nine weeks in Europe, Boder carried out approximately 130 interviews in nine languages and recorded them on a wire recorder. Likely the earliest audio recorded testimony of Holocaust survivors, the interviews are valuable today for the spoken word (that of the DP narrators and of Boder himself) and also for the song sessions and religious services that Boder recorded. Eighty sessions were eventually transcribed into English, most of which were included in a self-published manuscript. Alan Rosen sets Boder's project in the context of the postwar response to displaced persons, sketches the dramatic background of his previous life and work, chronicles in detail the evolving process of interviewing both Jewish and non-Jewish DPs, and examines from several angles the implications for the history of Holocaust testimony. Such early postwar testimony, Rosen avers, deserves to be taken on its own terms rather than to be enfolded into earlier or later schemas of testimony. Moreover, Boder's efforts and the support he was given for them demonstrate that American postwar response to the Holocaust was not universally indifferent but rather often engaged, concerned, and resourceful.