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Children's books of Nazi propaganda prove that a society can venerate science to the point of making biology the organizing principle of its educational system yet nevertheless produce children's literature shot through with fabrication and falsehood. Three children's books of Nazi propaganda that are frequently mentioned in accounts of anti-Semitism but seldom analyzed are discussed: Elvira Bauer's Trau keinem Fuchs auf grüner Heid und keinem Jud auf seinem Eid (1936), Ernst Hiemer's Der Giftpilz (1938), and Hiemer's Der Pudelmopsdackelpinscher (1940) illustrate the ways in which racist science and ideological narrative tautologically reinforce each other in an extreme version of how "narratives play a key role in communicating science" (Pauwels, 2019, p. 434) in children's nonfiction. These texts of lurid racism, all issued by the book publishing arm of Julius Streicher's virulently anti-Semitic newspaper Der Stürmer, offer a monitory case study of how bad science and toxic narrative can coalesce into a literary poison intended to indoctrinate young readers. This analysis of Nazi nonfiction for children demonstrates how science and story can be exploited to promote a racist agenda.
Children's books of Nazi propaganda prove that a society can venerate science to the point of making biology the organizing principle of its educational system yet nevertheless produce children's literature shot through with fabrication and falsehood. Three children's books of Nazi propaganda that are frequently mentioned in accounts of anti-Semitism but seldom analyzed are discussed: Elvira Bauer's Trau keinem Fuchs auf grüner Heid und keinem Jud auf seinem Eid (1936), Ernst Hiemer's Der Giftpilz (1938), and Hiemer's Der Pudelmopsdackelpinscher (1940) illustrate the ways in which racist science and ideological narrative tautologically reinforce each other in an extreme version of how "narratives play a key role in communicating science" (Pauwels, 2019, p. 434) in children's nonfiction. These texts of lurid racism, all issued by the book publishing arm of Julius Streicher's virulently anti-Semitic newspaper Der Stürmer, offer a monitory case study of how bad science and toxic narrative can coalesce into a literary poison intended to indoctrinate young readers. This analysis of Nazi nonfiction for children demonstrates how science and story can be exploited to promote a racist agenda.
This article explores the complexity surrounding the politics and emotions of internationalism and humanitarian work in interwar Britain by using as a lens the public and official responses to assisting “refugee children.” Analysis of British responses to refugee emergencies after the First World War, the Spanish Civil War, and the Nazi persecution of Jews and other minorities suggests that attitudes shifted dramatically between the arrival of Basque child refugees in May 1937 and the Kindertransports in late 1938. Charities and refugee committees, many of them faith-based, had to negotiate the spaces between nation, ideology, and emotion to successfully raise funds for refugees. All appeals were to “save” children, and yet the responses and the amounts raised were vastly different. Campaigns to support almost four thousand Basque children proved politically polarizing and bureaucratic. In contrast, the immediate and widespread response to fund-raising to bring ten thousand children to Britain in 1938 suggests that a significant change in attitudes and fund-raising practices had taken place in a short time. Unlike the political divisions that hampered support for the Basque children, Britons from all walks of life appeared by 1938 to embrace the emotional and financial cost of internationalism in a way they had not only a year before.
This essay focuses on the racialising devices that characterise some Italian colonial novels. Specifically, it looks at two novels of the late 1920s – Enrico Cappellina's Un canto nella notte. Romanzo coloniale and Guido Milanesi's La sperduta di Allah – with the aim of highlighting the continuities and discontinuities between the racist models they endorse. A critical close reading of the texts reveals the degree of interconnection between segregationist and inclusivist interpretations of the cross-racial colonial encounter in the first half of the ventennio. With this perspective, the 1936 imperial turning point, even though critical on the institutional level, appears less so in the cultural field of racist production.
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