By George M. Fredrickson
Are antisemitism and white supremacy manifestations of a normal phenomenon? Why did not racism seem in Europe ahead of the fourteenth century, and why did it flourish as by no means ahead of within the eighteenth and 19th centuries? Why did the 20th century see institutionalized racism in its so much severe varieties? Why are egalitarian societies quite vulnerable to virulent racism? What do apartheid South Africa, Nazi Germany, and the yank South below Jim Crow have in universal? How did the Holocaust increase civil rights within the United States?With an extraordinary combination of studying, economic climate, and slicing perception, George Fredrickson surveys the heritage of Western racism from its emergence within the past due heart a while to the current. starting with the medieval antisemitism that placed Jews past the light of humanity, he strains the unfold of racist considering within the wake of eu expansionism and the beginnings of the African slave exchange. And he examines how the Enlightenment and nineteenth-century romantic nationalism created a brand new highbrow context for debates over slavery and Jewish emancipation.Fredrickson then makes the 1st sustained comparability among the color-coded racism of nineteenth-century the USA and the antisemitic racism that seemed in Germany round the related time. He reveals similarity sufficient to justify the typical label but in addition significant transformations within the nature and capabilities of the stereotypes invoked. The booklet concludes with a provocative account of the increase and decline of the 20th century's brazenly racist regimes--the Jim Crow South, Nazi Germany, and apartheid South Africa--in the context of worldwide historic developments.This illuminating paintings is the 1st to regard racism throughout the sort of sweep of heritage and geography. it truly is unique not just via its unique comparability of recent racism's most vital varieties--white supremacy and antisemitism--but additionally by way of its eminent clarity.
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Jews had also been cursed—for their alleged role in the Crucifixion—but it remained the official view of the Catholic Church that conversion meant the remission of this ancestral sin—although, as we have seen, many ordinary European Catholics believed that the curse had entered the blood. (Spanish bishops condoned discrimi44 nation against conversos, but only on the assumption that many New Christians were really secret Jews and thus not true converts. ) To a considerable extent, the irreversible Curse of Ham, like the literal demonization of the Jews, operated on the level of popular belief and mythology rather than as formal ideology.
Property in land was not recognized in custom or law, but the ownership of people’s labor was. Slavery in Africa may have been very different in practice from what developed on the plantations of the New World, but the principle that human beings could be owned as instruments of production was well established. 26 The practice of holding whites as slaves had been in gradual decline in Europe since the early Middle Ages, when the custom of ransoming or exchanging prisoners of war began to replace the practice of enslavement.
The native 35 O N E Religion and Invention of Racism Canarians, thought now to have been of pre-Islamic North African or Berber stock, were at first regarded as “wild men” and enslaved. 37 It is significant that when Columbus recorded his first encounter with Native Americans, he described them as being similar in color to the Canary Islanders. He also manifested the bifurcated image that would characterize European perceptions of Indians for centuries to come. Those Indians who greeted him with apparent friendliness were viewed as simple children of nature who would be receptive to tutelage in civilization and Christianity.