Between 1933 and 1945, National Socialists enacted a focused effort to propagandize children’s literature by distorting existing German values and traditions with the aim of creating a homogenous “folk community.” A vast censorship committee in Berlin oversaw the publication, revision, and distribution of books and textbooks for young readers, exercising its control over library and bookstore content as well as over new manuscripts, so as to redirect the cultural consumption of the nation’s children. In particular, the Nazis emphasized Nordic myths and legends with a focus on the fighting spirit of the saga heroes, their community loyalty, and a fierce spirit of revenge—elements that were then applied to the concepts of loyalty to and sacrifice for the Führer and the fatherland. They also tolerated select popular series, even though these were meant to be replaced by modern Hitler Youth camping stories.
In this important book, first published in 1984 and now back in print, Christa Kamenetsky demonstrates how Nazis used children’s literature to selectively shape a “Nordic Germanic” worldview that was intended to strengthen the German folk community, the Führer, and the fatherland by imposing a racial perspective on mankind. Their efforts corroded the last remnants of the Weimar Republic’s liberal education, while promoting an enthusiastic following for Hitler.
The catastrophe and holocaust brought about by the two powerful movements of fascism and national socialism will mark human life always. Now, as we feel our hatred for them, we find it difficult to understand how they could have been so powerful, how they could have appealed so strongly to millions of people of a modern age.
To understand our own times, it is necessary to understand these movements. And to understand them, we must read the basic philosophical and political documents which show the force of the ideas which moved a world to the brink of disaster.
This collection of readings has been selected to encourage students to clarify their thinking on social philosophy. They will accordingly need to determine whether the readings contain more or less coherent body of ideas which constitutes a social philosophy. They will also need to raise the more far-reaching question of whether the ideas are acceptable. To arrive at any satisfactory answer to this latter question, they will necessarily have to compare the ideas of fascism and their practical meanings with the alternatives, real and ideal, that are the substance of live philosophical issues.
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