Book contents
- Frontmatter
- Dedication
- Contents
- Figures
- Acknowledgements
- Prologue: A Farewell to Theory
- Introduction: Is Theory Good for the Jews?
- 1 Specters of Heidegger
- 2 The Moralistic Turn: Radical Social Critique, Literary Terror, and Antisemitism after Toulouse
- 3 Dangerous Parallels: The Holocaust, the Colonial Turn, and the New Antisemitism
- 4 Theory's Operation Shylock
- Postscript: Theorizing Antisemitic Laughter
- Envoy: Adieu to France?
- Index Nominum
3 - Dangerous Parallels: The Holocaust, the Colonial Turn, and the New Antisemitism
- Frontmatter
- Dedication
- Contents
- Figures
- Acknowledgements
- Prologue: A Farewell to Theory
- Introduction: Is Theory Good for the Jews?
- 1 Specters of Heidegger
- 2 The Moralistic Turn: Radical Social Critique, Literary Terror, and Antisemitism after Toulouse
- 3 Dangerous Parallels: The Holocaust, the Colonial Turn, and the New Antisemitism
- 4 Theory's Operation Shylock
- Postscript: Theorizing Antisemitic Laughter
- Envoy: Adieu to France?
- Index Nominum
Summary
In 1968, Emmanuel Levinas warned against drawing parallels between the condition of factory workers and the Holocaust: “Already a popular author reduces [ramène] the genocide in the camps to the problems occasioned by the conditions of labor in the Renault factories.” At the time, Levinas deemed those parallels underwhelming and was not convinced by the heuristic value of certain comparisons between modern conditions of labor and what he then called the “genocide in the camps.” Clearly, for Levinas, those parallels were reductive (the meaning of the word “ramener” is “to reduce,” “to subsume”) and represented a step toward relativizing and minimizing the Holocaust. Levinas's comment, long before the Faurisson affair, seems to herald the 1970s and 80s, when Holocaust denial would come to the forefront of public debate. Indeed, Rassinier's Le Mensonge d'Ulysse, first published in 1950, would be republished in the late 1970s. Rassinier, as well as the phenomenon of Holocaust denial, remained somewhat marginal until the late 1970s. More interestingly, Levinas suggests that as early as the 1960s, shallow thinking risked turning the Holocaust into an object of entertainment and spectacle. Levinas hints at the reification of the Holocaust long before Schindler's List(1993) or even the television series Holocaust(1978). His remark on the comparison between factory labor and the Holocaust suggests a waning of the memory of the Holocaust as early as the mid-1960s, and unsettles the consensual narrative of the emergence of Holocaust memory/awareness in the 1960s. This forces us to reconsider that generally accepted narrative of the chronology of Holocaust awareness—long before Azouvi's in-depth critique of the myth of postwar silence. This suggests that the memory of the Holocaust was more authentic and unalloyed before the 1960s, and that twenty years later it was beginning to become trivialized and used for polemical or consumerist ends. Finally, Levinas's remark appears in the context of the student demonstrations of May ‘68.
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- Is Theory Good for the Jews? , pp. 117 - 163Publisher: Liverpool University PressPrint publication year: 2016