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The Politics of Memory: The Journey of a Holocaust Historian Paperback – January 4, 2002
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- Print length208 pages
- LanguageEnglish
- PublisherIvan R. Dee
- Publication dateJanuary 4, 2002
- Dimensions5.42 x 0.57 x 8.28 inches
- ISBN-101566634288
- ISBN-13978-1566634281
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Extraordinarily reserved... but under the surface it is seething. -- Christian Meier ― Frankfurter Allgemeine Zeitung
Hilberg's memoirs allow the reader to fathom what sort of isolation awaits those who choose such a topic for their life's work. -- Hans-Martin Lohmann ― Frankfurter Rundschau
Much more than an autobiography...It is about academic ethos and political manipulation. -- Georg Rigele ― Die Presse
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- Publisher : Ivan R. Dee; 1st edition (January 4, 2002)
- Language : English
- Paperback : 208 pages
- ISBN-10 : 1566634288
- ISBN-13 : 978-1566634281
- Item Weight : 8 ounces
- Dimensions : 5.42 x 0.57 x 8.28 inches
- Best Sellers Rank: #1,048,631 in Books (See Top 100 in Books)
- #5,384 in Political Leader Biographies
- #7,685 in Military Leader Biographies
- #8,075 in United States Biographies
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Its concise, elegaic, quite blunt, keeps the personal to a minimum. Its mainly the autobiography of an intellectual quest which continued over 40 or 50 years. There is a minimum of personal information or feeling about anything else. He marries at some point, but does not say to who, does not write about his family, and there is no account of any relationships which don't bear on his work. The curious will miss this, but it doesn't make the book any less interesting, its just a different interest from what one finds in the usual autobiography.
What motivated Hillberg was the drive (I first wrote 'desire' but it is far stronger than that) to understand and explain exactly how it was done. And to this everything else was subordinated, personal pride, expression of feeling, convenience. There are only a few occasions when he allows personal feeling to have influenced him - one in his reluctance to go to Germany, his account of being put up in rather wretched accommodation by his German publisher, who was himself living and working on an absolute shoe-string. When he meets with frustration and refusal of access to archives in Jerusalem.
He obviously feels a very deep anger about the Holocaust (a term he carefully avoids), and this led him to avoid Germany for many years. But when it comes to correcting his mistakes, having them pointed out to him by others, he simply seizes on this instantly. There is no holding on to points of view out of pride. There is a sense of anger or regret or irritation with himself for not having seen correctly to start with.
He is quite openly acerbic about some people who did not meet his standards - either because of their concealed complicity in the events, or because, like Arendt, of what he sees as their unwarranted assumption of superiority and their use of his work without giving proper credit or because of their reluctance to accept what he had discovered and written. Arendt, to be fair, and as he says, did give credit in her second edition.
He's also generous in his recognition of some others. The greatest praise he can give of another historian or reviewer is to say that they have read his work carefully and written a review which shows they have thought hard and objectively about it. For him, intellectual honesty and rigor are the qualities that really matter, at least in the sphere that he limits himself to in this memoir.
Get it and read it carefully. You need to read Hillberg slowly, because as he notes, the writing is very concise, the words chosen with great care. It is an odd experience, its like reading one of our great novelists in which there is a sort of double vision. The prose seems at first very flat, and yet one is always coming across sentences which demand to be read again, when they turn out to have implications that go beyond the simple facts they recount.
An example is his account in the Destruction first volume of how the Swiss close their borders, and he quotes their horrified explanation that the reason is they did not want to be swamped by Jews. As many as 47 had entered one day last week, an official writes. It is worthy of Swift.
At the end you might expect some summary or explanation of what he has learned, what he thinks the explanation is. You don't get it. He mentions Rwanda and clearly thinks it was the same sort of thing. The most striking thing however is in his story of giving talks in Germany. A young woman crystalises the question which is behind a lot of less concisely phrased questions on the same subject, asking him 'Why did we do it?'
He does not know. He knows how it was done, and who did what in it. But he is, as he might drily say, not a philosopher but an historian, and he doesn't make judgments on the human soul or its passions, he records what humans have done.
His work will be, like Gibbon, read three hundred years from now, and this memoir too will be read, like Gibbon's autobiography. How that extraordinary work came to being is something that will interest readers as long as Western civilisation exists.
Hilberg stood by Finkelstein when he was being vilified by large sections of the academic and publishing establishment in America and Europe. Hilberg gave Finkelstein the stamp of authenticity and respectability, when his research was being attacked as `scandalous' and `anti Semitic.'
When readers saw Hilberg supporting Finkelstein -- they knew that Finkelstein was also to be trusted and believed.
Hilberg's autobiography is sparingly written, with a disciplined, unsentimental and unadorned style, yet with hints of dark humour and undertones of skepticism and detachment.
The narrative and prose give the reader insight into the immigrants' experience, as Hilberg describes his life as a young man who clearly enjoyed `being American', but never fully seems to have integrated into society. Throughout, he appears as an outsider, looking in on American culture as well as that of the immigrant, and also looking at a rootless diaspora consciousness, a state of being he occasionally gently mocks, and occasionally empathises with and relates to.
Throughout, the reader senses Hilberg's deep yearning, and a deep sense of loss: loss for his European identity (destroyed by the Nazis), loss of his German culture, which he clearly respects (Goethe, Heine, Kant) but no longer feels he can entirely accept; loss of his family (his entire family identity and role was altered after the Holocaust), and perhaps, one may speculate, loss of a full sense of belonging on the earth.
We get very little insight into life with his wife and children, who are barely mentioned in the book ( he makes passing reference to his divorce in his 40's, and his children reading his texts before publication ), though he gives us a lot of information about the psychological state of his parents, and how that effected him.
Hilberg dismisses nearly all the Holocaust studies as shallow, derivative and of little value, though he does repeatedly praise the World War Two studies of the English historians, emphasising their scrupulous research. Browning and Hugh Trevor Roper are noted as producing worthy studies. Hannah Arendt is dismissed as shallow and derivative in her work , and Hilberg appears surprised at her appeal, which he puts down to a need after the war to view Nazism and Communism as being almost identical forms of evil, albeit appearing to be opposites. Hilberg states that Arendt filled a need in people who wanted to understand how such evil could have arisen amongst such cultured and sophisticated people, but he is not satisfied with her explanations, and dismisses Arendt's notion of the `banality of evil' as being wholly insufficient. Hilberg is also somewhat critical of the attitude of many of the Holocaust study and memorial centres in Israel, many of whom seem to take exception to Hilberg's theories, writings and ideas.
Hilberg emerges from these pages as a very solitary figure, a lonely man with a stoic attitude to his fleeting life as it unfolds, aware of transience and the passing nature of things, but also determined to steer his existence as best he can toward a state of quiet dignity, and to ensure his life's work is faithful to those who died at the hands of the Nazis.
Norman Finkelstein wrote the following in tribute to Hilberg when he died in 2007 :
"Whenever I ventured to write something on the Nazi holocaust I would again peruse all the volumes ( of Hilberg's first book) cover to cover. They provided the psychological security I needed before daring to render a judgment of my own. Wanting to stand on the firmest possible intellectual foundations I reflexively reached for Hilberg...
Character not ideology... is the better measure of a person...Primo Levi originally titled his memoir of Auschwitz If This is a Man. Of Raul Hilberg it might be said, There went a man."

