Today many Germans remain nostalgic about "classic" film comedies created during the 1930s, viewing them as a part of the Nazi era that was not tainted with antisemitism. In Antisemitism in Film Comedy in Nazi Germany, Valerie Weinstein scrutinizes these comic productions and demonstrates that film comedy, despite its innocent appearance, was a critical component in the effort to separate "Jews" from "Germans" physically, economically, and artistically. Weinstein highlights how the German propaganda ministry used directives, pre- and post-production censorship, financial incentives, and influence over film critics and their judgments to replace Jewish "wit" with a slower, simpler, and more direct German "humor" that affirmed values that the Nazis associated with the Aryan race. Through contextualized analyses of historical documents and individual films, Weinstein reveals how humor, coded hints and traces, absences, and substitutes in Third Reich film comedy helped spectators imagine an abstract "Jewishness" and a "German" identity and community free from the former. As resurgent populist nationalism and overt racism continue to grow around the world today, Weinstein's study helps us rethink racism and prejudice in popular culture and reconceptualize the relationships between film humor, national identity, and race.

The burgeoning film industry in the Weimar Republic was, among other things, a major site of German-Jewish experience, one that provided a sphere for Jewish “outsiders” to shape mainstream culture. The chapters collected in this volume deploy new historical, theoretical, and methodological approaches to understanding the significant involvement of German Jews in Weimar cinema. Reflecting upon different conceptions of Jewishness – as religion, ethnicity, social role, cultural code, or text – these studies offer a wide-ranging exploration of an often overlooked aspect of German film history.

How party propagandists worked behind the scenes to create unspoken racist messages in the German culture—even in the most lighthearted of movies. Today many Germans look back fondly on 1930s film comedies, viewing them as a part of the Nazi era that was not tainted with antisemitism. Here, Valerie Weinstein scrutinizes these comic productions and demonstrates that film comedy, despite its innocent appearance, was a critical component in the effort to separate “Jews” from “Germans” physically, economically, and artistically. Weinstein highlights how the German propaganda ministry used directives, pre- and post-production censorship, financial incentives, and influence over film critics and their judgments to replace Jewish “wit” with a slower, simpler, and more direct German “humor” that affirmed values that the Nazis associated with the Aryan race. Through contextualized analyses of historical documents and individual films, Weinstein reveals how humor, coded hints and traces, absences, and substitutes in Third Reich film comedy helped spectators imagine an abstract “Jewishness” and a “German” identity and community free from the former. As resurgent populist nationalism and overt racism continue to grow around the world today, Weinstein’s study helps us rethink racism and prejudice in popular culture and reconceptualize the relationships between film, humor, national identity, and race.

New essays examining the differences and commonalities between late Weimar-era and early Nazi-era German cinema against a backdrop of the crises of that time.

East Germany’s ruling party never officially acknowledged responsibility for the crimes committed in Germany’s name during the Third Reich. Instead, it cast communists as both victims of and victors over National Socialist oppression while marginalizing discussions of Jewish suffering. Yet for the 1977 Academy Awards, the Ministry of Culture submitted Jakob der Lügner – a film focused exclusively on Jewish victimhood that would become the only East German film to ever be officially nominated. By combining close analyses of key films with extensive archival research, this book explores how GDR filmmakers depicted Jews and the Holocaust in a country where memories of Nazi persecution were highly prescribed, tightly controlled and invariably political.

From 1933 until America's entry into World War II in 1941, nearly 500 Nazi films were shown in American theaters, accounting for nearly half of all foreign language film imports during the period. These poorly disguised propaganda films were produced by Germany's top studios and featured prominent pro-German and Nazi actors, directors and technicians. The films were replete with overt and covert anti-Jewish imagery and themes, but in spite of this obvious intent to use the medium to justify Nazi ascendancy, viewers and film critics from such prominent publications as the New York Times, Variety, the Washington Post and the Chicago Times consistently overlooked the films' anti-Semitic message, dubbing them harmless entertainment. This is the complete history of German films shown in America from the founding of the Nazi government to America's involvement in the war. Summaries, descriptions and discussions of these almost 500 films serve to examine the major filmmakers and distributors who kept the German film industry alive during the rule of Hitler and the Third Reich. Special emphasis is placed on films directly commissioned by Joseph Goebbels, head of the German Ministry for the Enlightenment of the People and Propaganda and the man directly responsible for ensuring that the anti-Semitic ideology of the new regime was reflected in all films produced after January 30, 1933. Rarely seen photographs and illustrations complete an in-depth study of the Nazi use of this global medium.

In Nazi Germany, telling jokes about Hitler could get you killed Hitler and Göring are standing on top of the Berlin radio tower. Hitler says he wants to do something to put a smile on the Berliners’ faces. Göring says, “Why don’t you jump?” When a woman told this joke in Germany in 1943, she was arrested by the Nazis and sentenced to death by guillotine—it didn’t matter that her husband was a good German soldier who died in battle. In this groundbreaking work of history, Rudolph Herzog takes up such stories to show how widespread humor was during the Third Reich. It’s a fascinating and frightening history: from the suppression of the anti-Nazi cabaret scene of the 1930s, to jokes made at the expense of the Nazis during WWII, to the collections of “whispered jokes” that were published in the immediate aftermath of the war. Herzog argues that jokes provide a hitherto missing chapter of WWII history. The jokes show that not all Germans were hypnotized by Nazi propaganda, and, in taking on subjects like Nazi concentration camps, they record a public acutely aware of the horrors of the regime. Thus Dead Funny is a tale of terrible silence and cowardice, but also of occasional and inspiring bravery.

This biography of the man behind the magic reconciles the private 'monster' with the artistic genius of popular culture by showing that the disturbing problems of his own life provided the rich, dark side of the animated movies.

This explosive narrative reveals for the first time the shocking hidden years of Coco Chanel’s life: her collaboration with the Nazis in Paris, her affair with a master spy, and her work for the German military intelligence service and Himmler’s SS. Gabrielle “Coco” Chanel was the high priestess of couture who created the look of the modern woman. By the 1920s she had amassed a fortune and went on to create an empire. But her life from 1941 to 1954 has long been shrouded in rumor and mystery, never clarified by Chanel or her many biographers. Hal Vaughan exposes the truth of her wartime collaboration and her long affair with the playboy Baron Hans Günther von Dincklage—who ran a spy ring and reported directly to Goebbels. Vaughan pieces together how Chanel became a Nazi agent, how she escaped arrest after the war and joined her lover in exile in Switzerland, and how—despite suspicions about her past—she was able to return to Paris at age seventy and rebuild the iconic House of Chanel.

Explores cinematic representations of the "Jew" from film's early days to the present.