I had an interesting conversation in the race and ethnicity class the other day. We had just watched one of the great heroic historian movies, Paul Verhoeven’s “The Nasty Girl” featuring Lena Stolze.
Lena’s character gets herself and a lot of other people into a bunch of trouble by digging at the Nazi past of her nice little hometown, and so we were talking about anti-Semitism in the 1930s, exploring the idea that the past could be left to bury its own dead, as they say. It’s an appealing idea even to a professional historian, when the alternative is dredging up pain and ruining lives and just generally a lot of fuss.
The movie shows that local fortunes were built on the expropriation of the Jews. So I asked, what about people enriched and impoverished in the present because of historical injustice? One of the (white) students remarked that it would still make sense to move on, as long as there were some kind of reparations. It paused and got a faraway look about halfway through the word ‘reparations’. As a teacher I don’t take positions on such matters, so I just let the moment sit there.
Just now I was looking over Liam Hogan’s post “Debunking the imagery of the ‘Irish slaves’ meme” (first of a series). It consists of a helpfully curated series of historical images from the meme, along with properly researched reattributions. It turns out the myth of the Irish slave is an American equivalent of Holocaust denial, complete with preposterously repurposed ‘evidence’ to support the conclusion that there’s no legitimate beef and the ‘victims’ are just trying to get away with something at good folks’ expense.