八月四日政权与希腊犹太人,1936-1941 年》,作者 Katerina Lagos(评论)

IF 0.2 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY JOURNAL OF MODERN GREEK STUDIES Pub Date : 2024-04-30 DOI:10.1353/mgs.2024.a925803
Mogens Pelt
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First, the historiography concerning Greek Jews has focused mainly on the Holocaust, and we need to go beyond that period to establish an analytical context and explain the prior development of relations between Christian and Jewish Greeks. Second, Lagos argues that that the treatment of Jews by Greek Christians during the deportations should not be seen as a culmination of their treatment under Metaxas. On the contrary: the Metaxas dictatorship was the last period of peaceful Christian-Jewish relations before the Holocaust, something for which Metaxas himself was credited: in November 1937, he was inducted into the Golden Book by the Zionists of Greece, and the rabbi of Thessaloniki congratulated Metaxas on reestablishing an atmosphere of peace and calm for the Jewish community since taking power the year before. 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This raises two questions: How should we understand the Metaxas regime, and why did it follow such a different policy compared to contemporary Europe and to previous Greek governments?</p> <p>Lagos's thesis is that prejudice toward the Jews in Greece differed from that in the rest of Western Europe because of the Ottoman practice of placing Jews and Christians on an equal footing in relation to Muslims, who enjoyed privileges the two other communities did not have. While religious antisemitism existed, political antisemitism only began to make itself felt with the Greek Revolution. This trend was nurtured by the fact that many Jews, especially Sephardim, refused to join the revolution as they were reluctant to give up their status in the Ottoman Empire for a new and unknown one in a future Greek state. 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以下是内容的简要摘录,以代替摘要:评论者 八月四日政权与希腊犹太人,1936-1941 年》,作者:Katerina Lagos Mogens Pelt(简历) Katerina Lagos,《八月四日政权与希腊犹太人,1936-1941 年》。伦敦:帕尔格雷夫-麦克米伦出版社,2023 年。第 xi + 273 页。精装本 129.99 美元,电子书 99.00 美元。虽然这本书的标题可能暗示它只关注梅塔克萨斯政权下的希腊犹太人,但它的范围要广泛得多。本书追溯了希腊犹太人从希腊革命到 1941 年 1 月伊奥尼斯-梅塔克萨斯去世的历史,同时对梅塔克萨斯政权时期希腊犹太人与希腊国家和社会之间的关系进行了全面的历史分析。以梅塔克萨斯之死作为本书的结尾似乎有悖常理,因为仅仅几年之后,希腊大多数犹太人社区的成员就在轴心国占领期间被杀害了:希腊当地85%的犹太人在大屠杀期间被灭绝,是欧洲被灭绝比例最高的国家之一。希腊人扮演的角色从协助纳粹驱逐犹太人到藏匿犹太人并保护他们免受迫害不等。拉戈斯将研究重点放在梅塔克萨斯时期的主要论据有两个。首先,有关希腊犹太人的史学研究主要集中在大屠杀时期,我们需要超越这一时期来建立分析背景,解释希腊基督徒和犹太人之间关系的先前发展。其次,拉戈斯认为,希腊基督徒在驱逐犹太人期间对犹太人的待遇不应被视为他们在梅塔克萨斯统治时期所受待遇的顶点。恰恰相反:梅塔克萨斯独裁统治时期是大屠杀之前基督教与犹太教关系和平的最后时期,梅塔克萨斯本人也因此受到表彰:1937 年 11 月,他被希腊犹太复国主义者选入金书,塞萨洛尼基的拉比祝贺梅塔克萨斯自前年掌权以来为犹太社区重建了和平与平静的氛围。在欧洲,大多数专制政权都颁布了反犹太人的法律,乍一看,这似乎是一个难题;更有甚者,梅塔克萨斯独裁政权向公众展示自己的方式与德国和意大利的政权相似。但事实上,该政权对犹太人的态度要比前几届政府有利得多,包括自1910年以来长期执政希腊的自由党领袖埃莱夫塞里奥斯-韦尼泽洛斯的政府。这就提出了两个问题:我们应该如何理解梅塔克萨斯政权,为什么它奉行的政策与当代欧洲和以前的希腊政府如此不同?拉戈斯的论点是,希腊对犹太人的偏见不同于西欧其他国家,这是因为奥斯曼帝国将犹太人和基督徒与穆斯林同等对待,而穆斯林享有其他两个群体所没有的特权。虽然宗教反犹主义已经存在,但政治反犹主义只是在希腊革命后才开始显现。许多犹太人,尤其是塞法尔迪姆人,拒绝参加革命,因为他们不愿意放弃在奥斯曼帝国的地位,而选择在未来希腊国家中一个未知的新地位,这一事实助长了这一趋势。这就造成了紧张局势,这种紧张局势随着希腊国家领土的扩张而加剧,并因 20 世纪希腊各届政府要求犹太人必须融入希腊国家结构和社会而进一步恶化。最著名的是 1897 年希土战争期间在塞萨利以及 1912-1913 年巴尔干战争期间在约阿尼纳和塞萨洛尼基出现的东正教基督徒与犹太人之间的紧张关系。小亚细亚难民的涌入加剧了这一趋势,并促使希腊民族联盟(EEE)的成立,最终导致了 1931 年在塞萨洛尼基发生的坎贝尔大屠杀。然而,在梅塔克萨斯独裁统治期间,所有这一切都暂停了,新政权实际上改善了希腊犹太人的生活条件。拉戈斯强调,这些条件的改善与其说是蓄意政策的结果,不如说是警察国家的副产品,但...
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The Fourth of August Regime and Greek Jewry, 1936–1941 by Katerina Lagos (review)
In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • The Fourth of August Regime and Greek Jewry, 1936–1941 by Katerina Lagos
  • Mogens Pelt (bio)
Katerina Lagos, The Fourth of August Regime and Greek Jewry, 1936–1941. London: Palgrave Macmillan, 2023. Pp. xi + 273. Hardcover $129.99, eBook $99.00.

Although this book's title might suggest a focus solely on Greek Jewry under the Metaxas regime, its scope is much broader. It traces the history of Greek Jews from the Greek Revolution to the death of Ioannis Metaxas in January 1941, while at the same time presenting a comprehensive historical analysis of the relationship between Greek Jewry and the Greek state and society during the Metaxas regime. It may seem counterintuitive to end the book with the death of Metaxas since, only a few years later, most members of the Jewish communities in Greece were killed during the Axis occupation: 85% of Greece's local Jewish population were exterminated during the Holocaust, one of the highest percentages in Europe. The role of the Greek population ranged from assisting the Nazis in the deportation to hiding Jews and protecting them from persecution.

Lagos's main argument for zeroing in on the Metaxas period is twofold. First, the historiography concerning Greek Jews has focused mainly on the Holocaust, and we need to go beyond that period to establish an analytical context and explain the prior development of relations between Christian and Jewish Greeks. Second, Lagos argues that that the treatment of Jews by Greek Christians during the deportations should not be seen as a culmination of their treatment under Metaxas. On the contrary: the Metaxas dictatorship was the last period of peaceful Christian-Jewish relations before the Holocaust, something for which Metaxas himself was credited: in November 1937, he was inducted into the Golden Book by the Zionists of Greece, and the rabbi of Thessaloniki congratulated Metaxas on reestablishing an atmosphere of peace and calm for the Jewish community since taking power the year before. At first glance, when seen in a European context where most authoritarian regimes enacted [End Page 127] anti-Jewish legislation, this may appear as a conundrum; even more so because the Metaxas dictatorship resembled the regimes in Germany and Italy in its way of presenting itself to the public. Yet the regime's stance toward Jews was in fact much more favorable than that of previous governments, including those of Eleftherios Venizelos, the leader of the Liberal Party who had previously governed Greece in long stints since 1910. This raises two questions: How should we understand the Metaxas regime, and why did it follow such a different policy compared to contemporary Europe and to previous Greek governments?

Lagos's thesis is that prejudice toward the Jews in Greece differed from that in the rest of Western Europe because of the Ottoman practice of placing Jews and Christians on an equal footing in relation to Muslims, who enjoyed privileges the two other communities did not have. While religious antisemitism existed, political antisemitism only began to make itself felt with the Greek Revolution. This trend was nurtured by the fact that many Jews, especially Sephardim, refused to join the revolution as they were reluctant to give up their status in the Ottoman Empire for a new and unknown one in a future Greek state. This created tensions, which rose in tandem with the territorial expansion of the Greek state and were exacerbated by various Greek governments' demands during the twentieth century for the obligatory integration of Jews into Greek state structures and society.

Tensions between Orthodox Christians and Jews emerged most famously in Thessaly during the Greek-Turkish war of 1897 and in Ioannina and Thessaloniki during the Balkan Wars of 1912–1913. The influx of refugees from Asia Minor added to this trend and prompted the creation of the National Union of Greece (EEE), culminating in the Campbell Pogrom in Thessaloniki in 1931. All that was set on pause during the Metaxas dictatorship, however, and the new regime actually improved conditions for the Jews of Greece. Lagos stresses that these improved conditions should be interpreted less as a result of a deliberate policy and more as a byproduct of the police state, but the...

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JOURNAL OF MODERN GREEK STUDIES
JOURNAL OF MODERN GREEK STUDIES HUMANITIES, MULTIDISCIPLINARY-
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期刊介绍: Praised as "a magnificent scholarly journal" by Choice magazine, the Journal of Modern Greek Studies is the only scholarly periodical to focus exclusively on modern Greece. The Journal publishes critical analyses of Greek social, cultural, and political affairs, covering the period from the late Byzantine Empire to the present. Contributors include internationally recognized scholars in the fields of history, literature, anthropology, political science, Byzantine studies, and modern Greece.
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