David Cesarani | |
|---|---|
| Born | (1956-11-13)13 November 1956 London, United Kingdom |
| Died | 25 October 2015(2015-10-25) (aged 58) |
| Awards | Officer of the Order of the British Empire |
| Academic background | |
| Education | Latymer Upper School |
| Alma mater | University of Cambridge Columbia University University of Oxford |
| Academic work | |
| Institutions | University of LeedsRoyal Holloway UniversityQueen Mary University of London Wiener Library |
| Main interests | Jewish history |
David Ian Cesarani[1][2]OBE (13 November 1956 – 25 October 2015) was a British historian who specialised inJewish history, especiallythe Holocaust.[3] He also wrote several biographies, includingArthur Koestler: The Homeless Mind (1998).[3]
Cesarani held positions at theUniversity of Leeds, atQueen Mary University of London, and at theWiener Library in London, where he was director for two periods in the 1990s.[4] He wasprofessor of Modern Jewish history at theUniversity of Southampton from 2000 to 2004 and research professor in history atRoyal Holloway, University of London from 2004 until his death.[5] Here he helped establish and direct the Holocaust Research Centre.
In 2005, he publishedEichmann: His Life and Crimes, a biography of Nazi officialAdolf Eichmann. It featured previously unused primary source material, including Eichmann's reports and speeches dating from 1937 in which he describes his beliefs in a Jewish conspiracy. The book aimed to dispelHannah Arendt's "banality of evil" thesis regarding Eichmann in which Eichmann is described as a bureaucrat far removed from brutalities of the Holocaust, following orders instead of advancing ideology. Cesarani's account rejects this outline, detailing Eichmann's attachment to Nazi ideology.[6][7] Cesarani argues that Arendt's account of the Eichmann trial was hindered by her prejudice towards the Eastern European Jewish background of the prosecutor,Gideon Hausner.[7]
British historianIan Kershaw wrote in hisDaily Telegraph that he commended Cesarani's "expert guidance through the web of lies, deceit, and contradictions built into Eichmann's various tendentious accounts of his life and career". Kershaw says that Cesarani's "revision of Arendt's interpretation is surely correct" in arguing that "Eichmann was a convinced anti-Semitic ideologue in a key position where he himself could initiate action and make things happen" rather than a bureaucrat accepting orders.[7]
New York Times Book Review editor Barry Gewen praises the book, suggesting that "there may never be need for another biography of [Eichmann]" on account of the book's "factual density". Though very detailed, Gewen questions to what extent this new narrative is opposed to Arendt's. The key question, for Gewen, is whether Cesarani succeeds in demonstrating something new about the nature of Eichmann's antisemitism. Cesarani adds useful context regarding the anti-Jewish north-Austrian milieu in which Eichmann was raised, but Gewen doubts that this expands understanding of Eichmann as an individual. On why Eichmann first joined the Nazi party in 1932, Arendt says Eichmann was motivated by his personal tendencies as a joiner, while Cesarani highlights his political affection for Nazi position on the Treaty of Versailles, but both agree that antisemitism was not a large factor. The two agree on many factual details regarding Eichmann's rise in the Nazi ranks through 1941, but disagree about the psychological factors in play, which Gewen does not wish to sort out. In conclusions, too, Gewen suggests that the two agree that normal people can become monsters under the correct (or incorrect) circumstances.[8]
Gewen dismissed what he described as Cesarani's "hostility" to Arendt and suggested that Cesarani needed to "tear Arendt down to make space for himself." He further said that "Cesarani believes his details add up to a portrait at odds with Arendt's banal bureaucrat, but what is striking is how far his research goes to reinforce her fundamental arguments." He characterised Cesarani's statement, "She had much in common with Eichmann. There were two people in the courtroom who looked up to the German-born judges as the best of Germany and looked down on the prosecutor as a miserable Ostjude: one was Eichmann and the other was Hannah Arendt," as a "slur" which "reveals a writer in control neither of his material nor of himself."[8]
Cesarani was a member of theHome Office'Holocaust Memorial Day Strategic Group and was once Director of the AHRC Parkes Centre, part of theParkes Institute for the Study of Jewish/non-Jewish Relations. He was co-editor of the journalPatterns of Prejudice and the Parkes-Wiener Series of books on Jewish Studies (published by Vallentine-Mitchell). In February 2005, Cesarani was awarded anOBE for "services to Holocaust Education and advising the government with regard to the establishment of Holocaust Memorial Day".[9][10]
Cesarani believed that Israel'sright to exist is unquestionable, and that "[d]enying the right of Israel to exist begs some serious questions."[11] He was strongly critical of academic and businessboycotts againstIsrael in the United Kingdom. However he was also critical of Israeligovernment policy, conduct andexpansionist sentiments.
He saw thecontroversy over theIsraeli West Bank barrier as being unimportant, and that it is used as a photo opportunity for the world's media. Of the wall itself "it's a concern if land is misappropriated from thePalestinians, or if Palestinian lives become intolerable, but its true significance is in the total disintegration of trust between Jews and Palestinians", though he also believed some reactions to the barrier have been under-reported, for example that "some Arab towns, especially in southernGalilee, have welcomed the wall as a means of preventing Palestinians entering Israeli towns and adding to the unemployment and instability."[11]
Cesarani was born in London to Henry, a hairdresser, and Sylvia (née Packman).[12] His parents werecommunists, and his childhood home was not significantly characterised by Jewish activity but many of his parents' friends were Jews with similar views and his home had a Jewish ambiance which resulted in his Jewish consciousness and to volunteering on a kibbutz.[13] An only child, he won a scholarship toLatymer Upper School in west London and went toQueens' College, Cambridge, in 1976, where he gained a first in history. A master's degree inJewish history atColumbia University,New York, working with the scholar ofJudaismArthur Hertzberg, shaped the rest of his career. Hisdoctorate atSt Antony's College, Oxford, looked into aspects of the history of theinterwarAnglo-Jewish community.[12]
In the summer of 1974, as a result of theYom Kippur War, Cesarani and a group of school friends together with a cousin and two of her friends spent six weeks atKibbutzMashabei Sadeh. Later, before starting his degree at Cambridge in 1976, he spent a gap year in Israel working atKibbutzGivat Haim (Ihud). His involvement inZionism was to be accompanied by nagging doubts that arose from this period, where he observed local Arabs were not accorded respect. He recalled the shock he felt on discovering that thekibbutzniks had not been forthcoming about the history of the fields where he worked, nearQaqun.[14] He said: "We were always told that the pile of rubble at the top of the hill was aCrusader castle. It was only much later that I discovered it was an Arab village that had been ruined in theSix-Day war".[11][15][6][10]
Cesarani ran marathons and cycled.[13]
Cesarani died on 25 October 2015, following the previous month's surgery to remove a cancerousspinal tumour. He had been diagnosed with the cancer in July 2015. He spent the week before his operation checking the footnotes for his final book at theInstitute of Historical Research in London, and he was still writing ten days before his death. He had completed two works scheduled to be published in 2016:Final Solution: The Fate of the Jews 1933–1949 andDisraeli: The Novel Politician.[10]
Stone, Dan (2019) British Jewry, antisemitism and the Holocaust: the work and legacy of David Cesarani: an introduction, Patterns of Prejudice, 53:1, 2-8, DOI:10.1080/0031322X.2018.1557962
