Fwiw I couldn't really see the victim-blaming in your post. You phrased it as goyim having Jewish friends rather than the other way around so...yeah.
I'm sure there is an interesting point to be made about spatial distribution of Jewish people in pre-Holocaust Europe and all but I am not knowledgeable enough to make it.
I believe
@Traitorfish not so long ago read a book on the history of the Jewish people, perhaps he could benefit us with his take at some point.
Yeah, the segregation of Eastern European society was pretty deep. There was a spatial element, of course: in towns, Jews lived in separate neighborhoods. In the countryside, they lived in their own villages, the
shtetl, in a landscape of Gentile peasant villages. And of course, in Tsarist Russia, Jews were legally prohibited from settling in large parts of the empire without explicit legal permission. But additionally, and perhaps more importantly, there is economic and institutional segregation. Jews work in separate industries from Gentiles, or serve separate markets. Most tailors or garment workers were Jewish, farmers almost exclusively Gentile. Jewish and Gentile butchers served their co-religionists almost exclusively. Much of communal life, including education and almost all social services, are centred around religious institutions, and while this can introduce a certain segregation within Christian denominations, in most of Eastern Europe this appears as a stark division between Jews and their Catholic or Orthodox neighbours.
This was of course somewhat less pronounced in Central Europe due to the reduced legal disabilities placed on Jews, but it wasn't absent. Jews still mostly resided in their own neighbourhoods in towns and cities, and while there was less economic segregation, it still existed to an extent, due to a mixture of tradition, religion and discrimination. During the period immediately prior to the rise of Nazism, we also see the arrival of large numbers of "foreign" Eastern European Jews, fleeing persecution by the Tsarist regime and later by White Army forces, which lead to a starker feeling of cultural difference than would have previously existed. A commonly expressed sentiment in pre-Nazi Germany was that, while the speaker has nothing against Jews
as such, they find these new
Ostjuden to be, well, "insert offensive anti-Semitic remark here". This is something that the Nazis in both Germany and in Austria
absolutely played on.
The barriers to personal friendship across communal lines were far more than just mutual prejudice, so it seems flippant to place the burden on dissolving those barriers on individual gestures of friendship, rather than on communal solidarity; to suggest that organised political anti-Semitism could be opposed otherwise than by organised political solidarity.
is this another patented traitorfish "the answer is international revolutionary communism" post? why, yes, it may just be!