How “Sexual Revolution” Gave Rise to Nazism

The West perceives Nazism (or national-socialism) as being the ultimate manifestation of barbarism: Millions died in the name of racial supremacism, through wars, concentration camps and so on.

We could argue as the late Polish-Jew sociologist Zygmunt Bauman did, that Nazism was just a by-product of modernity: It can’t really be called barbarism since it was during the peak of Western civilization (i.e., through its rationalist approach to existence and its technocratic bureaucracy). In this article however, we won’t even go that deep into the issue.

The “sexual revolution”, which has plagued the West since the ’60s and ’70s, has become another doctrine of Western consensus: Far from the barbarism of Nazism, the sexual revolution is the purest form of “human freedom.” Here too, we’ll avoid delving into the works of the Russian-born sociologist Pitirim Sorokin, who in the ’50s already warned the United States (where he was living in exile from Russia) that a sexual revolution would become its greatest threat – far more severe than even Communism.

For the sake of argument, we’ll simply accept both of these Western clichés “uncritically”: Nazism is the ultimate form of barbarism, while the sexual revolution is the ultimate expression of freedom.

But what if both phenomena were in fact inter-linked?

What if a sexual revolution could give rise to Nazism?

The Weimar Republic: Shocking Degeneracy

The Weimar Republic was the German government from 1918, just after WWI, up until 1933, when Adolf Hitler assumed power.

The Weimar Republic, during the few years it lasted, remained in a constant cycle of economic crises. But we’ll be looking at another sort of crisis: that of widespread degeneracy.

This degeneracy was so severe that many modern Western nations may even seem like puritans in comparison.

German nationalists mainly blamed foreigners, notably Americans, since the constant economic crises forced Germans to look for foreign capital and investors. Besides money, the Americans naturally also pushed in their cultural imperialism as well – primarily through Hollywood.

To get a better idea of this degeneracy, let’s select what D.G. Hewitt, writing for History Collection, says are the “17 Reasons Why Germany’s Weimar Republic Was a Party-Lovers Paradise“:

Towards the end of the war, the German government had moved to legalize prostitution. Since many soldiers had been returning to the front after a few days’ leave in the city suffering the effects of sexually transmitted diseases, the authorities set up legal and approved brothels. What’s more, soldiers were even given coupons to use in these establishments in the hope that they would at least remain disease-free. Once the war was over, huge numbers of young men moved back to the big cities. Many of them were frustrated and traumatized, and most no longer saw anything wrong with using the services of a prostitute.

In Berlin, many prostitutes worked on the streets. Moreover, as the famous journalist Hans Ostwald remarked at the time, “most dance halls are nothing but markets for prostitution.” Many of the dancing girls in the cabaret bars and dance halls could be taken home – or just into a back room – for the right price.
Nobody can say for sure how many women turned to prostitution during the days of the Weimar Republic. What is almost certain is that the majority of them, and not just in Berlin, were women in their 20s or 30s who had been made widows as a result of the First World War and so were desperate to make some money any way they could. However, these were by no means the only ladies on offer to men happy to pay for sex. Indeed, the history books show that, when it came to prostitution in Weimar Germany, almost anything went.
It wasn’t just Great War veterans who were turning tricks in Berlin, as well as in Hamburg. One contemporary writer noted: “Every high school boy wanted to earn some money and in the dimly lit bars, one might see government officials and men of the world of finance tenderly courting drunken sailors without any shame.” As well as selling themselves on the streets, male prostitutes would advertise their services in specialist newspapers and journals. According to one study, as many as 30 homosexual publications could be found on a typical Berlin kiosk at the height of the Weimar Republic.
As we’ve seen, Weimar Germany was a hotbed of sex, much of it of the paid-for variety. Both adult men and women sold their bodies in the streets and clubs of Berlin. But child prostitutes were also bought and sold here. In fact, there was a booming and well-regulated industry, with pimps happy to cater to almost any taste. Quite simply, if you knew where to go – and, just as importantly, what to ask for – the chances are, you could get it, no questions asked.
Along with drug use and prostitution, pornography also enjoyed a golden age during the years of the Weimar Republic. Making full use of the latest photographic technology, both amateur and professional porn producers struggled to keep up with the insatiable demand of the Berlin public.
Berlin in the 1920s wasn’t just a city of decadence – it was a city of violence, too. With crime gangs battling for control of the booming trade in drugs and prostitutes, murder was all too common. But gangster killings weren’t the type that really excited the Berlin public. Instead, the people of Weimar Germany developed a fascination for so-called lustmord, that is lust-fueled murders, ideally of pretty young women by spurned lovers.

This widespread male, female and child prostitution is graphically revealing: sexual depravity was rampant within the Weimar Republic. It was also proudly endorsed by the world of culture, since the most popular movie of that period, The Blue Angel, was set in cabarets and revolves around sexual themes.

RELATED: The Hidden LGBT Message in Toys Your Child May Be Playing With

“The First Homosexual Rights Movement” and the Birth of Transgender Activism

Every large-scale experiment in society starts off as some sort of idea in the mind of a single deranged individual.

In the case of the Weimar Republic’s sexual degeneracy, it all goes back to Magnus Hirschfeld (1868-1935), a homosexual doctor of Jewish origins who specialized in sexology.

In the chapter 3, titled “The First Homosexual Rights Movement”, of his Gay Berlin: Birthplace of a Modern Identity, Robert Beachy describes Hirschfeld’s methodology:

Hirschfeld embodied a new approach to political and social reform. What he proposed was the coupling of media-savvy activism with modern medical scholarship to ameliorate the plight of German homosexuals. The new organization that Hirschfeld founded that day in his Charlottenburg apartment was christened the Scientific-Humanitarian Committee (Wissenschaftlich-humanitäres Komitee), and the group adopted the motto “Per scientiam ad justitiam” (“Through science to justice”). As the motto suggested, Hirschfeld and his fellow members expected that scientifc research (together with public education) would effect a dramatic cultural reassessment of homosexuality within Germany, leading eventually to acceptance and legal reform.

We see this strategy being employed today as well – the use of “science” and public education to spread such sexual politics. And just like the modern LGBTQ+ crusaders, Hirschfeld also benefited from the support of the media’s social engineering propaganda, which was forwarded by not only liberals, but also other groups such as the vegetarians:

The SHC owed much of its early success to Hirschfeld’s astute instrumentalization of positivist research and his savvy exploitation of Berlin’s liberal press. Both the organization and its leader were heavily indebted to Germany’s cultural climate at the turn of the century.
Germany’s Social Democrats created a haven for opponents of the conservative industrial and aristocratic establishments. Moreover, much—if not all—of the party leadership embraced Hirschfeld and the SHC, making homosexual rights a progressive cause. Not only the party leader August Bebel, but also the leading party theoretician Karl Kautsky and the important theorist of “evolutionary reform” Eduard Bernstein, who represented the party’s right wing, were among the first to sign the SHC petition.
The movement for homosexual rights was bolstered as well by imperial Germany’s cultural avant-garde.
Germany’s broad and diffuse counterculture was yet another wellspring of support and activism. The so-called life reform movement (Lebensreform Bewegung) included a hodgepodge of vegetarians, teetotalers, nudists, free-love proponents, clothing reform activists, anti-immunization zealots, advocates for alternative medicine including homeopathy and naturopathy, and the back-to-nature Wandervogel (“wandering bird”) hiking groups that formed the backbone of the incipient youth movement. Hirschfeld was himself a proponent of alternative medicines, an avid nudist, and an apostle for sobriety.

Not much has changed since ’20s Weimar. Neither in the strategies deployed, nor the support base of the LGBTQ+ crusaders.

Another similarity the author highlights is how some of the strongest reactions against Hirschfeld came from “masculinists,” who were often themselves homosexuals. Some examples include writer Adolf Brand, and contemporary American author Jack Donovan, who turned against the alt-right after having once been their darling. Donovan is also a “masculinist” homosexual who is opposed to sexual degeneracy. I’m not sure how exactly that contradiction works out, but I guess that’s just the “civilized” West for you.

RELATED: Postmodern Imperialism: Will the West Kill Muslims for Trans Rights?

Through his Institut für Sexualwissenschaft, Hirschfeld wasn’t merely a crusader for homosexual rights, but also for transgender activism.

In fact, Hirschfeld was the one who introduced the term “transsexual” into European scientific terminology. He was also the first to have undergone a successful sex reassignment surgery (SRS), in 1930.

In an article written for the Scientific American by Brandy Schillace, we read:

Hirschfeld sought to specialize in sexual health, an area of growing interest. Many of his predecessors and colleagues believed that homosexuality was pathological, using new theories from psychology to suggest it was a sign of mental ill health. Hirschfeld, in contrast, argued that a person may be born with characteristics that did not fit into heterosexual or binary categories and supported the idea that a “third sex” (or Geschlecht) existed naturally. Hirschfeld proposed the term “sexual intermediaries” for nonconforming individuals. Included under this umbrella were what he considered “situational” and “constitutional” homosexuals—a recognition that there is often a spectrum of bisexual practice—as well as what he termed “transvestites.”
Hirschfeld’s study of sexual intermediaries was no trend or fad; instead it was a recognition that people may be born with a nature contrary to their assigned gender. And in cases where the desire to live as the opposite sex was strong, he thought science ought to provide a means of transition. He purchased a Berlin villa in early 1919 and opened the Institut für Sexualwissenschaft (the Institute for Sexual Research) on July 6. By 1930 it would perform the first modern gender-affirmation surgeries in the world.

Hirschfeld remains relevant for all of these reasons. Sexuality being a “social construct” rather than something biological, is an argument still being made to this very day. He’s still relevant for other reasons too including one in particular for Muslims: he traveled to the Middle East and met Egyptian woman Huda Sha’arawi. She was considered the Muslim world’s first feminist and became well-known when she removed her Hijab in public. She would also would frequent Atatürk, himself an anti-Hijab fanatic.

The fact that the spiritual father of LGBTQ+ activism was in bed with “Muslim feminism” should be a chilling wake-up call for “Muslim feminists.”

RELATED: Muslim Feminism: The Modern Form of Burying Your Daughters

The Nazi Backlash

“Dr.” Hirschfeld’s sexual experiments, and their wider applications in the Weimar Republic, were bound to evoke a reaction as strong as the degeneracy. This ultimately manifested itself in the form of Nazism. The first thing Nazi students did after Hitler assumed power was to destroy Hirschfeld’s institute, on the 6th of May 1933.

Julia Roos writes in the introduction to her Weimar Through the Lens of Gender: Prostitution Reform, Woman’s Emancipation, and German Democracy, 1919-33:

It was during the late 1920s and early 1930s, when large groups of religious women reversed their earlier decision to support the liberalization of prostitution law, that the moral backlash against Weimar gained a new momentum. Conservative demands for the suppression of street soliciting now were tied closely to calls for the return of a strong state. As the right-wing backlash against the 1927 reform evinces, fears of “moral dissolution” strengthened middle-class support for the authoritarian presidential regime of the early 1930s and for Nazism. The Nazis’ successful attempt to portray themselves as determined purifiers of public morality played a vital role in their ultimate political success, a factor largely neglected in the existing scholarship on Nazism.

In his classic, Hitler: Profile of a Dictator, David Welch would also note how the success of Hitler was directly correlated to his targeting of Weimar’s immorality.

As Muslims, we obviously can’t support Nazism due to it being rooted in materialistic ideologies such as racial supremacism. However, we still have legitimate cause to ask:

Was the LGBTQ+ crusade in the Weimar Republic really worth it?

Was filling the streets of Berlin with prostitution (including of males and children) for sexual tourism worth the gas chambers?

Was campaigning for sex changes worth the tens of millions of civilian deaths that resulted because of it?

We’re tempted to answer: No.

When you destroy a society’s equilibrium by eroding its public morality and sexual dynamics, you shouldn’t be too surprised to witness retaliation of the same proportion. Even within a “Western democracy” such as pre-Hitler Germany.

RELATED: Disney Commits to Pushing LGBT: What Muslim Parents Should Know

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Damn, that’s really interesting ro read. Would be very great if you made a video on such topics

Believer Anon

Would it be a stretch to say that the rise of Nazism in Germany was a punishment from God?

Last edited 1 month ago by Believer Anon
Ibrahim Ihsan

The rise of a tyrant can either be a test or a punishment.


The rise of National Socialism in Germany is similar to the rise of Isssis to power in the Sunni regions of Iraq. In both cases the native population was abandoned by the world and pushed to despair (iraki sunnies suffered huge oppression after 2003), thus the populations radicalized and accepted politicians or groups that promised to bring a new “order”. This politicians or groups could even be financed or even be ruled by foreign entities… In the case of Iraq it was for demographic change

Last edited 1 month ago by Takeshi