Статті в журналах: "Judaism/antisemitism"

1

Rich, Dave. "Anti-Judaism, Antisemitism, and Delegitimizing Israel." Israel Journal of Foreign Affairs 11, no. 1 (January 2, 2017): 101–4. http://dx.doi.org/10.1080/23739770.2017.1315682.

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2

Bergen, Doris L. "Catholics, Protestants, and Christian Antisemitism in Nazi Germany." Central European History 27, no. 3 (September 1994): 329–48. http://dx.doi.org/10.1017/s0008938900010256.

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Some recent trends in the study of National Socialism tend to downplay the significance of antisemitism*—in particular of Christian antisemitism—in producing the Holocaust. Indeed, it would be inaccurate and misleading to present the Christian legacy of hostility toward Judaism and Jews as a sufficient cause for Nazi genocide. Christianity, however, did play a critical role, not perhaps in motivating the top decision makers, but in making their commands comprehensible and tolerable to the rank-and-file—the people who actively carried out the measures against Jews as well as those who passively condoned their implementation. In his analysis of pre-Nazi forms of German antisemitism, Donald Niewyk concludes that, “The old antisemitism had created a climate in which the ‘new’ antisemitism was, at the very least, acceptable to millions of Germans”.

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3

Tucan, Dumitru. "From Judeophobia to Antisemitism: The Ancient World and the Birth of Cultural Antisemitism." Analele Universității de Vest. Seria Științe Filologice 61, no. 61 (January 15, 2024): 59–70. http://dx.doi.org/10.35923/autfil.61.04.

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The Tragedy of the Holocaust (the ferocity of persecution, violence, and genocide directed against the Jewish population in Europe) cannot be understood without grasping the historical and cultural background of European antisemitism. This background is where multiple “traditions,” some millennia-old and others more recent, intersect, and their circulation was accelerated by the mass communication means specific to the 20th century (press, printed material accessibility, and an abundance of brochures and pamphlets). It was also facilitated by the literacy of a significant portion of the population. Following the immense socio-political crisis generated by World War I, especially in the defeated countries, this antisemitic background became the fuel that allowed the creation of the explosive mixture represented by the Nazi ideology. The Nazi policy and the chauvinistic nationalism of associated countries were able to thrive successfully in this specific European antisemitic mental framework, which can be historically outlined in several successive historical patterns: cultural antisemitism, religious antisemitism, economic antisemitism, political antisemitism, and racist antisemitism. This work describes and problematizes the “cultural” origins of antisemitism (Judeophobia) in the ancient Greco-Roman world, which laid the roots upon which other justifications for hostility towards Jews and Judaism were constructed.

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4

Moyaert, Marianne. "Understanding the Difference Between Antisemitism and Anti-Judaism." Antisemitism Studies 6, no. 2 (October 2022): 373–93. http://dx.doi.org/10.2979/antistud.6.2.09.

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5

Motta, Giuseppe. "Nationalism and Anti-Semitism in an Independent Romania." Academic Journal of Interdisciplinary Studies 8, no. 2 (July 1, 2019): 14–26. http://dx.doi.org/10.2478/ajis-2019-0012.

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Abstract The history of antisemitism in Romania is strictly connected to the religious and cultural framework of those territories, as well as to their political integration from the age of emancipation and independence to the establishment of a Greater Romania after World War I. This article aims to analyse the different intersections of this historical process and the continuity between the old forms of anti-judaism and their re-interpretation according to modernist dynamics during the first half of the Twentieth-Century. The Romanian case illustrates the transformation and re-adapting of old religious prejudice in new doctrines of xenophobia, nationalism and antisemitism.

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6

Rudnick, Ursula, Marc Saperstein, and Jonathan Magonet. "Book Reviews." European Judaism 54, no. 1 (March 1, 2021): 156–65. http://dx.doi.org/10.3167/ej.2021.540116.

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Jonathan Romain and David Mitchell, Inclusive Judaism: The Changing Face of an Ancient Faith, Jessica Kingsley Publishers, 2020, $19.95Keith Kahn-Harris, Strange Hate: Antisemitism, Racism, and the Limits of Diversity, Repeater Books, 2019, £10.99A.C. Jacobs, Nameless Country: Selected Poems, edited by Merle Bachman and Anthony Rudolf, Carcanet Press Ltd, 2018, £12.99

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7

Besier, Gerhard. "Anti-Bolshevism and Antisemitism: The Catholic Church in Germany and National Socialist Ideology 1936–1937." Journal of Ecclesiastical History 43, no. 3 (July 1992): 447–56. http://dx.doi.org/10.1017/s002204690000138x.

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In his essay ‘Judaism and Christianity in the ideology and politics of National Socialism’ Klaus Scholder outlined the basic principles of Hitler's world view and examined his perception of the relationship between Christianity and antisemitism. According to Hitler, there could be no doubt that Christian leaders, given the nature of their beliefs, should be active exponents of antisemitism. He revitalised the old motif of the Jews as ‘Christ killers’ and described Jesus as ‘a leader of the people’ who ‘opposed Jewry’. Because of this he had been murdered on the initiative of the Jews and the Jew Paul ’refined, falsified and exploited the teaching of the Galilean for his own ends’.

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8

Barna, Ildikó, and András Kovács. "Religiosity, Religious Practice, and Antisemitism in Present-Day Hungary." Religions 10, no. 9 (September 13, 2019): 527. http://dx.doi.org/10.3390/rel10090527.

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Since 1995, Surveys on antisemitism using national representative samples have been regularly carried out in Hungary. In this article, we used data from the 2011 and 2017 surveys to explore the relationship between three types of antisemitism, namely religious, secular, and emotional. Moreover, we scrutinized how different religiosity indicators can be used as explanatory variables for the different types of antisemitism. We found a slight increase in religious and secular antisemitism between 2011 and 2017, while emotional antisemitism remained almost the same. Religious anti-Judaism significantly correlated with both secular and emotional antisemitism, however, its relationship was much stronger with the former. When analyzing the relationship between different types of antisemitism and religiosity indicators, we found that while in 2011, all the indicators were connected to religious, and most of them to secular and emotional antisemitism, in 2017, only the variables measuring subjective self-classification remained significant. The results show that the relationship between religion and antisemitism underwent some substantial changes between 2011 and 2017. While in 2011, personal religiosity was a significant predictor of the strength of antisemitism, in 2017, religion serving as a cultural identity marker took over this function. The hypothetical explanatory factor for the change is the rebirth of the “Christian-national” idea appearing as the foundational element of the new Hungarian constitution, according to which Christian culture is the ultimate unifying force of the nation, giving the inner essence and meaning of the state. In this discourse, being Christian is equated with being Hungarian. Self-declared and self-defined Christian religiosity plays the role of a symbolic marker for accepting the national-conservative identity discourse and belonging to the “Christian-national” cultural-political camp where antisemitic prejudices occur more frequently than in other segments of the society.

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9

van den Bercken, Wil. "Drie orthodoxe stemmen tegen het antisemitisme." Het Christelijk Oosten 46, no. 2 (November 29, 1994): 90–103. http://dx.doi.org/10.1163/29497663-04602003.

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Three Orthodox voices against antisemitism in Russia As part of the new nationalism in Russia antisemitism has become a topical problem in contemporary Russian society and also in the Russian Orthodox Church. The three documents published here, condemn Russian antisemitism and reject anti-Jewish feelings from a religious point of view: they expose the theological relationship between Judaism and Christianity. The first document is an address to American rabbis by patriarch Aleksij II, delivered on 13th November 1991 in New York; the second one is an article by the church historian Anton Kartašëv, written in 1916 and to be republished in Russia this year; the third document is a speech given by the Dutch Orthodox priest Theodoor van der Voort on the occasion of the opening of the Anne Frank Exhibition in St Petersburg on 8th February 1994. W. van den Bercken wrote the introduction to these documents.

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10

Hofman, Miriam Ben Zeev. "Can Antisemitism Be Traced Back to Ancient Rome?" Antisemitism Studies 7, no. 2 (September 2023): 302–37. http://dx.doi.org/10.2979/antistud.7.2.03.

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Abstract: The political context and the comments about Jews found in Latin literature indicate that no discrimination against them is attested to in Rome in the period between the second century BCE and the second century CE. The expulsions from the city applied also to other foreign groups, and the occasional negative comments made by Roman politicians, historians, and poets are not intrinsically different from those regarding other foreign population groups. Although Jewish separatism and cases of alleged attraction to Judaism aroused some hostility, this hostility never led to open conflict of the kind that transpired in other centers of the Mediterranean. However, some disparaging comments about the Jews did not disappear with time, as with other peoples slandered by the Romans, and were later redeployed forming the basis upon which anti-Judaism and antisemitism developed.

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11

Hofman, Miriam Ben Zeev. "Can Antisemitism Be Traced Back to Ancient Rome?" Antisemitism Studies 7, no. 2 (September 2023): 302–37. http://dx.doi.org/10.2979/ast.2023.a910234.

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Abstract: The political context and the comments about Jews found in Latin literature indicate that no discrimination against them is attested to in Rome in the period between the second century BCE and the second century CE. The expulsions from the city applied also to other foreign groups, and the occasional negative comments made by Roman politicians, historians, and poets are not intrinsically different from those regarding other foreign population groups. Although Jewish separatism and cases of alleged attraction to Judaism aroused some hostility, this hostility never led to open conflict of the kind that transpired in other centers of the Mediterranean. However, some disparaging comments about the Jews did not disappear with time, as with other peoples slandered by the Romans, and were later redeployed forming the basis upon which anti-Judaism and antisemitism developed.

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12

Frosh, Stephen. "Psychoanalytic Judaism, Judaic Psychoanalysis." European Judaism 55, no. 1 (March 1, 2022): 71–85. http://dx.doi.org/10.3167/ej.2022.550106.

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The article begins with a summary account of some major trends in the co-location of psychoanalysis and Judaism, relating particularly to: the origins of psychoanalysis; antisemitism directed towards, and within, psychoanalysis; links between Jewish mysticism and psychoanalysis through notions of ‘tikkun’ and reparation; hermeneutics and interpretation; and the transmission of knowledge through intense personal relationships. Psychoanalytic interpretation has also been applied to some Jewish (especially biblical) texts. The article then offers an account of Jewishness as rooted in ambivalence and contradictory ties – and particularly as a way of being that is fundamentally interrupted by otherness. I give an example of this and try to show that what one author I draw on calls ‘the backward pull of love and accidental attachment’ is constitutive of Judaism and of psychoanalysis as well. As such, it is a powerful ethical claim to say that ‘Judaic’ psychoanalysis exists.

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13

Wright, Melanie J. "Responding to Anti‐Judaism and Antisemitism in Adult Learners’ Work." Journal of Beliefs & Values 20, no. 1 (April 1999): 88–97. http://dx.doi.org/10.1080/1361767990200108.

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14

Jikeli, Gunther. "Is Religion Coming Back as a Source for Antisemitic Views?" Religions 11, no. 5 (May 20, 2020): 255. http://dx.doi.org/10.3390/rel11050255.

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The most violent American and European antisemites in the 21st century, including not only Jihadists but also white (and black) supremacist terrorist, made some reference to religion in their hatred of Jews. This is surprising. Religious antisemitism is often seen as a relic of the past. It is more associated with pre-modern societies where the role of religion was central to the social and political order. However, at the end of the 19th century, animosity against Judaism gave way to nationalistic and racist motives. People such as Wilhelm Marr called themselves antisemites to distinguish themselves from those who despised Jews for religious reasons. Since then, antisemitism has gone through many mutations. However, today, it is not only the actions of extremely violent antisemites who might be an indication that religious antisemitism has come back in new forms. Some churches have been accused of disseminating antisemitic arguments related to ideas of replacement theology in modernized forms and applied to the Jewish State. Others, from the populist nationalist right, seem to use Christianity as an identity marker and thus exclude Jews (and Muslims) from the nation. Do religious motifs play a significant role in the resurgence of antisemitism in the 21st century?

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15

Nisonen Oliver, Miriam. "Assimilationist Messaging in Fromental Halévy’s La Juive." Nota Bene: Canadian Undergraduate Journal of Musicology 15, no. 1 (June 18, 2022): 20–50. http://dx.doi.org/10.5206/notabene.v15i1.15031.

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Fromental Halévy’s grand opera La Juive premiered in 1835 and was notable for its inclusion of Jewish characters. Halévy was not only an operatic composer, but a French Jew in Paris during a time when the Reform Judaism movement was developing, often leading to a more assimilated form of Judaism than traditional movements. This paper aims to analyse the portrayal of Jews in La Juive, through an examination of the differences between the Jew Eléazar and his daughter Rachel, a musical analysis of the Passover seder scene, and a grounding in the cultural zeitgeist of the Jewish communities of France in the nineteenth century. Through this analysis, Halévy’s musical portrayals of Eléazar and Rachel demonstrate the practice of assimilating into gentile society in order to avoid antisemitism.

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16

Heschel, Susannah. "Historiography of Antisemitism versus Anti-Judaism: A Response to Robert Morgan." Journal for the Study of the New Testament 33, no. 3 (March 2011): 257–79. http://dx.doi.org/10.1177/0142064x10396142.

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17

Cahana-Blum, Jonathan. "Jonas, Scholem, and the Taubeses in Jerusalem: From Metaphysical Antisemitism to a Jewish Gnostic Conspiracy." Religions 13, no. 10 (October 10, 2022): 949. http://dx.doi.org/10.3390/rel13100949.

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This article addresses how Hans Jonas’s reconstruction of gnosticism as a historical movement in late antiquity gave rise to two parallel contemporary interpretations: Gershom Scholem’s “metaphysical antisemitism” and Susan and Jacob Taubes’s attempt at a revival of a Jewish—gnostic cultic revolt. While both reached very similar conclusions regarding the gnostic potential for modern Judaism, they could not be more different in the implications they drew from it. This, in turn, also explains the animosity that developed between all the people involved.

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18

Nadel, Stan. "Some roots and branches of anti-Judaism, Jew hatred and antisemitism – A historical overview." Migration und Soziale Arbeit, no. 1 (May 31, 2023): 14–27. http://dx.doi.org/10.3262/mig2301014.

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This review elucidates some of the historical roots and continuities that link different forms of antisemitism and how they developed and intersected to produce the various constellations we see today. We trace several historical themes and formulations from their roots in Christianity, Islam, racism, anti-capitalism and other beliefs and ideologies, and show how they are being produced and reformulated today. This short guide will enable readers to identify current expressions of antisemitism even when they are formulated in ways that may disguise their nature.

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19

Just, Thomas. "Germany’s Approach to Countering Antisemitism since Reunification." German Politics and Society 39, no. 3 (September 1, 2021): 1–22. http://dx.doi.org/10.3167/gps.2021.390301.

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Since reunification in 1990, the German government has taken numerous steps to counter antisemitism and improve its relations with the Jewish community more broadly. Its approach has consisted primarily of two parts: antiradicalization legal measures and public diplomacy. In terms of legal measures, Germany has banned hate speech and incitement, adjusted immigration policy for Jews, and granted Judaism full legal status. In terms of public diplomacy, Germany has created a network of both governmental and non-governmental organizations to counter antisemitic attitudes within domestic society and to demonstrate progress abroad. This article examines these facets of the German approach, evaluates its success through an analysis of extremist group membership and survey data measuring antisemitic attitudes, and discusses some evolving challenges to which the approach must adapt.

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20

Just, Thomas. "Germany’s Approach to Countering Antisemitism since Reunification." German Politics and Society 39, no. 3 (September 1, 2021): 1–22. http://dx.doi.org/10.3167/gps.2021.390301.

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Since reunification in 1990, the German government has taken numerous steps to counter antisemitism and improve its relations with the Jewish community more broadly. Its approach has consisted primarily of two parts: antiradicalization legal measures and public diplomacy. In terms of legal measures, Germany has banned hate speech and incitement, adjusted immigration policy for Jews, and granted Judaism full legal status. In terms of public diplomacy, Germany has created a network of both governmental and non-governmental organizations to counter antisemitic attitudes within domestic society and to demonstrate progress abroad. This article examines these facets of the German approach, evaluates its success through an analysis of extremist group membership and survey data measuring antisemitic attitudes, and discusses some evolving challenges to which the approach must adapt.

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21

Byford, Jovan. "Distinguishing ‘Anti-Judaism’ from ‘Antisemitism’: Recent Championing of Serbian Bishop Nikolaj Velimirović." Religion, State and Society 34, no. 1 (March 2006): 7–31. http://dx.doi.org/10.1080/09637490500459867.

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22

Cluse, Christoph. "Stercus Abrahe: Binäre Codes in Antijudaismus und Antisemitismus." Aschkenas 32, no. 2 (November 9, 2022): 205–32. http://dx.doi.org/10.1515/asch-2022-2013.

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Abstract The common distinction between the concepts of »Anti-Judaism« and »Antisemitism« has recently been challenged by medievalists. The present study investigates how the concepts are related, taking its starting point from the widespread association of »Jews« with »money«. Based on two case studies – the Liber floridus of Lambert of Saint-Omer (c.1121) and the Viennese scholars Henry of Langenstein and Henry Totting of Oyta (both d. 1397) – it argues that the patristic distinction between Jewish ›carnality‹ and Christian ›spirituality‹ provided the binary code used to distinguish between good and bad in the economic world.

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23

Geran Pilon, Juliana. "Jews and Leftist Politics: Judaism, Israel, Antisemitism, and Gender / Antisemitism and the left: On the return of the Jewish question." Israel Journal of Foreign Affairs 12, no. 1 (January 2, 2018): 117–21. http://dx.doi.org/10.1080/23739770.2018.1452468.

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24

Rubinstein, William D. "Between Philosemitism and Antisemitism. Defenses of Jews and Judaism in Germany, 1871-1932." Journal of Jewish Studies 58, no. 2 (October 1, 2007): 365. http://dx.doi.org/10.18647/2754/jjs-2007.

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25

Rubin, Daniel Ian. "The Muddy Waters of Multicultural Acceptance: A Qualitative Case Study on Antisemitism and the Israeli/Palestinian Conflict." Journal of Ethnic and Cultural Studies 5, no. 1 (June 23, 2018): 1–15. http://dx.doi.org/10.29333/ejecs/96.

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The Jewish peoples have endured thousands of years of discrimination and subjugation, yet during this new millennium, Jews and antisemitism are conspicuously absent from university ethnic studies classroom discourse in the United States. Those scholars, determined to penetrate the walls of the multicultural education stronghold, are met with an ebb and flow of silence and vociferous resistance. A primary rationale for multiculturalists ignoring antisemitism appears to be the Zionist question and how they, themselves, perceive Israel’s relationship with Palestine. This qualitative case study analyzed interviews of six prominent scholars in the areas of multiculturalism, history, and Judaism through a critical pedagogical lens. Throughout this paper, the author explores his personal experiences in regard to educational multiculturalists and the dismissal of Jews as a persecuted group. From discourse analysis of themes and recurrent meanings in the data, it is evident that the majority of study participants believe that Israel’s behavior toward the Palestinians is unacceptable, yet that does not justify the large-scale generalizations of the Jewish people in the United States. As a result, this paper argues for the inclusion of the Jewish experience into university multicultural discourse.

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26

Stern, Guy. "Between Philosemitism and Antisemitism: Defenses of Jews and Judaism in Germany 1871-1932 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 1 (2006): 189–91. http://dx.doi.org/10.1353/sho.2006.0143.

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27

Marafioti, Rosa Maria. "Die schwarzen Hefte: ihre Rezeption, ihr Einfluss auf die Wirkungsgeschichte des Denkens Martin Heideggers und ihre Sachgemäße Auslegungsweise." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 3 (December 5, 2021): 161–80. http://dx.doi.org/10.24193/subbphil.2021.3.07.

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A few months before their publication in 2014, the first Martin Heidegger’s Black Notebooks already introduced a new phase of the debate about Heidegger’s supposed National Socialism and Antisemitism, since they contain questionable references to Jewish people. As of yet, most of the interpretations come down to five theses. Whilst several interpreters assert that the whole Heideggeran thought is anti-Semitic, others refer this ‘‘accusation’’ to a brief period in Heidegger’s life or rather attribute to this thinker an anti-Judaism inherited from the Christian tradition. Some scholars classify Heidegger’s sentences as a general critique of civilisation, whereas others pretend that the Heideggerian philosophical thought was untouched by whichever issues related to politics and race. Ascertaining the flaws in the approach of many interpreters of Heidegger’s Black Notebooks, the necessity of reading them by means of the hermeneutical method in order to reach an appropriate contextualisation is to be stressed. Only in this way can the various themes of the Notebooks be unveiled, as well as the limits and the magnitude of the Heideggerian thought. Keywords: Interpretation, relationship between Philosophy and Politics, critique of modernity, Judaism, question of Being

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28

Larsson, Stefan. "Just an ordinary Jew." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 2, 2018): 3–16. http://dx.doi.org/10.30752/nj.73240.

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The apostle Paul, author of many letters in the New Testament, is often considered to be the father of Christian antisemitism and a staunch opponent of keeping the Torah. This perspective has been shared both by Jews and Christians throughout the centuries, until the late twentieth century. For the last forty years or so, a new paradigm on Paul has taken shape, one where Jewish scholarship and research on ancient Judaism is making a significant difference. The picture of a Second Temple-period Pharisee is emerging, possibly with connections to early forms of Merkabah mysticism. There are no longer any reasons but ‘tradition’ that Paul should not be a part of Jewish studies, and this article gives some of the arguments for this timely re-appropriation of one of the best-known Jews in history.

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29

Tulej, Andrzej. "Kościół na drodze ku „Nostra Aetate”.Zarys relacji chrześcijańsko-żydowskich w XX w. przed II wojną światową." Warszawskie Studia Teologiczne 31, no. 1 (March 5, 2018): 142–53. http://dx.doi.org/10.30439/wst.2018.1.11.

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A review of the chosen teachings of the Church concerning Jews and Judaism – both official and unofficial – showed that in the twentieth century, before the Second World War, the Church spoke especially in response to the errors of racism, statolatry and various forms of Antisemitism. The historical context were the Russian revolutions, World War I, the fascist movements. The Church's statements intensified when, at the turn of the 1920s and 1930s, the National Socialist Party grew stronger, taking over power in Germany in 1933, leading to the tragedy of World War II and the drama of the Holocaust (Heb. Shoah). Although in its official teachings the Church has always been cautious in wording, in order to avoid direct involvement in political matters or become a party to any conflict, some statements of the popes referring to the broadly understood "Jewish question" can be considered as "milestones". This applies above all to the letter of Pope Benedict XV considered by some to be the most important act of opposition to Antisemitism, the encyclical "Mit brennender Sorge" by Pius XI, opposing the idolatrous relationship to race, nation, state or power and emphasizing the value of the religion of Israel and the Old Testament and the famous formula spoken during the meeting of Pope Pius XI with the Belgian pilgrims: "spiritually, we are all Semites".

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30

Hatcher, Anthony. "Beyond the yellow badge: Anti-Judaism and antisemitism in Medieval and Early Modern visual culture." Journal of Media and Religion 9, no. 2 (April 30, 2010): 125–27. http://dx.doi.org/10.1080/15348421003800965.

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31

Gribetz, Jonathan Marc. "The PLO's Defense of the Talmud." AJS Review 42, no. 2 (November 2018): 293–314. http://dx.doi.org/10.1017/s0364009418000521.

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In 1970, the PLO Research Center in Beirut published a book that challenged what it considered to be common Arab misconceptions and prejudices concerning the Talmud. In analyzing this book, this article poses three questions. The first concerns motivation: What led the PLO's think tank to engage a researcher with the task of learning and writing about the Talmud? Second is the question of sources: How did the PLO researcher find his information and what does the presence of these sources on the PLO Research Center library's bookshelf tell us about the world of PLO intellectuals in late 1960s Beirut? Finally, what can be learned from the conclusions the researcher drew about the relationship between the Talmud and Zionism and between Judaism and Jewish nationalism? The article concludes with a reflection on the continuing debate over the place of antisemitism in the PLO.

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32

Радченко, Юрий. ""Это… было моим тайным 'комплексом'": Иван Лысяк-Рудницкий и еврейство". Ab Imperio 2023, № 4 (2023): 189–212. http://dx.doi.org/10.1353/imp.2023.a922261.

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SUMMARY: This review essay discusses the two-volume publication of the diaries by Ivan Lysiak-Rudnyts'kyi, aka Ivan L. Rudnytsky (1919–1984) – a historian who has had a profound influence on modern Ukrainian historical writing. Specifically, the essay looks at what role, if any, Rudnytsky's Jewish ancestry played in his private contemplations, especially in the 1930s and during the Nazi occupation of Poland and Ukraine, as well as in the aftermath of World War II and the Holocaust. The diaries reveal Rudnytsky's deeply embedded cultural and racial antisemitism, which can be explained in part by his traumatic realization that he belonged to a stigmatized minority that later became a potential target of genocide. With time, Rudnytsky developed a genuine interest in Judaism and Jewish culture. Still, even decades after the war, he never mentioned the Holocaust and the participation of different Ukrainian political groups in it.

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Thing, Morten. "Bøger om jødisk historie i Danmark de sidste 15 år." Nordisk Judaistik/Scandinavian Jewish Studies 27, no. 1 (June 27, 2016): 58–70. http://dx.doi.org/10.30752/nj.67606.

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I Danmark er der de sidste femten år udkommet en hel del bøger om jødernes historie, ikke mindst om deres trængsler. Morten Thing gennemgår i denne oversigtsartikel de vigtigste indenfor forskning og formidling. * * *Books on Jewish history in Denmark the last 15 years • The most spectacular work about Jewish culture is without doubt Martin Schwarz Lausten’s six-volume work about the attitude of the Danish Lutheran church towards the Jews and Judaism. It is a work of great precision and with the use of many new sources. Although it is a work on church-history it has a lot to say on Jewish reactions to the church and the state. The volumes are: Kirke og synagoge,De fromme og jøderne, Oplysning i kirke og synagoge, Frie jøder?, Folkekirken og jøderne og Jødesympati og jødehad i folkekirken. Antisemitism has also been in focus and Sofie Lene Baks work on the history of antisemitism in Denmark is probably the most central: Dansk antisemitisme 1930–45. The rescue of the Danish Jews in WWII is without doubt the most researched topic in Danish Jewish history. Many new works have been published. Sofie Lene Baks book on what happened to the Jews when they came back from Sweden I 1945, Da krigen var forbi. It turned out that the municipality of Copenhagen had taken care of many flats and possessions. The history of the Jewish minority has been more in focus than ever. Many new books have been published. Arthur Arnheim’s Truet minoritet søger beskyttelse is the biggest book on the history from seventeenth century until today.

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Arndt, Martin Ernst Rudolf. "The Great War in Poland-Lithuania from A Jewish Perspective: Modernization and Orientalization." Jurnal Humaniora 32, no. 1 (January 31, 2020): 19. http://dx.doi.org/10.22146/jh.52996.

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The article presents views of Eastern Judaism, especially in Lithuania, in the Jewish press around the Great War. It is based on a close research of journals, newspapers and book-publications written in the German language. It evidences the global implications of the Great War due, among others, to forced and voluntary migrations that involved cultural encounters, confrontations and challenges. The Other, signifying a collective excluded from the social whole, in those days perceived in the Eastern Jew, meant an embarrassment to the Western Jews (Albanis: 30) and served the function of constructing self-identity, involving them in conflicts or making them develop a dual allegiance (Moshe Gresser; Albanis). Should Jews, if they were to become proper Europeans, not decisively shed their Asian being and carriage and thus de-orientalize themselves? The paper also demonstrates that this historical phase of Jewish history, as it deeply involves the problem of secularization, is connected to intricate problems of identity. It can also illustrate a certain openness and fluidity of identitarian possibilities. The issues involved have a clear relevance for contemporary societies, centred around the question if modernity requires minorities to surrender their particularism, or if is there a suble dialectic between universalism and particularism. Implicitly the core issue also raises the question of a common history of Islam and Judaism and the current problem if antisemitism, as targeted at the Eastern Jews, is comparable to contemporary Islamophobia.

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Cojocaru, Alina. "Representations of Eastern European Jewish Immigrants in the Twentieth-Century British Press: Judaism and the Urban Regeneration of London." DIALOGO 9, no. 1 (December 5, 2022): 34–45. http://dx.doi.org/10.51917/dialogo.2022.9.1.2.

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This paper examines the (mis)representations of Eastern European Jewish immigrants in the British newspapers of the early twentieth century. As members of transnational networks, as simple travelers or victims of a forced emigration, Jews pursued economic prospects, freedom from antisemitism or the right to assert their political and cultural liberties while exploring new cities. The migration flows brought them to various European metropolises that were not only observed through the eyes of “the other,” “the stranger,” but also shaped by the cultural articulations of Judaism. Jewish migrants were nonetheless often perceived as dangerous to the ideas of national homogeneity. Positioning itself at the nexus of discourse and experience, a particular focus of this paper is to investigate the manner in which the cultural and religious differences experienced by both Jewish migrants and the settled population were depicted and negotiated, as well as the impact that Jewish immigrants had on the development of the modern city, specifically on London’s East End.

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36

Englert, Sai. "The State, Zionism and the Nazi Genocide." Historical Materialism 26, no. 2 (July 30, 2018): 149–77. http://dx.doi.org/10.1163/1569206x-00001633.

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AbstractThis paper explores contemporary Jewish identity-formation and the centrality of official Holocaust memory and Zionism – understood as the ongoing settler-colonial project aiming at the formation and maintenance of a Jewish-exclusivist state in Palestine – to this process. It argues that identity politics within the Jewish community are based on an understanding of identity, which assumes it to be static and individual. In doing so, this political approach reproduces the essentialisation of Jewish communities under the banner of Zionism and official state history. The paper aims to show how this process of identification between Judaism, official Holocaust memory and Zionism has been a state-led process, rooted in the historical development of antisemitism and European colonialism. In order to do so, it builds on a critique of classical Marxist analyses of the Jewish question. It finally proposes a more fluid approach to identity, which understands it as socially constructed, contested, and subject to political contestation.

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Navon, Tom. "The Jew Is to Be Burned: A Turning Point in the Communist Approach to the “Jewish Question” on the Eve of Catastrophe." Jewish History 34, no. 4 (June 18, 2021): 331–59. http://dx.doi.org/10.1007/s10835-021-09388-1.

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AbstractOtto Heller, the Austrian-Czech-German communist intellectual of Jewish origin, was known almost exclusively for his 1931 orthodox Marxist book, Der Untergang des Judentums (The Decline of Judaism). A recently rediscovered unpublished manuscript of a second book on the “Jewish Question,” written by Heller in 1939 and entitled Der Jude wird verbrannt (The Jew Is to Be Burned), sheds new light on the man and his work. Furthermore, the unknown manuscript, as one of the longest communist accounts of the Jewish Question and antisemitism from that period, reveals a substantial turning point in the history of the communist discussion on those issues. Existing scholarship has identified novel political stances among communists, such as recognizing the Jews as a nation and as unique victims of Nazism only from 1942 onwards. Although Heller did not express such far-reaching political views in this lost manuscript, he did introduce an original theoretical approach to the Jewish Question. This article analyzes Heller’s theoretical innovations as early intellectual precursors of later dramatic developments in the communist political discourse.

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38

Wierzbieniec, Wacław. "Support for Jewish matters. The Humanitarian Society Humanitas B'nei B'rith in Przemyśl in the Second Polish Republic." UR Journal of Humanities and Social Sciences 27, no. 2 (June 2023): 122–44. http://dx.doi.org/10.15584/johass.2023.2.6.

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Przemyśl, in 1931 inhabited by 17,326 followers of Judaism accounting for 34% of its total population, was a medium-sized Polish town, where a major role was played by Jewish elites, including lawyers, doctors, entrepreneurs, teachers etc., supporters of the Zionist movement. The Jewish elites of Przemyśl were associated with the Humanitarian Society Humanitas B’nei B’rith founded in 1924, as a part of the larger and highly recognised international organization B’nei B’rith. The Society is noteworthy for a number of reasons. It was one of the most active B'nei B'rith organisations operating in the Second Polish Republic. Joined by and integrating the local Jewish elites, the Society provided a platform for activities of local, regional and, at times, international importance in support for the Jewish community. In Przemyśl the Society was involved in charitable activities, mainly aimed to benefit orphans and the poor, and it conducted a variety of cultural and educational activities. Particularly worthy of notice is the fact that, as an opponent of antisemitism, Humanitas played a very important role within the local Jewish community of Przemyśl.

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Berkman, Matthew. "Antisemitism, Anti-Zionism, and the American Racial Order: Revisiting the American Council for Judaism in the Twenty-First Century." American Jewish History 105, no. 1-2 (2021): 127–55. http://dx.doi.org/10.1353/ajh.2021.0006.

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Rachman, Adelia Hanny. "Jewish existence in Indonesia: identity, recognition, and prejudice." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, no. 1 (July 13, 2022): 1–25. http://dx.doi.org/10.18326/ijoresh.v1i1.1-25.

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The Jews’ arrival to the archipelago began acquainted since the 13th to the 20th century, although, much earlier, history shows the Jews traffic in the Southeast Asian region had been eventuated. In this study, Jew accommodates several meanings, religion – Judaism and the adherents – Jewish or Jewish descendants. Practically, the beliefs’ differences are arduously accepted by a few Indonesians. Various stereotypes are imposed on this community as a form of othering. Moreover, radical ideological propaganda encompassing antisemitism incitement is presented conditionally. The absence of legal acknowledgment has impacted on limiting Jews’ precious wiggle room enforcing their religious freedom. As a further consequence, they will prefer to conceal their identity for hindering friction nor dispute with the oppositions. Misleading perceptions about Jews and Israel implicitly politicized identities. Aware of the rising negative sentiments, this paper provides an overview of the Jewish existence in Indonesia, from the historical journey, recognition, and prejudice to identity politics. Analysis of legislation and actual reality is carried out to find out the urgency of recognizing Jews’ identity. At the end, Indonesia endures the essential duty to fulfil religious freedom and nurture its diversity for peace.

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41

Stürmann, Jakob. "Jack Jacobs (Hg.): Jews and Leftist Politics. Judaism, Israel, Antisemitism, and Gender. New York: Cambridge University Press 2017, 374 S." Zeitschrift für Religions- und Geistesgeschichte 70, no. 3 (July 23, 2018): 300–302. http://dx.doi.org/10.1163/15700739-07003011.

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42

Kuby, Emma. ""The Last Act in the Tragedy of Judaism": Stalinist Antisemitism, the American Jewish Committee, and French Holocaust Memory in the Cold War." Jewish Social Studies 29, no. 1 (January 2024): 87–119. http://dx.doi.org/10.2979/jss.00004.

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Abstract: Beginning in 1952, the New York-based American Jewish Committee (AJC) spearheaded a transatlantic effort to stigmatize Stalinist antisemitism through direct historical comparison with the recent Nazi genocide of European Jewry. In France, home to the AJC's European headquarters, the project of tarring Stalin with Hitler's brush spurred an unprecedented flood of discourse about the Holocaust. However, the narrative that emerged among participating French intellectuals—Jewish and non-Jewish—elided the genocide's Western European dimensions. This article analyzes the AJC's French-language journal Évidences comparatively alongside its American sister journal, Commentary , and contextually against documentation from the AJC archives in order to argue that the politics of the early Cold War did not simply impede Holocaust memory in the West; rather, anti-totalitarian projects produced framings of the genocide that relied on and replicated the Cold War's own temporal and geographic logics.

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43

Glazer-Eytan, Yonatan. "Conversos, Moriscos, and the Eucharist in Early Modern Spain: Some Reflections on Jewish Exceptionalism." Jewish History 35, no. 3-4 (December 2021): 265–91. http://dx.doi.org/10.1007/s10835-021-09424-0.

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AbstractSacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similarly leveled against Muslims and moriscos (Muslim converts to Christianity). This essay seeks to assess the parallels and connections between the two groups through a comparative examination of accusations of sacrilegious behavior towards the host. The first part of the essay analyzes religious art, legal compendia, and inquisitorial trials records from the tribunals of Toledo and Cuenca in order to show some evident homologies between the two groups. The second part of the essay focuses on the analysis of the works of Jaime Bleda and Pedro Aznar y Cardona, two apologists of the expulsion of the moriscos, and draws direct connections between Jewish and morisco sacrilege. By exploring the similarities and differences between accusations against conversos and moriscos, this essay aims to offer a broader reflection on Jewish exceptionalism.

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44

Heintzelman, Matthew Z. ":Beyond the Yellow Badge: Anti-Judaism and Antisemitism in Medieval and Early Modern Visual Culture. Brill's Series in Jewish Studies 37." Sixteenth Century Journal 41, no. 1 (March 1, 2010): 184–85. http://dx.doi.org/10.1086/scj27867675.

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45

Gray, Patrick. "PROTESTANT BIBLE SCHOLARSHIP: ANTISEMITISM, PHILOSEMITISM AND ANTI‐JUDAISM. Edited by Arjen F.Bakker, RenéBloch, YaelFisch, PaulaFredriksen, and HindyNajman. Supplements to the Journal for the Study of Judaism 200. Leiden: Brill, 2022. Pp. xiv + 230. Hardcover, $125.00." Religious Studies Review 49, no. 4 (December 2023): 665–66. http://dx.doi.org/10.1111/rsr.16811.

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46

Gugenheim Katz, Orit. "“The Jew was doing his Christian duty”1: The New Ghetto as a Representation of Herzl’s Political Epoch." Cuadernos Judaicos, no. 39 (December 26, 2022): 92–114. http://dx.doi.org/10.5354/0718-8749.2022.69279.

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This essay asks how Herzl’s play, The New Ghetto, can be read as a representation of the sociopolitical tensions which affected and influenced the emancipated Jewish community in European capitals by the end of the 19th century. Among the pervading tensions of the time, I discuss the kinds of Antisemitism birthed by the emancipation: both the virulent kind that outright threatens and stereotypes Jews, as much as the subtle kind, of those who are willing to include Jews, so long as they desist from their Judaism. I also speak about internal tensions (within the Jewish community); for instance, in regards to the question of emancipating. While some Jews are baptized to advance socially and professionally, others still endorse the ideal of an emancipated Jew whose Jewish and European identities can coexist. Finally, I analyze how Jewish leaders confronted these ideologies that collide (often dangerously so) by creating two alternatives: Assimilationism and Zionism. While the first insisted on the belief that, through movements like the emancipation, Jews would succeed in integrating into what they considered to be their diasporic homes, the latter dismissed this hope, and instead turned to Zionism—or the establishment of a Jewish state—as the exclusive path toward Jewish security and prosperity. Having traced the manifestations of these ideologies and tensions within the play, I conclude by arguing that the play advocates for Herzl’s own political ideology, by first representing his Assimilationist past and ultimately endorsing the Zionist future he would come to embrace, once all else had failed.

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47

Raizen, Esther. "Dreadful Noise: Jean-Claude Pecker on Loss, Remembrance, and Silence." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 3 (2023): 188–221. http://dx.doi.org/10.1353/sho.2023.a918860.

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Abstract: French astrophysicist Jean-Claude Pecker, who passed away in early 2020, left behind a rich body of work that reflects his active engagement with areas beyond the scientific, among them the visual arts, social activism, and poetry. This paper follows Pecker as he grapples with the loss of his parents in the Holocaust and articulates the impact of this loss on his life and work. My discussion draws primarily on Pecker’s poetry collections Galets poétiques and Lamento 1944–1994 , with occasional references to other writings, among them a provisional draft of the opening chapter from Pecker’s memoir and letters recounting his family history. Allusions to Pecker’s Jewish heritage are absent from the poetry collections yet are prominently present in other writings in the context of antisemitism as the core of his “feeling Jewish” on the one hand and the rejection of Judaism among all other religions on the other. Reflecting on the violence that afflicted his life during the war years and admitting his deep pessimism regarding the future of both humanity and the environment, the elderly Pecker conveys in his writings a sense of diminished agency both in his own life and in that of the sun, the celestial body broadly considered a mainstay of his scientific work. Contextualizing Pecker among his peers, I suggest that while the themes of deportation and death figure centrally in the poems, Pecker is less in conversation with Holocaust poetry or poets and more in dialogue with a group of French artist-friends, united in the knowledge of nature’s timeless beauty and in the recognition of the presence within humanity of love, friendship, and the unlimited capacity for inflicting harm and great pain.

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Takacs, Axel Marc Oaks. "Undoing and Unsaying Islamophobia: Toward a Restorative and Praxis-Oriented Catholic Theology with Islam." Horizons 48, no. 2 (December 2021): 320–66. http://dx.doi.org/10.1017/hor.2021.61.

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This article explores how Christian theology has historically contributed to the modern ideology of Islamophobia. After arguing that contemporary popular and political Islamophobia has its sources in replacement theology, theological supersessionism, anti-Judaism, antisemitism, Christian-Islamic polemics, Orientalism, and modern racism, it seeks to reorient Catholic theology by undoing and unsaying this discursive and political harm. Constructively, the relatively novel genealogy of Islamophobia this article tentatively traces is based on three discursive moves: linking (1) replacement theology/supersessionism with medieval anti-Islamic theology, (2) the latter to Orientalism, and (3) the previous two to Islamophobia. These three discursive moves are possible because they were and remain sustained by supremacist theologies begotten by replacement theology/supersessionism. The article draws from theories of ideology and social imaginaries to recognize that the words, symbols, narratives, and metaphors that constituted a Christian theology of Islam since the seventh-century emergence of the Islamic tradition cannot be subverted merely by forgetting or ignoring them; they cannot be unlearned merely by learning “positive views” of the Islamic religious traditions (from Muslims, scholars, or both); they cannot be undone through a religion-blind, apolitical theology of religions that rejects nothing that is true and holy in religions; finally, they cannot be dismantled even by a Catholic theology of Islam that cherishes specific beliefs and practices in common with Muslims. It concludes by beginning to construct a Catholic theology of interreligious praxis intended to dismantle and disrupt Islamophobia today. This praxis-oriented theology is grounded in a Christian conception of restorative justice and the Catholic sacrament of reconciliation. At the core of this proposal is the assertion that theologies of the past remain the politics of the present. If Catholic theology has shaped the sociopolitical ideology and structure of Islamophobia today, then an anti-Islamophobic Catholic theology must be political; otherwise, it will remain ineffective in undoing the political harm it has produced.

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Langer, A. "Liberal and Orthodox Jewish Responses to Antisemitism and Assimilationism in the United States during the 1920s: Rabbis Mordecai Kaplan’s and Bernard Revel’s Reconstruction of Judaism for the New American Realities." Amerikastudien/American Studies 66, no. 4 (2021): 679–701. http://dx.doi.org/10.33675/amst/2021/4/10.

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Byford, Jovan. "Distinguishing "anti-Judaism" from "anti-Semitism": Recent championing of Serbian Bishop Nikolaj Velimirovic." Sociologija 48, no. 2 (2006): 163–92. http://dx.doi.org/10.2298/soc0602163b.

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After the fall of the Berlin Wall, the continuity in the ideology of the Eastern European far right has been apparent in the extent to which the restoration of right-wing ideas was accompanied with widespread rewriting of history and the rehabilitation of contentious historical figures, many of whom, 40 years earlier, had attained notoriety for their antisemitism and fascist and pro-Nazi leanings. This article examines a specific example of postcommunist revisionism in Serbian society. The principal aim of the article is to explore the rhetoric of Bishop Nikolaj Velimirovic (1880 - 1956), a controversial Serbian Orthodox Christian philosopher whose writing includes overtly antisemitic passages, and elucidate the strategies that his supporters have been deploying to promote him and maintain his popularity while countering objections of antisemitism. The paper focuses on the way in which the controversy surrounding Velimirovic?s antisemitism was managed around the time of his formal canonisation in May 2003. The author argues that unlike the Roman Catholic and Protestant Christian denominations, eastern churches, including the Serbian Orthodox Church, have as yet not formally addressed from a doctrinal or ecclesiological perspective the problem of Christian antisemitism. Due to the unwavering traditionalism justifications and denials of antisemitism must be constructed in such a way that they present the bishop?s views as consistent with the prevailing secular norms of ethnic tolerance.

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