Abstract: Depuis 2012, l’histoire de la mémoire du génocide des Juifs est étudiée en terminale (série L, ES) dans le cadre du chapitre portant sur « L’historien et les mémoires de la Seconde Guerre mondiale ». Si les enseignants sont sollicités chaque année à l’occasion de journées commémoratives pour transmettre à leurs élèves la mémoire de la Shoah, porteuse d’un enjeu civique, l’introduction dans les programmes de ce sujet d’histoire relève d’une ambition pédagogique qui doit nécessairement s’articuler à la recherche scientifique. Dans cette perspective, cet article fait le point sur les récentes avancées historiographiques concernant l’histoire de la mémoire du génocide des Juifs en France qui permettent d’affiner un découpage chronologique que plusieurs manuels scolaires présentent de façon caricaturale. Il convient ainsi de remplacer le schéma narratif classique polarisé autour de « oubli/mémoire/temps du devoir de mémoire » par une périodisation qui prend en compte les traces -éparses mais significatives- de la mémoire du génocide dans la société française dès les années 1950, ce qui relativise fortement la thèse de son oubli. Les années 1970 et surtout 1980 sont marquées par des mises en récit publiques du génocide qui le situent dans un horizon commun de plus en plus partagé en le référant à des enjeux contemporains (lutte contre le négationnisme et l’antisémitisme, lutte contre l’extrême droite, reconnaissance et réparations dues aux victimes, reconnaissance officielle de la participation active de Vichy, exercice de la justice pour les crimes contre l’humanité). La prise en compte de cette mémoire dans les années 1990 par un État qui reconnait sa responsabilité historique dans le crime génocidaire entraîne de nombreuses actions publiques qui se déclinent sous différentes formes (commémorations, mémoriaux, voyages scolaires). L’Ecole est alors mobilisée comme un acteur privilégié de la transmission de cette mémoire qui est investie d’enjeux éducatifs fondés sur la promotion des valeurs des droits de l’homme et du vivre ensemble.
Abstract: The recent Eurozone crisis and the outbreak of political and populist Euroscepticism pose an unprecedented challenge to advocates of the post-war ‘Idea of Europe’. In the United Kingdom and France, some of the most eloquent and impassioned defences of ‘Europe’ have been penned by Jewish intellectuals. The historian Walter Laqueur, the philosopher Bernard-Henri Levy and journalists such as David Aaronovich, for example, have all rallied to the cause of ‘Europe’. This article will focus on the responses of Robert Menasse and Henryk Broder, two Jewish intellectuals from Austria and Germany, who have recently published powerful reflections on the European idea. Menasse’s polemic of 2012, Der Europäische Landbote (The European Courier), defends the idea of Europe as a ‘Friedensprojekt’, or ‘peace project’, and the European Union as an institutional antidote to the destructive power of nationalism and the self-interest of the nation-state. Broder’s bestselling book of 2013, Die letzten Tage Europas: Wie wir eine gute Idee versenken (The Last Days of Europe: How we are Scuppering a Good Idea), embraces ‘European values’ but launches a critique of a European Union which stifles pluralism and critical debate. This paper analyses how Menasse and Broder define the idea of ‘Europe’ and argues that, despite their differences, in form and content, the work of Menasse and Broder draws on a common tradition of enlightened cosmopolitanism as well as informs the renewed academic debate in the humanities and social sciences about the place of ‘cosmopolitanism’ in our global world.
Abstract: W polskim dyskursie publicznym zauważalna jest ciągłość form antysemickich. Według najnowszych badań, z postaw antysemickich się nie wyrasta, a co gorsza, doszło do rewitalizacji mitu o współodpowiedzialności Żydów za śmierć Jezusa Chrystusa. My, jako członkowie i członkinie Żydowskiego Stowarzyszenia Czulent, zaniepokojeni tym faktem, podjęliśmy się zadania zweryfikowania, dlaczego antysemityzmem zainfekowane są coraz młodsze osoby.
W tym celu postanowiliśmy przeanalizować podręczniki edukacji nieformalnej i podręczniki szkolne, dopuszczone do użytku szkolnego przez Ministerstwo Edukacji Narodowej i sprawdzić, czy i jak w podręcznikach przedstawiane są informacje o szeroko rozumianej kulturze, tradycji i historii Żydów w Polsce. Interesowała nas jakość i rzetelność tych informacji.
Dzięki pomocy m.in. Centrum Badań Holokaustu Uniwersytetu Jagiellońskiego, zrekrutowaliśmy/zrekrutowałyśmy studentki ostatniego roku judaistyki oraz doktorantki Centrum Badań Holocaustu, które przeanalizowały podręczniki.
Na podstawie zebranych materiałów, Alina Cała, Bożena Keff i Anna Lipowska-Teutsch przygotowały artykuły analizujące zastane treści. Interesowało nas to, jaki wpływ treść zawarta w podręczniku ma na młodego odbiorcę i młodą odbiorczynię, uwzględniając tutaj aspekt kulturowy, socjologiczny, historyczny
i psychologiczny. Każdy artykuł wykorzystuje zebrane cytaty z podręczników do języka polskiego, historii, historii i społeczeństwa, wychowania do życia w rodzinie i wiedzy o społeczeństwie. Chcąc ułatwić czytelnikowi/czytelniczce weryfikację cytatów, za każdym razem podawaliśmy w przypisach pełny adres bibliograficzny podręcznika.
Naszym celem było również stworzenie publikacji edukacyjnej, która ma służyć jako narzędzie dla osób zajmujących się edukacją formalną i nieformalną oraz przeciwdziałaniem antysemityzmowi. Dlatego też zostały opracowane artykuły poruszające kwestię antysemityzmu w przestrzeni publicznej (Anna Zawadzka), zjawiska antysemityzmu w Polsce (Anna Makówka-Kwapisiewicz) oraz aspekty psychologiczne i prawne mowy nienawiści (Beata Zadumińska i Szymon Filek).
Spis treści:
Wstęp
Zjawisko antysemityzmu w Polsce na podstawie badań
Analiza podręczników szkolnych i scenariuszy zajęć
Kultura i społeczeństwo w podręcznikach szkolnych z przedmiotów humanistycznych
Kulturoznawcza analiza zawartości podręczników szkolnych związanych z treściami dotyczącymi Żydów (i pokrewnymi)
Pochwała myślenia krytycznego
„Kultywujemy polskość”. Antysemityzm w przestrzeni publicznej
Mowa nienawiści. Sprawcy. Ofiary. Świadkowie
Mowa nienawiści. Aspekty prawne
Biogramy autorów i autorek
. Informacja o projekcie
Informacja o Żydowskim Stowarzyszeniu Czulent
Publikacja powstała w ramach projektu „Antysemityzm nie jest poglądem” zrealizowanego w ramach programu Obywatele dla Demokracji, finansowanego z Funduszy EOG, a także ze środków The Kronhill Pletka Foundation, International Council of Jewish Women, Network of East-West Women oraz dzięki dotacji Kennetha Slatera, Allena Haberberga, Shaloma Levy i Michaela Traisona.
Abstract: Od dłuższego czasu próbuję dowieść tezy, że obecnie w Polsce postawy antysemickie, a więc postawy wrogości i niechęci do Żydów, nie występują jako odrębne, niezależne od innych. Jeśli mamy do czynienia z aktywnymi postawami antysemickimi, takimi, które nakazują rozejrzeć się wokół, czy nie ma obok jakiegoś Żyda – a więc także osoby żydowskiego pochodzenia, która udaje nie-Żyda – najczęściej nie występują one w Polsce samodzielnie. Stanowią na ogół część ogólniejszego obrazu świata, zideologizowanego światopoglądu, w którego centrum znajduje się kwestia narodu, jego powołania, jego cech i katolickiego charakteru oraz, rzecz jasna, jego wrogów i przeciwników.
Abstract: The fear and hatred of others who are different has economic consequences because such feelings are likely to translate into discrimination in labor, credit, housing, and other markets. The implications range from earnings inequality to intergenerational mobility. Using German data from 1996 and 2006, we analyze the determinants of racist and xenophobic feelings towards foreigners in general, and against specific groups such as Italians, Turks, and Asylum Seekers. We also analyze racist and anti-Semitic feelings towards German citizens who differ in ethnicity (Aussiedler from Eastern Europe) or in religion (German Jews). Individuals’ perceived (or actual) economic well-being is negatively related to the strength of these feelings. Education, and having contact with foreigners mitigate racist, anti-Semitic and xenophobic feelings. People who live in states which had provided above-median support of the Nazi party in the 1928 elections have stronger anti-Semitic feelings today. The results are not gender-driven. They are not an artifact of economic conditions triggering feelings about job priority for German males, and they are not fully driven by fears about foreigners taking away jobs. The results of the paper are consistent with the model of Glaeser (Q J Econ 120(1):45–86, 2005) on hate, and with that of Akerlof and Kranton (Q J Econ 105(3):715–753, 2000; J Econ Perspect 19(1):9–32, 2005) on identity in the utility function.
Abstract: Linking our own research interest for the processes of public memory building and remembrance of difficult pasts through the lens of heritage-work, the aim of the current study is to address discourses on ‘the Holocaust issue’ and perceptions of Jews in Romania after more than two decades since the 1989 Revolution. Our focus is mainly on the perceptions of Jewish people from the city of Oradea, a territory where two thirds of about 27000 Jews were killed during WWII. By examining private initiatives of heritage-making carried out with the purpose of contributing to the preservation of the memory of those killed during WWII and comparing them with the official ones, we intend to disclose aspects of the ‘social distance’ and intercultural communication on this Romanian territory where Jews and Roma people were ghettoized, then sent directly to extermination camps (mainly to Auschwitz), where a genocide was carried out. The symbolic re-enactment of Jewish history in the public sphere through heritage-making helps remodel perceptions, attitudes, and behaviours in a multi-ethnic society by promoting moral values regarding other human beings such as tolerance and mutual respect. Therefore, our study inquires to what extent the public memory relating to the Holocaust contributed to shaping social relationships in a multi-cultural society. Our anthropological reflection on the (re-)enactment of the Jewish history during the Holocaust through heritage-making and its social appropriation offer insights into (1) discourses on the Holocaust in Romania and the way in which public memory operates, (2) perceptions of Jews among local people from Oradea and, (3) the building of identity narratives on the acknowledgment or denial of a dark side in our past.
Abstract: Les travaux sélectionnés pour cette thèse de sociologie (4 ouvrages et 14 articles ou chapitres de livre) explorent deux thématiques différentes : les familles homoparentales et le vécu de croyants homosexuels. En dépit de leur éloignement du modèle exclusif de la parenté, un père, une mère pas un de plus, les familles homoparentales inscrivent leurs enfants dans une chaîne de transmission parentale, tant culturelle que généalogique. De même, les croyants homosexuels adhèrent aux valeurs de leur appartenance religieuse même s'ils contestent la légitimité de l'autorité institutionnelle de l'Eglise ou des rabbins. Dans les deux cas, il y a à la fois ébranlement de la norme et adhésion à un modèle légèrement différent, plus inclusif. Les homosexuels deviennent parents en élargissant les représentations de la parenté. Les homosexuels croyants parviennent à intégrer leurs dimensions identitaires antagonistes en se tournant vers des églises ou des communautés plus accueillantes ou en réinterprétant les textes problématiques. Dans l'un et l'autre cas, ils contribuent à construire des modèles compatibles avec les formes nouvelles de la famille et de la socialité religieuse. Les travaux sélectionnés pour cette thèse montrent que la réunion de dimensions a priori inconciliables -homosexualité et famille, homosexualité et religion - conduit à des innovations sociales non seulement à l'échelle individuelle, mais aussi à l'échelle sociale. Les institutions, qu'il s'agisse du droit de la famille ou des autorités religieuses ne peuvent rester complètement imperméables aux évolutions sociologiques auxquelles les expériences individuelles les confrontent.
Abstract: Much research on intercultural competence (IC) focuses on relatively recent human history, on a transnational era when, for many, especially in the economically privileged parts of the world, the possibilities for intercultural interactions have rapidly increased as physical and virtual mobility opportunities have also increased through processes such as globalization, tourism, economic migration and international education. Such research has also tended to focus on the modernist project, which developed essentially mono-ethnic, mono-cultural, and even mono-linguistic constructions of society, and inherent nationally framed understandings of cultures. Our work on IC has a different starting point. Using the narratives of often elderly Sephardic Jews living in Bulgaria, we reach back almost a century in order to trace the intra-, inter-, and transcultural activities that this diasporic community have engaged in, and continue to engage in, within and beyond their home society, interactions enabled by their multilingualism and especially their main language of cultural affiliation, Ladino. Based on our exploration of their stories, we have developed a new, data-grounded conceptualization of IC as a dynamic process of performing intra-/inter-/transcultural identities in zones of interculturality. Understood in this way, IC manifests itself as work ceaselessly in progress, as unfinished and evolving identity performance. Our research participants constantly experiment with and extend the language and relational resources they have. Whether it is when they seek interactional opportunities or when they respond to changing social circumstances, they play with the languages they have to achieve what they want to achieve and get on with their lives.
Abstract: In Frankreich, wo heute sowohl eine der größten muslimischen Bevölkerungsgruppen als auch die größte europäische jüdische Gemeinde lebt, ist seit dem Jahr 2000 bzw. seit dem Ausbruch der Zweiten Intifada vielfach die Rede von einem "neuen" Antisemitismus. Manifest wurde dieser anhand einer deutlichen Zunahme antisemitischer Vorfälle, Beschimpfungen und tätlicher Übergriffe auf jüdische Personen oder Einrichtungen, u. a. ausgehend von muslimischen Jugendlichen. Im März 2012 und im Jänner 2015 kulminierte dies in zwei antisemitisch motivierten, islamistisch-jihadistischen Mordanschlägen in Toulouse und in Paris. Diese Problematik bildet den Hintergrund der vorliegenden Dissertation, wobei der Schwerpunkt auf Quellen- und Diskursanalysen liegt: So beschäftigen sich die einzelnen Kapitel der Arbeit mit verschiedenen Diskursen um und Manifestationen von Palästina-Solidarität, Antizionismus und Antisemitismus unter MuslimInnen im zeitgenössischen Frankreich. Dies erfolgte über eine qualitative, selektive Herangehensweise, wobei jedoch zentrale Aspekte der komplexen und vielschichtigen Thematik erschlossen wurden: Nach einem Abriss zur Immigrationsgeschichte und soziopolitischen Situation von MuslimInnen in Frankreich und einer Analyse der Debatten im französischen wissenschaftlichen Diskurs zur Frage des Antisemitismus unter MuslimInnen folgen in vier Analysekapitel umfassende Detailstudien. Dies beginnt mit Ausführungen zu Palästina-Solidarität und Antizionismus seit den späten 1960er Jahren in Frankreich, mit einem Schwerpunkt auf den Pro-Gaza-Demonstrationen im Sommer 2014. Anschließend setzt sich ein zweites Kapitel mit Nachwirkungen der französischen Kolonialvergangenheit sowie mit der zeitgenössischen Erinnerungspolitik und Gedenkkultur auseinander, wobei ein besonderer Fokus auf neuen Formen von Holocaustrelativierung sowie auf Wahrnehmungen des Shoah-Gedenkens seitens muslimischer Medien und Personen liegt. Ein drittes Kapitel widmet sich der Anschlagsserie von Toulouse und Montauban im März 2012, ihrer divergenten Rezeption sowie der weiteren Entwicklung in Hinblick auf antisemitisch motivierte islamistische Anschläge. Abschließend wird in einem letzten Kapitel aufgezeigt, inwiefern und auf welche Weise sich Kritik an der französischen Kolonialvergangenheit, Palästina-Solidarität, Antizionismus und Antisemitismus in den Musiktexten französisch-muslimischer RapperInnen widerspiegeln und von dieser weitertradiert werden. Miteinbezogen wurde für diese Analysen auch eine Vielzahl an bisher nur wenig oder kaum untersuchten und erstmals ins Deutsche übertragenen Quellen - neben sozialwissenschaftlichen Publikationen zur Frage des "neuen" Antisemitismus in Frankreich und ausgewählten Artikeln der nationalen Medienberichterstattung betrifft dies insbesondere Quellen aus dem Online- sowie dem populärkulturellen Bereich. Unweigerlich ergibt sich aus diesen Diskursen ein Neben- und Gegeneinander divergierender Ansichten, Geschichtsdeutungen und Weltbilder, welche über diverse "Diskursträger" und verschiedenste "Diskursteilnehmer" getragen, verbreitet und transformiert werden. Die Dissertation nähert sich diesem "umkämpften (Kommunikations-)Raum" (Habermas), in welchem die verschiedenen thematisierten pro-palästinensischen, antizionistischen und antisemitischen Manifestationen zutage treten, analytisch an und versucht diese in ihren größeren zeitgeschichtlichen und soziopolitischen Kontext einzuordnen.
Abstract: This dissertation investigates the postwar development of the Hollandsche Schouwburg, an in situ Shoah memorial museum in Amsterdam, within the fields of memory, heritage and museum studies. During World War II, over forty-six thousand Jews were imprisoned in this former theater before being deported to the transit camps. In 1962, it became the first national Shoah memorial of the Netherlands and in 1993, a small exhibition was added. In the spring of 2016, the National Holocaust Museum opened, which consists of the Hollandsche Schouwburg and a new satellite space across the street.
This dissertation deals with the question how this site of painful heritage became an important memorial museum dedicated to the memory of the persecution of the Dutch Jews. I argue that this former theater was not a site of oblivion before 1962 but rather a material reminder of the persecution of the Jews which at that time was not an articulated part of the hegemonic memory discourse of the war in the Netherlands. The memorial was gradually appropriated by important Jewish institutions through the installment of Yom HaShoah, an educational exhibition and a wall of names. These are analyzed not by focusing on material authenticity, but instead a case is made for latent indexicality: visitors actively produce narratives by searching for traces of the past. This entails an ongoing creative process of meaning-making that allows sites of memory to expand and proliferate beyond their borders. An important question therefore is how the Hollandsche Schouwburg affects its direct surroundings.
Abstract: Although different patterns of political participation among self-aware minority groups have spurred much debate in the academic circles, especially in stable democracies, this issue remains understudied in the newer post-communist societies and notably so the post-conflict countries of former Yugoslavia. Much of the existing research conducted in established democracies has demonstrated that increased levels of national minority political involvement are directly related to democratic development, but that these groups are shunning more traditional forms of engagement, notably political party membership in favour of direct engagement through informal participation. Nevertheless, there is very little understanding of what national minority political participation represents in post-conflict states, as much scholarly research has termed it as underground, invisible or inexistent. Despite this, there is evidence that in these states formal political participation of national minority groups is still strong, but it remains unknown to what degree this occurs, what factors influence this behavior and to what degree is this behavior present among autochthon minority groups. As active political participation of national minorities plays an important role in the democratization and stabilization of such societies, this represents an important gap in our knowledge. This thesis aims to investigate the level of conventional political participation and the trigger factors for such engagement of two significant, yet contrasting national minority groups in Bosnia and Herzegovina (BiH), namely Jews and Poles. To do this, a mixed-method approach embedded in the transformative paradigm is employed, combining qualitative and quantitative findings of fieldwork. The thesis assesses eight indicators of formal political participation and reveals whether we can observe new trends when it comes to conventional engagement of these two, but also whether their influence remains limited due to their inability to formally participate in the government. It finds that both groups are political communicators, which choose to opt out of political party membership or financial support to electoral campaigns, because they feel alienated from formal politics due to constitutional limitations. However, this exit from the highest forms of political participation is not coupled with total disengagement, as both groups are actively engaged in other forms of formal political activism. This thesis concludes that new trends of political behaviour are emerging among the two observed groups, and especially so among their youth.
Abstract: Drawing upon developments in cultural and social memory studies and Europeanization theory, this article examines the Europeanization of Holocaust memory understood as the process of construction, institutionalization, and diffusion of beliefs regarding the Holocaust and norms and rules regarding Holocaust remembrance and education at a transnational, European level since the 1990s and their incorporation in the countries of post-communist Eastern Europe, which is also the area where the Holocaust largely took place. The article identifies the transnational agents of the Europeanization of Holocaust memory—the European Union’s parliament, the International Holocaust Remembrance Alliance, the Council of Europe, the Organization for Security and Cooperation in Europe, and its Office for Democratic Institutions and Human Rights, as well as the United Nations. It analyzes chronologically the key Holocaust-related activities and documents of these agents, highlighting East European countries’ varied and changing position towards them. It examines synchronically the outcome of the Europeanization of Holocaust memory by these transnational agents—a European memory of the Holocaust—identifying its key components, discussing the main aspects, and illustrating the impact of this process and outcome upon the memory of the Holocaust in the East European countries. The article argues that the Europeanization of Holocaust memory has significantly contributed to the development of Holocaust memory in Eastern Europe, although other agents and processes were also involved.
Abstract: This research contributes to the understanding of the process of reconstructing the memory of Jews in contemporary Poland. Focusing on a case study of a town in southern Poland, Mszana Dolna, the study analyses how Jewish/non-Jewish relations and the history of the Jews of the town are remembered by the current inhabitants of Mszana, as well as by Holocaust survivors and their families. The research is based on an interdisciplinary approach to the subject of memory, using in depth oral history interviews, archival and other written materials, as well as participant observation as sources of analysed data. The study concentrates on the memory of the life in Mszana before, during and after the war in terms of the coexistence of two communities, Jewish and non-Jewish ones. Focusing mainly on the annual commemoration of the shooting of the Jews of Mszana in August 1942 by non-Jewish members of the community and their participation in the educational programmes, the research elucidates the process of regaining the Jewish heritage of the town by non-Jewish inhabitants and incorporating it into the past of the community of Mszana. Identifying the variety of levels of interactions between Jews and non-Jews before the war, it argues that the interrupted coexistence of both groups in Mszana resulted in the void which remained after the destroyed Jewish community. The memory of Jews found its place in the oral history for several decades. Through examining the forms of remembrance of the Jews in Mszana, this study attempts to illustrate the transition of the memory of Jews from private sphere of life to the public discourse on the Jewish inheritance of the town.
