Abstract: La ricerca rientra nel progetto PCTO sull’antisemitismo a cui hanno aderito 84 studenti di tre scuole superiori della Regione Lazio, due licei e un istituto d’istruzione superiore, insieme a Progetto Memoria e alla Fondazione CDEC per l’anno scolastico 2022-2023.
Studenti e studentesse delle classi terze e quarte, insieme ai docenti referenti hanno coinvolto Progetto Memoria quale tutor esterno (Sandra Terracina) e due dipartimenti della Fondazione CDEC (Betti Guetta, Stefano Gatti e Murilo Cambruzzi per l’Osservatorio antisemitismo; Patrizia Baldi per la Didattica) per sviluppare il progetto, ricevere formazione, essere coadiuvati nell’analisi e nella riflessione su stereotipi e pregiudizi, in particolare sugli ebrei. Tra gli obiettivi del progetto, la promozione di un processo conoscitivo sulle cause e sulle dinamiche dell’antisemitismo, indirizzato a far emergere comportamenti e atteggiamenti diffusi nella società, al fine di orientare ai valori di una collettività democratica e inclusiva, partendo dalla fotografia realizzata dall’indagine delle Fondazione CDEC. L’apprendimento di carattere storico, sociologico, psicosociale e statistico ha permesso agli studenti di sviluppare le attività a loro affidate. Sono stati stimolati a confrontarsi con figure esterne al mondo della scuola e a gestire, nelle varie fasi del progetto, dinamiche tra pari. Il lavoro di formazione e di tutoraggio si è tenuto in modalità ibrida.
Gli studenti coinvolti nel progetto di formazione hanno compilato un questionario (già utilizzato nell’anno scolastico precedente) finalizzato a valutare il grado di conoscenza degli ebrei e la presenza di pregiudizi e stereotipi nei loro confronti.
Il questionario è composto da 13 domande chiuse ed è stato somministrato tramite Google Forms, tra l’aprile e il maggio 2023, dagli studenti dei tre istituti che hanno partecipato alla seconda edizione del PCTO “Progetto sull’antisemitismo”.
La scelta metodologica è stata quella di coinvolgere nell’indagine i ragazzi del primo anno delle superiori e quelli dell’ultimo anno per cercare di valutare se il percorso scolastico (lungo 5 anni) possa avere un effetto sulla conoscenza degli ebrei e la condivisione di pregiudizi antisemiti.
In totale sono stati compilati 673 questionari 481 al liceo A (71.5%) e 29 al liceo B (4.3%), e 163 all’istituto d’istruzione superiore (24.2%). Il 73% degli studenti è iscritto al percorso scientifico e il 24% al tecnico, gli altri 3% si dividono tra il linguistico e il classico. Il 46 % degli studenti frequenta il primo anno e il 54 % il quinto. Il 45% ha dichiarato di appartenere al genere femminile e il 51% al maschile, il 4% rimanente non ha voluto indicarlo o ha indicato altro.
Abstract: The EU-Funded RELATION – RESEARCH, KNOWLEDGE & EDUCATION AGAINST ANTISEMITISM project (https://www.relationproject.eu) aims at defining an innovative strategy that starts from a better knowledge of the Jewish history/traditions as part of the common history/traditions, and puts in place a set of educational activities in Belgium, Italy, Romania and Spain as well as online actions in order to tackle the phenomenon.
The project activities include the monitoring of antisemitism phenomenon online in the four countries of the project (Belgium, Italy, Romania and Spain) by creating a cross-country webmonitoring of illegal antisemitic hate speech.
The monitoring exercises aim at:
● Analyzing the removal rate of illegal antisemitic hate speech available on diverse Social Media Platforms, namely Facebook, Twitter, YouTube and TikTok.
● Partners organizations focused on their country language: French in Belgium, Italian, Romanian and Spanish;
● Analyzing the types of content and narratives collected by the research team
Four organizations from four different countries (Belgium, Italy, Spain and Romania) took part in the monitoring exercise. Comunitat Jueva Bet Shalom De Catalunya (Bet Shalom, Spain), CEJI - A Jewish Contribution to an Inclusive Europe (Belgium), Fondazione Centro Di Documentazione Ebraica Contemporanea (CDEC, Italy), Intercultural Institute Timișoara (IIT, Romania).
The monitoring exercise follows the definition of Illegal hate speech as defined “by the Framework Decision 2008/913/JHA of 28 November 2008 on combating certain forms and expressions of racism and xenophobia by means of criminal law and national laws transposing it, means all conduct publicly inciting to violence or hatred directed against a group of persons or a member of such a group defined by reference to race, colour, religion, descent or national or ethnic origin.”
The content was collected and reported to social media platforms between April 21st and 22nd, 2023. Content was checked for removal on April 26th to give enough time to social media platforms to analyze and remove the content.1 The monitoring exercises devote particular attention to the intersection of antisemitism and sexism.
Abstract: The starting point for the present study is the thematization of the concept of “Jewish cultural heritage” and, in this context, the outlining of the role and position of cemeteries in Jewish tradition. The case study focuses on the Hungarian village of Apc, which was home to a Jewish community of just over a hundred people before World War II. After the Holocaust, only a few survivors returned to the settlement; some of them emigrated, while others remained in Apc for the rest of their lives. In recent decades, what has become of the cemetery, one of the most important sites for the former Jewish community of Apc? This paper explores the process of the heritagization of the local Jewish cemetery, one of the activities carried out by the Together for Apc Association, a civil society initiative launched two decades ago. In 2003, the dilapidated and abandoned “Israelite cemetery” was the first of the settlement's deteriorating assets to be declared as local cultural heritage. With the involvement of various actors from the local community (volunteers and local entrepreneurs), and in contact with Jewish organizations (the Federation of Hungarian Jewish Communities, the Foundation for Hungarian Jewish Cemeteries), the cemetery was restored over a period of two years and was “inaugurated” in 2006 in the presence of a rabbi, a cantor, a Jewish secular leader, Holocaust survivors and members of the local society. In the fifteen years since then, care has been taken to ensure that the achievements are sustainable and maintained, and the cemetery has been kept open not only for the descendants of the Jewish community but for all interested parties. But the salvaging of the Apc Jewish cemetery is not only an example of the preservation of the built heritage of a single community: while for the village residents it forms part of their local identity, for the Jewish organizations it represents part of their Jewish identity. What happens when two communities stake a claim to the heritagization of the same site? As a shared goal, or “cause,” the “bipolar” process of the heritagization of the Jewish cemetery in Apc has provided an opportunity for dialogue, collective thinking, and problem solving between Jewish and non-Jewish society, even if the various heritagization goals, coming from different directions, have in many cases generated tensions.
Abstract: В статье подробно анализируется численная динамика и демографическая структура наиболее многочисленного в 1990-2023 гг. миграционного потока в Израиль, который шел из России. С этой целью рассмотрено ежегодное изменение чисел мигрантов из этой страны в Израиль за этот период. Выявлены пики миграции, обусловленные событиями в стране происхождения мигрантов, пришедшиеся на 1990-1991 и 1999-2000 гг. и новый, начавшийся в 2022 г. Для нового пика миграции проанализирована динамика чисел мигрантов за отдельные месяцы с выделением среди них двух групп: прибывших в Израиль с визой репатрианта («прямая алия») и тех, кто первоначально въехали в эту страну как туристы и после того получили статус репатрианта. Оценено влияние отрицательной нетто-миграции на снижение численности еврейского населения России в 1990-2022 гг.
Проведенный анализ показал, что современная очень постаревшая структура еврейского населения в России не может обеспечить масштабную эмиграцию. Однако израильский Закон о возвращении распространяется на значительно более широкий круг лиц, имеющих еврейское происхождение и их супругов. Ежегодные данные израильской статистики показывают, что доля евреев среди иммигрантов из России падала на протяжении рассмотренного периода. Возрастная структура мигрантов из России в Израиль была близка до конца прошлого десятилетия к возрастному составу всего городского населения страны выезда, а по самым последним данным даже стала более молодой по сравнению с ним. В общем составе мигрантов на протяжении большей части анализируемого периода численно преобладали женщины, однако в последней миграционной волне по данным 2022 г. стали незначительно преобладать мужчины.
Abstract: Scholars have drawn attention to the prevalence of antizionist campaigning on campus, but previous studies have found lower levels of antisemitism among graduates. In this cross-sectional study, levels of antisemitism were measured among members of a large, demographically representative sample of UK residents (N = 1725), using the Generalised Antisemitism (GeAs) scale. Overall scores, as well as scores for the two subscales of this scale (that is, Judeophobic Antisemitism, JpAs, and Antizionist Antisemitism, AzAs) were measured, with comparisons being made according to educational level (degree-educated vs non-degree educated) and subject area (among degree holders only, classified using the JACS 3.0 principal subject area codes). Degree holders were found to have significantly lower scores than non-degree holders for Generalised Antisemitism and Judeophobic Antisemitism, while scores for Antizionist Antisemitism were effectively identical. Among degree holders, graduates from subjects under the JACS 3.0 umbrella category of Historical and Philosophical Studies exhibited significantly lower scores for Generalised Antisemitism and Judeophobic Antisemitism, and lower scores for Antizionist Antisemitism, although the latter association fell short of significance following application of the Holm-Bonferroni correction for multiple comparisons (unsurprisingly, given the large number of hypotheses and the small absolute number of respondents in this category, N = 65). Exploratory analysis of the dataset suggests possible further negative associations with antisemitism for graduates of economics, psychology, and counselling, which may have been concealed by the system of categories employed. These associations may have intuitive theoretical explanations. However, further research will be necessary to test whether they are statistically robust. The article concludes with a discussion of possible theoretical explanations for observed patterns, and some suggestions for further research.
Abstract: Bulgarian Jews to a large extent escaped the horrors of the Holocaust, yet their opposition to the antisemitic policies of Bulgarian governments during the war led a disproportionate number of them to join left-wing opposition groups and eventually perish in the anti-fascist struggle. Fallen Jewish partisans, relatively well-known during the socialist period, were nevertheless commemorated first and foremost as communists, rather than as heroes from one of Bulgaria's minorities. The communist post-war regime's reluctance to recognize Jewish anti-fascist activity separately and the mass exodus of Bulgarian Jews to Israel, as well as the persistent antisemitism within the Eastern Bloc, all contributed to the marginalization of the memory of Jewish anti-fascism before the collapse of communism. The 1989 transition resulted in further neglect of Jewish suffering and martyrdom as the very premise of their heroic actions – anti-fascism – was erased and replaced by the new anti-communist mnemonic canon. Post-1989 Bulgaria even gradually rehabilitated controversial figures from the pre-1944 ruling elite by virtue of their anti-communist credentials. Curiously, a single fallen female Jewish partisan, Violeta Yakova, has received public attention that has evaded her fellow martyrs. Her name resurfaced as Bulgarian nationalists began organizing the annual Lukov March – a torch-lit procession commemorating a pro-fascist interwar general assassinated by Yakova. The case of the Bulgarian-Jewish partisan can therefore provide a much-needed revisiting of the way that Jewish anti-fascism has been commemorated and reveal the complex dynamics of contemporary memory politics, antisemitism, and right-wing populism in Bulgaria.
Abstract: The present study investigates the prosodic realization of calling contours by bilingual speakers of Bulgarian and (Bulgarian) Judeo-Spanish and monolingual speakers of Bulgarian in a discourse completion task across three pragmatic contexts: (i) neutral (routine) context—calling a child from afar to come in for dinner; (ii) positive context—calling a child from afar to get a present; and (iii) negative (or urgent) context—calling a child from afar for a chastising. Through quantitative analyses of the F0 span between tonal landmarks, alignment of pitch peaks, intensity, and durational and prominence patterns, we systematically account for the phonetic characteristics of the contours and determine their tonal composition and meaning, thereby situating them within the intonation systems of Bulgarian Judeo-Spanish and Bulgarian. It is shown that both languages use the same inventory of contours: (1) L+H* !H-% (the so-called “vocative chant”), (2) L+H* H-L%, and (3) L+H* L-%. However, their distribution differs across contexts and varieties. Monolingual and bilingual speakers of Bulgarian, on the one hand, predominantly use (1) and (2) in neutral and positive contexts and clearly prefer (3) in negative contexts. In Bulgarian Judeo-Spanish, the bilinguals also more often recur to (3) in neutral and positive contexts and generally show more variation.
Abstract: As the ethical barriers surrounding ‘digital Holocaust etiquette remain contested, scholars like Daniel Magilow and Lisa Silverman question whether there can be unwritten rules of behavior at sites of historical trauma. Because of
significant shifts in the digital arena, too, legacy types of memory formation, such as collective memories associated with physical spaces, are being challenged by a new type of digital archive that is both active and passive. This article seeks to interrogate the socio-psychological aspects of selfies taken at Holocaust memorial sites and of their subsequent shaming. We wish to juxtapose current research findings with the public audience’s reaction to these photos after they have been posted on social media. In many respects, commenters may offer insight into a larger phenomenon outside of what is deemed appropriate in terms of Holocaust memory. Our article may not provide solutions or easy answers, but this is not our goal. Rather, our research aims to point to the complex, often
uncomfortable, nature of this topic due to the fact that selfies encapsulate both micro and macro histories, reality and virtual reality, and a shift in traditional types of memory formation.
Topics: Jewish Identity, Jewish Renewal, Jewish Revival, Main Topic: Identity and Community, Jewish Continuity, Post-1989, Educational Tours, Birthright (Taglit), Interviews, Jewish Leadership, Young Adults / Emerging Adulthood
Abstract: У статті розглядається вплив масової прощі представників закордонних хасидських громад на динаміку розвитку українсько-єврейських взаємин зокрема та на етнополітичні процеси сучасної України загалом. Актуальність дослідження визначається, по-перше, недостатньою вивченістю вказаного явища у вітчизняній науці; по-друге, тією обставиною, що кількість паломників, які щороку відвідують нашу країну, суттєво перевищує чисельність парафіян місцевих юдейських громад. Специфіка хасидського віровчення вимагає, щоби віруючі регулярно відвідували місця поховання своїх провідних лідерів. Тому, оскільки згаданий релігійний рух зародився саме в Україні, зв’язок з нею багатьох закордонних юдейських релігійних громад тримається на високому рівні, незважаючи на жодні обставини. Ні пандемія, ні війна суттєво не зменшили кількість відвідувачів місць поховання вчителів хасидизму. Наведені автором факти дозволяють виявити дві суперечливі тенденції в реакції місцевих мешканців на прибуття численних послідовників юдейського релігійно-містичного руху: 1. Поширення ворожих настроїв та акцій, скерованих проти прибульців; 2. Зростання зацікавленості в розвитку прощі і збільшення толерантності.
Перша тенденція зумовлена суттєвими розбіжностями у світогляді, культурі та побутових звичках. Вона також є наслідком корупційних проблем, оскільки муніципальна влада вводить до місцевих бюджетів лише малу частину здобутих від паломників коштів. Друга тенденція визначається зацікавленістю місцевих мешканців у заробітках, пов’язаних з обслуговуванням прочан, і толерантністю, яка дедалі більше поширюється в суспільстві. У висновках відзначається, що розвиток дружніх стосунків між місцевим населенням і хасидами-паломниками сприяє позитивній динаміці іміджу українського суспільства не лише в єврейському середовищі, але також і в численних спільнотах сучасного західного світу, які безпосередньо не причетні до юдаїзму. Це, в свою чергу, допоможе Україні під час повоєнної розбудови. Задля вирішення пов’язаних з прощею проблем автор рекомендує низку просвітянських заходів для місцевого населення, регіонального чиновництва та самих паломників.
Abstract: No published research to date has investigated the mental health experiences of Orthodox Jewish adolescents in the UK, although anecdotally, the Jewish mental health community is aware of the prevalence of mental health difficulties amongst young people. This lack of research highlights a serious gap in how to best support this population in the community and in mainstream services. As a first step into this field of study, this research explored the experiences of seven London-based Orthodox Jewish female therapists offering talking therapy to strictly Orthodox Jewish (Chareidi) female adolescents in the private sector, using semi-structured interviews. An interpretative phenomenological analysis of the interview data identified several themes: The therapists navigated personal and professional overlap when working within their own community, dealt with blurred boundaries, and managed the complexities of confidentiality within a close-knit community context. Furthermore, their therapeutic practice was culturally informed, and they applied cultural sensitivity with their clients. The therapists talked about how they helped Chareidi Gen Z on their journey to adulthood and how they experienced both feeling connected to their clients, and feeling disconnected when values were at odds with each other. The implications from this study included the need to engage Orthodox Jewish adolescents in future research so that their voices can be captured, the importance of continuing to increase culturally sensitive mental health promotion, education, and provision within the Chareidi community, and for mainstream services to facilitate access for the Chareidi community by prioritising culturally informed practices and community partnership work.
Abstract: Using a ‘lived religion’ approach, this chapter analyses interviews conducted with Orthodox Jewish women to investigate how women learn about kashrut [Jewish dietary] rules, the resources they use when dealing with kashrut problems, and the kashrut practices that they develop themselves. The research shows the persistence of mimetic, family-based models in the transmission and practice of kashrut among women, thus challenging the scholar Haym Soloveitchik’s famous claim that text-based learning has superseded mimetic learning in the modern Jewish world. The chapter suggests that the two types of learning are strongly gendered, and it explores the differences between the ways men and women learn about and understand kashrut practices. The research highlights the difference, and the tense relationship, between elite text-based culture (almost exclusively male in the Orthodox Jewish world) and popular practice (largely in the hands of women in Orthodox daily kashrut observance) and raises issues of rabbinic control and authority versus family loyalty and self-confidence. The study reveals the divergence between a nominally hegemonic authority of elite, male-authored texts and their interpretation by rabbis, and an unacknowledged lived religion in which women decide everyday ritual practice. Taylor-Guthartz suggests that to gain a complete picture of any religious tradition, knowledge of its elite written aspects must be balanced with the investigation of lived, everyday religious practice, and the complex relationships between these two elements must be appreciated and understood.
Abstract: The number of Israelis in Germany is rather small, with about 20,000 total (Rebhun/Kranz/Sünker 2022: 65), and an additional 5,000 to 10,000 individuals who have a statistically inferred relationship to Israel. Most of this current volume owes to movements to Germany between the mid-2000s to the mid-2010s (ibid.); migration has plateaued since. Drawing on socio-demographic research conducted within the framework of “The Migration of Israeli Jews to Germany since 1990” (GIF 1186), and amending it by on-going, multi-sited ethnographic fieldwork carried out amongst Israelis and Jews in Germany since 2002, this paper seeks to address the institutional infrastructures of migration and of social class. While ‘creative class’ (Florida 2002) Israelis migrate to and live in Berlin (Cohen/Gold 2022), they tend to be over-reported in the media, thanks to specific German and Israeli identity investments (Kranz 2022). These Israelis, or more precisely, Israeli Jews, are a smoke screen; they are interpreted as the replacements for the displaced and murdered Jews with the ‘add on’ of Israeliness. They make for a fine case study of understanding German/Jewish/Israeli relations, and unpicking the symbolic Israeli and Jewish capital in combination with the concept of ‘creative class’ (Florida 2002) in situ in Berlin and across Germany.
Abstract: Our narrative and expert interviews with Jewish and non-Jewish key figures in public and political life mainly focussed on the question of to what extent have Jewish-non Jewish relations changed, compared to the discord prior to 1933, and the general reservation and uncertainty after 1945? We also raised other key questions like: to what extent do Jews in Germany feel integrated into today’s non-Jewish majority society? What do they consider core elements of their Jewish identities? What is the meaning of Israel in their lives as Jews? How do they cope with new trends of antisemitism in Germany? As a complementary question, we wanted to know from our non-Jewish interviewees how different they consider Jewish/non-Jewish relations today? To what extent does Shoah memory (still) affect these relations? How do Jews and non-Jews cooperate in social activities, and are there new, joint strategies to combat antisemitism?
Our interviews revealed that Jews in present-day Germany do not romanticize their lives in the country of the former Nazi regime. However, they appreciate efforts by the state to promote future Jewish life, to carry out dignified politics of commemoration, and to ensure security. Antisemitism is perceived as a societal problem but not as an existential threat. None of the Jewish interview partners considered Germany as a place that is too dangerous for Jews. Memory of the Shoah is considered important, but building a Jewish future, especially for one’s
own children, is the more relevant issue.
A key finding of our interviews in Germany is that a new generation of young Jews has grown up neither justifying living in the “country of the offenders” nor considering themselves representatives of the State of Israel. Young Jews in Germany run their own multifaceted networks, understanding themselves as Jews but to a similar extent also as Germans. Some of them enjoy participation in public and political life, deliberately acting in both roles
Abstract: In the twenty-first century, Rome’s former Jewish Ghetto has experienced rapid “foodification,” in which food businesses come to dominate a previously residential or mixed-use neighborhood. Why and how has foodification taken place in Rome’s former Ghetto, and how unique is this case? What can this example teach us about foodification as a phenomenon? Foodification is influenced by broader forces, including gentrification, but is also affected by factors particular to this neighborhood. These include Jewish heritage tourism; religious dietary laws; and a growing curiosity about hyper-local food, such as cucina ebraico-romanesca (Jewish-Roman cuisine), and about dishes outside the Italian canon. Jewish-style and kosher restaurants have developed to stimulate and satisfy multiple demands, serving “traditional” Jewish-Roman dishes; Middle-Eastern and North African dishes; new interpretations of popular Italian dishes; and kosher versions of international foods popular in Italy, like hamburgers and sushi rolls. Contrary to the idea that this diversity threatens the Jewish-Roman tradition, I argue that the neighborhood’s foodscape reflects the variety of communities and tastes in contemporary Rome, where local specialties persist alongside a wide range of other options. This article argues that although foodification is often connected to gentrification and tourism, it should be distinguished from these phenomena. By asking how the former Ghetto’s new restaurants communicate heritage and identity, I demonstrate that foodification can take place in ways that are specific to a particular neighborhood, and that the food has become one of the major means by which the former Ghetto’s past and present character is articulated in Rome.
Abstract: Przez ostatnie dwa lata eksperci i ekspertki współpracujący z Żydowskim Stowarzyszeniem Czulent przy realizacji projektu „Zintegrowany system monitorowania antysemickich przestępstw i mowy nienawiści oraz pomocy i wsparcia dla członków społeczności żydowskiej” katalogowali i analizowali nienawistne wpisy, symbole i znaki znalezione w przestrzeni publicznej oraz na platformach mediów społecznościowych. Celem tychże działań, była analiza nienawistych treści wymierzonych w społeczność żydowską. Badając sposoby wykorzystania mediów społecznościowych, symboli i memów w próbach indoktrynacji i ataków na grupy mniejszościowe oraz reakcje organów ścigania czy wymiaru sprawiedliwości, doszliśmy do wniosku, iż nadal dominuje niska świadomość społeczna na temat praktyk i obrazów współcześnie promujących nienawiść.
Wychodząc naprzeciw potrzebom osób działających na rzecz praw człowieka, stworzyliśmy niniejsze opracowanie w którym zebrano przykłady symboli, pojawiających się w przestrzeni publicznej, aby zilustrować ich dwuznaczność, ironię i wiarygodne zaprzeczenia, dając możliwość osobom aktywistycznym narzędzia w rozszyfrowaniu i zmierzeniu się z symboliką nienawiści.
Wychodząc z założenia, iż nienawiść nie ogranicza się do żadnego spektrum ideologicznego, zebraliśmy i opracowaliśmy materiały, które wykorzystywane są do ataków na grupy mniejszościowe i nie tylko. Publikacja została ponadto poszerzona o perspektywę socjologiczną, uwzględniającą nienawistne znaki w domenie symbolicznej autorstwa Lecha M. Nijakowskiego. Psychologiczne aspekty mowy nienawiści opracowane przez Mikołaja Winiewskiego oraz praktyczne rozwiązania prawne opracowane przez Joanna Grabarczyk-Anders, Jacka Mazurczaka oraz Tomasza Plaszczyka.
Publikacja ta, zawiera nie tylko symbole związane z ruchami skrajnymi, które są dostrzegane przez społeczeństwo i jednoznacznie odbierane jako przejaw nienawiści, ale również takie, które nie wzbudzają zainteresowania czy niepokoju ponieważ eksponują niejasne i kontekstowe symbole nienawiści wykorzystywane bez większych konsekwencji, jeśli w ogóle. Są to symbole i znaki, które wykorzystują ironie, humor, przekierowanie na inny temat, błędną charakterystykę i estetykę, aby zawoalować swoje przekonania i zatrzymać „normies” w nienawiści.
Strategia ta polega na przywłaszczaniu symboli i przypisywaniu im nienawistnego znaczenia. W tym kontekście, na przykład gest „okay” czy żaba Pepe, mogłoby się wydawać dają możliwość wiarygodnego odpierania zarzutu o szerzenie nienawiści i ośmieszają oskarżyciela. Co w konsekwencji przyczynia się do zakodowanego funkcjonowania nienawiść w głównym nurcie. Mając ponadto na uwadze przyswajalność nowych technologii i platform komunika-
cyjnych, wiele ruchów nienawiści dostosowało się do młodzieżowych platform, takich jak TikTok, Instagram, Twitch czy Discord. Równie sprawnie wykorzystują serwery gier wideo, by radykalizować, propagując nienawiść i nienawistne zachowanie. Budują w ten sposób sieć kontaktów, mobilizują nowe grupy dla poparcia skrajnych grup czy partii politycznych, burząc podział pomiędzy światem online i światem offline. W ten sposób nienawiść ograniczona do ekstremalnych przestrzeni online, jest normalizowana i coraz częściej pojawia się w „prawdziwym życiu”, gdzie często jest powiązana z przypadkami terroryzmu
na całym świecie.
Dlatego tak ważne są rozwiązania systemowe, bazujące na wsparciu infrastruktury badawczej i edukacyjnej, zaangażowania organizacji non-profit oraz grup społecznych w przeciwdziałanie nienawiści. Niewystarczające jest
ustanowienie prawa przeciwko stale ewoluującym praktykom nienawistnym
grup skrajnych, bez rozwiązań edukacyjnych w tym zakresie, prewencyjnych i informacyjnych. Bez podejścia międzysektorowego tworzy się przestrzeń dla grup i ruchów nienawiści, które w pełni mogą działać na wolności i szerzyć nienawiść.
Mamy nadzieje, że nasze opracowanie przyczyni się do zmiany i będzie
zaczątkiem takiej współpracy.
Spis treści:
Domeny symboliczne i nienawistne znaki. Perspektywa socjologiczna. Lech M. Nijakowski
Psychologiczne aspekty mowy nienawiści. Mikołaj Winiewski
Znaki nienawiści – katalog. Anna Makówka-Kwapisiewicz
Zawiadomienie o przestępstwie i co dalej? – uwagi praktyczne. Tomasz Plaszczyk
Postępowania dotyczące mowy nienawiści w Internecie. Joanna Grabarczyk-Anders, Tomasz Plaszczyk, Jacek Mazurczak
Słowniczek podstawowych pojęć. Tomasz Plaszczyk
Kazusy – przykłady zawiadomień o przestępstwach z nienawiści
Publikacja powstała w ramach projektu „Zintegrowany system monitorowania antysemickich przestępstw i mowy nienawiści oraz pomocy i wsparcia dla członków społeczności żydowskiej”, realizowanego przez Żydowskie Stowarzyszenie Czulent oraz Gminę Wyznaniową Żydowską w Warszawie. Projekt finansowany ze środków Unii Europejskiej w ramach programu Prawa, Równość i Obywatelstwo na lata 2014-2020 oraz Fundacji Pamięć, Odpowiedzialność i Przyszłość (EVZ).
