Abstract: The Sixth Survey of European Jewish Community Leaders and Professionals, 2024, presents the results of an online survey offered in 10 languages and administered to 879 respondents in 31 countries. Conducted every three years using the same format, the survey seeks to identify trends and their evolution over time.
The 2024 survey came during a historically fraught moment for the Jewish people globally. The impact of the horrific October 7th attacks and the subsequent war in Israel cannot be understated. How is this affecting Jewish leadership and Jewish communal life? Therefore, in addition to the regular topics covered by the survey (community priorities, threats, security concerns, attitudes towards Europe and Israel), this edition included a special section designed to understand the impact of October 7th on Jewish life in Europe.
That October 7th has profoundly affected Jewish Europe is evident across multiple sections throughout the survey. Concern about antisemitism and the threat of physical attack has intensified. A large majority of 78% feel less safe living as Jews in their cities than they did before the Hamas attack, and respondents are more cautious about how they identify themselves as Jews. They are also more distant from their wider environments, with 38% reporting they have become more distant from non-Jewish friends.
The respondents were comprised of presidents and chairpersons of nationwide “umbrella organizations” or Federations; presidents and executive directors of private Jewish foundations, charities, and other privately funded initiatives; presidents and main representatives of Jewish communities that are organized at a city level; executive directors and programme coordinators, as well as current and former board members of Jewish organizations; among others
Abstract: FRA’s third survey on discrimination and hate crime against Jews in the EU reveals their experiences and perceptions of antisemitism, and shows the obstacles they face in living an openly Jewish life.
The survey pre-dates the Hamas attacks on 7 October 2023 and Israel’s military response in Gaza. But the report includes information about antisemitism collected from 12 Jewish community organisations more recently. Jewish people have experienced more antisemitic incidents since October 2023, with some organisations reporting an increase of more than 400%.
The survey results point to:
Rising antisemitism: 80% of respondents feel that antisemitism has grown in their country in the five years before the survey.
High levels of antisemitism online: 90% of respondents encountered antisemitism online in the year before the survey.
Antisemitism in the public sphere: in the year before the survey, 56% of respondents encountered offline antisemitism from people they know and 51% in the media.
Harassment: 37% say they were harassed because they are Jewish in the year before the survey. Most of them experienced harassment multiple times. Antisemitic harassment and violence mostly take place in streets, parks, or shops.
Safety and security concerns: Most respondents continue to worry for their own (53%) and their family’s (60%) safety and security. Over the years, FRA research has shown that antisemitism tends to increase in times of tension in the Middle East. In this survey, 75% feel that people hold them responsible for the Israeli government’s actions because they are Jewish.
Hidden lives: 76% hide their Jewish identity at least occasionally and 34% avoid Jewish events or sites because they do not feel safe. As a reaction to online antisemitism, 24% avoid posting content that would identify them as Jewish, 23% say that they limited their participation in online discussions, and 16% reduced their use of certain platforms, websites or services.
The EU and its Member States have put in place measures against antisemitism, which have led to some progress. These include the EU’s first ever strategy on combating antisemitism and action plans in some EU countries. The report suggests concrete ways for building on that progress:
Monitoring and adequately funding antisemitism strategies and action plans: This includes adopting plans in those EU countries which do not have them and developing indicators to monitor progress.
Securing the safety and security of Jewish communities: Countries need to invest more in protecting Jewish people, working closely with the affected communities.
Tackling antisemitism online: Online platforms need to address and remove antisemitic content online, to adhere tothe EU’s Digital Services Act. They also need to better investigate and prosecute illegal antisemitic content online.
Encouraging reporting and improving recording of antisemitism: National authorities should step up efforts to raise rights awareness among Jews, encourage them to report antisemitic incidents and improve the recording of such incidents. Greater use of third-party and anonymous reporting could help.
The survey covers Austria, Belgium, Czechia, Denmark, France, Germany, Hungary, Italy, the Netherlands, Poland, Romania, Spain and Sweden where around 96% of the EU’s estimated Jewish population live. Almost 8,000 Jews aged 16 or over took part in the online survey from January to June 2023. This is the third survey of its kind, following those of 2013 and 2018.
Abstract: Rising antisemitism in the twenty-first century has alarmed Jewish communities and the general public, but antisemitic hate crime victimization remains understudied outside the US context. This study primarily relies on a comprehensive survey of 16,400 Jews across twelve European countries, supplemented with data from additional sources, to assess individual and country-level predictors of Jews’ experiences and fears of antisemitic harassment and violence. Multilevel models indicate that young age, perceived discrimination, identity visibility, and identification with Israel are pronounced individual risk factors for victimization. On the country level, negative opinion of Israel and Muslim population share predict victimization, highlighting the role of a “new” or Israel-derived antisemitism in the twenty-first century. The factors most strongly associated with fear are young age, previous victimization, perceptions of an ambient antisemitic threat, and recent occurrence of fatal antisemitic violence. Overall, the findings underscore the importance of integrating general theory on hate crime and victimization with context-specific factors when seeking to understand the experiences of targeted groups.
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: EUJS has published a report on the Rise of Antisemitism at European Universities as a result of the October 7 Massacre. For the compilation of this report, we received more than one hundred and ten (110) reports of antisemitic incidents across Europe. However, this in no way reflects the true magnitude of incidents that have taken place, as many have gone unreported.
This report has been sent out to the European Commission, Members of the European Parliament, major Jewish organisations, Heads of Jewish communities, our Partners, Universities, and the press.
The message we want to spread with the report is: Jewish students do not feel safe on their campuses. Jewish students have even stopped attending classes out of fear due to the extremely hostile campus atmosphere. In 2024, this is unacceptable.
The European Union of Jewish Students will continue to gather information and data on antisemitism from University campuses across Europe. We will continue to fight against all forms of antisemitism, be it on campus or online, and to protect our Jewish students. We will continue, throughout, to advocate for a world that will allow for Jews to showcase and celebrate their Judaism in a positive way. But for this, collaboration on a university, institutional, governmental, and societal level is needed
Abstract: The present report provides an overview of data on antisemitism as recorded by international organisations and by official and unofficial sources in the European Union (EU) Member States. Furthermore, the report includes data concerning the United Kingdom, which in 2019 was still a Member State of the EU. For the first time, the report also presents available statistics and other information with respect to North Macedonia and Serbia, as countries with an observer status to the European Union Agency for Fundamental Rights (FRA). All data presented in the report are based on the respective countries’ own definitions and categorisations of antisemitic behaviour. At the same time, an increasing number of countries are using the working definition of antisemitism developed by the International Holocaust Remembrance Alliance (IHRA), and there are efforts to further improve hate crime data collection in the EU, including through the work of the Working Group on hate crime recording, data collection and encouraging reporting (2019–2021), which FRA facilitates. ‘Official data’ are understood in the context of this report as those collected by law enforcement agencies, other authorities that are part of criminal justice systems and relevant state ministries at national level. ‘Unofficial data’ refers to data collected by civil society organisations.
This annual overview provides an update on the most recent figures on antisemitic incidents, covering the period 1 January 2009 – 31 December 2019, across the EU Member States, where data are available. It includes a section that presents the legal framework and evidence from international organisations. The report also provides an overview of national action plans and other measures to prevent and combat antisemitism, as well as information on how countries have adopted or endorsed the non-legally binding working definition of antisemitism adopted by the International Holocaust Remembrance Alliance (IHRA) (2016) as well as how they use or intend to use it.
This is the 16th edition of FRA’s report on the situation of data collection on antisemitism in the EU (including reports published by FRA’s predecessor, the European Monitoring Centre on Racism and Xenophobia).
Abstract: This study analyses how history museums in Austria, Hungary and Italy, represent the Holocaust. With close reference to debates about European Holocaust commemoration, it addresses how these exhibitions in countries closely related to Germany during the Holocaust construct the past as an object of knowledge/power. It also examines how the conceptualisation of historical agency assigns meaning and creates specific subject positions for the visitor. The research includes 21 different permanent exhibitions, established after 1989/1990, from which four, deemed representative, form the case studies. In Austria the author chose the Zeitgeschichte Museum in Ebensee, in Hungary the Holokauszt Emlékközpont in Budapest, and in Italy the Museo della Deportazione in Prato and the Museo Diffuso della Resistenza, della Deportazione, della Guerra, dei Diritti e della Libertà in Turin. Within the case studies Birga U. Meyer analyses how prisoner uniforms, perpetrator
Abstract: At the “zero hour” of 1945, as they emerged from the ruins of World War II, the ruling élites of what would become Austria's Second Republic were preoccupied with how to cope with the frequently contradictory demands they faced. This included Allied forces that demanded a comprehensive denazification process, a war-weary population that had survived the bombings, displaced persons and survivors of camps returning to their homes and expecting compensation, former Nazis expecting integration, and former Wehrmacht soldiers who also expected to have their sacrifices recognised. Continuities with National Socialism or Austrian fascism (between 1934 and 1938) were (officially) renounced, and the “new” Austrian government announced the rebirth of an Austrian Republic that was morally unburdened by past events or experiences (see Reisigl 2007; Wodak & De Cillia 2007). The first part of the so-called Moscow Declaration of 1943, in which the Allied forces had declared Austria to have been the “first victim of Nazi aggression,” supported this hegemonic narrative (Rathkolb 2009). This definition remained essentially unchallenged until the election of Kurt Wald-heim, a former SA officer, to the Austrian presidency in 1986 (see Wodak et al. 1990; Mitten 1992). The second part of the Moscow Declaration—namely that Austrians were also responsible for Nazi war crimes—was usually swept under the carpet.
Abstract: The article aims to tease out the relationship between, on the one hand, changing rhetorical strategies for dealing with ‘post-war-tabooed’ antisemitism in the Austrian parliament and, on the other, shifts in democratic culture – that is, the expression of democratic equality in the publicly sayable. Starting from the theoretical assumptions that parliament symbolises democracy tout court and that parliamentarism is a ‘rhetorical condition of democracy’ (Kari Palonen), we seek to explore the nexus between parliamentary rhetoric and democracy in depth. We do so, first, by identifying the successive postwar rhetorical strategies for dealing with antisemitism in their (historical) political context and, second, by delineating how those strategies mark shifting boundaries of the sayable in relation to antisemitism in Austrian postwar parliamentary rhetoric. Third, we show how those strategies and shifts signify transformations of Austrian democratic culture and democracy and that this process has a gendered dimension. Methodologically, we draw on a multidisciplinary mix of qualitative approaches, combining discourse and rhetoric analysis, specialised approaches to the analysis of parliamentary debate, and Conceptual History.
Abstract: In this report:
We look into Jewish migration from 15 European countries - representing 94% of Jews living in Europe - comparing data from recent years to previous periods over the last century, and focusing on the signal that the current levels of Jewish migration from Europe send about the political realities perceived and experienced by European Jews.
Some of the key findings in this report:
Peak periods of Jewish migration in the past century – from Germany in the 1930s, North Africa in the 1960s and the Former Soviet Union in the 1990s, saw 50%-75% of national Jewish populations migrate in no more than a decade;
No European Jewish population has shown signs of migration at anywhere near that level for several decades, although recent patterns from Russia and Ukraine point to that possibility over the coming years;
France, Belgium, Italy and Spain saw strong surges in Jewish emigration in the first half of the 2010s, which declined subsequently, but not as far as pre-surge levels;
However, the higher levels of migration measured in these counties during the last decade have not reached the critical values indicating any serious Jewish ‘exodus’ from them;
For Russian and Ukrainian Jews, 2022 was a watershed year: if migration from these countries continues for seven years at the levels seen in 2022 and early 2023, 80%-90% of the 2021 Jewish population of Ukraine and 50%-60% of the 2021 Jewish population of Russia will have emigrated;
Jewish emigration from the UK, Germany, Sweden, the Netherlands, Austria and Denmark has mainly been stable or declining since the mid-1980s;
In Sweden, Denmark and the Netherlands, there has been some decline in Jewish migration over the observed period, with migration eventually settling at a new, lower level.
Abstract: The European soccer clubs FC Bayern Munich, Austria Vienna, Ajax Amsterdam, and Tottenham Hotspur (London) are known as “Jew Clubs,” although none of them is explicitly Jewish. This study approaches the conundrum of identity performances, (e.g., Jew as self and “Jew” as other) from a transnational perspective. Using the “Jew Clubs” as case studies, I unpack the connection between collective memories and identity formations in post-Holocaust societies through the lens of sports. With the help of a wide range of primary sources and archival material such as fanzines, fan performances, street art, photographs, films, monuments, and museums, this study illustrates how soccer cultures function as a key site for the construction of collective memories and collective identities. As such, this dissertation joins the extant and growing international scholarship on sport and fan cultures, popular culture, Judaic studies, memory cultures, performance studies, museum studies, and German studies. The work also enhances our understanding of antisemitism, philosemitism, and gentile-Jewish relationships. Chapter 1 examines the “Jew Club” as memory culture and provides a detailed analysis of FC Bayern Munich’s “rediscovery” of its German-Jewish former club president Kurt Landauer in the early 21st century. By analyzing how the club’s turn to Landauer overshadowed the club’s role in expelling its Jewish members, this chapter puts forward the argument that memory is always also a form of forgetting. Chapter 2 illustrates how the “Jew Club” FK Austria Vienna (FAK) functions as a “cultural code,” that, in the interwar period, became associated with stereotypically “Jewish” features such as modernity, cosmopolitanism, and rootlessness. It analyzes the puzzling case of a “Jew Club” that is now supported by a neo-Nazi fan base. Finally, this chapter claims that a new “cultural code” emerges, as the club embraces its “Jew Club” identity to counter neo-Nazi fans. Chapter 3 assesses the “Jew Club” as fan performance. It analyzes how Ajax Amsterdam’s supporters developed their identity as “Super Jews” in reaction to the antisemitic taunts by rival fans. The chapter is grounded in a thorough discussion of fan and club cultures, as well as the transformations of Dutch memory culture and Dutch antisemitism. It argues that fan performances offer a particular opportunity to engage with the unmastered history of the Holocaust. Chapter 4 addresses the “Jew Club” as a problem by discussing the case of Tottenham Hotspur. It analyzes the debates about Spurs fans’ appropriation of the term “Yid,” which had previously been used by antisemitic rival supporters. This chapter introduces a new model of linguistic appropriation, which alters our understanding of linguistic reclamation. Ultimately, by engaging Jewish perspectives, it argues that the “Jew Club” offers a unique space for anti-antisemitic agency. The conclusion summarizes the findings of this study, identifies the similarities and differences among the four case studies, and applies the study’s results to reconsider the concept of a “(negative) German-Jewish symbiosis.” In essence, this study illuminates the ways sport clubs and fan cultures perform memory cultures and thus function as an important societal arena for constructing collective identities. The work clarifies the common features and distinctive characteristics of “Jew Clubs” from a transnational perspective. It shows how “soccer” serves as a contested space for questions of identity, subjectivity, and belonging, with implications reaching far beyond the stadium gate.
Abstract: Visitor Experience at Holocaust Memorials and Museums is the first volume to offer comprehensive insights into visitor reactions to a wide range of museum exhibitions, memorials, and memory sites.
Drawing exclusively upon empirical research, chapters within the book offer critical insights about visitor experience at museums and memory sites in the United States, Poland, Austria, Germany, France, the UK, Norway, Hungary, Australia, and Israel. The contributions to the volume explore visitor experience in all its complexity and argue that visitors are more than just "learners". Approaching visitor experience as a multidimensional phenomenon, the book positions visitor experience within a diverse national, ethnic, cultural, social, and generational context. It also considers the impact of museums’ curatorial and design choices, visitor motivations and expectations, and the crucial role emotions play in shaping understanding of historical events and subjects. By approaching visitors as active interpreters of memory spaces and museum exhibitions, Popescu and the contributing authors provide a much-needed insight into the different ways in which members of the public act as "agents of memory", endowing this history with personal and collective meaning and relevance.
Visitor Experience at Holocaust Memorials and Museums offers significant insights into audience motivation, expectation, and behaviour. It is essential reading for academics, postgraduate students and practitioners with an interest in museums and heritage, visitor studies, Holocaust and genocide studies, and tourism.
Table of Contents
Introduction: Visitors at Holocaust Museums and Memory sites
Diana I. Popescu
Part I: Visitor Experience in Museum Spaces
Mobile Memory; or What Visitors Saw at the United States Holocaust Memorial Museum
Michael Bernard-Donals
Visitor Emotions, Experientiality, Holocaust, and Human Rights: TripAdvisor Responses to the Topography of Terror (Berlin) and the Kazerne Dossin (Mechelen)
Stephan Jaeger
"Really made you feel for the Jews who went through this terrible time in History" Holocaust Audience Re-mediation and Re-narrativization at the Florida Holocaust Museum
Chaim Noy
Understanding Visitors’ Bodily Engagement with Holocaust Museum Architecture: A Comparative Empirical Research at three European Museums
Xenia Tsiftsi
Attention Please: The Tour Guide is Here to Speak Out. The Role of the Israeli Tour Guide at Holocaust Sites in Israel
Yael Shtauber, Yaniv Poria, and Zehavit Gross
The Impact of Emotions, Empathy, and Memory in Holocaust exhibitions: A Study of the National Holocaust Centre & Museum in Nottinghamshire, and the Jewish Museum in London
Sofia Katharaki
The Affective Entanglements of the Visitor Experience at Holocaust Sites and Museums
Adele Nye and Jennifer Clark
Part II: Digital Engagement Inside and Outside the Museum and Memory Site
"…It no longer is the same place": Exploring Realities in the Memorial Falstad Centre with the ‘Falstad Digital Reconstruction and V/AR Guide’
Anette Homlong Storeide
"Ways of seeing". Visitor response to Holocaust Photographs at ‘The Eye as Witness: Recording the Holocaust’ Exhibition
Diana I. Popescu and Maiken Umbach
Dachau from a Distance: The Liberation during The COVID-19 Pandemic
Kate Marrison
Curating the Past: Digital Media and Visitor Experiences at the Memorial to the Murdered Jews of Europe
Christoph Bareither
Diversity, Digital Programming, and the Small Holocaust Education Centre: Examining Paths and Obstacles to Visitor Experience
Laura Beth Cohen and Cary Lane
Part III: Visitors at Former Camp Sites
The Unanticipated Visitor: A Case Study of Response and Poetry at Sites of Holocaust Memory
Anna Veprinska
"Did you have a good trip?" Young people’s Reflections on Visiting the Auschwitz-Birkenau State Museum and the Town of Oświęcim
Alasdair Richardson
Rewind, Relisten, Rethink: The Value of Audience Reception for Grasping Art’s Efficacy
Tanja Schult
"The value of being there" -Visitor Experiences at German Holocaust Memorial Sites
Doreen Pastor
"Everyone Talks About the Wind": Temporality, Climate, and the More-than Representational Landscapes of the Mémorial du Camp de Rivesaltes
Ian Cantoni
Guiding or Obscuring? Visitor Engagement with Treblinka’s Audio Guide and Its Sonic Infrastructure
Kathryn Agnes Huether
Abstract: Existing scholarship on contemporary antisemitism tends to sacrifice breadth for depth, typically focusing on a specific dimension of the phenomenon or a single national or ideological context. This myopia threatens to limit our understanding of current antisemitism because separate parts of a complex picture are studied in isolation, and because crucial questions about temporal and cross-national variation remain understudied. To help remedy this situation, this article introduces a more comprehensive conceptual and empirical framework along with a new dataset intended to encourage the study of antisemitism as a multidimensional, cross-national, and dynamic phenomenon. The framework provides a model for studying antisemitism in four core dimensions—attitudes, incidents, cultural imagery, and Jews’ exposure—and specifies relevant variables and indicators, thus facilitating future research and data collection efforts. To supplement the framework, the article introduces a new dataset (DIMA—Dimensions of Antisemitism) featuring publicly available data covering three of the four dimensions: attitudes, incidents, and exposure. Based on patterns emerging from these data, hypotheses for further study are suggested. These contributions are intended to prepare the ground for a new and theoretically more ambitious research agenda in the field of contemporary antisemitism research.
Abstract: Muslim–Jewish relations have a long and complex history. However, notions that all Jews and Muslims are eternal enemies are proven wrong both historically and by today’s survey data. A comprehensive review of the available survey data from the last two decades provides a glimpse into the views of Muslims and Jews of each other in countries where both communities are a minority. It is based on surveys from Austria, Belgium, Denmark, France, Germany, Hungary, Italy, Latvia, the Netherlands, Poland, Russia, Spain, Sweden, the U.K., and the U.S., including more than 91,000 respondents, comprising almost 27,000 Muslims and, in additional surveys, more than 52,000 Jewish respondents. Many Muslims and Jews acknowledge that the other community suffers from discrimination, albeit to varying degrees. Jews often see Islam and Muslim extremists as a threat to Jews, but most Jews, more than society in general, seem to distinguish between Muslim extremists and Muslims in general. Antisemitic attitudes are significantly higher among Muslims than among the general population in all surveys, even though the majority of Muslims in most European countries and in the United States do not exhibit antisemitic attitudes. The differences in anti-Jewish attitudes between Muslims and non-Muslims do not disappear when controlling for sociodemographic factors.
Abstract: How attached do European Jews feel to the countries in which they live? Or to the European Union? And are their loyalties ‘divided’ in some way – between their home country and Israel? Answering these types of questions helps us to see how integrated European Jews feel today, and brings some empiricism to the antisemitic claim that Jews don’t fully ‘belong.’
This mini-report, based on JPR's groundbreaking report ‘The Jewish identities of European Jews’, explores European Jews’ levels of attachment to the countries in which they live, to Israel, and to the European Union, and compares them with those of wider society and other minority groups across Europe. Some of the key findings in this study written by Professor Sergio DellaPergola and Dr Daniel Staetsky of JPR’s European Jewish Demography Unit include:
European Jews tend to feel somewhat less strongly attached to the countries in which they live than the general population of those countries, but more strongly attached than other minority groups and people of no religion.
That said, levels of strong attachment to country vary significantly from one country to another, both among Jews and others.
European Jews tend to feel somewhat more strongly attached to the European Union than the general populations of their countries, although in many cases, the distinctions are small.
Some European Jewish populations feel more strongly attached to Israel than to the countries in which they live, and some do not. The Jewish populations that tend to feel more attached to Israel than the countries in which they live often have high proportions of recent Jewish immigrants.
Having a strong attachment to Israel has no bearing on Jewish people's attachments to the EU or the countries in which they live, and vice versa: one attachment does not come at the expense of another. They are neither competitive nor complementary; they are rather completely unrelated.
Jews of different denominations show very similar levels of attachment to the countries in which they live, but rather different levels of attachment to Israel and the EU.
Abstract: Research about the relation between migration and mental health as well as factors influencing the mental health of migrants has been growing because challenges of migration can constitute a significant mental health burden. However, its divergent findings seem to reflect group-specific differences, e.g., regarding country of origin and receiving country. Almost no empirical studies about individual migrant groups in different receiving countries have been undertaken so far. The present population-based study explores symptoms of depression, anxiety, and somatization as well as quality of life in an Austrian and a German sample of ex-Soviet Jewish migrants. We mainly investigate the relationship of religiosity and perceived xenophobic and anti-Semitic discrimination to the psychological condition of the migrants. Standardized self-report scales, specifically the Beck-Depression-Inventory-II (BDI), State-Trait-Anxiety-Inventory (STAI), Brief Symptom Inventory (BSI), and WHO Quality of Life Questionnaire (WHOQOL-BREF), were used to measure mental health. Ex-Soviet Jewish migrants in Austria showed significantly more depression, anxiety, and somatic symptoms than those in Germany. Regression analyses support a protective effect of religiosity on mental health in the sample in Germany and an adverse effect of perceived discrimination in the sample in Austria. The present study reveals a less favorable situation for ex-Soviet Jewish migrants in Austria, in terms of income, residence status, and xenophobic attitudes in the local population, compared to the group in Germany. Furthermore, our data suggest that the receiving country matters for the mental health of this migrant group. However, further research is needed to support these conclusions.
Abstract: Migration, displacement, and flight are major worldwide phenomena and typically pose challenges to mental health. Therefore, migrants’ mental health, and the factors which may predict it, have become an important research subject. The present population-based cross-national comparison study explores symptoms of depression, anxiety, and somatization, as well as quality-of-life in samples of ex-Soviet Jewish migrants settling in three new countries: Germany, Austria and Israel, as well as in a sample of non-migrant ex-Soviet Jews in their country of origin, Russia. In the current study, we investigate the relationship of perceived xenophobiа and antisemitism, acculturation attitudes, ethnic and national identity, as well as affiliation with Jewish religion and culture to the psychological well-being of these migrants. Furthermore, we consider xenophobic and antisemitic attitudes as well as the acculturation orientation of the new countries’ societies, assessed in the native control samples. Our data suggest that attitudes of the new country’s society matter for the mental health of this migrant group. We conclude that the level of distress among ex-Soviet Jewish migrants seems to depend, among other factors, on the characteristics of the new country and/or specific interactions of the migrant population with the society they are settling in.
Abstract: Against the backdrop of the COVID-19 pandemic, which lasted more than two years and included several waves, the present study focused on Jewish communities around the world, in order to understand the role of community during the pandemic. This study focused on the community mechanisms that helped community members to cope with the pandemic. To that end, between October 2021 and July 2022, in-person interviews were conducted with leaders and members of the following communities: Budapest, Hungary; Subotica, Serbia; Vienna, Austria; Bratislava, Slovakia; Vilna, Lithuania; Buenos Aires, Rosario, Salta, and Ushuaia in Argentina; and Mexico City and Cancun in Mexico. Each interview lasted between 45 min and 1.5 h. All of the interviews were audio-recorded and transcripts of those recordings were prepared. Three major themes emerged from the interviews: challenges, coping, and opportunities. Most of these themes were common to the different communities around the world. The findings of this work are discussed in terms of the concept of sense of community and resiliency theories.
Abstract: Michael Whine presents an overview of the participation of European Muslim organisations in Holocaust commemorations. The Holocaust is viewed by many Muslims, particularly Arabs, as a European tragedy which led to negative implications and suffering in the Arab world through the creation of the State of Israel. The Holocaust is therefore often related to the Nakba. Whine’s analysis focuses on Muslims’ participation in Holocaust commemoration on the Holocaust Memorial Day, local initiatives in schools and Jewish-Muslim dialogue and the reaction of Muslim students to Holocaust education in school. Whine acknowledges that Muslims played only a minor part as victims or perpetrators during the Holocaust, but he argues that the rejection of Holocaust commemoration as a form of Zionist propaganda adopts Islamist and Arab nationalist antisemitism. Whine presents a case study of the Muslim Council of Britain which illustrates this kind of reaction to the Holocaust Memorial Day. However, he discusses other smaller organisations, individual Muslims and approaches to education in the UK, France, Austria, Switzerland, Norway, Germany and the Netherlands in order to provide examples of a more constructive approach. Whine argues that Holocaust commemoration has become a defining aspect of European history and identity.
