Abstract: Durant quarante ans, l’extrême droite a été l’ennemie officielle des Juifs de France. Or, certains leaders extrémistes ont pu voir dans l’irruption de l’islamisme radical l’opportunité de séduire un électorat jusque-là hostile: l’islamisme n’était-il pas un ennemi commun?
Marine Le Pen a ainsi voulu surfer sur l'inquiétude des Juifs de France face à la montée d’un antisémitisme dont elle prétendait, de surcroît, pouvoir les protéger. D’où ses tentatives, nombreuses et variées, pour les rallier à sa cause.
Le FN, devenu Rassemblement National, serait-il devenu un partenaire respectable? Ou, tout au moins un opposant fréquentable ?
Les auteurs de cette enquête ont sillonné la France à l’écoute des communautés juives présentes dans les villes d'extrême droite, de Fréjus à Hayange, de Béziers aux quartiers-nord de Marseille. Ils ont remonté le fil de l’histoire du Front National et de ses tentatives de séduction, ainsi que celle des réactions des juifs face à cette main tendue. Pour mieux comprendre, ils ont recueilli des confidences d’élus frontistes, de témoins et d'intellectuels.
Et ils racontent les coulisses de cette tentative de hold-up idéologique.
Abstract: A la suite de Maurice Bardèche, Paul Rassinier, Robert Faurisson, des hommes, remettant en cause l’authenticité de la Shoah, se sont prévalus du terme de révisionnistes ». Les historiens leur ont opposé – leur travail étant révisionniste par définition – le mot « négationniste ».
Cette histoire est l’histoire d’un délire, mais, comme tout délire, bâti sur une démarche rationnelle. Cependant, derrière cette apparente folie interprétative, un des buts politiques ne tarde pas à se révéler : il s’agit, en France comme dans les autres pays où le négationnisme s’est répandu, de nier les fondements historiques de l’État israélien.
Cet ouvrage retraceavec minutie la genèse d’une idéologie et ses variations dans le temps et dans l’espace. La soutenance d’une thèse d’histoire par l’auteur en est l’origine.
Abstract: L’adjectif « résiduel » a été récemment utilisé par le ministre de l’Intérieur Bruno Retailleau pour qualifier l’antisémitisme d’extrême droite, en considérant que désormais la haine des Juifs était l’affaire de l’islamisme et de l’extrême gauche. Il reprenait ainsi le qualificatif de Jean-Luc Mélenchon, qui avait écrit quelques mois auparavant que « Contrairement à ce que dit la propagande de l’officialité, l’antisémitisme reste résiduel en France. » Durant les campagnes électorales de 2024 en France, le Rassemblement national (RN) s’est présenté comme le bouclier des Français juifs. L’actualité paraît ainsi renfoncer le storytelling entretenu depuis une quinzaine d’années, selon lequel l’extrême droite ne serait plus antisémite, voire deviendrait solidaire des Français juifs. Autour de ce sujet sont souvent mis en avant des déclarations philosémites de ténors nationaux-populistes. D’autre part, les révélations publiques de prétendus « dérapages » antisémites de candidats malheureux du RN sont monnaie courante. Pour circonscrire le phénomène, il faut distinguer les modes d’expression de cet antisémitisme. Les questions des violences, de la place accordée aux marqueurs antisémites dans la communication des partis, et de l’expression culturelle sont trois dimensions qui se recoupent pour distinguer la place de l’objet au sein de ce champ politique.
Abstract: Depuis les années 1970, s’observe une « orthodoxisation » de la judaïcité mondiale, notamment en France, au Royaume-Uni, aux États-Unis ou en Israël. Ce mouvement est d’abord porté par des jeunes. Or, jusqu’ici, les études n’ont pas suffisamment abordé la conjonction de la globalisation, de la jeunesse et de la religion dans cette évolution. Cet article étudie la globalisation d’un courant juif orthodoxe, le mouvement loubavitch. Comment insère-t-il les jeunes dans une stratégie de globalisation ? Quels en sont les effets sur leur pratique religieuse ? Cette ONG confessionnelle est un important vecteur d’une « orthodoxisation » chez les jeunes. Elle investit de manière prioritaire dans la jeunesse, notamment par un système éducatif spécifique : il vise à favoriser l’intégration à la communauté loubavitch, par le biais d’une formation orthodoxe standardisée. Mais au sein du mouvement, les jeunes sont aussi des agents : ils sont promoteurs d’une orthodoxie juive globalisée.
Abstract: Qu’il s’agisse d’un livre de recettes « juives », d’un cours dispensé à un jeune couple par un rabbin sur les lois « juives » du mariage, d’une défense pamphlétaire de l’État d’Israël en tant qu’État « juif » ou de la publication d’un texte psychanalytique sur le Moïse de la Bible hébraïque, toutes ces activités participent à une production définitionnelle à la fois collective, publique, collaborative ou conflictuelle du fait « juif ». Dans le monde francophone, celle-ci se déploie dans un espace public spécifique se constituant en lieu de « production » de judéité. En tant qu’espace d’identification incluant — mais sans jamais pouvoir entièrement s’y réduire — des dimensions ethniques, religieuses, diasporiques, culturelles, politiques et nationales, le judaïsme contemporain, de fait, est profondément hétérogène. Il est constitué d’une multitude de microcosmes plus ou moins autonomes et est traversé tant par différentes dynamiques de sécularisation que de réaffiliations religieuses. Dans ce contexte, existe-t-il un ou plusieurs principes permettant de « tenir » ensemble toutes ses composantes ? Cette thèse porte sur l’économie de la légitimité au sein du judaïsme francophone, appréhendé à l’aide de la théorie des champs. La problématique qui guide ce travail peut être synthétisée par l’interrogation suivante : qui parle au nom des Juifs et à quelles conditions ? Au croisement de la sociologie politique, des sciences sociales du religieux, des études juives et de la sociologie des champs, les analyses présentées dans cette enquête s’appuient sur des matériaux hétéroclites : quatre-vingts entrevues réalisées avec des figures publiques du judaïsme francophone, une observation participante menée en yeshiva et la construction de deux bases de données statistiques. Quatre axes majeurs ont été couverts : la lutte contre l’antisémitisme, une série d’antagonismes dont le sous-champ religieux est l’épicentre et portant sur la position à adopter face au « sujet » moderne, le sionisme-religieux et le sépharadisme québécois. Comme le suggèrent ces deux derniers thèmes, la perspective de cette enquête est transnationale. Le judaïsme français étant le cœur démographique du judaïsme francophone, la majorité des données récoltées proviennent de ce pays. Mais l’enquête s’est aussi déroulée au Québec et dans le monde franco-israélien. Ceux-ci ont été intégrés à l’analyse en tant qu’études de cas permettant de mieux saisir les effets de la transnationalisation du champ sur l’économie de la légitimité. Cette thèse arrive au constat qu’en l’absence d’instances unifiées de consécration dans le champ, comprendre l’économie de la légitimité dans le judaïsme francophone contemporain suppose de prendre au sérieux les rapports moraux au monde constitutifs de l’expérience juive.
Abstract: From Introduction:
As the world marks the 80th anniversary of the end of the Second World War, the J7 – Large Communities’ Task Force Against Antisemitism is releasing its first J7 Annual Report on Antisemitism. This report offers a comprehensive and sobering overview of the current state of antisemitism across seven countries with the largest Jewish communities outside Israel: Argentina, Australia, Canada, France, Germany, the United Kingdom, and the United States. The J7 Task Force was established in July 2023 to foster cooperation among these communities in response to growing concern about the resurgence of antisemitism worldwide. This crisis has only intensified following Hamas’ October 7, 2023 attack on Israel, which was followed by a marked rise in antisemitic incidents across the world, including in the J7 countries. In the months following the attack, reports of antisemitic activity increased by hundreds, and in some cases, thousands, of percentage points, compared to the same period the previous year, with incidents targeting Jewish schools, synagogues, businesses, and individuals.3 The data presented here is troubling. Across all seven countries, there has been a clear rise in antisemitic incidents, particularly violent ones. From 2021 to 2023, antisemitic incidents increased by 11 percent in Australia, 23 percent in Argentina, 72 percent in Germany, 90 percent in the United Kingdom, 83 percent in Canada, 185 percent in France, and 227 percent in the United States. In two of the four J7 countries that published incident numbers for 2024, namely Australia and the United States, the number of antisemitic incidents continued to rise, showing the lasting impact of the tsunami of antisemitism unleashed by Oct. 7.
Abstract: his chapter primarily focuses on antisemitism in French football since the turn of the new millennium, which has seen an intensification of debates about nationality, diversity, and identity in France, as well as a rise in antisemitism. France has historically had few high-profile Jewish players and lacks a major club that is seen as being ‘Jewish’. However, antisemitism has been a very real issue within professional and amateur levels of men’s football in recent decades, with abuse directed at players, team officials, and fans who are – or are perceived to be – Jewish, taking a variety of forms. The chapter examines the broader history of antisemitism in France and how this has influenced the French state’s relationship with religion today and is linked to both contemporary domestic issues and international matters, such as Israeli–Palestinian tensions. In addition, the chapter argues that French football has struggled to tackle, or sought to minimise, several forms of discrimination.
Abstract: Cette contribution tente d’approcher les sentiments nourris par le souvenir du Yiddishland à la fin du XXe siècle et au début du XXIe siècle. Elle cherche, afin d’aborder cette sphère habitée par l’ancrage familial, traversée par des antagonismes idéologiques, hantée par le souvenir de l’émigration et de l’intégration ainsi que celui de souffrances inouïes et longtemps indicibles, à suivre les représentations idéales d’un monde perdu, dans le domaine de la culture et dans celui des utopies politiques, en s’intéressant d’une part à des aspects du renouveau de l’expression culturelle yiddish en France au cours des trois dernières décennies, en particulier dans la chanson (Jacques Grober, Violette Szmajer, Batia Baum, Michèle Tauber et le groupe du Paon doré) ; d’autre part aux survivances des motifs d’utopie politique trouvant leur source dans l’épopée idéologique et historique du Yiddishland (Charles Melman, Mojsze Zalcman) ; enfin à la réappropriation de la mémoire véhiculée par le yiddish telle qu’elle peut être perçue dans les interviews réalisées par Max Kohn entre 2006 et 2016. Cette recherche, tentative d’exploration d’un cheminement affectif vers le yiddish de la part d’un enfant né à cette époque en Israël et ayant grandi en France dans une famille non yiddishophone, se limitera à certaines expressions de cette mémoire et de ces motifs d’espérance en France, sans s’interdire de les mettre en rapport avec des expressions analogues dans d’autres pays de la diaspora juive ou en Israël.
Abstract: Aujourd’hui, le djudyó (judéo-espagnol) n’est plus transmis en France. Des associations, comme Aki Estamos, offrent aux personnes qui le parlent ou le comprennent la possibilité de suivre des cours de langue. Les participants, sans être des locuteurs à part entière, ne sont pas non plus des apprenants stricto sensu, puisqu’ils possèdent des compétences linguistiques acquises dans leur enfance. Dans leur cas, la dichotomie entre acquisition et apprentissage est inopérante. Il convient d’identifier les objectifs de ces locuteurs-apprenants, qui suivent les cours sans développer de nouvelles compétences langagières. Ce sont les mots et leurs sonorités qui montent alors sur le devant de la scène, délaissant la grammaire. Le cadre des cours constitue un prétexte pour retrouver une langue et un monde disparus. M’appuyant sur l’observation participante, j’esquisserai les profils linguistiques de ces participants pour tenter d’en comprendre la démarche.
Abstract: From an intercultural perspective, this article explores majority/minority and between minorities interactions, and revisits Allport’s contact theory, in a socially and ethnically diverse urban area hosting a large proportion of Jews and Muslims. The data comes from a telephone survey of a sample of inhabitants of the 19th arrondissement of Paris. Open and closed questions explore the symbolic social and political boundaries respondents construct between ‘us’ and ‘them’, and their patterns of sociability. Survey experiments with vignettes deal with more sensitive issues (reactions to circulating cartoons at school and police reactions to verbal assault, according to the ethnicity of the victim). The immediate social and ethnic surrounding of each respondent is reconstructed on the basis of census and ethnographic data. The results go against several common beliefs. Religion is not the only dimension of respondents’ identity; it intersects with social class, gender and generation. The relations between Jews and Muslims are not so much conflictual as ambivalent. Being minorities and feeling discriminated against as such brings them together. They both are more religious than the majority population, more traditional on sexual issues and more family-oriented, and most of them consider that Jews and Muslims have a common cultural heritage and should be united against discrimination. Nevertheless, there are friction points (Israeli-Palestinian conflict/the colonial past of France). Politically and socially Muslims are closer to the non-European immigrants, while Jews are closer to the French and the European-born ‘white’ population. Antisemitism is a clear taboo; anti-Jewish cartoons are seen as far more reprehensible than any other. But a majority of the sample, and Muslims a little more than average, see Jews as a ‘group apart’, and believe in the old stereotype about Jews having more influence, being more likely, for instance, to be helped by the police if needed.
Abstract: This article argues that the Parisian spheres of Middle Eastern dance and Mediterranean music shape distinct Muslim-Jewish encounters for individuals involved in these practices, fostering a coexistence among artists from Muslim and Jewish backgrounds which involves carefully navigating tensions over geopolitical issues. Three key findings emerge from this study. First, respondents of Muslim and Jewish backgrounds shared a common Maghrebi heritage that was reappropriated by engaging in the practices of Middle Eastern dance and Mediterranean music. Second, these artistic encounters were not immune to instances of stigmatization and tensions, particularly relating to geopolitical issues, which reactivated symbolic boundaries between artists of Muslim and Jewish backgrounds. Third, participants employed strategies to avoid conflict, explicitly separating art from politics, and fostered mutual respect for differing perspectives. Nevertheless, some respondents politicized Muslim-Jewish commonalities, notably by reaffirming their shared Maghrebi heritage.
Abstract: This special issue, based around the European Encounters project research carried out before October 2023, explores ambivalence and boundary work in Jewish and Muslim encounters across urban European contexts. Drawing on case studies in Frankfurt, London and Paris, it examines intercultural negotiations and identity constructions among minoritised groups. Contributors analyse diverse sites of encounter, from musical collaborations to more formal interfaith initiatives and everyday commercial spaces. Across these settings, the articles highlight complex layers of commonality and difference shaping boundary dynamics between Muslims and Jews. Analytically, this issue deploys central cultural studies concepts like symbolic boundaries, conviviality and superdiversity to elucidate lived realities. Empirically, grounded examination of understudied intercultural encounters advances cultural studies scholarship. The juxtaposition of the cities enables a relational understanding of how national repertoires of discourse shape boundary negotiations differently across contexts. Furthermore, analysis complicates assumptions of conflict, foregrounding marginalised perspectives on identity and power. Key findings demonstrate the ambivalence underpinning most Muslim-Jewish interactions. Structural inequalities, avoidance and indifference more frequently characterise encounters than outright hostility. Yet significations of difference still dominate, as groups navigate uneasy proximities. This special issue challenges essentialist portrayals of immutable intergroup divisions. Its nuanced analysis underscores the need to understand quotidian encounters relationally, as a multi-level interdependency, grounded in their socio-historical contexts across and within groups. This yields multifaceted insights into minority experiences of othering and belonging in Europe’s superdiverse cities.
Abstract: NEW YORK, NEW YORK: January 23, 2025—The Conference on Jewish Material Claims Against Germany (Claims Conference) today released the first-ever, eight-country Index on Holocaust Knowledge and Awareness, exposing a global trend in fading knowledge of basic facts about the Holocaust. The countries surveyed include the United States, the United Kingdom, France, Austria, Germany, Poland, Hungary and Romania.
The majority of respondents in each country, except Romania, believe something like the Holocaust (another mass genocide against Jewish people) could happen again today. Concern is highest in the United States, where more than three-quarters (76%) of all adults surveyed believe something like the Holocaust could happen again today, followed by the U.K. at 69%, France at 63%, Austria at 62%, Germany at 61%, Poland at 54%, Hungary at 52%, and Romania at 44%.
Shockingly, some adults surveyed say that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah) prior to taking the survey. This is amplified among young adults ages 18-29 who are the most recent reflection of local education systems; when surveyed, they indicated that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah): France (46%), Romania (15%), Austria (14%) and Germany (12%). Additionally, while Auschwitz-Birkenau is the most well-known camp, nearly half (48%) of Americans surveyed are unable to name a single camp or ghetto established by the Nazis during World War II.
On a more positive note, there is overwhelming support for Holocaust education. Across all countries surveyed, nine-in-10 or more adults believe it is important to continue teaching about the Holocaust, in part, so it does not happen again.
Abstract: This paper, intended as a contribution to transnational memory studies, analyzes museums devoted to people who helped Jews during the Holocaust that recently opened in Bulgaria, France, Germany, Lithuania, and Poland. The author’s particular interest lies in the “traveling motifs” of the “Righteous” narratives. This category encompasses symbols such as a list of names of the help-providers, a fruit tree/orchard, or a wall with photographs of Holocaust victims, which recur in many of the examined exhibitions and are a clear reference to Yad Vashem and other well-established Holocaust memorials. At first sight, they seem to point to a “cosmopolitanization” of Holocaust remembrance and to the emergence of a common reservoir of historical notions and images. However, on closer inspection one discovers that the use of these symbols varies and that they refer to differing ways of understanding and telling history.
Abstract: Drawing on ethnographic and interview-based research in six cities (Berlin and Frankfurt in Germany, London and Manchester in the UK and Paris and Strasbourg in France), this article explores intercultural, interethnic and interreligious encounter as exemplified by Jewish-Muslim interaction. We look at three sites across the cities: “staged” encounters which take place in formal interfaith and municipal settings, and “unstaged” encounters in public and commercial spaces, both often relying on the role of key “entrepreneurs of encounter”, who tend to occupy liminal or marginal spaces in relation to their ascribed identities. We show that the texture and the possibilities (and sometimes impossibility) of encounters are structured intersectionally (crucially by class and by generation), and shaped by patterns of insecurity and securitisation and by different available discursive repertoires and cognitive frames (produced at supra-national, national, local and micro-local levels – e.g. Israel/Palestine politics, laïcité or communitarianism, city narratives and neighbourhood identities respectively). Although insecurity, securitisation, policy panic and geopolitical pressures can block meaningful encounter, emerging transdiasporic cultural formations point towards some fragile resources for hope.
Topics: Antisemitism, Antisemitism: Attitude Surveys, Antisemitism: Christian, Antisemitism: Definitions, Antisemitism: Discourse, Antisemitism: Education against, Antisemitism: Far right, Antisemitism: Left-Wing, Antisemitism: Monitoring, Antisemitism: Muslim, Antisemitism: New Antisemitism, Antisemitism: Online, Internet, Jewish Perceptions of Antisemitism, Attitudes to Jews, Anti-Zionism, Israel Criticism, Main Topic: Antisemitism, Methodology, Social Media
Abstract: This open access book is the first comprehensive guide to identifying antisemitism online today, in both its explicit and implicit (or coded) forms. Developed through years of on-the-ground analysis of over 100,000 authentic comments posted by social media users in the UK, France, Germany and beyond, the book introduces and explains the central historical, conceptual and linguistic-semiotic elements of 46 antisemitic concepts, stereotypes and speech acts. The guide was assembled by researchers working on the Decoding Antisemitism project at the Centre for Research on Antisemitism at Technische Universität Berlin, building on existing basic definitions of antisemitism, and drawing on expertise in various fields. Using authentic examples taken from social media over the past four years, it sets out a pioneering step-by-step approach to identifying and categorising antisemitic content, providing guidance on how to recognise a statement as antisemitic or not. This book will be an invaluable tool through which researchers, students, practitioners and social media moderators can learn to recognise contemporary antisemitism online – and the structural aspects of hate speech more generally – in all its breadth and diversity.
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: The proliferation of hateful and violent speech in online media underscores the need for technological support to combat such discourse, create safer and more inclusive online environments, support content moderation and study political-discourse dynamics online. Automated detection of antisemitic content has been little explored compared to other forms of hate-speech. This chapter examines the automated detection of antisemitic speech in online and social media using a corpus of online comments sourced from various online and social media platforms. The corpus spans a three-year period and encompasses diverse discourse events that were deemed likely to provoke antisemitic reactions. We adopt two approaches. First, we explore the efficacy of Perspective API, a popular content- moderation tool that rates texts in terms of, e.g., toxicity or identity-related attacks, in scoring antisemitic content as toxic. We find that the tool rates a high proportion of antisemitic texts with very low toxicity scores, indicating a potential blind spot for such content. Additionally, Perspective API demonstrates a keyword bias towards words related to Jewish identities, which could result in texts being falsely flagged and removed from platforms. Second, we fine-tune deep learning models to detect antisemitic texts. We show that OpenAI’s GPT-3.5 can be fine-tuned to effectively detect antisemitic speech in our corpus and beyond, with F1 scores above 0.7. We discuss current achievements in this area and point out directions for future work, such as the utilisation of prompt-based models.
Abstract: Antisemitism often takes implicit forms on social media, therefore making it difficult to detect. In many cases, context is essential to recognise and understand the antisemitic meaning of an utterance (Becker et al. 2021, Becker and Troschke 2023, Jikeli et al. 2022a). Previous quantitative work on antisemitism online has focused on independent comments obtained through keyword search (e.g. Jikeli et al. 2019, Jikeli et al. 2022b), ignoring the discussions in which they occurred. Moreover, on social media, discussions are rarely linear. Web users have the possibility to comment on the original post and start a conversation or to reply to earlier web user comments. This chapter proposes to consider the structure of the comment trees constructed in the online discussion, instead of single comments individually, in an attempt to include context in the study of antisemitism online. This analysis is based on a corpus of 25,412 trees, consisting of 76,075 Facebook comments. The corpus is built from web comments reacting to posts published by mainstream news outlets in three countries: France, Germany, and the UK. The posts are organised into 16 discourse events, which have a high potential for triggering antisemitic comments. The analysis of the data help verify whether (1) antisemitic comments come together (are grouped under the same trees), (2) the structure of trees (lengths, number of branches) is significant in the emergence of antisemitism, (3) variations can be found as a function of the countries and the discourse events. This study presents an original way to look at social media data, which has potential for helping identify and moderate antisemitism online. It specifically can advance research in machine learning by allowing to look at larger segments of text, which is essential for reliable results in artificial intelligence methodology. Finally, it enriches our understanding of social interactions online in general, and hate speech online in particular.
Abstract: Social media platforms and the interactive web have had a significant impact on political socialisation, creating new pathways of community-building that shifted the focus from real-life, localised networks (such as unions or neighbourhood associations) to vast, diffuse and globalised communities (Finin et al. 2008, Rainie and Wellman 2012, Olson 2014, Miller 2017). Celebrities or influencers are often focal nodes for the spread of information and opinions across these new types of networks in the digital space (see Hutchins and Tindall 2021). Unfortunately, this means that celebrities’ endorsement of extremist discourse or narratives can potently drive the dissemination and normalisation of hate ideologies.
This paper sets out to analyse the reaction of French social media audiences to antisemitism controversies involving pop culture celebrities. I will focus on two such episodes, one with a ‘national’ celebrity at its centre and the other a ‘global’ celebrity: the social media ban of the French-Cameroonian comedian Dieudonné M’bala M’bala in June–July 2020 and the controversy following US rapper Kanye West’s spate of antisemitic statements in October–November 2022. The empirical corpus comprises over 4,000 user comments on Facebook, YouTube and Twitter (now X). My methodological approach is two-pronged: a preliminary mapping of the text through content analysis is followed by a qualitative Critical Discourse Analysis that examines linguistic strategies and discursive constructions employed by social media users to legitimise antisemitic worldviews. We lay particular emphasis on the manner in which memes, dog-whistling or coded language (such as allusions or inside jokes popular within certain communities or fandoms) are used not only to convey antisemitic meaning covertly but also to build a specific form of counter-cultural solidarity. This solidarity expresses itself in the form of “ deviant communities” (see Proust et al. 2020) based on the performative and deliberate transgression of societal taboos and norms.
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: Contre toute attente, l’antisémitisme est redevenu un phénomène politique et social d’actualité en France. Au-delà d’une simple persistance de préjugés anciens, il s’incarne depuis la fin de la guerre de 1939-1945 dans une expansion sans précédent des violences antijuives, allant des insultes jusqu’au meurtre. Sa reviviscence dans l’une des plus vieilles nations démocratiques d’Europe est le signe d’un malaise social et politique qui reste à interpréter. Quels sont les lieux, les milieux et les significations de cette animosité haineuse ? Doit-on y voir l’effet de la persistance de l’ancien ? d’un déplacement ? de la recomposition de formes inédites, portées par des acteurs nouveaux, dans un contexte pourtant gagné aux principes démocratiques ?
Alors même que l’ampleur du phénomène est de nature à mobiliser les sciences sociales pour l’élucider et aider à le combattre, cet antisémitisme s’est accompagné d’un certain déni : longtemps minimisé dans les médias, il peine à être reconnu dans le monde judiciaire et reste peu exploré par les sciences sociales. Cet ouvrage entend donc contribuer à l’analyse rigoureuse du phénomène, en proposant à la réflexion les textes d’historiens, de philosophes, de sociologues et de politistes.
Abstract: French students in the third and final year from the Humanities and Social Sciences license degree course traveled to Ukraine and Belorussia between 2017 and 2020, in order to carry out surveys of eyewitnesses to the so-called “Holocaust by Bullets.” The subject-matter stands out in the French scholarly scene, as the Holocaust usually attracts little attention at this level of studies. Students registered in the course hail from license degrees in History, Social Sciences or Geography, and have chosen to attend the course labeled “European Historical Heritage and Citizens’ Thoughts” as a complement to a more classical curriculum, and as a way of enhancing their own university curriculum. The research professors involved have also volunteered to participate as authors of the aforementioned multidisciplinary program, with the aim to raise awareness to research practices on the Holocaust. University professors and teams from the Yahad-in-Unum NGO take turns leading the two-hour weekly sessions. The professors help establish theoretical focus and provide methodological tools, develop lines of investigation on various areas of interest (e.g., mode of operation used in the shootings, collaboration and rescue operations, and neighbors of the crime scene), as well as the context (anti-Semitism, racism, local geopolitics, regional history, culture and society, etc.), while Yahad-in-Unum participants describe actual cases based on records, maps and filmed testimonies. They had the task to provide documents from Soviet and Nazi archives translated from Russian, or from German, and act as translators during fieldwork. Students are encouraged to participate as often as possible and have to prepare analytical reports and presentations following each session, while adopting the position of a researcher.
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: Several decades on from Tommie Smith and John Carlos’s iconic Black Power salute at the 1968 Olympics in Mexico City, sociologists such as Douglas Hartmann and Ben Carrington argue that contemporary debates about sport, race, and protest are becoming ever more complicated. Within this context, the quenelle salute given by footballer Nicolas Anelka whilst playing for West Bromwich Albion in December 2013 merits analysis. The controversial and complicated gesture led to disciplinary action from the Football Association and his club, and ultimately to the end of his playing career. Due to its association with controversial French comedian Dieudonné, the quenelle is widely seen as anti-Semitic, although some argue that it is merely anti-system. Despite this potential ambiguity, it will be shown that the quenelle remains a protest gesture. In order to interpret Anelka’s actions, it is important to examine the quenelle’s roots and when he performed the gesture. Such analysis needs to be placed within the context of contemporary footballers’ engagement (or lack of engagement) with socio-political issues, and provides a means of assessing the relationship between football, politics, and protest in contemporary Europe.
Abstract: The Annual Antisemitism Worldwide Report, published by Tel Aviv University (TAU) and the Anti-Defamation League (ADL), reveals that 2023 saw an increase of dozens of percentage points in the number of antisemitic incidents in Western countries in comparison to 2022. A particularly steep increase was recorded following the October 7 attacks, but the first nine months of 2023, before the war started, also witnessed a relative increase in the number of incidents in most countries with large Jewish minorities, including the United States, France, the UK, Australia, Italy, Brazil, and Mexico.
According to the Report, in New York, the city with the largest Jewish population in the world, NYPD recorded 325 anti-Jewish hate crimes in 2023 in comparison to the 261 it recorded in 2022, LAPD recorded 165 in comparison to 86, and CPD 50 in comparison to 39. The ADL recorded 7,523 incidents in 2023 compared to 3,697 in 2022 (and according to a broader definition applied, it recorded 8,873); the number of assaults increased from 111 in 2022 to 161 in 2023 and of vandalism from 1,288 to 2,106.
Other countries also saw dramatic increases in the number of antisemitic attacks, according to data collected by the Report from governmental agencies, law enforcement authorities, Jewish organizations, media, and fieldwork.
In France, the number of incidents increased from 436 in 2022 to 1,676 in 2023 (the number of physical assaults increased from 43 to 85); in the UK from 1, 662 to 4,103 (physical assaults from 136 to 266); in Argentina from 427 to 598; in Germany from 2,639 to 3,614; in Brazil from 432 to 1,774; in South Africa from 68 to 207; in Mexico from 21 to 78; in the Netherlands from 69 to 154; in Italy from 241 to 454; and in Austria from 719 to 1,147. Australia recorded 622 antisemitic incidents in October and November 2023, in comparison to 79 during the same period in 2022.
Antisemitic incidents increased also before October 7
While the dramatic increases in comparison to 2022 largely followed October 7, the Report emphasizes that most countries with large Jewish minorities saw relative increases also in the first nine months of 2023, before the war started.
For example, in the United States, ADL data (based on the narrower definition for antisemitic incidents) point to an increase from 1,000 incidents in October-December 2022 to 3,976 in the same period in 2023, but also to an increase from 2,697 incidents between January-September 2022 to 3,547 in the same period in 2023 (NYPD registered a decrease in that period, while LAPD an increase).
In France, the number of incidents during January-September 2023 increased to 434 from 329 during the same period in 2022; in Britain – from 1,270 to 1,404. In Australia, 371 incidents were recorded between January and September 2023, compared to 363 in the same period in 2022. On the other hand, Germany and Austria, where national programs for fighting antisemitism are applied, saw decreases.
Abstract: Jewish and Muslim women seeking to claim certain rights in the religious realm in France today, such as access to religious study, ritual space and public religious roles, are confronted with obstacles to gender justice both in Orthodox Judaism and in mainstream Islam. In this article, I begin by taking a brief look at strategies used by women in other countries to curtail male monopolies while remaining inside Orthodox Judaism and mainstream Islam: creating all-female spaces, partnering with men and advancing from within hegemonic institutions. These have produced new religious functions for women, including women imams and female Orthodox rabbis, Jewish and Muslim female spiritual guides (maharat, murshidat), women experts and counselors in Islamic and Jewish law (alimat, yo‘atzot halakhah), Jewish legal advocates (to‘anot rabbaniyot) and female judges (qadiya) in shari‘a courts. I then survey the situation in France, where few such innovations have taken hold. I conclude by suggesting some explanations for their absence (in Orthodox Judaism) or their very slow evolution (in Islam) in the French context.
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
