Abstract: This report finds that the decision to ban away supporters from the fixture was reached through a flawed risk assessment process.
We argue that the prohibition was not justified by the risks as assessed, and it represented an unnecessary departure from ordinary policing practice, which we believe would likely have been sufficient to secure the match.
The Parliamentary Select Committee similarly concludes that the decision-making process was flawed. However, it maintains that the prohibition was proportionate to the level of risk, even if that risk had been more rigorously assessed.
Our analysis considers a further, key point. A central weakness in the decision-making process was the failure clearly to specify the nature and source of the risk.
If the primary risk came from away supporters themselves, then exclusion may have been justified. But if the principal risk derived from anti-Israel protestors, boycott activists, and antizionist actors seeking to disrupt or attack the match, then banning the away supporters risked punishing those who were being threatened and who did not themselves constitute a significant threat.
In such circumstances, the appropriate response would have required consideration beyond technical policing calculations. If there was a significant antisemitic threat, a policy priority might have been to mobilise sufficient police resources to defend the match, the visiting team, and their supporters rather than excluding them.
The decision-making process appears to have overestimated the risk posed by Maccabi Tel Aviv supporters, in part through a misreading of the Amsterdam precedent and perhaps through reliance on politically committed sources of advice. It may have given insufficient weight to risks arising from boycott activism and to the risk of antisemitic violence of the kind that occurred in Amsterdam.
The process did not engage in a serious way with institutions or individuals from the Jewish community either locally or nationally, or with HM Independent Advisor on Antisemitism. Doing so would have given it a better chance of avoiding the mistakes that it made in understanding the precedent, possible alternatives and the predictable impact of the away fans ban on Jewish communities.
If there was a significant antisemitic dimension to the threat environment, the risk assessment process did not identify or articulate it clearly.
Abstract: Why do non-Jewish football fans chant "Yid Army" or wave "Super Jews" banners—especially in support of clubs that are not Jewish? The Making of "Jew Clubs" explores how four major European football clubs—FC Bayern Munich, FK Austria Vienna, Ajax Amsterdam, and Tottenham Hotspur—came to be seen as "Jew Clubs," even though they have never officially identified as Jewish.
In this transnational study, Pavel Brunssen traces how both Jewish and non-Jewish actors perform Jewishness, antisemitism, and philosemitism within European football cultures over the 20th and 21st centuries. Drawing on a wide array of primary sources—from fan chants and matchday rituals to media portrayals and club histories—the book reveals how football stadiums have become unexpected stages for negotiating memory, identity, and historical trauma.
Offering a new approach to Holocaust memory, sports history, and Jewish studies, The Making of "Jew Clubs" shows how football cultures reflect and reshape Europe's conflicted relationship with its Jewish past.
Abstract: This chapter explains contemporary manifestations of antisemitism in Southeast European football by analysing football fan cultures of three post-Yugoslav states: Croatia, Serbia, and especially Bosnia and Herzegovina, where several antisemitic incidents have occurred during the last decade. The geographic scope is determined by the cultural proximity of these fan cultures, allowing for a comparative analysis of region’s forms of antisemitism, as well as socialist (dis-)continuities of political antisemitism. Whilst international football governing bodies and international media readily condemned the incidents in Bosnia-Herzegovina, social media discussions amongst their football fans proved to be diametrically opposed, especially in the context of the Israeli–Palestinian conflict. The chapter examines the nature of anti-Jewish, anti-Israel, anti-Zionist, and antisemitic fan (and non-fan) practices and narratives, to extrapolate their inherent political nuances and to illustrate their transformations over the last two decades. By evaluating their significance for the wider public discourse, the chapter provides a more nuanced reflection of the issues at stake, within football and beyond.
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: Racism and more specifically prejudice against the Jewish community have been consistent throughout Italy’s complex socio-political history, underpinned by the Catholic Church’s marginalisation and fascist persecution of ‘Jewishness’. While Italian antisemitism is mainly ‘low intensity’, it is pervasive and enduring in the way it normalises prejudices and conspiracy theories that portray Jews as avaricious, controlling, and powerful, which prevail in contemporary political discourse. The localised nature of Italian fandom, which encourages the abuse of others based on traits deemed feminine, foreign, or weak – has historically reproduced and arguably reinforced dominant ideas on race and antisemitic prejudices that prevail in Italian society, as this chapter will explain. Despite many prominent antisemitic instances involving owners, administrators and especially fans, the Italian Football Federation has been slow to tackle the issue. Drawing upon empirical research on Italian ultras – a fan culture centred around neo-fascist and neo-Nazi symbols and ideologies – this chapter situates Jewish communities within Italy and explains the nature of antisemitism within Italian football, as well as failures to combat it and other forms of discrimination.
Abstract: Despite efforts by clubs, fans, and officials to combat discrimination and hate speech, antisemitism in German football and fan cultures still persists today. Antisemitism is expressed by supporters, players, coaches, club and league officials, security personal, and others. In most cases, no Jews need to be present to stimulate antisemitic behaviour. This chapter argues that contemporary antisemitism in and around German football is manifest in five different forms, which are explained with illustrative examples: far-right antisemitism; classical antisemitism; secondary antisemitism; antisemitism against Jewish Makkabi clubs; and antisemitic ressentiment-communication. This chapter also questions who does what against antisemitism in German football. By looking at each actor individually – football’s governing bodies; professional clubs; social pedagogical fan projects; stadium security and police; third sector organisations; and fans – it is evident that neither a common nor a long-term strategy exists, although a broad range of activities and actions take place, often initiated by, or implemented after, the pressure of fan groups.
Abstract: Today, Hungary’s Jewish population, that was decimated by the Holocaust, totals about 47,200, the largest in East Central Europe. This chapter provides an historical overview of the complex political and socio-cultural conditions, key events, and regime changes since the end of the 19th century to explain the Jewish community’s experience and how antisemitism has manifested in Hungarian society and how this, in turn, is reflected in Hungary’s football culture. Antisemitism has found expression in contemporary Hungary in extreme right-wing nationalist ideology through enduring stereotypes and allegations of Jewish conspiracy, wealth, and power, epitomised by the treatment of the Hungarian-born, Jewish-American philanthropist George Soros. The chapter explains how football has been used by successive Hungarian regimes for political purposes, including by the current long-serving leader Viktor Orbán, who has dismissed accusations of antisemitism and enjoys cordial relations with Israel. It considers the pre-1945 anti-Jewish legislation of the state and Hungarian Football Federation (MLSZ), as well as the verbal and physical atrocities suffered by Jews, mostly notably MTK Budapest by rivals Ferencváros Torna Club (FTC or Fradi), because of their Jewishness. Finally, the chapter looks at attempts to challenge antisemitism in Hungarian football.
Abstract: This chapter outlines the character, causes and extent of antisemitism within English football. This has included several high-profile incidents within English men’s football involving professional players, coaches, officials, and especially supporters. The chapter begins with a short historical background to the presence of Jews and antisemitism in England before moving onto the current situation and then considering how antisemitism is manifest within English football. The chapter expounds why Tottenham historically developed a quasi-Jewish identity that serves as a catalyst for antisemitic abuse from rival supporters. In doing so, the chapter examines the different subcultural meanings and intentions behind the controversial uses of the word ‘Yid’ within the context of English football supporter culture, which has been re-appropriated by Tottenham fans. Finally, the chapter critically reviews the responses to antisemitism in English football by governing bodies within the sport, Jewish community organisations, campaign groups, the criminal justice system, and professional football clubs.
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: This study considers the flying of Palestinian flags by Celtic Football Club supporters in Scotland as an illustration of political activism in sport. Despite being over 4000 kilometres away and holding no ethnic, national or religious connections with any community involved in the Arab-Israeli conflict in the Middle-East, fans wave these flags to demonstrate backing for Palestinian people. With reference to an historical context of the ethno-religious origins of Celtic FC and its supporting fanbase being significantly composed of members of a multi-generational Irish-Catholic diasporic minority community in Scotland, through utilizing fan writings, self-representations, and the results of a small survey of supporters, this research provides for deeper understanding of the intermittent use of sport as a space for ‘taking sides’ in conflicts that have ethnic, national, religious, and political resonances. Critically, this insight also offers important reflections regarding narratives of antisemitism in football and beyond.
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: Antisemitism is a problem that is prevalent throughout the world. Violence and riots have frequently occurred for many years in football games in many countries, committed by fans of a club or by hooligans. Antisemitism has also become common at games, with football clubs using antisemitic language and symbols against their rivals. Sometimes, antisemitism is used by far-right political organizations at football stadiums for propaganda purposes and as a device to incite violence. It is interesting, and puzzling, that some fans of two teams, Spurs in London, and Ajax in Amsterdam, have declared themselves “Jewish,” and adopted and displayed Jewish symbols, as a response to antisemitic attacks on their club. While it is difficult to eradicate manifestations of antisemitism, it is encouraging that various private organizations, football clubs, and local and national governmental bodies have begun to formulate rules to punish those responsible for antisemitic language and actions.
Abstract: In June 2020, Black Lives Matter UK (BLM-UK) posted a series of tweets in which they endorsed the pro-Palestinian Boycott, Divestment and Sanctions movement. Calling for ‘targeted sanctions in line with international law against Israel’s colonial, apartheid regime,’ one tweet claimed that ‘mainstream British politics is gagged of the right to critique Zionism’. The tweets were seen by some to be antisemitic and resulted in the English Premier League, the BBC and Sky Sports, which had hitherto been supportive of the Black Lives Matter protests, distance themselves from the Black Lives Matter movement. One month later, during the BLM protests in the USA, Black NFL player DeSean Jackson posted material to his Instagram story that was also viewed as antisemitic. This article unpacks, via these two sports-based incidents, the relationship between anti-racism, antisemitism, and anti-Zionism. I discuss how these tensions are not new, but a clear echo of the tensions that existed in the 1960s and 1970s during the height of the Civil Rights Movement; these tensions continue because the foundational issues remain unchanged. These two incidents raise important questions about how sports organisations operate in a world where sport is seen as ‘apolitical’ and strive for ‘neutrality’ but fail to recognise sport is political and that a position of neutrality cannot be successfully achieved. The article assesses the challenges that arise when sports organisations, and their athletes, choose to engage in a certain kind of sport politics.
Abstract: In June 2015, the Anne Frank House organised an international conference in Amsterdam in order to compare the situations in four different European countries. Relevant representatives of government authorities, football associations, football clubs, anti-discrimination organisations and supporters from Engeland, Germany, Poland and the Netherlands were invited to join the event.In each of these countries, football-related antisemitism is a well-known phenomenon, yet the incidents vary with regard to background, context and scope. The primary objective of the Anne Frank House was to come to a mutual cross-fertilisation of know-how and experiences with regard to this topic.
This report is based on this two-day conference, and discusses the most significant and illuminating aspects of the expert lectures and additional seminars. The most significant and insightful results from the two-day conference in Amsterdam will form a starting point for future developments in the fight against football-related antisemitism in the aforementioned countries.
