Abstract: The interest in the Holocaust – Nazi Germany's concentrated attempt to exterminate European Jewry – has become increasingly noticeable in the Scandinavian countries during the last decades, with a growing number not only of dissertations, monographs and other publications, but also public debates and controversies relating to this event. This new upsurge of interest in the Holocaust reflects the dynamics and the contested nature of collective memories of wartime Scandinavia more broadly. This article highlights, broadly speaking, the development of Holocaust historiography in Scandinavia; the changing perspectives, interpretations, debates and focus from the immediate post-war years to the present day. It argues that, despite the fact that the Holocaust was truly a European-wide phenomenon transcending national borders, Holocaust studies have mainly been produced as nation-centred histories. Only with the end of the Cold War and with a paradigmatic shift from ‘the event’ to ‘the memory’ has a new form of Holocaust remembrance begun, ‘the cosmopolitanization of Holocaust remembrance’, which transcends borders and makes memory cultures coincide. In Scandinavian historical cultures and historiography, then, the 1990s marks the starting point of a process by which Holocaust remembrance has become officially embedded into European memory.
Abstract: Since the end of the Cold War, most European nations – including those in Eastern Europe – have reassessed their role in the Holocaust. Although the Finnish scholarly community, as well as the wider public, is now beginning to participate in this process, Finland has been one of the last countries in Europe to recognize that it cannot assume a total immunity or innocence in this Europe-wide event. This article examines the ways in which the Holocaust has entered Finnish historiography over the last decades. Holmila and Silvennoinen's argument is two-fold. First, they hold that there are many contextual matters, such as the absence of visible anti-Semitism, which have for a long time worked as a sufficient barrier to keep Finland disconnected from the Holocaust. Second, they argue that there are important theoretical and methodological underpinnings, especially the so-called ‘separate war thesis’, which has been utilized as a convenient, if no longer tenable, explanation that Finland was very different from all other Axis nations. They also seek to point out the directions in which the Finnish scholarly community is now going in its search for a more nuanced approach to the Holocaust.
Abstract: Seven-hundred-and-seventy-two Jews were deported from Norway during World War II, and Norway was de facto the only Scandinavian country incorporated in the Nazi Final Solution. Holocaust discourse in Norway has concentrated on only a few, but vital, topics: the awareness of the Final Solution among Norwegian perpetrators, the ‘image’ of the perpetrator, the role of the Norwegian police, and, finally, to what extent the Jews were offered help by the organized resistance.
The views on these topics have changed considerably in the years since 1945, both in public discourse and in academic research. In the public discourse, the topics have regularly re-emerged, from the early 1960s until today. Academic works, however, appeared late; not until the 1980s. From the mid-1990s, the interest in Holocaust-related topics has become far more present, resulting in more academic, as well as public, interest.
Abstract: This article deals with a subject that has been sensitive in the Jewish community in Sweden since the time of the Holocaust, namely the widespread image of the Stockholm Jewish Community as being negative towards letting Jewish refugees find a safe haven in Sweden during the Nazi persecution and mass murder. This image has previously been explained by the alleged ineffectivity of the Stockholm Jewish Community to aid the refugees and Swedish Jewry's failure to integrate them into the community. The present article, however, shows that this image was also a result of political differences between Jewish organizations, groups, and individuals, internationally as well as in Sweden. It was also due to an exaggerated belief in, and misconception of, the influence of the Swedish Jews on the Swedish administration of refugee aid, and resulted in personal feuds in which this negative image was accentuated. Furthermore, the image of the reluctant Swedish Jews has been reproduced and used by Swedish officials to avoid taking responsibility for the country's previous restrictive policy towards Jewish refugees. These accusations have cross-fertilized with the allegations from the inter-Jewish debate, further cementing the negative image of the Stockholm Jewish Community's responses to the Holocaust and the preceding persecutions.
Topics: Antisemitism: Far right, Antisemitism: Muslim, Attitudes to Jews, Attitudes to Israel, Islamophobia, Jewish Perceptions of Antisemitism, Holocaust Commemoration, Authoritarianism, Main Topic: Holocaust and Memorial, Populism, Political Parties, Politics
Abstract: In the early 2020s, two seemingly unrelated political developments came to a head in the Netherlands. First, in January 2020, then-Prime Minister Mark Rutte of the center-right VVD party issued an official apology on behalf of the Dutch government for its complicity in the deaths of more than 100,000 Dutch Jews in the Holocaust. Second, in the November 2023 national elections, Geert Wilders’s anti-Muslim, pro-Israel PVV party won the highest percentage of votes, leading to the formation of a far-right cabinet under Prime Minister Dick Schoof in July 2024. In this article, we argue that this double consolidation of the historical legacy of the Holocaust and of racist, right-wing politics has put Dutch Jews in a dangerous bind. On the one hand, the memory of the Holocaust and the contemporary safety of Dutch Jews have been elevated as a paramount concern in Dutch institutional, legal, and political life. On the other hand, Dutch Jews have been positioned as the perennial would-be victims of violent antisemitism—virtually always, it is falsely imagined, at the hands of Dutch Muslims. The historical persecution of the Jews in the Holocaust is now used to underwrite a “proprietary” form of Jewish victimhood in the present: non-Jewish white Dutch people position themselves as the saviors of Jews, and thereby claim ownership over their past, their collective fate, and the political means to secure their safety.
Abstract: In 2009, the Auschwitz-Birkenau State Museum took the experimental initiative of creating a Facebook page; since then, it has established accounts on other social media platforms, such as Instagram and Twitter, and is now followed by more than one million users across these networks. This chapter investigates the ways in which the Museum utilises social media, particularly with regard to its authority as an institution and site of Holocaust education and remembrance. On one hand, the Museum has fostered an online virtual community where Auschwitz victims are commemorated, the ethics of remembrance are discussed, and users’ feedback is sought and acknowledged. On the other hand, the institution uses social media to fact-check and criticise certain representations of Auschwitz, suggesting only those explicitly approved by the Museum are acceptable. This demonstrates a wider Museum dichotomy between retaining traditional, didactic practices and establishing contemporary, participatory ones.
Abstract: In this chapter, we investigate how four Italian and five German Holocaust memorials and museums, as well as three major internationally relevant Holocaust organizations, employed Facebook for Holocaust remembrance purposes during the period of pandemic lockdown. A comparison was made of the quantity and variety of activity on their Facebook pages during the months of April and May 2020, as compared with the same time span in 2019 and 2021. Although the study revealed major changes and adjustments in Holocaust institutions’ Facebook activities, both in terms of volume and type of content and regarding interaction strategies, the results show that the COVID-19 lockdown did not appear to trigger a radical change in Holocaust remembrance institutions’ use of social media. Despite the changes found in many Holocaust remembrance practices on Facebook and their growing use of digital media, the memorials and museums considered in this study appear to adopt a conservative stance in terms of the topics and themes addressed via social media and a general little change in the framework of commemoration policies. Also, despite a drive toward internationalization, as demonstrated by the Holocaust institutions’ increased use of English, there still appears to be a certain tension between local and global memories of the Holocaust.
Abstract: The severe restrictions on public life following the spread of the COVID-19 pandemic affected Holocaust memorials and museums worldwide, especially in Europe, Israel, and the United States. These measures posed significant challenges to contemporary forms of Holocaust commemoration, which were based on collaborative practices of remembering, particularly related to the experience of presence at the memorial sites. In our chapter, we ask in which ways the pandemic had an accelerating effect on global Holocaust memory by tracing, analyzing, and identifying the institutionalized use of online platforms and digital formats on social media. We present results from an online survey conducted with 32 key institutions in the field of Holocaust commemoration in the Spring and Summer of 2020 and discuss them in the context of various forms of digital activities initiated by Holocaust memorials and museums in response to the pandemic. For that purpose, we have created a comprehensive database of 45 digital projects, which were released in the first months of the pandemic, and conducted a multimodal analysis of selected projects. We identified a significant increase in social media use and digital tools, in particular video formats, helping institutions to communicate virtually with potential audiences. Memorials utilized various social media features like live streams, stories, and hashtags to implement elements of participatory memory culture that offer users the possibility to participate in new collaborative forms of mediated commemoration. In doing so, they helped to establish like-minded and co-creative commemoration communities.
Abstract: In our chapter, we investigate how the Covid-19 restrictions affected the translation of in-person commemorative ceremonies into online-only events. Whilst the majority of existing research has a relatively small scale, we have turned to the larger scope of social media data to examine wider online memory culture. To do so, we conduct comparative analysis of Twitter, Facebook, and Instagram data from institutions organising commemorative events for the liberation of Neuengamme, the massacre at Srebrenica, and the liberation of Beau Bassin together with non-institutional posts using the hashtags from these institutions. Through this analysis, we aim to answer our main research questions: how do the online discourses by institutions and the wider public compare in relation to posts using shared hashtags during major commemoration periods during Covid-19 lockdowns? To what extent did the move to remote engagement during the pandemic reconfigure the so-called bifurcation of memory culture, between institutional and popular memory discourse (Hoskins, 2014) in any way that might suggest that the lockdowns evidence a change in commemoration practices? Our findings demonstrate that despite the major anniversaries marked in 2020, related memory institutions had little impact on social media, and their commemorative approaches in these spheres were not transformed by the pandemic.
Abstract: Virtual reality and augmented reality experiences play an increasingly significant role in Holocaust memory and education as professional memory institutions continue to explore the affordances of integrating digital technologies into visitor and user experience. There is a rapidly expanding list of projects experimenting with cinematic virtual reality, photogrammetry, digital mapping, 3D modelling, 360-degree on-location survivor testimony as well as a growing portfolio of augmented and mixed reality mobile and tablet applications.
Principally being implemented as spatial technologies, several memorial sites and museums are exploring the possibilities of creating 3D graphic reconstructions of former sites of Nazi persecution in AR/VR such as the digital reconstruction of Falstad Concentration Camp, the Here: Spaces for Memory App at the Bergen-Belsen Memorial Site, the Sobibor AR exhibit, the project Auschwitz VR as well as the 360-degrees-walks at Neuengamme Concentration Camp Memorial. Going further, some digital initiatives are using VR/AR/MR technologies to zoom in on historical documents, testimonies and artefacts, notable projects include the ARt AR App at the Dachau Memorial Site and Museum which revivifies historical and contemporary drawings and paintings in-situ at the present-day site, the Anne Frank House VR which invites visitors to navigate the annex through a series of digital objects, and The Last Goodbye VR experience which foregrounds survivor testimony within Majdanek, the similarly survivor-driven Walk with Me at The Melbourne Holocaust Museum and numerous films that shape the Illinois Holocaust Museum and Education Center’s The Journey Back exhibition space.
While it is important to note that VR technology is not new and has existed for more than 30 years, it is only recently that the technology has become more widely accessible in the heritage and museum sectors (in part, due to the affordability of headsets and devices in the domestic market). The proliferation of VR and AR projects within the sector, then, raises critical questions regards the opportunities for digital Holocaust memory practice and education while also bringing to the fore issues of curation, contextualisation, visitor experience and accessibility.
This report serves as an important first step in this work. It was created as part of the research project ‘Participatory Workshops – Co-Designing Standards for Digital Interventions in Holocaust Memory and Education’, which is one thread of the larger Digital Holocaust Memory Project at the University of Sussex. The participatory workshops project have focused on six themes, each of which brought together a different range of expertise to discuss current challenges and consider possible recommendations for the future.
The themes were:
AI and machine learning
Digitising material evidence
Recording, recirculating and remixing testimony
Social media
Virtual memoryscapes
Computer games
Abstract: The social media landscape is ever-changing as is its relationship to Holocaust memory and education. In the earlier days of Facebook and Twitter’s dominance, there was a clear divide of opinions in the Holocaust sector. On one hand, some institutions were early adopters (notably the Auschwitz State Museum) and others experimented with the affordances of these platforms such as the team at Grodzka Gate, Lublin extending the analogue practice of school pupils sending letters to child Holocaust victim Henio Zytomirski onto Facebook and the United States Holocaust Memorial Museum’s ‘tweet-up’ hybrid architecture tour. On the other hand, expressions of hesitance about these participatory spaces informed the need for the International Holocaust Remembrance Alliance’s Education Working Group to establish guidelines for using social media in this context (2014).
As practice grew, it also became somewhat formalised with most organisations predominantly focusing on Twitter, Facebook and Instagram for public engagement work, and most content presenting traditional curation of historical sources with additional narrative, promoting the organisation’s offline (or elsewhere online) work, or behind the scenes access to curator and educator experiences. Whilst, one of the
celebrated potentials about social media is their ability to help organisations to reach wider (global) audiences, little has changed online since Eva Pfanzelter’s (2014) claim that the Holocaust institutions that dominated previously offline, also dominate on social media platforms. Few others attract much engagement with their posts.
TikTok has brought both new opportunities and challenges for the Holocaust sector – organisations and individuals who have taken to creating content on the platform are seeing far greater engagement than they had on previous ones. Yet, TikTok is also one of the most data-invasive and opaque platforms regarding researcher access. Many also encounter far more Holocaust denial, distortion and trivialisation on this platform. However, the social media landscape is also far larger than the Holocaust sector has really acknowledged and much of the coded hate content that appears on mainstream platforms has been cultivated at scale on others, from 8Chan to Telegram, and gaming and VR social spaces. It is imperative therefore that we bring together a wide range of stakeholders and experts to discuss what the sector needs to move forward with its work on social media. If Holocaust memory and education is to remain visible in the ever-expanding digital world, then it must be visible across a variety of digital spaces.
This report serves as an important first step in this work. It was created as part of the research project ‘Participatory Workshops – Co-Designing Standards for Digital Interventions in Holocaust Memory and Education’, which is one thread of the larger Digital Holocaust Memory Project at the University of Sussex.
The participatory workshops project have focused on six themes, each of which brought together a different range of expertise to discuss current challenges and consider possible recommendations for the future. The themes were:
AI and machine learning
Digitising material evidence
Recording, recirculating and remixing testimony
Social media
Virtual memoryscapes
Computer games
Abstract: This article explores the ways in which oral testimonies of Jewish survivors allow a critical reflection on the understanding of gratitude as a social emotion in the context of hiding under German occupation in Poland. Examined alongside oral interviews with non-Jewish rescuers and helpers, these testimonies unveil the social hierarchy between the non-Jewish majority and the Jewish minority. Consequently, the article scrutinizes the topoi of ‘an ungrateful Jew’ within the context of the Polish public sphere which excludes Jewish narratives, experiences, and memories. Based on oral history interviews and in-depth individual interviews with Jewish survivors, rescuers, and helpers, their descendants, as well as residents of two Polish towns in the Lublin area, Biłgoraj and Izbica, the article presents two case studies of rescue and survival. The analysis investigates the narratives, cultural norms involved, and the underlying power dynamics between rescuers or helpers and Jewish individuals.
Abstract: This article seeks to open a discursive space in which to reflect on issues of Holocaust historiography arising from emerging research on personal archives collected by “ordinary” people in relation to the Holocaust. The explorations, intended as a discussion piece, are anchored in a specific context, namely that of the Dorrith Sim Collection (DMSC) which is held in the Scottish Jewish Archives Centre (SJAC) in Glasgow. This collection offers a focus to concretize the historiographical discussion in a largely un-researched collection, while enabling consideration of a range of related collections and publications. The article investigates the historiographical practices of those involved in the collection, preservation, presentation, and publication processes, and considers the inherent ethical choices, choices that highlight the agency of the family, the archivist, and the scholar. Ethical choices, here, the investment of specific meanings and claims to significance, are amplified in this context because of their connection to genocide. I suggest that a “transparent historiography” that accounts for the research process within the published narrative could address the challenges arising from the necessity to be selective about what to collect, preserve, and write about, and how to do so. I borrow from other fields of research and professional practice to highlight possible avenues along which to advance historiographical discussion.
Abstract: The article discusses the development of the symbolic meanings of Auschwitz in Poland since the end of the Second World War, taking into account the context of Polish history and memory, in particular the memory of the Holocaust and disputes surrounding it. Analyzing various kinds of representations, the article examines chronologically the major symbolisms of the former camp – Polish, international, universalist, and Jewish – as well as pointing to others, and identifying the periods of their development. The article argues that Auschwitz has had various meanings in Poland. At present, it is, among others, a symbol of the Holocaust, but not the symbol thereof.
Abstract: The memories of the child refugees who fled Central Europe on the so-called Kindertransport between December 1938 and September 1939 are the most widely documented of any refugee and migrant group to come the United Kingdom. However, the dominant narrative has been one of migration to and settling in England, despite the fact that the child refugees settled in places across the British Isles, including Northern Ireland, Wales, and Scotland—the last of which, for example, received an estimated eight hundred Kindertransportees. This essay will investigate how former Kindertransportees negotiate their different identities in their memory narratives. The majority of the Kindertransportees were Jewish, although approximately 20 percent came from families that did not identify as Jewish but were persecuted as Jews. Therefore, there is a complicated interplay of religious identities, those derived from the country the child refugees were leaving behind and those of the country and the nations of settlement. This article will compare those narratives that construct non-English identity as Other, those that adopt separate national identities in the Diaspora with earlier definitions of Englishness versus Britishness, and others that adopt a center/margin hierarchy common in British culture.
Abstract: Schuldfragen sind vielseitig mit jüdischem Leben in Deutschland verwoben. Sie behalten ihre Aktualität im gegenwärtigen Antisemitismusdiskurs. Schuldgefühle unter Juden, etwa die Überlebensschuld derer, die der Shoah entrinnen konnten, während ihre Verwandten ermordet wurden, treffen auf eine nach 1945 in der Bundesrepublik Deutschland einsetzende Schulddebatte, die zum einen nach einem angemessenen Umgang mit der Schuld gegenüber Juden fragte, zum anderen aber auch die Rede vom „Schuldkomplex“ der Deutschen hervorbrachte. Diese dient der Schuldabwehr und beschuldigt „die Juden“ bzw. „die Israelis“ erneut.
Der Vernichtungswille gegenüber Juden und jüdischem Leben hat Dimensionen der Schuld hervorgebracht, die nicht abgetragen, wohl aber zur Verantwortungsübernahme für gegenwärtige und künftige Vorkommnisse herangezogen werden können. Doch was bedeutet es für den sozialen Zusammenhalt der Generationen und Religionen, wenn das Bewusstsein kollektiver Schuldverstrickung verblasst?
Diese und andere Fragen stehen im Mittelpunkt dieses Buches, das auch in den Blick nimmt, inwiefern ein reflektierter Umgang mit Schuld in einer Gesellschaft zu ethischen Transformationsprozessen führen kann.
Abstract: Exhibition from September 18, 2024 to March 16, 2025 at the Jewish Museum Vienna and from April 9, 2025 to March 1, 2026 at the Jewish Museum Munich
Eighty years after the Holocaust, the last eyewitnesses are dying. Their stories, but also their trauma, have been passed on to their children and grandchildren. While the Second Generation grew up as direct observers of their parents’ psychological and physical damage, the Third Generation can look with greater distance at the family histories, in which memories and silence, family myths and secrets, and overwhelming or missing family legacies are ever-present.
The catalogue of the exhibition “The Third Generation: The Holocaust in Family Memory” investigates various ways of dealing with the inherited trauma and the difficult confrontation with the burden of family history. The contributions discuss biographical and artistic coping strategies by the generations after the Shoah and highlight the common features shared by a heterogeneous group scattered throughout the world.
Abstract: Aquesta Tesi aborda el tema de la Memòria de l’Holocaust a l’Estat Espanyol a través d’una perspectiva sociològica i una perspectiva històrica. Els conceptes de memòria, antisemitisme i totalitarisme són les variables que articulen i justifiquen el plantejament d’aquesta recerca. A través de la recerca historiogràfica i els testimonis, s’ha analitzat els diferents actors que van intervenir en l’Holocaust relacionats amb l’Estat Espanyol juntament amb aquelles ideologies que els podien influenciar. El primer actor a analitzar han estat les víctimes, principalment els jueus, tot i que es fa una pinzellada dels Republicans, així com del Treballadors espanyols que van anar a l’Alemanya Nazi. A través de diversos testimonis s’ha pogut conèixer qui eren, quina fou la seva trajectòria entre el 1936 i el 1948, i la seva sort en l’Holocaust, i quina relació van tenir amb les diferents institucions de l’Estat Espanyol i amb les organitzacions d’ajuda estrangeres. El segon grup que s’ha analitzat és el Govern Franquista per conèixer quin fou el rol d’aquest en relació amb l’Holocaust. La hipòtesi de treball és veure si és possible classificar-lo com a Perpetrador, Col·laborador o Bystander. Per això, és fa un primer anàlisi concret sobre l’antisemitisme, en un segon lloc, s’indaga sobre les relacions que van existir entre el govern de Franco i l’Alemanya Nazi,. En una tercer apartat, s’analitzen les principals institucions que van jugar un rol en la seva influència ideològica tant en la població com en altres institucions respecte a l’Holocaust: la Falange i l’Església i en l’última part s’estudia la política exterior front l’Holocaust per part del govern franquista en aquells països on hi havia població espanyola, fent una comparació amb els altres països suposadament neutrals, per acabar abordant la política de Franco amb l’Alemanya Nazi un cop acabada la guerra i fins l’inici de la guerra freda. Finalment, s’aborda l’Holocaust a la Unió Soviètica considerant-lo un dels capítols més innovadors i centrals per entendre la relació i la construcció de la memòria envers l’Holocaust. A la URSS és on membres de l’Estat espanyol, tant els Divisionaris com els Republicans, van ser testimonis directes de la destrucció del poble jueu. A més a més, la relació amb el bolxevisme permet poder relacionar-ho amb l’imaginari de l’enemic judeo-bolxevic.
Abstract: In this article, we analyse Il Memoriale della Shoah, the memorial of the victims of the Shoah in Milan, which was inaugurated in 2013 and, in 2015, was turned into a night shelter for destitute migrants. To understand the rhetoric and politics of the Memorial, we bring together the notions of affective practices, découpages du temps (lit. slices of time) and multidirectional memory. This analytic approach allows us to examine the nonlinear shape of remembering, the dialectic relationships between the spatialisation of time and the temporalisation of space, the ways in which emotions are brought into being semiotically in context, and the ethical questions that these feelings raise. Through detailed multimodal and affective analysis of the affordances of the built environment and its soundscape, the curation of the Memorial, the contextualisation of three guided tours (two online and one in situ) and politicised commentary on the Memorial’s decision to shelter refugees, our paper illustrates the multi-layered character of the relationship between space and time – one in which the past, the present and the future partly overlap and mobilise political action.
Abstract: In 1976, German political scientist Wolf Oschlies published Bulgaria – A Country with No Antisemitism. Since then, the slogan ‘A Country with No Antisemitism’ has circulated in Bulgaria as evidence of international recognition of the so-called ‘Rescue of Bulgarian Jews during World War II.’ Official Holocaust remembrance policies rely heavily on this discourse, presenting Bulgaria as the only country in German-controlled Europe to have saved its entire Jewish population from Nazi extermination camps. This celebratory framing serves as proof of civic values and ethnic tolerance, while marginalizing the fate of Jews in territories administered by Bulgaria during the war.
This article examines how that official discourse is translated into educational narratives through state requirements and history textbooks. It asks what Bulgarian students are expected to learn about the ‘rescue’ and the rescuers of the Jews, and analyzes how the theme is presented in terms of scope, depth, and emphasis. The findings show that textbooks largely reproduce the official discourse, but in the form of simplified narratives that place collective ‘rescue’ at the center, silence Jewish voices, and obscure contradictions in Bulgaria’s wartime policies. The article concludes by discussing the implications of these representations for Bulgaria’s nation-building strategies, as well as for the projection of a positive national image abroad.
Abstract: This article explores how Holocaust education can be reimagined through the lens of Critical Theory—particularly the work of Theodor W. Adorno—in order to more effectively confront contemporary antisemitism. While Holocaust education is often invoked as a response to rising antisemitism, its actual impact in this regard remains contested. Drawing on Adorno’s reflections on antisemitism and education after Auschwitz, the article highlights both the emancipatory potential and the limitations of education. Central themes include the importance of early childhood education, the critique of ideology, and the tension between pedagogical aims and societal structures. The article proposes eleven impulses for rethinking Holocaust education, emphasizing, among other points, the need to turn toward the subject, the dangers of half-education (Halbbildung), and the importance of linking historical specificity with sociological insight. Rather than offering a prescriptive model, it outlines a conceptual framework that situates Holocaust education within a broader project of social critique and enlightenment. Ultimately, it argues that Holocaust education alone cannot prevent antisemitism, but can meaningfully contribute to resisting it.
Abstract: The Conference on Jewish Material Claims Against Germany (Claims Conference) commissioned Schoen Cooperman Research to conduct a comprehensive national study of Holocaust Knowledge and Awareness in the Netherlands.
Schoen Cooperman Research conducted 2,000 interviews across the Netherlands. The margin of error for the study is 2 percent. This memo presents our key research findings and compares these findings with prior Claims Conference studies, which were conducted in five other countries.
Our latest study finds significant gaps in Holocaust knowledge and awareness in the Netherlands, as well as widespread concern that Holocaust denial and Holocaust distortion are problems in the Netherlands today.
We found that 23 percent of Dutch Millennials and Gen Z respondents believe the Holocaust is a myth, or that it occurred but the number of Jews who died has been greatly exaggerated – the highest percentage among Millennials and Gen Z respondents in all six countries the Conference on Jewish Material Claims Against
Germany has previously studied.
Further, 29 percent of Dutch respondents, including 37 percent of Dutch Millennials and Gen Z respondents believe that two million or fewer Jews were killed during the Holocaust. Moreover, despite the fact that more than 70 percent of the Netherlands’ Jewish population perished during the Holocaust, a majority of Dutch respondents (53
percent), including 60 percent of Dutch Millennials and Gen Z, do not cite the Netherlands as a country where the Holocaust took place. Finally, 53 percent of Dutch respondents believe that something like the Holocaust
could happen again today.
