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Author(s): Romeyn, Esther
Date: 2017
Abstract: The pro-Gaza demonstrations that marked the summer of 2014 were trailed by a concern over the intensity of anti-Semitism among European Muslims and accusations of ‘double standards’ with regard to anti-Muslim racism. In the Netherlands, the debate featured a nexus between the Holocaust, anti-Semitism, Islamophobia, freedom of speech and the limits of tolerance, which beckons a closer analysis. I argue that it indicates the place of the Holocaust in the European imaginary as one of a haunting, which is marked by a structure of dis/avowal. Prescriptive multicultural tolerance, which builds on Europe’s debt to the Holocaust and represents the culturalized response to racial inequalities, reiterates this structure of dis/avowal. It ensures that its normative framework of identity politics and equivalences, and the Holocaust, Jews and anti-Semitism which occupy a seminal place within it, supplies the dominant (and in the case of anti-Semitism, displaced) terms for the contestation of (disavowed) racialized structures of inequality. The dominance of the framework of identity politics as a channel for minority populations to express a sense of marginalization and disaffection with mainstream politics, however, risks culturalizing both the origins and the solutions to that marginalization. Especially when that sense of marginalization is filtered and expressed through the contestation of the primacy of the Holocaust memory, it enables the state, which embeds Jews retrogressively in the European project, to externalize racialized minorities on the basis of presumed cultural incompatibilities (including anti-Semitism, now externalized from the memory of Europe proper and attributed uniquely to the Other); to erase its historical and contemporary racisms; and to subject minority populations to disciplinary securitization. Moreover, it contributes to the obfuscation of the political, social and economic dynamics through which neo-liberal capitalism effects the hollowing out of the social contract and the resultant fragmentation of society (which the state then can attribute to ‘deficient’ minority cultures and values).
Date: 2025
Abstract: In the aftermath of the October 7, 2023 attacks, reports of anti-Israel expressions at German universities have raised questions about the prevalence and nature of such sentiments in academic environments. Traditional survey-based research on antisemitism and anti-Israel sentiment is often limited by response biases and social desirability bias. This study introduces a novel field-experimental approach to measuring anti-Israel sentiment in a real-world university setting. Using event history analysis, it examines the removal probability of stickers of the Israeli flag compared to German, US, Palestinian, and rainbow flags at a German university. Over a 24-week period, 600 stickers were placed on 50 public notice boards and were monitored for 14-day cycles. The results provide strong evidence of anti-Israel sentiment. The Israeli flag had the highest removal rate, with only 47.5% of the flags remaining at the end of the observation period—significantly lower than the survival rates of the other flags (which range from 68% to 80%). Cox regression analysis confirms that Israeli flags faced the highest removal hazard, being 3.3 to 3.7-times more likely to be removed than the rainbow flag and nearly twice as likely as the German flag. Politically motivated removals, though less frequent, disproportionately targeted Israeli flags as well. Removal rates were highest in hallways of the humanities, shared humanities/social sciences as well as in central facilities hallways. Hallways in the natural sciences, the human- and social sciences and economics had lower removal rates. Areas with higher student traffic exhibited fewer removals. Overall, the findings indicate a pronounced anti-Israel bias on campus, distinct from attitudes toward other nationalities or symbols.
Author(s): Levin, Lynne Robyn
Date: 2014
Date: 2014
Abstract: Acknowledging that legislation and policy are technologies of power used to organize societies and influence how individuals construct themselves as subjects, this study examines the intersections of transnational discourses, the politics of memory, and post-Soviet reforms for tolerance and Holocaust education in contemporary Lithuania. Using a multi-sited, anthropological approach based on 2 years of fieldwork, the central focus of this study is how policies, programs, and discourses adopted for EU and NATO accession were appropriated by individuals on the ground. What this study finds is that while the historical facts of the Holocaust are generally not in debate, what tolerance and Holocaust education mean in contemporary Lithuanian identity and collective memory is still widely debated. The implications of these findings suggest that, even in resistance, Holocaust and tolerance education have been incorporated into local discourses about how Lithuanians view themselves as democratic citizens. Furthermore, while many studies about post-Soviet educational policies for tolerance and Holocaust education focus on local attitudes, pedagogical methods, or regional historical circumstances, this study takes the intersections of transnational policy discourses and national educational reforms as its starting point to examine not only what tolerance and Holocaust education mean to individuals in the local context, but what they mean in western policy conversations as well. The aim of this dissertation is to contribute comprehensive qualitative research to better understand how international policy conversations about education, memory, and politics are representative of international and transnational negotiations of power.
Date: 2003
Author(s): Gershenson, Olga
Date: 2015
Abstract: In 2012, a new Jewish Museum and Tolerance Center opened in Moscow – an event unthinkable during the Soviet regime. Financed at the level of $50 million, created by an international crew of academics and museum designers, and located in a landmark building, the museum immediately rose to a position of cultural prominence in the Russian museum scene. Using interactive technology and multimedia, the museum's core exhibition presents several centuries of complex local Jewish history, including the Second World War period. Naturally, the Holocaust is an important part of the story. Olga Gershenson's essay analyzes the museum's relationship to Holocaust history and memory in the post-Soviet context. She describes the museum's struggle to reconcile a Soviet understanding of the “Great Patriotic War” with a dominant Western narrative of the Holocaust, while also bringing the Holocaust in the Soviet Union to a broader audience via the museum. Through recorded testimonies, period documents, and film, the museum's display narrates the events of the Holocaust on Soviet soil. This is a significant revision of the Soviet-era discourse, which universalized and externalized the Holocaust. But this important revision is limited by the museum's choice to avoid the subject of local collaborators and bystanders. The museum shies away from the most pernicious aspect of the Holocaust history on Soviet soil, missing an opportunity to take historic responsibility and confront the difficult past.