Abstract: A kommunista rendszer bukása után Magyarországon is megjelent a nyílt antiszemitizmus. Voltak, akik úgy vélték, hogy mindez csak a szólásszabadság intézményesítésének kellemetlen következménye: most nyíltabban jutnak kifejezésre a korábban is meglévő, de lappangó antiszemita nézetek és ideológiák. Mások viszont megdöbbenéssel fogadtak a fejleményeket: attól tartottak, hogy a rendszerváltozás okozta megrázkódtatások újra életre keltették, felerősítették a korábbi évtizedek során halványulni látszott zsidóellenes előítéleteket.Valóban sok minden hangzik el ma az utcán, jelenik meg a házfalakon, újságokban, ami félelmet kelthet és kelt. De jogosak-e ezek a félelmek? Riasztó mértékű-e máris a zsidóellenesség a mai Magyarországon? Ebben a könyvben a magyarországi zsidóellenes előítéletek alakulását vizsgáltuk meg az elmúlt másfél évtizedben végzett szociológiai kutatások adatainak alapján. Az elemzés képet rajzol a zsidóellenes előítéletek gyakoriságáról, intenzitásáról, tartalmáról, kiváltó okairól és az előítéletes csoportokról. A különböző időpontokban keletkezett adatsorok összevetése során mindenekelőtt arra a kérdésre keresünk választ, hogy az előítéletesség változásai mögött kirajzolódnak-e az antiszemitizmus politizálódásának tendenciái, és azonosítható-e egy olyan számottevő csoport a mai magyar társadalomban, amely fogékony a politikai antiszemitizmus ideológiájára.
Abstract: On the basis of a new heuristic model of anti-Semitism, researchers are able to distinguish between new and old aspects of anti-Semitic attitudes. The results of two studies suggest that anti-Semitism in Germany contains very different aspects and the data fit the new theoretical model. Both traditional aspects, like "manifest anti-Semitism," as well as new forms of anti-Semitic attitudes, like "latent anti-Semitism," "rejection of responsibility for Jews," "anti-Israeli attitudes," and "anti-Zionism," were found. Furthermore, we identified various anti-Semitic attitudes with different predictive elements. Individuals with extreme anti-Semitic attitudes differ significantly from those without anti-Semitic attitudes with regard to the extent of authoritarianism, readiness for violence, approval of the repetition of National Socialism, and political orientation. The comparison between the two general concepts, authoritarianism and social dominance orientation, demonstrated that authoritarianism has greater utility in explaining separate aspects of old and new anti-Semitic attitudes. The implications of these findings are discussed.
Abstract: The increase in the number of anti-Semitic acts since the start of the Second Intifada has sparked off a broad debate on the return of anti-Semitism in France. This article focuses on the question whether this anti-Semitism is still based on the alleged superiority of the Aryan race as in the time of Nazism, or if it does represent the birth of a „new Judeophobia“ that is more based on anti-Zionism and the polemical mixing of „Jews“, „Israelis“, and „Zionists“. One supposed effect of this transformation is that anti-Semitism is in the process of changing camps and migrating from the extreme right to the extreme left of the political arena, to the „alter“-globalizers, the communists, and the „neo-Trotskyists“.
Questions that will be answered in this article are: Are anti-Jewish views on the increase in France today? Do these opinions correlate or not with negative opinions of other minorities, notably Maghrebians and Muslims? Do they tend to develop among voters and sympathizers with the extreme right or on the extreme left of the political spectrum? And how are they related to opinions concerning Zionism and the Israelo-Palestinian conflict?
The evaluation of the transformations in French anti-Semitism will rely on two types of data. The first is police and gendarmerie statistics published by the National Consultative Committee on Human Rights (CNCDH), which is charged with presenting the prime minister with an annual report on the struggle against racism and xenophobia in France. The other is data from surveys, notably surveys commissioned by CNCDH for its annual report and surveys conducted at the Center for Political Research (CEVIPOF) at Sciences Po (Paris Institute for Political Research). They show that anti-Semitic opinions follow a different logic from acts, that the social, cultural and political profile of anti-Semites remains very close to that of other types of racists, and that anti-Zionism and anti-Semitism do not overlap exactly.
Abstract: This dissertation illustrates how a moral burden of history manifests itself in social relationships, cultural processes, and material products. Specifically, it argues that what appears to many as a superficial, commercially motivated revival of Jewishness in Poland is also a significant joint venture between non-Jewish Poles and Jewish visitors to Poland in exploring inter-ethnic memory-building and reconciliation. The findings are based on 18 months of ethnographic research in the historical Jewish quarter (Kazimierz) in Krakow, Poland, with further research in Israel and the United States among diaspora Jews. My research reveals that the notion of uniform Holocaust tourism disguises a movement to contest lachrymose conceptions of Jewishness as victimhood. I document a sense of Jewish connection to Poland---overlooked in mainstream discourses---that animates new generations of Jews and Poles to seek each other out. Similarly, much of the Jewish revival in Kazimierz is orchestrated by non-Jewish Poles. I show how they use identification with Jewishness to reconfigure their own Polishness and their visions for a pluralistic Polish nation state. I conclude that (1) popular cultural products, practices, and spaces can be important manifestations of---and tools for---moral reckoning; (2) identification with someone else's ethnicity/religion (often called appropriation) can be understood as an enlargement of, rather than an escape from, the self, and (3) Kazimierz in Krakow represents the cutting edge of Polish-Jewish relations via local grassroots culture brokers who use Jewishness to expand the Polish universe of obligation.
Abstract: First International Resources was commissioned by the AntiDefamation League to research attitudes and opinions toward Jews in twelve European countries.
• Our research focused on the prevalent attitudes of the general public
in the United Kingdom, France, Germany, Denmark, Belgium, the
Netherlands, Austria, Italy, Spain, Switzerland, and for the first time,
Poland and Hungary.
• Data results for each individual country were weighted based on age
and gender. The completed interview data underwent minor weighting
to national population data using official government information on
age and gender.
• In addition to the individual country results, we have compiled overall
“European” statistics which take into account the findings from the
twelve countries surveyed as a whole. These “European” figures are
combined results from our surveys, with each country’s findings being
weighted equally as one-twelfth of the whole.
• Fieldwork was done by Taylor Nelson Sofres, which conducted a total
of 6,000 telephone interviews -- 500 in each of the twelve countries --
among the general public between April 11 -- May 6, 2005.
• Interviews were conducted in the native language of each of the
countries and were completed by TNS.
• The margin of error for each country is +/- 4.5 at 95% level of
confidence.
Abstract: Teacher and parent ratings of emotional and behavioural disorders were made for children aged 5-15 years in the strictly orthodox Jewish community in North London, on the Strengths and Difficulties Questionnaire (SDQ; Goodman, 1997). We obtained 369 sets of teacher ratings and 226 parent ratings. Our parent ratings generally reflected less disturbance than did parent ratings in the national samples reported by Meltzer and colleagues (Meltzer, Gatward, Corbin, Goodman, & Ford, 2003; Meltzer, Gatward, Goodman, & Ford, 2000). Our teacher ratings reflected similar levels of disturbance to teacher ratings in the national sample, except that the older boys in this sample were rated as more disturbed by their teachers. Teacher ratings of disturbance were associated with perceived Special Educational Needs (SENs), and it was noted that statutory remedial help was said to be needed particularly urgently for older boys. In this community there is negligible statutory educational funding and remedial support for older boys is said to be particularly under-resourced. The strictly orthodox Jewish community is characterized by large family size and high levels of economic deprivation, and it might be expected that there would be high levels of associated emotional and behavioural disorders. The relatively low levels of behaviour disturbance found were suggested to be the result of moderating factors such as high levels of family cohesion, social support and religiosity.
Abstract: Koliko ima Židova u svijetu, gdje se nalaze, kamo idu i odakle dolaze, koliko ima starih, a koliko mladih itd. pitanja su koja stalno postavljaju ne samo stručnjaci demografi već i političari, sociolozi, ekonomisti, genetičari pa i rasisti. Poznati židovski demografi zabrinuto konstatiraju da smo sve stariji, a da mladi više ne mare za židovstvo, a svaka židovska zajednica koja drži do sebe prebrojava i istražuje svoje članstvo. Istraživanja židovske populacije su veoma težak zadatak, jer se radi o dinamičnoj kategoriji stanovništva, koja se stalno mijenja. Neki kriteriji se primjenjuju na istraživanja svih populacija (npr. omjer između nataliteta i mortaliteta), a neki su specifični samo za židovsku populaciju, kao što je to pitanje osobne ili grupne identifikacije sa židovstvom. U Izraelu pitanje « tko je Židov » ne ovisi o osobnoj identifikaciji, koja je česta u dijaspori, već o zakonskim i rabinskim rješenjima (halaha). U našoj, relativno maloj Židovskoj zajednici, godinama se prate demografske promjene, a u ovom članku prikazati ćemo, uz ranije, i prve rezultate naših novijih istraživanja. Židovska populacija u Hrvatskoj Za istraživanje židovske populacije preporučuje se kombinacija različitih izvora podataka: popisa stanovništva, podataka iz židovskih općina i rezultata posebnih istraživanja. U popisima stanovništva Hrvatske, poslije II. svjetskog rata, broj Židova ne može se smatrati potpunim, dijelom zbog metodologije popisivanja, a i zbog iskustva Židova u II. svjetskom ratu. Ni broj Židova koji su članovi židovskih općina, (koji se razlikuje od podataka popisa stanovništva), nije potpun, jer ima Židova koji nisu članovi općina, a u općine su učlanjeni i ne-Židovi, supružnici iz mješovitih brakova. Tako su u prvom poslijeratnom popisu stanovništva bivše Jugoslavije, 1948. godine, bila popisana 6.853 Židova, a u isto vrijeme bilo je 11.934 članova židovskih općina.
Abstract: From the Middle Ages until World War II, Poland was host to Europe's largest and most vibrant Jewish population. By 1970, the combination of Nazi genocide, postwar pogroms, mass emigration, and communist repression had virtually destroyed Poland's Jewish community. Although the Poles themselves were subjected to enormous cruelties in the twentieth century, questions about the extent of their antisemitism and its role in the fate of Polish Jewry are today hotly disputed.
Antisemitism and Its Opponents in Modern Poland serves as an effective guide to some of the most complex and controversial issues of Poland's troubled past. Fourteen original essays by a team of distinguished Polish and American scholars explore the different meanings, forms of expression, content, and social range of antisemitism in modern Poland from the late nineteenth century to the present. The contributors focus on both the variations in antisemitic sentiment and those Poles who opposed such prejudices.
Central themes of this significant, balanced, and timely contribution to a contentious and often emotional debate include the deterioration of Polish-Jewish relations in the era of national awakening for both the Poles and the Jews, the meaning of the various forms of violence against the Jews, intellectual movements in opposition to antisemitism, the role of the Catholic Church in promoting antisemitism, and the prospects for the Church to atone for this shameful chapter in its recent history.
Abstract: Vorig jaar (2003) constateerde CIDI een lichte daling van het aantal geregistreerde incidenten. Dit jaar (2004) is het aantal vrijwel op hetzelfde niveau. CIDI is ervan overtuigd dat deze daling mede te danken is aan het feit, dat zowel op overheidsniveau als op NGO-niveau de bestrijding van antisemitisme op de agenda is blijven staan. Dat stemt enigszins hoopvol en betekent dat dit ook de komende jaren zo dient te blijven. In de conclusie zullen wij dieper ingaan op hetgeen sterke verbetering behoeft, zoals het vrijmaken van tijd en gelden voor het invoeren van antidiscriminatie programma’s op scholen en justitieel optreden. Te vaak blijven grote zaken liggen of worden zij geseponeerd.
In Nederland lieten de jaren 2000 tot en met 2002 een verontrustende scherpe stijging zien van het aantal antisemitische incidenten. Ook de aard ervan werd ernstiger. Er is nog steeds sprake van een hoog niveau, hoewel in 2003 de stijgende lijn werd doorbroken met een daling naar 334 incidenten van 359 in 2002. Het totaal aantal incidenten in 2004 bedraagt 326: geen stijging, maar nog steeds een hoog niveau. Ook in de periode januari-mei 2005 vindt geen stijging plaats in vergelijking met dezelfde periode vorig jaar. Deze laatste registratieperiode betreft overigens alleen de bij CIDI gemelde voorvallen.
Antisemitisme op scholen
Zeer zorgelijk blijft het grote aantal meldingen vanuit het onderwijs. Het aantal incidenten (18) is in 2004 weliswaar hetzelfde als in 2003, maar in vier gevallen is er sprake van dreiging met geweld. Een klasgenoot bedreigde een Joodse medeleerlinge met de woorden “als je dat doet, kom ik met al mijn familie en vrienden uit de buurt om je in elkaar te slaan”. De Joodse leerlinge had gezegd dat zij de antisemitische slogans van de dader zou melden. Deze waren: “Jij liegt, alle Joden zijn leugenaars” en “Ja, ja, Joden zijn verboden, Joden moet je doden.” Op een andere school was op het schoolbord geschreven: “Joden doden is niet erg, Hitler deed het ook.” Opvallend is dat vijf van de in 2004 gemelde incidenten Amstelveense scholen betreffen.
Uit onderzoeken blijkt dat leerlingen zeker na de moord op cineast Theo van Gogh zijn gaan radicaliseren. Dit geldt zowel voor sommige jongeren van Noord-Afrikaanse afkomst, die hun pijlen richten op het Nederlandse stelsel van normen en waarden, maar ook voor sommige autochtone leerlingen die zich schuldig maken aan racisme richting leerlingen van Noord-Afrikaanse afkomst. Dat beeld wordt bevestigd door het in juni 2005 verschenen onderzoek dat in opdracht van de Algemene Onderwijsbond en AT5 door de Dienst Onderzoek en Statistiek van de Gemeente Amsterdam naar extremisme en radicalisering in het Amsterdamse voortgezet onderwijs is uitgevoerd. Uit het onderzoek blijkt antisemitisme het hoogste te scoren. Uitingen gericht tegen Joden of Israel wordt door 31% van de leraren vaak of soms waargenomen, antiwesterse uitlatingen, waaronder uitspraken tegen homo’s door 29%. Uitingen gericht tegen Moslims wordt door 18% van de leraren waargenomen en het goedkeuren van politiek geweld vanuit extreem-rechtse of racistische motieven 16%.
Educatie over de Tweede Wereldoorlog en de Holocaust blijft een belangrijk instrument om te laten zien waartoe racisme in zijn ultieme vorm kan leiden.
Antisemitisme in het buitenland
Evenals vorig jaar is de Nederlandse situatie een gunstige uitzondering in vergelijking met het buitenland. Volgens het Stephen Roth Institute, dat verbonden is aan de Universiteit van Tel Aviv, was het aantal gevallen van antisemitisch geweld en vandalisme in 2004 wereldwijd het hoogste van de afgelopen vijftien jaar. De studie noemt de frustratie onder jonge moslimimmigranten in rijke landen als Frankrijk, Groot-Brittannië en Canada de belangrijkste factor in de toename van antisemitische incidenten.
Wereldwijd vonden er 482 ernstige incidenten plaats, waarvan 20 fysiek geweld betroffen. In 2003 waren deze cijfers 330 en 30. De toename van het aantal incidenten betreft in West-Europa met name Groot-Brittannië, Frankrijk en België. In Rusland steeg het aantal incidenten met 40%.
Het alledaagse antisemitisme waarvan de Joodse gemeenschap slachtoffer is, wordt sterk gevoed vanuit de haatideologieën die zich via het internet en virulent antisemitische satellietuitzendingen in het onderbewustzijn van mensen nestelen. Die ideologieën vallen nog eens op extra vruchtbare bodem bij hen, die al traditionele vooroordelen over Joden hebben. Uit recent onderzoek van de Anti-Defamation League (juni 2005) blijkt dat traditionele antisemitische stereotypen – zoals Joden die overal aan de touwtjes trekken – nog steeds hardnekkig zijn. Het onderzoek werd uitgevoerd onder 6000 Europeanen in 12 Europese landen, waaronder Nederland. Bijna 30% van alle ondervraagden is van mening dat Joden teveel macht in de zakenwereld hebben en 32% vindt dat Joden teveel macht in de financiële wereld hebben. Zo’n 20% houdt de Joden verantwoordelijk voor de kruisiging van Jezus; 29% zegt dat hun opinie over Joden wordt beïnvloed door de Israelische politiek en van hen zegt 52% dat hun opvattingen over Joden verslechteren vanwege Israel.
In Nederland antwoordde 18% positief op de vraag of Joden teveel macht in de zakenwereld hebben. In 2003 was dat ook 18%. Op de vraag of Joden teveel macht in de financiële wereld hebben antwoordde 19% bevestigend. En ook dat was geen verschil met 2003. In Duitsland, Groot-Brittannië, Frankrijk en België was er voor beide vragen een afname. In Frankrijk bedroeg die op de eerste vraag zelfs 8%, nl. van 33% naar 25% en in Engeland was dat 6%, nl. van 20% naar 14%.
Het conflict tussen Israel en de Palestijnen blijft sterke emoties oproepen. Negatieve gevoelens over de Israelische politiek worden rechtstreeks op Joden geprojecteerd. Dit wordt nog eens versterkt doordat de Arabische media, die ook hier worden ontvangen, geen onderscheid maken tussen Israel en Joden. Uit de diverse dialoogactiviteiten met leden van de Moslimgemeenschap, die CIDI zelf initieert of waaraan CIDI-medewerkers deelnemen, blijkt echter dat, hoe moeizaam ook, beide groepen in staat zijn ondanks politieke meningsverschillen met elkaar te werken aan een coherente samenleving.
Abstract: Ce rapport contient:
une comparaison des actes antisémites pour les années 2000 à 2004;
le total des actes antisémites pour l’année 2004;
le total des incidents par type d’incident;
le total des incidents par type de cible;
le total des incidents par ville.
Analyse des incidents antisémites recensés au cours de l’année 2004
Du 1er janvier au 31 décembre 2004, 46 incidents antisémites ont été recensés en Belgique.
Les villes les plus touchées sont Anvers et Bruxelles, suivent Knokke, Gand, Charleroi et Hasselt.
Deux constats clairs peuvent être mis en avant pour cette année 2004:
Le premier est l’augmentation importante d’incidents à Anvers. Alors qu’en 2002, sur les 62 incidents recensés, 7 seulement ont été perpétrés à Anvers et que, pour l’année 2003, on n’en a compté que 3 sur 28, en 2004, 20 incidents antisémites ont été recensés sur le territoire de la province d’Anvers.
Quant au second constat, il pointe la différence claire de nature des incidents antisémites entre la ville d’Anvers et les autres villes du pays. Alors que les actes antisémites perpétrés sont principalement des insultes, menaces ou actes de vandalisme dans les autres villes, 7 des 9 agressions antisémites recensées en Belgique ont été commises à Anvers, dont le plus grave fut le coup de couteau dans le dos reçu par un jeune étudiant d’une yeshiva.
Ces constats ne relèvent aucunement du hasard et plusieurs raisons peuvent être avancées pour le confirmer. Tout d’abord, la grande majorité des victimes d’actes antisémites à Anvers sont les juifs orthodoxes. Ceux-ci sont victimes de bien plus d’actes antisémites que ceux recensés. Seulement, ces victimes ne réagissent que très peu. Ce n’est que grâce à un travail de sensibilisation des organisations juives anversoises que les victimes issues de cette communauté isolée prennent maintenant de plus en plus l’initiative de déposer plainte. En outre, les victimes d’agressions sont reconnaissables en tant que juives de part leur habillement (chapeau noir, kaftan noir, papillotes…) et constituent par conséquent une cible beaucoup plus facilement repérable pour les auteurs d’agression. Enfin, l’AEL (Arab European League) est bien implantée dans les milieux arabes anversois. Ses nombreux communiqués sur l’actualité au Proche-Orient, visant à combattre l’ennemi sioniste et à stigmatiser la ville d’Anvers comme la capitale du sionisme européen, devant, à leurs yeux, devenir la Mecque du combat pour la liberté du peuple palestinien, importent le conflit et amènent des jeunes souvent désoeuvrés à commettre de tels actes.
Enfin, les cibles restent à près de 75% des personnes physiques. Les bâtiments communautaires (centres, synagogues, musées) ont subis 5 actes de vandalisme ou menaces, tandis que les lieux publics ont fait l’objet de 4 actes de vandalisme (croix gammées, etc…).
Abstract: Mokum is 'Amsterdam' in the local dialect of Yiddish. Deriving from the Hebrew word makom, meaning 'place', Mokum affectionately designates the Dutch capital as 'the place' for Jews. Judith Belinfante, director of Amsterdam's Jewish Historical Museum from 1976 to 1998, explained: 'Amsterdam was, for a long time, the only place where Jews could come without any restrictions'. Already in the early seventeenth century, Jews began arriving, from Portugal and from Central and Eastern Europe. And, in contrast to the rest of Europe, in Amsterdam, they were given unlimited freedom to settle, and were never confined to ghettos, or forced to wear a distinctive sign. The extent of Jewish institutional integration in Amsterdam, and today, throughout the Netherlands, is nowhere more evident than in the history and exhibitions of Amsterdam's Jewish Historical Museum. It's a classical Heimat or 'home town' museum. It celebrates the city, and displays Amsterdam and Dutch Jewry as a dynamic, loyal and well-integrated minority
