Abstract: Existing research suggests that, in contemporary liberal democracies, complaints of racism are routinely rejected and prejudice may be both expressed and disavowed in the same breath. Surveys and historical research have established that – both in democratic states and in those of the Soviet Bloc (while it existed) – antisemitism has long been related to or expressed in the form of statements about Israel or ‘Zionist’, permitting anti-Jewish attitudes to circulate under cover of political critique. This article looks at how the findings of a survey of anti-Jewish and anti-Israeli attitudes were rejected by users of three Facebook pages associated with the British Left. Through thematic discourse analysis, three recurrent repertoires are identified: firstly, what David Hirsh calls the ‘Livingstone Formulation’ (i.e. the argument that complaints of antisemitism are made in bad faith to protect Israel and/or attack the Left), secondly, accusations of flawed methodology similar to those with which UK Labour Party supporters routinely dismiss the findings of unfavourable opinion polls, and thirdly, the argument that, because certain classically antisemitic beliefs pertain to a supposed Jewish or ‘Zionist’ elite and not to Jews in general, they are not antisemitic. In one case, the latter repertoire facilitates virtually unopposed apologism for Adolf Hitler. Contextual evidence suggests that the dominance of such repertoires within one very large UK Labour Party-aligned group may be the result of action on the part of certain ‘admins’ or moderators. It is argued that awareness of the repertoires used to express and defend antisemitic attitudes should inform the design of quantitative research into the latter, and be taken account of in the formulation of policy measures aiming to restrict or counter hate speech (in social media and elsewhere).
Abstract: This report explores the process of setting up the UK’s first
intergenerational nursery. It covers how the idea came about
in 2014, and includes a summary of the main stages the
project went through to build community support and open
its doors to its first cohort of children.
The nursery is a partnership between the Apples and Honey
Nursery group and the Jewish elderly care home charity
Nightingale Hammerson. A weekly intergenerational baby
and toddler group began at the care home Nightingale
House based in Wandsworth, London, in January 2017. The
day nursery opened within the grounds of the care home in
September 2017, where intergenerational sessions between
nursery children and care home residents take place every
single day.
This report includes extensive feedback from the first year
of the intergenerational programme, including the views of
families who attend the baby and toddler group, residents
of the care home, volunteers, physiotherapists, parents from
the new nursery, and staff from both organisations. This
case provides a lot of very useful and practical information,
including the top three intergenerational baby and toddler
activities to run, and examples of what weekly planning
within the nursery for intergenerational sessions looks like
while delivering the UK’s Early Years Foundation
Stage framework.
Abstract: Antisemitisme.be recense, depuis l’année 2001, les actes antisémites commis sur l’ensemble du territoire belge et, chaque année, publie un rapport sur l’antisémitisme en Belgique.Dans ce document, vous découvrirez la liste de tous les incidents recensés, notre méthodologie de travail, ainsi qu’une analyse de l’année écoulée.
Les incidents recensés et analysés dans ce rapport sont ceux qui nous ont été communiqués ou qui ont fait l’objet d’une plainte pour racisme. Les chiffres repris dans cette analyse reflètent bien sûr une tendance et non une photographie exacte dans l’antisémitisme en Belgique.
Tant que les membres de la Communauté juive se sentiront, à juste titre, en insécurité, tant que les institutions juives auront besoin d’être protégées, tant qu’ils ne pourront pas circuler comme tout citoyen belge en toute sécurité lorsqu’il arbore un signe apparent de judaïté (kippa, étoile de David…), l’antisémitisme devra être combattu et les autorités politiques devront y mettre tous les moyens.
Abstract: ON NE PEUT RAISONNABLEMENT PAS PARLER DE BAISSE DE L’ANTISEMITISME
Le nombre d’ACTES antisémites (ACTIONS + MENACES) ayant donné lieu à un dépôt de plainte est passé de 335 en 2016 à 311 en 2017. Soit une baisse de 7%.
‣ Mais ce chiffre est faussement encourageant. Relevons certaines réalités qui doivent être prises en compte dans l’analyse:
Le nombre des ACTIONS antisémites (attentat ou tentative, homicide ou tentative, violence, incendie ou tentative, dégradation ou vandalisme) ayant donné lieu à un dépôt de plainte est passé de 77 en 2016 à 97 en 2017. Soit une hausse de 26%.
Parmi ces violences, notons l’assassinat sauvage de Sarah Halimi (z’l), une femme de 65 ans, à son domicile dans le 11ème arrondissement de Paris.
Le nombre des MENACES antisémites (propos / geste menaçant ou démonstration injurieuse, tract / courrier, inscription) a diminué de 17% en 2017 comparativement à 2016 (214 contre 258).
Précisons que plusieurs facteurs viennent relativiser cette baisse :
✓ La comptabilisation des MENACES n’inclut que quelques faits relevés sur Internet mais pas la pleine activité antisémite sur Internet. Or, la majeure partie des discours et propagandes antisémites a migré vers Internet ces
dernières années.
✓ Le curseur de l’antisémitisme en France est allé tellement loin, jusqu’au terrorisme, assassinant même des enfants, des vieilles dames, que les témoins ou victimes de « l’antisémitisme du quotidien » manifestent une
sorte de résignation et d’habituation. Ils ne déposent plus plainte pour des faits considérés comme « mineurs » comparativement aux violences physiques antisémites. Or ces mêmes actes du quotidien donnaient lieu à
des plaintes il y encore quelques années. Une partie de ces « signaux plus faibles » ne sont plus dénoncés alors que leur gravité et leurs conséquences désastreuses restent entières
De nombreuses victimes d’actes antisémites disent ne pas porter plainte par peur de représailles.
✓ De nombreuses victimes d’actes antisémites sont peu confiantes sur l’aboutissement d’une enquête et sur l’issue d’une procédure pénale.
Le nombre des MENACES antisémites ayant donné lieu à une plainte représente donc un volume très inférieur à la réalité.
En 2017, une augmentation très forte des ACTIONS antisémites (+26%) et une baisse « artificielle » des MENACES (-17%) conduisent à une vraie inquiétude et à la nécessité de plans d’action forts et immédiats en matière d’éducation, de prévention et de sanction.
‣ 1 acte raciste sur 3 commis en France en 2017 est dirigé contre un Juif. Rappelons que les Français juifs représentent moins de 1% de la population et subissent 33% des actes racistes.
‣ L'antisionisme et la haine d'Israël prolifèrent de façon décomplexée, voire admise. Ils oeuvrent comme des paravents masquant, voire légitimant l’antisémitisme. Comment mesurer et étudier un phénomène pour le combattre si on lui permet de se dissimuler ? Comment cautionner un délit par un autre délit ?
Abstract: Очередной том фундаментальной серии «Народы и культуры» посвящен истории и культуре евреев на территории Российской империи, СССР и стран СНГ. В монографии рассматриваются общие вопросы происхождения и истории еврейского народа, особенности историкоантропологического облика и языков, а также проблемы изучения еврейского фольклора и этнографии. Основное внимание уделено этнополитической истории и своеобразию традиционной культуры российских евреев: их занятиям, костюму, обрядам жизненного цикла, религиозным праздникам, пище, народным знаниям, фольклору, декоративно-прикладному искусству, образованию. Специальные разделы освещают многообразные процессы, протекающие среди евреев в современном мире, взаимоотношения евреев с другими народами. В отдельных разделах даны историко-этнографические материалы по неашкеназским группам: грузинским и бухарским евреям и иудействующим. В создании тома приняли участие историки, филологи, этнографы, антропологи, социологи, фольклористы из России, Украины, Израиля и Франции.
Для историков, этнологов, культурологов, специалистов в разных областях иудаики, студентов профильных вузов и кафедр, широкого круга читателей
Abstract: This book illustrates the two clear trends in antisemitism today: “old” antisemitism, based in religious and racist prejudices, which has largely disappeared from public discourse in the West after the defeat of Nazi Germany, but has resurfaced in the last quarter-century in the face of right wing frustration of weakening nation states in a globalized world; and “new” antisemitism, or the antisemitic narrativization of Israel, which is most commonly found on the Left, in the Muslim world, and in the post-colonial discourse.
This collection of essays analyzes both old and new antisemitisms, in order to understand their place in the world of today and tomorrow. It is written by experts in the field of antisemitism working for, or connected with, the Kantor Center for the Study of Contemporary European Jewry at Tel Aviv University.
Table of Contents
Acknowledgments
Introduction: The Continuity and Change of Antisemitism
Mikael Shainkman
Different Antisemitisms: On Three Distinct Forms of Antisemitism in Contemporary Europe, with a Special Focus on Sweden
Lars Dencik and Karl Marosi
Holocaust Memory and Holocaust Revisionism in Poland and Moldova: A Comparison
Natalia Sineaeva-Pankowska
Honoring the Collaborators: The Ukrainian Case
Irena Cantorovich
The Rise of the Radical Right in Europe and the Jews
Michael Whine
The Worrisome Defiance of the Golden Dawn
Michal Navoth
The Struggle over the International Working Definition of Antisemitism
Dina Porat
Discrimination against Muslims and Antisemitic Views among Young Muslims in Europe
Günther Jikeli
Debates on Islamized Antisemitism in Austria in the Wake of the Israel-Gaza Conflict, 2014
Julia Edthofer
Antisemitism and the Struggle for the “Good” Society: Ambivalent Responses to Antisemitic Attitudes and Ideas in the 2014 Swedish Electoral Race
Kristin Wagrell
Mohamed Omar and the Selective Detection of Non-Nazi Antisemitism
Mathan Ravid
After the Charlie Hebdo Attack: The Line between Freedom of Expression and Hate Speech
Andre Oboler
Online Antisemitic Propaganda and Negationism in the Islamic Republic of Iran: Ahmadinejad and His Enduring Legacy
Liora Hendelman-Baavur
The Nisman Case: Its Impact on the Jewish Community and on National Politics in Argentina
Adrian Gruszniewski and Lidia Lerner
Venezuela’s 2012 Presidential Elections: Introducing Antisemitism into Venezuelan Political Discourse
Lidia Lerner
Abstract: В настоящем исследовании была использована значительная часть вопросов общеевропейского
опроса, проводившимся Агентством Европейского Союза по основным правам (АОП) в восьми
странах Европейского Союза в 2012 году1
, направленного на мониторинг антисемитизма, личного
опыта опрошенных с подобными проявлениями, среди еврейского населения 8 европейских
стран.2
Использование одних и тех же вопросов дает возможность сравнить мнения и оценки
российских евреев с такими же оценками среди евреев из других стран, то есть оценивать современный масштаб антисемитизма в России в общеевропейском контексте. Отметим, что методика
европейского опроса иная, в отличие от российского опроса, проводившегося методом интервью face-to-face, европейское исследование – опрос онлайн. Это означает, что респонденты самостоятельно принимали решение отвечать на анкету. Несмотря на эти методические расхождения, мы считаем возможным сравнение полученных нами данных с европейскими, поскольку
они указывают на общие тенденции.
Все приводимые в настоящем отчете данные представляют собой распределение ответов (процент ответов к числу всех опрошенных, равное 517 человек, старше 16 лет, если не указано иное).
Отправной точкой для проведения настоящего исследование служит представление, что в последние многие годы мы не наблюдаем явного роста антисемитизма, основанное на результатах предыдущих массовых общероссийских исследований, проведенных по заказу РЕК. На фоне
весьма высокого уровня ксенофобии, нараставшего с середины 1990-х гг. по отношению к представителям различных этнонациональных общностей, прежде всего – к приезжим из кавказских
и среднеазиатских республик бывшего СССР, массовый негативизм по отношению к евреям выражен достаточно слабо. Но таковы были зафиксированные в социологических опросах массовые
установки всего населения России. Общенациональная репрезентативная выборка не позволяла
при этом сколько-нибудь определенно судить о том, а как смотрят на те же самые проблемы сами
российские евреи, насколько они обеспокоены угрозой агрессивного национализма, расизма и
антисемитизма в России. Потребность ответить на эти вопросы обусловила проведение настоящего социологического исследования.
Abstract: Настоящий отчет в основном описывает результаты качественных исследований 2018 г . Это была вторая волна фокус-групп и интервью, во многом продолжавшая и развивавшая исследование, первая волна которого прошла в 2015 г . и которая описана в соответствующем Отчете . Сведения об объеме и географии проведенных фокус-групп представлены в Приложении №1
Наряду с этим настоящее качественное исследование имеет целью дополнить и поддержать значительное по масштабам количественное исследование, проводимое одновременно Левада-центром в тех же городах (и ряде других) . Описываемые фокус-группы и интервью проводили модераторы Левада-центра А .Левинсон и С .Королева .
Приглашение респондентов из числа евреев осуществлялось через еврейские организации на местах . Контакты с этими организациями были установлены с помощью сотрудников Российского Еврейского Конгресса, за что мы им приносим свою благодарность . Приглашение других респондентов происходило силами местных маркетинговых и социологических агентств, сотрудничающих с Левада-центром .
Выборка для качественного исследования 2018 г . была построена так, чтобы в каждом из четырех городов провести встречи с местным еврейством и с представителями тех групп, которые образуют контекст или часть контекста для существования евреев . Поэтому в городах Дербент и Казань проводились фокус-группы с представителями мусульманского большинства, в городах Томск и Калининград – с представителями русского населения городов .
Исследователи полагали необходимым проверить гипотезу о том, что религиозность, т .е . включенность в жизнь религиозной общины и в соответствующее вероучение, влияет на восприятие проблемы антисемитизма . Поэтому были запланированы фокус-группы с евреями религиозными и с теми, кто себя к религиозным не относит . Такие же различия должны были быть в группах русских (относящие и не относящие себя к православным) и в группах мусульман, которые были разделены на «практикующих» (в Дербенте) и «этнических» (в Казани) . Мы не имели в виду обращаться к «истово-верующим» этих трех конфессий, поскольку это относительно узкие группы среди вообще «верующих»/ «практикующих»/ «религиозных» . Гипотеза нашла лишь частичное подтверждение . Среди евреев этот статус не влиял на их представление о наличии/отсутствии антисемитизма . Среди «практикующих» мусульман и православных было отмечен особый тип претензий к евреям и/или иудеям, не встречавшийся у тех, кто не причисляет себя к верующим . Претензии состояли в том, что иудеи считают себя выше нас – мусульман или православных . В остальном позиции людей более и менее вовлеченных в религию – в отношении обсуждаемых вопросов – не различались .
Abstract: На протяжении почти 30 лет, прошедших после распада СССР в 1991 году, численность еврейского населения Беларуси постоянно сокращалась вследствие ассимиляции, естественной убыли (депопуляции) и особенно ‑ эмиграции из страны. Еврейские общинные организации оценивают численность еврейского населения республики на сегодняшний момент либо 9-15, либо 30-40 тысяч человек. Тем не менее, в стране действует разветвленная сеть городских, религиозных, культурных и других еврейских организаций, объединенных в три, иногда соперничающие друг с другом «зонтичные» структуры. Лоббистские возможности еврейских организаций, которые в Беларуси, в отличие от иных постсоветских республик, не находятся под опекой крупного частного бизнеса или межрегиональных еврейских объединений, ограничены и потому фактически зависят от личных связей отдельных общинных лидеров с представителями власти. Интерес широкой публики к еврейской истории и культуре; желание властей превратить еврейскую историю Беларуси в дипломатический и политический бренд и продвижение, в рамках политики развития туризма в стране, идеи международного еврейского паломничества к «сакральным иудейским объектам», по аналогии с паломничеством иудеев на Украину в период осенних праздников ‑ перспективы общинной жизни Беларуси в ближайшие годы.
Abstract: This article analyses the results of a study conducted for the Russian Jewish Congress in 2018. 517 people over the age of 16, living in 21 towns in the Russian Federation and identifying as Jews were interviewed. The goal of the study was to establish the scale of modern day anti-Semitism in Russia and to put it into all-European context. With this goal in mind the scientists used a considerable part of the questions from the all-European survey conducted
by the European Union agency for Fundamental Rights in 8 EU countries in 2012. The use of the same questions allowed to compare the views and evaluations of Russian Jews with those of Jews from other countries, that is to evaluate the modern scale of anti-Semitism in Russia in a European context. Anti-Semitism in Europe and in Russia is similar in several ways. It’s most often demonstrated in the form of offences, threats and publishing
of anti-Semite materials in the media. The main platform for expression of anti-Semite views today
is the Internet. Nevertheless, Russia differs from European countries in several important aspects.
Firstly, the origins and nature of anti-Semitism are different. In Russia anti-Semitism is built into xenophobia and is most often expressed on a mundane level. Its carriers are average citizens and not members of certain (neo-nazi) organizations. Xenophobia in Russia is, in turn, oriented against the “ethnically different” and not Jews who are
after all considered ‘insiders”. Secondly, there’s no anti-Zionist component in Russian anti-Semitism,
unlike European countries, where waves of antiSemitism are closely tied with Israel’s policies in the
Middle East.
Abstract: This article is about new identities experienced by Russian Jews and the construction of the Jewish community. Jewish identity in the Soviet Union was based solely on ethnicity. Soviet passports contained the graph of ethnicity and Jews were considered to be a nationality. It is important to stress on the fact that Jewish identity in the Soviet Union can be characterised as a negative one. It was through the State antisemitism that Jews were defined, being suppressed and discriminated in the social field. With the collapse of The Soviet Union, the situation changed dramatically: those who had been discriminated obtained a rare opportunity to reconstruct their Jewish identity through religion, the rebirth of Jewish
tradition and equal rights with the rest of the population. With all that, the auto-definition through ethnicity still persist, among the young generation as well as among the older ones. The quantitative part of my research shows that around 50% of respondents suppose that it is one’s parentage that defines one’s jewishness. In this work I also pay attention to family
transmission and collective memory and their contribution to the construction of new types of identities. I show that the identity the young generation obtained from their parents needed to be developed in the new post-soviet reality. So, they have transformed the “passive”, negative
Soviet-time identity into new ones, religious or secular, - the principal point is that they are “active”. The construction of active identity demands the construction of the environment, the community. In the second part of the article I demonstrate the way this community functions in social, cultural and political spheres. I take the president elections of 2018 in Russia as an example of community act, following the possible trajectories of vote as well as problematizing the existence of community vote among Jews on contemporary Russia. Within the framework of the research I took 20 interviews with Jews from different types of communities: the orthodox communities, the reformist one, as well as from so called “secular Jews” attending events in various Jewish clubs and organisations. I also distributed a questionnaire (100 answers) containing questions on the two basic topics of the research: the construction of Jewish identities and the political identity of the respondents.
Abstract: My thesis is about new identities experienced by Russian Jews and the construction of the Jewish community. Jewish identity in the Soviet Union was based solely on ethnicity. Soviet passports contained the graph of ethnicity and Jews were considered to be a nationality. It is important to stress on the fact that Jewish identity in the Soviet Union can be characterised as a negative one. It was through the State antisemitism that Jews were defined, being suppressed and discriminated in the social field. With the collapse of The Soviet Union, the situation changed dramatically: those who had been discriminated obtained a rare opportunity to reconstruct their Jewish identity through religion, the rebirth of Jewish tradition and equal rights with the rest of the population. With all that, the auto-definition through ethnicity still persist, among the young generation as well as among the older ones. The quantitative part of my research shows that around 50% of respondents suppose that it is one’s parentage that defines one’s jewishness. In this work I also pay attention to family transmission and collective memory and their contribution to the construction of new types of identities.
I show that the identity the young generation obtained from their parents needed to be developed in the new post-soviet reality. So, they have transformed the “passive”, negative Soviet-time identity into new ones, religious or secular, - the principal point is that they are “active”. The construction of active identity demands the construction of the environment, the community. In the second part of the thesis I demonstrate the way this community functions in social, cultural and political spheres. I take the president elections of 2018 in Russia as an example of community act, following the possible trajectories of vote as well as problematizing the existence of community vote among Jews on contemporary Russia.
Within the framework of my thesis I took 15 interviews with Jews from different types of communities: the orthodox communities, the reformist one, as well as from so called “secular Jews” attending events in various Jewish clubs and organisations. I also distributed a questionnaire (84 answers) containing questions on the two basic topics of the research: the construction of Jewish identities and the political identity of the respondents.
Abstract: A kutatás az Eötvös Loránd Tudományegyetem (ELTE) Szociálpszichológia Tanszékének vezetésével, a Social Development Institute és a Political Capital részvételével, a Foundation „Remembrance, Responsibility, and Future” (EVZ Alapítvány) támogatásával valósult meg 2017-ben. A projekt három célt kívánt elérni: 1) beazonosítani a romaellenesség és az antiszemitizmus sajátos, a társadalmi, politikai, gazdasági és pszichológiai tényezők által kiváltott mechanizmusait; 2) kiértékelni az előítéletek csökkentését célzó projekteket (intervenciókat); valamint 3) javaslatokat megfogalmazni a romaellenességgel és az antiszemitizmussal szembeni hatékony fellépéssel kapcsolatban. A projekt során a résztvevő szervezetek meta-analízist készítettek az antiszemitizmussal és romaellenességgel kapcsolatos már publikált vagy a jövőben megjelenő munkák alapján, feldolgozták a rendelkezésre álló nemzetközi adatbázisokat, valamint értékelték a létező projekteket, intervenciókat. Sor került továbbá egy online kérdőíves felmérésre is, hogy teszteljük a cigányellenességet és antiszemitizmust magyarázó változók közti kapcsolatokat.
Abstract: Stereotypy o Romech a Židech v české společnosti. Jaké jsou a jak s nimi pracovat?
Jak funguje vzdělávání proti předsudkům v českých školách a jaké jsou příklady dobré praxe?
Tým ze Sociologického ústavu Akademie věd na datech z posledních let ukázal, jak jsou v české společnosti rozšířené stereotypy o Romech a Židech. Jedním ze zjištění je, že menší předsudky vůči Romům mají lidé, kteří se s nějakými Romy osobně znají.
Škola je jedním z nejdůležitějších míst, kde je možné pozitivně ovlivnit postoje mladých lidí. Tým Ústavu pro studium totalitních režimů se proto ptal učitelů a lektorů, jaké jsou jejich zkušenosti se vzděláváním k toleranci. Nabízíme doporučení, jak pomoci školám efektivně oslabovat předsudky.
Zjistili jsme, že předpokladem úspěchu je spolupráce celé školy. Další úspěšnou strategií je podpora setkávání žáků z různých sociálních skupin. Je rovněž třeba podporovat vzdělávání učitelů tak, aby dokázali ve třídě zvládat debatu o kontroverzních tématech.
Výsledky výzkumu jsme shrnuli do závěrečné zprávy, v níž najdete:
Kvalitativní i kvantitativní shrnutí současné praxe vzdělávání pro toleranci, realizovaných programů a jejich podpory.
Naše doporučení pro donory, jak efektivněji nastavit projektovou podporu, a pro školy a pedagogy, jak s předsudky ve škole lépe pracovat.
Rozsáhlou studii o postojích české společnosti vůči Romům a Židům.
Abstract: L'arte e il Museo rappresentano due settori all'avanguardia nella ricerca e nella trasmissione della Memoria della Shoah. Esattamente queste due frontiere disciplinari si occupano fra l'altro dei molti e diversi modi in cui la Memoria stessa è vista, comunicata o percepita. Il libro, frutto di uno studio durato molti anni, accoglie contributi di specialisti fra i più accreditati nei due temi: persone, situazioni e realtà nuove e a tratti sorprendenti aiutano il lettore a comprendere meglio i volti, le sembianze della Memoria della Shoah nel mondo di oggi e di domani.
Indice
Maya Zack, Counterlight
Clara Ferranti, Per una definizione linguistica del totalitarismo del XXI secolo: “radiografia” controluce dell’epoca contemporanea
Paolo Coen, Da Richard Serra in qua. La memoria dell’Olocausto nell’arte e nel Museo, fra continuità, fratture e intersezioni
Eleonora Palmoni, Proposta per musealizzare una delle località di internamento fascista nelle Marche: la Villa Giustiniani-Bandini di Urbisaglia
Daria Brasca, “Holocaust-Era Looted Art” nel contesto italiano: le collezioni private ebraiche tra rimozioni storiche e mancata coscienza nazionale
Manfredo Coen, Il Parco del Cardeto ad Ancona
Chiara Censi, Il patrimonio ebraico di Ancona e delle Marche. La musealizzazione del Cimitero Ebraico di Ancona
Lola Kantor-Kazovsky, Post-Holocaust Reflexion in Moscow Non-conformist Art of the 1960s and Michail Grobman’s Israeli Leviathan group
Danielle Pardo Rabani, La memoria del Bene, Brindisi accoglie: proposta per il recupero e la valorizzazione della ex Stazione Sanitaria Marittima di via Mater Domini
Giorgia Calò, Rappresentare il non rappresentabile. Il volto della Shoah
Anastasia Felcher, Of Their Own Design: Curatorial Solutions to Commemorate the Shoah in Museums across Eastern Europe
Elenco delle immagini
Abstract: Im Zentrum des Dissertationsprojektes steht die empirisch verankerte Erarbeitung einer intersektionellen, feministischen Theorie von Liebe und Liebesbeziehungen als Orte des Doing Gender in Verschränkung mit Doing Being Jewish (Jüdischsein) bzw. mit Doing Being German (Deutschsein). Was Jüdischsein und Deutschsein bedeutet und wie es konzeptualisiert werden kann, soll durch die Erhebung narrativer Interview empirisch rekonstruiert werden.
Die Dissertation hat zwei Ausgangspunkte. Der erste ist, sich Liebe als eigenständigem Forschungsgegenstand feministischer Analyse zuzuwenden. In Liebesbeziehungen – als verkörperlichte Erfahrungen von Liebe und Begehren, Macht und Dominanz – werden Geschlechterverhältnisse und andere Ungleichverhältnisse und damit zusammenhängend vergeschlechtlichte Arbeitsteilungen von care work und emotional work (re)produziert, verändert, aufgehoben oder legitimiert. Der zweite Ausgangspunkt ist die Feststellung von Kurt Grünberg in seiner Studie „Liebe nach Auschwitz“ (2000), dass Liebesbeziehungen den wohl intimsten Kontakt zwischen Nachkommen von Überlebenden der Shoah und Nachkommen von Täter*innen, Mitläufer*innen und Nazi-Sympathisant*innen im Land der Täter*innen und Opfer bilden. Vor dem Hintergrund der Shoah und der Nürnberger Gesetze von 1935, welche das sogenannte „Blutschutzgesetz“ und das Verbot von Eheschließungen und Geschlechtsverkehr zwischen Juden/Jüdinnen* und Nicht-Juden/Jüdinnen* umfassten, ist zu fragen, welche Gefühlserbschaften und Erinnerungen (active memory) an die Folgegenerationen weitergegeben werden und wie intime Beziehungen und Liebesbeziehungen davon (nicht) beeinflusst werden. Die beiden Ausgangspunkte sollen miteinander verknüpft werden, um eine kritische, intersektionelle feministische Analyseperspektive in Bezug auf Liebesbeziehungen als auch auf die komplexen Differenz- und Identitätskonstruktionen von Jüdischsein und Deutschsein einzunehmen.
Außerdem sollen forschungsethische Überlegungen in Hinblick auf Theoriebildungsprozesse, Methodenentwicklung und Ergebnisdarstellung im Kontext der „negativen deutsch-jüdischen Symbiose“ (Diner 1986) einerseits und einer feministischen Epistemologie des „situierten Wissens“ (Haraway 1988) andererseits entwickelt werden, da die individuelle, familiäre und soziale Verstrickung mit dem Nationalsozialismus keine Position der Unbeteiligtheit zulässt und eine reflektierte und selbstkritische Positionierung von mir als Forscherin verlangt.
Abstract: Tizennyolc évvel ezelőtt, 1999 ősze és 2000 tavasza között kérdőíves szociológiai vizsgálatot végeztünk a agyarországi zsidóságról. A holokauszt utáni években végzett statisztikai adatgyűjtések után ez volt az egyetlen átfogó kutatás, amely megközelítőleg pontos demográfiai és társadalmi-gazdasági képet adott a magyarországi zsidókról, a zsidósághoz és a zsidó intézményekhez való viszonyukról. ez az adatbázis azonban lassanként elavult. A korábbi felmérés óta egy új zsidó generáció lépett a színre, és nagymértékben megváltozott a magyarországi és nemzetközi környezet is. ezért magyarországi és nemzetközi zsidó szervezetek elhatározták, hogy konzorciumot hoznak létre a tizennyolc évvel korábbi kutatás megismétlésének támogatására. A konzorcium tagjai az american jewish joint distribution committee, a budapesti zsidó hitközség, az egységes magyarországi izraelita hitközség, a magyarországi zsidó hitközségek szövetsége, a mozaik zsidó közösségi hub, a ronald s. lauder foundation, a szochnut, a szombat alapítvány és a tett és védelem alapítvány. A kutatást még a central european university
jewish studies kutatási programja és a keren hayesod hungária alapítvány is támogatta. ez a beszámoló ennek a kutatásnak az eredményeit adja közre.
Abstract: Los instrumentos y técnicas docentes, tanto en estudios primarios y secundarios como en el ámbito universitario, se adaptan a los nuevos métodos desarrollados por la ciencia de la didáctica para un mejor entendimiento y asimilación. Este hecho encuen-tra también formas en las nuevas tecnologías (TIC) que sirven como refuerzo para el aprendizaje. Sin embargo, herramientas clásicas tales como el uso del teatro aún siguen teniendo resultados destacables. El objetivo de estas páginas es el de ofrecer el modo en que se articula el género dramático en la adquisición de elementos lingüísticos, culturales e histórico-sociales y su practicidad en los estudiantes de grado en la Uni-versidad de Granada a través de dos ejemplos prácticos, el teatro en lengua hebrea y en judeoespañol o sefardí. 1. El género teatral en el contexto pedagógico: técnicas y aprendizaje de idiomas La enseñanza de técnicas teatrales no está programada en las guías docentes ni for-ma parte de ellas como una materia optativa, en nuestro caso, en el grado de Lenguas Modernas y sus Literaturas de la Universidad de Granada. Esta tarea, aunque requiere importante consideración y queda en manos de los responsables del taller, docentes que actúan como los directores del mismo. Las claves que se aplican en esta actividad, destinada a alumnos de idioma y cultura, tienen que ver con las formas de comuni-cación y la construcción de un conocimiento intercultural. El espacio teatral genera un lugar en el cual el alumno/actor puede discutir su personalidad y confrontarla con
Abstract: For the first time in a single volume, Opening the Drawer brings together illustrated profiles of three generations of Poles who discovered their hidden Jewish identity in often surprising ways. Drawing on interviews with child survivors of the Holocaust; the post-war second generation; and the post-Communist third generation, these voyages of discovery are not simply variations on a theme, but memorable depictions of unearthing long-buried family histories and secrets. They include the stories of an outstanding Catholic priest, a former anti-Semitic football hooligan, students, academics and renowned writers. Each generation has confronted a specific Polish environment which shaped their lives. The profiles reveal the particular Polish contradictions in coming to terms with their upbringing. Although not all embraced some form of Jewish identity, some merely sought the secrets of their past while retaining their previous identity. In a sharp departure from the past, many Poles are expressing a deep, sympathetic interest in the phenomenon of emerging Jews by flocking to Jewish museums and cultural festivals. Until recently, Poland was regarded as a tragic land of ghosts where Jewish life had ceased to exist. But these wide-ranging profiles reflect a growing spectrum of communal activities that paint a different picture.
Abstract: JPR has been conducting research on Jews in Britain for many years, allowing us to explore trends in Jewish life over time. This study takes four major datasets, spanning close to quarter of a century, to investigate an important and challenging question: is there a negative correlation between high academic achievement and Jewish community engagement? Or, more simply, are the most academically qualified Jews turning away from Jewish communal life?
The answer appears to be yes. It demonstrates that:
• Jews with postgraduate qualifications are, on average, the least engaged members of the Jewish community;
• The gap in levels of Jewish communal engagement between postgraduates and others is particularly substantial in areas such as synagogue membership, outmarriage, charitable priorities and support for Israeli government policy
• Highly educated Jews are about half as likely as non-graduates to see their fellow Jews as a source of natural support, or to express concern about Jewish continuity.
However, high academic achievers are more likely than others to cite positive traits and values (such as fairness, respect, dislike of prejudice, love of learning) as examples of how they feel their Jewishness has affected them.
The report author, Professor Stephen H. Miller OBE, one of the leading experts in the social scientific study of British Jews and senior adviser to JPR’s research team, also notes that the drop in Jewish engagement seen in highly educated Jews can be largely attributed to their more critical evaluation of the Jewish community, rather than any weakness in their personal identity as Jews.
So, in short, the fundamental message of this study is a challenging one for Jews of all types. It indicates that the most academically qualified Jews are turning away from organised Jewish life in unusually high numbers, because the types of Jewishness they find there fail to resonate with the ways in which they understand their own Jewish identities.
It leaves us with at least two critical questions: (i) is academia a detrimental environment for Jews, teaching them to think in ways that implicitly undermine their links with Jewish life (or, viewed from an alternative perspective, is academia a positive environment for Jews, helping to free them from the limitations imposed by Judaism and to think more openly?); and (ii) is Jewish communal life insufficiently rigorous in its thinking to attract the most thoughtful and qualified (or, again, viewed differently, an intellectually rich environment that rightly differs from the academy and challenges its modes of thinking by offering an alternative model)?
Abstract: ComRes surveyed 7,092 adults online in seven countries between 7th September – 20th September (Great Britain, 1010; France, 1006; Germany, 1012; Poland, 1020; Hungary, 1019; Sweden 1018; Austria, 1007). Data were weighted to be representative of each country based on age, gender and region.
Over a third of adults (36%) say they are not favourable towards Muslims in their country, compared with one in ten (10%) who say they are unfavourable towards Jews
Three in ten (28%) adults say Jewish people have too much influence in finance and business across the world, compared with other people
One in five (20%) adults say Jewish people have too much influence in media across the world compared to other people
More than two in five (44%) agree anti-Semitism is a growing problem in their country today
Two in five (40%) adults agree Jewish people are at risk of racist violence in their country
Over half (54%) of adults agree Israel has a right to exist as a Jewish state
One third (32%) of adults agree criticism of Israel tends to be motivated by anti-Semitism
Three in ten (31%) adults agree Jewish people use the Holocaust to advance their position or to achieve certain goals
Over half (56%) of adults say they are not aware of ever having socialised with a Jewish person
Abstract: To date, scholars have rarely talked about contemporary antisemitism and Islamophobia in France as part of a single story. When they have, it has typically been as part of a framework for analyzing racism that is essentially competitive: some depict Islamophobia as less a real problem than a frequent excuse to ignore antisemitism; others minimize antisemitism as an unfortunate but marginal phenomenon by comparison with the pervasive nature of anti-Muslim racism in French society. This article argues that the two are inseparable, and it focuses on a hitherto overlooked set of connections: in the era since the attacks on Charlie Hebdo and Hyper Cacher in January 2015, at key flash points that question Muslim belonging in France, the position of Jews has repeatedly been invoked in ambiguous, contradictory ways. Participants in these public debates have sometimes forcefully maintained that Jews are unlike Muslims, since they have long been fully integrated French citizens. At other moments, these discussions have raised the specter of Jewish ethnic and religious difference. By emphasizing Jewish particularity, such debates evoke, perforce, the past twenty-five years of controversies about the allegedly problematic attire, food, and beliefs of France’s Muslims. The article focuses on several key moments, from the speech of Prime Minister Manuel Valls before the French parliament in the wake of the Charlie Hebdo and Hyper Cacher attacks, to the kippah and burkini affairs of 2016, to the provocative comments of candidates in the 2017 presidential elections concerning Muslim and Jewish religious and ethnic markers of difference.
Abstract: A large share of Russian/Soviet Jews, especially among younger cohorts, are descendants of intermarriage. In this essay, I reflect on the implications of the built-in ambivalence of these mixed ethnics, comparing their identity qualms and social strategies in their native Russia and after migration to Israel. My analysis draws upon participant observation and interviews conducted in Moscow, St. Petersburg, and across Israel over the last 20 years. My theoretical anchors are recent discussions on the evolving nature of Jewish identity, formed at the intersection of religion, ethnicity, and culture, in the context of ongoing intermarriage and assimilation. The comparison between the (ex-)Soviet and Israeli context underscores the role of local social constructions of ethno-religious belonging, nationalism, and citizenship as synergistic forces in shaping social locations of mixed ethnics. It also sheds light on the tactics of adjustment and “passing” among individuals with ambivalent ethnic identities who experience rapid social transformation or migration.
