Abstract: Comment les minorités peuvent-elles s’intégrer aux nations européennes ? Comment renouer avec le projet émancipateur de l’Europe moderne, qui apparaît plus que jamais en crise ? Pour répondre à ces interrogations, Bruno Karsenti adopte le prisme de la question juive : question qui se pose à propos de cette minorité que sont les juifs, question qu’ils se posent à eux-mêmes au fil de leur intégration. Il retrace l’essor et le déclin des centres que les juifs ont constitués tout au long de leur histoire moderne, entre assimilation et émancipation, discrimination et persécution. Cette trajectoire heurtée part de l’expulsion des juifs d’Espagne en 1492, s’instaure comme question juive dans l’Allemagne du xixe siècle, manque de disparaître avec l’anéantissement du monde juif à l’Est et se transforme avec la persistance d’un centre juif en France.
Nourri par des travaux d’histoire et de sociologie, ce livre de philosophie politique éclaire le rapport complexe des juifs de la diaspora à leur identité, aux nations dont ils sont devenus les citoyens et, depuis 1948, à l’État d’Israël. En restituant ce cadre, Bruno Karsenti met au jour les paradoxes qui traversent tous les processus d’intégration, depuis la Shoah, les décolonisations et le 7-Octobre. Ce diagnostic s’accompagne d’un engagement : comprendre l’antisémitisme et le racisme, interroger le sionisme et le modèle républicain, c’est rouvrir le champ d’une critique politique fidèle à l’idéal d’émancipation – et donc à la promesse européenne.
Abstract: The emergence of interactive online spaces and the evolution of internet-based communication have dramatically changed the way the individual relates to the world and interacts with other web users. The specificities of online communication such as anonymity and mutual reinforcement of web users have led to an increase and normalisation of hate speech (Troschke and Becker 2019. “Antisemitismus im Internet. Erscheinungsformen, Spezifika, Bekämpfung.” In Das neue Unbehagen. Antisemitismus in Deutschland und Europa heute, edited by Günther Jikeli and Olaf Glöckner, 151–72. Glöckner Hildesheim: Olms; Becker and Troschke 2023. “Decoding Implicit Hate Speech: The example of antisemitism.” In Challenges and perspectives of hate speech analysis: An interdisciplinary anthology, edited by Christian Strippel, Sünje Paasch-Colberg, Martin Emmer and Joachim Trebbe. Berlin: Digital Communication Research). This paper presents the results of our qualitative analysis of antisemitic content on Facebook profiles of British, French and German mainstream media, generated in the framework of the Decoding Antisemitism research project. The online debates of interest were identified in the context of discourse events – real-world events that have the potential to trigger antisemitic reactions – such as the Russian invasion of Ukraine, escalation phases in the Middle East conflict, including the events of October 2023, or scandals and instances of hate crime in Europe and beyond. The results of our analyses point to several commonalities in the three language communities in how Israel is conceptualised and evaluated through stereotypes in these comment sections. On the other hand, there are also consistent differences between the three corpora in the choice of stereotypes. Another significant difference concerns the verbal immediacy and frequency with which these mental concepts are communicated in online debates. This article will attempt to map the qualitative and quantitative patterns, compare and contrast the analyses for the three language communities and at the same time put forward for discussion possible socio-historical and -political reasons for this discursive behaviour (cf. Ascone et al. 2022. Decoding Antisemitism: An AI-driven Study on Hate Speech and Imagery Online. Discourse Report 4. Berlin: Technische Universität Berlin. Centre for Research on Antisemitism).
Abstract: The proliferation of antisemitic content on small, high harm online services poses a significant risk to users of user-to-user safety. This includes risks of radicalisation into extremist and violent ideologies, and with serious implications for online threats, abuse and harassment. These risks are exacerbated when users are from a group with protected characteristics, which include age, race, sex and sexual orientation.
In relation to antisemitism, content on these small services tends to be more extreme than the anti-Jewish racism on
large, mainstream platforms. As a result, it helps radicalise people into extreme narratives, the results of which have
included violence against Jews. The proliferation of antisemitism online also contributes to the rising levels
of racism that divide communities. It eases the spread and amplification of conspiracy theories that undermine
trust in democratic institutions and erode liberal values of tolerance and inclusion, across Europe. It also helps
normalise antisemitism in both online and offline discourse.
These small platforms, including, for example, BitChute, Gab, and 4chan, often operate with minimal moderation
and are also sometimes encrypted, providing safe havens for extremist content that includes antisemitic tropes,
incitement to violence, and radicalising material. Despite the harm they cause, many of these platforms manage to
escape robust regulation in Britain and the EU.
This is particularly worrying, considering the major increase in antisemitism in Europe. In Britain, the Community
Security Trust (CST) recorded 3,528 antisemitic incidents for 2024. This is roughly double the number of incidents
recorded in 2022, and slightly less than the number recorded in 2023–when there was a sharp rise following
the 7 October Hamas attack on Southern Israel.
In the EU, some organisations across Europe reported an increase of more than 400% in antisemitic incidents following 7 October 2023. A 2024 survey found that 96% of respondents from 13 EU countries have encountered
antisemitism in their daily life. Hate crimes tend to be severely under-reported, so these numbers–although
high– still represent only a portion of the real occurrence of antisemitic hate crimes.
In this report, we examine the antisemitic content that originates from these small services, and how it migrates to
larger platforms, where it spreads at a greater rate and has a wider, even worldwide, reach. This report will begin with an overview of antisemitism on small services and the synergy with larger services, to explain the risks. We will then look at services to demonstrate the origins of antisemitic content on these platforms. The report ends with recommendations for policy and regulation, to tackle the harm caused by small services, urging decision-makers and regulators to apply stronger enforcement and risk-based platform categorisation to protect Jewish communities and our democracies.
Abstract: Wenn eine KI-generierte Anne Frank im Feed auftaucht, DJs in der Gaskammer auflegen, die AfD Tipps zur Ahnenforschung gibt und Israel zur neuen Chiffre des Bösen wird: Geschichtsbilder von jungen Menschen werden heute maßgeblich im Netz, durch Videospiele und digitale Anwendungen geprägt. Doch die Gefahren werden bislang noch viel zu wenig beleuchtet – und die Potenziale und Chancen, die sich durch digitale Geschichtsvermittlung ergeben, sind noch längst nicht voll ausgeschöpft.
In unserem Report „Der Holocaust als Meme“ stellen wir einige Beispiele geschichtsrevisionistischer Inhalte in digitalen Medien vor, die in unseren Augen eine breitere Öffentlichkeit brauchen – sei es, weil sie besonders große Reichweiten erzielen, besonders subtilen Strategien folgen oder zu schon bedenklich normalisierten Formen alternativhistorischer Erzählungen gehören. Die aufgeführten Beispiele und Analysen dienen dazu, zentrale Beobachtungen, wiederkehrende Muster und exemplarische Phänomene im Umgang mit Geschichte in digitalen Räumen zu veranschaulichen.
Ein besonderer Fokus liegt auf den Plattformen Instagram und TikTok, da sie zu den reichweitenstärksten und einflussreichsten Social-Media-Kanälen unter Jugendlichen und jungen Erwachsenen zählen. Neben sozialen Medien beziehen wir uns auch auf digitale Spiele mit historischem Setting.
Abstract: The Auschwitz-Birkenau State Museum received two million visitors in 2019, making it the most heavily visited museum in Poland. This entry situates tourism at Auschwitz within the broader context of Holocaust tourism by providing an historical account of the phenomenon. It begins with those visitors to the camp before 1945 who were not tourists (Nazi officials, local suppliers, engineers), drawing attention to tourism’s ethical ambiguity. Since the museum’s 1947 opening, tourists have encountered a site undergoing continual development, its exhibition spaces and its messaging evolving from the Stalinist era through the Cold War to the present period. This chapter considers how shifts in the site’s memory politics, especially regarding the representation of different victim groups, have led to unresolved tensions that still surface during the tour. It then considers some present-day challenges to the legitimacy of tourism at Auschwitz, such as visitor behaviour or the difficulties in providing an appropriate, authentic, and informative experience to large crowds. Finally, the chapter reviews different scholarly approaches to Holocaust tourism, such as dark tourism theory and empirical visitor research, before concluding with questions for future research into Auschwitz tourism.
Abstract: The chapter addresses the key problem of Polish collective memory of Auschwitz, that is, how Poles perceive the former camp, in a wider context of Polish memory of World War II, Nazi camps, and the Holocaust. It presents and discusses results of surveys representative of Poland’s population, particularly two designed by the authors and conducted in 2020. The surveys show that the war is the major theme of Polish collective memory, and Nazi camps in general and Auschwitz in particular belong to top Polish lieux de mémoire. Auschwitz evokes in Poles mostly general and universalist associations with destruction, murder, crematoria, gas chambers, and death. The Holocaust is spontaneously associated with Auschwitz only rarely. On the other hand, the camp is the most frequently associated site of the destruction of Jews. The Polish collective memory of Auschwitz hinges upon a poor awareness of the number, nationality, and countries of origin of the camp’s victims. However, Poles are aware of the major historical functions of the camp and share different symbolic meanings of it. Some survey results suggest that a cosmopolitan Holocaust memory focusing on Auschwitz developed among Poles while others indicate that the Polish memory of Auschwitz has nationalist characteristics.
Abstract: The afterword reflects on the various contributions in this special issue of Ethnoscripts, which explores the dynamics of contemporary Jewish agency in the context of Jewish cultural heritage. It emphasises the complexities and tensions that arise as Jewish subjects engage with their heritage, highlighting negotiations within communities, intergenerational dialogues, and the interplay between State and minority interests. The afterword revisits several matters discussed in the contributions, such as post-vernacularity, counter-heritagisation, and State and national narratives and policies. It highlights dimensions of critical reflection and attention to complexity. It argues that Jewish heritage should not only be revived and enlivened but also critically engaged with, fostering a dialogue that recognises its complexities and contradictions across different contexts and historical narratives. This text introduces the concept of iridescent heritage, which articulates heritage as dynamic, multifaceted, and shaped by the interactions between subjects, heritage objects, and interpretive frameworks. This idea moves away from fixed and flat conceptions of heritage towards a more processual and complex understanding of its meanings. The afterword suggests the explanatory resonance of a conceptualisation of iridescence with the insights from several contributions in the special issue.
Abstract: Haketia, a hybrid Judaeo-Spanish trans-language suppressed under imperial rule in the Maghreb, is being actively reanimated through digital heritagisation practices amongst dispersed communities of speech. How do digital heritage practices enable the postvernacular transformation of Haketia from suppressed vernacular to an active tool of cross-cultural coalition-building? Drawing on virtual ethnography of the eSefarad online platform, this study examines how such platforms operate not as static preservation but through processes of ‘trans situ’ heritagisation, where cultural elements are exchanged across multiple sites, temporalities, and modes of presence. The analysis traces Haketia’s transition to postvernacular performance, where using the language becomes a conscious cultural enactment that forges virtual communities across historical rupture. Rather than representing continuous transmission, these digital practices are marked by inventive reconstruction and purposeful reassembly, conceptualised here as ‘open-source Sephardism’ – a framework grounded in diasporism that privileges relational ‘hereness’ over territorial return. Through collaborative negotiation and cross-cultural coalition, this digital heritage practice fosters the revival of Judaeo-Muslim virtual worldly commons, demonstrating how minoritised vernaculars can be reactivated as living threads of diasporic connection that transcend traditional boundaries of heritage preservation.
Abstract: This article examines contemporary curatorial practices in France as contested sites where North African Sephardic Jewish cultural heritage intersects with broader questions of memory, transmission, and return. It is based on an ethnographic analysis of four case studies: an academic meeting in Cassis in 2019, two exhibitions at the Palais de la Porte Dorée and the Institut du Monde Arabe in 2022, the grassroots Dalâla festival in Paris in 2023, and the 2024–2025 ‘Revenir’ exhibition at the Musée des civilisations de l’Europe et de la Méditerranée in Marseille. The article explores how ‘interrupted transmission’ shapes intergenerational creative memory work among Maghrebi Jewish communities and individuals in France. The study contributes to critical heritage studies by illuminating how minority communities navigate state-sanctioned representations while creating alternative spaces for cultural transmission. Drawing on Svetlana Boym’s concept of reflective nostalgia, Marianne Hirsch’s theory of post-memory, and David Berliner’s work on heritage temporality, the analysis reveals how different curatorial modes – from institutional to grassroots – negotiate the complexities of colonial legacies, displacement trauma, and cultural reclamation. Central to the analysis is the examination of ‘return’ – both the physical journey to an ancestral homeland and the imaginative process of cultural reconnection – as an agential mode of self-affirmation for French-born Jews of Maghrebi descent. I argue that effective engagement with Maghrebi Jewish memory requires multilayered approaches that balance institutional resources with community agency, moving beyond binary frameworks of assimilation/marginalisation or a Jewish/Arab division.
Abstract: State-approved and -funded Jewish cultural heritage has largely focused on concrete tangible spaces or structures, such as synagogues and mikvaot (ritual baths), and material objects. They often represent and evoke an idealised, unchanging Jewishness of the past that is presumed to be acceptable to non-Jewish audiences, yet one that bears little resemblance to lived Judaism, whether past or present. Using hip-hop by Jewish subjects in Germany as a case study, with a special focus on rapper Dimitri Chpakov, this article investigates the mobilisation of popular culture in the twenty-first century by diverse Jewish subjects under the radar of state-sanctioned conceptualisations and representations. Past studies have examined Jewish hip-hop in Germany within the authorised heritage discourse around Holocaust commemoration and anti-Semitism. This article argues that Jewish hip-hop initiatives need to be explored as alternative statements of Jewish heritage, Jewish communal identity, and Jewish diversity, geared towards young living Jewish community members. Such functions tend to be ignored or misunderstood in top-down discourses perpetuated in the public sphere. This article examines the extent to which present-day German Jewish hip-hop prompts a counter-heritagisation process: by creating compelling, deeply personal, and imitable musical forms, it reimagines and reforms conventional definitions of heritage in the service of young Jews living in Germany.
Abstract: Using an interdisciplinary perspective at the intersections of anthropology, Jewish Studies, and critical academic scholarship of heritage, this special issue presents ethnographic examples to explore the relationship between minority groups and the state through the prism of representations of Jewish cultural heritage in the European public sphere. On an empirical level, the articles focus on personal, community-led, and wider public discussions of the way Jewish experience and histories of migration have been (or should be) represented in museums and historical sites, in musical productions and open-air displays, at sites of restitution and in virtual spaces. In this introductory article we summarise the main points of each contribution and some of their connected themes. We then briefly discuss the articles we brought together and outline the main matters of theoretical concern they raise. Key are the aspirations that members of Jewish communities have in negotiating representations of Jewish heritage in Europe and the agentive capacity that diverse Jewish publics, including individual artists and professionals, demonstrate in shaping these representations to achieve, disrupt, or suspend state-sponsored consensus about the preservation of minority heritage.
Abstract: The terrain of the past remains a battleground in Ukraine, where policymakers, interest groups, and individuals continue to use and abuse history for contemporary gains. The recent escalation of Russian violence has only exacerbated these processes. Apart from discussions of Ukraine and Russia’s historical relations and the Holodomor, nothing looms larger than the Holocaust in Ukraine’s ongoing memory wars, whether in discussions and denials of local collaboration and complicity in anti-Jewish violence or exercises in comparative and/or competitive suffering. This article examines the Holocaust as it played out in Ukraine and the evolving memoryscapes that emerged in its wake, homing in on two major massacres, Babyn Yar and Bohdanivka, and their memorial afterlives in Soviet Ukraine (ca. 1945–91) and independent Ukraine (1991–today). While this project briefly engages the well-trod topics of local collaboration and competitive suffering, as evidenced in competing monuments on the site of Babyn Yar itself and the larger commemorative landscape of Kyiv, it draws attention to understudied sites like Bohdanivka, which fell within the Romanian occupation zone during the war.
Abstract: The recent Israeli onslaught on Gaza has sparked bitter arguments on United Kingdom (UK) university campuses. These conflicts have intertwined with wider disputes over politics, cultural identity, freedom of speech, and also empathy. Both sides routinely accuse their opponents of a lack of empathy with the victims of violence with whom they themselves identify. This chapter sets these arguments, in relation to empathy with suffering in particular, in historical context, extending back to the 1930s. The memory of the Holocaust, and the rise since the 1990s, in the United Kingdom and elsewhere, of a form of empathy-focused Holocaust education, has fed into the politicization and weaponization of empathy in the context of the Middle East conflict. The chapter closes with four practical suggestions, which might help to unblock these unproductive, acrimonious, and emotionally charged disputes on British campuses.
Abstract: Gdańsk with its multinational past, a thriving Jewish community in the prewar period, the history of the November pogrom and Kindertransporten, and a small, yet rather active Jewish community in the twenty-first century is an example of an attempt at refocusing the memory of the Jewish presence by demarginalising it: just like the Jewish merchants were finally allowed to settle within the city walls in the nineteenth century, the memory of the Jewish history – and presence – might be reconstructed, reconceptualized and redefined both via fleeting actions (walks, performances or barely visible sgraffito), the official educational programmes, state policy, and other memory practices, to mention only a popular Jewish culture festival Zbliżenia, organized in Gdańsk since 2013. Thus, as Kapralski (2017, p. 172) states, “[m]emoryscapes form a matrix of possible attitudes towards the past that can be activated in the commemorative actions of individuals and groups”.
Abstract: Following Russia's 2022 invasion, Ukrainian ethnic and religious communities within the state and diaspora fragmented and reconstituted along linguistic lines. Whereas the Russian language once connected ex-Soviet émigrés, the war transformed language ideologies—particularly in the communities of Ukrainian refugees. This article shows how Ukrainian Jews, many of whom remain Russian-speaking among themselves, have come to draw a line between svoi (one of our own) and others among the larger Russian-speaking population—that is, those who are not Ukrainian or who do not support Ukraine in the war. This ethnographic research focuses on Ukrainian-Jewish refugees in Berlin and beyond, and seeks to shed light on the evolutions, tensions, and contradictions in their practice of the Russian and Ukrainian languages. Viewed against the backdrop of other studies of Russian-speaking diasporas, it illustrates the ideologies that have come to compose the new, developing sense of Ukrainian-Jewish belonging.
Abstract: The events of October 7, 2023, and their aftermath have intensified social and political tensions across Europe, profoundly impacting both Jewish and Muslim communities. This article explores the phenomenon of dual silencing, where members of these communities face exclusion, misrepresentation, and suppression in public discourse. Jewish voices, often conflated with Israeli state politics, encounter rising antisemitism, while Muslim perspectives are increasingly marginalized amid heightened Islamophobic/anti-Muslim rhetoric. Through an analysis of personal accounts, public testimonies, media narratives, political responses, and societal attitudes, this study examines how both communities experience symbolical erasure and selective amplification depending on shifting political agendas. Using the Czech context as a case study, this article argues that the post-October 7 discourse has deepened existing societal fault lines and significantly influenced how Jewish and Muslim identities are negotiated in the public sphere. The study concludes by considering the implications of this dual silencing for intercommunal relations, and the future of pluralism in Europe.
Abstract: With the now-established visibility and electoral success of the contemporary populist radical right (PRR) in Western Europe, existing literature has examined these parties’ refutation of antisemitism in parallel to their continued allusion to antisemitic tropes, to greater and lesser extents. This PhD thesis brings these two strands of literature together in a three-country, three-party, and two-platform analysis of the Facebook and X posts of the Freedom Party of Austria (FPÖ), the National Rally (RN) in France, and the Alternative for Germany (AfD) between 2017 and early 2023. First, this thesis applies elements of discourse-historical analysis and of populist “style” to social media data in a novel way to contribute a framework of when Jewish inclusion and exclusion are acceptable to the parties. It demonstrates that the parties construct their ingroups as “victims”, and that Jews are included when this is strategically conducive or when Jewish victimhood does not threaten that of the non-Jewish majority. Second, while existing literature on the PRR’s framing of Jews, Israel, and antisemitism has predominantly focused on party output, this thesis uses mixed methods, Natural Language Processing (NLP) tools and inductive qualitative analysis, to analyse the comments by users who engage with the parties’ posts. It contributes a novel framework of user victimhood, showing that users are not able to form a common identity with Jews when they see Jews as an Other (rejective), see Jewish victimhood as competing with their own (competitive), and perceive Jewish victimhood as an accusation of antisemitism (defensive). Despite this, a third contribution of this research is an examination of user responses to antisemitic code words, such as “globalists”, and a conclusion that only rarely are these overtly understood and escalated by users. The thesis thus provides both empirical and methodological contributions to scholarship on the PRR: combining influences from psychology, political science, and history, and applying mixed methods in an original way to deepen and widen understanding of both the parties and users, and examining how the strategy of (anti-)antisemitism fits into broader processes of PRR mainstreaming.
Abstract: Nach dem Angriff der klerikal-faschistsichen Hamas auf Israel im Oktober 2023 kam es sehr schnell zu einer Mobilisierung für die Ziele der Terrororganisation. Diese waren von Anfang an getragen von antisemitischen Tropen und gingen einher mit einem rasanten Anstieg der antisemitisch motivierten Straft- und Gewalttaten. Relevante Trägergruppen dieses Antisemitismus sind dem eigenen Selbstverständnis nach im linken politischen Spektrum positioniert. Zeigt diese Mobilisierung eine bisher übersehene Verbreitung antisemitischer Ressentiments auch in der politischen Linken an? Und was sind mögliche Ursachen für das Vorkommen des Antisemitismus in Gruppen, für die Gerechtigkeitsnormen zum erklärten Selbstverständnis gehören? Auf Grundlage der Daten der Leipziger Autoritarismus Studie 2024 können wir zeigen, dass der Antisemitismus auch innerhalb der Linken verbreitet ist, wenn auch die Rationalisierung des Ressentiments teilweise anders ausfällt. Auffällig ist, dass innerhalb jüngerer Befragter der Antisemitismus häufiger anzutreffen ist, als bei älteren – mit Ausnahme des Schuldabwehrantisemitismus. Wir diskutieren diese Befunde auf auf kritisch-theoretischer Basis.Nach dem Angriff der klerikal-faschistsichen Hamas auf Israel im Oktober 2023 kam es sehr schnell zu einer Mobilisierung für die Ziele der Terrororganisation. Diese waren von Anfang an getragen von antisemitischen Tropen und gingen einher mit einem rasanten Anstieg der antisemitisch motivierten Straft- und Gewalttaten. Relevante Trägergruppen dieses Antisemitismus sind dem eigenen Selbstverständnis nach im linken politischen Spektrum positioniert. Zeigt diese Mobilisierung eine bisher übersehene Verbreitung antisemitischer Ressentiments auch in der politischen Linken an? Und was sind mögliche Ursachen für das Vorkommen des Antisemitismus in Gruppen, für die Gerechtigkeitsnormen zum erklärten Selbstverständnis gehören? Auf Grundlage der Daten der Leipziger Autoritarismus Studie 2024 können wir zeigen, dass der Antisemitismus auch innerhalb der Linken verbreitet ist, wenn auch die Rationalisierung des Ressentiments teilweise anders ausfällt. Auffällig ist, dass innerhalb jüngerer Befragter der Antisemitismus häufiger anzutreffen ist, als bei älteren – mit Ausnahme des Schuldabwehrantisemitismus. Wir diskutieren diese Befunde auf auf kritisch-theoretischer Basis.
Abstract: I 2024 har AKVAH registreret det højeste antal antisemitiske hændelser nogensinde med i alt 207 antisemitiske hændelser. 1 Det er en stigning på 71 % fra 2023, hvor AKVAH registrerede 121 antisemitiske hændelser.
Terrorangrebet i Israel d. 7. oktober 2023, den efterfølgende krig i Gaza og den bredere konflikt i Mellemøsten dannede bagtæppe for størstedelen af de antisemitiske hændelser i 2024. I 125 (60 %) af de 207 antisemitiske hændelser var indholdet eller konteksten for hændelserne relateret til Israel, krigen i Gaza eller andre udviklinger og begivenheder i Mellemøsten.
Brandattentatet mod en jødisk kvindes hjem i maj 2024 var en ekstrem og personfarlig antisemitisme af en karakter, som AKVAH ikke har registreret siden terrorangrebet mod synagogen i 2015, hvor den frivillige vagt Dan Uzan
blev dræbt. AKVAH registrerede i 2024 hele 9 tilfælde af vold, overfald og anden fysisk chikane mod jøder, heriblandt et knivoverfald mod en jødisk dreng i Slagelse.
I 5 hændelser i 2024 modtog jødiske borgere konkrete og eksplicitte dødstrusler. I yderligere 20 hændelser blev der opfordret til drab på jøder generelt eller udtrykt ønske om jøders død.
Over halvdelen (63 %) af de antisemitiske hændelser i 2024 var rettet mod personer eller institutioner, der tydeligt kunne identificeres som jøder eller jødiske.
Denne tendens var hyppig både offline (49 % af alle hændelserne offline) og i særdeleshed online (90 % af alle hændelserne online).3 AKVAH vurderer på den baggrund, at personer eller institutioner, der er synligt jødiske i det offentlige eller online rum, er i betydeligt forhøjet risiko for at blive udsat for antisemitiske hændelser.
I 2024 var der en udbredt tendens til, at jødiske borgere, institutioner eller organisationer i Danmark blev holdt kollektivt ansvarlige for Israels handlinger (71 hændelser). Denne tendens forekom både offline (56 % af de 71 tilfælde) og online (44 % af de 71 tilfælde).
Antisemitiske hændelser, der involverede børn og unge, var en udtalt og alvorlig problematik i 2024 (26 hændelser). Ligesom i 2023 var størstedelen af de antisemitiske tilfælde af overfald, trusler, chikane og mobning mod jødiske børn og unge i 2024 relateret til begivenheder i Israel, Gaza eller bredere udviklinger i konflikten i Mellemøsten (17 hændelser).
Referencer til Holocaust, 2. verdenskrig eller Hitler, eller eksplicit nazistisk symbolik, retorik og gestik indgik i 97 (47 %) af de antisemitiske hændelser for 2024. Dette forekom både med eksplicit afsæt i den ekstreme højrefløj, men
optrådte også hyppigt med relation til Israel, krigen i Gaza og begivenheder i Mellemøsten. Det vidner om en udbredt tendens til, at både nazismen som ideologi og Holocaust som historisk begivenhed benyttes som midler til
antisemitisk chikane med afsæt i forskellige ideologier, politiske overbevisninger og samfundsmæssige agendaer.
Antisemitiske hændelser offline udgjorde en større andel (66 %) af de registrerede hændelser i 2024 end i 2023 (47 %). Antallet af onlinebaserede antisemitiske hændelser var højere i 2024 (71) end i 2023 (64).
Antisemitiske konspirationsteorier optrådte i 28 % af de antisemitiske hændelser online.
