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Date: 2024
Abstract: Seit den Anschlägen vom 7. Oktober 2023 und im Gefolge des anschließenden Gaza-Krieges erfährt Antisemitismus in Deutschland wieder erheblich gesteigerte Aufmerksamkeit. Ein besonders sensibles Thema ist dabei Antisemitismus unter in Deutschland lebenden Muslim:innen. Auf Basis der Daten aus drei repräsentativen, bundesweiten Befragungen untersucht der vorliegende Beitrag Trends der Verbreitung antisemitischer Einstellungen seit 2021. Analysen erfolgen sowohl in Bezug auf die erwachsene Bevölkerung insgesamt als auch kontrastierend für verschiedene gesellschaftliche Subgruppen. Im Ergebnis finden sich für die erwachsene Gesamtbevölkerung keine signifikanten Anstiege von Formen tradierter antisemitischer Einstellungen zwischen 2021 und 2023. Es sind jedoch deutliche Binnendifferenzen zu erkennen. Insbesondere sind bei Muslim:innen nicht nur erheblich erhöhte Raten antisemitischer Einstellungen zu registrieren, sondern auch statistisch signifikante Zuwächse zwischen 2021 und 2023, die sich bei anderen Gruppen so nicht finden. Auch nach multivariaten Kontrollen soziodemografischer Merkmale und weiterer aus der Forschung bekannter sozialer Einflussgrößen sind bei ihnen weiterhin signifikant erhöhte Ausprägungen antisemitischer Einstellungen nachweisbar. Ferner erweisen sich Neigungen zur Akzeptanz von Verschwörungsnarrativen für alle Gruppen als ein stabiler, signifikanter Prädiktor. Bei Christ:innen wie Muslim:innen finden sich daneben keine Zusammenhänge der persönlichen Gläubigkeit oder der Zentralität der Religion mit Antisemitismus. Es zeigen sich aber Zusammenhänge der Ausprägung eines fundamentalistischen Religionsverständnisses mit erhöhten antisemitischen Ressentiments bei beiden Gruppen. Nur bei Muslim:innen ist darüber hinaus die Intensität der kollektiven Religionspraxis, gemessen über die Häufigkeit des Besuchs von Moscheen, nach multivariaten Kontrollen der Intensität der individuellen Gläubigkeit sowie sozialer Kontrollvariablen, mit einer Erhöhung antisemitischer Vorurteile verbunden. Politische Implikationen dieser Ergebnisse für die Prävention von Antisemitismus in der modernen deutschen Migrationsgesellschaft werden daran anknüpfend diskutiert.
Date: 2025
Abstract: NEW YORK, NEW YORK: January 23, 2025—The Conference on Jewish Material Claims Against Germany (Claims Conference) today released the first-ever, eight-country Index on Holocaust Knowledge and Awareness, exposing a global trend in fading knowledge of basic facts about the Holocaust. The countries surveyed include the United States, the United Kingdom, France, Austria, Germany, Poland, Hungary and Romania.

The majority of respondents in each country, except Romania, believe something like the Holocaust (another mass genocide against Jewish people) could happen again today. Concern is highest in the United States, where more than three-quarters (76%) of all adults surveyed believe something like the Holocaust could happen again today, followed by the U.K. at 69%, France at 63%, Austria at 62%, Germany at 61%, Poland at 54%, Hungary at 52%, and Romania at 44%.

Shockingly, some adults surveyed say that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah) prior to taking the survey. This is amplified among young adults ages 18-29 who are the most recent reflection of local education systems; when surveyed, they indicated that they had not heard or weren’t sure if they had heard of the Holocaust (Shoah): France (46%), Romania (15%), Austria (14%) and Germany (12%). Additionally, while Auschwitz-Birkenau is the most well-known camp, nearly half (48%) of Americans surveyed are unable to name a single camp or ghetto established by the Nazis during World War II.

On a more positive note, there is overwhelming support for Holocaust education. Across all countries surveyed, nine-in-10 or more adults believe it is important to continue teaching about the Holocaust, in part, so it does not happen again.
Date: 2024
Abstract: The fall of the Berlin Wall and the disappearance of the communist regimes in Europe represented a radical change for Judaism on the continent. The most striking change occurred, naturally, in Central and Eastern Europe, that is, in those countries that were behind the Iron Curtain, such as Hungary, Poland, Czechoslovakia or the German Democratic Republic. There, while the political decomposition of the Soviet bloc was gaining traction, thousands of people rediscovered their Jewish origins – forbidden, concealed, or silenced under communism, giving rise to a process of Jewish revivalism. In this context, numerous Jewish philanthropic organizations came to the region to support these developments with the mission of renewing local Jewish communities. The process involved a multitude of actors – Jewish agencies, organizations and foundations based in the United States, Europe and Israel – and entailed the mobilization of professionals, specialists and financial resources. This thesis explores the concrete dynamics of this cross-border mobilization of Jewish philanthropic bodies in favor of the Jewish communities of East Central Europe after the fall of communism in 1989. It studies in-depth the historical origins and evolution of transnational Jewish solidarity in modern times, enquires about the Jewish agencies and organizations that started to operate in Europe after the fall of the Berlin Wall, especially, but not only, their sources of financing and the circulation of economic resources. Finally, it gives an account of the narrative corpus that emerged about European Jews before and during this process, identifying those actors who created and mobilized these narratives.
Date: 2024
Date: 2024
Abstract: Wie haben sich rechtsextreme und autoritäre Einstellungen in Deutschland im Jahr 2024 verändert? Nehmen Vorurteile und Ressentiments in unsicheren Zeiten wieder zu? Und wie stehen die Deutschen aktuell zur Demokratie? Die Leipziger Autoritarismus Studie 2024 kann als repräsentative Langzeiterhebung die Entwicklungen der Einstellungen im Zeitverlauf aufzeigen und Erklärungen bieten.

Seit 2002 analysieren Wissenschaftler und Wissenschaftlerinnen der Universität Leipzig die Entwicklung autoritärer und rechtsextremer Einstellungen in Deutschland zuerst als Mitte-Studie und seit 2018 als Autoritarismus-Studie. Die Autoritarismus-Studie 2024 analysiert insbesondere Antisemitismus, Sexismus und Antifeminismus, Demokratieverdrossenheit und die sozialen Bedinungen der Ressentiments.

Zentrale Ergebnisse:
Die Zufriedenheit mit der Demokratie in Deutschland nimmt ab. In den ostdeutschen Bundesländern ist die Zufriedenheit mit der Demokratie so gering wie zuletzt 2006.
Verdrossenheit mit den Parteien und Politiker:innen und fehlende Möglichkeiten der Partizipation wurden am häufigsten genannt.
Im Westen Deutschlands hat die Zustimmung zu ausländerfeindlichen Aussagen deutlich zugenommen und nähert sich den Einstellungen im Osten an. Ausländerfeindlichkeit hat sich damit zu einem bundesweit geteilten Ressentiment entwickelt.
Antiamerikanismus, Antikapitalismus und Trans*feindlichkeit wurden neu untersucht. Vor allem letztere ist weit verbreitet.
Erstmals wurden postkolonialer und antizionistischer Antisemitismus untersucht: 13,2 Prozent stimmen voll und ganz zu, dass es besser wäre, „wenn die Juden den Nahen Osten verlassen würden“.
Author(s): Becker, Elizabeth
Date: 2022
Author(s): Rau, Vanessa M.
Date: 2018
Abstract: In recent years, Berlin has witnessed an ever-growing internationalization, predominantly through migration flows from all over the world. Its Jewish population has equally diversified: Berlin is now populated by Jews from the Americas, Europe and also by young Israelis who permanently live in the city. The migrant group of ‘Israelis in Berlin’ has attracted significant media attention in Germany, Israel and beyond and has often been portrayed as detached from the existing local Jewish community. My thesis interrogates this assumption and presents an ethnography which shows diverse and complex affiliations and Jewishness(es) entangled with nationality, ethnicity, religion, gender and sexuality. Through the immersion in ‘Jewish’ and ‘Hebrew’ Berlin, I span an interrelated ethnographic field which I construe as a scene. Focusing on a choir, and its connections to a synagogue and a queer Shabbat event, I investigate ‘how the scene constitutes itself as Jewish’. Combining ethnography with biographical-narrative interviews, I present how this scene is enacted and performed, embedded in the respective historical and socio-political contexts, and constituting itself by migration and conversion. By way of mirroring the biographies of migrants and converts, I argue that Jewishness in the scene is constituted by complexity rather than unity, ambivalence rather than certainty and contestation rather than agreement. The influence of Israeli migration to Berlin and the presence of Hebrew engenders the emergence of new ways of ‘being Jewish’. Under the specific representations of Jewishness in Germany, ‘being Jewish’ is always co-constructed alongside the negotiation over ‘being German’. Thus, by way of mapping trajectories of conversion and migration and their embeddedness in their respective socio-political contexts, I analyse processes of ‘becoming Jewish’ and their impact on this urban scene. In the framework of urban scenes, diaspora and secularism, I describe transformations towards new forms of urban (religious) socialities and aesthetics (music) and show how biographical research and the study of urban scenes offer profound insights towards new understandings of contemporary societies in the light of global transformations.
Author(s): Rompf, Hanna Maria
Editor(s): Twist, Joseph
Date: 2024
Abstract: In den letzten Jahren bringt eine jüngere Generation von Künstler*innen neue Ansätze zu gegenwärtigem Judentum in Deutschland in den öffentlichen Diskurs ein. Einige von ihnen lehnen eine deutsche Erinnerungskultur ab, die Juden als Teil eines Opferdiskurses definiert. Sie fordern dagegen selbstbewusst das Recht ein, ihre eigene Identität selbst zu bestimmen. Dabei konzentrieren sie sich verstärkt auf die multikulturelle Seite jüdischen Lebens und vertreten oft einen säkularen Ansatz dazu. Eine kontroverse Stimme ist Max Czollek, dessen Polemik Desintegriert euch! (2018) Deutschlands vermeintliche Bewältigung der NS-Vergangenheit und sein selbsterklärtes Image als Nation einer kulturellen Vielfalt als „Integrationstheater“ bezeichnet.

Der Beitrag untersucht, inwieweit solche Positionen auch in literarischen Texten manifest werden. Denn vielfach schreiben jüdische Autor*innen in Deutschland aus einer migrantischen Perspektive. Ein Beispiel dafür ist der ukrainische Schriftsteller Dmitrij Kapitelman, der im Kindesalter als Kontingentflüchtling nach Deutschland einwanderte. Sein Buch Das Lächeln meines unsichtbaren Vaters (2016) thematisiert seine zwischen gegensätzlichen kulturellen Einflüssen oszillierende Identität. Diese entspringt nicht nur den Gegensätzen zwischen seinem postsowjetischen sowie jüdischen Erbe und der Sozialisation in Deutschland. Sein fehlendes Zugehörigkeitsgefühl resultiert auch aus dem Hass gegen Minderheitenkulturen in der deutschen Gesellschaft nach der Wiedervereinigung. In seinem Text offenbart Kapitelman gesellschaftspolitische Missstände im Umgang mit Migranten und Juden und schreibt damit gegen Fremdenfeindlichkeit und nationalistische Tendenzen an.
Author(s): Jikeli, Günther
Date: 2024
Date: 2024
Author(s): Krasmann, Susanne
Date: 2024
Author(s): Tzuberi, Hannah
Date: 2024
Abstract: This article focuses on a multireligious building project named House of One in contemporary Berlin. Initiated in 2012 by a Protestant community at the center of Berlin, House of One consists of a synagogue, a church, a mosque, and a communal room. My central suggestion is that House of One is invested in a pluralist re-branding of (liberal) Protestantism, a rebranding that underlies the post-unification emergence of a new national German imaginary: out of “soil” marked as historically Christian spreads an “Abrahamic” future that transcends its particularity via its assumed ability to incorporate Islam and Judaism. Liberal, Christian-secularized norms and affects are thus being rearticulated in a language of religious pluralism, so that a normative, Christian-secularized category of religion can be extended to Christianity’s “monotheistic brothers.” Elaborations of this building project’s intended purpose, I argue, are thus animated by a broader question about the appropriate relation between religion and the state, and conjointly, between the self and culture at a moment in time in which hitherto normative, Christian-secularized assumptions concerning this relation are challenged. As such, the discursive representation that sustains the yet-to-be-built House of One is conducive to the making of a new national imaginary: it is driven both by the desire to renounce past evil through a recognition and inclusion of alterity into the body politic, as much as by the simultaneous de-politization and scrutinization of such alterity.
Author(s): Peretz, Dekel
Date: 2024
Date: 2024
Abstract: The Sixth Survey of European Jewish Community Leaders and Professionals, 2024, presents the results of an online survey offered in 10 languages and administered to 879 respondents in 31 countries. Conducted every three years using the same format, the survey seeks to identify trends and their evolution over time.

The 2024 survey came during a historically fraught moment for the Jewish people globally. The impact of the horrific October 7th attacks and the subsequent war in Israel cannot be understated. How is this affecting Jewish leadership and Jewish communal life? Therefore, in addition to the regular topics covered by the survey (community priorities, threats, security concerns, attitudes towards Europe and Israel), this edition included a special section designed to understand the impact of October 7th on Jewish life in Europe.

That October 7th has profoundly affected Jewish Europe is evident across multiple sections throughout the survey. Concern about antisemitism and the threat of physical attack has intensified. A large majority of 78% feel less safe living as Jews in their cities than they did before the Hamas attack, and respondents are more cautious about how they identify themselves as Jews. They are also more distant from their wider environments, with 38% reporting they have become more distant from non-Jewish friends.

The respondents were comprised of presidents and chairpersons of nationwide “umbrella organizations” or Federations; presidents and executive directors of private Jewish foundations, charities, and other privately funded initiatives; presidents and main representatives of Jewish communities that are organized at a city level; executive directors and programme coordinators, as well as current and former board members of Jewish organizations; among others
Date: 2024
Date: 2024
Abstract: FRA’s third survey on discrimination and hate crime against Jews in the EU reveals their experiences and perceptions of antisemitism, and shows the obstacles they face in living an openly Jewish life.

The survey pre-dates the Hamas attacks on 7 October 2023 and Israel’s military response in Gaza. But the report includes information about antisemitism collected from 12 Jewish community organisations more recently. Jewish people have experienced more antisemitic incidents since October 2023, with some organisations reporting an increase of more than 400%.

The survey results point to:

Rising antisemitism: 80% of respondents feel that antisemitism has grown in their country in the five years before the survey.
High levels of antisemitism online: 90% of respondents encountered antisemitism online in the year before the survey.
Antisemitism in the public sphere: in the year before the survey, 56% of respondents encountered offline antisemitism from people they know and 51% in the media.
Harassment: 37% say they were harassed because they are Jewish in the year before the survey. Most of them experienced harassment multiple times. Antisemitic harassment and violence mostly take place in streets, parks, or shops.
Safety and security concerns: Most respondents continue to worry for their own (53%) and their family’s (60%) safety and security. Over the years, FRA research has shown that antisemitism tends to increase in times of tension in the Middle East. In this survey, 75% feel that people hold them responsible for the Israeli government’s actions because they are Jewish.
Hidden lives: 76% hide their Jewish identity at least occasionally and 34% avoid Jewish events or sites because they do not feel safe. As a reaction to online antisemitism, 24% avoid posting content that would identify them as Jewish, 23% say that they limited their participation in online discussions, and 16% reduced their use of certain platforms, websites or services.

The EU and its Member States have put in place measures against antisemitism, which have led to some progress. These include the EU’s first ever strategy on combating antisemitism and action plans in some EU countries. The report suggests concrete ways for building on that progress:

Monitoring and adequately funding antisemitism strategies and action plans: This includes adopting plans in those EU countries which do not have them and developing indicators to monitor progress.
Securing the safety and security of Jewish communities: Countries need to invest more in protecting Jewish people, working closely with the affected communities.

Tackling antisemitism online: Online platforms need to address and remove antisemitic content online, to adhere tothe EU’s Digital Services Act. They also need to better investigate and prosecute illegal antisemitic content online.
Encouraging reporting and improving recording of antisemitism: National authorities should step up efforts to raise rights awareness among Jews, encourage them to report antisemitic incidents and improve the recording of such incidents. Greater use of third-party and anonymous reporting could help.

The survey covers Austria, Belgium, Czechia, Denmark, France, Germany, Hungary, Italy, the Netherlands, Poland, Romania, Spain and Sweden where around 96% of the EU’s estimated Jewish population live. Almost 8,000 Jews aged 16 or over took part in the online survey from January to June 2023. This is the third survey of its kind, following those of 2013 and 2018.
Author(s): Kranz, Dani
Editor(s): Hartman, Harriet
Date: 2024
Abstract: The anthropologist Robert H. Lowie (Towards understanding Germany. University of Chicago Press, Chicago, 1954) offers a historically informed ethnography of Jewish/non-Jewish relations in German speaking lands. Jewish families in Germany, Jews in families, and Jews and their families in post-1945 need to be seen in the context of these historically informed structures that shaped family histories: Interfamilial transmissions of identities and praxes that impacted on family, marriage, and partnership patterns. Issues of family structures including endogamy and exogamy cannot solely be explained by drawing on the religious (halachic) prohibition of exogamy, they need to be understood as a means of boundary management of a specific ethnic group (Rapaport, Jews and Germans after the holocaust. Cambridge University Press, Cambridge, 1997), to forestall assimilation (Kauders, Unmögliche Heimat. dtv, Munich, 2007), and within a specifically fraught context (Czollek, Desintegriert Euch! Hanser, Munich, 2018; Ginsburg, I’m a German Jew, and I’d Love to Be Normal, In HaAretz, May 19, 2020. https://www.haaretz.com/world-news/.premium-i-m-a-german-jew-and-i-d-love-to-be-normal-1.8856650. Accessed May 19 2022, 2020; Kranz, Shades of Jewishness: the creation and maintenance of a Jewish community in post-Shoah Germany, University of St Andrews: St Andrews. Open Access: https://research-repository.st-andrews.ac.uk/handle/10023/872. Last accessed 19 May 2022, 2018) that drives the creation of transnational family networks (Bodemann, A Jewish family in Germany today: an intimate portrait. Duke University Press, Durham, 2005)—and neither can proximity, intimacy and love across the ethnic – and religious – divide be phased out because a very significant number of Jews marry and partner up with non-Jews (Kauders, 2007; Kessler, Jüdische Migration aus der ehemaligen Sowjetunion seit 1990. Beispiel Berlin. Magisterabschlußarbeit Sozialwissenschaften. Unpublished Master’s thesis, Fern-Universität Hagen, Hagen, 1996; Umfrage 2002: Mitgliederbefragung der Jüdischen Gemeinde zu Berlin. Unpublished research report, 2002; Körber, Zäsur, Wandel oder Neubeginn: Russischsprachige Juden in Deutschland zwischen Recht, Repräsentation und Neubeginn. In: Körber K (ed) Russisch-jüdische Gegenwart in Deutschland, Vandenhoek & Ruprecht, Göttingen, pp 13–36, 2015; Osteuropa 69:83–92, 2019; Kranz, Notes on embodiment and narratives beyond words. In: Hoffmann B, Reuter U (ed) Translated memories, Rowman, Farnham, pp 347–369, 2020a; Landesbetrieb Information und Technik Nordrhein-Westfalen 2019; Rapaport 1997), and cross an ethno-sexual boundary (Bodemann, 2005; Nagel, Race, ethnicity, and sexuality: intimate intersections, forbidden frontiers. Oxford University Press, Oxford, 2003; Schaum, Being Jewish (and) in love. Hentrich & Hentrich, Berlin, 2020; Schaum, Love will bring us together (again)? Nachwirkungen der Shoah in Liebesbeziehungen. In Chernivsky M, Lorenz F (eds) Weitergaben und Wirkungen der Shoah in Erziehungs- und Bildungsverhältnissen der Gegenwartsgesellschaft, Verlag BarbaraBudrich, Leverkusen, pp 159–174, 2022). This chapter offers a comprehensive overview of Jewish families, Jews and their families and Jews in families in Germany after 1945 by drawing on qualitative and quantitative data, and by way of contextualizing individual and collective Jewish praxes.
Date: 2024