Search results

Your search found 3123 items
Previous | Next
Sort: Relevance | Topics | Title | Author | Publication Year
turned off because more than 500 resultsView all
1 2 3 4 5 6 7 8 9 10 11 > >>
Home  / Search Results
Date: 2022
Abstract: 589 actes antisémites ont été recensés en 2021, soit une augmentation de près
de 75% par rapport à l'année précédente.
Les violences physiques ont augmenté de 36% comparativement à 2020.
‣ Les actes portant atteinte aux personnes représentent 45% des actes
antisémites, dont 10% sont des agressions physiques.
Selon les chiffres du Ministère de l'Intérieur, 73% des actes racistes portant atteinte aux
personnes sont dirigés contre des Juifs.
‣ Deux phénomènes inquiétants méritent une attention particulière :
๏ le nombre élevé d'actes antisémites commis dans la sphère privée (25% des actes
antisémites). Il s'agit essentiellement d'actes commis à proximité du domicile de la
victime, par un voisin d'immeuble ou par des personnes vivant dans le quartier.
๏ la proportion d'utilisation d'armes dans les agressions physiques (20%) et
menaces (10%) à caractère antisémite. Les armes les plus utilisées sont les couteaux
(9 cas) et les pistolets (5 cas). Les autres actes sont commis au moyen de carabines,
mortier de feu d’artifice, marteau, machette, pistolet à plomb, ciseaux.
‣ En 2021, deux pics d'augmentation des actes antisémites ont été relevés :
๏ en mai, pendant le déroulement de l'opération "Gardien des murailles" lancée par
Israël contre le Hamas. 5 actes antisémites ont été recensés en moyenne par
jour au cours de cette période. Il s'agit essentiellement d'insultes et de gestes
menaçants. Dans près de 1/3 de ces actes, le thème de la Palestine est évoqué.
๏ en août, pendant les premières mobilisations contre les restrictions sanitaires. Il
s'agit essentiellement d'inscriptions antisémites désignant les Juifs comme les profiteurs,
voire les instigateurs de la crise sanitaire.
Date: 2024
Abstract: Aims and Objectives:
This article explores the challenges Jewish children face in educational programs teaching about Judaism and Jewish culture located in the United States and Europe. Students learn to decode Hebrew but not to read for comprehension, which conflicts with other types of literacy learning they encounter throughout their education in school and at home.
Methodology:
The study is based on long-term participant observation at two religious education programs, one in the United States and one in Luxembourg.
Data and Analysis:
A language socialization lens was applied to coded fieldnotes to bring findings into conversation with each other.
Findings:
Following initial frustrations stemming from a mismatch between American and European schooled literacy expectations and Hebrew decoding, students came to understand Hebrew as a distinctive sacred language. This allowed them to reconceptualize decoding as a successful and meaningful form of literacy and to see themselves as competent Hebrew users and members of a broader Jewish community.
Originality:
Existing studies primarily focus on sacred languages and literacies oriented around supporting connections with the divine. This study contributes to the existing body of work by illustrating religious literacy education aimed at cultivating communal and religious identification.
Implications:
This study provides evidence that decoding of sacred texts without comprehension of lexico-semantic content can be a meaningful form of literacy that enables religious members to affirm and do community without explicit reference to divine relations. It argues for a distinctive form of bilingualism in which the sacred language and talk about it work together to create meaningful religious learning.
Date: 2023
Date: 2023
Editor(s): Rose, Hannah
Date: 2024
Author(s): Laczó, Ferenc
Date: 2013
Editor(s): Ermida, Isabel
Date: 2023
Abstract: This chapter introduces the notion of ‘enabling concepts’: concepts which may or may not themselves constitute a mode of hate speech, but which through their broad social acceptability facilitate or legitimate the articulation of concepts which can be more directly classed as hate speech. We argue that each distinct hate ideology will contain its own, partly overlapping set of ‘enabling concepts.’ In this chapter, we will focus on the enabling role of references to apartheid for the constitution of antisemitism in British online discourse around Israel. This argument does not rest on agreement as to whether the ‘apartheid analogy’—comparisons between contemporary Israel and the former Apartheid regime in South Africa—itself constitutes a form of antisemitism. The chapter draws on qualitative analysis of more than 10,000 user comments posted on social media profiles of mainstream media in the UK, undertaken by the Decoding Antisemitism project in the wake of the May 2021 escalation phase of the Arab-Israeli conflict. We will show how web commenters frequently use the apartheid analogy to trigger more extreme antisemitic stereotypes, including age-old tropes, intensifying and distorting analogies (such as Nazi comparisons) or calls for Israel’s elimination. The results will be presented in detail based on a pragmalinguistic approach taking into account the immediate context of the comment thread and broader world knowledge. Both of these aspects are relevant preconditions for examining all forms of antisemitic hate speech that can remain undetected when conducting solely statistical analysis. Based on this large dataset, we suggest that—under the cover of its widespread social acceptability—the apartheid analogy thus facilitates the articulation and legitimation of extreme antisemitic concepts that would, without this prior legitimation, be more likely to be rejected or countered.
Date: 2021
Date: 2021
Date: 2024
Abstract: Over the past 3.5 years, the Decoding Antisemitism research project has been analysing antisemitism on the internet in terms of content, structure, and frequency. Over this time, there has been no shortage of flashpoints which have generated antisemitic responses. Yet the online response to the Hamas attacks of 7 October and the subsequent Israeli operations in Gaza has surpassed anything the project has witnessed before. In no preceding escalation phase of the Arab-Israeli conflict has the predominant antisemitic reaction been one of open jubilation and joy over the deaths of Israeli Jews. As demonstrated in the sixth and final Discourse Report, this explicit approval of the Hamas attacks was the primary response from web users. The response to 7 October therefore represents a turning point in antisemitic online discourse, and its repercussions will be felt long into the future.

The report contains analysis of the various stages of online reactions to events in the Middle East, from the immediate aftermath to the Israeli retaliations and subsequent accusations of genocide against Israel. As well as examining online reactions in the project’s core focus—the United Kingdom, France, and Germany—this report also, for the first time, extends its view to analyse Israel-related web discourses in six further countries, including those in Southern and Eastern Europe as well as in North Africa. Alongside reactions to the escalation phase, the report also examines online responses to billionaire Elon Musk’s explosive comments about Jewish individuals and institutions.

Additionally, the report provides a retrospective overview of the project’s development over the past 3.5 years, tracking its successes and challenges, particularly regarding the conditions for successful interdisciplinary work and the ability of machine learning to capture the versatility and complexity of authentic web communication.

To mark the publication of the report, we are also sharing our new, interactive data visualisations tool, which lets you examine any two discourse events analysed by our research team between 2021 and 2023. You can compare the frequencies and co-occurrences of antisemitic concepts and speech acts by type and by country, look at frequencies of keywords in antisemitic comments, and plot keyword networks.
Date: 2023
Author(s): Becker, Matthias J
Date: 2022
Date: 2022
Author(s): Voignac, Joseph
Date: 2024
Author(s): Marincea, Adina
Date: 2023
Abstract: Common antisemitic visual representations are rooted in Ancient Christianity and the Middle Ages, but we have also witnessed new developments after the Holocaust and the condemnation of fascism. Stereotyping and dehumanization through zoomorphism, demonization, exaggeration of certain physical features anchored in the false presumptions of physiognomy and other visual devices have been weaponized across the centuries for racist and antisemitic agendas. This study undergoes a comparative analysis of two corpuses of antisemitic images from the Romanian press and social media at a distance of one century between them. I analyze the persistency, transformations, and new developments of antisemitic image codes popularized by the Romanian far-right from the start of the 20th century, through to the rise of fascism and the Second World War, up to the present-day social media. This visual qualitative analysis with critical historical insights is carried out on the following corpuses: a) a contemporary subset of 81 memes, digital stickers, and other visuals from 17 Romanian far-right Telegram channels and groups posted over the course of one year (August 2022 – August 2023); and b) 70 archival political cartoons published by 17 far-right ultranationalist newspapers (and one pro-Soviet communist newspaper) between 1911 and 1948. Findings show how persistent certain antisemitic stereotypes have proven across time and different cultural spaces – the hook-nose, zoomorphism, the blood-libel accusations, Judeo-Bolshevism, the satanic representations – and how the visual dimension serves to efficiently implant antisemitic narratives in the collective mind. These (visual) narratives are skillfully recontextualized to fit new (geo-)political realities – the post-Holocaust times, the COVID-19 crisis, the war in Ukraine.
Date: 2023
Abstract: After the 1968 emigration, very few Jews remained in Poland, and even more miniscule was the number of “Jewish Jews.” Since then the number has grown somewhat, and much of it is due to the process of de-assimilation; i.e., some people with Jewish ancestors raised in completely Polonized families began to recover, reclaim, and readapt their Jewish background. An analysis of this phenomenon is offered with a series of putative reasons for its occurrence. The individuals constituting the “products” of de-assimilation are the majority of Polish Jews today and form much of the current leadership. While individuals everywhere can strengthen their ties to the Jewish people and can experience teshuvah or another kind of “Judaization,” the process of de-assimilation does not seem to be reducible to those moves. It begins with no Jewish identity, and is highly dependent on the attitudes and cultural trends in the majority society. It does not remove the de-assimilationists from the majority culture. The phenomenon is general and deserves to be studied as a sociological mechanism working in other cases of assimilation to a majority culture. In the Jewish case, it is especially dramatic. Probably the first example can be found in the evolution of the Marrano communities settled in Holland. The presence of de-assimilation seems to differentiate some European, first of all East European, communities from the globally dominant American and Israeli ones. Probably this rather new concept is needed to describe a significant part of the world of the Jews of twenty-first century Europe.
Date: 2024
Abstract: This landmark study provides a detailed and updated profile of how British Jews understand and live their Jewish lives. It is based on JPR’s National Jewish Identity Survey, conducted in November-December 2022 among nearly 5,000 members of the JPR research panel. It is the largest survey of its kind and the most comprehensive study of Jewish identity to date.

The report, written by Dr David Graham and Dr Jonathan Boyd, covers a variety of key themes in contemporary Jewish life, including religious belief and affiliation, Jewish education and cultural consumption, Jewish ethnicity, Zionism and attachment to Israel, antisemitism, charitable giving and volunteering, and the relationship between community engagement and happiness.

Some of the key findings in this report:

Just 34% of British Jews believe in God ‘as described in the Bible’. However, over half of British Jewish adults belong to a synagogue and many more practice aspects of Jewish religious culture.
94% of Jews in the UK say that moral and ethical behaviour is an important part of their Jewish identities. Nearly 9 out of 10 British Jews reported making at least one charitable donation yearly.
88% of British Jews have been to Israel at least once, and 73% say that they feel very or somewhat attached to the country. However, the proportion identifying as ‘Zionists’ has fallen from 72% to 63% over the past decade.
Close to a third of all British Jewish adults personally experienced some kind of antisemitic incident in the year before the survey, a much higher number than that recorded in police or community incident counts.
Author(s): Badder, Anastasia
Date: 2024
Abstract: In the lives of students in Luxembourg’s Liberal Jewish complementary school, flexibility and mobility are highly valued as key characteristics of modern living. Complementary school students feel they easily meet these criteria—they are multilingual, cosmopolitan, and their approach to Jewish life is flexible, and equally importantly, they look, dress, and comport themselves “like everyone else.” These factors are understood to facilitate multiple movements and belongings in the contemporary world. The students directly contrast their ways of being with those of more observant Jews whom they refer to as “religious”; the material, embodied, and visible nature of observant Jewish life is perceived to be an impediment to participation and success in the secular sphere. However, when Jewishness appears in these students’ secular school classrooms, it is most often represented by Orthodox-presenting men—often a man in a yarmulke. Further, these men and their yarmulkes are taken to represent all Jews, framed as a homogeneous group of religious adherents. For many complementary school students, these experiences can be jarring—they suddenly find themselves on the “wrong” side of the religious–secular divide and grouped together with those from whom they could not feel more distant. Drawing on ethnographic fieldwork and a material approach to religion, this article argues that the yarmulke comes to point to different levels and modes of observance and identities and enable different possible belongings in the secular public sphere as it travels across contexts that include different definitions of and attitudes toward religion and Jewishness.
Date: 2024
Abstract: Built from nothing on the Parisian periphery in the 1950s, the neighbourhood known as Les Flanades in Sarcelles is perhaps the single largest North African Jewish urban space in France. Though heavily policed since 2000, Les Flanades had been free from violence. However, on 20 July 2014, violence erupted close to the central synagogue (known as la grande syna’) during a banned pro-Palestinian march. The violence pitted protestors and residents against one another in a schematic Israel v. Palestine frame leading to confrontations between many descendants of North African Jews and Muslims. Using that moment as a strong indicator of a broken solidarity/affinity between people of North African descent, Everett’s article traces a process of de-racialization, amongst Jews in Les Flanades, through the use of place names. North African Jewish residents use the local names of first-, second- and third-generation residents for their neighbourhood, ranging from from Bab El-Oued (a suburb of Algiers), via un village méditerranéen (a Mediterranean village), to la petite Jérusalem (little Jerusalem). Using the lens of postcolonial and racialization theory—a lens seldomly applied to France, and even less so to Jews in France—and a hybrid methodology that combines ethnography with discursive and genealogical analyses, Everett traces the unevenness of solidarity/affinity between Muslim and Jewish French citizens of North African descent and the messy production of de-racialization. This approach involves looking at shifting landscapes and changing dynamics of demography, religiosity and security and describing some tendencies that resist these changes consciously or not. Examples include the re-appropriation of Arabic para-liturgy and an encounter with a lawyer from Sarcelles who has taken a stand in prominent racialized public legal contests.
Author(s): Miller, Helena
Date: 2023
Abstract: The initiatives that took place to support Israeli families temporarily in the UK
started within three days after 7th October.
• Key organisations in the Jewish Community came together to help: JAFI, UJIA,
PaJeS, CST.
• They were supported by other organisations in various ways, e.g. JVN, and by
many individuals.
• There was a huge gap between the large number of expressions of interest in
school places and eventual places taken up.
• Each Local Education Authority Admissions process was different from each other,
and LEAs waived usual procedures to be accommodating and speed up the
admissions processes.
• Almost all temporary Israeli families were able to visit their UK school prior to
accepting a place and starting school.
• By November, more than 100 children had been placed in schools, mostly in the
primary sector.
• Whilst each school dealt uniquely with the situation of having temporary families in
their schools, there were many commonalities, e.g. acquiring school uniform,
communication, pairing with other Hebrew speakers.
• Relating to the school system in the UK has been a steep learning curve for these
families.
• PaJeS has been significantly involved in providing support, especially in
admissions advice, Hebrew, wellbeing, funding and resources.
• A concern at the beginning, which was that the regular school population would be
disadvantage by schools accepting these additional families, has not materialised.
• By the beginning of December 2023, although some families are still arriving, the
number of Israelis temporarily in UK schools has already begun to decrease.
• Some families who are leaving, want an option to return and want schools to “save”
their places for them, which challenges the schools.
Date: 2023
Abstract: This article explores the relationship between marriage and conversion from a critical gender perspective, based on a comparative ethnographic study of women’s conversion to Judaism, Islam and Christianity in the Netherlands. In the study of religion and gender, a valuable conceptual framework developed that questions the limited representation of religious women (as somehow ‘oppressed’) and recognises agency within observance. However, up to now, theories and conceptualisations of female conversion have not been able to successfully deal with the tension between individual agency and relationality, more concretely: between individual choice and the impact of intimate relationships. This article suggests a framework more capable of grasping the complexities of conversion and marriage, by introducing the concept of mixedness. In this approach, relationships are understood as agential spaces of religious becoming. Conversion forms and reforms what is ‘mixed’ within a relationship, and intimate relationships indeed play an important role in religious becoming. The goal is to move beyond the binary options that women seem to have to vocalise their process: either they convert because of someone else (implying less agency) or their religious transformation is an expression of autonomous, individual choice (neglecting the impact of relationships). Mixedness highlights the dynamic and fluid aspects of intimate relationships, whilst simultaneously focusing on the interactions between the couples’ experiences of mixedness and social norms of majority and minority religio-racial groups.
Date: 2023
Date: 2023
Abstract: This cross-sectional study follows Open Science principles in estimating relationships between antisemitism, i.e. anti-Jewish bigotry, and conspiracy belief, i.e. endorsement of conspiracy theories, through analysis of data collected from a representative sample of UK adults (n=1722). Antisemitism was measured using the Generalized Antisemitism scale, and conspiracy belief was measured using the Generic Conspiracist Beliefs scale. Positive relationships were found to exist between all forms of antisemitism and all types of conspiracy belief, and an average across all items of the Generic Conspiracist Beliefs scale was found to predict Generalized Antisemitism at least as well as any individual type of conspiracy belief. On a more detailed level, antisemitic attitudes relating to British Jews were found to be most strongly associated with belief in conspiracies relating to personal well-being, while antisemitic attitudes relating to the State of Israel and its supporters were found to be most strongly associated with belief in conspiracies relating to government malfeasance. Generalized Antisemitism itself was found to be most strongly associated with belief in malevolent global conspiracies. Exploratory analysis additionally examined the effect of standard demographic variables that had been introduced into the main analysis as controls. Through this means, it was found that antisemitic attitudes relating both to Jews qua Jews and to Israel and its supporters are more prevalent among less highly educated people and members of other-than-white ethnic groups, while antisemitic attitudes relating to Israel and its supporters are more common among younger people. In addition, it was found that female gender is associated with reduced antisemitic attitudes relating to Jews qua Jews and also with increased antisemitic attitudes relating to Israel and its supporters. However, the addition of demographic controls did not explain any additional variance in Generalized Antisemitism beyond that which was already explained by conspiracy belief – perhaps suggesting that demographic characteristics are more strongly associated with the inclination towards particular expressions of antisemitism than with antisemitism itself.
Date: 2023
Abstract: This article has been composed from a larger mixed methods study that explores how Haredi mothers in the United Kingdom experience their motherhood and what they understand by “social work support.” The mixed method study used questionnaires and interviews as its tools in data collection. Thirty Haredi mothers from across the UK’s Haredi communities responded to an online questionnaire and thirteen subsequently took part in an online interview. Mary Douglas’s Group-Grid Cultural theoretical perspectives as well as gender theories’ principles were utilized in data collection and analysis. Findings include an overview of quantified data and a thematic discussion of how Haredi mothers experience their motherhood and what they understand by “social support” and “social work.” Their individual perceptions of social work engagement within the Haredi community are presented with the quotes from the interviews. Motherhood is seen by Haredi mothers as a life’s goal, “a raison d’etre,” and mothers’ experiences are focused around their community and strict religious observance that is transmitted to their children through religious education and traditional rituals. Although social support is seen as welcome but only when absolutely necessary, the social work involvement is seen as problematic. Haredi mothers reported that the lack of cultural sensitivity from social workers is a major barrier. That barrier has tremendous implications for the mothers and whole families, be it further isolation, shame, stigma and helplessness. Haredi mothers voice their views on the need of the cultural sensitivity training and professional curiosity that will help building trust between the insular Haredi and the outside social support services
Date: 2023