The thesis firstly highlights that the participants’ attitudes towards those of other religions were dependent upon upbringing, background and life experiences, irrespective of whether these resultant attitudes were positive, ambivalent or negative. Secondly, the most significant result found was that all the respondents were involved in dialogue with the Other irrespective of whether they had positive, ambivalent or negative attitudes towards interfaith and despite which Jewish denomination they belonged to. Thirdly, with regard to Israel, each had their own view and opinion which was not dependent on religious affiliation. Fourthly, with regard to the space of the Other, there is more complexity from whether the respondents would enter a church, attend, then participate in an interfaith service held in a church, and finally if they would take part in a service in a church involving a friend or colleague. The responses were divided by the Jewish grouping of the interviewees and demonstrated a new paradigm. There were personal interfaith boundaries beyond which responders would not pass. There was no correlation between background or religious affiliation, revealing an underlying level of unpredictability within the interviewees. Fifthly, this study demonstrated that half of the Orthodox responders were engaged in interfaith activity. Anecdotally, without previous evidence, it has been assumed that Orthodox Jews were less likely to engage in interfaith work. Within this research this was not the case.
the Jewish community since 1990. Yet, this article also posits that non-Jewish Germans too have
changed substantially due to immigration and new generational views on the legacy of the Holocaust.
As such, Jewish Studies has to communicate the history of the German Jewry to Jews and
Gentiles mostly unfamiliar with its rich legacy. It needs to comment on Holocaust memorialization
to educate new generations of Gentiles as well as Jewish immigrants, for whom the end of
the Cold War bears more significance than the Holocaust. Finally, it needs to be part of new conversations
between Christians and Jews that also includes the large Muslim minority in Germany.
While the changing audiences in Germany dictate a focus on Jews in Germany, Jewish Studies
also needs to embrace a more European perspective reflective of the more comparative and transdisciplinary
scholarship abroad. Despite the significant growth of Jewish Studies in Germany over
the last two decades, these challenges call for even greater efforts.
The author discusses the Jewish and Muslim populations of Sweden, outlines venues and efforts for interfaith dialogue between the two groups, identifies issues of mutual interest (including promoting tolerance for ritual slaughter and circumcision), identifies issues of conflict, and notes instances of attacks on Jews.
The Muslim community in Switzerland is marked by extreme religious and ethnic diversity and hence, also, by a variety of attitudes toward Jews and Israel. There has so far been no openly anti-Jewish mass movement among Muslims with multiple hate crimes committed such as in France. Kurds, Turks, and Bosnians tend to be more secular and friendlier toward Jews than Arabs from North Africa and the Middle East.
There has been some cooperation between the Jewish and Muslim communities with the former even providing support to the latter. Certain Muslim groups want to learn from the established Jewish community how to gain legal, political, and social acceptance in Switzerland.
Muslims have not been the driving force behind the Swiss version of the new Europe-wide anti-Semitism. However, there is a growing radicalization of disaffected Muslim youth, with Islamism gaining ground among certain groups.
Despite outward appearances there is a broad range of Jewish-Muslim dialogue groups and other kinds of interaction. This includes cultural associations, religious dialogues-in which sometimes Christians are also involved-as well as interaction on the local level between synagogues and mosques.
On the other side of the spectrum there are many violent attacks by Muslims on Jews. Among identified perpetrators of violent incidents, Muslims number much higher than their share of the population. The main sources of Muslim antisemitic hate propaganda are in certain Islamic groups, madrassas, and mosques. Some campuses have become hostile environments for Jews openly identifying with Israel.
On some religious issues such as circumcision Muslims and Jews have common interests. On others, such as the introduction of religious law, their positions greatly diverge.
Christian-Jewish relations have several components. One aspect is that a number of Christians study Judaism. A second is interfaith dialogue, and a third concerns Christian attitudes toward Israel. These are to some extent intertwined.
The current Israeli-Palestinian struggle provides a cover for rehabilitating ancient anti-Jewish feelings. The deeper, historically conditioned anti-Jewish tendencies are not easily disposed of. The culture of paranoiac anti-Judaism is still alive.
Упомянутые в книге факты, а также опыт поиска взаимопонимания украинских и еврейских лидеров в последние десятилетия, по мнению авторов, достойны всеобщего обозрения.
Читачеві пропонується збірник інтерв’ю, які записані впродовж кількох останніх років, аби показати учасників історичних подій нашого часу. Cеред них науковці, публіцисти, дисиденти і громадські діячі. Вони представляють своє бачення українсько-єврейських відносин, формулюють актуальні питання сьогодення. Автори не обминають «гарячі точки» взаємин, найбільш болючі для українців та євреїв. Зазначені у книзі факти, а також досвід знаходження порозуміння українських та єврейських лідерів в останні десятиліття, на думку авторів, варті всебічного висвітлення.25 жовтня 2011 року в Києво-Могилянській академії відбулася презентація книги. Свої думки про важливість видання висловили Є. Сверстюк, М. Маринович, Я. Грицак, Й. Зісельс, К.Сігов, Ж. Ковба. Модератором зустрічі виступив директор Центру юдаїки і керівник проекту Леонід Фінберг.3 листопада 2011 р. Ізабелла Хруслінська, Петро Тима та Леонід Фінберг стали гостями програми “Вечір з М. Княжицьким” на телеканалі ТВі. Творці книги розповіли, чому вони зацікавилася українсько-єврейською темою, в чому особливість цієї збірки, зокрема, та міжкультурних взаємин загалом.
Wo liegen die Herausforderungen unserer Gesellschaft, in der Christen, Juden und Muslime wirklich gemeinsam leben? Was können die Kirchen im Umgang mit anderen religiösen Glaubensgemeinschaften besser machen? Und welche Verantwortung kommt dabei den Juden und Muslimen auch selbst zu?
live and the volatile political situation of the last few years, there have been
renewed levels of tensions between religious communities and in particular
between Jews and Muslims. At the same time Jews and Muslims find themselves
not only as perceived enemies but also as possible partners because of
the threat of radical political views gaining strength in the broader community.
In 2005, CEJI – a Jewish contribution to an inclusive Europe - began an initiative
to foster and promote dialogue and understanding between our two communities,
seeing it not only essential for our own well-being but also to strengthen
the vision of a diverse world to which we aspire.
Much work has been going at the local level on the ground but ideas and practices
are rarely shared. The people involved at a local level often feel isolated,
and lacking in support, at times feeling that they are operating in a vacuum, as
they try to generate dialogue between the two communities. The production of
these Mapping Reports for the 5 partner countries involved in the project
(Belgium, Denmark, France, the Netherlands and United Kingdom) intends to
begin to address these issues by publicising and promoting existing dialogue initiatives.
The Mapping Reports led to the First European Jewish Muslim Dialogue
Conference, which was held in April 2007. This event aimed to facilitate the
exchange of information and to gather positive experiences from the five partner
countries. Out of the conference came the recognition that dialogue is not
enough and that cooperation is also needed, and as a result the European
Platform for Jewish Muslim Cooperation was set up. The Platform is made up
of Jewish and Muslim organisations involved in local and national level dialogue
initiatives, and who are committed to developing cooperative actions between