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Date: 2012
Abstract: Poland presents the most advanced case of the transformation of the memory of Jews and the Holocaust in all of postcommunist Europe. For that reason, it can serve as a paradigm in comparative studies of the scope, dynamics, complexities, and challenges of this memory transformation.  The memory of Jews and the Holocaust in postcommunist Poland has persistently occupied a central stage in public debate since 1989. At present, the more than twenty-year-old boom of the “theater” of Jewish memory shows no sign of declining. This does not, however, mean that the archeology of the Polish Jewish past has been completed and that a broad public consensus has been reached on how to remember the Jews and the Holocaust, especially the dark uncomfortable past in Polish-Jewish relations showing Christian (ethnic) Poles in a bad light.  One can differentiate three key dimensions in this landscape of memory: “remembering to remember,” “remembering to benefit,” and “remembering to forget.” The first underscores the void left after the genocide of Polish Jewry, and Polish-Jewish relations in all their aspects. In “remembering to benefit,” the key intention behind the recalling of the Jews and the Holocaust is to achieve tangible goals. In “remembering to forget,” the memory of Jews and the Holocaust is regarded as an awkward problem.  In Poland’s immediate future, these three modes of remembering Jews and the Holocaust will persist. This landscape of memory will continue to resemble a film with a multiple array of scenes—many fascinating and intellectually and morally uplifting, others confusing, hypocritical, intellectually dull, morally despicable, and opportunistic.
Author(s): Borowski, Ephraim
Date: 2010
Author(s): Segre, Dan V.
Date: 2010
Author(s): Markens, Henri
Date: 2009
Author(s): Erlanger, Simon
Date: 2008
Abstract: The Muslim population in Switzerland has increased rapidly from 16,353 in 1970 to an estimated 400,000 persons today, while the general population grew from around six million to 7.6 million. The Jewish community today is some 18,000 strong, a number that has not changed since the 1950s. Whereas the Jewish community, given its small size and its age profile, is likely to shrink and lose influence, the Muslim community can be expected to become more influential. Already up to eight percent of the population in the large cities is Muslim. Muslims in Switzerland are younger and less well educated than the average, whereas the Jewish community is older than average and the best-educated group in the country.
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.
Author(s): Wagner, Leslie
Date: 2017
Abstract: It is unusual to find the words “revival” and “British Jewry” in the same sentence. Several decades ago, the title of this paper would have come as a surprise to the many critics of British Jewry. For example, in 1989, Professor Daniel Elazar observed that “the powers that be in British Jewry are content with the status quo and do not seek change.” Author Steven Brook (1990) scathingly remarked that the leadership of British Jewry “revels in its mediocrity, shallowness and philistinism.” And, in 1996, in the conclusion of his study, entitled Vanishing Diaspora: The Jews of Europe Since 1945, Professor Bernard Wasserstein stated that the Jews of Britain are “slowly but surely … fading away. Soon nothing will be left but a disembodied memory.”

The current claim that a revival of British Jewry has taken place is supported mainly by the excellent work of the Institute for Jewish Policy Research (JPR) in London. The JPR has carried out an important analysis of the UK national census data of 2011 and supplemented it with its own more recent community studies, in particular, its 2013 National Jewish Community Survey (NJCS) and its 2016 Jewish Schools report. To be sure, as with all sociological studies, particularly concerning Jews, there are less encouraging data that emphasize the challenges, failures and threats that confront the British Jewish community.

This essay, however, argues that the vibrancy of a community should not be judged by the threats that it faces. While threats and danger form an existential part of Jewish life, they do not necessarily determine the strength or weakness of a particular community. It is important that a community understands the nature of such threats and can organize to overcome them successfully. In doing so, the Jewish community in the U.K. provides evidence that it is vibrant and undergoing a revival. This study focuses on four aspects that show the revival of British Jewish life: demography; religious identity; educational and cultural activity; and confronting antisemitism.