Origin and usage
Etymology
The origin of "antisemitic" terminologies is found in the responses ofUsage
From the outset the term "anti-Semitism" bore special racial connotations and meant specifically prejudice against Jews. The term is confusing, for in modern usage 'Semitic' designates a language group, not a race. In this sense, the term is a misnomer, since there are many speakers of Semitic languages (e.g.Definition
Though the general definition of antisemitism is hostility or prejudice against Jews, and, according to Olaf Blaschke, has become an "umbrella term for negative stereotypes about Jews", a number of authorities have developed more formal definitions. Holocaust scholar and City University of New York professor Helen Fein defines it as "a persisting latent structure of hostile beliefs towards Jews as a collective manifested in individuals as attitudes, and in culture as myth, ideology, folklore and imagery, and in actions—social or legal discrimination, political mobilization against the Jews, and collective or state violence—which results in and/or is designed to distance, displace, or destroy Jews as Jews." Elaborating on Fein's definition, Dietz Bering of the University of Cologne writes that, to antisemites, "Jews are not only partially but totally bad by nature, that is, their bad traits are incorrigible. Because of this bad nature: (1) Jews have to be seen not as individuals but as a collective. (2) Jews remain essentially alien in the surrounding societies. (3) Jews bring disaster on their 'host societies' or on the whole world, they are doing it secretly, therefore the anti-Semites feel obliged to unmask the conspiratorial, bad Jewish character." For Sonja Weinberg, as distinct from economic and religiousEvolution of usage
In 1879,Eternalism–contextualism debate
The study of antisemitism has become politically controversial because of differing interpretations of the Holocaust and the Israeli–Palestinian conflict. There are two competing views of antisemitism, eternalism, and contextualism. The eternalist view sees antisemitism as separate from other forms of racism and prejudice and an exceptionalist, transhistorical force teleologically culminating in the Holocaust. Hannah Arendt criticized this approach, writing that it provoked "the uncomfortable question: 'Why the Jews of all people?' . . . with the question begging reply: Eternal hostility." Zionist thinkers and antisemites draw different conclusions from what they perceive as the eternal hatred of Jews; according to antisemites, it proves the inferiority of Jews, while for Zionists it means that Jews need their own state as a refuge. Most Zionists do not believe that antisemitism can be combatted with education or other means. The contextual approach treats antisemitism as a type of racism and focuses on the historical context in which hatred of Jews emerges. Some contextualists restrict the use of "antisemitism" to refer exclusively to the era of modern racism, treating anti-Judaism as a separate phenomenon. Historian David Engel has challenged the project to define antisemitism, arguing that it essentializes Jewish history as one of persecution and discrimination. Engel argues that the term "antisemitism" is not useful in historical analysis because it implies that there are links between anti-Jewish prejudices expressed in different contexts, without evidence of such a connection.Manifestations
Antisemitism manifests itself in a variety of ways. René König mentions social antisemitism, economic antisemitism, religious antisemitism, and political antisemitism as examples. König points out that these different forms demonstrate that the "origins of anti-Semitic prejudices are rooted in different historical periods." König asserts that differences in the chronology of different antisemitic prejudices and the irregular distribution of such prejudices over different segments of the population create "serious difficulties in the definition of the different kinds of anti-Semitism." These difficulties may contribute to the existence of different taxonomies that have been developed to categorize the forms of antisemitism. The forms identified are substantially the same; it is primarily the number of forms and their definitions that differ.Cultural antisemitism
Louis Harap defines cultural antisemitism as "that species of anti-Semitism that charges the Jews with corrupting a given culture and attempting to supplant or succeeding in supplanting the preferred culture with a uniform, crude, "Jewish" culture." Similarly, Eric Kandel characterizes cultural antisemitism as being based on the idea of "Jewishness" as a "religious or cultural tradition that is acquired through learning, through distinctive traditions and education." According to Kandel, this form of antisemitism views Jews as possessing "unattractive psychological and social characteristics that are acquired through acculturation." Niewyk and Nicosia characterize cultural antisemitism as focusing on and condemning "the Jews' aloofness from the societies in which they live." An important feature of cultural antisemitism is that it considers the negative attributes of Judaism to be redeemable by education or by religious conversion.Religious antisemitism
Religious antisemitism, also known as anti-Judaism, is antipathy towards Jews because of their perceived religious beliefs. In theory, antisemitism and attacks against individual Jews would stop if Jews stopped practicing Judaism or changed their public faith, especially by Religious conversion, conversion to the official or right religion. However, in some cases, discrimination continues after conversion, as in the case of ''Marranos'' (Christianized Jews in Spain and Portugal) in the late 15th century and 16th century, who were suspected of secretly practising Judaism or Jewish customs. Although the origins of antisemitism are rooted in the Judeo-Christian conflict, other forms of antisemitism have developed in modern times. Frederick Schweitzer asserts that "most scholars ignore the Christian foundation on which the modern antisemitic edifice rests and invoke political antisemitism, cultural antisemitism, racism or racial antisemitism, economic antisemitism, and the like." William Nichols draws a distinction between religious antisemitism and modern antisemitism based on racial or ethnic grounds: "The dividing line was the possibility of effective conversion [...] a Jew ceased to be a Jew upon baptism." From the perspective of racial antisemitism, however, "the assimilated Jew was still a Jew, even after baptism.[...] From the Age of Enlightenment, Enlightenment onward, it is no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews[...] Once Jews have been emancipated and secular thinking makes its appearance, without leaving behind the old Christian hostility towards Jews, the new term antisemitism becomes almost unavoidable, even before explicitly racist doctrines appear." Some Christians such as the Catholic priest Ernest Jouin, who published the first French translation of the ''Protocols'', combined religious and racial antisemitism, as in his statement that "From the triple viewpoint of race, of nationality, and of religion, the Jew has become the enemy of humanity." The virulent antisemitism of Édouard Drumont, one of the most widely read Catholic writers in France during the Dreyfus Affair, likewise combined religious and racial antisemitism. Drumont founded the Antisemitic League of France.Economic antisemitism
The underlying premise of economic antisemitism is that Jews perform harmful economic activities or that economic activities become harmful when they are performed by Jews. Linking Jews and money underpins the most damaging and lasting antisemitic canards. Antisemites claim that Jews control the world finances, a theory promoted in the fraudulent Protocols of the Elders of Zion, and later repeated by Henry Ford and his The Dearborn Independent, Dearborn Independent. In the modern era, such myths continue to be spread in books such as ''The Secret Relationship Between Blacks and Jews'' published by the Nation of Islam, and on the internet. Derek Penslar writes that there are two components to the financial canards: :a) Jews are savages that "are temperamentally incapable of performing honest labor" :b) Jews are "leaders of a financial cabal seeking world domination" Abraham Foxman describes six facets of the financial canards: #All Jews are wealthy #Jews are stingy and greedy #Powerful Jews control the business world #Jewish religion emphasizes profit and materialism #It is okay for Jews to cheat non-Jews #Jews use their power to benefit "their own kind" Gerald Krefetz summarizes the myth as "[Jews] control the banks, the money supply, the economy, and businesses—of the community, of the country, of the world". Krefetz gives, as illustrations, many slurs and proverbs (in several different languages) which suggest that Jews are stingy, or greedy, or miserly, or aggressive bargainers. During the nineteenth century, Jews were described as "scurrilous, stupid, and tight-fisted", but after the Jewish Emancipation and the rise of Jews to the middle- or upper-class in Europe were portrayed as "clever, devious, and manipulative financiers out to dominate [world finances]". Léon Poliakov asserts that economic antisemitism is not a distinct form of antisemitism, but merely a manifestation of theologic antisemitism (because, without the theological causes of economic antisemitism, there would be no economic antisemitism). In opposition to this view, Derek Penslar contends that in the modern era, economic antisemitism is "distinct and nearly constant" but theological antisemitism is "often subdued". An academic study by Francesco D'Acunto, Marcel Prokopczuk, and Michael Weber showed that people who live in areas of Germany that contain the most brutal history of antisemitic persecution are more likely to be distrustful of finance in general. Therefore, they tended to invest less money in the stock market and make poor financial decisions. The study concluded, "that the persecution of minorities reduces not only the long-term wealth of the persecuted but of the persecutors as well."Racial antisemitism
Racial antisemitism is prejudice against Jews as a racial/ethnic group, rather than Judaism as a religion. Racial antisemitism is the idea that the Jews are a distinct and inferior race compared to their host nations. In the late 19th century and early 20th century, it gained mainstream acceptance as part of the eugenics movement, which categorized non-Europeans as inferior. It more specifically claimed that Northern Europeans, or "Aryans", were superior. Racial antisemites saw the Jews as part of a Semitic race and emphasized their non-European origins and culture. They saw Jews as beyond redemption even if they converted to the majority religion. Racial antisemitism replaced the hatred of Judaism with the hatred of Jews as a group. In the context of the Industrial Revolution, following the Jewish Emancipation, Jews rapidly urbanized and experienced a period of greater social mobility. With the decreasing role of religion in public life tempering religious antisemitism, a combination of growing nationalism, the rise of eugenics, and resentment at the socio-economic success of the Jews led to the newer, and more virulent, racist antisemitism. According to William Nichols, religious antisemitism may be distinguished from modern antisemitism based on Race (classification of human beings), racial or ethnicity, ethnic grounds. "The dividing line was the possibility of effective conversion... a Jew ceased to be a Jew upon baptism." However, with racial antisemitism, "Now the assimilated Jew was still a Jew, even after baptism... From the Age of Enlightenment, Enlightenment onward, it is no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews... Once Jews have been emancipated and secular thinking makes its appearance, without leaving behind the old Christian hostility towards Jews, the new term antisemitism becomes almost unavoidable, even before explicitly racist doctrines appear." In the early 19th century, a number of laws enabling the emancipation of the Jews were enacted in Western European countries. The old laws restricting them to ghettos, as well as the many laws that limited their property rights, rights of worship and occupation, were rescinded. Despite this, traditional discrimination and hostility to Jews on religious grounds persisted and was supplemented by racial antisemitism, encouraged by the work of racial theorists such as Joseph Arthur de Gobineau and particularly his ''Essay on the Inequality of the Human Race'' of 1853–1855. Nationalist agendas based on ethnicity, known as ethnonationalism, usually excluded the Jews from the national community as an alien race. Allied to this were theories of Social Darwinism, which stressed a putative conflict between higher and lower races of human beings. Such theories, usually posited by northern Europeans, advocated the superiority of white Aryans to Semitic people, Semitic Jews.Political antisemitism
William Brustein defines political antisemitism as hostility toward Jews based on the belief that Jews seek national and/or world power. Yisrael Gutman characterizes political antisemitism as tending to "lay responsibility on the Jews for defeats and political economic crises" while seeking to "exploit opposition and resistance to Jewish influence as elements in political party platforms." Derek J. Penslar wrote, "Political antisemitism identified the Jews as responsible for all the anxiety-provoking social forces that characterized modernity." According to Viktor Karády, political antisemitism became widespread after the legal emancipation of the Jews and sought to reverse some of the consequences of that emancipation.Conspiracy theories
Holocaust denial and Jewish conspiracy theories are also considered forms of antisemitism.Mathis, Andrew ENew antisemitism
Starting in the 1990s, some scholars have advanced the concept of new antisemitism, coming simultaneously from the Left-wing politics, left, the Right-wing politics, right, and Islamism, radical Islam, which tends to focus on opposition to the creation of a Jewish homeland in the State of Israel,* Phyllis Chesler. ''The New Antisemitism: The Current Crisis and What We Must Do About It'', Jossey-Bass, 2003, pp. 158–159, 181 * Warren KinsellaHistory
Many authors see the roots of modern antisemitism in both pagan antiquity and early Christianity. Jerome Chanes identifies six stages in the historical development of antisemitism: #Pre-Christian anti-Judaism in ancient Greece and Rome which was primarily ethnic in nature #Christian antisemitism in antiquity and the Middle Ages which was religious in nature and has extended into modern times #Traditional Muslim antisemitism which was—at least, in its classical form—nuanced in that Jews were a protected class #Political, social and economic antisemitism of Enlightenment and post-Enlightenment Europe which laid the groundwork for racial antisemitism #Racial antisemitism that arose in the 19th century and culminated in Nazism in the 20th century #Contemporary antisemitism which has been labeled by some as the New Antisemitism Chanes suggests that these six stages could be merged into three categories: "ancient antisemitism, which was primarily ethnic in nature; Christian antisemitism, which was religious; and the racial antisemitism of the nineteenth and twentieth centuries."Ancient world
The first clear examples of anti-Jewish sentiment can be traced to the 3rd century BCE to Alexandria, the home to the largest Jewish diaspora community in the world at the time and where the Septuagint, a Greek translation of the Hebrew Bible, was produced. Manetho, an Egyptian priest and historian of that era, wrote scathingly of the Jews. His themes are repeated in the works of Chaeremon of Alexandria, Chaeremon, Lysimachus, Poseidonius, Apollonius Molon, and in Apion and Tacitus. Agatharchides of Cnidus ridiculed the practices of the Jews and the "absurdity of Torah, their Law", making a mocking reference to how Ptolemy Lagus was able to invade Jerusalem in 320 BCE because its inhabitants were observing the ''Shabbat''. One of the earliest anti-Jewish edicts, promulgated by Antiochus IV Epiphanes in about 170–167 BCE, sparked a revolt of the Maccabees in Judea. In view of Manetho's anti-Jewish writings, antisemitism may have originated in Egypt and been spread by "the Greeks, Greek retelling of Ancient Egyptian prejudices".Schäfer, Peter. ''Judeophobia'', Harvard University Press, 1997, p. 208.Peter Schaefer (author), Peter Schäfer The ancient Jewish philosopher Philo of Alexandria describes an attack on Jews in Alexandria in 38 CE in which thousands of Jews died.Barclay, John M G, 1999. ''Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE–117 CE)'', University of California. John M. G. Barclay of the Durham University, University of Durham The violence in Alexandria may have been caused by the Jews being portrayed as misanthropy, misanthropes.Van Der Horst, Pieter Willem, 2003. ''Philo's Flaccus: The First Pogrom'', Philo of Alexandria Commentary Series, Brill. Pieter Willem van der Horst Tcherikover argues that the reason for hatred of Jews in the Hellenistic period was their separateness in the Greek cities, the ''polis, poleis''.Tcherikover, Victor, ''Hellenistic Civilization and the Jews'', New York: Atheneum, 1975 Bohak has argued, however, that early animosity against the Jews cannot be regarded as being anti-Judaic or antisemitic unless it arose from attitudes that were held against the Jews alone, and that many Greeks showed animosity toward any group they regarded as barbarians.Bohak, Gideon. "The Ibis and the Jewish Question: Ancient 'Antisemitism' in Historical Context" in Menachem Mor et al., ''Jews and Gentiles in the Holy Land in the Days of the Second Temple, the Mishna and the Talmud'', Yad Ben-Zvi Press, 2003, pp. 27–43 . Statements exhibiting prejudice against Jews and their religion can be found in the works of many pagan ancient Greece, Greek and ancient Rome, Roman writers. Edward Flannery writes that it was the Jews' refusal to accept Greek religious and social standards that marked them out. Hecataetus of Abdera, a Greek historian of the early third century BCE, wrote that Moses "in remembrance of the exile of his people, instituted for them a misanthropic and inhospitable way of life." Manetho, an Egyptian historian, wrote that the Jews were expelled Egyptian Leprosy, lepers who had been taught by Moses "not to adore the gods." Edward Flannery describes antisemitism in ancient times as essentially "cultural, taking the shape of a national xenophobia played out in political settings." There are examples of Hellenistic rulers desecrating the Temple in Jerusalem, Temple and banning Jewish religious practices, such as circumcision, Shabbat observance, the study of Jewish religious books, etc. Examples may also be found in anti-Jewish riots in Alexandria in the 3rd century BCE. The Jewish diaspora on the Nile River, Nile island Elephantine, which was founded by mercenaries, experienced the destruction of its temple in 410 BCE. Relationships between the Jewish people and the occupying Roman Empire were at times antagonistic and resulted in Jewish-Roman wars, several rebellions. According to Suetonius, the emperor Tiberius expelled from Rome Jews who had gone to live there. The 18th-century English historian Edward Gibbon identified a more tolerant period in Roman-Jewish relations beginning in about 160 CE. However, when Christianity became the state religion of the Roman Empire, the state's attitude towards the Jews History of antisemitism#Late Roman Empire, gradually worsened. James Carroll (novelist), James Carroll asserted: "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors such asPersecutions during the Middle Ages
In the late 6th century CE, the newly Catholicised Visigothic kingdom in Hispania issued a series of anti-Jewish edicts which forbade Jews from marrying Christians, practicing circumcision, and observing Jewish holy days. Continuing throughout the 7th century, both Visigothic kings and the Church were active in creating social aggression and towards Jews with "civic and ecclesiastic punishments", ranging between forced conversion, slavery, exile and death. From the 9th century, the Islamic Golden Age, medieval Islamic world classified Jews and Christians as ''dhimmis'', and allowed Jews to practice their religion more freely than they could do in Middle Ages, medieval Christian Europe. Under Al-Andalus, Islamic rule, there was a Golden age of Jewish culture in Spain that lasted until at least the 11th century. It ended when several MuslimReformation
Martin Luther, an ecclesiastical reformer whose teachings inspired the Protestant Reformation, Reformation, wrote antagonistically about Jews in his pamphlet ''On the Jews and Their Lies (Martin Luther), On the Jews and their Lies'', written in 1543. He portrays the Jews in extremely harsh terms, excoriates them and provides detailed recommendations for a17th century
During the mid-to-late 17th century the Polish–Lithuanian Commonwealth was devastated by several conflicts, in which the Commonwealth lost over a third of its population (over 3 million people), and Jewish losses were counted in the hundreds of thousands. The first of these conflicts was the Khmelnytsky Uprising, when Bohdan Khmelnytsky's supporters massacred tens of thousands of History of Jews in Poland, Jews in the eastern and southern areas he controlled (today's Ukraine). The precise number of dead may never be known, but the decrease of the Jewish population during that period is estimated at 100,000 to 200,000, which also includes emigration, deaths from diseases, and Slavery (Ottoman Empire), captivity in the Ottoman Empire, called ''jasyr''. European immigrants to the United States brought antisemitism to the country as early as the 17th century. Peter Stuyvesant, the Dutch governor of New Amsterdam, implemented plans to prevent Jews from settling in the city. During the Colonial Era, the American government limited the political and economic rights of Jews. It was not until the American Revolutionary War that Jews gained legal rights, including the right to vote. However, even at their peak, the restrictions on Jews in the United States were never as stringent as they had been in Europe. In the Zaydi, Zaydi imamate of Yemen, Jews were also singled out for discrimination in the 17th century, which culminated in the general expulsion of all Jews from places in Yemen to the arid coastal plain of Tihamah and which became known as the Mawza Exile.Enlightenment
In 1744, Archduchess of Austria Maria Theresa of Austria, Maria Theresa ordered Jews out of Bohemia but soon reversed her position, on the condition that Jews pay for their readmission every ten years. This extortion was known among the Jews as ''malke-geld'' ("queen's money" in Yiddish). In 1752, she introduced the law limiting each Jewish family to one son. In 1782, Joseph II, Holy Roman Emperor, Joseph II abolished most of these persecution practices in his ''Toleranzpatent'', on the condition that Yiddish language, Yiddish andVoltaire
According to Arnold Ages, Voltaire's "Lettres philosophiques, Dictionnaire philosophique, and Candide, to name but a few of his better known works, are saturated with comments on Jews and Judaism and the vast majority are negative". Paul H. Meyer adds: "There is no question but that Voltaire, particularly in his latter years, nursed a violent hatred of the Jews and it is equally certain that his animosity...did have a considerable impact on public opinion in France." Thirty of the 118 articles in Voltaire's ''Dictionnaire Philosophique'' concerned Jews and described them in consistently negative ways.Louis de Bonald and the Catholic Counter-Revolution
The counter-revolutionary Catholic royalist Louis de Bonald stands out among the earliest figures to explicitly call for the reversal of Jewish emancipation in the wake of the French Revolution. Bonald's attacks on the Jews are likely to have influenced Napoléon Bonaparte, Napoleon's decision to limit the civil rights of Alsatian Jews. Bonald's article ''Sur les juifs'' (1806) was one of the most venomous screeds of its era and furnished a paradigm which combined anti-liberalism, a defense of a rural society, traditional Christian antisemitism, and the identification of Jews with bankers and finance capital, which would in turn influence many subsequent right-wing reactionaries such as Roger Gougenot des Mousseaux, Charles Maurras, and Édouard Drumont, nationalists such as Maurice Barrès and Paolo Orano, and antisemitic socialists such as Alphonse Toussenel. Bonald furthermore declared that the Jews were an "alien" people, a "state within a state", and should be forced to wear a distinctive mark to more easily identify and discriminate against them. Under the French Second Empire, the popular counter-revolutionary Catholic journalist Louis Veuillot propagated Bonald's arguments against the Jewish "financial aristocracy" along with vicious attacks against the Talmud and the Jews as a "deicidal people" driven by hatred to "enslave" Christians. Between 1882 and 1886 alone, French priests published twenty antisemitic books blaming France's ills on the Jews and urging the government to consign them back to the ghettos, expel them, or hang them from the gallows. Gougenot des Mousseaux's ''Le Juif, le judaïsme et la judaïsation des peuples chrétiens'' (1869) has been called a "Bible of modern antisemitism" and was translated into German by Nazi ideologue Alfred Rosenberg.Imperial Russia
Thousands of Jews were slaughtered by Cossack Haidamaka, Haidamaks in the 1768 massacre of Uman in the Crown of the Kingdom of Poland, Kingdom of Poland. In 1772, the empress of Russia Catherine the Great, Catherine II forced the Jews into the Pale of Settlement – which was located primarily in present-day Poland, Ukraine, and Belarus – and to stay in their shtetls and forbade them from returning to the towns that they occupied before the partition of Poland. From 1804, Jews were banned from their villages and began to stream into the towns. A decree by emperor Nicholas I of Russia in 1827 conscripted Jews under 18 years of age into the cantonist schools for a 25-year military service in order to promote baptism. Policy towards Jews was liberalised somewhat under Czar Alexander II (). However, his assassination in 1881 served as a pretext for further repression such as the May Laws of 1882. Konstantin Pobedonostsev, nicknamed the "black czar" and tutor to the czarevitch, later crowned Czar Nicholas II, declared that "One-third of the Jews must die, one-third must emigrate, and one third be converted to Christianity".Islamic antisemitism in the 19th century
Historian Martin Gilbert writes that it was in the 19th century that the position of Jews worsened in Muslim countries. Benny Morris writes that one symbol of Jewish degradation was the phenomenon of stone-throwing at Jews by Muslim children. Morris quotes a 19th-century traveler: "I have seen a little fellow of six years old, with a troop of fat toddlers of only three and four, teaching [them] to throw stones at a Jew, and one little urchin would, with the greatest coolness, waddle up to the man and literally spit upon his Jewish gaberdine. To all this the Jew is obliged to submit; it would be more than his life was worth to offer to strike a Mahommedan."Benny Morris, Morris, Benny. ''iarchive:righteousvictims0000morr, Righteous Victims: A History of the Zionist-Arab Conflict, 1881–2001''. Vintage Books, 2001, pp. 10–11. In the middle of the 19th century, J. J. Benjamin wrote about the life of Persian Jews, describing conditions and beliefs that went back to the 16th century: "…they are obliged to live in a separate part of town… Under the pretext of their being unclean, they are treated with the greatest severity and should they enter a street, inhabited by Mussulmans, they are pelted by the boys and mobs with stones and dirt…." In Jerusalem at least, conditions for some Jews improved. Moses Montefiore, on his seventh visit in 1875, noted that fine new buildings had sprung up and, "surely we're approaching the time to witness God's hallowed promise unto Zion." Muslim and Christian Arabs participated in Purim and Passover; Arabs called the Sephardis 'Jews, sons of Arabs'; the Ulema and the Rabbis offered joint prayers for rain in time of drought. At the time of the Dreyfus trial in France, "Muslim comments usually favoured the persecuted Jew against his Christian persecutors".Secular or racial antisemitism
In 1850, the German composer Richard Wagner – who has been called "the inventor of modern antisemitism" – published ''Das Judenthum in der Musik'' (roughly "Jewishness in Music"Jonathan Steinberg, Steinberg, Jonathan (2011) ''Bismarck: A Life'' New York: Oxford, pp.388–90. ) under a pseudonym in the ''Neue Zeitschrift für Musik''. The essay began as an attack on Jewish composers, particularly Wagner's contemporaries, and rivals, Felix Mendelssohn and Giacomo Meyerbeer, but expanded to accuse Jews of being a harmful and alien element in Culture of Germany, German culture, who corrupted morals and were, in fact, parasites incapable of creating truly "German" art. The crux was the manipulation and control by the Jews of the money economy: Although originally published anonymously, when the essay was republished 19 years later, in 1869, the concept of the corrupting Jew had become so widely held that Wagner's name was affixed to it. Antisemitism can also be found in many of the Grimms' Fairy Tales by Jacob Grimm, Jacob and Wilhelm Grimm, published from 1812 to 1857. It is mainly characterized by Jews being the villain of a story, such as in "The Good Bargain" ("''Der gute Handel"'') and "The Jew Among Thorns" (''"Der Jude im Dorn"''). The middle 19th century saw continued official harassment of the Jews, especially in Eastern Europe under Czarist influence. For example, in 1846, 80 Jews approached the governor in Warsaw to retain the right to wear their traditional dress but were immediately rebuffed by having their hair and beards forcefully cut, at their own expense. Even such influential figures as Walt Whitman tolerated bigotry toward the Jews in America. During his time as editor of the Brooklyn Eagle (1846–1848), the newspaper published historical sketches casting Jews in a bad light. The Dreyfus Affair was an infamous antisemitic event of the late 19th century and early 20th century. Alfred Dreyfus, a Jewish artillery wikt:captain, captain in the French Army, was accused in 1894 of passing secrets to the Germans. As a result of these charges, Dreyfus was convicted and sentenced to life imprisonment on Devil's Island. The actual spy, Marie Charles Esterhazy, was acquitted. The event caused great uproar among the French, with the public choosing sides on the issue of whether Dreyfus was actually guilty or not. Émile Zola accused the army of corrupting the French justice system. However, general consensus held that Dreyfus was guilty: 80% of the press in France condemned him. This attitude among the majority of the French population reveals the underlying antisemitism of the time period. Adolf Stoecker (1835–1909), the Lutheran court chaplain to Kaiser Wilhelm I, founded in 1878 an antisemitic, Liberalism, anti-liberal political party called the Christian Social Party (Germany), Christian Social Party. This party always remained small, and its support dwindled after Stoecker's death, with most of its members eventually joining larger conservative groups such as the German National People's Party. Some scholars view Karl Marx, Karl Marx's essay "On The Jewish Question" as antisemitic, and argue that he often used antisemitic epithets in his published and private writings. These scholars argue that Marx equated Judaism with capitalism in his essay, helping to spread that idea. Some further argue that the essay influenced Nazism, National Socialist, as well as Soviet and Arab antisemites.According to Joshua Muravchik Marx's aspiration for "the emancipation of society from Judaism" because "the practical Jewish spirit" of "huckstering" had taken over the Christian nations is not that far from the Nazi program's twenty-four-point: "combat[ing] the Jewish-materialist spirit within us and without us" in order "that our nation can […] achieve permanent health." See Marx himself had Jewish ancestry, and Albert Lindemann and Hyam Maccoby have suggested that he was Self-hating Jew, embarrassed by it. Others argue that Marx consistently supported Prussian Jewish communities' struggles to achieve equal political rights. These scholars argue that "On the Jewish Question" is a critique of Bruno Bauer's arguments that Jews must convert to Christianity before being emancipated, and is more generally a critique of liberal rights discourses and capitalism. Iain Hamphsher-Monk wrote that "This work [On The Jewish Question] has been cited as evidence for Marx's supposed anti-semitism, but only the most superficial reading of it could sustain such an interpretation." David McLellan and Francis Wheen argue that readers should interpret ''On the Jewish Question'' in the deeper context of Marx's debates with Bruno Bauer, author of ''The Jewish Question'', about Jewish emancipation in Germany. Wheen says that "Those critics, who see this as a foretaste of 'Mein Kampf', overlook one, essential point: in spite of the clumsy phraseology and crude stereotyping, the essay was actually written as a defense of the Jews. It was a retort to Bruno Bauer, who had argued that Jews should not be granted full civic rights and freedoms unless they were baptised as Christians". According to McLellan, Marx used the word ''Judentum'' colloquially, as meaning ''commerce'', arguing that Germans must be emancipated from the capitalist mode of production (Marxist theory), capitalist mode of production not Judaism or Jews in particular. McLellan concludes that readers should interpret the essay's second half as "an extended pun at Bauer's expense".20th century
Between 1900 and 1924, approximately 1.75 million Jews migrated to America, the bulk from Eastern Europe escaping Pogroms in the Russian Empire, the pogroms. Before 1900 American Jews had always amounted to less than 1% of America's total population, but by 1930 Jews formed about 3.5%. This increase, combined with the upward social mobility of some Jews, contributed to a resurgence of antisemitism. In the first half of the 20th century, in the US, Jews were discriminated against in employment, access to residential and resort areas, membership in clubs and organizations, and in tightened quotas on Jewish enrolment and teaching positions in colleges and universities. The lynching of Leo Frank by a mob of prominent citizens in Marietta, Georgia, in 1915 turned the spotlight on antisemitism in the United States. The case was also used to build support for the renewal of the Ku Klux Klan which had been inactive since 1870. At the beginning of the 20th century, the Menahem Mendel Beilis, Beilis Trial in Russia represented modern incidents of blood libel, blood-libels in Europe. During the Russian Civil War, close to 50,000 Jews were Pogroms of the Russian Civil War, killed in pogroms. Antisemitism in America reached its peak during the interwar period. The pioneer automobile manufacturer Henry Ford propagated antisemitic ideas in his newspaper ''The Dearborn Independent'' (published by Ford from 1919 to 1927). The radio speeches of Father Coughlin in the late 1930s attacked Franklin D. Roosevelt's New Deal and promoted the notion of a Jewish financial conspiracy. Some prominent politicians shared such views: Louis T. McFadden, Chairman of the United States House Committee on Banking and Currency, blamed Jews for Roosevelt's decision to abandon the gold standard, and claimed that "in the United States today, the Gentiles have the slips of paper while the Jews have the lawful money". In Germany, Nazism led Adolf Hitler and the Nazi Party, who Machtergreifung, came to power on 30 January 1933 shortly afterwards instituted repressive legislation which denied the Jews basic civil rights. In September 1935, the Nuremberg Laws prohibited sexual relations and marriages between "Aryans" and Jews as ''Rassenschande'' ("race disgrace") and stripped all German Jews, even quarter- and half-Jews, of their citizenship, (their official title became "subjects of the state"). It instituted a pogrom on the night of 9–10 November 1938, dubbed '' Kristallnacht'', in which Jews were killed, their property destroyed and their synagogues torched. Antisemitic laws, agitation and propaganda were extended to German-occupied Europe in the wake of conquest, often building on local antisemitic traditions. In 1940, the famous aviatorContemporary antisemitism
Post-WWII antisemitism
There have continued to be antisemitic incidents since WWII, some of which had been state-sponsored. In the Soviet Union, antisemitism has been used as an instrument for settling personal conflicts starting with the conflict between Joseph Stalin and Leon Trotsky and continuing through numerous conspiracy theories spread by official propaganda. Antisemitism in the Soviet Union, Antisemitism in the USSR reached new heights after 1948 during the campaign against the "rootless cosmopolitan" (euphemism for "Jew") in which numerous Yiddish-language poets, writers, painters, and sculptors were killed or arrested. This culminated in the so-called Doctors' Plot in 1952. Similar Antisemitism in Poland, antisemitic propaganda in Poland resulted in the flight of Polish Jewish survivors from the country. After the war, the Kielce pogrom and the "March 1968 events" in communist Poland represented further incidents of antisemitism in Europe. The Anti-Jewish violence in Poland, 1944–1946, anti-Jewish violence in postwar Poland has a common theme of blood libel rumours.21st-century European antisemitism
Physical assaults against Jews in Europe have included beatings, stabbings, and other violence, which increased markedly, sometimes resulting in serious injury and death. A 2015 report by the US State Department on religious freedom declared that "European anti-Israel sentiment crossed the line into anti-Semitism." This rise in antisemitic attacks is associated with both Antisemitism in Islam, Muslim antisemitism and the rise of far-right political parties as a result of the economic crisis of 2008. This rise in the support for far-right ideas in western Europe, western and eastern Europe has resulted in the increase of antisemitic acts, mostly attacks on Jewish memorials, synagogues and cemeteries but also a number of physical attacks against Jews. In Eastern Europe the dissolution of the Soviet Union and the instability of the new states brought the rise of nationalist movements and the accusation against Jews for the economic crisis, taking over the local economy and bribing the government, along with traditional and religious motives for antisemitism such as blood libels. Writing on the rhetoric surrounding the 2022 Russian invasion of Ukraine, Jason Stanley relates these perceptions to broader historical narratives: "the dominant version of antisemitism alive in parts of eastern Europe today is that Jews employ the Holocaust to seize the victimhood narrative from the 'real' victims of the Nazis, who are Russian Christians (or other non-Jewish eastern Europeans)". He calls out the "myths of contemporary eastern European antisemitism – that a global cabal of Jews were (and are) the real agents of violence against Russian Christians and the real victims of the Nazis were not the Jews, but rather this group." Most of the antisemitic incidents in Eastern Europe are against Jewish cemeteries and buildings (community centers and synagogues). Nevertheless, there were several violent attacks against Jews in Moscow in 2006 when a neo-Nazi stabbed 9 people at the Bolshaya Bronnaya Synagogue, the failed bomb attack on the same synagogue in 1999, the threats against Jewish pilgrims in Uman, Ukraine and the attack against a Menorah (Temple), menorah by extremist Christian organization in Moldova in 2009. According to Paul Johnson (writer), Paul Johnson, antisemitic policies are a sign of a state which is poorly governed. While no European state currently has such policies, the Economist Intelligence Unit notes the rise in political uncertainty, notably populism and nationalism, as something that is particularly alarming for Jews.Cohen, Ben21st-century Arab antisemitism
Robert L. Bernstein, Robert Bernstein, founder of Human Rights Watch, says that antisemitism is "deeply ingrained and institutionalized" in "Arab nations in modern times." In a 2011 survey by the Pew Research Center, all of the Muslim-majority Middle Eastern countries polled held significantly negative opinions of Jews. In the questionnaire, only 2% of Egyptians, 3% of Lebanon, Lebanese Muslims, and 2% of Jordanians reported having a positive view of Jews. Muslim-majority countries outside the Middle East similarly held markedly negative views of Jews, with 4% of Turkey, Turks and 9% of Indonesians viewing Jews favorably. According to a 2011 exhibition at the United States Holocaust Memorial Museum in Washington, United States, some of the dialogue from Middle East media and commentators about Jews bear a striking resemblance to Nazi propaganda. According to Josef Joffe of ''Newsweek'', "anti-Semitism—the real stuff, not just bad-mouthing particular Israeli policies—is as much part of Arab life today as the hijab or the hookah. Whereas this darkest of creeds is no longer tolerated in polite society in the West, in the Arab world, Jew hatred remains culturally endemic." Muslim clerics in the Middle East have frequently referred to Jews as descendants of apes and pigs, which are conventional epithets for Jews and Christians. According to professor Robert Wistrich, director of theBlack Hebrew Israelite antisemitism
In 2022, the American Jewish Committee stated that the Black Hebrew Israelite claim that "we are the real Jews" is a “troubling anti-Semitic trope with dangerous potential.” Black Hebrew Israelite followers have sought out and attacked Jewish people in the United States on more than one occasion.Causes
Antisemitism has been explained in terms of racism, xenophobia, Psychological projection, projected guilt, displaced aggression, and the search for a scapegoat. Some explanations assign partial blame to the perception of Jewish people as unsociable. Such a perception may have arisen by many Jews having strictly kept to their own communities, with their own practices and laws. It has also been suggested that parts of antisemitism arose from a perception of Jewish people as greedy (as often used in Stereotypes of Jews#Greed, stereotypes of Jews), and this perception has probably evolved in Europe during Medieval times where a large portion of Moneylender, money lending was operated by Jews.Page 154Prevention through education
Education plays an important role in addressing and overcomingGeographical variation
A March 2008 report by the U.S. State Department found that there was an increase in antisemitism across the world, and that both old and new expressions of antisemitism persist. A 2012 report by the U.S. Bureau of Democracy, Human Rights and Labor also noted a continued global increase in antisemitism, and found that Holocaust denial and opposition to Israeli policy at times was used to promote or justify blatant antisemitism. In 2014, the Anti-Defamation League conducted a study titled ''Global 100: An Index of Anti-Semitism'', which also reported high antisemitism figures around the world and, among other findings, that as many as "27% of people who have never met a Jew nevertheless harbor strong prejudices against him".See also
* 1968 Polish political crisis * Anti-antisemitism * Anti-Jewish violence in Eastern Europe, 1944–1946 * Anti-Middle Eastern sentiment * Anti-Semite and Jew * Antisemitism around the world * Antisemitism in the anti-globalization movement * Antisemitism in the Arab world * Antisemitism in the United States ** History of antisemitism in the United States * Criticism of Judaism * Farhud, 1941 Baghdad pogrom * Host desecration * Jacob Barnet affair * Judeo-Masonic conspiracy theory * Martyrdom in Judaism * Secondary antisemitism * Stab-in-the-back legend * Timeline of antisemitism * XenophobiaNotes
References
Citations
Sources
* * * * * * * * * * * * * * * * * * * * * * * * *Léon Poliakov, Poliakov, Léon. ''The History of Anti-Semitism, Volume 1: From the Time of Christ to the Court Jews'', University of Pennsylvania Press: 2003 *Léon Poliakov, Poliakov, Léon. ''The History of Anti-Semitism, Volume 2: From Mohammad to the Marranos'', University of Pennsylvania Press: 2003 *Léon Poliakov, Poliakov, Léon. ''The History of Anti-Semitism, Volume 3: From Voltaire to Wagner'', University of Pennsylvania Press: 2003 *Léon Poliakov, Poliakov, Léon. ''The History of Anti-Semitism, Volume 4: Suicidal Europe 1870–1933'', University of Pennsylvania Press: 2003 *Léon Poliakov, Poliakov, Léon (1997). "Anti-Semitism". ''Encyclopaedia Judaica'' (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. * * * * * Arno Tausch, Tausch, Arno (2018). The Return of Religious Antisemitism? The Evidence from World Values Survey Data (17 November 2018). Available aFurther reading
* Brustein, William I., and Ryan D. King. "Anti-semitism in Europe before the Holocaust." ''International Political Science Review'' 25.1 (2004): 35–53External links
{{Authority control Antisemitism, Prejudice and discrimination by type Racism Orientalism