THE FEARS of the JEWS in ALSACE a Tradition Set in the Stone

Total Page:16

File Type:pdf, Size:1020Kb

THE FEARS of the JEWS in ALSACE a Tradition Set in the Stone CHAPTER SIXTEEN THE FEARS OF THE JEWS IN ALSACE A tradition set in the stone of ‘local law’, that is, the Concordat, tends to emphasize the importance of belonging to a community and there- fore in many respects conditions the political life of the region. That being the case, the presence of Islam, a religion which has now become important and nevertheless is still far from being fully incorporated in the public sphere, destabilises a political order which is based on the representation of a model—doubtless idealised—of the institutional coexistence of the major religions. Present-day anti-Semitism in Alsace could also be the outcome of a con ict between an ‘established’ Jewish community and a ‘Muslim community’ endeavouring to nd its niche. This spontaneous interpretation is so frequent, particularly amongst the Jews in Strasbourg, that it is the obvious starting point for our research. A Destiny? The Jewish community in Strasbourg is one of the largest and most structured in France. Although it is scattered throughout the urban community, it does have a religious visibility in what is considered to be the Jewish area of the town (approximately de ned by the triangle constituted by the Boulevard Clemenceau, the Avenue des Vosges and the Avenue de la Paix, in the north of the historical centre of Stras- bourg) and which includes the Synagogue de la Paix—a place of worship and a community centre—the Bas-Rhin Israelite Consistory and the denominational schools. Religious Judaism, which is at the core of the institutional concept of ‘community’, has various tendencies. They exist alongside less distinctly religious Jewish forms of identity, some of which are openly secular or atheist: the ‘Jewish community’ is a product of a shared historical and social experience and not only of a religious dogma. Besides the move from the rural areas to the town (a gradual move- ment which had been ongoing since the end of the 19th century and the fears of the jews in alsace 245 was brought to an abrupt halt by World War II), various waves of immigration have profoundly transformed the face of Alsatian Juda- ism: the Jews from Eastern Europe from the beginning of the 20th century until the 1930s, then from North Africa at the beginning of the 1960s. Jewish identity in Strasbourg is pluralist, crisscrossed with lines of divide some of which are those of French society, the right-left split for example, and others which are more sophisticated. This does not mean to say that the identity is fragmented and its members tend to insist on its ability to absorb or manage differences, particularly in times of peril. Now since the turn of the millennium, this community has been taken over by a palpable fear. This fear is felt to varying degrees but nobody escapes it. “On the whole,” remarked a local observer of the life of the community, who is usually moderate in speech, “nobody feels one hundred per cent safe”. The fear linked to the reappearance of anti-Semitism affects each individual personally and the community collectively which it tends to unite. This is expressed by the person in charge of one of the big community social organisations, the Appel uni é des Juifs de France (AUJF): “When it’s a case of anti-Semitism, everyone rallies round”. However, there is a tension between the desire to present a united front in the face of the danger of anti-Semitism and the diversity of the perceptions and interpretations of the perpetrators and the issues involved. This tension is maintained by the anonymous nature of some of the anti-Semitic actions, amongst the most symbolically signi cant (stone throwing (‘caillassages’) or attempted arson of synagogues, setting \ re to the kindergarten minibus at the beginning of 2004, desecration of cemeteries, beginning with the one in Herrlisheim).1 As these acts have not been cleared up, anti-Semitism in Strasbourg presents the disturbing picture of an expression without face which is very real but of which the causes and the perpetrators are left to the imagination. Apart from these acts, which remain to some extent a mystery, the sense of a threat is not supported by facts which are said to be more numerous and serious locally than elsewhere. The very people with the most radical discourse have no hesitation in recognising that the nature of the danger is ultimately not immediate. Thus, Mme. A., 1 The same goes for graf\ ti. This practice appears to have considerable cultural con- notations and is spontaneously attributed to the young people in the ‘dif\ cult’ areas..
Recommended publications
  • France Page 1 of 8
    France Page 1 of 8 France International Religious Freedom Report 2006 Released by the Bureau of Democracy, Human Rights, and Labor The constitution provides for freedom of religion, and the Government generally respected this right in practice; however, some religious groups remain concerned about legislation passed in 2001 and 2004, which provided for the dissolution of groups under certain circumstances and banned the wearing of conspicuous religious symbols by public school employees and students. A 1905 law on the separation of religion and state prohibits discrimination on the basis of faith. Government policy continued to contribute to the generally free practice of religion. A law prohibiting the wearing of conspicuous religious symbols in public schools by employees and students entered into force in September 2004. Despite significant efforts by the Government to combat anti-Semitism and an overall decline in the number of incidents, anti-Semitic attacks persisted. The Government has a stated policy of monitoring potentially "dangerous" cult activity through the Inter-ministerial Monitoring Mission against Sectarian Abuses (MIVILUDES). Some groups expressed concern that MIVILUDES publications contributed to public mistrust of minority religions, and that public statements from the new president indicated the organization would take a harder line against minority religions. The UN Special Rapporteur on Freedom of Religion or Belief issued a report indicating that the Government generally respected the right to freedom of religion or belief, but expressed concern about the application of the 1905 law, the treatment of cult groups and certain new religious movements, and the 2004 legislation regarding religious symbols in schools. The generally amicable relationship among religious groups in society contributed to freedom of religion.
    [Show full text]
  • ALSACE-LORRAINE and Its Recovery
    1870 & 1914 THE ANNEXATION OP ALSACE-LORRAINE and its Recovery WI.1M AN ADDRESS BY MARSHAL JOFFRE THE ANNEXATION OF ALSACE-LORRAINE and its Recovery 1870 & 1914 THE ANNEXATION OF ALSACE=LORRA1NE and its Recovery WITH AN ADDRESS BY MARSHAL JOFFRE PARIS IMPRIMERIE JEAN CUSSAC 40 — RUE DE REUILLY — 40 I9I8 ADDRESS in*" MARSHAL JOFFRE AT THANN « WE HAVE COME BACK FOR GOOD AND ALL : HENCEFORWARD YOU ARE AND EVER WILL BE FRENCH. TOGETHER WITH THOSE LIBERTIES FOR WHICH HER NAME HAS STOOD THROUGHOUT THE AGES, FRANCE BRINGS YOU THE ASSURANCE THAT YOUR OWN LIBERTIES WILL BE RESPECTED : YOUR ALSATIAN LIBER- TIES, TRADITIONS AND WAYS OF LIVING. AS HER REPRESENTATIVE I BRING YOU FRANCE'S MATERNAL EMBRACE. » INTRODUCTION The expression Alsace-Lorraine was devis- ed by the Germans to denote that part of our national territory, the annexation of which Germany imposed upon us by the treaty of Frankfort, in 1871. Alsace and Lorraine were the names of two provinces under our monarchy, but provinces — as such — have ceased to exi$t in France since 1790 ; the country is divided into depart- ments — mere administrative subdivisions under the same national laws and ordi- nances — nor has the most prejudiced his- torian ever been able to point to the slight- est dissatisfaction with this arrangement on the part of any district in France, from Dunkirk to Perpignan, or from Brest to INTRODUCTION Strasbourg. France affords a perfect exam- ple of the communion of one and all in deep love and reverence for the mother-country ; and the history of the unfortunate depart- ments subjected to the yoke of Prussian militarism since 1871 is the most eloquent and striking confirmation of the justice of France's demand for reparation of the crime then committed by Germany.
    [Show full text]
  • Soufflenheim Emigration to the Black Sea
    SOUFFLENHEIM EMIGRATION TO THE BLACK SEA Robert Wideen : 2017 Soufflenheim Genealogy Research and History www.soufflenheimgenealogy.com The Black Sea Germans were ethnic Germans, primarily from Wurttemberg, Palatinate, Alsace-Lorraine and Bavaria, who settled off the north coast of the Black Sea, mostly in southern Russia, including present day Ukraine. They were invited by Russia to colonize large areas following victories over the Ottoman Empire (1768-1774) and the Crimean Khanate (1783). They were granted freedom of religion, self-government, and various economic privileges. Nearly all of the Alsatian emigrants, including those from Soufflenheim, settled near Odessa. Most came from the northernmost part of Alsace, and a lesser number from the district of Haguenau. The emigrants from Alsace in 1808 and 1809 were predominately Catholics who established Catholic colonies. There were two large emigrations, in 1804 and 1808, and increased emigration during the famine of 1817. German/Russia Settlement Map Present day countries and German settlement areas in the 1700's & 1800's. http://www.rollintl.com/roll/grsettle.htm CONTENTS Soufflenheim Emigration to the Black Sea .................................................................................................... 1 Emigrants to the Black Sea ....................................................................................................................... 2 German Colonies in the Black Sea Region ............................................................................................
    [Show full text]
  • France Page 1 of 14
    France Page 1 of 14 France International Religious Freedom Report 2008 Released by the Bureau of Democracy, Human Rights, and Labor The Constitution provides for freedom of religion, and other laws and policies contributed to the generally free practice of religion; however, the discriminatory treatment of Jehovah's Witnesses and Scientologists remains a concern. Some religious groups remain concerned about legislation passed in 2001 and 2004, which provides for the dissolution of groups under certain circumstances and bans the wearing of conspicuous religious symbols by public school employees and students. A 1905 law on the separation of religion and state prohibits discrimination on the basis of faith. The Government generally respected religious freedom in practice with the exception of its treatment of some minority religious groups. There was no change in the status of respect for religious freedom by the Government during the period covered by this report. A law prohibiting the wearing of conspicuous religious symbols in public schools by employees and students entered into force in 2004 and continued to be implemented during the reporting period. The Government has a stated policy of monitoring potentially "dangerous" cult activity through the Inter-Ministerial Monitoring Mission against Sectarian Abuses (MIVILUDES). Discrimination against Jehovah's Witnesses, Scientologists, and other groups considered dangerous sects or cults remained a concern and may have contributed to acts of vandalism against these groups. Some groups expressed concern that MIVILUDES publications contributed to public mistrust of minority religions. There were reports of societal abuses or discrimination based on religious affiliation, belief, or practice; however, prominent societal leaders took positive steps to promote religious freedom.
    [Show full text]
  • The Consistory and Social Discipline in Calvin's Geneva
    University of Mississippi eGrove Liberal Arts Faculty Books Liberal Arts 10-20-2020 The Consistory and Social Discipline in Calvin's Geneva Jeffrey R. Watt University of Mississippi Follow this and additional works at: https://egrove.olemiss.edu/libarts_book Part of the European History Commons Recommended Citation Watt, Jeffrey R., "The Consistory and Social Discipline in Calvin's Geneva" (2020). Liberal Arts Faculty Books. 225. https://egrove.olemiss.edu/libarts_book/225 This Book is brought to you for free and open access by the Liberal Arts at eGrove. It has been accepted for inclusion in Liberal Arts Faculty Books by an authorized administrator of eGrove. For more information, please contact [email protected]. ’ James B. Collins, Professor of History, Georgetown University Mack P. Holt, Professor of History, George Mason University The Scourge of Demons: Pragmatic Toleration: Possession, Lust, and Witchcra in a The Politics of Religious Heterodoxy in Seventeenth-Century Italian Convent Early Reformation Antwerp, – Jerey R. Watt Victoria Christman Expansion and Crisis in Louis XIV’s Violence and Honor in France: Franche-Comté and Prerevolutionary Périgord Absolute Monarchy, – Steven G. Reinhardt Darryl Dee State Formation in Early Modern Noble Strategies in an Early Modern Alsace, – Small State: The Mahuet of Lorraine Stephen A. Lazer Charles T. Lipp Consuls and Captives: Louis XIV’s Assault on Privilege: Dutch-North African Diplomacy in the Nicolas Desmaretz and the Early Modern Mediterranean Tax on Wealth Erica Heinsen-Roach Gary B. McCollim Gunpowder, Masculinity, and Warfare A Show of Hands for the Republic: in German Texts, – Opinion, Information, and Repression Patrick Brugh in Eighteenth-Century Rural France Jill Maciak Walshaw A complete list of titles in the Changing Perspectives on Early Modern Europe series may be found on our website, www.urpress.com.
    [Show full text]
  • Mercy on Rude Streams: Jewish Emigrants from Alsace-Lorraine to the Lower Mississippi Region and the Concept of Fidelity
    Mercy on Rude Streams: Jewish Emigrants from Alsace-Lorraine to the Lower Mississippi Region and the Concept of Fidelity by Anny Bloch an an act of implied rejection actually be an act of affirma- tion? Is it possible to remain faithful to one's country by C leaving it? In the mid to late nineteenth century, Jews left the provinces of Alsace and Lorraine in eastern France and emi- grated to the American South, particularly to the area along the Mississippi river. At least one wave of emigration can be inter- preted as rejecting the onslaught of encroaching German hegemony after 1871 rather than a repudiation of the French heri- tage of which they were proud. This study attempts to identify how Jewish emigrants from Alsace-Lorraine to the United States perceived the notions of fidelity and infidelity; that is to say, the diverse ways of pledging allegiance to their new country as well as maintaining some ties to their native land. Instead of loyalty or disloyalty, the terms of "fidelity" and "infidelity" have been chosen because the former notions have political connotations associated with citizenship. Fidelity, too, may convey political associations, particularly loyalty to a country and to its laws, but it also con- notes affiliations especially to values as well as cultural and religious traditions. Fidelity implies memory, an attitude to- ward the past that opts for continuity that remains a discrete element on the adjustment to a new environment in a new coun- try. Thus it overlaps with the concept of the maintenance of tradition. 82 SOUTHERN JEWISH HISTORY Typically associated with acculturation, the antonym infi- delity is understood as leaving one's country, surrendering allegiance to the native land, and foregoing the regular practice of familiar language and cultural habits.
    [Show full text]
  • France 2019 International Religious Freedom Report
    FRANCE 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution and the law protect the right of individuals to choose, change, and practice religion. Interior Minister Christophe Castaner announced that since 2018 authorities had closed 159 institutions open to the public, including 13 places of worship, to combat Islamism and secluded communities. President Emmanuel Macron and other government officials again condemned anti-Semitic, anti- Muslim, and anti-Christian acts, and the government augmented from 7,000 to 10,000 the number of security forces it deployed to protect religious and other sensitive sites. President Macron publicly stated anti-Semitism had grown and reached its worst level since World War II. He called anti-Zionism a modern form of anti-Semitism and said it was why the government would implement the International Holocaust Remembrance Alliance’s (IHRA) definition of anti- Semitism. The National Assembly separately passed a resolution adopting the IHRA definition. Interior Minister Castaner and Justice Minister Nicole Belloubet announced additional measures to combat anti-Semitism, including enhanced security for religious sites and improved guidance for prosecutors evaluating hate crimes. As part of the 2018-2020 national plan to combat racism and anti- Semitism, the government awarded the first annual national anti-racism prize and dedicated 2.3 million euros ($2.58 million) for local projects on the issue. The government continued to enforce a ban on full-face coverings in public and the wearing of “conspicuous” religious symbols in public schools and by officials offering public services. Police in Grenoble fined female Muslim protesters for bathing in burkinis in a public swimming pool.
    [Show full text]
  • Bulletin of the German Historical Institute | 61 Bulletin of the German Historical Institute Fall 2017
    Fall 2017 Bulletin of the German Historical Institute | 61 Bulletin of the German Historical Institute Fall 2017 1607 NEW HAMPSHIRE AVE NW WWW.GHI-DC.ORG WASHINGTON DC 20009 USA [email protected] German Historical Institute Washington Fellows and Staff For further information, please consult our web site: www.ghi-dc.org Prof. Dr. Simone Lässig, Director History of knowledge; German social and cultural history; Jewish history; history of religion and religiosity; historical education; educational media and digital humanities PD Dr. Axel Jansen, Deputy Director History of the United States; history of science Stefan Böhm, Administrative Director Dr. Elisabeth Engel, Research Fellow North American history; race and empire; modern colonialism; Atlantic and transnational history; Bulletin of the German Historical Institute postcolonial studies; history of capitalism Washington DC Dr. Matthew Hiebert, Research Fellow Digital history and digital humanities; transnational intellectual history and literary movements; Editor: Richard F. Wetzell Canadian social and cultural history; cosmopolitanisms and community; new media, scholarly publishing, and knowledge creation Assistant Editor: Insa Kummer Dr. Jan C. Jansen, Research Fellow The Bulletin appears twice a year and is available free of charge. Modern European, North African, and Atlantic history; colonialism and decolonization; memory studies; migration studies; global history of freemasonry Current and back issues are available online at: Dr. Kerstin von der Krone, Research Fellow www.ghi-dc.org/bulletin Jewish history and culture; modern European history; history of media and communication; intellectual history; history of knowledge To sign up for a subscription or to report an address change Dr. Anne Clara Schenderlein please send an email to [email protected].
    [Show full text]
  • France 2018 International Religious Freedom Report
    FRANCE 2018 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution and the law protect the right of individuals to choose, change, and practice religion. The president and other government officials again condemned anti-Semitic, anti-Muslim, and anti-Christian acts, and the government continued to deploy 7,000 security forces to protect sensitive sites, including religious ones. In June the government thwarted an attempted extremist plot to attack Muslims. In April authorities expelled an Algerian imam because of his radical preaching in Marseille. The government denied an Algerian Muslim woman citizenship after she refused to shake the hands of male officials. The government announced a 2018-2020 action plan to combat hatred, including anti-Semitism, and a nationwide consultation process with the Muslim community to reform the organization and funding of Islam within France. In July the interior minister announced expansion of a “precomplaint” system designed to facilitate reporting of crimes, to include anti-Semitic acts. The government continued to enforce a ban on full-face coverings in public and the wearing of “conspicuous” religious symbols in public schools. President Emmanuel Macron stated his intent to “fight against Salafism and extremism,” which he described as “a problem in our country.” In May the UN special rapporteur on the promotion and protection of human rights and fundamental freedoms while countering terrorism said the government treated Muslims as a “suspect community” through the application of counterterrorism laws and called the government closure of mosques a restriction on religious freedom. Religiously motivated crimes and other incidents against Jews and Muslims occurred, including killings or attempted killings, beatings, threats, hate speech, discrimination, and vandalism.
    [Show full text]
  • National Identities of Alsatian Jewry Between the Two World Wars
    ABSTRACT Title of Document: OUR LITTLE COUNTRY: NATIONAL IDENTITIES OF ALSATIAN JEWRY BETWEEN THE TWO WORLD WARS Ruth Beryl Schachter, Master of Arts, 2006 Directed By: Professor Marsha Rozenblit, Department of History This thesis looks at the Jewish community of Alsace and Lorraine between 1918 and 1940 and its attitudes towards France and Germany. The paper argues that while Jews living in Alsace and Lorraine by and large expressed political loyalty to France, they nevertheless expressed a unique cultural identity that resulted from their particular position of living in a contested borderland. The Jews of Alsace and Lorraine spoke both French and German in their daily lives, remained religiously and culturally conservative, and welcomed in refugees from Eastern Europe and Nazi Germany during the interwar period without concern about social or political repercussions. Alsatian Jews clearly manifested pro-French political tendencies, however unlike their fellow Jews in France, Jews in Alsace and Lorraine remained distanced from the ideological connotations of being French citizens. Thus, this thesis illustrates how political loyalty, and religious and cultural identities manifested themselves differently depending on specific locations. OUR LITTLE COUNTRY: NATIONAL IDENTITIES OF ALSATIAN JEWRY BETWEEN THE TWO WORLD WARS By Ruth Beryl Schachter Thesis submitted to the Faculty of the Graduate School of the University of Maryland, College Park, in partial fulfillment of the requirements for the degree of Master of Arts 2006 Advisory Committee: Professor Marsha Rozenblit, Chair Professor Bernard Cooperman Professor Katherine David-Fox © Copyright by Ruth Beryl Schachter 2006 Dedication This thesis is dedicated to my parents who taught me to love learning.
    [Show full text]
  • France 2020 International Religious Freedom Report
    FRANCE 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution and the law protect the right of individuals to choose, change, and practice religion. On October 2, President Emmanuel Macron unveiled a broad set of policies to combat “Islamist separatism,” which he described as a “methodical organization” to create a “countersociety” in which Islamists impose their own rules and laws on isolated communities, and defend state secularism against radical Islam. Among the measures in a draft law to be taken up by parliament, which Macron said were directed against radical Islamists that undermined French values rather than at Muslims broadly, were ending foreign financing of imams and abolishing unaccredited schools. On November 2, Interior Minister Gerald Darmanin announced the government had closed 43 mosques for extremism since May 2017. Catholic Church officials criticized government COVID-19 restrictions that, they said, inordinately affected religious groups. In May, the country’s highest administrative court ordered an end to the ban on religious gatherings, calling freedom of worship a fundamental right. In November, the same court denied an appeal by Catholic bishops to overturn a new government prohibition on masses after a new wave of COVID infections. In June, the Constitutional Council invalidated core provisions of a law against online hate speech that parliament had enacted in May as part of the government’s plan to combat racism and anti- Semitism. In June, the European Court of Human Rights ruled the government had violated the free speech rights of Palestinian activists advocating for the Boycott, Divestment, and Sanctions (BDS) movement against Israel. In January, demonstrators in Paris protested a 2019 court ruling that the killer of a Jewish woman, Sarah Halimi, in 2017 was not criminally responsible.
    [Show full text]
  • France Report
    Country Report France Thomas Sealy & Tariq Modood October 2019 This Country Report offers a detailed assessment of religious diversity and violent religious radicalisation in the above-named state. It is part of a series covering 23 countries (listed below) on four continents. More basic information about religious affiliation and state-religion relations in these states is available in our Country Profiles series. This report was produced by GREASE, an EU-funded research project investigating religious diversity, secularism and religiously inspired radicalisation. Countries covered in this series: Albania, Australia, Belgium, Bosnia and Herzegovina, Bulgaria, Egypt, France, Germany, Greece, Italy, Hungary, India, Indonesia, Lebanon, Lithuania, Malaysia, Morocco, Russia, Slovakia, Spain, Tunisia, Turkey and the United Kingdom. http://grease.eui.eu The GREASE project has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement number 770640 France Country Report GREASE The EU-Funded GREASE project looks to Asia for insights on governing religious diversity and preventing radicalisation. Involving researchers from Europe, North Africa, the Middle East, Asia and Oceania, GREASE is investigating how religious diversity is governed in over 20 countries. Our work focuses on comparing norms, laws and practices that may (or may not) prove useful in preventing religious radicalisation. Our research also sheds light on how different societies cope with the challenge of integrating religious minorities and migrants. The aim is to deepen our understanding of how religious diversity can be governed successfully, with an emphasis on countering radicalisation trends. While exploring religious governance models in other parts of the world, GREASE also attempts to unravel the European paradox of religious radicalisation despite growing secularisation.
    [Show full text]