Modern Anti-Semitism in the Middle East
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Israel by Sydney Fisher
R EVIEW D IGEST: H UMAN R IGHTS & T HE W AR ON T ERROR Israel by Sydney Fisher Israel and Palestine have been in an “interim period” between full scale occupation and a negotiated end to the conflict for a long time. This supposedly intermediate period in the conflict has seen no respite from violations of Palestinians’ human rights or the suicide bombings affecting Israelis. This section will provide resources spanning the issues regarding Israel, Palestine and how the human rights dimensions of this conflict interact with the war on terror. The issue of how both sides will arrive at peace remains a mystery. Background Marek Arnaud. 2003. “The Israeli-Palestinian Conflict: Is There a Way Out?” Australian Journal of International Affairs. 57(2): 243. ABSTRACT: States that the blame for the inability to put an end to the conflict between Israel and the Palestinians must be shared by all parties. Discusses issues of trust and U.S. involvement under both Bill Clinton and George W. Bush. Joel Beinin. 2003. “Is Terrorism a Useful Term in Understanding the Middle East and the Palestinian-Israeli Conflict?” Radical History Review. 12. ABSTRACT: Examines the definition of the term “terrorism” in the context of the Middle East and the Palestinian-Israeli conflict. Politically motivated violence directed against civilian populations and atrocities committed in the course of repressing anticolonial rebellions. Shlomo Hasson. 1996. “Local Politics and Split Citizenship in Jerusalem.” International Journal of Urban & Regional Research. 20(1): 116. ABSTRACT: Explores the relationship between ethno-national conflict, local politics and citizenship rights in Jerusalem. -
National Identity of a Group of Young Australian Maronite Adults
www.crucible.org.au 3:1 (November 20 10) National Identity of a Group of Young Australian Maronite Adults Dr Margaret Ghosn and Assoc. Prof. Kath Engebretson Abstract This paper analyses characteristics of the identities of 33 young Maronite adults who worshipped at Our Lady of Lebanon Maronite Catholic Church in western Sydney, Australia. The research examined how the young Maronite adults assimilated new experiences (being Australian) into an already existing framework (being Maronite and of Lebanese background). A case study methodology was used and ethnographic methods included semi-structured focus group interviews and in-depth interviews. Grounded theory, applying the constant comparison method, was used for analysis of data, accounting for emerging themes. Participants in the age bracket of 18-25 were selected with varied socio-economic status to reflect the general cohort that attended the Church. After interviewing thirty three participants, saturation point was achieved. No trend emerged in their construction of identity that was dependent upon their age, socio-economic background or gender. Data gathered and collated revealed four emerging and fluid identities that included Australians of Lebanese background, Lebanese, Lebanese-Australian and Australian. The paper examines each identity construct within the multicultural debate, and discusses the factors that contributed to the participants’ identity negotiation. Emerging determinants in identity construction for this cohort included citizenship, culture, family traditions and religious affiliation. Introduction The analysis presented in this paper is drawn from the case study that was conducted among 33 young adult Maronites who worshipped at Our Lady of Lebanon Maronite Catholic Parish in western Sydney. The case study was concerned with both identity and spirituality issues but this paper focuses only on identity construction. -
Atheism” in America: What the United States Could Learn from Europe’S Protection of Atheists
Emory International Law Review Volume 27 Issue 1 2013 Redefining A" theism" in America: What the United States Could Learn From Europe's Protection of Atheists Alan Payne Follow this and additional works at: https://scholarlycommons.law.emory.edu/eilr Recommended Citation Alan Payne, Redefining A" theism" in America: What the United States Could Learn From Europe's Protection of Atheists, 27 Emory Int'l L. Rev. 661 (2013). Available at: https://scholarlycommons.law.emory.edu/eilr/vol27/iss1/14 This Comment is brought to you for free and open access by the Journals at Emory Law Scholarly Commons. It has been accepted for inclusion in Emory International Law Review by an authorized editor of Emory Law Scholarly Commons. For more information, please contact [email protected]. PAYNE GALLEYSPROOFS1 7/2/2013 1:01 PM REDEFINING “ATHEISM” IN AMERICA: WHAT THE UNITED STATES COULD LEARN FROM EUROPE’S PROTECTION OF ATHEISTS ABSTRACT There continues to be a pervasive and persistent stigma against atheists in the United States. The current legal protection of atheists is largely defined by the use of the Establishment Clause to strike down laws that reinforce this stigma or that attempt to deprive atheists of their rights. However, the growing atheist population, a religious pushback against secularism, and a neo- Federalist approach to the religion clauses in the Supreme Court could lead to the rights of atheists being restricted. This Comment suggests that the United States could look to the legal protections of atheists in Europe. Particularly, it notes the expansive protection of belief, thought, and conscience and some forms of establishment. -
The Suppression of Jewish Culture by the Soviet Union's Emigration
\\server05\productn\B\BIN\23-1\BIN104.txt unknown Seq: 1 18-JUL-05 11:26 A STRUGGLE TO PRESERVE ETHNIC IDENTITY: THE SUPPRESSION OF JEWISH CULTURE BY THE SOVIET UNION’S EMIGRATION POLICY BETWEEN 1945-1985 I. SOCIAL AND CULTURAL STATUS OF JEWS IN THE SOVIET SOCIETY BEFORE AND AFTER THE WAR .................. 159 R II. BEFORE THE BORDERS WERE CLOSED: SOVIET EMIGRATION POLICY UNDER STALIN (1945-1947) ......... 163 R III. CLOSING OF THE BORDER: CESSATION OF JEWISH EMIGRATION UNDER STALIN’S REGIME .................... 166 R IV. THE STRUGGLE CONTINUES: SOVIET EMIGRATION POLICY UNDER KHRUSHCHEV AND BREZHNEV .................... 168 R V. CONCLUSION .............................................. 174 R I. SOCIAL AND CULTURAL STATUS OF JEWS IN THE SOVIET SOCIETY BEFORE AND AFTER THE WAR Despite undergoing numerous revisions, neither the Soviet Constitu- tion nor the Soviet Criminal Code ever adopted any laws or regulations that openly or implicitly permitted persecution of or discrimination against members of any minority group.1 On the surface, the laws were always structured to promote and protect equality of rights and status for more than one hundred different ethnic groups. Since November 15, 1917, a resolution issued by the Second All-Russia Congress of the Sovi- ets called for the “revoking of all and every national and national-relig- ious privilege and restriction.”2 The Congress also expressly recognized “the right of the peoples of Russia to free self-determination up to seces- sion and the formation of an independent state.” Identical resolutions were later adopted by each of the 15 Soviet Republics. Furthermore, Article 124 of the 1936 (Stalin-revised) Constitution stated that “[f]reedom of religious worship and freedom of anti-religious propaganda is recognized for all citizens.” 3 1 See generally W.E. -
Germany 2018 International Religious Freedom Report
GERMANY 2018 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution prohibits religious discrimination and provides for freedom of faith and conscience and the practice of one’s religion. The country’s 16 states exercise considerable autonomy on registration of religious groups and other matters. Unrecognized religious groups are ineligible for tax benefits. The federal and some state offices of the domestic intelligence service continued to monitor the activities of certain Muslim groups. Authorities also monitored the Church of Scientology (COS), which reported continued government discrimination against its members. Certain states continued to ban or restrict the use of religious clothing or symbols, including headscarves, for some state employees, particularly teachers and courtroom officials. While senior government leaders continued to condemn anti-Semitism and anti-Muslim sentiment, some members of the federal parliament and state assemblies from the Alternative for Germany (AfD) Party again made anti-Semitic and anti-Muslim statements. The federal and seven state governments appointed anti-Semitism commissioners for the first time, following a recommendation in a parliament-commissioned 2017 experts’ report to create a federal anti-Semitism commissioner in response to growing anti-Semitism. The federal anti-Semitism commissioner serves as a contact for Jewish groups and coordinates initiatives to combat anti-Semitism in the federal ministries. In July the government announced it would increase social welfare funding for Holocaust survivors by 75 million euros ($86 million) in 2019. In March Federal Interior Minister Horst Seehofer said he did not consider Islam to be a part of the country’s culture, and that the country was characterized by Christianity. -
The BDS Movement: Why Israel?
Alex Feuerherdt The BDSMovement: Why Israel? The BDSMovement – Past and Present The BDS movement is currentlythe most active and best known anti-Israel asso- ciation. The abbreviation “BDS” stands for “Boycott, Divestment,and Sanc- tions.” Officially,the movement was founded in July 2005 by more than 170or- ganizations,supposedlyrepresenting the Palestinian civil society.Atleast,this is how the BDSmovement likes to tell the story.¹ Since 2005,BDS has gained many supporters,evenoutside the Palestinian territories, among them celebrities like South African archbishop Desmond Tutu, Britishfilm director KenLoach,Amer- ican philosopher Judith Butler, and ex-Pink Floydsinger Roger Waters.The BDS movement perceivesand describes Israel as an “Apartheid state,” like South Af- rica previously, and calls for acomprehensive economic, political,academic, and artistic boycott,aswell as for awithdrawal of investments, an embargo, and coercive measures.Thus, it targets the Jewish state as awhole. It is headed by Omar Barghouti,who, albeit having studied at TelAvivUniversity, accuses Is- rael of “Apartheid,”² “Nazi practices,”³ and “ethnic cleansing.”⁴ He categorically rejects atwo-state solution and maintains thatany dialogue with Israeliswould be “unethical” and “dangerous.” Another well-known BDS activist is Lebanese-American professor of politics As’ad AbuKhalil, who in 2012 said: The real aim of BDS is to bringdown the stateofIsrael. […]That should be stated as an unambiguous goal. Thereshould not be anyequivocation on the subject.Justiceand free- dom for the Palestiniansare incompatible with the existenceofthe stateofIsrael.⁵ Cf. “Palestinian Civil SocietyCall for BDS,” BDS Movement,issued July 9, 2005,accessed April 1, 2020,https://bdsmovement.net/call. O. Barghouti, “BesiegingIsrael’sSiege,” TheGuardian,August 12, 2010,https://www.the guardian.com/commentisfree/2010/aug/12/besieging-israel-siege-palestinian-boycott. -
Migration of Jews to Palestine in the 20Th Century
Name Date Migration of Jews to Palestine in the 20th Century Read the text below. The Jewish people historically defined themselves as the Jewish Diaspora, a group of people living in exile. Their traditional homeland was Palestine, a geographic region on the eastern coast of the Mediterranean Sea. Jewish leaders trace the source of the Jewish Diaspora to the Roman occupation of Palestine (then called Judea) in the 1st century CE. Fleeing the occupation, most Jews immigrated to Europe. Over the centuries, Jews began to slowly immigrate back to Palestine. Beginning in the 1200s, Jewish people were expelled from England, France, and central Europe. Most resettled in Russia and Eastern Europe, mainly Poland. A small population, however, immigrated to Palestine. In 1492, when King Ferdinand and Queen Isabella expelled all Jewish people living in Spain, some refugees settled in Palestine. At the turn of the 20th century, European Jews were migrating to Palestine in large numbers, fleeing religious persecution. In Russia, Jewish people were segregated into an area along the country’s western border, called the Pale of Settlement. In 1881, Russians began mass killings of Jews. The mass killings, called pogroms, caused many Jews to flee Russia and settle in Palestine. Prejudice against Jews, called anti-Semitism, was very strong in Germany, Austria-Hungary, and France. In 1894, a French army officer named Alfred Dreyfus was falsely accused of treason against the French government. Dreyfus, who was Jewish, was imprisoned for five years and tried again even after new information proved his innocence. The incident, called The Dreyfus Affair, exposed widespread anti-Semitism in Western Europe. -
Israel: Growing Pains at 60
Viewpoints Special Edition Israel: Growing Pains at 60 The Middle East Institute Washington, DC Middle East Institute The mission of the Middle East Institute is to promote knowledge of the Middle East in Amer- ica and strengthen understanding of the United States by the people and governments of the region. For more than 60 years, MEI has dealt with the momentous events in the Middle East — from the birth of the state of Israel to the invasion of Iraq. Today, MEI is a foremost authority on contemporary Middle East issues. It pro- vides a vital forum for honest and open debate that attracts politicians, scholars, government officials, and policy experts from the US, Asia, Europe, and the Middle East. MEI enjoys wide access to political and business leaders in countries throughout the region. Along with information exchanges, facilities for research, objective analysis, and thoughtful commentary, MEI’s programs and publications help counter simplistic notions about the Middle East and America. We are at the forefront of private sector public diplomacy. Viewpoints are another MEI service to audiences interested in learning more about the complexities of issues affecting the Middle East and US rela- tions with the region. To learn more about the Middle East Institute, visit our website at http://www.mideasti.org The maps on pages 96-103 are copyright The Foundation for Middle East Peace. Our thanks to the Foundation for graciously allowing the inclusion of the maps in this publication. Cover photo in the top row, middle is © Tom Spender/IRIN, as is the photo in the bottom row, extreme left. -
French Protestant Churches and the Persecution of the Jews in France Michael R
French Protestant Churches and the Persecution of the Jews in France Michael R. Marrus Generally speaking, French Protestantism was inevitably more sensitive to the predicament of the Jewish minority in France than the Catholic majority. Numbering about 600,000 on the eve of the war, Protestants were divided into several confessional groups, gathered under the umbrella of the Fédération Protestante de France. Themselves a minority, Protestants had a long history of being outside the religious mainstream and carried a historical memory of fierce persecution during the sixteenth and seventeenth centuries. Further, they often had Jewish or German-sounding names, and of course were normally unable to produce baptismal certificates, useful in proving that the bearer was not Jewish. Ever since the advent of the Vichy regime, as pressure mounted against Jews and Freemasons, Protestants harbored fears of “a new clericalism,” of which they too might become victims. In the summer of 1941, Pastor Marc Boegner, president of the Fédération Protestante, heard widespread rumors that Protestants were next on Vichy’s list of enemies. Along with a handful of other Protestants, Marc Boegner was among the first to protest Vichy's anti-Jewish legislation. Of Alsatian background, and profoundly patriotic, Boegner was widely respected at Vichy as a figure of international standing. His words could not be ignored. Under instructions from the Eglise Réformée de France, of which he was also the head, he expressed his objectives in two letters, sent in March 1941, one to the head of government Admiral François Darlan (himself of protestant origins) and the other to Isaïe Schwartz, then Grand Rabbi of France. -
Interfaith Marriage in Islam: an Examination of the Legal Theory Behind the Traditional and Reformist Positions
Interfaith Marriage in Islam: An Examination of the Legal Theory Behind the Traditional and Reformist Positions * ALEX B. LEEMAN INTRODUCTION Leo Barajas was a thirty-four-year-old American contractor from Texas working for the U.S. government managing reconstruction projects in Iraq.1 Though not particularly religious at home, he called on the Almighty often enough during his time in Baghdad. “I had to wake up by faith, sleep by faith and do my job by faith,” he said.2 In August 2003, Leo met a striking young Iraqi woman named Mariam Ghadeer. In a short time, she had stolen his heart. By the end of 2003, wedding plans were underway. It was not until this time that Mariam told Leo he would have to convert to Islam. Leo refused. After many tears, Mariam concluded, “I guess we can’t get married.”3 This Note explores the rules in Islam governing marriage, specifically those restricting marriages in which one spouse is non-Muslim. The rules for Muslim women who wish to marry outside the faith are more restrictive than the rules governing Muslim men wishing to marry a non-Muslim.4 Some modern Islamic scholars and commentators argue that the pluralistic nature of modern society justifies a reevaluation of these rules, and that such action is not precluded by Islamic law. Muslim women, they contend, should have marital choice similar to that of their male counterparts.5 Many Islamic countries are facing the challenges of modernity and social change.6 Interfaith marriage is one of many issues currently pitting staunch traditionalists against modern reformists within the Muslim community. -
Holocaust-Denial Literature: a Fourth Bibliography
City University of New York (CUNY) CUNY Academic Works Publications and Research York College 2000 Holocaust-Denial Literature: A Fourth Bibliography John A. Drobnicki CUNY York College How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/yc_pubs/25 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Holocaust-Denial Literature: A Fourth Bibliography John A. Drobnicki This bibliography is a supplement to three earlier ones published in the March 1994, Decem- ber 1996, and September 1998 issues of the Bulletin of Bibliography. During the intervening time. Holocaust revisionism has continued to be discussed both in the scholarly literature and in the mainstream press, especially owing to the libel lawsuit filed by David Irving against Deb- orah Lipstadt and Penguin Books. The Holocaust deniers, who prefer to call themselves “revi- sionists” in an attempt to gain scholarly legitimacy, have refused to go away and remain as vocal as ever— Bradley R. Smith has continued to send revisionist advertisements to college newspapers (including free issues of his new publication. The Revisionist), generating public- ity for his cause. Holocaust-denial, which will be used interchangeably with Holocaust revisionism in this bib- liography, is a body of literature that seeks to “prove” that the Jewish Holocaust did not hap- pen. Although individual revisionists may have different motives and beliefs, they all share at least one point: that there was no systematic attempt by Nazi Germany to exterminate Euro- pean Jewry. -
Efraim Karsh
EFRAIM KARSH Contact: [email protected]; [email protected]; [email protected] PRESENT POSITIONS Director, Begin-Sadat Center for Strategic Studies, Bar-Ilan University Professor Emeritus of Middle East and Mediterranean Studies, King’s College London. Personal website Professor of Political Studies, Bar-Ilan University Principal Research Fellow, Middle East Forum, Philadelphia PREVIOUS POSITIONS Professor of Middle East and Mediterranean Studies, King’s College London, 1996- October 2014 Founding Director, Middle East & Mediterranean Studies Program, King’s College London, 1994-2010 (currently the Institute of Middle Eastern Studies): Offers postgraduate research and teaching on the history, politics, economics and international relations of the Middle East and the Mediterranean. Currently includes 11 fulltime members of staff, 21 visiting fellows, and some 200 students Director, Middle East Forum, Philadelphia, 2011-12 Reader (Associate Professor) in War Studies, King’s College London, 1992-96 Lecturer (Assistant Professor) in War Studies, King’s College London, 1989-92 Senior Research Fellow, Jaffee Center for Strategic Studies, Tel-Aviv University (currently the Institute for National Security Studies), 1984-89 Lecturer (Assistant Professor) in Political Science, Tel-Aviv University, 1986-89 Director of Studies in International Relations, Israel’s Open University, 1982-85 Intelligence Analyst, Israel Defense Forces (IDF), attained rank of Major, 1974-81 VISITING POSITIONS First Nachshon Visiting Professor in Israel Studies, Harvard University, Fall Semester 2003 Starr Fellow in Jewish Studies, Harvard University, Spring Semester 2003 Visiting Professor, Universite Assas 2, Sorbonne, Fall 1999 Visiting Professor of Political Science, Columbia University, Summer Semester, 1989, 1990 1 Research Fellow, Kennan Institute for Advanced Russian Studies, Wilson Center, Washington D.C., February 1988 Participant in the International Visitor Program, U.S.