English reactions to immigrants now and 70 years ago

In 1917 the ‘Jewish‐Bolshevik’ threat replaced the Jewish‐German’ menace in British popular opinion. The Morning Post and The Times were in the forefront of the campaign to promote White Russia and attribute the Bolsheviks' rise to power as part of a worldwide Jewish conspiracy. The press's antisemitic agitation was, however, limited in scope and, with the exposure of The Protocols in 1921, was relegated to extreme‐right publications.     

‘The most ardent pro-Israel party’: pro-Israel attitudes and anti-antisemitism among populist radical-right parties in Europe

Since the turn of the millennium a growing number of European populist radical-right parties have taken to criticizing antisemitism and embracing Israel's cause in its conflict with the Palestinians. This development raises the question of whether, for the first time in European history, we are confronting radical-right politics that is not antisemitic. Kahmann’s article approaches this recent development on the extreme right-wing spectrum of European parties from an empirical perspective: he analyses the manner in which leading representatives of the Belgian Vlaams Belang (VB), the Sweden Democrats (SD) and the (now-defunct) German party Die Freiheit have articulated their anti-antisemitism and their solidarity with Israel, and the conclusions that are thereby suggested with regard to the underlying image of Jews and Israel. Kahmann's analysis shows that the pro-Israel and anti-antisemitic turn serves primarily as a pretext for fending off Muslim immigrants, which is claimed as a contribution to the security of the Jewish population. Furthermore, it shows that the right-wing ideal of an ethnically homogeneous nation results in the perception of Jews as members of a foreign nation and in the cultivation of stereotyped images of Jews. For these parties, the status of the Jewish population in the respective European states remains therefore precarious: Jews are merely granted the status of a tolerated minority as long as they are not considered to pose any threat to the ‘native’ culture. The conflict between Israelis and Palestinians serves in this context as a convenient screen on which to project the popular right-wing narrative of a battle between the Judaeo-Christian Occident and the Muslim world.     

Tensions in Belgium

ABSTRACT

Musolff's study applies methods of cognitive metaphor analysis to Hitler's antisemitic imagery in Mein Kampf, especially to the conceptualization of the German nation as a (human) body that had to be cured from a deadly disease caused by Jewish parasites. The relevant expressions from the conceptual domains of biological and medical categories form a partly narrative, partly inferential-argumentative source ‘scenario’, which centred on a notion of blood poisoning that was understood in three ways: a) as a supposedly real act of blood defilement, i.e. rape; b) as a part of the source scenario of illness-cure; and c) as an allegorical element of an apocalyptic narrative of a devilish conspiracy against the ‘grand design of the creator’. The conceptual differences of source and target levels were thus short-circuited to form a belief-system that was no longer open to criticism. The results cast new light on central topics of Holocaust research, such as the debates between more ‘intentionalist’ and more ‘functionalist’ explanations of the origins of the Holocaust, and the question of how the Nazi metaphor system helped gradually to ‘initiate’ wider parts of the German populace into the implications of the illness-cure scenario as a blueprint for genocide. The Nazi antisemitic metaphor system thus provides a unique example of the cognitive forces that can be unleashed in the service of racist stigmatization and dehumanization.     

The antisemitism of Henry Wickham Steed

ABSTRACT

Henry Wickham Steed (1871–1956), then editor-in-chief of the London Times, adopted an ambiguous position with regard to The Protocols of the Elders of Zion when the tract first appeared in English in 1920. He neither endorsed nor rejected it but instead mused in the editorial pages of The Times about whether it might be authentic. The following year, when The Times correspondent in Istanbul brought out proof that The Protocols was a forgery, Steed accepted his correspondent's findings and publicly retracted his earlier ambivalent position. This incident reflects on Steed's (deserved) reputation as an antisemite but it also suggests something of the complexity of his position. Steed's denunciations of Jewish influence, discovered, by his own account, through his experience as a foreign correspondent in Vienna before the First World War, are recurrent in his writings. At the same time, Steed lent strong support to Zionist aspirations at the time of the Balfour Declaration and thereafter, and, in the 1930s, he was among the very first English critics of Hitler's antisemitism. In this article, I propose to offer some hypotheses regarding Steed's antisemitism. Strange as it may sound in the wake of the Second World War, it was Steed's visceral Germanophobia that lay at the heart of his antisemitism. Until the advent of the Third Reich, Steed identified Jews with Germans and with German interests. As an ardent exponent of the ‘principle of nationality’, however, Steed consistently extended his advocacy of statehood for various Eastern European nationalities to the Jewish national cause. A final factor that helps to explain Steed's suspiciousness and gullibility is that, by disposition and as a lifelong journalist, he was drawn to conspiracy theories. He created a number of sensations in his career and, to return to the example of The Protocols, he was loath to discount so spectacular a conspiracy story.     

Surviving Maurras: Jacques Maritain's Jewish Question

ABSTRACT

Crane's essay begins to engage the complex, polyvalent nature of the so-called Jewish Question in the early twentieth century by following closely the evolving ideas of a French intellectual who eventually emerged from his association with figures such as Action Française leader Charles Maurras to offer a sustained and vehement rejection of antisemitism, a rejection itself almost unheard of in respectable circles. The philosopher Jacques Maritain (1882–1973) has been identified as an extraordinarily philosemitic member of the Catholic intelligentsia in interwar France. Having broken with the anti-democratic and antisemitic Maurras in 1927, by the late 1930s Maritain established an international reputation as an outspoken anti-fascist and opponent of antisemitism. In response to the intensification of anti-Jewish prejudice in interwar Europe, he strove to advance a metahistorical understanding of what might be called the Sacred Jew in an era in which the racially hygienic construct of the Dirty Jew threatened to prevail in contexts ranging from the gutter to the drawing room to the classroom. But Maritain's recasting of the timely Jewish Question as the timeless Mystery of Israel amounted to just as much of an expression of the political-cultural anxieties of the interwar period as its racist and ever more eliminationist counterpart, articulated as the so-called Jewish Problem. Both removed the Jewish object of the question from the perspective of visible mundane reality and uncovered—or recovered—hidden apocalyptic secrets. Maritain's vision of Jewish identity in the modern world, as it developed in the 1920s and 1930s, thus proved inseparable from his negotiation of the personal and public crises of his time.     

Holocaust inversion,anti-Zionism and British neo-fascism: the Israel–Palestine conflict and the extreme right in post-war Britain

ABSTRACT

The British extreme right has always struggled to distance itself from the crimes of the Third Reich, not helped by the high level of Holocaust consciousness in Britain and by the importance of antisemitic conspiracy theory to British neo-fascist ideology. Bland’s article charts attempts by British neo-fascist actors to use Holocaust inversion and—by extension—anti-Zionism as a mask for their Nazi sympathies. It shall, first of all, demonstrate how the Israel–Palestine conflict was incorporated into British neo-fascist antisemitic discourse in the 1960s. It shall then use the 1980s National Front as a case study, to illustrate the manner in which the extreme right can use anti-Zionist activism as a tactic aimed at legitimizing its politics and gaining new supporters. The article therefore contributes to the historiographies of antisemitism and anti-Zionism in Britain, as well as to scholarly understandings of neo-fascism.     

Mrs Webster’s religion: conspiracist extremism on the Christian far right

Ruotsila examines the interpenetration of premillennialist Christian fundamentalism and secular conspiracy theory through a case study of Nesta Webster, the pioneer of modern Illuminati theory. He offers an alternative to the usual interpretation of Webster as an example of delusional fascist psychopathology, and roots her thinking instead in a secularized rendering of premillennialist Christian echatological thought. The article shows how Webster grew up as a Plymouth Brethren premillennialist and how, in the 1910s and 1920s, she reconfigured this premillennialism into the Illuminati theory, renaming some of the key theological concepts and instituting in their place her own cast of Jewish, Communist and apostate Christian conspirators, yet retaining the sequencing, the teleology and the general terminology of premillennialism. In such conservative propaganda and educational organizations as the Anti-Socialist Union, the Internationale contre le III:e Internationale, the British Fascisti and the Patriots’ Inquiry Centre of the so-called Die-hard movement, Webster then tried to devise strategies for combatting the influence of the Illuminati, and in so doing she always emphasized the Christian themes with which she and many of these organizations’ other activists were familiar. Ruotsila shows that Webster’s kind of conspiracism proved appealing, especially in those circles in which the categories of premillennialist eschatology survived after the original theological content had been drained from its forms. Therefore, Webster’s theories came increasingly to be appropriated not just by fascist and proto-fascist groups but, from the 1930s onwards, also by a range of respectable premillennialist clergy. Especially in the United States, where eschato­logical thought has remained a major force in popular consciousness into the twenty-first century, while losing much of its original doctrinal coherence, Webster’s theories were co-opted and blended with the original meanings of premillennialism.     

The emergence of antisemitic conspiracy theories in Yugoslavia during the war with NATO

Byford and Billig examine the emergence of antisemitic conspiracy theories in the Yugoslav media during the war with NATO. The analysis focuses mainly on Politika, a mainstream daily newspaper without a history of antisemitism. During the war, there was a proliferation of conspiratorial explanations of western policies both in the mainstream Serbian media and in statements by the Yugoslav political establishment. For the most part such conspiracy theories were not overtly antisemitic, but rather focused on the alleged aims of organizations such as the Bilderberg Group, the Council on Foreign Relations and the Trilateral Commission. However, these conspiracy theories were not created de novo; writers in the Yugoslav media were drawing on an established tradition of conspiratorial explanations. The tradition has a strong antisemitic component that seems to have affected some of the Yugoslav writings. Byford and Billig analyse antisemitic themes in the book The Trilateral by Smilja Avramov and in a series of articles published in Politika. They suggest that the proliferation of conspiracy theories during the war led to a shifting of the boundary between acceptable and non-acceptable political explanations, with the result that formerly unacceptable antisemitic themes became respectable. This can be seen in the writings of Nikolaj Velimirovic, the Serbian bishop whose mystical antisemitic ideas had previously been beyond the bounds of political respectability. During the war, his ideas found a wider audience, indicating a weakening of political constraints against such notions.     

Hannah Arendt's analysis of antisemitism in The Origins of Totalitarianism: a critical appraisal

ABSTRACT

Hannah Arendt's seminal work The Origins of Totalitarianism begins with an extended study of the history of antisemitism. Many of Arendt's arguments in this groundbreaking text have been challenged by other scholars. Examining the chief contours of Arendt's account of the rise of modern antisemitism, Staudenmaier offers detailed reasons for approaching her conclusions sceptically while appreciating the book's other virtues. Arendt's repeated reliance on antisemitic sources, her inconsistent analysis of assimilation, her overstated distinction between social and political dimensions of anti-Jewish sentiment, and her emphasis on partial Jewish responsibility for antisemitism indicate fundamental problems with her interpretation of the historical record. A thorough critical appraisal of Arendt's argument offers an opportunity for both her admirers and her detractors to come to terms concretely with the contradictory aspects of her historical legacy.     

A psychiatrist's view of disturbed relationships

Orwell's writings and the testimony of people who knew him confirm that the author of 1984 was touched by the antisemitic milieu in which he grew up. His struggle to come to terms with this important part of his background was not always successful.     

Pauline Hanson and the Rise and Fall of the Radical Right in Australia

Abstract

In this paper Deutchman examines the rise and fall of the radical right in the late 1990s in Australia. In particular, she focuses on the rise and fall of Pauline Hanson's One Nation party. In 1996 an obscure backbencher named Pauline Hanson was elected to the federal parliament. From the moment she made her first speech in September of that year she was rarely off the nation's front pages. By April 1997 she started her own political party, One Nation. By July 1998 her party was able to win an astonishing 23 per cent of the vote in the Queensland state election. And by October 1998 she lost her own seat in Parliament and saw her party's fortunes decline. Deutchman examines various theories which have attempted to explain the rise of radical-right parties in Europe and the United States in order to understand the Australian case. Notably, she argues that the convergence of the two major parties, the Coalition and the Australian Labor Party, provides the setting in which the emergence of a radical-right party becomes more likely. Such a party often emerges when the two major parties are centre-right ones, as is the case in Australia. In most countries research has shown that it is difficult for a radical-right party to do well nationally. Indeed, this has been true in Australia. Despite the fact that One Nation has lost much of its electoral support, Deutchman argues that it is premature to write off the radical right in Australia.     

Jews in the Christian Gaze: Munich's Churches before and after Hitler

Abstract

Kauders sets out to examine three interrelated topics: the nature of antisemitism after the Second World War; the continuity in thinking about the Jews in the twentieth century; and the problem of responsibility inherent in any analysis of the events surrounding the Holocaust. In what follows, emphasis is placed on the Catholic and Protestant churches in the Bavarian capital of Munich, whose reactions to Jew-hatred before 1933 and after 1945 are studied in some detail. Several conclusions emerge from this investigation. Both churches embraced völkisch thinking before 1933, without approving of violent manifestations of racialist thought. Both Catholics and Protestants, whenever they defended the Jews before the rise of Hitler, did so in order to safeguard Christian dogma, and in particular the value of the Old Testament as well as the Jewish origins of Jesus and Paul. After 1945 clerics employed language that ignored events between 1933 and 1945, describing the ‘Jewish question’ as if the issue was still embedded in Weimar politics; they did so because they assumed that a majority of Germans had been innocent of any wrongdoing, so that a pre-1933 image of ‘the Jew’ (which did not allow for extremism and violence) could be re-adopted with impunity after 1945. Christian views began to change in the late 1950s and early 1960s, when Jews were increasingly seen as Others who were to be respected as such. Although German-Jewish irreconcilability was thereby cemented, this shift also entailed an acceptance as opposed to a denial of the Jew as different from Christians and ‘Germans’.     

Gender and the radical right in Western Europe: a comparative analysis of policy agendas

ABSTRACT

Systematic research comparing the views of populist radical-right parties with respect to gender issues is still scarce. Akkerman’s article aims to fill this gap by comparing the positions of the six most successful populist radical-right parties in Western Europe. Her focus is on gender issues in the policy domain of family relations, on the one hand, and in that of immigration and integration, on the other. A combination of quantitative and qualitative analyses of external and internal party documents has been used to assess the positions of the main populist radical-right parties with regard to these two policy domains. Akkerman's analysis shows that, in the domain of family relations, the parties are traditionally conservative or adopt a more flexible modern conservative position. Compared to mainstream right-wing parties, which are consistently more liberal than their radical-right counterparts, conservatism on issues relating to the family sets the radical parties clearly apart. Yet, as this particular profile tends to become less salient over time, it is doubtful that gender issues in this traditional policy domain will continue to be a defining characteristic of these parties. Gender issues have gained importance for populist radical-right parties in the domain of immigration and integration policies but, in this context, the parties do not display a conservative profile. They tend to emphasize the principles of gender equality and sometimes also gay rights, although these commitments are mainly rhetorical and instrumental to anti-immigration and anti-Islam agendas. Conservative views of gender remain the defining, albeit less salient, characteristic of these parties.     

South African Jews and Apartheid

Jews were overwhelmingly over-represented among Whites in the anti-apartheid struggle in South Africa. At the same time, the Jewish community remained inwardly focused on narrowly Jewish concerns; Jewish communal institutions, until relatively late, remained distant from the struggle against racial injustice, if not wholly complicit with the apartheid regime. In this essay, Adler attempts to account for both responses, activism and compliance, by examining the dilemmas faced by South African Jewry as a relatively small group of suspect Others living at the sufferance of the dominant and traditionally antisemitic Afrikaners. Anti-apartheid activism, he argues, was deeply rooted in Jewish culture and values, regardless of how secular the forms that it took were, and how disturbing it might have seemed to a fearful Jewish community pre-occupied with its own interests.     

Rebuttal versus Unmasking: Legal Strategy in R. v. Zundel

Conventional scholarly wisdom has it that most Italian Americans in the United States were loyal supporters of the policies of Fascism in the inter-war years but eventually rejected the antisemitic measures that Benito Mussolini's regime adopted in their ancestral country in 1938. Contrary to such an interpretation, Luconi argues that many Italian Americans themselves held antisemitic attitudes and, therefore, did not distance themselves from Fascism after Mussolini launched his campaign against Italian Jews. He also contends that these attitudes resulted less from an ideological commitment to Fascism than from both the strained relations between Italian Americans and Jewish Americans, and the antisemitic climate of opinion that characterized American society in the 1930s. Italian Americans and Jews were partners in the labour movement and the Democratic Party. Yet the former resented the latter's distrust in Italian Americans' labour militancy, as well as the earlier rise of Jews in the hierarchies of the unions and the Democratic Party. Furthermore, Italian Americans and Jews competed for jobs, political patronage, cheap housing and relief benefits, especially during the Depression years. Such ethnic rivalries and the appeal of right-wing organizations to Italian Americans contributed to make the latter prone to antisemitism. As a result, few Americans of Italian descent came out against the racial policy of the Fascist regime.     

Whitewashing Hitler: ‘Revisionist’ history‐distorters at work

In April 1983 Canadians were shocked to learn of a politically active school teacher in Alberta who taught his students an antisemitic view of history. The teacher was dismissed but he had expressed antisemitic views in the classroom for years.     

The collective Jew: Israel and the new antisemitism

For Theodor Herzl, Zionism, in the sense of a political movement to establish a sovereign Jewish state, offered the only workable solution to the problem of antisemitism. Some commentators today speak of a 'new anti-Semitism'. They claim, first, that there is a new wave or outbreak of hostility towards Jews that began with the start of the second Palestinian intifada in September 2000 and is continuing at the present time. Second, and more fundamentally, the 'new anti-Semitism' is said to involve a new form or type of hostility towards Jews: hostility towards Israel. This is the claim under discussion in Klug's paper. The claim implies an equivalence between (a) the individual Jew in the old or classical version of antisemitism and (b) the state of Israel in the new or modern variety. Klug argues that this concept is confused and that the use to which it is put gives a distorted picture of the facts. He begins by recalling classical antisemitism, the kind that led to the persecution of European Jewry to which Herzl's Zionism was a reaction. On this basis, he briefly reformulates the question of whether and when hostility towards Israel is antisemitic. He then discusses the so-called new form of antisemitism, especially the equation of anti-Zionism with antisemitism. He concludes by revisiting Herzl's vision in light of the situation today.     

Neo‐Nazi's modified anti‐Semitism

One prominent neo‐Nazi seems to be discarding the notion of a Jewish world conspiracy’.     

When the Elders of Zion relocated to Eurabia: conspiratorial racialization in antisemitism and Islamophobia

Zia-Ebrahimi’s objective in this article is two-fold. First, to argue that antisemitism and Islamophobia display similar dynamics in representing their target population as a separate and antagonistic race (a process referred to as ‘racialization’). Second, to suggest that conspiracy theories of the ‘world Jewish domination’ type or their Islamophobic equivalent ‘Islamization of Europe’ type are powerful enablers of racialization, something that the race literature has so far neglected. In pursuing these two interrelated objectives, he offers a textual comparison of two conspiracy theories featuring Jews and Muslims. The first is The Protocols of the Elders of Zion (1903), the notorious forgery claiming to be the minutes of a meeting of Jewish leaders planning to take over Europe and the world. This text is largely considered to be at the very heart of modern-day antisemitism and an essential ingredient of the ideational context of the Holocaust. The second is Eurabia: The Euro-Arab Axis (2005), a pamphlet by polemicist Bat Ye’or claiming to have uncovered another ominous conspiracy, that of Muslims plotting to turn Europe into Eurabia, a dystopic land in which jihad and sharia rule, and non-Muslims live in a state of subjection. Zia-Ebrahimi argues that, despite some differences in format, the two texts display strikingly similar discursive dynamics in their attempt to racialize Jews and Muslims as the ultimate Other determined to destroy Us. This process is referred to as ‘conspiratorial racialization’.