|Part of a series on|
|Part of a series on|
Antisemitism (also spelled anti-semitism or anti-Semitism) is hostility to, prejudice towards, or discrimination against Jews. A person who holds such positions is called an antisemite. Antisemitism is considered to be a form of racism.
Antisemitism may be manifested in many ways, ranging from expressions of hatred of or discrimination against individual Jews to organized pogroms by mobs or police forces, or even military attacks on entire Jewish communities. Although the term did not come into common usage until the 19th century, it is also applied to previous and later anti-Jewish incidents. Notable instances of persecution include the Rhineland massacres preceding the First Crusade in 1096, the Edict of Expulsion from England in 1290, the 1348–1351 persecution of Jews during the Black Death, the massacres of Spanish Jews in 1391, the persecutions of the Spanish Inquisition, the expulsion from Spain in 1492, the Cossack massacres in Ukraine from 1648 to 1657, various anti-Jewish pogroms in the Russian Empire between 1821 and 1906, the 1894–1906 Dreyfus affair in France, the Holocaust in German-occupied Europe during World War II and Soviet anti-Jewish policies. Though historically most manifestations of antisemitism have taken place in Christian Europe, since the early 20th century antisemitism has increased in the Middle East.
The root word Semite gives the false impression that antisemitism is directed against all Semitic people, e.g., including Arabs, Assyrians, and Arameans. The compound word Antisemitismus ('antisemitism') was first used in print in Germany in 1879 as a scientific-sounding term for Judenhass ('Jew-hatred'), and this has been its common use since then.
Origin and usage
The origin of "antisemitic" terminologies is found in the responses of Moritz Steinschneider to the views of Ernest Renan. As Alex Bein writes: "The compound anti-Semitism appears to have been used first by Steinschneider, who challenged Renan on account of his 'anti-Semitic prejudices' [i.e., his derogation of the "Semites" as a race]." Avner Falk similarly writes: "The German word antisemitisch was first used in 1860 by the Austrian Jewish scholar Moritz Steinschneider (1816–1907) in the phrase antisemitische Vorurteile (antisemitic prejudices). Steinschneider used this phrase to characterise the French philosopher Ernest Renan's false ideas about how 'Semitic races' were inferior to 'Aryan races'".
Pseudoscientific theories concerning race, civilization, and "progress" had become quite widespread in Europe in the second half of the 19th century, especially as Prussian nationalistic historian Heinrich von Treitschke did much to promote this form of racism. He coined the phrase "the Jews are our misfortune" which would later be widely used by Nazis. According to Avner Falk, Treitschke uses the term "Semitic" almost synonymously with "Jewish", in contrast to Renan's use of it to refer to a whole range of peoples, based generally on linguistic criteria.
According to Jonathan M. Hess, the term was originally used by its authors to "stress the radical difference between their own 'antisemitism' and earlier forms of antagonism toward Jews and Judaism."
In 1879, German journalist Wilhelm Marr published a pamphlet, Der Sieg des Judenthums über das Germanenthum. Vom nicht confessionellen Standpunkt aus betrachtet (The Victory of the Jewish Spirit over the Germanic Spirit. Observed from a non-religious perspective) in which he used the word Semitismus interchangeably with the word Judentum to denote both "Jewry" (the Jews as a collective) and "jewishness" (the quality of being Jewish, or the Jewish spirit).
This use of Semitismus was followed by a coining of "Antisemitismus" which was used to indicate opposition to the Jews as a people and opposition to the Jewish spirit, which Marr interpreted as infiltrating German culture. His next pamphlet, Der Weg zum Siege des Germanenthums über das Judenthum (The Way to Victory of the Germanic Spirit over the Jewish Spirit, 1880), presents a development of Marr's ideas further and may present the first published use of the German word Antisemitismus, "antisemitism".
The pamphlet became very popular, and in the same year he founded the Antisemiten-Liga (League of Antisemites), apparently named to follow the "Anti-Kanzler-Liga" (Anti-Chancellor League). The league was the first German organization committed specifically to combating the alleged threat to Germany and German culture posed by the Jews and their influence and advocating their forced removal from the country.
So far as can be ascertained, the word was first widely printed in 1881, when Marr published Zwanglose Antisemitische Hefte, and Wilhelm Scherer used the term Antisemiten in the January issue of Neue Freie Presse.
The Jewish Encyclopedia reports, "In February 1881, a correspondent of the Allgemeine Zeitung des Judentums speaks of 'Anti-Semitism' as a designation which recently came into use ("Allg. Zeit. d. Jud." 1881, p. 138). On 19 July 1882, the editor says, 'This quite recent Anti-Semitism is hardly three years old.'"
The word "antisemitism" was borrowed into English from German in 1881. Oxford English Dictionary editor James Murray wrote that it was not included in the first edition because "Anti-Semite and its family were then probably very new in English use, and not thought likely to be more than passing nonce-words... Would that anti-Semitism had had no more than a fleeting interest!" The related term "philosemitism" was used by 1881.
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. Arabs, Ethiopians, and Arameans) who are not the objects of antisemitic prejudices, while there are many Jews who do not speak Hebrew, a Semitic language. Though 'antisemitism' could be construed as prejudice against people who speak other Semitic languages, this is not how the term is commonly used.
The term may be spelled with or without a hyphen (antisemitism or anti-Semitism). Many scholars and institutions favor the unhyphenated form. Shmuel Almog argued, "If you use the hyphenated form, you consider the words 'Semitism', 'Semite', 'Semitic' as meaningful ... [I]n antisemitic parlance, 'Semites' really stands for Jews, just that." Emil Fackenheim supported the unhyphenated spelling, in order to "[dispel] the notion that there is an entity 'Semitism' which 'anti-Semitism' opposes." Others endorsing an unhyphenated term for the same reason include the International Holocaust Remembrance Alliance, historian Deborah Lipstadt, Padraic O'Hare, professor of Religious and Theological Studies and Director of the Center for the Study of Jewish-Christian-Muslim Relations at Merrimack College; and historians Yehuda Bauer and James Carroll. According to Carroll, who first cites O'Hare and Bauer on "the existence of something called 'Semitism'", "the hyphenated word thus reflects the bipolarity that is at the heart of the problem of antisemitism".
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",: 18 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 religious anti-Judaism, antisemitism in its modern form shows conceptual innovation, a resort to 'science' to defend itself, new functional forms and organisational differences. It was anti-liberal, racialist and nationalist. It promoted the myth that Jews conspired to 'judaise' the world; it served to consolidate social identity; it channeled dissatisfactions among victims of the capitalist system; and it was used as a conservative cultural code to fight emancipation and liberalism.: 18–19
Bernard Lewis defined antisemitism as a special case of prejudice, hatred, or persecution directed against people who are in some way different from the rest. According to Lewis, antisemitism is marked by two distinct features: Jews are judged according to a standard different from that applied to others, and they are accused of "cosmic evil." Thus, "it is perfectly possible to hate and even to persecute Jews without necessarily being anti-Semitic" unless this hatred or persecution displays one of the two features specific to antisemitism.
There have been a number of efforts by international and governmental bodies to define antisemitism formally. The United States Department of State states that "while there is no universally accepted definition, there is a generally clear understanding of what the term encompasses." For the purposes of its 2005 Report on Global Anti-Semitism, the term was considered to mean "hatred toward Jews—individually and as a group—that can be attributed to the Jewish religion and/or ethnicity."
In 2005, the European Monitoring Centre on Racism and Xenophobia (now Fundamental Rights Agency), then an agency of the European Union, developed a more detailed working definition, which states: "Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities." It also adds that "such manifestations could also target the state of Israel, conceived as a Jewish collectivity," but that "criticism of Israel similar to that leveled against any other country cannot be regarded as antisemitic." It provides contemporary examples of ways in which antisemitism may manifest itself, including: promoting the harming of Jews in the name of an ideology or religion; promoting negative stereotypes of Jews; holding Jews collectively responsible for the actions of an individual Jewish person or group; denying the Holocaust or accusing Jews or Israel of exaggerating it; and accusing Jews of dual loyalty or a greater allegiance to Israel than their own country. It also lists ways in which attacking Israel could be antisemitic, and states that denying the Jewish people their right to self-determination, e.g. by claiming that the existence of a state of Israel is a racist endeavor, can be a manifestation of antisemitism—as can applying double standards by requiring of Israel a behavior not expected or demanded of any other democratic nation, or holding Jews collectively responsible for the actions of the State of Israel. The definition has been adopted by the European Parliament Working Group on Antisemitism, in 2010 it was adopted by the United States Department of State, in 2014 it was adopted in the Operational Hate Crime Guidance of the UK College of Policing and was also adopted by the Campaign Against Antisemitism,. In 2016, the definition was adopted by the International Holocaust Remembrance Alliance. The Working Definition of Antisemitism is among the most controversial documents related to opposition to antisemitism, and critics argue that it has been used to censor criticism of Israel.
Evolution of usage
In 1879, Wilhelm Marr founded the Antisemiten-Liga (Anti-Semitic League). Identification with antisemitism and as an antisemite was politically advantageous in Europe during the late 19th century. For example, Karl Lueger, the popular mayor of fin de siècle Vienna, skillfully exploited antisemitism as a way of channeling public discontent to his political advantage. In its 1910 obituary of Lueger, The New York Times notes that Lueger was "Chairman of the Christian Social Union of the Parliament and of the Anti-Semitic Union of the Diet of Lower Austria. In 1895, A. C. Cuza organized the Alliance Anti-semitique Universelle in Bucharest. In the period before World War II, when animosity towards Jews was far more commonplace, it was not uncommon for a person, an organization, or a political party to self-identify as an antisemite or antisemitic.
The early Zionist pioneer Leon Pinsker, a professional physician, preferred the clinical-sounding term Judeophobia to antisemitism, which he regarded as a misnomer. The word Judeophobia first appeared in his pamphlet "Auto-Emancipation", published anonymously in German in September 1882, where it was described as an irrational fear or hatred of Jews. According to Pinsker, this irrational fear was an inherited predisposition.
Judeophobia is a form of demonopathy, with the distinction that the Jewish ghost has become known to the whole race of mankind, not merely to certain races.... Judeophobia is a psychic disorder. As a psychic disorder it is hereditary, and as a disease transmitted for two thousand years it is incurable.... Thus have Judaism and Jew-hatred passed through history for centuries as inseparable companions.... Having analyzed Judeophobia as an hereditary form of demonopathy, peculiar to the human race, and represented Jew-hatred as based upon an inherited aberration of the human mind, we must draw the important conclusion, that we must give up contending against these hostile impulses, just as we give up contending against every other inherited predisposition.
In the aftermath of the Kristallnacht pogrom in 1938, German propaganda minister Goebbels announced: "The German people is anti-Semitic. It has no desire to have its rights restricted or to be provoked in the future by parasites of the Jewish race."
After the 1945 victory of the Allies over Nazi Germany, and particularly after the full extent of the Nazi genocide against the Jews became known, the term "anti-Semitism" acquired pejorative connotations. This marked a full circle shift in usage, from an era just decades earlier when "Jew" was used as a pejorative term. Yehuda Bauer wrote in 1984: "There are no anti-Semites in the world ... Nobody says, 'I am anti-Semitic.' You cannot, after Hitler. The word has gone out of fashion."
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.
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. Bernard Lazare identifies three forms of antisemitism: Christian antisemitism, economic antisemitism, and ethnologic antisemitism. William Brustein names four categories: religious, racial, economic and political. The Roman Catholic historian Edward Flannery distinguished four varieties of antisemitism:
- political and economic antisemitism, giving as examples Cicero and Charles Lindbergh;
- theological or religious antisemitism, sometimes known as anti-Judaism;
- nationalistic antisemitism, citing Voltaire and other Enlightenment thinkers, who attacked Jews for supposedly having certain characteristics, such as greed and arrogance, and for observing customs such as kashrut and Shabbat;
- and racial antisemitism, with its extreme form resulting in the Holocaust by the Nazis.
Louis Harap separates "economic antisemitism" and merges "political" and "nationalistic" antisemitism into "ideological antisemitism". Harap also adds a category of "social antisemitism".
- religious (Jew as Christ-killer),
- economic (Jew as banker, usurer, money-obsessed),
- social (Jew as social inferior, "pushy," vulgar, therefore excluded from personal contact),
- racist (Jews as an inferior "race"),
- ideological (Jews regarded as subversive or revolutionary),
- cultural (Jews regarded as undermining the moral and structural fiber of civilization).
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, 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 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 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.
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 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 the economic antisemitism, there would be no economic antisemitism). In opposition to this view, Derek Penslar contends that in the modern era, the 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 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 racial or 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 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 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 Jews.
The whole problem of the Jews exists only in nation states, for here their energy and higher intelligence, their accumulated capital of spirit and will, gathered from generation to generation through a long schooling in suffering, must become so preponderant as to arouse mass envy and hatred. In almost all contemporary nations, therefore – in direct proportion to the degree to which they act up nationalistically – the literary obscenity of leading the Jews to slaughter as scapegoats of every conceivable public and internal misfortune is spreading.
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. 
Holocaust denial and Jewish conspiracy theories are also considered forms of antisemitism. Zoological conspiracy theories have been propagated by Arab media and Arabic language websites, alleging a "Zionist plot" behind the use of animals to attack civilians or to conduct espionage.
Starting in the 1990s, some scholars have advanced the concept of new antisemitism, coming simultaneously from the left, the right, and radical Islam, which tends to focus on opposition to the creation of a Jewish homeland in the State of Israel, and they argue that the language of anti-Zionism and criticism of Israel are used to attack Jews more broadly. In this view, the proponents of the new concept believe that criticisms of Israel and Zionism are often disproportionate in degree and unique in kind, and they attribute this to antisemitism. Jewish scholar Gustavo Perednik posited in 2004 that anti-Zionism in itself represents a form of discrimination against Jews, in that it singles out Jewish national aspirations as an illegitimate and racist endeavor, and "proposes actions that would result in the death of millions of Jews". It is asserted that the new antisemitism deploys traditional antisemitic motifs, including older motifs such as the blood libel.
Critics of the concept view it as trivializing the meaning of antisemitism, and as exploiting antisemitism in order to silence debate and to deflect attention from legitimate criticism of the State of Israel, and, by associating anti-Zionism with antisemitism, misusing it to taint anyone opposed to Israeli actions and policies.
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."
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, Lysimachus, Poseidonius, Apollonius Molon, and in Apion and Tacitus. Agatharchides of Cnidus ridiculed the practices of the Jews and the "absurdity of 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.: 238
In view of Manetho's anti-Jewish writings, antisemitism may have originated in Egypt and been spread by "the Greek retelling of Ancient Egyptian prejudices". The ancient Jewish philosopher Philo of Alexandria describes an attack on Jews in Alexandria in 38 CE in which thousands of Jews died. The violence in Alexandria may have been caused by the Jews being portrayed as misanthropes. Tcherikover argues that the reason for hatred of Jews in the Hellenistic period was their separateness in the Greek cities, the poleis. 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. Statements exhibiting prejudice against Jews and their religion can be found in the works of many pagan Greek and 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 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 and banning Jewish religious practices, such as circumcision, Shabbat observance, study of Jewish religious books, etc. Examples may also be found in anti-Jewish riots in Alexandria in the 3rd century BCE.
Relationships between the Jewish people and the occupying Roman Empire were at times antagonistic and resulted in 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 gradually worsened.
James Carroll asserted: "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors such as pogroms and conversions had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million."
Persecutions during the Middle Ages
|Part of a series on|
|Jews and Judaism|
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 medieval Islamic world classified Jews and Christians as dhimmis, and allowed Jews to practice their religion more freely than they could do in medieval Christian Europe. Under Islamic rule, there was a Golden age of Jewish culture in Spain that lasted until at least the 11th century. It ended when several Muslim pogroms against Jews took place on the Iberian Peninsula, including those that occurred in Córdoba in 1011 and in Granada in 1066. Several decrees ordering the destruction of synagogues were also enacted in Egypt, Syria, Iraq and Yemen from the 11th century. In addition, Jews were forced to convert to Islam or face death in some parts of Yemen, Morocco and Baghdad several times between the 12th and 18th centuries. The Almohads, who had taken control of the Almoravids' Maghribi and Andalusian territories by 1147, were far more fundamentalist in outlook compared to their predecessors, and they treated the dhimmis harshly. Faced with the choice of either death or conversion, many Jews and Christians emigrated. Some, such as the family of Maimonides, fled east to more tolerant Muslim lands, while some others went northward to settle in the growing Christian kingdoms.
In medieval Europe, Jews were persecuted with blood libels, expulsions, forced conversions and massacres. These persecutions were often justified on religious grounds and reached a first peak during the Crusades. In 1096, hundreds or thousands of Jews were killed during the First Crusade. This was the first major outbreak of anti-Jewish violence in Christian Europe outside Spain and was cited by Zionists in the 19th century as indicating the need for a state of Israel. In 1147, there were several massacres of Jews during the Second Crusade. The Shepherds' Crusades of 1251 and 1320 both involved attacks, as did Rintfleisch massacres in 1298. Expulsions followed, such as in 1290, the banishment of Jews from England; in 1394, the expulsion of 100,000 Jews in France; and in 1421, the expulsion of thousands from Austria. Many of the expelled Jews fled to Poland. In medieval and Renaissance Europe, a major contributor to the deepening of antisemitic sentiment and legal action among the Christian populations was the popular preaching of the zealous reform religious orders, the Franciscans (especially Bernardino of Feltre) and Dominicans (especially Vincent Ferrer), who combed Europe and promoted antisemitism through their often fiery, emotional appeals.
As the Black Death epidemics devastated Europe in the mid-14th century, causing the death of a large part of the population, Jews were used as scapegoats. Rumors spread that they caused the disease by deliberately poisoning wells. Hundreds of Jewish communities were destroyed in numerous persecutions. Although Pope Clement VI tried to protect them by issuing two papal bulls in 1348, the first on 6 July and an additional one several months later, 900 Jews were burned alive in Strasbourg, where the plague had not yet affected the city.
Martin Luther, an ecclesiastical reformer whose teachings inspired the Reformation, wrote antagonistically about Jews in his pamphlet On the Jews and their Lies, written in 1543. He portrays the Jews in extremely harsh terms, excoriates them and provides detailed recommendations for a pogrom against them, calling for their permanent oppression and expulsion. At one point he writes: "...we are at fault in not slaying them...", a passage that, according to historian Paul Johnson, "may be termed the first work of modern antisemitism, and a giant step forward on the road to the Holocaust."
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 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 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 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.
This section needs additional citations for verification. (February 2022)
In 1744, Archduchess 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 abolished most of these persecution practices in his Toleranzpatent, on the condition that Yiddish and Hebrew were eliminated from public records and that judicial autonomy was annulled. Moses Mendelssohn wrote that "Such a tolerance... is even more dangerous play in tolerance than open persecution."
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 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.
Thousands of Jews were slaughtered by Cossack Haidamaks in the 1768 massacre of Uman in the Kingdom of Poland. In 1772, the empress of Russia 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 (r. 1855–1881). 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."
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") 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 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:
According to the present constitution of this world, the Jew in truth is already more than emancipated: he rules, and will rule, so long as Money remains the power before which all our doings and our dealings lose their force.
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 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.
In America, even such influential figures as Walt Whitman tolerated bigotry toward the Jews. 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 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, anti-liberal political party called the 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'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 National Socialist, as well as Soviet and Arab antisemites. Marx himself had Jewish ancestry, and Albert Lindemann and Hyam Maccoby have suggested that he was 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 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".
Between 1900 and 1924, approximately 1.75 million Jews migrated to America, the bulk from Eastern Europe escaping 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 Beilis Trial in Russia represented modern incidents of blood-libels in Europe. During the Russian Civil War, close to 50,000 Jews were 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 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 aviator Charles Lindbergh and many prominent Americans led the America First Committee in opposing any involvement in a European war. Lindbergh alleged that Jews were pushing America to go to war against Germany. Lindbergh adamantly denied being anti-Semitic, and yet he refers numerous times in his private writings – his letters and diary – to Jewish control of the media being used to pressure the U.S. to get involved in the European war. In one diary entry in November 1938, he responded to Kristallnacht by writing "I do not understand these riots on the part of the Germans. ... They have undoubtedly had a difficult Jewish problem, but why is it necessary to handle it so unreasonably?", acknowledgement on Lindbergh's part that he agreed with the Nazis that Germany had a "Jewish problem." An article by Jonathan Marwil in Antisemitism, A Historical Encyclopedia of Prejudice and Persecution claims that "no one who ever knew Lindbergh thought him antisemitic" and that claims of his antisemitism were solely tied to the remarks he made in that one speech.
In the east the Third Reich forced Jews into ghettos in Warsaw, in Kraków, in Lvov, in Lublin and in Radom. After the beginning of the war between Nazi Germany and the Soviet Union in 1941 a campaign of mass murder, conducted by the Einsatzgruppen, culminated from 1942 to 1945 in systematic genocide: the Holocaust. Eleven million Jews were targeted for extermination by the Nazis, and some six million were eventually killed.
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 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 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 postwar Poland has a common theme of blood libel rumours.
21st century European antisemitism
Physical assaults against Jews in Europe has 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 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 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 has 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 by extremist Christian organization in Moldova in 2009.
According to 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.
21st century Arab antisemitism
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 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 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."
According to professor Robert Wistrich, director of the Vidal Sassoon International Center for the Study of Antisemitism (SICSA), the calls for the destruction of Israel by Iran or by Hamas, Hezbollah, Islamic Jihad, or the Muslim Brotherhood, represent a contemporary mode of genocidal antisemitism.
This section needs expansion. You can help by adding to it. (July 2011)
Antisemitism has been explained in terms of racism, xenophobia, 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), and this perception has probably evolved in Europe during Medieval times where a large portion of money lending was operated by Jews. Factors contributing to this situation included that Jews were restricted from other professions, while the Christian Church declared for their followers that money lending constituted immoral "usury".
Prevention through education
Education plays an important role in addressing and overcoming prejudice and countering social discrimination. However, education is not only about challenging the conditions of intolerance and ignorance in which antisemitism manifests itself; it is also about building a sense of global citizenship and solidarity, respect for, and enjoyment of diversity and the ability to live peacefully together as active, democratic citizens. Education equips learners with the knowledge to identify antisemitism and biased or prejudiced messages, and raises awareness about the forms, manifestations and impact of antisemitism faced by Jews and Jewish communities.
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".
- 1968 Polish political crisis
- 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
- Criticism of Judaism
- Farhud, 1941 Baghdad pogrom
- Host desecration
- Jacob Barnet affair
- Judeo-Masonic conspiracy theory
- Male menstruation as antisemitic libel
- Martyrdom in Judaism
- Secondary antisemitism
- Stab-in-the-back legend
- Timeline of antisemitism
- List of anti-cultural, anti-national, and anti-ethnic topics
- "anti-Semitism". Oxford Dictionaries - English. Retrieved 27 October 2018.
- "anti-Semitism". Merriam-Webster Dictionary. Retrieved 27 October 2018.
- See, for example:
- "Anti-Semitism". Encyclopædia Britannica. 2006.
- Johnson, Paul (1988). A History of the Jews. HarperPerennial. p. 133.
- Lewis, Bernard. "The New Anti-Semitism" Archived 8 September 2011 at the Wayback Machine, The American Scholar, Volume 75 No. 1, Winter 2006, pp. 25–36. The paper is based on a lecture delivered at Brandeis University on 24 March 2004.
- United Nations General Assembly Session 53 Resolution 133. Measures to combat contemporary forms of racism, racial discrimination, xenophobia and related intolerance A/RES/53/133 page 4. 1 March 1999.
- Nathan, Julie (9 November 2014). "2014 Report on Antisemitism in Australia" (PDF). Executive Council of Australian Jewry. p. 9. Archived from the original (PDF) on 12 April 2015. Retrieved 27 October 2018.
- Bein (1990), p. 595.
- Lipstadt (2019), pp. 22–25.
- Chanes (2004), p. 150.
- Rattansi (2007), pp. 4–5.
- Johnston (1983), p. 27.
- Laqueur (2006), p. 21.
- Johnson (1987), p. 133.
- Lewis, Bernard. "Semites and Anti-Semites". Archived from the original on 14 May 2011. Retrieved 27 October 2018.. Extract from Islam in History: Ideas, Men and Events in the Middle East, The Library Press, 1973.
- Bein (1990), p. 594.
- Falk (2008), p. 21.
- Poliakov, Léon (2003). The History of Anti-Semitism, Vol. 3: From Voltaire to Wagner. University of Pennsylvania Press. p. 404. ISBN 978-0-8122-1865-7.
- Falk (2008), p. 21.
- Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge: Cambridge University Press. p. 118. ISBN 9780521774789. Retrieved 27 October 2018.
- Hess, Jonathan M. (Winter 2000). "Johann David Michaelis and the Colonial Imaginary: Orientalism and the Emergence of Racial Antisemitism in Eighteenth-Century Germany". Jewish Social Studies. 6 (2): 56–101. doi:10.1353/jss.2000.0003. S2CID 153434303.
When the term "antisemitism" was first introduced in Germany in the late 1870s, those who used it did so in order to stress the radical difference between their own "antisemitism" and earlier forms of antagonism toward Jews and Judaism.
- Jaspal, Rusi (2014). "Antisemitism: Conceptual Issues". Antisemitism and Anti-Zionism: Representation, Cognition and Everyday Talk. Farnham, Surrey: Ashgate Publishing. ISBN 9781472407252. Retrieved 27 October 2018. Jaspal erroneously gives the date of publication as 1873.
- Marr, Wilhelm. Der Sieg des Judenthums über das Germanenthum. Vom nicht confessionellen Standpunkt aus betrachtet. Rudolph Costenoble. 1879, 8th edition/printing. Archive.org. Marr uses the word "Semitismus" (Semitism) on pages 7, 11, 14, 30, 32, and 46; for example, one finds in the conclusion the following passage: "Ja, ich bin überzeutgt, ich habe ausgesprochen, was Millionen Juden im Stillen denken: Dem Semitismus gehört die Weltherrschaft!" (Yes, I am convinced that I have articulated what millions of Jews are quietly thinking: World domination belongs to Semitism!) (p. 46).
- Marr, Wilhem (1879). "The Victory of Judaism over Germanism: Viewed from a Nonreligious Point of View" (PDF). Translated by Rohringer, Gerhard. Retrieved 27 October 2018.
- Zimmermann, Moshe. Wilhelm Marr: The Patriarch of Antisemitism. New York and Oxford: Oxford University. p. 71.
- Zimmermann, Moshe (1987). Wilhelm Marr: The Patriarch of Anti-Semitism. Oxford University Press. p. 112. ISBN 978-0-19-536495-8. Retrieved 27 October 2018.
The term "anti-Semitism" was unsuitable from the beginning for the real essence of Jew-hatred, which remained anchored, more or less, in the Christian tradition even when it moved via the natural sciences, into racism. It is doubtful whether the term which was first publicizes in an institutional context (the Anti-Semitic League) would have appeared at all if the "Anti-Chancellor League," which fought Bismarck's policy, had not been in existence since 1875. The founders of the new Organization adopted the elements of "anti" and "league," and searched for the proper term: Marr exchanged the term "Jew" for "Semite" which he already favored. It is possible that the shortened form "Sem" is used with such frequency and ease by Marr (and in his writings) due to its literary advantage and because it reminded Marr of Sem Biedermann, his Jewish employer from the Vienna period.
- Deutsch, Gotthard. "Anti-Semitism". The Jewish Encyclopedia. Funk & Wagnalls. p. 641 (A). Retrieved 27 October 2018.
- Mandel, Jonah (4 May 2019). "Letter shows first dictionary editor thought 'anti-Semite' wouldn't be used". timesofisrael.com. Retrieved 5 May 2020.
- "The Jews in Germany". The Eclectic Magazine of Foreign Literature, Science, and Art. Vol. XXXIII. Leavitt, Trow & Company. March 1881. p. 350.
...the position of German Liberals in this matter of philo-Semitism.
- Lewis (1999), p. 117.
- Isaac, Benjamin (2004). The Invention of Racism in Classical Antiquity. Princeton University Press. p. 442. ISBN 9781400849567. Retrieved 27 October 2018.
- Matas, David (2005). Aftershock: Anti-Zionism and Antisemitism. Dundurn Press. p. 34. ISBN 9781550025538. Retrieved 27 October 2018.
- "Memo on Spelling of Antisemitism" (PDF). International Holocaust Remembrance Alliance. April 2015.
...the hyphenated spelling allows for the possibility of something called 'Semitism', which not only legitimizes a form of pseudo- scientific racial classification that was thoroughly discredited by association with Nazi ideology, but also divides the term, stripping it from its meaning of opposition and hatred toward Jews.
- "Memo on Spelling of Antisemitism" (PDF). International Holocaust Remembrance Alliance. April 2015.
The unhyphenated spelling is favored by many scholars and institutions in order to dispel the idea that there is an entity 'Semitism' which 'anti-Semitism' opposes.
- "The Power of Myth" (PDF). Facing History. Archived from the original (PDF) on 5 March 2009. Retrieved 27 October 2018.
- Bauer, Yehuda. "Problems of Contemporary Antisemitism" (PDF). Archived from the original (PDF) on 7 March 2008. Retrieved 27 October 2018.
- Bauer, Yehuda (1982). A History of the Holocaust. Franklin Watts. p. 52. ISBN 978-0-531-05641-7.
- Almog, Shmuel. "What's in a Hyphen?". Archived from the original on 24 January 2017. Retrieved 27 October 2018., SICSA Report: Newsletter of the Vidal Sassoon International Center for the Study of Antisemitism (Summer 1989).
- Prager & Telushkin (2003), p. 199.
- Carroll, James (2002). Constantine's Sword: The Church and the Jews. New York: Mariner. pp. 628–629. ISBN 978-0618219087. Retrieved 27 October 2018.
- Weinberg, Sonja (2010). Pogroms and Riots: German Press Responses to Anti-Jewish Violence in Germany and Russia (1881–1882). Peter Lang. ISBN 9783631602140. Retrieved 27 October 2018.
- Falk (2008), p. 5.
- Lewis, Bernard. "The New Anti-Semitism" Archived 8 September 2011 at the Wayback Machine, The American Scholar, Volume 75 No. 1, Winter 2006, pp. 25–36. The paper is based on a lecture delivered at Brandeis University on 24 March 2004.
- "Report on Global Anti-Semitism", U.S. State Department, 5 January 2005.
- "Working Definition of Antisemitism" (PDF). European Union Agency for Fundamental Rights. Archived from the original (PDF) on 4 March 2011. Retrieved 24 July 2010.
- "EUMC Working Definition of Antisemitism". www.antisem.eu. Retrieved 23 August 2016.
- "Defining Anti-Semitism". Archived from the original on 10 February 2017. Retrieved 5 August 2018.
- "Hate crime". www.app.college.police.uk. Archived from the original on 11 September 2016. Retrieved 23 August 2016.
- "Definition of antisemitism". 13 July 2015. Retrieved 23 August 2016.
- "Working Definition of Antisemitism | IHRA" (PDF). www.holocaustremembrance.com. Retrieved 23 August 2016.
- "US House of Representatives votes to condemn antisemitism after Ilhan Omar's 'Israel loyalty' remarks". theJC.
Accusing Jewish citizens of being more loyal to Israel than to their interests of their own nation is listed by the International Holocaust Remembrance Alliance as an example of contemporary antisemitism in public life
- Ruth Gould, Rebecca (2020). "The IHRA Definition of Antisemitism: Defining Antisemitism by Erasing Palestinians". The Political Quarterly. 91 (4): 825–831. doi:10.1111/1467-923X.12883. S2CID 225366096.
- Richard S. Levy, "Marr, Wilhelm (1819–1904)" in Levy (2005), vol. 2, pp. 445–446
- Richard S. Geehr. Karl Lueger, Mayor of Fin-de-Siècle Vienna, Wayne State University Press, Detroit, 1989. ISBN 0-8143-2055-4
- Dr. Karl Lueger Dead; Anti-Semitic Leader and Mayor of Vienna Was 66 Years Old. The New York Times, 11 March 1910.
- Bartlett, Steven J. (2005). The Pathology of Man: A Study of Human Evil. Charles C Thomas Publisher. p. 30. ISBN 9780398075576.
- Pinsker, Leon (1906). Auto-Emancipation. Zionist publications. Translated by Blondheim, D.S. New York: The Maccabaean Publishing Company. pp. 3, 4., English and Hebrew translations.
- Daily Telegraph, 12 November 1938. Cited in Gilbert, Martin. Kristallnacht: Prelude to Destruction. Harper Collins, 2006, p. 142.
- Jacob Rader Marcus. United States Jewry, 1776–1985. Wayne State University Press, 1989, p. 286. ISBN 0-8143-2186-0
- Bein (1990), p. 580.
- Yehuda Bauer: The Most Ancient Group Prejudice in Leo Eitinger (1984): The Anti-Semitism of Our Time. Oslo. Nansen Committee. p. 14. citing from: Jocelyn Hellig (2003): The Holocaust and Antisemitism: A Short History. Oneworld Publications. p. 73. ISBN 1-85168-313-5.
- Judaken (2018), pp. 1123–1124.
- Consonni (2022), p. 25.
- Judaken (2018), pp. 1123, 1130.
- Judaken (2018), p. 1130.
- Judaken (2018), p. 1135.
- Ury (2018), p. 1151.
- Consonni (2022), p. 27.
- Judaken (2018), p. 1132.
- Consonni (2022), p. 26.
- König, René (2004). Materialien zur Kriminalsoziologie. VS Verlag. p. 231. ISBN 978-3-8100-3306-2.
- Lazare, Bernard (2006). Anti-Semitism: Its History and Causes. Cosimo, Inc. p. 224. ISBN 978-1-59605-601-5.
- Brustein, William (2003). Roots of hate: anti-semitism in Europe before the Holocaust. Cambridge University Press. p. 46. ISBN 978-0-521-77478-9.
- Flannery (1985), p. [page needed].
- Flannery (1985), p. 16.
- Flannery (1985), p. 260.
- Flannery (1985), p. 289.
- Flannery (1985), p. 176.
- Flannery (1985), p. 179.
- Harap, Louis (1987). Creative awakening: the Jewish presence in twentieth-century American literature, 1900-1940s. Greenwood Publishing Group. p. 24. ISBN 978-0-313-25386-7.
- Harap, Louis (1987). Creative awakening: the Jewish presence in twentieth-century American literature. Greenwood Publishing Group. p. 76. ISBN 978-0-313-25386-7.
- Kandel, Eric R. (2007). In search of memory: the emergence of a new science of mind. W. W. Norton & Company. p. 30. ISBN 978-0-393-32937-7.
- Niewyk, Donald L.; Nicosia, Francis R. (2003). The Columbia Guide to the Holocaust. Columbia University Press. p. 215. ISBN 978-0-231-11201-7.
- Kandel, Eric R. (2007). In search of memory: the emergence of a new science of mind. W. W. Norton & Company. pp. 30–31. ISBN 978-0-393-32937-7.
- Michael, Robert (2005). A concise history of American antisemitism. Rowman & Littlefield. p. vii. ISBN 978-0-7425-4313-3.
- Michael (2008), p. 171.
- Arnal, Oscar L. (1985). Ambivalent Alliance: The Catholic Church and the Action Française, 1899-1939. University of Pittsburgh Press. p. 32.
- Rubenstein, Richard L. (2003). Approaches to Auschwitz: The Holocaust and Its Legacy. Westminster John Knox Press. p. 81.
- Brustein, William (2003). Roots of Hate: Anti-Semitism in Europe Before the Holocaust. Cambridge University Press. p. 60.
- German-Jewish History in Modern Times: Integration in dispute, 1871–1918. Columbia University Press. 1998. p. 220. ISBN 978-0-231-07476-6.
- "Jews & Money – The story of a stereotype". Archived from the original on 28 February 2011. Retrieved 18 April 2011.
- Penslar page 5[incomplete short citation]
- Foxman (2010), p. 84.
- Foxman (2010), p. 89.
- Foxman (2010), p. 93.
- Foxman (2010), p. 98.
- Foxman (2010), p. 102.
- Foxman (2010), p. 105.
- Krefetz page 45[incomplete short citation]
- Krefetz pages 6–7[incomplete short citation]
- Krefetz page 47[incomplete short citation]
- Penslar page 12[incomplete short citation]
- D'Acunto, Francesco, et al. "Distrust in Finance Lingers: Jewish Persecution and Households' Investments." Archived 7 November 2014 at the Wayback Machine Haas School of Business. September 2014. 20 October 2014.
- Lewy, Guenter (2017). Perpetrators: The World of the Holocaust Killers. Oxford University Press. p. 42. ISBN 9780190661137.
- "Anti-Semitism", Jewish Encyclopedia.
- Nichols, William (1993) Christian Antisemitism, A History of Hate: p. 314.[full citation needed]
- Paul Webster (2001) Petain's Crime. London, Pan Books: pp. 13, 15.[full citation needed]
- Dan Cohn-Sherbok (2006) The Paradox of Anti-Semitism. Continuum: pp. 44–46.[full citation needed]
- Steven Beller (2007) Antisemitism: A Very Short Introduction: p. 64.[full citation needed]
- Steven Beller (2007) Antisemitism: A Very Short Introduction: pp. 57–59.[full citation needed]
- Alfred Baeumler (1931). Nietzsche, der Philosoph und Politiker. Reclam. pp. 8, 63, et passim. ASIN B002803IJK.
- Genocide, critical issues of the Holocaust: a companion to the film, Genocide. Behrman House, Inc. 1983. p. 100. ISBN 978-0-940646-04-9.
- Penslar, Derek J. Introduction. Contemporary Antisemitism: Canada and the World, edited by Penslar, et al, University of Toronto Press, 2005, pp. 3-12.
- Karády, Viktor (2004). The Jews of Europe in the modern era: a socio-historical outline. Central European University Press. p. 348. ISBN 978-963-9241-52-7.
- Mathis, Andrew E. Holocaust Denial, a Definition, The Holocaust History Project, 2 July 2004. Retrieved 15 August 2016.
- Michael Shermer & Alex Grobman. Denying History: : who Says the Holocaust Never Happened and why Do They Say It?, University of California Press, 2000, ISBN 0-520-23469-3, p. 106.
- Antisemitism and Racism Country Reports: United States Archived 28 June 2011 at the Wayback Machine, Stephen Roth Institute, 2000. Retrieved 17 May 2007.
- Lipstadt (1994), p. 27.
- Introduction: Denial as Anti-Semitism Archived 4 June 2011 at the Wayback Machine, "Holocaust Denial: An Online Guide to Exposing and Combating Anti-Semitic Propaganda", Anti-Defamation League, 2001. Retrieved 12 June 2007.
- Lawrence N. Powell, Troubled Memory: Anne Levy, the Holocaust, and David Duke's Louisiana, University of North Carolina Press, 2000, ISBN 0-8078-5374-7, p. 445.
- Tait, Robert (10 December 2012). "'Vulture spying for Israel' caught in Sudan". The Telegraph. Archived from the original on 10 January 2022. Retrieved 11 January 2014.
- Phyllis Chesler. The New Antisemitism: The Current Crisis and What We Must Do About It, Jossey-Bass, 2003, pp. 158–159, 181
- Warren Kinsella. The New antisemitism Archived 29 July 2012 at the Wayback Machine, accessed 5 March 2006
- "Jews predict record level of hate attacks: Militant Islamic media accused of stirring up new wave of antisemitism", The Guardian, 8 August 2004.
- Todd M. Endelman "Antisemitism in Western Europe Today" in Contemporary Antisemitism: Canada and the World. University of Toronto Press, 2005, pp. 65–79.
- David Matas. Aftershock: Anti-Zionism and Antisemitism, Dundurn Press, 2005, pp. 30–31.
- Robert S. Wistrich "From Ambivalence to Betrayal: The Left, the Jews, and Israel (Studies in Antisemitism)", University of Nebraska Press, 2012
- "Antiglobalism's Jewish Problem" in Rosenbaum, Ron (ed). Those who forget the past: The Question of Anti-Semitism, Random House 2004, p. 272.
- Klug, Brian. The Myth of the New Anti-Semitism. The Nation, posted 15 January 2004 (2 February 2004 issue), accessed 9 January 2006; and Lerner, Michael. There is no New Anti-Semitism, posted 5 February 2007. Retrieved 6 February 2007.
- Chanes (2004).
- Chanes (2004), pp. 5–6.
- Flannery (2004), p. [page needed].
- Gruen, Erich S. (1993). "Hellenism and Persecution: Antiochus IV and the Jews". In Green, Peter (ed.). Hellenistic History and Culture. University of California Press. pp. 250–252.
- Schäfer, Peter. Judeophobia, Harvard University Press, 1997, p. 208.Peter Schäfer
- 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 University of Durham
- Philo of Alexandria, Flaccus
- Van Der Horst, Pieter Willem, 2003. Philo's Flaccus: the First Pogrom, Philo of Alexandria Commentary Series, Brill. Pieter Willem van der Horst
- Tcherikover, Victor, Hellenistic Civilization and the Jews, New York: Atheneum, 1975
- 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 ISBN 9652172057.
- Daniels J.L. (1979). "Anti-Semitism in the Hellenistic-Roman Period". Journal of Biblical Literature. 98 (1): 45–65. doi:10.2307/3265911. JSTOR 3265911.
- Colpe, Carsten (Berlin). "Anti-Semitism." Brill's New Pauly. Antiquity volumes edited by: Hubert Cancik and Helmuth Schneider. Brill, 2008. Brill Online. 28 April 2008
- Carroll, James. Constantine's Sword (Houghton Mifflin, 2001) ISBN 0-395-77927-8 p. 26
- Lowney, Chris (1999). A Vanished World: Muslims, Christians, and Jews in Medieval Spain. Brill. pp. 124–125. ISBN 9789004112063.
- Gonzalez Salinero, Raul (1996). Alberto Ferreiro (ed.). The Visigoths: Studies in Culture and Society. Oxford University Press. pp. 29–31. ISBN 9780195311914.
- Gorsky, Jeffrey (2015). Exiles in Sepharad: The Jewish Millennium in Spain. University of Nebraska Press. ISBN 9780827612419. Retrieved 28 August 2016.
- Menocal, María Rosa (April 2003). The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Back Bay Books. ISBN 978-0-316-16871-7.
- Perry & Schweitzer (2002), pp. 267–268.
- Granada by Richard Gottheil, Meyer Kayserling, Jewish Encyclopedia. 1906 ed.
- Harzig, Hoerder & Shubert (2003), p. 42.
- Bat Ye'or (1985). The Dhimmi: Jews and Christians Under Islam. Madison, New Jersey: Fairleigh Dickinson University Press. p. 61. ISBN 978-0838632628.
- Islamic world. (2007). In Encyclopædia Britannica. Retrieved 2 September 2007, from Encyclopædia Britannica Online.
- Frank & Leaman (2003), pp. 137–138.
- The Almohads Archived 13 February 2009 at the Wayback Machine. Myjewishlearning.com. Retrieved 2 June 2012.
- "Historical Timeline". Archived from the original on 28 July 2007. Retrieved 27 October 2018.. The Forgotten Refugees
- Robert Chazan, In the Year 1096: The First Crusade and the Jews (1996) online
- Corliss K. Slack (2013). Historical Dictionary of the Crusades. Scarecrow Press. pp. 108–9. ISBN 9780810878310.
- History of the reign of Charles VI, titled Chronique de Religieux de Saint-Denys, encompasses the king's full reign in six volumes. Originally written in Latin, the work was translated to French in six volumes by L. Bellaguet between 1839 and 1852.
- "Why the Jews? – Black Death". Archived from the original on 11 December 2003. Retrieved 22 November 2011.
- Franco Mormando, The Preacher's Demons: Bernardino of Siena and the Social Underworld of Early Renaissance Italy, Chicago, University of Chicago Press, 1999, Ch. 2.
- See Stéphane Barry and Norbert Gualde, La plus grande épidémie de l'histoire ("The greatest epidemics in history"), in L'Histoire magazine, n°310, June 2006, p. 47 (in French)
- Johnson, Paul (1987) A History of the Jews. New York: HarperCollins. p.242. ISBN 5-551-76858-9
- "Bogdan Chmelnitzki leads Cossack uprising against Polish rule; 100,000 Jews are killed and hundreds of Jewish communities are destroyed." Judaism Timeline 1618–1770, CBS News. Retrieved 13 May 2007.
- "... as many as 100,000 Jews were murdered throughout the Ukraine by Bogdan Chmielnicki's soldiers on the rampage." Martin Gilbert. Holocaust Journey: Traveling in Search of the Past, Columbia University Press, 1999, ISBN 0-231-10965-2, p. 219.
- Boyer, Paul S., ed. (2006). The Oxford companion to United States history. Oxford: Oxford Univ. Press. p. 42. ISBN 978-0-19-508209-8.
- Yosef Qafiḥ, Ketavim (Collected Papers), Vol. 2, Jerusalem 1989, pp. 714–716 (Hebrew)
- Büchler, Alexander (1904). "Hungary". In Singer, Isidore (ed.). The Jewish Encyclopedia. Vol. 6. New York and London: Funk and Wagnalls Co. pp. 494–503.
- Ages Arnold. "Tainted Greatness: The Case of Voltaire's Anti-Semitism: The Testimony of the Correspondence." Neohelicon 21.2 (Sept. 1994): 361.
- Meyer, Paul H. "The Attitude of the Enlightenment Toward the Jew." Studies on Voltaire and the Eighteenth Century, 26 (1963): 1177.
- Poliakov, L. The History of Anti-Semitism: From Voltaire to Wagner. Routledge & Kegan Paul, Ltd., 1975 (translated). page 88-89.
- Battini, Michele (2016). Socialism of Fools: Capitalism and Modern Anti-Semitism. Columbia University Press. pp. 2–7 and 30–37.
- Katz, Jacob (1980). From Prejudice to Destruction: Anti-Semitism, 1700-1933. Harvard University Press. pp. 112–115. ISBN 9780674325050.
- Battini, Michele (2016). Socialism of Fools: Capitalism and Modern Anti-Semitism. Columbia University Press. p. 164.
- Garṭner, Aryeh; Gartner, Lloyd P. (2001). History of the Jews in Modern Times. Oxford University Press. p. 116. ISBN 978-0-19-289259-1.
- Joskowicz, Ari (2013). The Modernity of Others: Jewish Anti-Catholicism in Germany and France. Stanford University Press. p. 99.
- Michael, Robert; Rosen, Philip (2007). Dictionary of Antisemitism from the Earliest Times to the Present. Scarecrow Press. p. 67.
- Sanos, Sandrine (2012). The Aesthetics of Hate: Far-Right Intellectuals, Antisemitism, and Gender in 1930s France. Stanford University Press. p. 47.
- Laqueur, Walter; Baumel, Judith Tydor (2001). The Holocaust Encyclopedia. Yale University Press. p. 20.
- Michael (2008), pp. 128–129.
- Graetz, Michael (1996). The Jews in Nineteenth-century France: From the French Revolution to the Alliance Israélite Universelle. Stanford University Press. p. 208.
- Paul Johnson, A History of the Jews, Harper Perennial, 1986, p 358
- Petrovsky-Shtern, Yohanan (8 June 2017). "Military Service in Russia". YIVO Encyclopedia of Jews in Eastern Europe.
- Paul Johnson, A History of the Jews, Harper Perennial, 1986, p 359
- John Van der Kiste,The Romanovs 1818–1959, Sutton, 1998, p 104
- Morris, Benny. Righteous Victims: A History of the Zionist-Arab Conflict, 1881–2001. Vintage Books, 2001, pp. 10–11.
- Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. pp. 181–183. ISBN 978-0-691-00807-3.
- Simon Sebag Montefiore, Jerusalem, Phoenix, 2011, pp. 429-432
- Bernard Lewis, What Went Wrong?, Phoenix, 2002, p 172
- Steinberg, Jonathan (2011) Bismarck: A Life New York: Oxford, pp.388–90. ISBN 978-0-19-997539-6
- "The Despot of Russia..." Brooklyn Daily Eagle. Brooklyn, NY. 22 December 1846. p. 2.
- "Anecdotes of Jews, and their peculiar traits". Brooklyn Daily Eagle. Brooklyn, NY. 8 January 1847. p. 2.
- Rapport, Michael. (2005) Nineteenth Century Europe. New York: Palgrave MacMillan ISBN 0333652460.
- Harold M. Green (2003). "Adolf Stoecker:Portrait of a Demagogue". Politics and Policy. 31 (1): 106–129. doi:10.1111/j.1747-1346.2003.tb00889.x.
- D. A. Jeremy Telman (1995). "Adolf Stoecker: Anti-Semite with a Christian Mission". Jewish History. 9 (2): 93–112. doi:10.1007/BF01668991. JSTOR 20101235. S2CID 162391831.
- Flannery (2004), p. 168.
- Jacobs, Jack (2005). "Marx, Karl (1818–1883)". In Levy, Richard S. (ed.). Antisemitism: A Historical Encyclopedia of Prejudice and Persecution. Santa Barbara, CA: ABC-CLIO. pp. 446–447. ISBN 978-1-85109-439-4.
- Lewis (1999), p. 112.
- Perry & Schweitzer (2005), pp. 154–157.
- Stav, Arieh (2003). "Israeli Anti-Semitism". In Sharan, Shlomo (ed.). Israel and the Post-Zionists: A Nation at Risk. Brighton: Sussex Academic Press. p. 171. ISBN 978-1-903900-52-9.
Hitler simply copied Marx's own anti-Semitism.
- 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 Muravchik, Joshua (2003). Heaven on Earth: The Rise and Fall of Socialism. San Francisco: Encounter Books. p. 164. ISBN 978-1-893554-45-0.
- Lindemann, Albert S. Modern Anti-Semitism and the Rise of the Jews. Cambridge University Press, 2000. ISBN 0-521-79538-9, ISBN 978-0-521-79538-8. p. 166.
- Maccoby, Hyam (2006). Antisemitism and Modernity: Innovation and Continuity. London: Routledge. pp. 64–66. ISBN 978-0-415-31173-1.
- David McLellan (1970) Marx before Marxism: pp. 141–142.[full citation needed]
- Y. Peled (1992). "From theology to sociology: Bruno Bauer and Karl Marx on the question of Jewish emancipation". History of Political Thought. 13 (3): 463–485.
- Brown, Wendy (1995). "Rights and Identity in Late Modernity: Revisiting the 'Jewish Question'". In Sarat, Austin; Kearns, Thomas (eds.). Identities, Politics, and Rights. University of Michigan Press. pp. 85–130.
- Fine, Robert (May 2006). "Karl Marx and the Radical Critique of Anti-Semitism". Engage (2). Archived from the original on 24 February 2012.
- Iain Hampsher-Monk, A History of Modern Political Thought (1992), Blackwell Publishing, p. 496
- Wheen, F., Karl Marx, p. 56.[full citation needed]
- McLellan (1980), p. 142.
- Chanes (2004), p. 72.
- Levy (2005), vol. 1, p. 72.
- Abramson, Henry. "Russian Civil War". YIVO Encyclopedia of Jews in Eastern Europe.
- Arad, Gulie Ne'eman (2000). America, Its Jews, and the Rise of Nazism. Indianapolis: Indiana University Press. p. 174. ISBN 978-0-253-33809-9.
- Majer (2014), p. 60.
- see also Law for the Restoration of the Professional Civil Service (7 April 1933)
- Majer (2014), pp. 113, 116, 118.
- Ian Kershaw (2008) Fateful Choices: 441-44
- Bennett, Brian (20 January 2017). "'America First,' a phrase with a loaded anti-Semitic and isolationist history". Los Angeles Times. Retrieved 23 November 2018.
- Calamur, Krishnadev (21 January 2017). "A Short History of 'America First'". The Atlantic. Retrieved 23 November 2018.
- Dunn, Susan (4 June 2013). 1940: FDR, Willkie, Lindbergh, Hitler-the Election amid the Storm. Yale University Press. p. 66. ISBN 978-0300195132.
- Cole, Wayne S. (1974) Charles Lindbergh and the Battle Against American Intervention in World War II. New York: Harcourt Brace Jovanovich. pp.171-74 ISBN 0-15-118168-3
- Levy, Richard S. "Lindbergh, Charles (1902–1974)" in Levy (2005), vol. 1, pp.423–424
- Martin Kitchen (2007) The Third Reich: A Concise History. Tempus.
- Saul Friedländer (2008): The Years of Extermination: Nazi Germany and the Jews. London, Phoenix
- Wolfgang Benz in Dimension des Volksmords: Die Zahl der Jüdischen Opfer des Nationalsozialismus (Munich: Deutscher Taschebuch Verlag, 1991). Israel Gutman, Encyclopedia of the Holocaust, Macmillan Reference Books; Reference edition (1 October 1995)
- Dawidowicz, Lucy. The War Against The Jews, 1933–1945. New York : Holt, Rinehart and Winston, 1975.
- Konstantin Azadovskii and Boris Egorov (2002). "From Anti-Westernism to Anti-Semitism". Journal of Cold War Studies. 4:1 (Winter): 66–80.
- Raphael; Jennifer Patai (1989). The Myth of the Jewish Race. Wayne State University Press. p. 178. ISBN 978-0-8143-1948-2.
- Zimmerman, Joshua D (2003). Contested memories: Poles and Jews during the Holocaust and its aftermath. ISBN 978-0-8135-3158-8.
- Spector, Robert Melvin (2005). World without civilization: Mass murder and the Holocaust, history and analysis. ISBN 978-0-7618-2963-8.
- Susanne Urban (2004). "Anti-Semitism in Germany Today: Its Roots and Tendencies". Jewish Political Studies Review. 16 (3–4): 119.
- "Anti-Semitism up 30% in Belgium". Ynetnews. 27 February 2013. Retrieved 17 June 2015.
- "Washington: European anti-Israel sentiment crossed the line into anti-Semitism". The Jerusalem Post. 15 October 2015.
- "Special report: The rise of the right in Europe". SBS. 24 February 2015. Retrieved 17 June 2015.
- First International Resources (March 2012). "Attitudes Toward Jews In Ten European Countries" (PDF). Anti-Defamation League. Archived from the original (PDF) on 12 May 2013. Retrieved 20 April 2013.
- Stanley, Jason (26 February 2022). "The antisemitism animating Putin's claim to 'denazify' Ukraine". Guardian. Retrieved 6 March 2022.
- "Rabbi's son foils bombing attempt at Moscow shul – j. the Jewish news weekly of Northern California". 30 July 1999. Retrieved 17 June 2015.
- "World Briefing: Asia, Europe, Americas and Africa". The New York Times. 12 January 2006.
- "Rise of Anti-Semitism in the Ukraine threatens Jewish pilgrimages to Uman". 2 October 2011. Archived from the original on 15 June 2013. Retrieved 26 May 2013.
- "Video: Priest Attacks Menorah – Jewish World – News – Arutz Sheva". Arutz Sheva. 14 December 2009. Retrieved 17 June 2015.
- Johnson, Paul. "The Anti-Semitic Disease." Commentary Magazine. 1 June 2005. 26 January 2015
- Cohen, Ben. "Europe's Jews Tied to a Declining Political Class." Algemeiner. 26 January 2015.
- Why do human rights groups ignore Palestinians' war of words?. Washingtonpost.com (26 September 2011). Retrieved 2 June 2012.
- "Muslim-Western Tensions Persist". PEW Global Attitudes Report. 21 July 2011. Retrieved 19 September 2013.
- United States Holocaust Memorial Museum. "Nazis' 'Terrible Weapon,' Aimed at Minds and Hearts", The New York Times, 23 February 2009. Retrieved 24 November 2010.
- Joffe, Josef. "Anti-Semitism In Araby", Newsweek, 28 February 2009. Retrieved 24 November 2010.
- Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8 p. 33
- Aluma Solnick. Based on Koranic Verses, Interpretations, and Traditions, Muslim Clerics State: The Jews Are the Descendants of Apes, Pigs, And Other Animals. MEMRI Special Report – No. 11, 1 November 2002
- Neil J. Kressel. "The Urgent Need to Study Islamic Anti-Semitism" Archived 10 July 2009 at the Wayback Machine, The Chronicle of Higher Education, The Chronicle Review, 12 March 2004.
- "Holocaust Remembrance Day — a somber anniversary". blogs.timesofisrael.com.
- Bell, Dean Phillip (2008). Jews in the early modern world. Rowman & Littlefield. p. 212. ISBN 978-0-7425-4518-2.
- Page 9 in: Bernard Lazare (2006). Anti-Semitism: Its History and Causes. Cosimo, Inc. ISBN 9781596056015.
- Page 154 in: Walter Laqueur (2006). The Changing Face of Anti-Semitism: From Ancient Times to the Present Day. Oxford University Press. ISBN 9780199774739.
- Philip Young (1984). "Hawthorne's secret: an un-told tale". The Georgia Review. 38 (3): 664–666. JSTOR 41398742.
- Addressing anti-semitism through education: guidelines for policymakers. UNESCO. 2018. ISBN 978-92-3-100274-8.
- "Report: Anti-Semitism on the rise globally", CNN, 14 March 2008. Retrieved 24 November 2010.
- "International Religious Freedom Report for 2012". Retrieved 21 December 2013.
- "You are being redirected..." global100.adl.org.
- Gur, Haviv Rettig (18 May 2014). "Hating the Jew you've never met". The Times of Israel. Retrieved 26 August 2018.
- "Adoption of the Working Definition". American Jewish Committee. 2022. Retrieved 17 July 2022.
- Bein, Alex (1990). The Jewish Question: Biography of a World Problem. Translated by Harry Zohn. Rutherford, NJ: Fairleigh Dickinson University Press. ISBN 978-0-8386-3252-9.
- Consonni, Manuela (2022). "'Upping the Antis': Addressing the Conceptual Ambiguities Surrounding 'Antisemitism'". Society. 59 (1): 25–33. doi:10.1007/s12115-022-00665-4. S2CID 247172627.
- Chanes, Jerome A. (2004). Antisemitism: a Reference Handbook. ABC-CLIO. ISBN 978-1-57607-209-7.
- Falk, Avner (2008). Anti-Semitism: a History and Psychoanalysis of Contemporary Hatred. Westport, CT: Praeger. ISBN 978-0-313-35384-0.
- Flannery, Edward H. (1985). The Anguish of the Jews: Twenty-three Centuries of Antisemitism. Paulist Press. ISBN 978-0-8091-4324-5.
- Flannery, Edward H. (2004). The Anguish of the Jews: Twenty-Three Centuries of Antisemitism. Mahwah, NY: Paulist Press. ISBN 978-0-8091-4324-5.
- Foxman, Abraham (2010). Jews and Money: The Story of a Stereotype. New York: St. Martin's Press. ISBN 978-0-230-11225-4.
- Frank, Daniel H.; Leaman, Oliver (2003). The Cambridge companion to medieval Jewish philosophy. Cambridge: Cambridge University Press. ISBN 0-521-65574-9.
- Harzig, Christiane; Hoerder, Dirk; Shubert, Adrian (2003). The historical practice of diversity : transcultural interactions from the early modern Mediterranean to the postcolonial world. New York: Berghahn Books. ISBN 1-57181-377-2.
- Johnson, Paul (1987). A History of the Jews. New York, NY: HarperCollins Publishers. ISBN 978-0-06-091533-9.
- Johnston, William (1983). The Austrian Mind: An Intellectual and Social History, 1848–1938. University of California Press. ISBN 978-0-520-04955-0.
- Judaken, Jonathan (2018). "Introduction". The American Historical Review. 123 (4): 1122–1138. doi:10.1093/ahr/rhy024.
- Laqueur, Walter (2006). The Changing Face of Antisemitism: From Ancient Times to the Present Day (1st ed.). Oxford University Press. ISBN 978-0-19-530429-9.
- Levy, Richard S., ed. (2005). Antisemitism: a Historical Encyclopedia of Prejudice and Persecution. Santa Barbara, CA: ABC-CLIO. ISBN 978-1-85109-439-4.
- Lewis, Bernard (1999). Semites and Anti-Semites: an Inquiry into Conflict and Prejudice. W. W. Norton & Co. ISBN 978-0-393-31839-5.
- Lipstadt, Deborah (2019). Antisemitism: Here and Now. Schocken Books. ISBN 978-0-80524337-6.
- Lipstadt, Deborah (1994). Denying the Holocaust: the Growing Assault on Truth and Memory. Penguin Books. ISBN 978-0-452-27274-3.
- Laurens, Henry (2002). La Question de Palestine. Vol. II. Fayard.
- Majer, Diemut (2014). "Non-Germans" Under The Third Reich: The Nazi Judicial and Administrative System in Germany and Occupied Eastern Europe, with Special Regard to Occupied Poland, 1939–1945. Texas Tech University Press. ISBN 978-0896728370.
- McLellan, David (1980). Marx before Marxism (PDF) (2d ed.). London: Macmillan. ISBN 978-0-333-27883-3.
- Michael, Robert (2008). A History of Catholic Antisemitism: The Dark Side of the Church. Springer. ISBN 978-0-230-61117-7. Retrieved 15 March 2021.
- Perry, Marvin; Schweitzer, Frederick M. (2002). Antisemitism: Myth and Hate from Antiquity to the Present. Palgrave Macmillan. ISBN 978-0-312-16561-1.
- Perry, Marvin; Schweitzer, Frederick M. (2005). Antisemitism: Myth and Hate from Antiquity to the Present. New York, NY: Palgrave. ISBN 978-0-312-16561-1.
- Poliakov, Léon. The History of Anti-Semitism, Volume 1: From the Time of Christ to the Court Jews, University of Pennsylvania Press: 2003
- Poliakov, Léon. The History of Anti-Semitism, Volume 2: From Mohammad to the Marranos, University of Pennsylvania Press: 2003
- Poliakov, Léon. The History of Anti-Semitism, Volume 3: From Voltaire to Wagner, University of Pennsylvania Press: 2003
- Poliakov, Léon. The History of Anti-Semitism, Volume 4: Suicidal Europe 1870–1933, University of Pennsylvania Press: 2003
- Poliakov, Léon (1997). "Anti-Semitism". Encyclopaedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8
- Prager, Dennis; Telushkin, Joseph (2003) . Why the Jews? The Reason for Antisemitism (reprint ed.). Touchstone. ISBN 978-0-7432-4620-0.
- Rattansi, Ali (2007). Racism: A Very Short Introduction. Oxford, England: Oxford University Press. ISBN 978-0-19-280590-4.
- Rubenstein, Richard L.; Roth, John K. (2003). Approaches to Auschwitz: The Holocaust and Its Legacy. Westminster John Knox Press. ISBN 978-0-664-22353-3.
- Sachar, Howard Morley (1961). Aliyah: The People of Israel. World Publishing Company.
- Tausch, Arno (2018). The Return of Religious Antisemitism? The Evidence from World Values Survey Data (17 November 2018). Available at SSRN
- Tausch, Arno (2015). Islamism and Antisemitism. Preliminary Evidence on Their Relationship from Cross-National Opinion Data (14 August 2015). Available at SSRN or Islamism and Antisemitism. Preliminary Evidence on Their Relationship from Cross-National Opinion Data
- Tausch, Arno (2014). The New Global Antisemitism: Implications from the Recent ADL-100 Data (14 January 2015). Middle East Review of International Affairs, Vol. 18, No. 3 (Fall 2014). Available at SSRN or The New Global Antisemitism: Implications from the Recent ADL-100 Data
- Ury, Scott (2018). "Strange Bedfellows? Anti-Semitism, Zionism, and the Fate of "the Jews"". The American Historical Review. 123 (4): 1151–1171. doi:10.1093/ahr/rhy030.
- Anti-semitism entry by Gotthard Deutsch in the Jewish Encyclopedia, 1901–1906 ed.
- This article incorporates text from a free content work. Licensed under CC BY-SA 3.0 IGO Text taken from Addressing anti-semitism through education: guidelines for policymakers, UNESCO, UNESCO. UNESCO.
- Brustein, William I., and Ryan D. King. "Anti-semitism in Europe before the Holocaust." International Political Science Review 25.1 (2004): 35–53. online
- Carr, Steven Alan. Hollywood and anti-Semitism: A cultural history up to World War II, Cambridge University Press 2001.
- Cohn, Norman. Warrant for Genocide, Eyre & Spottiswoode 1967; Serif, 1996.
- Fischer, Klaus P. The History of an Obsession: German Judeophobia and the Holocaust, The Continuum Publishing Company, 1998.
- Freudmann, Lillian C. Antisemitism in the New Testament, University Press of America, 1994.
- Gerber, Jane S. (1986). "Anti-Semitism and the Muslim World". In History and Hate: The Dimensions of Anti-Semitism, ed. David Berger. Jewish Publications Society. ISBN 0-8276-0267-7
- Goldberg, Sol; Ury, Scott; Weiser, Kalman (eds.). Key Concepts in the Study of Antisemitism (Palgrave Macmillan, 2021) online review
- Hanebrink, Paul. A Specter Haunting Europe: The Myth of Judeo-Bolshevism, Harvard University Press, 2018. ISBN 9780674047686.
- Hilberg, Raul. The Destruction of the European Jews. Holmes & Meier, 1985. 3 volumes.
- Isser, Natalie. Antisemitism during the French Second Empire (1991)
- Kertzer, David I. (2014). The Pope and Mussolini: The Secret History of Pius XI and the Rise of Fascism in Europe. Oxford University Press. ISBN 9780198716167.
- McKain, Mark. Anti-Semitism: At Issue, Greenhaven Press, 2005.
- Marcus, Kenneth L. The Definition of Anti-Semitism, 2015, Oxford University Press
- Michael, Robert and Philip Rosen. Dictionary of Antisemitism, The Scarecrow Press, Inc., 2007
- Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust
- Nirenberg, David. Anti-Judaism: The Western Tradition (New York: W. W. Norton & Company, 2013) 610 pp. ISBN 978-0-393-05824-6
- Richardson, Peter (1986). Anti-Judaism in Early Christianity. Wilfrid Laurier University Press. ISBN 978-0-88920-167-5.
- Roth, Philip. The Plot Against America, 2004
- Selzer, Michael (ed.). "Kike!" : A Documentary History of Anti-Semitism in America, New York 1972.
- Small, Charles Asher ed. The Yale Papers: Antisemitism In Comparative Perspective (Institute For the Study of Global Antisemitism and Policy, 2015). online, scholarly studies.
- Stav, Arieh (1999). Peace: The Arabian Caricature – A Study of Anti-semitic Imagery. Gefen Publishing House. ISBN 965-229-215-X.
- Steinweis, Alan E. Studying the Jew: Scholarly Antisemitism in Nazi Germany. Harvard University Press, 2006. ISBN 0-674-02205-X.
- Stillman, Norman. The Jews of Arab Lands: A History and Source Book. (Philadelphia: Jewish Publication Society of America. 1979). ISBN 0-8276-0198-0
- Stillman, N.A. (2006). "Yahud". Encyclopaedia of Islam. Eds.: P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill. Brill Online
- Tausch, Arno (2018). "The Effects of 'Nostra Aetate:' Comparative Analyses of Catholic Antisemitism More Than Five Decades after the Second Vatican Council". SSRN 3098079.
- Tausch, Arno (14 January 2015). "The New Global Antisemitism: Implications from the Recent ADL-100 Data". Middle East Review of International Affairs. 18 (3 (Fall 2014)). doi:10.2139/ssrn.2549654. S2CID 59022284. SSRN 2549654.
- "Contemporary Global Anti-Semitism: A Report Provided to the United States Congress" (PDF). (7.4 MB), United States Department of State, 2008. Retrieved 25 November 2010. See HTML version.
- Vital, David. People Apart: The Jews in Europe, 1789-1939 (1999); 930pp highly detailed
- Bibliographies, calendars, etc.
- Jewish Journal of Greater Los Angeles, "Experts explore effects of Ahmadinejad anti-Semitism", 9 March 2007
- Lazare, Bernard, Antisemitism: Its History and Causes
- Anti-Defamation League Arab Antisemitism Archived 20 January 2013 at the Wayback Machine
- Why the Jews? A perspective on causes of anti-Semitism
- Coordination Forum for Countering Antisemitism (with up to date calendar of antisemitism today)
- Annotated bibliography of anti-Semitism hosted by the Hebrew University of Jerusalem's Center for the Study of Antisemitism (SICSA)
- Council of Europe, ECRI Country-by-Country Reports
- Porat, Dina. "What makes an anti-Semite?", Haaretz, 27 January 2007. Retrieved 24 November 2010.
- Yehoshua, A.B., An Attempt to Identify the Root Cause of Antisemitism, Azure, Spring 2008.
- Antisemitism in modern Ukraine
- Antisemitism and Special Relativity
|Library resources about |