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Journal articles on the topic 'Jewish conspiracy'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Yablokov, Ilya. "Anti-Jewish Conspiracy Theories in Putin’s Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 313–38. http://dx.doi.org/10.31168/2658-3380.2020.20.4.3.

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This article considers two cases of antisemitic political rhetoric and explores the nature of anti-Jewish conspiracy theories in Putin’s Russia. The author concludes that anti-Jewish conspiracy theories are a somewhat marginalised intellectual product. Unlike anti-Western conspiracy theories – which are a mainstream driver of political discussions, these are rarely used by the Russian political establishment for the pur-poses of political mobilisation.

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2

Tokarska-Bakir, Joanna. "How to Exit the Conspiracy of Silence?" East European Politics and Societies: and Cultures 25, no. 1 (January 7, 2011): 129–52. http://dx.doi.org/10.1177/0888325410387640.

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On the subject of the Polish-Jewish postwar relations, this paper deals with the pathology of public discourse known as the “conspiracies of silence” phenomenon (see Eviatar Zerubavel, The Elephant in the Room: Silence and Denial in Everyday Life , 2008). The concept in question may be applied to the Polish historic conditions. It helps to problematize the circumstances in which social conspiracies were accumulating around the Polish-Jewish relations in the postwar period so as to pave the way for analysis of the current difficulties in researching the title issues, particularly those that emerged while using a quantitative and qualitative approach to research Polish attitudes toward Jews. The resulting polemical analysis is made on the basis of a text by one of the most renowned Polish sociologists, Prof. Antoni Sułek. His lecture titled “Ordinary Poles Looking at Jews” was delivered at the University of Warsaw, Poland, on 17 December 2009, within the cycle “Ten Lectures for a New Millennium.” It summarises the Polish twenty-year poll-based researches of Poles’ attitudes towards Jews.

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3

Rather, L. J. "Disraeli, Freud, and Jewish Conspiracy Theories." Journal of the History of Ideas 47, no. 1 (January 1986): 111. http://dx.doi.org/10.2307/2709598.

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4

Reid, Anthony. "JEWISH-CONSPIRACY THEORIES IN SOUTHEAST ASIA." Indonesia and the Malay World 38, no. 112 (November 2010): 373–85. http://dx.doi.org/10.1080/13639811.2010.513848.

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5

Yablokov. "Anti-Jewish Conspiracy Theories in Putin's Russia." Antisemitism Studies 3, no. 2 (2019): 291. http://dx.doi.org/10.2979/antistud.3.2.05.

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6

Ruotsila, Markku. "Lord Sydenham of Combe's World Jewish Conspiracy." Patterns of Prejudice 34, no. 3 (July 2000): 47–64. http://dx.doi.org/10.1080/00313220008559146.

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7

Allington, Daniel, and Tanvi Joshi. "“What Others Dare Not Say”: An Antisemitic Conspiracy Fantasy and its YouTube Audience." Spring 2020 3, no. 3.1 (June 12, 2020): 35–54. http://dx.doi.org/10.26613/3.1.42.

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The YouTube video-sharing platform is one of the most important sites for the dissemination of conspiracy theory, or—to give it a more accurately descriptive term—conspiracy fantasy. After surveying the historical and contemporary evidence for the role of conspiracy fantasy in right-wing violent extremism, this article turns its focus to a YouTube video excerpted from a public lecture in which professional conspiracy theorist David Icke purports to expose members of a “Rothschild Zionist” secret society. First, historical discourse analysis is used to situate Icke’s fantasy within the antisemitic tradition of the extreme right. Then, the reception of Icke’s fantasy is studied through quantitative content analysis of YouTube user comments (n = 1123). Comments supportive of the video and its creator are found to outnumber comments that challenge them, as are comments expressing hostility to Jews or extending the video’s accusations against “Rothschild Zionists” to real-world Jewish collectivities. Moreover, the most popular comments are found to be disproportionately likely to be supportive of Icke or his video or otherwise anti-Jewish. These findings provide evidence that at least the active portion of the video’s YouTube audience may have had a tendency not only towards support of Icke’s ideas but also towards linkage of those ideas with an overtly antisemitic worldview. It is argued that YouTube’s ranking of comments by popularity may be serving to insulate harmful fantasies such as Icke’s from rational challenge by rendering genuinely critical responses invisible. This illustrates the dangers of outsourcing the evaluation of content to an online user community. But it also suggests that YouTube’s user interface design may be actively contributing to the spread of misinformation and bigotry by placing those who try to oppose them at a disadvantage. Keywords: antizionism, audience, conspiracism, conspiracy fantasy, conspiracy theory, content analysis, David Icke, discourse analysis, reception, right-wing extremism, YouTube

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Allington, Daniel, and Tanvi Joshi. "“What Others Dare Not Say”: An Antisemitic Conspiracy Fantasy and its YouTube Audience." Spring 2020 3, no. 3.1 (June 12, 2020): 35–54. http://dx.doi.org/10.26613/jca/3.1.42.

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The YouTube video-sharing platform is one of the most important sites for the dissemination of conspiracy theory, or—to give it a more accurately descriptive term—conspiracy fantasy. After surveying the historical and contemporary evidence for the role of conspiracy fantasy in right-wing violent extremism, this article turns its focus to a YouTube video excerpted from a public lecture in which professional conspiracy theorist David Icke purports to expose members of a “Rothschild Zionist” secret society. First, historical discourse analysis is used to situate Icke’s fantasy within the antisemitic tradition of the extreme right. Then, the reception of Icke’s fantasy is studied through quantitative content analysis of YouTube user comments (n = 1123). Comments supportive of the video and its creator are found to outnumber comments that challenge them, as are comments expressing hostility to Jews or extending the video’s accusations against “Rothschild Zionists” to real-world Jewish collectivities. Moreover, the most popular comments are found to be disproportionately likely to be supportive of Icke or his video or otherwise anti-Jewish. These findings provide evidence that at least the active portion of the video’s YouTube audience may have had a tendency not only towards support of Icke’s ideas but also towards linkage of those ideas with an overtly antisemitic worldview. It is argued that YouTube’s ranking of comments by popularity may be serving to insulate harmful fantasies such as Icke’s from rational challenge by rendering genuinely critical responses invisible. This illustrates the dangers of outsourcing the evaluation of content to an online user community. But it also suggests that YouTube’s user interface design may be actively contributing to the spread of misinformation and bigotry by placing those who try to oppose them at a disadvantage. Keywords: antizionism, audience, conspiracism, conspiracy fantasy, conspiracy theory, content analysis, David Icke, discourse analysis, reception, right-wing extremism, YouTube

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9

Krah, Franziska. "Mit den Waffen der Aufklärung gegen den Antisemitismus." Zeitschrift für Religions- und Geistesgeschichte 63, no. 2 (2011): 122–44. http://dx.doi.org/10.1163/157007311795244338.

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AbstractThe rise of political anti-Semitism in Imperial and Weimar Germany met with public opposition initiated primarily by Jews. From various perspectives, jewish journalists and intellectuals investigated the origin of this anti-Semitism, its different manifestations as well as possibilities of its public rejection. Journalist Binjamin W. Segel (1866-1931) hereby focused his efforts on debunking antiSemitic myths, such as the Jewish World Conspiracy, as popularized by the text "The protocols of the Elders of Zion". In his writings, Segel, with an Eastern European background, pays attention to the discrimination of "Ostjuden" (EastEuropean Jews) in particular. Furthermore, Segel deals with questions regarding the origins of anti-Semitism, and the effectiveness of Jewish opposition towards it. The following article outlines his life and discusses his work.

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10

Meyer, Eric D. "Heidegger and the Myth of a Jewish World Conspiracy." International Journal of Philosophical Studies 25, no. 2 (March 15, 2017): 306–10. http://dx.doi.org/10.1080/09672559.2017.1305165.

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11

Oberst, Achim. "Heidegger and the myth of a Jewish world conspiracy." Politics, Religion & Ideology 18, no. 1 (January 2, 2017): 123–26. http://dx.doi.org/10.1080/21567689.2017.1298312.

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12

Hristov, Todor. "Capitalists, Spies and Aliens: Conspiracy Theories in Bulgaria." Messages, Sages, and Ages 4, no. 2 (November 1, 2017): 7–17. http://dx.doi.org/10.1515/msas-2017-0005.

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Abstract The paper claims that conspiracy theories in Bulgaria are organized as a milieu rather than as a genre, and that, depending on their intensity, conspiracy theories can perform heterogeneous functions, which range from justification of political claims and popular mobilization to entertainment. Building on that conceptual framework, the paper illustrates the most prominent functional types of Bulgarian conspiracy theories. The higher-intensity theories are exemplified by the narratives of corruption and of the afterlife of the former communist secret services. The lower-intensity theories are illustrated by the fortunately short-lived question if the president of the United States has been abducted by aliens. The impact of the Bulgarian conspiratorial milieu on global theories is represented by the example of the Bulgarian modifications of the traveling narrative of the conspiracy of Jewish bankers. The emancipatory potential of the conspiracy theories is demonstrated by the example of the 2011 anti-GMO protests, motivated by narratives of conspiracy between the government and transnational corporations, which derived their energy from the associated milieu of ecological concerns.

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13

Rensmann, Lars. "The Contemporary Globalization of Political Antisemitism: Three Political Spaces and the Global Mainstreaming of the “Jewish Question” in the Twenty-First Century." Spring 2020 3, no. 3.1 (June 12, 2019): 83–108. http://dx.doi.org/10.26613/jca/3.1.46.

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This article examines the current globalization of political antisemitism and its effects on the resurgent normalization of anti-Jewish discourse and politics in a global context. The focus is on three political spaces in which the “Jewish question” has been repoliticized and become a salient feature of political ideology, communication, and mobilization: the global radical right, global Islamism, and the global radical left. Different contexts and justificatory discourses notwithstanding, the comparative empirical analysis shows that three interrelated elements of globalized antisemitism feature most prominently across these different political spaces: anti-Jewish conspiracy myths; Holocaust denial or relativization; and hatred of Israel. It is argued that the current process of the globalization of political antisemitism has significantly contributed to antisemitism’s presence in all kinds of public spaces as well as the convergence of antisemitic ideology among a variety of different actors. Moreover, the globalization of political antisemitism has helped accelerate the dissemination and social acceptance of anti-Jewish tropes that currently take shape in broader publics, that is: the globalized mainstreaming of antisemitism. The article concludes by discussing some factors favorable to the globalization and normalization of antisemitism, and the resurgence of antisemitic politics in the current age. Keywords: conspiracy myths, globalization, Holocaust denial, Israel hatred, political antisemitism

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14

Preston, Paul. "A Catalan contribution to the myth of the contubernio Judeo-Masónico-Bolchevique." Modern Italy 16, no. 4 (November 2011): 461–72. http://dx.doi.org/10.1080/13532944.2011.611230.

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One of the principal justifications for the military coup of 1936 and the subsequent plan of extermination behind right-wing violence in the Civil War was the accusation that the Second Republic was the anti-Spanish instrument of the Jewish-Masonic-Bolshevik conspiracy. Thus, when the conspirators declared that punishment had to be inflicted on freemasons, liberal politicians, journalists, school-teachers, professors, as well as on leftists and trade-unionists, they used the idea of an evil Jewish conspiracy to destroy the Christian world. Of all of the writers who called for an assault on progressive Spain, those who might be termed the ‘theorists of extermination’, the most influential was the Catalan priest, Juan Tusquets Terrats (1901–1998). Awareness and approval of The Protocols of the Elders of Zion was promoted through his enormously popular writings. During the Civil War, he became an adviser to Generals Mola and Franco and his file-card index of names of supposed freemasons was part of the infrastructure of repression.

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15

Kofta, Mirosław, Wiktor Soral, and Michał Bilewicz. "What breeds conspiracy antisemitism? The role of political uncontrollability and uncertainty in the belief in Jewish conspiracy." Journal of Personality and Social Psychology 118, no. 5 (May 2020): 900–918. http://dx.doi.org/10.1037/pspa0000183.

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16

Prokhorov, George. "Jacob Brafman’s The Book of the Kahal: the Jew Who Was Afraid of Jewishness." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 231–47. http://dx.doi.org/10.31168/2658-3380.2020.20.3.4.

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The article discusses the narrative structure and rhetorical devices of The Book of the Kahal (1869)– an influential pamphlet by the baptized Jew Jacob Brafman. The book breathes conspiracy theories and portrays the Jews as a state within a state governed by the Kahal and regulated by the Talmud, even when they try to pass themselves as a confession to fool gullible Christians. In line with the traditions of collaboration literature, the author, obsessed with the glorious Imperial might and full of disdain for all things Jewish, demands that the Jews abandon their treacherous “multifaceted” identity in favor of Russia.

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17

Rotar, Marius. "Freethinking, Freethinkers and the Jewish Question in Romania until the Outbreak of the First World War." European Journal of Jewish Studies 14, no. 1 (April 1, 2020): 27–53. http://dx.doi.org/10.1163/1872471x-11411080.

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Abstract The founding of the Romanian Free Thinkers Association (1909) prompted violent criticism against it. This arose out of a milieu influenced by the Romanian Orthodox Church targeting the Association’s anti-religious attitude. One of the allegations formulated against it was that the freethinking movement was only one facet of the wider Jewish universal conspiracy. This article aims to analyse to what extent there was a connection between the freethinking movement in Romania and the Jewish question. The main argument set forward in this article is that the Romanian freethinkers struggled to dismantle these accusations, while attempting to act towards Jewish emancipation in Romania as part of their wider program to transform society.

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18

Rickenbacher, Daniel. "The Centrality of Anti-Semitism in the Islamic State’s Ideology and Its Connection to Anti-Shiism." Religions 10, no. 8 (August 16, 2019): 483. http://dx.doi.org/10.3390/rel10080483.

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The Islamic State (ISIS) has repeatedly targeted Jews in terrorist attacks and incited against Jews in its propaganda. Anti-Semitism and the belief that Jews are engaged in a war against Islam has been central to Islamist thought since its inception. Islamist anti-Semitism exposes the influence of both Western conspiracy theories and Islamic traditions. This article studies the anti-Semitic themes propagated by ISIS and investigates their ideological foundations. It bases itself on an analysis of articles published in Dabiq, ISIS’ English language online magazine in the period 2014–2016. This study shows that ISIS’ relationship with Western-inspired anti-Semitic conspiracy theories is inconsistent, vacillating between rejection and acceptance. ISIS holds an apocalyptic, anti-Semitic worldview, which claims that the Shia denomination is a Jewish invention to sow disunity among Muslims and that Shia and Jews are working together to destroy Islam. ISIS’ anti-Semitism and anti-Shiism are thus inherently connected. It is vital to correctly assess the anti-Semitic ideological foundations of contemporary Islamism and Jihadism to best understand the movement. Learning about this will help lawmakers, scholars and practitioners develop strategies to deal with these movements and counter their message.

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19

Hacham, Noah. "Bigthan and Teresh and the Reason Gentiles Hate Jews." Vetus Testamentum 62, no. 3 (2012): 318–56. http://dx.doi.org/10.1163/156853312x645263.

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Abstract The account of Bigthan’s and Teresh’s conspiracy against the king (Esth 2:21-23) was transposed in the Septuagint to Addition A, which opens the book, while an additional story regarding a conspiracy to kill the king was introduced, in its stead, at the end of chapter 2 of this translation. These moves are part of Greek Esther’s reworking of the story in order to depict Mordechai as faithful to the king, and Haman as the king’s adversary who seeks his downfall, and to suggest that this contrast explains Haman’s animosity toward Mordechai, and the Jews, who are loyal to the throne. This tendency, to accentuate the Jews’ allegiance to the gentile monarch while understating the contrasts between Jews and gentiles, is widely manifested throughout Greek Esther. Its objective is to assert that gentile hatred of the Jews derives from their loyalty and reflects, in effect, hatred of the king. The historical backdrop to Esther, reworked in this manner, is most probably Egypt at the beginning of the first century BCE, when the extent of Jewish involvement within the Ptolemaic court and military was considerable.

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20

Hanley, Brian. "‘The Irish and the Jews have a good deal in common’: Irish republicanism, anti-Semitism and the post-war world." Irish Historical Studies 44, no. 165 (May 2020): 57–74. http://dx.doi.org/10.1017/ihs.2020.5.

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AbstractThis article examines how anti-Semitism influenced republican politics in revolutionary Ireland. It looks at Irish republican attitudes toward Jews, including examples of anti-Semitism. Jews were a visible minority in Ireland and one that was sometimes seen as unionist politically. This article illustrates how conspiracy theories about Jewish influence sometimes featured in Irish nationalist tropes, but were far more common in British and unionist discourses regarding events in Ireland. It also shows how individual Jews took part in revolutionary activities, even as some republicans expressed suspicion about them. Outside Ireland, Irish revolutionaries interacted with Jews in several locations, particularly the United States. There was often cooperation in these settings and both groups expressed solidarity towards one another.

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Koyré, Alexandre. "The Political Function of the Modern Lie." October 160 (June 2017): 143–51. http://dx.doi.org/10.1162/octo_a_00298.

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In this 1943 text, first published in English translation in 1945 in Contemporary Jewish Record, Alexandre Koyré analyzes the open conspiracy and its mechanism, which includes the necessity for the leader to constantly remain in the limelight and to ceaselessly deceive the rank and file among his supporters, and proposes to read totalitarianism itself as functioning like a secret society.

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22

Kovalev, Alexey Yu, Viktor M. Muchnik, and Oleg V. Khazanov. "The theory of Jewish conspiracy and its transformation during two Russian revolutions." Vestnik Tomskogo gosudarstvennogo universiteta, no. 421 (August 1, 2017): 114–17. http://dx.doi.org/10.17223/15617793/421/17.

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23

Czepiel, Anna. "Heidegger’s Manichaeism. Comments on Peter Trawny’s Heidegger and the Myth of a Jewish World Conspiracy." Argument: Biannual Philosophical Journal 7, no. 2 (December 1, 2017): 333–42. http://dx.doi.org/10.24917/20841043.7.2.10.

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Heidegger’s Manichaeism: Comments on Peter Trawny’s Heidegger and the myth of a Jewish world conspiracy. In the book Heidegger and the myth of a Jewish world conspiracy, Peter Trawny convincingly shows that anti-Semitism in Heidegger’s thought does not have the shape of the Nazi call for racial discrimination, but rather is a stereotypical and unfortunate element of Heidegger’s call for a transformation of thinking so that philosophy and the human attitude to life would be focused on Being itself (Seyn selbst) instead of beings (Seiendes). Despite the advantages of Trawny’s book, I think that Trawny unlawfully tries to demonstrate that anti-Semitism is the main ethical and political problem of Heideggerian philosophy, while in my opinion the main problem is Heidegger’s “being-historical Manichaeism” — a phenomenon which is only marginally evoked by Trawny. This Manichaeism brings Heidegger to criticize the values of human subjectivity, personality and social and economic self-security as the en-emies of Being. These views not only can have severe political collectivist implications, but — to put it in the terminology of Sein und Zeit — they also make Heidegger speak in the manner of the conservative variant of “idle talk” (Gerede) of “the they” (das Man).

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24

Popa, Ion. "Nationalism, Conspiracy Theories, and Antisemitism in the Transylvanian Greek Catholic Newspaper Dumineca on the Eve of the Holocaust (1936–1940)." Holocaust and Genocide Studies 34, no. 1 (2020): 63–79. http://dx.doi.org/10.1093/hgs/dcaa005.

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Abstract In the first half of the twentieth century churches in Eastern Europe often promoted extreme nationalism and antisemitism. Their very effectiveness discouraged many bystanders from helping Jews during the Holocaust. Here the author studies a little-known journal published by the Greek Catholic (Uniate) bishopric of Maramureş, a Transylvanian province of Romania (and Hungary from 1940 to 1944) with a significant Jewish population. This journal contributed to a climate in which the Christian population would look on with equanimity or even assist as the Nazi New Order pursued the mass murder of all Jews.

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Fay, Brendan. "The Nazi Conspiracy Theory: German Fantasies and Jewish Power in the Third Reich." Library & Information History 35, no. 2 (April 3, 2019): 75–97. http://dx.doi.org/10.1080/17583489.2019.1632574.

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LEE, SangDong. "Jewish Poison Conspiracy and its Responses during the Black Death in 1348~51." Journal of Western Medieval History 47 (March 31, 2021): 153–86. http://dx.doi.org/10.21591/jwmh.2021.47.1.153.

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27

Grudzińska Gross, Irena. "1968 Is Not What It Used to Be." East European Politics and Societies: and Cultures 33, no. 4 (September 27, 2019): 833–42. http://dx.doi.org/10.1177/0888325419852159.

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This article is part of the special cluster titled Generation ’68 in Poland (with a Czechoslovak Comparative Perspective). The article presents the chronology of the events of 1968 in Poland and reviews their past and present interpretations. The perspective is that of a participant in the events and an engaged scholar. Eight versions of what happened are discussed, including those of conspiracy and provocation. The change in focus of the 1968 anniversary celebrations from exclusively Polish to predominantly Jewish is also analyzed.

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Walsh, Richard G. "Passover Plots." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, no. 2-3 (February 26, 2010): 201–22. http://dx.doi.org/10.1558/post.v3i2/3.3.201.

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Various modern fictions, building upon the skeptical premises of biblical scholars, have claimed that the gospels covered up the real story about Jesus. Dan Brown’s The Da Vinci Code is one recent, popular example. While conspiracy theories may seem peculiar to modern media, the gospels have their own versions of hidden secrets. For Mark, e.g., Roman discourse about crucifixion obscures two secret plots in Jesus’ passion, which the gospel reveals: the religious leaders’ conspiracy to dispatch Jesus and the hidden divine program to sacrifice Jesus. Mark unveils these secret plots by minimizing the passion’s material details (the details of suffering would glorify Rome), substituting the Jewish leaders for the Romans as the important human actors, interpreting the whole as predicted by scripture and by Jesus, and bathing the whole in an irony that claims that the true reality is other than it seems. The resulting divine providence/conspiracy narrative dooms Jesus—and everyone else—before the story effectively begins. None of this would matter if secret plots and infinite books did not remain to make pawns or “phantoms of us all” (Borges). Thus, in Borges’ “The Gospel According to Mark,” an illiterate rancher family after hearing the gospel for the first time, read to them by a young medical student, crucifies the young man. Eco’s Foucault’s Pendulum is less biblical but equally enthralled by conspiracies that consume their obsessive believers. Borges and Eco differ from Mark, from some scholarship, and from recent popular fiction, in their insistence that such conspiracy tales are not “true” or “divine,” but rather humans’ own self-destructive fictions. Therein lies a different kind of hope than Mark’s, a very human, if very fragile, hope.

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Szczuka, Kazimiera. "Bohater, spisek, śmierć: Wykłady żydowskie (Hero, Conspiracy, Death: The Jewish Lectures) (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 29, no. 3 (2011): 122–28. http://dx.doi.org/10.1353/sho.2011.0167.

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30

Haupt, Peter I. "A universe of lies: Holocaust revisionism and the myth of a Jewish world‐conspiracy." Patterns of Prejudice 25, no. 1 (June 1991): 75–85. http://dx.doi.org/10.1080/0031322x.1991.9970067.

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31

Gurock, J. S. "AN ORTHODOX CONSPIRACY THEORY: THE TRAVIS FAMILY, BERNARD REVEL, AND THE JEWISH THEOLOGICAL SEMINARY." Modern Judaism 19, no. 3 (January 1, 1999): 241–53. http://dx.doi.org/10.1093/mj/19.3.241.

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32

Gea, Ibelala. "SALIB KRISTUS SEBAGAI SIMBOL KEKERASAN UMAT YAHUDI (Studi Teologis Matius 26:1-5 Diperhadapkan dengan Kondisi Indonesia Masa Kini)." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 66–78. http://dx.doi.org/10.46965/jtc.v3i1.256.

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AbstractThe research in this article aims to explain that theologically, the crucifixion of Christ as a symbol of the violence of the Jews hide behind the Roman law, and confronted with the condition of present-day Indonesia.To explain the violence that comes from Matthew 26: 1-5 as a basis for the discussions were enriched by a number of violence-related references.The results showed that violence as the imposition of the will to achieve the goals, whether individuals, groups and institutions.Violence tangible crucifixion of Jesus was hiding behind the guise of religious Jews, laden with engineering, which is the real Jesus was not guilty of what is charged to him.The Roman government represented Pilate dare not uphold justice, it can be called that trial and the verdict against Jesus is gray as a result of a compromise and government conspiracy with the leader of the majority religion, the Jewish religion.Violence in Indonesia, including violence against women, children and political violence as a sign of not respecting others.Lodging in the political violence, often triggered by the politicization of religion as a vehicle to achieve the goal by mobilizing the number of people that fanaticism and radicalism.Any violence is not in accordance with the will of God who loves the whole humanKeywords: Cross of Christ And Violence of Jewish People

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Peake, Bryce. "Duke Ellington, Irving Mills, and the Broadcast Boundaries of Racialized Heteronationalism, according to the FBI." Cultural Politics 12, no. 2 (July 1, 2016): 202–16. http://dx.doi.org/10.1215/17432197-3592100.

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This article revolves around a deceptively simple question: Why did the FBI investigate bandleader Duke Ellington, the African American capitalist, political conservative, and pronounced Christian, as a communist threat in the 1930s through the Cold War? Answering this question involves situating the FBI’s “domestic security” program as product and productive of overlapping racial and sexual politics and investigating the FBI’s anti-Semitic conspiracy theory that Ellington’s early-career promoter Irving Mills (a.k.a. Isadore Minsky) was a Jewish communist intent on capitalizing on the racial transgressions of jazz pleasures. In telling this story, I further develop contemporary scholarship on the concept of racialized heteronationalism as nascent in surveillance and the state, as well as demonstrate the long history of US enforcement agencies’ reliance upon race and sexuality as categories for defining domestic security and surveillance protocols.

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Persak, Krzysztof. "Jedwabne before the Court." East European Politics and Societies: and Cultures 25, no. 3 (July 11, 2011): 410–32. http://dx.doi.org/10.1177/0888325411398915.

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On 10 July 1941, Jewish inhabitants of the little town of Jedwabne were burnt alive in a barn by their Polish neighbors. This was probably the worst act of violence inflicted on Jews by the Poles during World War II. By examining postwar legal proceedings related to the Jedwabne massacre, this article looks at the attitude of Polish authorities towards crimes committed by the Poles on Jews during the war as well as the reaction of the local community to its own dark past. Although a group of perpetrators were put on trial in 1949 and 1953, criminal court files reveal the indolence and ineffectiveness of Communist Poland’s justice in such cases. The documents also expose a conspiracy of silence among residents of Jedwabne and their solidarity with the defendants. On the other hand, a scrutiny of civil court proceedings discloses mechanisms of appropriation of the victims’ property by the perpetrators. An analysis of a subsequent investigation into the Jedwabne case carried out in the 1960s and 1970s proves that it predominantly aimed at erasing the truth about Polish involvement in the crime, and as its result German gendarmes were officially pointed out as the sole culprits. Only after the restitution of democracy in 1989 was Poland able to openly confront black pages of its history including the Jedwabne massacre.

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Mohd Nor, Mohd Roslan, and Nik Zaitun Yusni Ali. "Ketokohan dan Sumbangan Sultan Abdul Hamid II Sebagai Khalifah Terakhir Dawlah Uthmaniyyah Berlandaskan Prinsip al-Quran dan al-Sunnah." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 1 (June 1, 2018): 101–8. http://dx.doi.org/10.33102/jmqs.v14i1.121.

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The leadership and contribution of the final caliph of Ottoman, Sultan Abdul Hamid II are undisputable. A large number of innovations have been made during his 33 years of administration including economics, transportation, communications, education and more. Not to be overlooked is his greatest contribution to the Muslim world when he became the custodian of the first Qibla of Muslims that is al-Aqsa Mosque of the Palestinian land. This study examines the leadership and contribution of Sultan Abdul Hamid II as the last caliph of Ottoman before the fall of the Caliphate system in 1922 through historical method. His leadership is scrutinized in many aspects such as economics when he succeeded in reducing debt levels to just one tenth of total debt. Moreover, his policies in dealing with the Zionist Jewish conspiracy to control Palestine also put pressure on the enemy. Despite the fact that the Ottoman state was unstable, Sultan Abdul Hamid II was able to continue the caliphate legacy under his rule until 1909.

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Stauter-Halsted, Keely. "“A Generation of Monsters”: Jews, Prostitution, and Racial Purity in the 1892 L'viv White Slavery Trial." Austrian History Yearbook 38 (January 2007): 25–35. http://dx.doi.org/10.1017/s0067237800021391.

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“How long will the jackals continue to feed upon our live bodies?” So begins a Polish newspaper's depiction of the rapacious activities of twenty-seven alleged international traffickers on trial for transporting girls from Austrian Galicia to brothels and harems in the Middle East, Africa, and the Americas. Aft er years of veiled discussion in the Polish-language press about the mysterious disappearance of poor female workers and peasant daughters, the case erupted in the fall of 1892, with lasting implications for the way trafficking and the domestic sex trade would be understood in the Habsburg lands and the former Polish territories alike. Seventeen men and ten women—all of them Jewish—stood trial for a decades-long conspiracy to scour the Crownland in search of “human goods” and “sell them to … local public houses or transport [them] abroad.” The affair helped define the public's perception of the sex trade in Eastern Europe between the 1880s and 1930, as thousands of young women were smuggled out of the region and into sexual servitude. The trial played out in the Galician administrative capital of L'viv, a city of mixed Polish, Jewish, German, and Ukrainian population. Trial transcripts and newspaper coverage provide a rare glimpse into the secret world of commercial sex at the turn of the twentieth century. More importantly, commentary from the journalists and local citizens attending the proceedings offers a window into the way the Galician public understood the commercial sex trade, a tolerated practice that employed medical doctors, police inspectors, landlords, pimps, and procurers, alongside the prostitutes themselves. The trial attracted attention as far away as Cracow, Warsaw, and Vienna, where the Austrian parliament devoted a fiery session to its outcome and to a discussion of the “shameful outrages of the Jewish people” in the aff air. In the Galician setting, public exposure to the horrors of international prostitution networks contributed to a new and more militant direction in Polish nationalist sentiment, one that inextricably linked sexuality with ethnicity.

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Rapoport, Alek. "Tradition and Innovation in the Fine Arts." Canadian-American Slavic Studies 45, no. 2 (2011): 183–206. http://dx.doi.org/10.1163/221023910x535593.

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AbstractSince childhood, AR was attracted by art. His first teacher, E. Sagaidachny, was a former member of the nonconformist groups “Youth Union” and “The Donkey Tail”. Later, in Leningrad, AR enrolled in the V. Serov School of Art. In spite of official Socialist Realism, some teachers (Shablovsky, Gromov, Sudakov) introduced their students to Russian avant-garde. AR educated himself, copying the paintings of Old Masters in the Hermitage Museum. During 1959-1963 AR studied Russian Suprematism and Constructivism in the Leningrad's Institute for eater, Music and Cinema under the supervision of N. Akimov. AR considered himself as a follower of Russian Constructivism with the roots in ancient Mediterranean and Byzantine art. After graduating, AR's life was full of different activities. He preferred teaching at the V. Serov School of Art, but was fired for “ideological conspiracy” as a founder of the new courses – Technical Aesthetics, Yu. Lotman's eory of Semiotics and Russian Constructivism. In the 1970s AR became an active member of a nonconformist artist group TEV (Fellowship of the Experimental Exhibitions) and the co-founder of the ALEF group (Union of Leningrad's Jewish Artists). This activity brought close attention of KGB and he was forced to emigrate in 1976. Living in the USA, AR criticized American contemporary art for its un-spirituality, commercialism and rejection of traditions – a necessary basis of existence of art. He belonged to two traditional cultures, Jewish and Russian, and his art is traditional. His art represents his own thoughts turned into his paintings, with a great appreciation to discoveries of the Old Masters. And the circle is not closed.

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Sikorski, Tomasz. "„Klatka Ezry”. Między poezją a polityką." Studia nad Autorytaryzmem i Totalitaryzmem 38, no. 3 (July 11, 2017): 53–73. http://dx.doi.org/10.19195/2300-7249.38.3.4.

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EZRA’S CAGE”. BETWEEN POETRY AND POLITICSEzra Pound 1885–1975 was, next to Thomas Stearns Eliot, the most prominent American poet of modernist. He was considered the creator of vorticism and imagism — modern trends in art and world culture. In his works he reached to different eras and cultural trends. He was as well fascinated by medieval Provençal, Spanish and Italian literature, and Japanese art of haiku. On his work also had an impact scholasticism, Confucianism and Far East literature. In addition to poetry, Pound was also involved in literary criticism, painting and sculpture, he wrote historiosophical essays and dramas. The greatest fame brought him, however, written for many years, „Canto”. During his stay in the British Isles he also dealt with politics and economics. He was considered a supporter of the theory of Social Credit of Hugh Douglas Clifford, aBritish engineer and economic theorist. In the early twenties Pound went to Italy. Here he became fascinated with fascism and the person of Benitto Musollini. In his works including his poetic works appeared clear fascist and anti-Semitic accents. He criticized Jewish international financiers and banking critique of usury. During World War II he gave propaganda „talks” in the Italian radio. He praised the organization of the fascist state and fascism as an idea, and at the same time warned the threat from international Jewish conspiracy. His views meant that he was accused of collaboration and treason. He was arrested and imprisoned in the US prison camp near Genoa. He spent almost amonth in aclosed cage. During his stay in the camp he had nervous breakdown. After transportation to the United States for many years he was locked out in hospital for mentally ill. After leaving the hospital, he returned to public space. Still creative, he was nominated for the most prestigious literary awards. His works have been translated into many languages around the world, including Polish. He died in Italy in 1975.

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Bulska, Dominika, and Mikołaj Winiewski. "Irrational Critique of Israel and Palestine: New Clothes for Traditional Prejudice?" Social Psychological Bulletin 13, no. 1 (April 11, 2018): e25497. http://dx.doi.org/10.5964/spb.v13i1.25497.

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Among researchers of Antisemitism there is a relative consensus that at least some criticisms of Israel may indeed be a form of expressing Antisemitic prejudice in a more socially approved manner. However, the relations between Antisemitism and anti-Israelism are yet to be fully explained, especially since the issue is inextricably linked with the dynamic of the Israeli-Palestinian conflict. The two presented studies have two purposes: firstly, to measure Polish attitudes towards the Israeli-Palestinian conflict and, secondly, to establish the relationship between anti-Israelism and anti-Palestinism and more traditional types of prejudice, like Antisemitism and Islamophobia. In the first study (N = 301) we constructed a questionnaire of perception of the Israeli-Palestinian conflict with three subscales: Rational approach to conflict, extreme pro-Israeli opinions and extreme pro-Palestinian opinions. In the second study (N = 190) we found that both Antisemitism and Islamophobia predict the way Poles perceive the conflict between Israel and Palestine and beliefs in Jewish conspiracy seem to play the biggest role here. There is also evidence anti–Israelism is expressed not by criticizing Israel, but rather by expressing full support for Palestine. The questionnaire presented in this article may be treated as an indirect measure of Antisemitic prejudice, expressed in a more socially approved manner. Our findings may shed a new light on anti–Israelism and anti-Palestinism.

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Radchenko, O. "JEWS AND JEWISH CULTURE OF GALICIA AND GREAT UKRAINE IN GERMAN TRAVEL GUIDES (late 19th – first half of the 20th centuries)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 143 (2019): 30–36. http://dx.doi.org/10.17721/1728-2640.2019.143.6.

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The article deals with travel guides in German language about current territory of Ukraine at the end of 19th – first half of 20th centuries. It is noted that they represent quite a small group of literary sources. Major part of their content is reference information about geography, history, specific features of daily life and household traditions of one region or another, but major function is imposing of normative perception of foreign, alien culture. The most well-known are those, which were issued by publishing house “Baedeker”, as well as those, published in the times of Austrian-Hungarian monarchy. The author analyses image of Jews as ethnic community in the regions of Eastern Galicia and so-called Great Ukraine before the First World War, in the interwar period and during the Second World War. It is emphasized that thorough consideration of image of the Jews through prism of travel guides during dramatic and tragic events of the end of XIX – the first half of XX centuries may open to the readers of the XXI century new perspectives in understanding of such socio-political phenomena, as a state policy towards ethnic minorities; collective auto- and hetero-stereotypes; dynamics of antisemitism from common level of everyday life to discrimination and extermination of Jews. Moreover, travel guides contain various materials for analysis of issues, related to cultural transfer, models of journeys, attractiveness of certain destinations and objects of cultural and historical heritage at the territory of regions, which for centuries were known by coexistence of various ethnic groups and frequent changes of borders. Necessity of usage of interdisciplinary approach was an additional stimulus for research on the subject under consideration. The author stressed that the book of Franz Obermeyer “Ukraine. Land der schwarzen Erde”, as well as the travel guide by Baedeker, 1943, and the travel guide for Kyiv, 1942, were instruments of the criminal Nazi-Propaganda, contrary to publications during Austrian-Hungarian monarchy, which to certain measure can be considered as a source of knowledge about inter-cultural communications and tolerance. But in both cases the character of these books depended on a political and ideological conjuncture. While in the books, published before the WWI, the image of a Jew was presented mainly from the ethnographic perspective, but in Nazi publications during WWII it was transformed into the image of an enemy. But the authors avoided usage of formulations like “judo-bolshevism” or “worldwide Jewish conspiracy”. Most likely, the traditional format of a travel guide as an instrument of inter-cultural communication limited its actual transformation into a primitive racial or anti-Semitic propaganda. Certain attention in the article is given to the soviet travel guides, edited by Alexander Rado and published by All-Union Society of Cultural Relations in the 1920-ies, which were and are still little known.

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Radecka, Anna. "Śladami żołnierzy Obwodu Jędrzejowskiego Armii Krajowej 1939-1956." Sowiniec 27, no. 49 (December 30, 2016): 101–60. http://dx.doi.org/10.12797/sowiniec.27.2016.49.03.

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Following the Footsteps of the Soldiers of the Jędrzejów District of the Home Army in the Years 1939-1956. Part 1: The Conspiracy in KarolówkaThe family of Przemysław Janoff (Janów), a forester and administrator of the forests and goods of the landowner Górski family, has lived since 1936 in Motkowice, a small town located 14 km east of Jędrzejów. The forest lodge Karolówka became a center of underground activity during the German occupation. Przemysław Janoff, codename „Stary”, together with his son Sergiusz, codename „Set”, soldiers of the Union of Armed Struggle, and later of the Home Army, acted in the intelligence, sabotage and reception of airdrop. They also organized transfers, stored weapons, and conducted radio monitoring. In the forest lodge, secret classes were organized and people sought by the Gestapo were protected. An unknown part of the family’s activity was the action of helping Jews by creating the first link of the „chain of life”. The Janoff family hid Jews from the Jędrzejów ghetto, who, after a short stay in hiding, were later transported to safe places. The aid campaign for the Jewish doctor Hirsch Beer in Jędrzejów was the only one mentioned in historical literature. Since 1943 Sergiusz Janoff „Set” carried out the underground tasks together with Andrzej Ropelewski, codename „Karaś”, and in 1944, when participating in the armed actions of a sabotage group, he met with brothers Wesołowski - Leszek, codename „Strzała” and Wiesiek, codename „Orzeł”, guerillas from the „Barabasz” and later the „Spaleni” group. Common experiences made young people friends for the rest of their lives. The basic thread of the article is the story of four friends shown against the background of the underground and armed activities of the poviat level of the Home Army. Mentioning the details of the biographies of the protagonists and many other characters aims to convey the realities of the underground everyday life and the atmosphere of the German occupation. A study of the characters, attitudes and choices of Home Army soldiers during the war gives rise to reflection on their fate in post-war Poland. This article is therefore a fragment of a larger undertaking and aims at initiating a cycle of publications. Unknown facts and those already described which required verification were examined on the basis of new historical sources and re-analysis of the already known ones.

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Rivas Venegas, Miguel. "Exnominated Anti-Semitism? Reframing the Paranoid Hate-speech of Spanish National-populism." Analysis of Current Trends in Antisemitism - ACTA 41, no. 1 (March 1, 2020): 1–47. http://dx.doi.org/10.1515/actap-2021-2002.

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Abstract The aim of this publication is to critically rethink Manfred Böcker’s classic notion of “Antisemitismus ohne Juden” (Böcker, M. 2000. Antisemitismus ohne Juden: Die zweite Republik, die antirepublikanische Rechte und die Juden. Spanien 1931 bis 1936. Berlin: Peter Lang) and to translate it within the contemporary context of the Spanish Nationalpopulismus (Hirschmann, K. 2017. Der Aufstieg des Nationalpopulismus. Wie westliche Gesellschaften polarisiert werden. Bonn: Bundeszentrale für politische Bildung; Wilp, M. 2019. “Konfrontation statt Konsens: Der Aufschwung des Nationalpopulismus in den Niederlanden: Die politische Auseinandersetzung um Migration und Integration.” In Rechtspopulismus in Einwanderungsgesellschaften, edited by H. U. Brinkmann, and I. Panreck, 187–215. Wiesbaden: VS Verlag für Sozialwissenschaften) represented by the radical party Vox España. The existence of a formula of “Anti-Semitism without Jews and without Anti-Semites” (Botsch, G., and C. Kopke. 2016. “Antisemitismus ohne Antisemiten?” In Wut, Verachtung, Abwertung Rechtspopulismus in Deutschland, edited by R. Melzer, D. Molthagen, A. Zick, and B. Küpper, 178–194. Berlin: Friedrich Ebert Stiftung; Wodak, R. 2018. “The Radical Right and Antisemitism.” In The Oxford Handbook of the Radical Right, edited by J. Rydgren, 1–33. Oxford: Oxford Handbooks Online) seems to acquire corporeity in the “Civil-War-like” lexical arsenals (Rivas Venegas, M. 2018. Propaganda activities of Willi Münzenberg in Support of the Spanish Republic during the Spanish Civil War. An Approximation to His Visual and Rhetorical Communication Strategies. Berlin: Rosa Luxemburg Stiftung / Münzenberg Forum, 2019) of a party acutely connected to its Francoist past and to the paranoia of the “Francmason-Jewish-Bolshevist” conspiracy. This article aims to offer new perspectives on the study of national-populism via the parallel analysis of its “lexical arsenals” and visual-performative dispositives, what we here and in further publications identify as the messa in scena populista. It aims to fulfill the complex task of identifying the latent or indirect traces of Anti-Semitism in a party that chose the Muslim community as its preferred and most visible scapegoat, applied the tested political formula of the transnational nouvelle droite, yet never fully abandoned certain aspects of the Francoist and Spanish fascist worldview.

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Sikora, Paweł. "Dark side of thinking. Review by: P. Trawny, Heidegger and the Myth of a Jewish World Conspiracy Translated by W. Warkocki, foreword by A. Żychliski, PWN Scientific Publishing House, Warsaw 2017 (254 pages)." Kultura i Wartości 21 (August 29, 2017): 117. http://dx.doi.org/10.17951/kw.2017.21.117.

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Grzesiak-Feldman, Monika, and Anna Ejsmont. "Paranoia and Conspiracy Thinking of Jews, Arabs, Germans, and Russians in a Polish Sample." Psychological Reports 102, no. 3 (June 2008): 884–86. http://dx.doi.org/10.2466/pr0.102.3.884-886.

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The study examined the relationship between paranoia and conspiracy thinking of Jews, Arabs, Germans, and Russians among 50 university student volunteers using Fenigstein and Vanable's Paranoia Scale for nonclinical populations and the Conspiracy Beliefs Scale. The scores for conspiracy stereotypes of all the nationalities were positively correlated with paranoia.

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Grzesiak-Feldman, Monika, and Monika Irzycka. "Right-Wing Authoritarianism and Conspiracy Thinking in a Polish Sample." Psychological Reports 105, no. 2 (October 2009): 389–93. http://dx.doi.org/10.2466/pr0.105.2.389-393.

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The relationships among scores for right-wing authoritarianism and conspiracy thinking toward Jews, Arabs, Germans, and Russians were examined. 354 volunteer high school students were assessed using the Right-Wing Authoritarianism Three-Dimensional (RWA3D) Scale and the Conspiracy Beliefs Scale. The scores for conspiracy thinking about all the nationalities were positively correlated with the total scores for RWA3D.

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Grzesiak-Feldman, Monika, and Hubert Suszek. "Conspiracy Stereotyping and Perceptions of Group Entitativity of Jews, Germans, Arabs and Homosexuals by Polish Students." Psychological Reports 102, no. 3 (June 2008): 755–58. http://dx.doi.org/10.2466/pr0.102.3.755-758.

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The relationship among conspiracy stereotypes and perceived entitativity (the degree to which a collection of persons are perceived as being bonded together in a homogeneous entity) of Jews, Germans, Arabs, and homosexuals was examined. 63 volunteer university students answered the Conspiracy Beliefs Scale and the Group Entitativity Scale. The conspiracy stereotypes of all the categories were positively correlated with scores for perceived entitativity. The perception of entitativity seems to be an important factor in conspiracy stereotyping and therefore in intergroup relations.

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AND, MIROSLAW KOFTA, and GRZEGORZ SEDEK. "Conspiracy Stereotypes of Jews During Systemic Transformation in Poland." International Journal of Sociology 35, no. 1 (April 2005): 40–64. http://dx.doi.org/10.1080/00207659.2005.11043142.

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Prager, Brad. "Heidegger und der Mythos der jüdischen Weltverschwörung. Von Peter Trawny. Frankfurt am Main: Vittorio Klostermann, 3. überarbeitete und erweiterte Auflage, 2015. 144 Seiten. €17,80. , and: Heidegger and the Myth of a Jewish World Conspiracy. By Peter Trawny. Trans. Andrew J. Mitchell. Chicago: University of Chicago Press, 2016. xii + 147 pages. $25.00." Monatshefte 109, no. 1 (March 2017): 164–66. http://dx.doi.org/10.3368/m.109.1.164.

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Trzeciak, Marta Alicja. "Scientific journalism in the times of pandemic and conspiracy theories." Dziennikarstwo i Media 13 (January 14, 2021): 35–49. http://dx.doi.org/10.19195/2082-8322.13.3.

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On March 11, 2020, the World Health Organization announced the state of the coronavirus outbreak as a pandemic. This has contributed to the deepening of feelings of fear, anger, frustration and dissatis-faction in many people, as well as the emergence of numerous conspiracy theories related to the new coronavirus. These concepts are socially dangerous because, without bringing any positive reactions, they deepen the feeling of fear, panic or even hysteria. Thus, they hinder rational thinking, taking care of one’s own mental health and acting reasonably. This article discusses the most frequently repeated conspiracy theories in public discourse: corona-virus as a Chinese biological weapon, SARS-CoV-2 as an American biological weapon, the coronavirus created by the USA for profit, SARS-CoV-2 created or developed by Jews, the virus as an element of spy action, the pandemic as a population control program, and 5G as the cause of the pandemic.

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Griech-Polelle, Beth Ann. "Jesuits, Jews, Christianity, and Bolshevism: An Existential Threat to Germany?" Journal of Jesuit Studies 5, no. 1 (December 21, 2018): 33–53. http://dx.doi.org/10.1163/22141332-00501003.

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The long-standing stereotypes of Jesuits as secretive, cunning, manipulative, and greedy for both material goods as well as for world domination led many early members of the National Socialist German Workers’ Party to connect Jesuits with “Jewishness.” Adolf Hitler, Alfred Rosenberg, Dietrich Eckart, and others connect Jesuits to Jews in their writings and speeches, conflating Catholicism and Judaism with Bolshevism, pinpointing Jesuits as supposedly being a part of the larger “Judeo-Bolshevik conspiracy” aiming to destroy the German people. Jesuits were lumped in with Jews as “internal enemies” and this led to further discrimination against the members of the order.

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