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ID:
077863
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| Publication |
2007.
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| Summary/Abstract |
Anti-Semitism's core theme is that Jews embody absolute evil. It has been propagated intensely for many centuries. This extreme fallacy and its principal submotifs have remained largely the same over the ages. Their representation, however, has evolved according to circumstances. The three main permutations of the core theme are religious anti-Semitism-one might call it more precisely anti-Judaism, ethnic (racist) anti-Semitism, and anti-Israelism or anti-Zionism.
These three permutations have a number of common characteristics. There is an ongoing, powerful promotion of a discourse of Jew-hatred. The main motif of the Jew constituting absolute evil manifests itself according to the prevailing worldviews at a given time. Verbal or physical attacks are common against both Jews and Israelis. Jews and nowadays Israel are judged by standards applied to them but not to others. In its extreme form, the anti-Semitic process has three stages: demonization, isolation, and elimination.
The anti-Semitic character of anti-Israelism can be proved through the analysis of cartoons, opinion survey findings, statistical analysis, and semantics. During the summer 2006 war in Lebanon, further proof emerged that anti-Semitism and anti-Israelism go hand in hand
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| 2 |
ID:
077862
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| 3 |
ID:
077865
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| Publication |
2007.
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| Summary/Abstract |
explanatory element in the Jewish political tradition-as the basis of federalism. In his view, brit as the foundation of federalism essentially concerns interaction and relationships. Elazar's approach to federalism has possible applications to contemporary schisms in Israeli society
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| 4 |
ID:
077864
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| Publication |
2007.
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| Summary/Abstract |
The dönmes (converts) are a community descended from the disciples and adherents of Sabbatai Tsevi, who abandoned Judaism and adopted Islam in the late seventeenth century. Wary of their Muslim neighbors, they kept to themselves, maintaining strict secrecy in all their religious practices and general behavior. Our knowledge of the dönmes is therefore rather limited.
The main dönme center was in Salonica, where they had a real impact on social and economic life until 1924, when, as a result of the population transfer, the dönmes moved to Turkey, chiefly to Istanbul and Izmir. This migration caused their communal institutions to break down, and growing assimilation into the Muslim Turkish environment (including intermarriages) diminished the dönme population considerably. The hostility of sections of Turkish ultranationalists and extreme Islamists also affected the community
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| 5 |
ID:
077861
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| Publication |
2007.
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| Summary/Abstract |
Less than 20 percent of the value of Jewish assets stolen by the Nazis and their collaborators has been restored. At least $115-$175 billion (2005 prices) remains unreturned despite numerous clear and explicit international agreements and country promises made during World War II and immediately thereafter. Even the highly publicized resurgence of restitution efforts since the mid-1990s resulted in the return of only 3 percent of Holocaust property. A key reason for these meager results during both periods was the failure to make a unique, comprehensive, and timely effort to deal adequately with an event unequaled in the annals of modern history-the extermination of more than two-thirds of continental European Jewry and the confiscation of nearly all of its assets.
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