In the latest issue of Upping the Anti journal, two articles were published on the question, “How should Left groups relate to non-Left anti-Imperialist movements?”
The first article, “Challenges to Capitalism, Challenges for the Left: Anti-Semitism, Islamophobia, and the Three Way Fight,” Michael Staudenmaier introduces the “three way fight” analysis, as an attempt to go beyond the bi-polar worldview that the author finds both widespread on the Left and an unsatisfactory analytical framework. As a response, the journal published the article “Islam and the Left: A Reply to Staudenmaier” by Rami El-Amine of Left Turn magazine.
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The following is the text of a talk I gave on the panel “Anarchism and Responding to Anti-Semitism,” at the 2006 conference, “Facing a Challenge Within: A Progressive Scholars’ and Activists’ Conference on Anti-Semitism* and The Left.”
In my short presentation, I laid out a very basic hypothesis about why U.S. anarchists have a blindspot regarding the issue of antisemitism. The hypothesis is by no means meant as a comprehensive theory to the topic. Rather, it focuses specifically on the limitations of an analytical approach based on a “generalized critique of hierarchy.” The inability of U.S. anarchists to address antisemitism is not meant to stem entirely from this explanation, as the topic is certainly complex. I am hoping that this short text contributes in some way to understandings of this under-analyzed topic. Feedback is certainly welcomed.
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Antisemitism and Islamophobia in Europe:
comparisons/contrasts/connections
22nd - 24th June 2008
Department of Hebrew and Jewish Studies
University College London
Organised by: Edge Hill University, Goldsmiths College, UCL
Aims
The aim of this conference is to explore the connections, commonalities and differences between Antisemitism and Islamophobia in Europe through a broad geographical and historical lens.
Papers will focus on contemporary and historical flashpoints, such as Britain, Germany, France, Iberia, Austria, Russia, the Balkans, and the Netherlands. In addition to ‘national’ case studies, the conference will attempt to gain a broad ‘European’, transnational perspective on this complex question or will at least consider whether such a thing can or should be attempted.
Given the acute relevance of the subject today, we aim to give equal attention to contemporary as well as historical research. At the same time, however, the importance of looking at Antisemitism/Islamophobia in the longue durée is critical, and papers will be included that go back to the medieval period.
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Matthew N. Lyons
April Rosenblum. The Past Didn’t Go Anywhere: Making Resistance to Anti-Semitism Part of All of Our Movements. Self-published, 2007. Download at www.thepast.info
In July of 2006, Bluestockings bookshop in New York City announced it was hosting a workshop for social justice activists on “opposing anti-Semitism in the movement.” The announcement sparked a heated online discussion on New York’s Indymedia website. Some people asked if the workshop was going to be “some Zionist bullshit” and why it wasn’t going to address other forms of discrimination, such as “Zionist anti-Semetism [sic]” against Palestinians. Critics doubted the existence of any real anti-Semitism on the left, or they suggested that it was caused by “right-wing Jews” having “cried wolf too many times.” One charged that “whining about anti-Semitism is like whining about ‘anti-white,’ or ‘reverse racism.’” They added that “Jews are one of the wealthiest groups in the world with the most privilege.”
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After my latest experience with antisemitism on the New York City Indymedia website — in which the first reply to an article I posted about the firebombing of the home of a member of the Jewish Agency on Brown University, was something like “so what?”, and the ones that followed were explicitly justifying the attack — I’ve decided to finally pen my very first blog entry here.
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Jan Gross’ new book “Fear: Anti-Semitism in Poland After Auschwitz: An Essay in Historical Interpretation” is highly recommended for those who not only want to know more of the empirical facts of anti-Jewish persecution in Poland after the Holocaust, but also those who want to think about the causes of this intense animosity.
The book’s thesis is very provokative, as Gross does not rely on simple “eternal antisemitism” theses. He argues, quite convincingly that the intensity of post-Holocaust antisemitism in Poland, had specifically to do with the Poles’ Holocaust experience itself. I recommend Natan Sznaider’s review, “Chasing Away the Memory of Guilt: The End of Jewish Life in Poland.”
Also, in a very interesting section Gross evaluates “How the Working-Class Reacted to the Kielce Pogrom and What the Communist Party Made of It.” For those thinking about the failures of the Left to oppose antisemitism, this section has a lot to offer, as it exposes the Communist Party’s Real Politik approach to the issue, eventually siding with the Polish working-class against the Jews.
Jewish Currents Magazine, July-August 2007
In the post-9/11 world, progressive people are faced with deep challenges. Racist and anti-Semitic resentments are informing judgments about social groups and legitimizing discrimination, terrorism, war and hatred. In too many parts of the world, groups of victims seem to be in desperate confrontation with each other. In Berlin, Germany, I encountered a group working on some of these issues in ways that could provide insights for the left.
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Antifa groups from Germany and Austria have just published a pamphlet about antisemitism and anti-zionism. It includes basic texts, including critical theorists Theodor Adorno and Max Horkheimer’s “Theses on Antisemitism”; two texts by Moishe Postone, one on Nazi antisemitism, the other on contemporary forms of anti-capitalism; and a text on anti-Zionism. The pamphlet is downloadable from their website. More information below.
Why your revolution is no liberation!
With this reader, we want to take a stand against the currently predominating analyses, of the anti-globalisation movement, which, articulating themselves as in the broadest sense left-wing and anticapitalist, constantly boisterously trumpet their opinion, that another world was possible. We have serious doubts that this “other” world, was going to be of a better constitution than the current one. This anti-globalisation movement is of course not at all marginalised, but is enjoying broad sympathy, which reaches from the “bourgeois left” right to the so-called centre of society and which is even shared by Neo-Nazis
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Three essays by Matthias Küntzel, published in Telos in September 2006.
Part 1:
During my preparations for this lecture, I realized that the German Coordinating Group had already sponsored a lecture with the title “On the struggle against Anti-Semitism today” in 1962. [1] At that time they invited a more prominent speaker—a person whom I esteem and admire, Theodor W. Adorno. Adorno’s suggestions for combating anti-Semitism remain relevant today, a point to which I will return later. Anti-Semitism itself, however, which at that time Adorno attributed to an “excessive nationalism,” has changed its form of appearance. First of all, hostility against Jews today is directed less against the Jewish minority in Europe and more toward the Jews in Israel and the United States. Second, we find the most radical propagandists for eliminatory anti-Semitism today not in Europe but in the Islamic World.
read the article here
Part 2
I will not be concerned in the following with the societal parameters (politics, media, culture) that more strongly shape the anti-Semitic consciousness than pedagogical endeavors can ever counteract. I also do not want to speak about those who no longer allow themselves to be educated or changed, those who have become unapproachable for enlightenment. For them, Adorno’s motto remains unchanged: “[T]he instruments of power, which really are at one’s disposal, must be applied without sentimentality, certainly not out of the need for punishment or in order to avenge oneself against these persons, but rather in order to show them that the only thing that impresses them, namely real social authority, is in the meantime, actually really against them.” And Adorno repeats, “Anti-Semitic utterances should be confronted very energetically: they must see that the one who confronts them is not afraid.” Today more than ever, these must be the criteria in schools, universities, and other educational institutions—independent of the question of whether the carriers of the anti-Semitic stereotype have a Muslim or a non-Muslim background. It is therefore absolutely right (and deserves emphasis during professional education) that, based on accepted work jurisdiction, trainees are to be let go without notice in response to anti-Semitic or racist comments.
However, here I am not concerned with those stubborn characters but rather with subjects capable of being enlightened, whom I can and want to influence through pedagogical methods. Unfortunately, it is not possible to present to this clientele recipes for success. Instead I will try to show, by means of three case studies from my field of occupation, how the confrontation of anti-Semitism at any rate does not work.
read the article here
Part 3
What would have happened if the anti-Semitism of the member of the Bundestag Hohmann had been articulated through e-mails internal to the CDU, instead of in a public speech? Would the public have ever found out about it? Or would those responsible have outwardly kept quiet on the basis of party loyalty?
read the article here