Semitism

In the wake of Donald Trump's election and the Pittsburgh synagogue massacre, (((Semitism))) is a powerful book that examines how we can fight anti-Semitism in America A San Francisco Chronicle Reader Recommendation The Washington Post: "Timely...[A] passionate call to arms." Jewish Book Council: "Could not be more important or timely." Bernard-Henri Lévy: "It would be wonderful if anti-Semitism was a European specialty and stopped at the border with the United States. Alas, this is not the case. Jonathan Weisman’s new book (((Semitism))) shows why..." Michael Eric Dyson: "With eloquence and poignancy Weisman shows how hatred can slowly and quietly chew away at the moral fabric of society. We now live in an age where more than ever bigotry and oppression no longer need to hide in fear of reproach. The floodgates have opened. This is much more than a personal response to the bigotry he experienced because of his Jewishness; Weisman has written a manifesto that outlines the dangers of marginalizing and demonizing all minority groups. This powerful book is for all of us." Anti-Semitism has always been present in American culture, but with the rise of the Alt Right and an uptick of threats to Jewish communities since Trump took office, including the the Pittsburgh synagogue massacre, New York Times editor Jonathan Weisman has produced a book that could not be more important or timely. When Weisman was attacked on Twitter by a wave of neo-Nazis and anti-Semites, witnessing tropes such as the Jew as a leftist anarchist; as a rapacious, Wall Street profiteer; and as a money-bags financier orchestrating war for Israel, he stopped to wonder: How has the Jewish experience changed, especially under a leader like Donald Trump? In (((Semitism))), Weisman explores the disconnect between his own sense of Jewish identity and the expectations of his detractors and supporters. He delves into the rise of the Alt Right, their roots in older anti-Semitic organizations, the odd ancientness of their grievances—cloaked as they are in contemporary, techy hipsterism—and their aims—to spread hate in a palatable way through a political structure that has so suddenly become tolerant of their views. He concludes with what we should do next, realizing that vicious as it is, anti-Semitism must be seen through the lens of more pressing threats. He proposes a unification of American Judaism around the defense of self and of others even more vulnerable: the undocumented immigrants, refugees, Muslim Americans, and black activists who have been directly targeted, not just by the tolerated Alt Right, but by the Trump White House itself.

"The Protocols of the Elders of Zion" is almost certainly fiction, but its impact was not. Originating in Russia, it landed in the English-speaking world where it caused great consternation. Much is made of German anti-semitism, but there was fertile soil for "The Protocols" across Europe and even in America, thanks to Henry Ford and others.

This is the first book-length study to explore, in the context of the new anti-Semitism, the question that has become central to its field of scholarship: What is anti-Semitism? It explains how the failure to define anti-Semitism properly has exacerbated regulatory paralysis at a regulatory agency responsible for combating it. It explores the various ways in which anti-Semitism has been defined, demonstrates the weaknesses in prior efforts, develops a new definition of anti-Semitism, and explain the implications for efforts to combat this problem.

While he was condemned himself for his stand, the book opened the eyes of scholars and political leaders to the need to understand and appreciate the wealth of religious truth and insight in the Talmud and other works. Reuchlin did not stop anti-Semitism in the Reformation by either Catholics or Protestants, but he stemmed the advance of those vowed to wipe Judaism out in Europe and began the long, slow movement in the West to appreciate and learn what Judaism really was."--BOOK JACKET.

WINNER OF THE NATIONAL JEWISH BOOK AWARD • The prescient founder of The Free Press delivers an urgent wake-up call to all Americans exposing the alarming rise of anti-Semitism in this country—and explains what we can do to defeat it. “A praiseworthy and concise brief against modern-day anti-Semitism.”—The New York Times On October 27, 2018, eleven Jews were gunned down as they prayed at their synagogue in Pittsburgh. It was the deadliest attack on Jews in American history. For most Americans, the massacre at Tree of Life, the synagogue where Bari Weiss became a bat mitzvah, came as a shock. But anti-Semitism is the oldest hatred, commonplace across the Middle East and on the rise for years in Europe. So that terrible morning in Pittsburgh, as well as the continued surge of hate crimes against Jews in cities and towns across the country, raise a question Americans cannot avoid: Could it happen here? This book is Weiss’s answer. Like many, Weiss long believed this country could escape the rising tide of anti-Semitism. With its promise of free speech and religion, its insistence that all people are created equal, its tolerance for difference, and its emphasis on shared ideals rather than bloodlines, America has been, even with all its flaws, a new Jerusalem for the Jewish people. But now the luckiest Jews in history are beginning to face a three-headed dragon known all too well to Jews of other times and places: the physical fear of violent assault, the moral fear of ideological vilification, and the political fear of resurgent fascism and populism. No longer the exclusive province of the far right, the far left, and assorted religious bigots, anti-Semitism now finds a home in identity politics as well as the reaction against identity politics, in the renewal of America First isolationism and the rise of one-world socialism, and in the spread of Islamist ideas into unlikely places. A hatred that was, until recently, reliably taboo is migrating toward the mainstream, amplified by social media and a culture of conspiracy that threatens us all. Weiss is one of our most provocative writers, and her cri de coeur makes a powerful case for renewing Jewish and American values in this uncertain moment. Not just for the sake of America’s Jews, but for the sake of America.

Following World War II and the exposure of the concentration camps, psychiatry turned its attention to a vast range of cultural concerns with results that seemed to indicate a decline of stigma over time. However, it is now clear that whatever drives prejudices, especially in the case of anti-Semitism, was just dormant and perhaps not fully understood. Hate crimes and anti-Semitism broad recently re-emerged in Europe, and the United States followed shortly thereafter. The US Federal Bureau of investigation reports that New York City, which is still considered the most Jewish-friendly region in the US, experienced a 22% spike in anti-Semitic hate crimes in 2018 alone, with more extremes in other regions of the country. Neo-Nazi groups have grown stronger in the United States and abroad, often resulting in organized acts of violence. The recent Tree of Life synagogue shooting in Pittsburgh, PA demonstrated that these acts are not limited to one-on-one interactions, but sometimes as prolific, large-scale act. The medical community is not immune from biases either. The Cleveland Clinic recently fired a young doctor after she publicly declared her wishes to inject Jewish patients with lethal substances, which is only one of many hateful comments she made on social media over the course of several years. Psychiatrists in particular grapple with this as they try to serve patients of both Jewish and non-Jewish descent who struggle to process these acts of hate. Despite all of this, there is no training and no resource to guide medical professionals through these challenges. The editors of the recent Springer book, Islamophobia and Psychiatry, recognize this gap in the literature and seek to develop another high-quality text to meet this need. Written by expert clinicians in global regions where these incidents are most prevalent, the book seeks to be neither political nor opinion-based; instead, the text takes an innovative cross-cultural psychiatric interaction, similar to what was done with Springer’s new Islamophobia book. Coverage will range from foci on the social psychiatric aspects of anti-Semitism to how it may in turn infuse clinical encounters between patients and clinicians. Written by experts in this area, the insight and expertise of psychiatrists from a variety of cultural and religious backgrounds will focus on what psychiatrists need to know to combat the negative mental health impact that increasingly rise out of this particular phenomenon. Such a multi-cultural psychiatric approach has never been taken before for this topic. This discourse is the foundation for the primary goal of this book: to develop the tools needed to improve clinical outcomes for patients. Hence, this book aims to present an updated, comprehensive bio-psychosocial perspective on anti-Semitism at the interface of clinical psychiatry.

Is antisemitism on the rise in America? Did the "hymietown" comment by Jesse Jackson and the Crown Heights riot signal a resurgence of antisemitism among blacks? The surprising answer to both questions, according to Leonard Dinnerstein, is no--Jews have never been more at home in America. But what we are seeing today, he writes, are the well-publicized results of a long tradition of prejudice, suspicion, and hatred against Jews--the direct product of the Christian teachings underlying so much of America's national heritage. In Antisemitism in America, Leonard Dinnerstein provides a landmark work--the first comprehensive history of prejudice against Jews in the United States, from colonial times to the present. His richly documented book traces American antisemitism from its roots in the dawn of the Christian era and arrival of the first European settlers, to its peak during World War II and its present day permutations--with separate chapters on antisemititsm in the South and among African-Americans, showing that prejudice among both whites and blacks flowed from the same stream of Southern evangelical Christianity. He shows, for example, that non-Christians were excluded from voting (in Rhode Island until 1842, North Carolina until 1868, and in New Hampshire until 1877), and demonstrates how the Civil War brought a new wave of antisemitism as both sides assumed that Jews supported with the enemy. We see how the decades that followed marked the emergence of a full-fledged antisemitic society, as Christian Americans excluded Jews from their social circles, and how antisemetic fervor climbed higher after the turn of the century, accelerated by eugenicists, fear of Bolshevism, the publications of Henry Ford, and the Depression. Dinnerstein goes on to explain that just before our entry into World War II, antisemitism reached a climax, as Father Coughlin attacked Jews over the airwaves (with the support of much of the Catholic clergy) and Charles Lindbergh delivered an openly antisemitic speech to an isolationist meeting. After the war, Dinnerstein tells us, with fresh economic opportunities and increased activities by civil rights advocates, antisemititsm went into sharp decline--though it frequently appeared in shockingly high places, including statements by Nixon and his Chairman of the Joint Chiefs of Staff. "It must also be emphasized," Dinnerstein writes, "that in no Christian country has antisemitism been weaker than it has been in the United States," with its traditions of tolerance, diversity, and a secular national government. This book, however, reveals in disturbing detail the resilience, and vehemence, of this ugly prejudice. Penetrating, authoritative, and frequently alarming, this is the definitive account of a plague that refuses to go away.

Exploring the link between German biblical interpretation and anti-Semitism, this book is a fresh, comprehensive study of leading German exegetes, concluding that although Nazism brought anti-Semitic exegesis to a head, age-old thought structures provided powerful legitimation for oppression.