Politics

This March 11, a new president took office in Chile. His name is Gabriel Boric. During the campaign, an old tweet of his reemerged : “The Jewish community of Chile sends me a small jar of honey for the Jewish New Year, reaffirming their commitment to “a more inclusive, supportive and respectful society. I appreciate the gesture but they could start by asking Israel to return the illegally occupied Palestinian territories. ». For K. Ariel Bohorodzaner, founder of the Jewish Students of Chile, sheds light on the political context that led to the election of this new president and leads us to the uncertainty that it implies for the Jewish community.

There are the facts: the violence of the Russian force that is bearing down on Ukraine. There are the words: Putin’s propaganda, Zelensky’s desperate appeals to win the support of a West unable to provide a conclusive solution. Then there is the perception of the facts and the words in Europe, stunned by the event and forced to reflect on policy approaches. The return of war to our continental home already points to options for future European integration. These options, ineluctably, find themselves imbricated with questions of Jewishness and Holocaust memory. It is mainly on this issue that Julia Christ proposes her analysis, paying attention to the words used and to the representations deployed on both sides.

A Jewish student organization, generation after generation, has become an important voice in the Austrian national public debate, even to the point of swaying governments. Tracing the activism of the Austrian Union of Jewish Students (JÖH) from its start to its latest iterations, Liam Hoare’s article tells how their activism confronts the reality of Austrian history and how it challenges the national narrative, recalling the memory of the victims of Nazi crimes and the responsibilities of those who committed them.

“Israel was born a Jewish state, that was the decision of the people, and the question is not what is the identity of the state — it was born this way and it will remain this way.” This little sentence was said on December 22, 2021 by Mansour Abbas, an Arab member of parliament of an Islamist party and Minister Delegate in the Israeli Prime Minister’s Office. Noémie Issan-Benchimol and Elie Beressi give us the context and analyze it as a watershed moment in the history of Israeli political life.

Suspecting that the Germans care about the monuments of Nazism because they reflect a promise of greatness that unconsciously serves as a consolation to the perpetrators, Katharina Volckmer, a young German writer living in London, reminds us that Nazism was utterly abject. That no monuments to Hitler’s wet fantasies should be maintained; that no one needs them to remember German crimes. They only serve to make life in Germany unbearable for those who see their true purpose: to allow Germans to say to themselves that, after all, “it looked good”.

How to characterize “Zemmourism”? The philosopher Gérard Bensussan considers the way in which Eric Zemmour asserts himself as a “Berber-Jew” and a nostalgic of French “israelitism”, questioning the vision of history that underlies the far-right polemicist’s blind nostalgia as well as his adoration of force. In his text for K., he points out what appears to him to be a curious affinity of the candidate of “La Reconquête” with a form of stale Marxism that also deeply impregnates the ideology of the radical left.

“I have no other country,” writes the Israeli Ehud Manor in a poem quoted by Nancy Pelosi before the U.S. Congress. “There is no Israel for me” says the narrator of Michel Houellebecq’s novel Submission. Danny Trom proposes, from a combined analysis of these two statements, a distinction between several experiences of the political relationship to one’s own country: that of having only one country, that of having no other, and that of having an alternative, even if it is impractical. The question arises here: is not every citizen of his state in Europe now in a position to feel a Jewish experience?

Is the revival of the Jewish community in Vienna a sign that a new form of diasporic Jewish existence is emerging? This is the stance of Julie Cooper and Dorit Geva who, following the schema of the historian Simon Dubnow, decipher the emergence in Europe of a new form of community, not nationalized, but inserted into a pan-European context. It could serve as a model, capable of becoming an alternative to the national form embodied in the State of Israel and that (perhaps in decline after having dominated) of American Judaism.

The ban on ritual slaughter (shehita) has confronted Jews in Europe several times. Shai Lavi reminds us that traditional authorities have always reacted to this situation by trying to adapt to the context in which the ban was formulated – which implies that the intention behind the ban must be clearly identified. Since only the antisemitic motive condemns any compromise, it is extremely important to establish this motive before making a decision. The essay by Shai Lavi, professor of law, suggests that we would be well advised today to extend this enquiry whenever Jews are caught up in any such controversy.