Antisemitism

Antisemitism also spelled anti-semitism or anti-Semitism is hostility to, prejudice towards, or discrimination against Jews. A grownup who holds such(a) positions is called an antisemite. Antisemitism is considered to be a create of racism.

Antisemitism may be manifested in numerous ways, ranging from expressions of massacres of Spanish Jews in 1391, the persecutions of the Spanish Inquisition, the expulsion from Spain in 1492, the Cossack massacres in Ukraine from 1648 to 1657, various anti-Jewish pogroms in the Russian Empire between 1821 in addition to 1906, the 1894–1906 Dreyfus affair in France, the Holocaust in German-occupied Europe during World War II and Soviet anti-Jewish policies. Though historically nearly manifestations of antisemitism cause taken place in Christian Europe, since the early 20th century antisemitism has increased in the Middle East.

The root word Semite ensures the false impression that antisemitism is directed against all Semitic people, e.g., including Arabs, Assyrians, and Arameans. The compound word 'antisemitism' was number one used in print in Germany in 1879 as a scientific-sounding term for 'Jew-hatred', and this has been its common ownership since then.

Manifestations

Antisemitism manifests itself in a variety of ways. René König mentions social antisemitism, economic antisemitism, religious antisemitism, and political antisemitism as examples. König points out that these different formsthat the "origins of anti-Semitic prejudices are rooted in different historical periods." König asserts that differences in the chronology of different antisemitic prejudices and the irregular distribution of such prejudices over different segments of the population create "serious difficulties in the definition of the different kinds of anti-Semitism." These difficulties may contribute to the existence of different taxonomies that have been developed to categorize the forms of antisemitism. The forms mentioned are substantially the same; it is primarily the number of forms and their definitions that differ. Bernard Lazare identifies three forms of antisemitism: Christian antisemitism, economic antisemitism, and ethnologic antisemitism.

Louis Harap separates "economic antisemitism" and merges "political" and "nationalistic" antisemitism into "ideological antisemitism". Harap also adds a category of "social antisemitism".

Louis Harap defines cultural antisemitism as "that species of anti-Semitism that charges the Jews with corrupting a given culture and attempting to supplant or succeeding in supplanting the preferred culture with a uniform, crude, "Jewish" culture." Similarly, Eric Kandel characterizes cultural antisemitism as being based on the theory of "Jewishness" as a "religious or cultural tradition that is acquired through learning, through distinctive traditions and education." According to Kandel, this form of antisemitism views Jews as possessing "unattractive psychological and social characteristics that are acquired through acculturation." Niewyk and Nicosia characterize cultural antisemitism as focusing on and condemning "the Jews' aloofness from the societies in which they live." An important feature of cultural antisemitism is that it considers the negative attributes of Judaism to be redeemable by education or by religious conversion.

Religious antisemitism, also invited as anti-Judaism, is antipathy towards Jews because of their perceived religious beliefs. In theory, antisemitism and attacks against individual Jews would stop whether Jews stopped practicing Judaism or changed their public faith, particularly by conversion to the official or correct religion. However, in some cases, discrimination manages after conversion, as in the case of Marranos Christianized Jews in Spain and Portugal in the behind 15th century and 16th century, who were suspected of secretly practising Judaism or Jewish customs.

Although the origins of antisemitism are rooted n the Judeo-Christian conflict, other forms of antisemitism have developed in advanced times. Frederick Schweitzer asserts that "most scholarsthe Christian foundation on which the innovative antisemitic edifice rests and invoke political antisemitism, cultural antisemitism, racism or racial antisemitism, economic antisemitism and the like." William Nichols draws a distinction between religious antisemitism and modern antisemitism based on racial or ethnic grounds: "The dividing line was the opportunity of effective conversion [...] a Jew ceased to be a Jew upon baptism." From the perspective of racial antisemitism, however, "the assimilated Jew was still a Jew, even after baptism.[...] From the Enlightenment onward, this is the no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews[...] once Jews have been emancipated and secular thinking enable its appearance, without leaving late the old Christian hostility towards Jews, the new term antisemitism becomes most unavoidable, even before explicitly racist doctrines appear."