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First, a health warning. For some time now it has been difficult to have a grown-up discussion about anti-Semitism. In post-Second World War Europe, this issue, perhaps more than any other, has provoked powerful memories and emotions. The debate about what constitutes anti-Semitism, and where it is being expressed, can be a moral minefield, and it can impact both positively and negatively on European attitudes towards Jewish people. As a result, there are frequently controversies about whether or not a certain statement or act is anti-Semitic.
For example, in early January an appeals court in Cologne, Germany, ruled that Henryk Broder, a German-Jewish journalist, could describe the statements made by a fellow Jew, Evelyn Hecht-Galinski, as anti-Semitic. 'Even German courts are beginning to understand that it is not enough to be Jewish in order not to be anti-Semitic', boasted Broder (1). This court case highlighted another difficulty in understanding the nature of anti-Semitism today. In recent times, how Jews are perceived has become closely bound up with the issue of Israel. So Broder had denounced the Jewess Hecht-Galinski as anti-Semitic because she had equated Israel's policies with those of Nazi Germany. As far as Hecht-Galinski was concerned, Broder's claim that her criticism of Israel in such a fashion was 'anti-Semitic' represented defamation against her character.
Disputes such as this one should remind us that there is a powerful subjective and interpretative element to how we characterise another individual's words and behaviour � and these acts of interpretation can be influenced by unstated cultural and political assumptions. Today, there are at least four important trends that complicate our understanding of how anti-Semitism works.
First of all, contemporary Western culture continually encourages groups that perceive themselves as victims to inflate the wrongs perpetuated against them. As a result, we are always being told that racism is more prevalent than ever before, or that homophobia and Islamophobia are rising, or that sexual discrimination is more powerful than in the past. It is unthinkable today for advocacy groups to concede that prejudice and discrimination against their members have decreased, and that the status of their community or people has improved. Such groups are acutely sensitive to how they are represented in the media, and to the language in which they are discussed and described. And this identity-based sensitivity is shared by Jewish organisations, too, which in recent decades have often been all-too-willing to interpret what are in fact confused and ambiguous references to their people as expressions of anti-Semitism.
