Antisemitism and Islamophobia - what do we mean by these?
Durham University adopts the International Holocaust Remembrance Alliance’s (IHRA) working definition on antisemitism in line with the UK government and recommendations from the United Nations. The University also adopts the All-Party Parliamentary Group (APPG) on British Muslims’ definition of Islamophobia in line with UK governmental bodies.
Please note that the University applies these definitions in a manner which is consistent with our legally-binding commitments to freedom of expression and to the rights of all students and staff to discuss difficult and sensitive topics, provided that this right is exercised responsibly, within the law, and with respect for others who have differing views.
By adopting these definitions, the University demonstrates its strong commitment to tackling discrimination and various forms of racism.
Antisemitism
According to IHRA, antisemitism is: “a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”
Contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere could, taking into account the overall context, include, but are not limited to:
Calling for, aiding, or justifying the killing or harming of Jews in the name of a radical ideology or an extremist view of religion.
Making mendacious, dehumanizing, demonizing, or stereotypical allegations about Jews as such or the power of Jews as collective — such as, especially but not exclusively, the myth about a world Jewish conspiracy or of Jews controlling the media, economy, government or other societal institutions.
Accusing Jews as a people of being responsible for real or imagined wrongdoing committed by a single Jewish person or group, or even for acts committed by non-Jews.
Denying the fact, scope, mechanisms (e.g. gas chambers) or intentionality of the genocide of the Jewish people at the hands of National Socialist Germany and its supporters and accomplices during World War II (the Holocaust).
Accusing the Jews as a people, or Israel as a state, of inventing or exaggerating the Holocaust.
Accusing Jewish citizens of being more loyal to Israel, or to the alleged priorities of Jews worldwide, than to the interests of their own nations.
Denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavor.
Applying double standards by requiring of it a behavior not expected or demanded of any other democratic nation.
Using the symbols and images associated with classic antisemitism (e.g., claims of Jews killing Jesus or blood libel) to characterize Israel or Israelis.
Drawing comparisons of contemporary Israeli policy to that of the Nazis.
Holding Jews collectively responsible for actions of the state of Israel.
It is important to recognise that this approach does not prevent criticism of Israel or the actions of the Israeli government, just as all other nation states and government can be the subject of critical discussion. For example, as set out by the Home Affairs Committee in 2016:
It is not anti-Semitic to criticise the government of Israel, without additional evidence to suggest anti-Semitic intent.
It is not anti-Semitic to hold the Israeli government to the same standards as other liberal democracies or to take a particular interest in the Israeli government’s policies or actions, without additional evidence to suggest anti-Semitic intent.
For full background on the IHRA definition of Antisemitism, please clickhere.
Islamophobia
APPG’s definition states “Islamophobia is rooted in racism and is a type of racism that targets expressions of Muslimness or perceived Muslimness.”
Contemporary examples of Islamophobia in public life, the media, schools, the workplace, and in encounters between religions and non-religions in the public sphere could, taking into account the overall context, include, but are not limited to:
Calling for, aiding, instigating or justifying the killing or harming of Muslims in the name of a racist/ fascist ideology, or an extremist view of religion.
Making mendacious, dehumanizing, demonizing, or stereotypical allegations about Muslims as such, or of Muslims as a collective group, such as, especially but not exclusively, conspiracies about Muslim entryism in politics, government or other societal institutions; the myth of Muslim identity having a unique propensity for terrorism, and claims of a demographic ‘threat’ posed by Muslims or of a ‘Muslim takeover’.
Accusing Muslims as a group of being responsible for real or imagined wrongdoing committed by a single Muslim person or group of Muslim individuals, or even for acts committed by non-Muslims.
Accusing Muslims as a group, or Muslim majority states, of inventing or exaggerating Islamophobia, ethnic cleansing or genocide perpetrated against Muslims.
Accusing Muslim citizens of being more loyal to the ‘Ummah’ (transnational Muslim community) or to their countries of origin, or to the alleged priorities of Muslims worldwide, than to the interests of their own nations.
Denying Muslim populations the right to self-determination e.g., by claiming that the existence of an independent Palestine or Kashmir is a terrorist endeavour.
Applying double standards by requiring of Muslims behaviours that are not expected or demanded of any other groups in society, eg loyalty tests.
Using the symbols and images associated with classic Islamophobia (e.g. Muhammed being a paedophile, claims of Muslims spreading Islam by the sword or subjugating minority groups under their rule) to characterize Muslims as being ‘sex groomers’, inherently violent or incapable of living harmoniously in plural societies.
Holding Muslims collectively responsible for the actions of any Muslim majority state, whether secular or constitutionally Islamic.
