CO23176 | Antisemitism-Islamophobia: Labels, Accusations, and Prejudice in the Israel-Hamas War
Paul Hedges
01 December 2023
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SYNOPSIS
In the current Israel-Hamas war, accusations of antisemitism and Islamophobia are deployed by global advocates on each side. Such accusations are, however, often more political than substantive, though serious prejudice does exist and must be countered.
COMMENTARY
Ever since the 7 October Hamas attack in Southern Israel, and the subsequent
Israeli military response in Gaza, some have taken a partisan approach. To discredit the other side, accusations of people being antisemites or Islamophobes flow into the debate. However, such
allegations can be polemical and rhetorical to delegitimate the opposing side. We therefore need to look at what is entailed in such accusations.
Prejudice
Both
antisemitism and Islamophobia are forms of prejudice, and our understanding builds from
Gordon Allport’s pioneering work in the 1950s. A prejudice consists of three main components:
stereotypes, or intellectual and emotive representations of a group;
prejudice as an emotive response and acceptance of these stereotypes; and,
discrimination, which is the active component against another, harming them as an individual or a group.
While some argue about what terms to use, generally we accept that antisemitism is prejudicial hatred against Jews, and Islamophobia is prejudicial hatred against Muslims. While coined over a century apart, the former in the nineteenth and the latter in the late twentieth century, they share much in common.
Importantly, neither antisemitism nor Islamophobia, like any prejudice, is simply about personal hatred and contempt, but is also reflected in structural components within social systems, language, and worldviews.
Good Muslims, Bad Jews, and Vice Versa
Today, Jews globally are held accountable by some for the acts of the Israeli government in its war in Gaza, which have stoked mass outrage due to the mass killings of civilians caught in the crossfire, and which
some wonder how to justify morally, with ethical arguments
for and
against. But many Jews are not Israelis, many Israelis (whether Jews or not) did not even vote for the current government, let alone what is now occurring. Meanwhile many Jews, Israeli and otherwise, have
sought justice for the Palestinians. Holding all Jews accountable for one government’s military actions is antisemitism.
We have seen this
double standard also applied against Muslims, especially since 9/11, where to be regarded as a “good Muslim”, one was expected to actively denounce terrorism done by others claiming Muslim identity. Not to do so, was seen as making one a “bad Muslim”, i.e., suspect and potentially a terrorist sympathiser.
Both Jews and Muslims are often treated as monolithic groups, with individual agency denied, and an undue expectation – not applied to any others – that they must speak out against any violence which is otherwise held to represent them as a whole. When you don’t see individuals, only groups, then this is a sign of prejudice.
Antisemitic and Islamophobic Tropes
This “
groupism” ideology has seen various types of accusations levelled against both Jews and Muslims. For centuries, Europeans often spoke of “
the Jewish problems”, of Jews as an unassimilable group, bound more closely to each other than non-Jewish fellow citizens, and by racial and religious inclination polluting of Western norms. Today,
the same allegations often haunt Muslim populations.
The
European imaginary of Muslims also, for centuries, painted them as violent and untrustworthy, reflecting centuries of imperial contestation around the Mediterranean and beyond. It also was
exported with colonialism across the globe. Jews, lacking political power, did not historically face this accusation, but it surfaces today in how they are portrayed in the military actions of certain Israeli governments.
Justifiable Violence
It is hard to see Hamas’ attack on 7 October as anything but a terrorist atrocity. But, for some, Israel as an occupying and belligerent force justifies such attacks. Hamas’ original charter called not just for the destruction of the Israeli state, but also the killing of Jews. This latter part, which is clearly antisemitic,
was renounced in 2017.
Yet the brutal killings of women, children, and the elderly suggests not a military action of freedom fighters, but an antisemitic assault in which all Jewish people are seen as complicit in the actions of the Israeli government. Those who strongly support Hamas’ attack need to reckon with this deeply antisemitic aspect.
The Israeli defence minister meanwhile described Hamas as “
human animals” and such dehumanising language can lead to brutal suppression when the other is seen as less than human. The vast level of civilian casualties – which at the time of writing is reported at
almost 15,000 and around 40 per cent of whom are children – caught in the Israeli military response implies a disregard for the lives of Palestinians. Strong defence of this war may indicate a degree of Islamophobia
in which Muslim lives are regarded as less significant (notwithstanding that many Palestinians are Christians).