In the FAQs on antisemitism prevention, you will find answers to frequently asked questions on the subject. They provide information on identifying, addressing, and preventing antisemitism, as well as guidance on available support services and resources

You have the option to contact us internally in confidence to report the incident, or to use external counseling services such as those provided by OFEK e.V., with whom we cooperate. Further information on internal reporting options can be found here, as well as details on external support services here.

A comprehensive insight into the role of the predecessor institution of the UdK Berlin during the National Socialist period can be found in the publication series "Remembrance Work. University of the Arts Berlin." It states: "Remembrance work is tied to places, architectures, and spaces. It is unfinished, rich in facets, and part of the institutional self-understanding."

Reflecting on its own history, a conference held in 2013 at the University of the Arts Berlin examined the development of art in Nazi Germany. Prof. Dr. Wolfgang Ruppert conceptualized the conference, which was followed by the publication of the anthology "Künstler im Nationalsozialismus. Die "Deutsche Kunst", die Kunstpolitik und die Berliner Kunsthochschule" (2015).

The Friends of the UdK Berlin | Karl Hofer Society participated in the publication of this anthology, which provides a systematic overview of the agency of artists during the National Socialist period. It features artists such as Arnold Breker, Emil Nolde, Oskar Schlemmer, Karl Hofer, Kurt Schumacher, Felix Nussbaum, and Charlotte Salomon, all of whom were connected to the Berlin Art School.

A sculpture by Harro Jacob in the ruin garden of the UdK building on Hardenbergstraße 33 commemorates the members of the State Schools of Fine Arts and Music who suffered discrimination and were subjected to terrible fates due to antisemitic, political, and racist persecution between 1933 and 1945. These colleagues and students from the fields of art, music, and administration were expelled under pressure from their own community and with administrative support.

The following directory lists individuals from the predecessor institutions of today's UdK who were discriminated against, persecuted, or dismissed at their respective schools during the "Third Reich" (1933–1945) and during the rise of National Socialism. Both students and faculty are included, although the actual number of affected students is likely much higher due to a lack of reliable sources.

From this past arises today's responsibility in the fight against antisemitism, which UdK Berlin addresses in various ways through events, publications, and exhibitions, and continues to uphold.

The IHRA working definition offers an initial point of reference when determining whether antisemitism is present. Importantly, it emphasizes that the “overall context” must be taken into consideration. The IHRA definition can raise awareness of when the line into antisemitism has been crossed. In everyday situations, the distinction between legitimate criticism of the actions of the Israeli government and Israel-related antisemitism sometimes seems unclear.
In 2016, the International Holocaust Remembrance Alliance (IHRA) adopted an internationally and academically widely recognized working definition of antisemitism. This definition provides valuable guidance and is a useful tool for assessing cases. The working definition helps organizations, universities, governments, and law enforcement agencies in their work. The German Rectors' Conference (HRK) adopted it on November 19, 2019. The Berlin University of the Arts (UdK) also applies this definition in its work. You can find the full text here: IHRA working definition of antisemitism.

Religious Forms of Anti-Jewish Sentiment (anti-Judaic antisemitism): In pre-modern times, hostility towards Jews was mostly religious in nature. The old, religiously motivated hostility toward Jews in the Middle Ages is referred to as anti-Judaism. The image of the immoral and contemptible Jew, rooted in Christian religious teachings, and the stereotypes that formed this image, deeply influenced the mindset and permeated the mentality of European society. Elements of this form of anti-Jewish sentiment still appear in discourse today. For instance, the Christian accusation that Jews were responsible for the death of Jesus Christ, or in the Islamic context, the belief that Jews distorted the Quran. When these religiously motivated anti-Jewish or anti-Judaic ideas combine with modern forms of anti-Jewish sentiment, one can refer to it as Christian or Islamic antisemitism. 

Modern Antisemitism: Modern antisemitism emerged during the Enlightenment. The idea of equality among all people, including legal equality, became a central premise, regardless of religion. As a result, Jews in Europe gradually left the margins of society and integrated into the emerging bourgeois society. This shift gave rise to new nationalistic, ethnic, and racial ideological justifications for hatred towards Jews. These new justifications did not simply replace the old religious and economic stereotypes but rather overlapped with them. By the late 19th century, political parties arose that made antisemitism a central part of their platforms. In modern antisemitism, Jews are often blamed for the problems of modern society, such as economic crises, financial collapses, or wars. Conspiracy theories often attribute great political or economic power to Jews, claiming they control global affairs and the governments of the world.

RIAS (2024) writes about this manifestation:
"In modern antisemitism, complex (global) situations are explained in seemingly simple terms. The underlying worldview is based on a clear-cut 'good versus evil' dichotomy, where 'the Jews' serve as the negative projection. Jews are either openly named as the enemy or described through coded language. Jews are frequently attributed with secret power, which is often expressed through the belief in a 'Jewish elite' that allegedly controls global media, economics, governments, and other societal institutions to pursue their own interests." Today, antisemitism commonly appears in coded forms and often hides behind criticism of globalization, anti-Americanism, or anti-liberalism. Of course, not every critique of the U.S., globalization, or capitalism is antisemitic. However, as political scientist Samuel Salzborn points out, "modern antisemitism, as a cognitive and emotional worldview, offers an all-encompassing system of resentments and (conspiratorial) myths." Further information can be found here.

Conspiratorial Antisemitism, exemplified by the historical extreme of Nazi antisemitism: Nazi antisemitism was based on ethnic and racist ideas of inequality and the hierarchical value of different peoples. While Germans, as "Aryans," were seen as the "master race," the Nazis viewed Jews as an opposing "counter-race," whose destruction was essential to the well-being of all other "peoples." The systematic exclusion and persecution of all Jews began immediately after the Nazi seizure of power in 1933 and culminated in the extermination of six million Jews in the Holocaust.

It is less well-known today that the Nazis' racist, genocidal antisemitism also had an anti-Zionist dimension—decades before the establishment of the State of Israel (Weber 2020). For Adolf Hitler, the attempt to establish a Zionist state was a cornerstone in the notion of a "Jewish world conspiracy." He once said: “The entire Zionist state should become nothing more than the ultimate academy of their international villainy, from which everything will be directed.” Further details on this are available here. Leading Nazi ideologue Alfred Rosenberg had already written a programmatic book in 1922 titled "Der staatsfeindliche Zionismus" (The State-Enemy Zionism), where the idea of a Jewish state was denounced as an illegitimate, rootless "entity." This narrative was also central to Nazi propaganda aimed at the Arab world (Motadel 2018). At its core was the ideology that Zionism was not a movement for Jewish political self-determination, but rather part of a global Jewish conspiracy.

Antisemitism as a Defense Against Memory and Guilt (Post-Holocaust Antisemitism): After the Nazi crimes, open antisemitism was largely discredited and, in some cases, prosecuted as incitement to hatred. However, antisemitic expressions persisted in private spheres. The concept of "communication latency" describes this societal condition: antisemitic attitudes continued to exist, though expressed less openly, pushing for alternative forms of articulation. This was possible, on the one hand, in far-right groups and, on the other hand, through indirect communication. Antisemitic attitudes were conveyed, for instance, through coded language or subtle hints. For example, people might refer to a "lobby" that "controls things in our country" and imposes a culture of remembrance. At the same time, the speaker could fall back on their literal words if a tense situation arose (Schwarz-Friesel/Reinharz 2013).

The relativization of the Holocaust and the participation of perpetrators serves to relieve the national collective and their own family histories. This desire for identification with family and nation is also reflected in survey results, where 18% of Germans believe their ancestors helped victims of Nazism, such as by hiding Jews. In reality, according to estimates by the Memorial to the German Resistance, about 5,000 Jews in Germany were able to survive by going into hiding, and around 10,000 people helped them—representing approximately 0.02% of the population at that time. Jews are perceived as embodying an unwelcome reminder of German crimes, which hinders an unbroken identification with the nation. Refusal to engage with the Holocaust is often accompanied by claims that Jews benefit from the past by exerting pressure on governments. This form of antisemitic memory defense is thus shaped by the notion of a "Jewish collective," which is attributed with power in all areas (Salzborn 2020).

RIAS (2024) describes this manifestation as follows: "Post-Holocaust antisemitism encompasses references to the Nazi mass murders that trivialize, relativize, deny, or reject the memory of them. This can relate to the historical reality of the Holocaust or specific aspects, such as the scale (e.g., the number of 6 million Jews murdered), the mechanisms (such as the gas chambers), or the intentionality of the genocide of European Jews by Nazi Germany and its supporters and accomplices. [...] This is also reflected in parts of the German majority society calling for a 'final stroke' to be drawn under the memory of the Holocaust. Post-Holocaust antisemitism often intertwines with other forms of antisemitism. For example, a link is found between post-Holocaust antisemitism and modern antisemitism when Jews are accused of profiting from the Holocaust, often combined with claims that they themselves were responsible for the Holocaust. This represents a reversal of victim and perpetrator. Forms of victim-perpetrator reversal also appear in relation to Israel as the Jewish state. Israeli actions are often criticized by referencing the Holocaust, with comparisons made between Nazi and Israeli policies, or it is expected that Israelis 'should know better.' In this way, Israel-related antisemitism and post-Holocaust antisemitism become intertwined."

Antisemitic Othering (Relationship Between Racism and Antisemitism): Antisemitism is often categorized as a specific form of racism within educational discourse.

Classifying antisemitism under another form of violence obscures its history and mechanisms, and overrides its specific functions. Antisemitism has both generalized and specific dimensions, with similarities as well as differences.

It is true that modern antisemitism quickly adopted racial ideological justifications for hatred of Jews. Moreover, there are clear similarities, such as the process of othering: constructing differences between seemingly incompatible groups and associating them with collectively demeaning attributes. RIAS (2024) describes this form as follows:
"In antisemitic othering, individuals are confronted with antisemitism based on their assumed or actual belonging to Judaism, or they are addressed as not belonging to the imagined 'we-group.' Jews, or people and groups perceived as Jewish, are often characterized negatively, and these characterizations are frequently contradictory. 'Jewishness' is fixed to certain traits and attributes and depicted as fundamentally different. The 'other' in antisemitic othering is defined culturally, ethnically, and/or religiously, or described through imagined and antisemitic physical appearances. The goal is often to elevate the self. This form of antisemitism manifests itself in insults, such as calling someone a 'Jew' as a slur. Being labeled or insulted as Jewish is often directed not just against Jews but also against non-Jewish people or groups, marking them as enemies. This form is regularly documented in schools or, for example, in football contexts. However, when Jews are attacked, threatened, or insulted because they are visibly Jewish, it is also a form of antisemitic othering. A frequently documented form of antisemitic othering occurs in connection with Israel-related antisemitism: Jews are identified with Israel and held responsible for Israeli government policies."

Despite the similarities in othering, racism and antisemitism are not identical phenomena, and defining antisemitism as a subset of racism fails to adequately address both. Antisemites imagine Jews as all-powerful manipulators, controlling world affairs and responsible for all of the world's problems. They believe that peace can only be achieved through the destruction of Jews. This desire for destruction and the accompanying promise of salvation were also characteristic of Nazi antisemitism. Since this attributed omnipotence is not projected onto any other marginalized group in the same way, combating antisemitism requires specialized educational efforts that challenge antisemitic ways of thinking and raise broad awareness. This also explicitly means that education that addresses racism and antisemitism should intersect and complement each other.

Israel-related Antisemitism: In Israel-related antisemitism, antisemitic resentments are directed against the Jewish state of Israel. Anti-Jewish stereotypes, such as those involving power, money, or deceitfulness, are projected onto Israel. This is particularly evident in slogans like "child-murderer Israel." This slogan revives the medieval antisemitic myth of "ritual murder," which accused Jews of abducting Christian children and using their blood for ritual purposes, such as baking bread. The current slogan "child-murderer Israel" suggests murderous intent, demonizing and delegitimizing the Jewish state and society.

RIAS (2024) writes about this form of antisemitism:
"Israel-related antisemitism refers to when antisemitic stereotypes are expressed in relation to the State of Israel or when open antisemitism is directed at Israel as a Jewish state. For instance, if Jews are held responsible for the policies of the Israeli government or it is implied that they are more loyal to Israel than to the interests of their respective home countries, this constitutes Israel-related antisemitism. Often, the term 'Zionism' or 'Zionists' (whether consciously or unconsciously) is used as a synonym for Jews, in an attempt to avoid accusations of antisemitism."

This form of antisemitism thus draws on all the older, classic forms of antisemitism whenever "Israel" becomes the topic. No societal milieu is exempt: Israel-related antisemitism can be found in intersectional discourses, as well as in far-right circles. Present-day antisemitism also manifests as anti-Zionism, rejecting Jewish self-determination.

Sociologist David Hirsh notes that, despite claims that anti-Zionism is not antisemitism, antisemitism is almost always observed when anti-Zionist activists politically act out their views. This is evident when the Jewish state is uniquely singled out among similarly situated states, its Jewish character is challenged, or it is insulted using classic stereotypes (Hirsh, 2018). Political scientist Stephan Grigat adds that while most left-wing universalist arguments fall under this category, some "ultra-Orthodox Jewish groups" form a rare exception to modern anti-Zionism, rejecting a Jewish state on non-antisemitic grounds.

Antisemitism within the "Boycott, Divestment, and Sanctions" (BDS) movement has been empirically documented: BDS demonizes the Jewish state, applies double standards, delegitimizes Israel’s existence, and targets Jews in Israel and the diaspora. Furthermore, the BDS movement is influenced by terrorist organizations, including Hamas, Palestinian Islamic Jihad (PIJ), and the Popular Front for the Liberation of Palestine (PFLP), all of which are involved in the Palestinian BDS National Committee as part of the Council of Palestinian National and Islamic Forces. Historically, the BDS campaign did not originate solely from so-called "Palestinian civil society" at its official launch on July 9, 2005, but dates back to the "UN World Conference Against Racism" in Durban in September 2001, where antisemitic incidents and group formations occurred.

See Feuerherdt, Alex/Markl, Florian 2023; Müller, Natascha 2022; Baier, Jakob 2021; Ionescu, Dana 2020; Nelson, Cary 2019; Hirsh, David 2018. Notably, the latest study (2024) from the Federal Association RIAS on BDS in Germany deserves attention.

In reality, these different forms of antisemitism often overlap. The aforementioned types of antisemitism do not claim to be exhaustive.

A useful resource on this topic is an educational guide by the Amadeu Antonio Foundation (AAS, 2018). This guide is also available as a brief leaflet. Thomas Haury and Klaus Holz (2023) provide an introductory explanation of antisemitism related to Israel. For further information, see also the overview by Lars Rensmann (2021). In August 2024, the Federal Agency for Civic Education updated its dossier on antisemitism. Samuel Salzborn, the State of Berlin's Commissioner on Antisemitism, also offers a well-grounded introduction in this interview for the Arolsen Archives (2021).

The response texts were created in collaboration with our cooperation partners.