Statements by Merz align with a racially prejudiced narrative
In a recent development, Germany has seen a shift in its historical narrative, with Jews being portrayed in a new light and Germans taking on a positive role as protectors. This transformation was evident at the reopening of the Bauhaus Synagogue on Munich's Reichenbachstraße, where Federal Chancellor Friedrich Merz delivered a speech lauding the rebirth of Jewish life in post-war Germany.
However, this new narrative has not come without controversy. Critics argue that it reinforces the old antisemitic narrative that Jews are primarily identifiable with their Jewishness or Israel, equating German Jews with Israel and failing to recognise Jewish life in Germany as an independent reality. This, they claim, is a projection of old guilt onto new shoulders, with Arabs being used to perpetuate a negative stereotype, contrasting with the positive role of Germans.
Merz's statements also touch on the controversial topic of migration and its link to antisemitism. He specifically mentioned migrants who grew up in countries where antisemitism was state doctrine and anti-Israel sentiment was part of education, claiming they pose a threat. This view is debated amid calls for clear acknowledgment of problems linked to migration without generalising intolerance.
Philosemites and Antisemites, it seems, both treat Jews as a projection surface, not as individuals. In this narrative, Jews serve as a tool for self-validation and redemption in the German psyche, with Jews being used to make Germans feel good and redeemed.
The Germanic Golem, a metaphor for this new role of Germans in the narrative, stands in stark contrast to the Arabs being portrayed as "new Nazis" in the German psyche.
Critics also argue that Merz's statements legitimize repression and cater to racist narratives. They question the distinction between old German and new, Arab-imported antisemitism, suggesting that it may be more complex than presented.
Despite the controversy, Merz has announced his intention to combat both old and new antisemitism in various legislative forms. The debate continues, with the hope that it will lead to a more nuanced understanding of the complexities of antisemitism in modern Germany.
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