Top Members of Far-right Swedish Party With neo-Nazi Roots Meet Israeli Minister in Knesset

Israel has so far refrained from engaging with the Swedish Democrats amid antisemitic and Islamophobic sentiments expressed by members. Party members told Haaretz that they met with several ministers during their visit but refused to disclose their names.

Published in Haaretz (with Jonathan Lis and Noa Shpigel): https://www.haaretz.com/israel-news/2024-01-29/ty-article/.premium/top-members-of-far-right-swedish-party-with-neo-nazi-roots-meet-israeli-minister/0000018d-564e-d0fc-a9bd-5e5f9ff00000

A delegation of senior members from the far-right party in Sweden, the Swedish Democrats, arrived in Israel on an unofficial visit and met on Monday with Israeli Diaspora Affairs Minister Amichai Chikli in the Knesset.

The party, currently the second-largest in the Swedish parliament, has roots in neo-Nazi and antisemitic ideologies. It is one of several European parties with which Israel has refrained from establishing official ties.

The delegation has visited Yad Vashem, one of the crossings connecting Israel to the West Bank, and the Old City in Jerusalem. Yad Vashem Museum has emphasized that the delegation members registered for a regular guided tour at the site, like any other tourists, and did not have an official visit within the compound.

Officials in Sweden following the party suggest that the visit is part of its attempt to whitewash its antisemitic and racist positions by presenting itself as a friend of Israel. In a post on the social media platform X (formerly Twitter), the party leader, Jimmie Akesson, wrote: "It is clear that our parties and our nations share common values," accompanied by a photo of himself with Minister Chikli.

Party members told Haaretz that they met with several ministers during their visit but refused to disclose their names.

Israel has so far refrained from engaging with the Swedish Democrats not only due to their neo-Nazi roots but also because members of the party have disseminated conspiracy theories and expressed racist, antisemitic, and Islamophobic sentiments in recent years.

Israel's Ambassador to Stockholm, Ziv Nevo Kulman, even declared that Israel does not maintain and will not establish future relations with the party. The Israeli foreign ministry, which was not involved in coordinating the visit, clarified on Monday that "there is no change in policy towards the party."

Among the delegation members who visited the Knesset were party leader Akesson, the chairman of the Swedish parliament's foreign affairs committee, Aron Emilsson, the head of the party's parliamentary group, Linda Lindberg, and the head of the party's group in the European Parliament, Charlie Weimers.

Weimers is one of the party's top members who already visited Israel in May of last year. During the previous visit, it was reported that party leaders met with Knesset member Amit Halevi from Likud and former Knesset member Michael Kleiner, who now serves as the president of the Likud's court.

Though part of the Swedish political establishment today, the Sweden Democrats do indeed have roots in Nazism. Some of the party's founders were known Nazis, such as its first auditor, Gustaf Ekström, who was a Waffen-SS veteran.

The party's first spokesperson Leif Ericsson and its first chairman Anders Klarström were both active in various neo-Nazi and extremist right-wing parties, and the chairman of the party's youth organization, Robert Vesterlund, was also a known neo-Nazi. During the 80's and 90's, the party was a marginal force in Swedish politics, and it began distancing itself from extremism and aligning itself closer to mainstream politics in the mid 90's.

The party entered the Swedish parliament for the first time in 2010, and in the elections held a year and a half ago, it received over 20% of the votes. Until a few years ago, the party was ostracized by parties across the political spectrum in Sweden and was not considered for inclusion in any coalition.

However, due to a change in approach by two traditional right-wing parties, the Swedish Democrats became an integral part of the right-wing bloc after the elections, with the government in Stockholm entirely dependent on their support. Party members wield significant influence over the government's policies and hold key positions in parliamentary committees, including foreign affairs, justice, and industry and trade.

In recent months, the party has been attempting to position itself as "the most pro-Israel party in Sweden" and distance itself from its antiemetic and neo-Nazi past. However, in 2021, the Swedish newspaper Aftonbladet revealed that the party leader in the second-largest city council in Sweden, Gothenburg, Jörgen Fogelklou, had posted antisemitic and racist statements on social media, such as "It is clear that the Jews are the root of all evil in the world."

Two years ago, it was exposed that some party members had connections with neo-Nazi movements even in recent years. For instance, one party member in southern Sweden, Jonas Lingren, publicly supported rock bands advocating for "white supremacy" and used the slogan "Skinhead 88" (88 is a known code for Heil Hitler, i.e., HH).

Hamas Planned Attacks on Targets Abroad, Israeli Intelligence Says

Arrests have been made in three European countries after Hamas plot for terror attacks in the Middle East, Africa, and Europe uncovered, the Mossad and Shin Bet said

Published in Haaretz (with Jonathan Lis): https://www.haaretz.com/israel-news/2024-01-13/ty-article/.premium/hamas-planned-attacks-on-targets-abroad-israeli-agencies-say/0000018d-0432-dd94-a9cd-46fe9dad0000

Three European countries arrested suspects allegedly involved in plans by Hamas to attack Israeli and Jewish targets abroad in December, the Mossad spy agency and Shin Bet security service said Saturday.

According to the agencies' statement, the arrests in Denmark, Germany, and the Netherlands are part of an ongoing intelligence investigation in various countries.

It said that Hamas tried to plan attacks on targets in the Middle East, Africa, and Europe, commanded by top Hamas leaders Saleh al-Arouri, Samir Findi Abu Amer, and Azzam Al-Aqraa Abu Ammar – all killed in a bombing in Beirut earlier this month. The arrests were made on December 14, and legal proceedings continue.

The planned targets included the Israeli Embassy in Sweden, the agencies said. While other European embassies were open and functioning normally in the weeks following the outbreak of the war, the embassy in Stockholm was completely closed, very strict restrictions were imposed on the movement and work of Israeli diplomats in the country, and consular services were not provided to Israelis living in Sweden except in very urgent cases.

According to the Mossad and Shin Bet, Hamas' activity in Europe included acquiring drones and running street gangs. The statement further noted that Khalil Harraz, the former deputy commander of Hamas' military wing in Lebanon, oversaw the activity in Europe.

He was killed in November 2023 in an attack attributed to Israel in southern Lebanon. Harraz allegedly used Hamas collaborators in Europe and members of the organized crime group LFT – Loyal to Familia – which was outlawed in Denmark in 2021.

Swedish Authorities Detonate Suspected Explosive Device Found Near Israeli Embassy

Swedish daily news site Expressen reported that the object found and detonated by police was a hand grenade. Israel's ambassador to Sweden thanked police for its swift response

Published in "Haarertz" (with Jonathan Lis): https://www.haaretz.com/world-news/2024-01-31/ty-article/.premium/swedish-authorities-detonate-suspected-explosive-device-found-near-israeli-embassy/0000018d-60c1-d897-a3ef-e3f9292e0000

Swedish police detonated on Wednesday a suspicious object found near the Israeli embassy in Stockholm, believed to be an explosive charge.

The Swedish daily news site Expressen reported that it was a hand grenade.

Israel's ambassador to Sweden, Ziv Nevo Kulman, said this was an "attempted attack" against the embassy and its employees, and thanked Swedish authorities "for their swift response." He added that they "will not be intimidated by terror."

Shortly after the attack, a police car and an officer with a weapon drawn were seen outside the Hillel Jewish school in the center of Stockholm.

Israeli Foreign Minister Israel Katz commended the Swedish authorities in a post on X for their "vigilance and quick handling of the attempt to attack the embassy in Stockholm." "Our excellent diplomats around the world are subject to danger and threats from supporters of Islamic terrorism. I told this to all my colleagues – Islamic terrorism must be eradicated everywhere. In Gaza and Europe. Defend your countries," he added.

"This is very serious. An attempted attack on an embassy is an attack both on those who work there and on Sweden," Swedish Prime Minister Ulf Kristersson said in a social media post, adding police and Sweden's Security Police were investigating "who is or who are responsible".

Kristersson said surveillance of the embassy and of Jewish institutions in Sweden had been tightened.

Aron Verstandig, chairman of the Council of Jewish Communities in Sweden, told Haaretz that he takes the incident very seriously. "I condemn this criminal act," he said.

Petra Kahn Nord, representative of the World Jewish Congress (WJC) in the Nordic countries, says she sees the attempted attack as very serious. "It is very good that the Swedish authorities acted quickly and decisively," she said. "Now I hope that whoever is behind this will be found and prosecuted soon."

Earlier this month, Israel's Mossad spy agency and Shin Bet security service said that three European countries arrested suspects allegedly involved in plans by Hamas to attack Israeli and Jewish targets abroad.

The planned targets included the Israeli Embassy in Sweden, the agencies said. While other European embassies were open and functioning normally in the weeks following the outbreak of the war, the embassy in Stockholm was completely closed, very strict restrictions were imposed on the movement and work of Israeli diplomats in the country, and consular services were not provided to Israelis living in Sweden except in very urgent cases.

'Gravely Concerned': Jewish Leaders Send Letter to Israeli FM Decrying Ministers' Meeting With Far-right Swedish Party

In a letter to Israel's foreign minister, leaders of the European Jewish Congress and the Council of Swedish Jewish Communities warned against allying with the Sweden Democrats who, according to the letter, 'claim to be our allies' while advocating that 'Jews cannot be Swedes.' The party has roots in neo-Nazi and antisemitic ideologies

Published in "Haaretz": https://www.haaretz.com/world-news/europe/2024-02-14/ty-article/.premium/gravely-concerned-jewish-leaders-decry-ministers-meeting-with-far-right-swedish-party/0000018d-a35c-d42f-adcd-ebfcbac60000

STOCKHOLM – In a letter to Israel's foreign minister sent Monday by the presidents of the European Jewish Congress and the Council of Swedish Jewish Communities, the two leaders expressed concern over a recent meeting between Israeli ministers and a delegation from the far-right Sweden Democrats party, which violated Israeli policy.

EJC President Ariel Muzicant and Jewish community leader Aron Verstandig wrote that they were "gravely concerned by the implications and long-term consequences of this meeting" which also ran "counter to the Israeli foreign policy vis-à-vis the Sweden Democrats as being non-welcome, with reference to their Neo-Nazi roots."

On January 29, a delegation of senior members from the Sweden Democrats arrived in Israel and met with Diaspora Affairs Minister Amichai Chikli and Culture and Sports Minister Miki Zohar. The group included the party's leader, Jimmie Akesson, chairman of the Swedish parliament's foreign affairs committee, Aron Emilsson, head of the party's parliamentary group, Linda Lindberg, and the head of the party's group in the European Parliament, Charlie Weimers.

The Sweden Democrats, currently the second-largest party in the Swedish parliament, has roots in neo-Nazi and antisemitic ideologies. It is one of several European parties with which Israel has refrained from establishing official ties. For that reason the recent visit to Israel was not an official one and was not arranged by Israel's Foreign Ministry.

Last year, two members of the Sweden Democrats visited Israel and met with Knesset member Amit Halevi from Netanyahu's Likud party and with former Knesset member Michael Kleiner, who serves as the president of Likud's court. There were no meetings with government ministers.

"With right wing populism and extremism on the rise throughout Europe, Jewish communities easily become exploited in narratives targeting other minorities," Verstandig and Muzicant wrote to Foreign Minister Israel Katz, "these populist parties and movements are often keen to establish alliances with Jewish communities and Israel, acting on the presumption that Jews and Jewish institutions, often being targeted by extremists of Middle Eastern and/or Muslim descent, would (and should) be interested in uniting over the notion of a 'common enemy.'"

In their letter Verstandig and Muzicant also explained that "the [Sweden Democrats] party's ideology is still inherently xenophobic even though its representatives claim to be our allies, making an exception for the Jews as a national minority, albeit claiming that Jews cannot be Swedes." They added that the party regularly submit bills in the Swedish Parliament to ban circumcision and the import of kosher meat.

In this context, the January meeting with Chikli, whose role includes fostering connection between world Jewry and Israel as well as combating antisemitism, is particularly notable. In May, Chikli also caused diplomatic embarrassment for Israel when he delivered a keynote speech at the controversial evangelical Canada Christian College. The school's president, Dr. Charles McVety, is an activist and leader of Canada's Christian far right.

Sweden Democrats leader Akesson took to X after the meeting, writing, "It is clear that our parties and our nations share common values." In response, Chikli tweeted: "We deeply appreciate your support and your passion for our mutual fight for the future of Western civilization."

Asked by Haaretz what he expects as a reply to his letter, Verstandig said he hoped Katz would confirm that the policy of not allying with extremist parties still applies.

A Foreign Ministry source replied to Haaretz's query on the subject, saying there is no change in the ministry's policy toward the Sweden Democrats. The source did not say whether the ministers would face disciplinary action over the meeting.

Report in Sweden: Iran Planned to Kill Jews in the Country Using Agents Disguised as Refugees

Swedish public radio has reported that the two agents, a man and a woman who were expelled from Sweden in 2022, were linked to Iran's Revolutionary Guards and that among their intended victims was the chairman of the Jewish community

Published in "Haaretz": https://www.haaretz.com/jewish/2024-02-06/ty-article/.premium/report-iran-planned-to-kill-jews-in-the-sweden-using-agents-disguised-as-refugees/0000018d-7e7b-daa1-a9fd-7e7b366e0000

Swedish public radio reported on Tuesday that Iran had planned to kill Swedish Jews using agents who had infiltrated into the country in 2015 by pretending to be refugees. In its investigative report, Radio Sweden said that the agents, a man, and a woman, were linked to the Iranian Revolutionary Guards and that among the targets of their plot was Aron Verständig, the chairman of the Swedish Jewish community's umbrella organization, the Official Council of Swedish Jewish Communities.

"This involves a plan by another country to murder a Swedish citizen, and that has me boiling," Verständig told the public radio station. "It felt very unpleasant. I was worried and as a father of young children, I felt a major responsibility for my children's safety." In a Facebook post, Verständig added: "From my standpoint, there was never any doubt that I would continue living life as usual. I hope that what was disclosed today doesn't cause anyone to be less open regarding their Jewish identity."

Another person who was in the Iranian agents' crosshairs was a U.S. citizen, and according to the Swedish prosecutor's office, the FBI was involved in the investigation.

The two alleged Iranian agents – Mahdi Ramezani and Fereshteh Sanaeifarid– were arrested in the Stockholm area in April 2021, the radio station reported. The Swedish prosecutor told reporters that the authorities hadn't managed to gather sufficient evidence against them at the time to indict them, so it was decided to expel them to Iran in 2022. Their expulsion was reported in the past, but the circumstances of the matter weren't disclosed at the time. The Iranian embassy in Stockholm refused to comment.

The Iranian plot revealed a major failure on the part of Sweden's immigration authority, which had granted the pair status as Afghan asylum-seekers, and later resident status. This was despite the fact that in 2016, the immigration authority received two anonymous tips that the pair were Iranian and not Afghani, and that the Iranian man was working for the Iranian Revolutionary Guards.

The immigration authority declined to comment on this specific case, but a spokesman said, "What's important is that ultimately, the correct decision was made."

The disclosure of the plot comes at a complicated time for Jews and Israelis in Sweden. Last week, a grenade was thrown at the Israeli embassy in Stockholm. It didn't explode. Several days before that, there were reports that Hamas planned to attack the Israeli embassy in Sweden as well as other sites following the arrest of its members in Denmark, Norway, and the Netherlands.

In addition, in recent months, there has been an increase in reports of antisemitic incidents in Sweden, including demonstrations with antisemitic content, calls for boycotts, antisemitic comments in the media and on social media and abuse and harassment at schools and universities.

"Antisemitism has gone sky-high since October 7," Verständig told Haaretz last week, in reference to the Hamas attacks in a string of Israeli border communities that day, "and many people have been experiencing fear, insecurity, and anxiety. A survey that we carried out in November shows that many Jews have considered leaving Sweden. The government has reacted in an excellent way – but in civil society, reactions are sometimes very different."

As It Prepares for 250th Anniversary, Sweden's Jewish Community Suddenly Faces Uncertain Future

Sweden's 20,000-strong Jewish community was looking forward to marking a landmark event next year – but October 7 changed everything. Now, with antisemitic incidents skyrocketing, there are fears that a community that was only founded in 1775 could be at risk.

Published in "Haaretz": https://www.haaretz.com/jewish/2024-02-03/ty-article-magazine/.premium/as-it-prepares-for-250th-anniversary-swedens-jewish-community-faces-uncertain-future/0000018d-69d4-dd6e-a98d-fdf6c1170000

STOCKHOLM – Sweden's Jewish community is preparing to celebrate its 250th anniversary next year, but what was being heralded as an unprecedentedly good moment for the community changed in the blink of an eye on Oct. 7.

This is a story about both ancient and modern history, and how a country went from having no Jews to having a vibrant Jewish community – yet could still end up having very few local Jewish communities if the recent tensions continue.

Prior to 1774, there was no Jewish community in Sweden. Although some Jews had settled there earlier, there was no Jewish community as Jews who immigrated there had to be baptized into the Lutheran religion.

Aaron Isaac. In 1774, the seal engraver became the first person allowed to live as a Jew in Sweden.
Aaron Isaac, Credit: Wikipedia

That all changed 250 years ago, though, when a Jewish seal engraver named Aaron Isaac arrived in Stockholm from German Mecklenburg. "Isaac became the first person who was allowed to live as a Jew in Sweden," says Daniel Leviathan, a Swedish-Jewish historian who's also active in some of the country's Jewish organizations. "He was able to secure the right to form a minyan [prayer group] and to found a Jewish cemetery and mikveh."

Within the space of a year, Stockholm had a proper Jewish community, which included new arrivals from Germany, Denmark and Holland. Around the same period, under King Gustav III, a second Jewish community was established in Sweden's second largest city, Gothenburg. "In 1782, a Jewish ordinance was issued as a demand of the Swedish aristocracy," Leviathan recounts. Apart from regulating the right for Jews to live in Sweden, the ordinance set some restrictions. Jews were only allowed to move to the country if they had a minimum capital worth today's equivalent of about $100,000; they had to live in one of three towns; and local guilds stopped them from working in certain fields. "At the beginning of the 19th century," he says, "there were only about 1,000 Jews living in Sweden. Many of them were young and industrious people who thought they could make a better life for themselves in Sweden. At this point, they couldn't yet assimilate into Swedish society, and since it was a small community they all knew each other. They competed with each other but were also dependent on each other."

"At the beginning of the 19th century," he says, "there were only about 1,000 Jews living in Sweden. Many of them were young and industrious people who thought they could make a better life for themselves in Sweden. At this point, they couldn't yet assimilate into Swedish society, and since it was a small community they all knew each other. They competed with each other but were also dependent on each other."

Swedish-Jewish historian Daniel Leviathan in Stockholm last month.
Daniel Leviathan, photo: Hugh Gordon

According to Leviathan, the second part of the 19th century brought great change: Sweden opened its borders more widely, with pogroms and hardships in the Russian Empire bringing poor Orthodox Jews to the country. At the same time, the Jews who had been in Sweden for several generations enjoyed full emancipation in 1870.

They were considered Swedish citizens of the Jewish faith, no longer a "foreign" element. Many were assimilated and belonged to the elite of Swedish society. They could live anywhere, had a brand-new synagogue in the capital, and many considered themselves Reform Jews. By the time immigration came to a halt because of World War I, Sweden had about 7,000 Jews.

Sweden's World War II story is well-known: It managed to maintain so-called neutrality and wasn't officially part of the war. As for immigration, it was extremely restrictive both before and at the start of the war, but this changed dramatically in 1942 when it allowed about half of Norway's Jews, all of Denmark's Jews and many more refugees from across the continent find refuge within its borders. "After the war, Sweden accepted around 15,000 Jews," says Leviathan. "Many of the Holocaust survivors immigrated later to the United States or Israel, but 5,000 or 6,000 stayed. They were joined by other waves of immigration in later decades: Poles in 1969, Russians in the 1990s, and also Israelis. Today, the community is in many ways similar to Swedish society – modern, liberal and relatively secular. Because of its unique wartime history, it's different to most European communities because it became much bigger after the war than it was before it."

Today, it's estimated that about 20,000 Jews live in Sweden – though there are thousands more who can claim Jewish heritage. The largest community is in Stockholm, which has three synagogues and a relatively new cultural center called Bajit that is home to a Jewish elementary school and kindergarten, Jewish activities, a kosher shop and a café. The city also houses plenty of Jewish cultural and educational institutions, and organizations. Other Jewish communities and associations exist in Malmö, Gothenburg and a few smaller towns.

Sweden's Jewish groups are united under an umbrella organization called the Official Council of Swedish Jewish Communities, and its chairman, Aron Verständig, says the local community is a vibrant and diverse one. "It's more diverse now than it was 150 or even 50 years ago," he says. "There are families like my own that have been here for three or four generations and are established in Sweden. And there are also many Jews who live here but weren't born here." Verständig adds that this diversity is of a religious nature too. "These days, Stockholm has – for the first time – a progressive community with a progressive rabbi, but there's also renewed interest in the Great Synagogue [which is Conservative] and Orthodox Judaism. Chabad, which has been here for over 20 years, has also become a respected part of the community."

But there are many challenges too. One is the fact that the smaller Jewish communities aren't as vibrant as the one in the capital. "The optimism that you can see in Stockholm, where the community is growing, isn't what you see in the smaller communities – and this has been the case for many decades," says Verständig. "Initially, many members of the smaller communities moved to Stockholm, Gothenburg and Malmö. Now Gothenburg and Malmö's communities are getting smaller too, and many are moving to Stockholm. It's increasingly hard to live a Jewish life outside of Stockholm, and organized Jewish life in the smaller towns is quite slim."

Other challenges, according to Verständig, include staying relevant who those who are not observant and finding ways to attract new members in a country where assimilation rates are very high. He adds, though, that things have changed in that regard in his lifetime. "When I was growing up, they said that if you married a non-Jew, your kids wouldn't be Jewish – but nowadays it's not like that," he says. "We see that children of interfaith marriages are sent to Jewish schools and summer camps. There's a great need for Jewish education when you have a non-Jewish spouse, and it's a challenge to be inclusive enough for different groups from very different backgrounds."

However, while issues such as the legal status of circumcision, importing kosher meat and the legal framework of Jewish schools are undoubtedly issues for the community, all pale in comparison to the main problem these days: antisemitism. The issue of antisemitism has been discussed extensively over several decades in Sweden. In fact, all Swedish governments since the turn of the century have made concerted attempts to address it. The current (center-right) government appointed a special interministerial task force in order to combat antisemitism and strengthen Jewish life. This was a follow-up to 2021's Malmö International Forum on Holocaust Remembrance and Combating Antisemitism, which had been arranged by the previous (center-left) government.

These measures acknowledged that antisemitism comes in many different forms, including right-wing nationalism, left-wing radicalism and Islamism, which arrived through large waves of immigration from the Middle East starting in the last few decades. It was also clear that antisemitism can be found in many different arenas: online, in the workplace, public spaces and, perhaps worst of all, in schools. "A report that was written as a result of our request, and as one of the pledges of the Malmö conference, was released a few weeks ago," says Verständig. "In general, there are many suggestions that I think improve the possibility of living a Jewish life in Sweden – including safeguarding the right for Brit Milah [circumcision], financing security [at Jewish institutions], funding maintenance of synagogues and setting up a Jewish information center."

Yet the situation has deteriorated dramatically since the start of the Israel-Hamas war on Oct. 7. "Antisemitism has skyrocketed," says Verständig. "Many are feeling afraid, insecure and anxious," he says – and this was said on Tuesday, a day before a grenade was found outside the Israeli Embassy in central Stockholm. "A survey we did in November shows that many Jews have considered leaving Sweden. The government has reacted in an excellent way – but in civil society, reactions are sometimes very different."

Leviathan also expresses concerns over recent developments. "What's new in the current situation is that antisemitism is much harder to avoid," he says. "We always had antisemitism, but you could avoid it by moving to a different neighborhood or changing your job. Now it's everywhere – in the streets and squares, even in the 'nice' neighborhoods. It's in schools and universities. Youngsters are being bullied and exposed to antisemitism on TikTok, and adults are losing friends and colleagues who post anti-Israeli propaganda online. You're not even safe in your private space: you never know if the postman will react to the Jewish name on your mailbox. This is what I hear from young people in Sweden, and it's what I've experienced myself: there's no safe space anymore."

Leviathan's views are echoed by others in the community. Sweden has a vibrant Jewish cultural scene, but the difference between the period prior to Oct. 7 and afterward are dramatic.

The week before Oct. 7, the most important cultural event in the region, the Gothenburg Book Fair, hosted an institution called Jewish Culture in Sweden – founded and managed by Swedish-Israeli Lizzie Oved Scheja – as a guest of honor. This was a historic moment for Swedish-Jewish culture: Jewish literature, philosophy, music and humor were celebrated by a very wide audience, in what many described as an almost euphoric atmosphere.

What followed changed everything.

"My life has changed drastically since Oct. 7, both personally and professionally," says Natalie Lantz, a PhD scholar in Hebrew Bible studies who's also a columnist and translator of Hebrew literature (her translations include works by David Grossman, Amos Oz and Sara Shilo). "In 2013, I started writing and lecturing about Jewish and Hebrew culture and literature. My field of expertise has always spurred curiosity and positive reactions. Before Oct. 7, I had only been treated with suspicion by colleagues a few times. I remember a social gathering at a cultural institution when I was presented as the translator of Amos Oz's 'Dear Zealots,' and a person immediately took two steps back and said with disgust: 'I just want to be very clear that I don't support the Israeli occupation.' The conversation was abruptly shot down. Painfully, I realized that some people in the cultural world consider the Hebrew language and Israeli cultural expressions as being evil to the core. But such incidents were rare before Oct. 7. Now, there seems to be no end to the aggressive calls for a boycott of Israeli academia and culture."

She recounts how a petition signed by cultural workers, including some from public institutions, was peppered with terms like "apartheid system" and "Zionist-motivated genocide." "There are BDS rallies at the universities and I hear of faculties that are asked by students and staff to report if they have academic cooperation with Israeli universities," Lantz says.

Hebrew Bible studies scholar Natalie Lantz in a Stockholm synagogue last month.
Natalie Lantz, photo: Hugh Gordon

For her, it's not only about her feelings but also her livelihood. "I'm dependent on being in dialogue with the intellectual arenas of Israel in order to conduct my work in an insightful manner," she says. "Now I fear that the calls for boycott may result in a difficulty to get funding for academic and cultural exchanges between Sweden and Israel. I myself have become very anxious in interactions with colleagues and institutions.

"Will my upcoming university lecture on the history of Jewish Bible translations provoke someone?" she asks. "Is [Austrian-Israeli philosopher] Martin Buber going to be canceled? Can I film the planned family program about Purim for Swedish television without being aggressively attacked? And, most scarily, can I continue to be an openly Jewish public figure in Sweden? I feel vulnerable and exposed. My world is shrinking."

Lantz is accustomed to the sight of a heavy security presence outside synagogues and Stockholm's Jewish school, "even though it feels absurd that community members have to be protected just for being Jewish. I've never really felt frightened of taking part in Jewish activities, but this has changed. I was out walking in the city center last Saturday when I accidentally got caught in a pro-Palestinian demonstration. This was on International Holocaust Remembrance Day. That evening, some people from the demonstration stood outside the synagogue where we hosted a memorial ceremony with Holocaust survivors present. They filmed people entering the synagogue and screamed 'child murderers,' 'death to Israel' and 'intifada.' That horrified me."

She believes the Swedish government has an "enormous responsibility" to combat this wave of antisemitism. "It seems to me that the politicians are taking the matter seriously, as they're not only allocating funds for security to Jewish institutions but also have a strategy to strengthen Jewish life – which focuses on the transmission of Jewish culture and Yiddish to future generations."

Yiddish is one of five official minority languages in Sweden, which is why Lantz believes focusing on it makes sense. That said, she still has concerns. "I fear that the strong focus on Yiddish in Sweden comes at the expense of possibilities to strengthen the knowledge of Hebrew, which is important as a common language for Jews globally," she says. "I was puzzled to note that 'Yiddish' appears 327 times in the strategy document while 'Hebrew' appears only 15 times. To me, strengthening Jewish life in Sweden is also about providing tools to partake in the international Hebrew cultural scene. After all, we'll need Hebrew translators also in future generations. At least, I hope so."

Why a Yiddish Renaissance Is Underway in Sweden, of All Places

Yiddish as an official minority language? A government agency that promotes Yiddish? Translations into that language of 'Harry Potter' and 'The Lord of the Rings' – and all this in Sweden?? Vos? Yo, yo!

Published in "Haaretz": https://www.haaretz.com/world-news/2024-02-23/ty-article-magazine/.highlight/why-a-yiddish-renaissance-is-underway-in-sweden-of-all-places/0000018d-d36b-d5f7-a3ff-d3ffea4f0000

STOCKHOLM – It was less than two weeks after October 7. The Stockholm Jazz Festival was taking place as scheduled, but for some of the visitors nothing was "as scheduled." The performance by renowned Israeli bassist Avishai Cohen, touted as one of the festival's highlights, was canceled because of the war, and for many Jews in Sweden and for the Israelis who live there as well, that was a portent of a very fraught period.

But the evening of October 18 was different. In Faschig, one of the most important jazz venues in Sweden, 13 musicians performed before a full house. Musically, the Georg Riedels Yiddishland performance, it was spectacular. The pieces sounded like a mash-up of Frank Zappa and Swedish folk tunes, combined with American jazz and zemirot – traditional Jewish songs sung on Shabbat – from some East European shtetl. The traditional songs in particular constituted a very unusual occurrence for a Nordic jazz festival. All the lyrics in the songs performed that evening were in Yiddish.

The music was composed by Georg Riedel, one of the biggest names in Swedish jazz. But it turns out that when it comes to a fondness for Yiddish, Riedel is actually not alone. In recent years, the language has been flourishing in Sweden. One reasons for this is that Yiddish has a special status here: It is officially recognized as a non-territorial, minority language. As such, it joins the languages of other minorities in Sweden: Finnish, Sami, Romany (the language of the Roma) and Meänkieli (a Finnish language spoken in the Torne Valley of far-north Sweden). In practice, the government in Stockholm is obligated to promote and preserve Yiddish.

"Because Yiddish is an official language here, there's a government agency to promote Yiddish," says Sarah Schulman, a local writer and publisher of books in Yiddish. "Swedes have a right to study Yiddish at school as a mother tongue, even if it's not their mother tongue. Public radio has several Yiddish programs and there are television shows in Yiddish – all part of a quota that the public broadcasting service has to meet."

Schulman is a member of the Yiddish Society of Stockholm, which she describes as a "very active" community. Some 20,000 Jews live in her country, the vast majority of whom do not speak Yiddish. "For example, through Judisk Kultur I Sverige – the Jewish Culture in Sweden organization – we brought a Yiddish-language production of Beckett's 'Waiting for Godot' to the Royal Dramatic Theatre, Sweden's most important theater. We just held a huge, two-day symposium about the Singer family [Isaac Bashevis, his brother Israel Joshua Singer and their sister Esther Kreitman, all accomplished Yiddish writers] with experts from all over the world. We have a Yiddish faculty at Lund University [in southern Sweden], and there are several Yiddish-related courses at [a college called] Paideia – The European Institute for Jewish Studies in Sweden. There is an annual seminar of worldwide scope about Yiddish. There has been a Yiddish theater in Stockholm for 120 years, we have a Yiddish choir, and there are several publishing houses that put out Yiddish books. My publishing house is one of them, but there are also poetry publishers and more."

Schulman was also the driving force behind Riedel's recent jazz concert. Riedel, who celebrated his 90th birthday in January, was born to a Jewish mother and a Sudeten-German father, who had fled to Sweden from the former Czech Republic four years before that. During his long career – he is also an accomplished double bass player – he has composed music rife with multiple influences, but it was only in recent years that he was inspired by his Jewish roots and began composing music with Yiddish lyrics, and approached Schulman.

"I love Yiddish songs and I have always sung traditional songs, but for my children I wanted newer songs," says Schulman, 40. "When Riedel contacted me and said he wanted to put Yiddish texts to music, I put him in touch with the Swedish Yiddish writer Salomon Schulman [no relation to Sarah] and together with me and with the poet Hanna Riedel, Georg's daughter, we wrote the new songs that were finally compiled into a beautiful book, two music albums and a theater show for children in Yiddish.

Publisher Sarah Schulman. "For me it was 'go big, or go home.' I wanted to show people that the Yiddish world has something unique to offer."

Sarah Schulman, photo: Hugh Gordon

"This is a fascinating project," she continues, "because it offers a bridge between Yiddish culture, Jewish culture and Swedish culture. Since every Swedish child knows Georg's music [not least because Riedel composed the songs for a series of films about the iconic children's book heroine Pippi Longstocking], we have also translated some of Georg's better-known Swedish songs into Yiddish. This is one of the most important projects we have ever done to revive the language and attract a new audience to the Yiddish world. For me it was like 'go big, or go home,' so I made sure the project reached the biggest stages. I wanted to show people – including also Jews in Sweden – that the Yiddish world has something unique and different to offer. This year a Georg Riedels Yiddishland album was also been nominated for one of the most prestigious music awards in Sweden."

Schulman grew up in a Yiddish-speaking family. "My Yiddish-speaking grandparents, who survived the Holocaust, came to Sweden from Poland with the White Boats [a humanitarian operation that transported thousands of survivors to Sweden from German concentration camps after World War II]. My father is the head of the Yiddish Society in Stockholm, so Yiddish is a large part of my Jewish identity. I grew up with Yiddish literature, with Isaac Bashevis Singer, I. L. Peretz and Itzik Manger. Yiddish stories were my favorites when I was young. I was surrounded by Yiddish music, idiomatic expressions and jokes."

She went on to study Yiddish at Columbia University in New York. "As a young woman in New York, I realized how important Yiddish was for me, so when I returned to Sweden I became very active in the local Yiddish community. In 2015 I wrote my first children's book in Yiddish. I was looking for books in Yiddish for my sister's children, and because I couldn't find any that were secular and modern, I wrote one myself. A few years later, in 2019, I founded my own publishing house, Dos Nisele (the Little Nut), because the comments I got from readers were so positive. They wanted more."

Does the Swedish audience accept Yiddish naturally? Is there no resistance to a relatively unknown language identified with the Jewish past in Europe?

"It's been a slow process, but Swedish society is gradually getting interested in what we're doing. Yiddishists tend to have pretty radical dreams, and in the last 20 years, and especially since the Georg Riedel project, we've been getting a lot of attention. We've been on radio and television and in the newspapers. The project is doing very well, probably because Riedel's music is part of the core of Swedish culture and we are taking this core and adding something to it, using Yiddish."

Nikolaj Olniansky also heads a Yiddish publishing house in the city of Lund, in southern Sweden, which is known worldwide. Its recent publications include Yiddish translations of some of the "Harry Potter" books and "The Lord of the Rings," typically purchased by secular Yiddish lovers and also as collectibles by non-speakers.

"We started Olniansky Tekst back in 2010," the publisher says. "My wife, Ida, and I had just taken Yiddish at Lund University and wanted an outlet to use the language afterward. Together with a friend from Yiddish studies, Linda Gordon, we decided to put out a magazine. While in university, we noticed that a lot of material published in Yiddish was also about Yiddish [itself]. We wanted to do something different: to write in Yiddish about things that interested us, like movies, video games, books, music, etc. Much of the content had absolutely nothing to do with Yiddish and/or Jewish culture. The result was a small periodical called Dos Bletele [the Small Page].' We did everything ourselves: articles, editing, graphics, distribution – the works. Although we had some subscribers, it was really a project designed for ourselves as a way to practice our language skills, and when we felt ready we decided to take the publishing house to the next level."

In time, Ida and Nikolaj continued on their own,and began to focus on children's literature in Yiddish. With a grant from the Swedish Arts Council, they published four books. "This was – and is – pure activism," he says. "The feeling that Yiddish was about to fade away was hard to bear, and we knew that a lot of families outside the Hasidic world felt the same way. So our mission became to help keep Yiddish alive in the secular world by creating modern, high-quality literature. So when Yiddishists became parents, there would be point-and-learn books for their children, when a Jewish teenager searched for their roots they would have juvenile fiction to enjoy, and when Yiddish writers created prose and poetry there would be a publishing house available for them. So far we have published about 30 books and 21 issues of an ambitious literary quarterly."

What books have you published lately, and how many copies have you sold?

"We've published classic Yiddish writers like Bashevis Singer and [the poet] Kadya Molodowsky, big international writers like J.K. Rowling, Erich Kästner and J.R.R. Tolkien; award-winning graphic novels, poetry and prose from the best contemporary writers, new children's books and more. A standard print run for us is 500 to 1,000 copies, but there are exceptions. 'Harry Potter' reaches a lot of target groups, because many see it as a collector's item, a cool book to have on the bookshelf, or a fun gift to give – we've printed 5,000 copies so far."

How do you explain the fact that a country with a population of 10 million and a small Jewish community has become a Yiddish superpower?

Yiddish has been a part of the Swedish-Jewish cultural scene for a long time. However, as in the rest of the world, Yiddish basically skipped a generation and became a language of the past and a reminder of terrible pain and suffering.Nikolaj Olniansky

"First of all, one has to remember that although the Jewish community in Sweden is small in numbers, there have been several immigration waves that have kept Yiddish alive within the community – from the Jews who came from czarist Russia to those who came from Poland in the 1960s. Yiddish has been a part of the Swedish-Jewish cultural scene for a long time. However, as in the rest of the world, Yiddish basically skipped a generation and became a language of the past and a reminder of terrible pain and suffering, whereas Hebrew became the language of a new dawn, of victory and prosperity.

"The fact that Yiddish became an official minority language in Sweden in 2000 is what brought about the current situation," he observes, "but that would not have happened if Yiddish hadn't been a central part of many Swedish Jews' lives. It was also partly a matter of timing. Sweden's governments were then investing in minority languages just as some people who thought it was important were putting their heart and soul into creating a new wave of Yiddish literature.

"And it's not just in Sweden. Take [American-born translators including] Arun Viswanath, for example, who wanted his kids to be able to read Harry Potter in Yiddish and set out to translate the book without knowing whether it would ever see the light of day; or [former computer programmer-turned-translator] Barry Goldstein, who wanted something to do after retiring and decided that translating Tolkien's works into Yiddish was a good project; or Israeli writers Michael (Mikhel) Felsenbaum, Velvl Chernin and Emil Kalin, who also write in Yiddish. I'm very happy to be a small part of this group of people who live and breathe Yiddish and carry the language into the 21st century."

The Yiddish translation of "Harry Potter and the Philosopher's Stone."Credit: Art: Jonny Duddle/OLNIANSKY TE

Schulman, too, sees Swedish history as a central factor behind the present revival of Yiddish in the country. "Because Sweden was not involved in World War II, it became the only country in Europe [besides Albania] that had more Jews after the Holocaust than before. After the war, Sweden was also one of the wealthiest countries in Europe because it had stayed out of the war. The Jews who came here brought [with them] the stars of the Yiddish theater, the Yiddish music scene and Yiddish films. All the great names performed here; we had more Yiddish culture here than existed almost anywhere else."

How important is Yiddish to the local Jewish community?

"Most Swedish Jews come from Yiddish-speaking families. The events organized by the Yiddish Society of Stockholm always attract a full house and there's obviously much interest in the language. So, we bring value to the Jewish community and add to Jewish life in Sweden. Aaron Isaac, the first Jew to come to Sweden, 250 years ago, spoke Yiddish, and I think that even today it's the right of every Jewish child in Sweden to have access to the Yiddish culture and language. More and more Jewish families today ask for Yiddish teachers, and we don't have enough."

But for Schulman, the language's importance is not just historical. "There's something in the Yiddish world that doesn't only give me meaning and purpose," she says. "It's also something I want to create for my children. Yiddish is driven by tolerance, curiosity and courage. It's a platter of ideas, and these values are embedded in the Yiddish world – it's an alternative to a world that's gotten increasingly polarized."

Isn't there tension between Yiddish and Hebrew? Is it convenient for the Swedes to support Yiddish because it helps distinguish the Jews of Sweden from the State of Israel, where Hebrew is spoken?

"It doesn't come from the need to protect the Jewish minority – that's something else – but from the need to protect Yiddish as an endangered language. Hebrew is a different story altogether … it doesn't qualify as an official minority language.

"Jews have always been multilingual, and there's no reason to choose one Jewish language over another. We don't think about what some perceive as tension between Yiddish and Hebrew. If we can create quality Yiddish culture for Jews and non-Jews in Sweden as well as for Yiddishists around the world, we're happy to do it. We've received recognition in Sweden, and we are really going to use the opportunities we get. I want my children and the generations to come to have access to the beautiful Yiddish culture that I knew as a child, and which has brought me so much joy and happiness."

A letter to Athena

Published in Swedish in Svenka Dagbladet:

https://www.svd.se/a/RGLvzO/oppet-brev-ar-israeliska-forfattare-bannlysta-pa-kulturhuset

Athena Farrokhzad is responsible (together with Ida Linde) for the international literature stage at Stockholm's Kulturhuset stadsteatern, arguably one of Sweden's most important literary institutions.

David Stavrou is an Israeli/Swedish journalist based in Stockholm.

Hej Athena,

Since we don't know each other, I'll start by introducing myself and explaining why I'm writing to you publicly.

I'm a journalist who writes for "Haaretz", one of Israel's daily newspapers. Although I write about various issues worldwide, as an Israeli who's lived in Stockholm for many years, I'm particularly interested in Swedish politics, economy, society and culture. As you can imagine, these days "Haaretz” is highly focused on the terrible war in Gaza and its implications for Israel. As a foreign correspondent, rather than writing about the military and political issues of the war, I've concentrated on some of its European aspects – demonstrations, diplomacy, and its effects on local Jewish communities.

At some point, another issue caught my interest – the intense debate about the war in cultural circles. I decided to ask leading cultural figures about how the war has affected their work.  I wanted you to be my first interlocutor after I discovered that Kulturhuset had invited Palestinian writer Adiana Shibli for a discussion in March. I thought this was an interesting and exciting choice. Unlike others, I don't see any problem in hosting Shibli, but I was interested in the larger picture: how Kulturhuset is affected by the war that everybody's interested in (unlike, say, recent conflicts in Ethiopia, Sudan or Azerbaijan)? Are you planning to host writers from both sides of the conflict? Is your strategy to embrace the political debate or focus on more abstract themes? Do you have to deal with a lot of political pressure?

When I discovered that you yourself are very politically active, I became even more interested. After all, you're not only a writer, but also a public figure with a key role in Sweden’s literary world – and you work for a public institution. So, I sent an interview request to Kulturhuset's press department. I think you know what followed.

After a few friendly messages, it was made clear that "Athena declines to participate in an interview at this time". I then wrote to you privately. And then I wrote again. And again. Obviously, you don't have to answer me and I guess no one can make you talk to journalists. Still, you're a public figure paid from public funds and I think, modestly, that my questions are important. In the past I've been granted interviews by Swedish parliamentarians, government ministers, and leaders in all aspects of Swedish political, social and cultural life. Most were happy to grant interviews, and I found it strange that you're so unavailable. So I decided that if you don't want me to ask my questions privately, I'll ask them here. Publicly.

First, Kulturhuset's program for the next few months doesn't include any Israeli writers. That's fine of course. Only a handful of countries are represented in the programme. But I noticed that a few years ago you signed a petition proclaiming that "we must refrain from Israeli participation in cultural exchanges". Have you changed your mind – or does the same policy apply now that you’re a public official? Are Israeli writers banned from Kulturhuset from now on? Will Stockholmers who are interested in meeting writers like David Grossman or Dorit Rabinyan be unable to do so anymore?

Secondly: the fact that your salary is paid by Stockholmers of all shades of opinion, hasn't stopped you from making some very extreme statements. On Instagram you recently told your friends who "spread the voices of the Palestinian resistance" that you'll see them on the streets next year for the "Global Intifada 2024". I’m sure you know that although the word "intifada" has many meanings, in the current Palestinian context it means violent resistance. My question is: as Stockholmers of all shades of opinion, might we be meeting violent resistance next time we visit Kulturhuset.  Or is our safety guaranteed only if we belong to those who "spread Palestinian resistance"?

For the next couple of questions, let me add some background. Solidarity with civilian victims of war and a demand for humanitarian aid are integral elements of Swedish mainstream politics. And rightly so. But in the Israeli-Palestinian conflict, there is a particularly extreme political thesis that is popular in certain circles. This school of thought proclaims that the war isn't a violent clash between two national movements with legitimate claims to the same territory, but instead involves colonialist Israelis committing genocide against powerless indigenous Palestinians. Historically this discourse is obviously uninformed: it ignores inconvenient truths like the fact that Jews are indigenous in Israel since they've lived in the region for thousands of years (including in Gaza where a synagogue predated the Viking period by hundreds of years), the fact that the Palestinian National movement has violent genocidal fractions (like Hamas) and the fact that the Arab world is at least as responsible for the Palestinian tragedy as Israel. Still, in a democracy it is legitimate to be ignorant.

But my third question isn't about ignorance, it's about what public servants are allowed to do and say. Athena, on social media you invite us to demonstrations against genocide which ignore the genocidal Hamas attack on October 7 and advocate destroying Israel by violent resistance (I know: I was there). You've also recently signed political demands addressed to various writers' associations (PEN, the Journalists association and the Writers Union) requesting stronger pro-Palestinian and anti-Israeli action. One can't help but wonder – are you using your status as a public appointee to promote agendas which some of those who pay your salary may strongly oppose? Is it reasonable for someone who sets an agenda to publicly express extreme ideas which many regard as not only mistaken, but also deeply offensive? These opinions may be appropriate for radical students living in a commune and publishing syndicalist poetry online magazines with 14 subscribers – but you're part of a municipal apparatus, responsible for the careers of many people. But you have a rather middle-class job which is meant to supply services to Swedish lovers of literature. If you want to be a militant freedom fighter, perhaps you should consider a career change? And if you don't, if you stand behind your opinions, why won't you talk to journalists about them?

The latest demonstration you publicly embraced occurred on International Holocaust Memorial Day. You shared a picture stating "Never Again for Anyone".  If the Palestinian flags and the dates shown (1941, 1948, 1967) weren't enough to clarify that you're comparing the current conflict to the Holocaust, your byline couldn't be clearer: "All of Sweden for Palestine in Stockholm on Saturday. Come, spread".

Again, one could argue about the absurdity of this comparison. How many Jews fired rockets at German civilians? How many Jewish militants raped German girls? And how many Jewish suicide bombers blew up German buses? I could ask about the Palestinian leader Haj Amin Al Hussaini, Hitler’s ally and supporter of the "Final solution". I could engage in this debate, but what's the point? You decline to grant an interview at this time.

But it's not only about words. Words lead to action. After the demonstration you promoted, a group of people, ("presumably from the demonstration" according to the police), arranged a “spontaneous demonstration” outside the synagogue where a memorial service was being held for the victims of the Holocaust. The demonstrators filmed the participants, including Holocaust survivors, and chanted slogans like "child killer" and "intifada". Is this also legitimate criticism of Israel, Athena? At the synagogue? On Holocaust Remembrance Day? Are you serious?

According to the working definition of the international Holocaust Remembrance Alliance, contemporary examples of antisemitism include "drawing comparisons of contemporary Israeli policy to that of the Nazis". You may object to this. In fact, I'm sure you do, and that's fine. But most western democracies – including your own government – disagree. Which means that Sweden's public institutions should be committed to this definition. So, I guess my last question is this: as someone who works for such an institution, are you committed? And more importantly, considering your involvement in antisemitic campaigns, am I still allowed in Kulturhuset? Or are Jews not welcome anymore?

!Say it: Yes, I condemn Hamas

The discourse within the Swedish and European left is important even if you're not part of it and the insane embrace of Hamas by so-called left-wing radicals, climate change fighters, human rights activists and western intellectuals and academics must be challenged.

Originally published in Swedish in Parabol: https://www.parabol.press/andreas-malm-har-fel-om-hamas/

Imagine this powerful image: in a country which is slowly being taken over by right-wing nationalists, it's becoming harder to speak truth to power and to speak up for the underdog and the repressed. But then, from the trenches of the opposition, rises a fearless figure. He knows he'll be arrested and tortured if he's caught crying out, and so he does what intellectuals from resistance movements allways do under tyrannical regimes. He uses sarcasm, he sharpens his pencil and cleverly plays with words to produce a text which is radical and subversive, but at the same time meticulously designed not to be flagged down by the authorities. That way the avant-garde academic doesn’t get in trouble with the all-powerful secret service henchmen who are hunting down traitors.

Sweden 2024. While a war is going on in Gaza and in Israel, the whole political elite is powerfully supporting Israel. It's blue and white from left to right and it's not allowed to speak up for the Palestinians. And then, a single voice of a brave dissident rings out. He wrote a text. It's called "I Condemn Hamas" and it's brilliantly designed by a rhetorical trick – the title is mainstream and boring, everyone condemns Hamas. The content seems to be the same, but under the surface lies the explosive message – it's the exact opposite of condemning Hamas, it's actually supporting it (Malm, Anders, Jag Fördömer Hamas, Parabol, 01/11-23). At last the opposition has a voice – Andreas Malm has weighed in. It's a powerful text and a powerful image. The only problem is that none of it is true.

Malm's claim is clear – everyone's condemning Hamas, mainstream media, politicians and public discourse in general. He, on the other hand, thinks this is false. Hamas may have killed civilians, kidnapped children and burned down residential buildings on October 7th, but according to him this isn't unique. It's all been done before by Israel. Malm doesn't claim this directly. He does it by sarcasm. The same kind of sarcasm is pointed at the Swedish discourse. "In Sweden there are strikingly few who have condemned Hamas in the past few days. Those who have done it have only done it once, so that we now wonder if it was really meant honestly", he writes creating an illusion which is the exact opposite of the truth. In fact, Sweden is one of the countries in which the Hamas did surprisingly well. At least for an organization which is internationally recognized as a terror organization.

Hamas supporters have spoken openly in conferences and seminars in Sweden, money has been raised for Hamas freely in Sweden; just in the last few months there have been dozens of pro-Palestinian demonstrations with speeches supporting Hamas or at least not condemning them including demonstrations celebrating the events of October 7th on the day they happened. Unlike other countries, these demonstrations are not only legal, they're supported by some of the political elite and many in the media, in the cultural world and in civil society. Malm's style implies that Swedish publicists have to condemn Hamas or they'll be cancelled. Nothing could be further from the truth. In fact, Malm himself is a writer who has supported Hamas publicly in several newspapers, magazines and publications. As far as I know, he's yet to be arrested, censored or fired. In Sweden it’s allowed to burn the Koran, join parties which support North-Korea and have Neo-Nazi marches on Yom-Kippur. No one's preventing anyone from supporting Hamas. Indeed, I recently met Hamas supporters in Sergels Torg. They were members of two perfectly legal Swedish movements, RKU, the revolutionary communist youth movement and NMR, the friendly neighborhood neo-Nazis. Who knows, perhaps Andreas Malm himself was there supporting them both.

However, the Swedish context is only the beginning of Malm's mistake. The claim that the massacre on October 7th was more of the same, that it was Palestinians retaliating with the same kind of violence Israel uses, is worth studying. "What happened on Black Saturday, October 7th was something new in the history of the Israeli-Palestinian conflict", Malm writes using his smug self-satisfied irony, "it redraws the political and moral map of the Middle East for good. Gunmen stormed into communities and shot children to death with rifles. They did not care at all about the age of the victims. Hundreds of civilians were killed – people with no connection to any military activity, murdered simply because of their identity. Entire families disappeared". If this wasn't so true, it would be real cutting-edge political satire. But Malm's satire, is in fact the sad truth. Nothing like October 7th ever happened before in this conflict. Israelis and Palestinians never killed so many people in one attack or in one day. Not in Kafar Qasim (1956), not in Deir Yassin and Tantura (1948), not in Hebron (1996) and not in the bombings of Gaza in previous years. There were never so many acts of torture and violence against civilians, never so many people kidnaped and never such brutality. And yes, October 7th did redraw the political and moral map of the Middle-East for good. I couldn't have said it better myself.

Israel made many mistakes in the last few decades; like any other army it has committed war crimes during conflict, some of its civilians, especially in the West-Bank are violent extremists and its occupation of the West-Bank continues to be a hindrance to peace in the Middle-East. But October 7th was unique. It's not only about the brutality or the number of victims. The really scary number is the number of the people who committed the crimes. Unlike 9/11 which was executed by a small Jihadist vanguard of 19 Al-Quade operatives, and unlike Utøya which was the work of one (Andreas Malm cracks a little clever joke making the comparison), October 7th was carried out by about 3,000 people. Many of were sipplied with written instructions about how to murder, torture and kidnap civilians, some were also provided with drugs and with body cameras. This wasn’t a spontaneous, heat of the moment action. It was a planned strategy. On October 7th the world saw a society capable of drafting 3,000 people who were 100 percent committed to murder.

Andreas Malm perhaps hasn't heard the story told by David Tahar, father of Adir Tahar, an Israeli soldier who was killed on October 7th. Tahar told Israeli Chanel 14 that before the funeral he insisted on seeing his son's body even though army officials advised against it. The reason was that apparently after he was killed Hamas fighters decapitated Adir and took his head back home to Gaza. A few weeks later, after receiving intelligence from captured terrorists, an Israeli military unit retrieved the head. It was hidden in a bag with some tennis balls and a few documents inside an ice-cream shop freezer in Gaza. Apparently the head was up for sale. The price was 10,000 US Dollars. I know there are many who don't believe Israeli media and think that Zionists fathers are so perverted that they can make up this kind of story for propaganda purposes. So here's another one. This time from the New York Times.

Sapir, a 24-year-old accountant who attended the rave party near Kibbutz Reim on October 7th gave a testimony which was reliable enough for the NYT which told the story of what she saw from her hiding place (Gettleman, Schwartz and Sella, "Screams Without Words": How Hamas Weaponized Sexual Violence on Oct. 7", The New York Times, 28/12-23). Sapir says she saw "a young woman, blood running down her back, pants pushed down to her knees. One man pulled her by the hair and made her bend over. Another penetrated her. Every time she flinched, he plunged a knife into her back. Sapir said she watched another woman "shredded into pieces". While one terrorist raped her another pulled out a box cutter and sliced off her breast. "One continues to rape her", she said, "the other throws her breast to someone else, and they play with it, throw it, and it falls on the road". She said the men sliced her face and then the woman fell out of view. Around the same time, she said, she saw three other women raped and terrorists carrying the severed heads of three more women.

These are just two testimonies from October 7th. There are thousands more. One could always claim, as Malm does in earlier texts, that all this violence should be seen in context. But this kind of violence has no context. If it was really about freedom, or fighting the occupation there would be no need for mass rape, kidnapping babies and removing body parts. The atrocities, the rockets, the tunnels and the complete subordination of Gazans to Hamas militants are all far darker and more sinister than Malm's theories. It's not the price paid for Israel's colonialism. If for no other reason, because this isn't colonialism. Israel isn't Algeria.

According to Malm, the conflict between Israel and the Palestinians isn't a war between two indigenous peoples which have a legitimate claim to the same territory and therefore are engaged in a violent conflict. Instead, there is one legitimate native nation and for over a century it has been fighting an occupation by invaders who came from other countries as colonizers. The invaders are supported by imperialist powers and they are now committing genocide. This kind of aggression according to Malm must be, should be and always has been resisted with violence. In fact, Malm's latest text is one of many in Parabol making the same claim.

These texts rarely even mention the events of October 7th which I would suggest is a sign of total moral bankruptcy. But that's me and I may be biased. The problem here is different, it's about intellectual honesty. The description of the Israeli-Palestinian conflict as a story of a colonial power murdering the natives is incredibly shallow and misleading. It's perfectly ok to oppose Israel's policies (as I do myself most of the time), it's perfectly ok to name-drop Edward Said and Franz Fanon, make comparisons to Apartheid South-Africa and quote Israeli officials making outrageous genocidal statements which can then be quoted at the ICJ in the Hague. But people who have studied the region, as I guess Malm has, know very well that Jews, not only Palestinians are natives to it. And no, I'm not referring to Jesus and Abraham. Biblical stories cannot be a base for international geo-politics. I'm referring to facts completely ignored by the whole post-colonial discourse.

Take Gaza, for example, in the place where Rimal, the political center of Gaza City used to stand, a synagogue was built in the year 508 AD. We know that the figure in the center of the ancient mosaic which was found there is King David. How do we know this? Because his name is written there. In Hebrew. Gaza has a long bloody history – Romans, Christian Crusaders, Arab armies, the Egyptians, Napolean's army, the Ottomans and the British Mandate all controlled Gaza. During this history, Jews lived in Gaza, they didn't arrive in ships in the 1940s. They were there during the time of the Romans, 2,000 years ago, they were there in the Middle-Ages and during the time of Islamic rule, then again in the 14th and 15th century and under the rule of the Ottoman empire. Some were still there even after WW 2.

As in many other areas in the region, for thousands of years, Jews thrived and declined in Gaza, they were expelled and fled, they killed and were killed, built and destroyed, returned, immigrated and emigrated. Arabs in the region have a similar, though somewhat shorter, story (I'm referring to them as Arabs, because the name Palestinians wasn't used in the way that we use it today until after WW2). The story of the region being a land inhabited by indigenous Palestinians who were attacked by American, European and Russian Jews arriving from abroad after the Holocaust and kicking out the natives is a fairytale. Concepts like colonialism and indigenous peoples aren't abstract. Unfashionable as it may seem, these things have actual meanings beyond TikTok clips made by demonstrators wearing fashionable red, white and green scarfs. They can be discussed in terms of archeological findings, origin and descent, historical continuity of settlements, language and culture, collective ancestral ties to a territory and to natural resources, self-identification, experiences of subjugation and discrimination and so on. It may be frustrating, but when it comes to Israel, to the West-Bank and to Gaza, both Jews and Palestinians are natives. They're all a combination of immigrants and people who are decedents of families who haven't left for generations. And they've all suffered from violence, massacres, displacement and trauma.

And there's another similarity between the Jewish national movement (aka Zionism) and the Palestinian one. They both have a genocidal wing. These are the people on both sides who don't accept the idea of territorial compromise in order to achieve peace. The people who are willing to go as far as killing or expelling the other group in its entirety. They're usually religious fanatics, they're extremely violent, they totally oppose democracy and human rights, they're willing to kill and die for the cause and they've always been around. On the Jewish side, they began to become a serious threat after Israel's 1967 victory with the rise of the settler movement in the occupied West-Bank. These days they're becoming stronger, they're getting closer to government circles, but they're still far from being anywhere near a majority in Israeli society.

On the Palestinian side, things seem to be worse. If on the Zionist side there was a right-wing revisionist leader, Zeev Jabotinsky, who had a connection with Mussolini in the 30s, the leader of the Arab nationalists in Palestine at the time, Haj Amin al-Husseini, spent WW2 in Berlin and in Rome, he collaborated with the Nazis and the Fascists, he personally met Hitler, Himmler and Mussolini and was a supporter of the "Final Solution of the Jewish Problem". Al-Husseini was just the beginning. The Palestinian National movement has always had an active and extremely popular genocidal side to it. It's not because of Israel, because it started many years before Israel even existed. And it's not unimportant because what we saw on October 7th was a direct result of the same kind of ideology.

That's what's really amazing about Andreas Malm's text. Hamas is the genocidal wing of the Palestinian national movement and its ideological roots go all the way back to Nazi Germany. Although it was seen as a traditional grassroot, social and religious movement when it was founded in the 80s, it's now a modern, extreme right-wing movement combining Jihadism, high-tech disinformation campaigns, a financial empire of global investments, leaders who live a life of luxury outside the region, modern weapon systems and powerful alliances with the world's most tyrannical regimes. Anyone imagining the Hamas as a young David standing up to the Israeli Goliath is living in a naïve lullaby.

But Andreas Malm isn't naïve. He knows very well that the geo-political realities show that Hamas and indeed the Palestinian national movement is far more complicated than just a victim of western colonialism. He knows about the Israeli disengagement from Gaza in 2005 which means there was no occupation of Gaza for almost two decades. He knows that the blockade on Gaza is just as much an Egyptian policy as it is an Israeli one and that many Arab countries want Israel to destroy Hamas. He knows that the Hamas charter is an antisemitic and fundamentalist text. He knows that Hamas has crushed the secular Palestinian national movement in Gaza and that it sees the Palestinian Fatah movement as an enemy which is almost as bad as Israel. He knows about Hamas' brutal war against the Palestinian Authority and he knows about the unprecedented Hamas military buildup and take-over of civil society in Gaza.

The reason that I know that Malm knows all this is because of other texts that he wrote. Reading them one learns a lot about his way of seeing the world, though I must admit, it's sometimes a confusing task. Although he seems well versed in Middle-Eastern politics, when it comes to moral statements and political conclusions, his considerations are so complicated, it's hard to keep track. Although Israel is always wrong (that's the constant) when it comes to Palestinians, Arab states and Islamic super powers, the target is painted around the dart after it's been thrown.

In a text he wrote a few years ago (Malm, Andreas, "Därför Hamas", Expressen, 15/01-09) he claims one can have two thoughts at the same time, like the Palestinian left which allies itself tactically with Hamas but at the same time supports the opposition in Iran while the opposition in Iran is fighting the Iranian regime at the same time the Iranian regime is funding Hamas. It's ok if you need to read the last sentence again.

Malm's reasoning is not that unique. He supports Hamas and its fight against what he called the "corrupt Fatah politicians" and Mahmoud Abbas, who's an Israeli and American "marionet". If this sounds familiar it's because this is exactly the same logic used by Israeli PM Netanyahu who for years has been undermining the Fatah controlled Palestinian Authority by allowing Hamas to stay in power in Gaza so that he wouldn't have to take real steps towards a two-state solution. Surprisingly enough, Malm and Netanyahu are on the same side. They'll both do anything to avoid compromise and consolidation.

In another text from 2009 Malm referred to Hamas as a liberation movement which is "forced to resort to every possible form of resistance" (Malm, Andreas, "Vi bör följa Iran och stödja Hamas i kampen mot Israels folkmordspolitik", Newsmill, 04/01-09). In the same text he quoted Nir Rosen, who claimed that "Attacking civilians is the last, most desperate and basic method of resistance when confronting overwhelming odds and imminent eradication" (Rosen, Nir, "Gaza: the logic of colonial power", The Guardian, 29/12-08). Malm is entitled to write these kind of statements even if they encourage violence and are fascist in nature. I only hope that most Swedes, including those who support the Palestinians, can see beyond this tragic war mongering, since it's clear to anyone what this means politically. Hamas will continue murdering Israelis; Israel will have to retaliate and will do so forcefully – and more Palestinians will be killed. If there's anything that hasn't changed in the last few decades it's this dynamic.

Hamas is not the only problem. In another text Malm openly supported Hezbollah (Malm, Andreas, "Därför Ska Vi Stödja Hezbollah", 11/08-2006), an Islamic movement funded, trained and inspired by the Iranian Ayatollahs and their Islamic Revolutionary Guard Corps, which was involved in suicide attacks, political assassinations, bombing of civilians and hijackings in Lebanon and other countries. I don't know how Malm manages to pull off being a left wing radical and supporting two of the most conservative, fascist, chauvinist, fundamentalist, hierarchical, anti-democratic, homophobic and xenophobic movements in the history of the known universe, but I know that explanations along the lines of "I can't be expected to condemn actions taken by the weak and oppressed” can't work anymore after the massacre of October 7th which was a tectonic, world-changing event. Not condemning it, or in Malm's case, condemning it sarcastically, means supporting it.

This period isn't easy for the global political left. Just like in the 1950s when left-wing activists, politicians and intellectuals had to decide whether to stay faithful to the Stalinist flagship even after it was exposed as a sadistic killing machine of gulags and mock trials, today's left must decide if its alliance with the dictators, Jihadists and militants from Gaza, Teheran, Beirut and Doha is more important than its ideals. Those who have the courage to choose their ideals and abandon their old murderous  allies will not have Andreas Malm's problem. They will be able to proudly say "yes, I condemn Hamas".

Why Don't You Recognize October 7th – A letter to a Burmese friend (and a genocide researcher)

This is a tectonic and world-changing event, carried out by thousands of people supported by hundreds of thousands of people, as well as by movements, states and regimes. Not condemning it is supporting it. And the results are inevitable. Because of the horror that these people have inflicted on the world, an even darker night is to come before we will see the light. 

Published in "Davar": https://en.davar1.co.il/462536/

A is my friend. He is a Burmese expatriate from Myanmar living in Europe. He is an academic, an educated and friendly person, and a veteran human rights activist. As a journalist who writes, among other things, about countries where acts of genocide, ethnic cleansing and human rights violations take place, I consult with various experts. A is one of them. This is the letter I sent him last week.

Hello, A. I am writing in response to your letter regarding the “colonial character and genocidal policy of Israel.” As you can imagine, I am quite busy these days, and as someone who is far away from his family in Israel, I am distracted. I am responding to you despite all this, mainly because your words opened with a reference to Auschwitz, a place where many of my family members were murdered about 80 years ago.

According to you, Israel is using the Holocaust as a “blank check” to justify the imprisonment, bombing and starvation of 2.3 million Palestinians in Gaza, almost half of whom are children. "In these circumstances, 'never again' is a hollow phrase," you write. “It becomes a call for uncontrolled violence, battle cries and a campaign of revenge and extermination." In the past and under different circumstances, I must admit that I might have agreed with you.

A, you must remember that we got to know each other after several occasions when you very generously shared with me your expertise, knowledge and experience regarding Myanmar. When I first contacted you, I wrote that as a journalist working in a free country, I felt obliged to tell the story of the victims of atrocities there – amongst others, the Rohingya people other minorities who have been suffering from genocidal policies for years since the military coup in 2021. 

Since I am not an expert myself, I reached out to you, just as I reached out to many other experts, witnesses and human rights activists who could shed light on other places I wrote about, such as China, Ethiopia, Syria, Iran, Mexico, Belarus and Iraq.

This is an important point. As you know, there are complicated conflicts in many of these places about which there are different opinions. Still, my feeling was that we shared a real commitment to expose and fight certain types of acts which cannot be excused under any circumstances, regardless of the different narratives that explain the conflict. I mean the kind of actions that cannot be permitted even if there is no agreement on the history of the conflict or even on the identity of those responsible for it.

These actions include those that took place in Rakhine province in Myanmar, which I wrote about with your kind help. The barbaric murder, torture and rape of innocents that happened in your country is inexcusable. Political, ethnic, religious or demographic claims simply cannot justify throwing babies into fire, torturing children to death in front of their parents, and the mass rape of women before their execution. I thought we agreed on that.

This week, I received a long email from you, Dr. A. Extremely long. Long enough to clarify your words or even to add something along the lines of: "despite all this, of course I condemn [Hamas’ actions],” or even "despite the absolute truth of the Palestinian claims and genocidal policy of Israel, I do not justify killing civilians."

But there was none of that. Somehow, your post references 100 years of conflict prior to October 7 (including explanations using maps, cartoons, pictures, and quotes). And there is a reference to the days after October 7.

But the day itself, when over a thousand people, most of them civilians, were brutally murdered and over 200 people, again most of them civilians, were kidnapped, was completely absent. And it's strange given the fact that, as I recall, we share an interest in cases of throwing babies into fire, torturing children to death in front of their parents, and the mass rape of women before their execution. Yes, to make the point clear to a person from your background, for one historical moment, Israel's Gaza envelope region became Myanmar's Rakhine. 

A, since I received your message, I have been trying to understand why you do not recognize October 7th. I understand your opinion about the essence of Zionism and the essence of Israel. I don't agree with it, but I understand your point. Still, there's that little matter of “under all circumstances.” Perhaps there is a certain type of fascist, fundamentalist, racist, and violent organization that, against your usual leftist positions, you actually do support.

But if so, what are the criteria? Is it because they are jihadists? Is it a matter of religion? Or that according to the accepted code of the post-colonialist discourse, the "natives" have certain Jew-killing privileges because of the many years of oppression they have endured? Oppression, which, as you know, I have never denied. 

And maybe you are one of those who do not believe the photos, the direct testimonies of survivors, the explicit confessions of the attackers and the unwatchable and undeniable videos. Do all these not meet your strict standards? Strange, because we never applied such strict standards when I wrote about Myanmar.

Do you think it's all a conspiracy of Western governments spreading fake news? Is it all the settlers’ lies, supported by American imperialists? Are you really not affected by the testimonies of Israeli women, children and elders, many of whom, by the way, are peace activists who built their homes in socialist communes that are not in any way located in the West Bank or in any way disputed. Unless the very existence of Israel is disputed, a position I assume you hold since you treat Israel as a settler and colonialist entity.

And maybe I didn't understand what you meant. In this case, perhaps in the future, we can discuss the true nature of Israel. As you know from our previous correspondence, I never supported Netanyahu, I have always believed in compromise with the Palestinians and I am absolutely against any kind of war crime, including against civilians in Gaza. You also know that I am a social democrat and a person who is aware of the climate crisis and the hardships of the "global south.”  But wait, here I am, once again falling into this trap. If I were not all of these things, if I were a Netanyahu supporter or a settler in the West Bank, would my massacre and that of my family members be justified?

Again, there's that "under all circumstances" nuisance. Even if the Jews were like the French in Algiers, and they are not, deliberate murder of innocents is always evil and mass murder is absolute evil. Among us Jews, even complete secularists like me sometimes recite from the ancient texts: “I have set before you today the heavens and the earth, life and death; I have set before you the blessing and the curse. Choose life, for your lives and for your descendants,” as it is written in the book that you call the Old Testament. Do you understand A? You chose life – without “buts” and without “maybes.” This is why I always opposed my own people murdering other innocent people. And you know what, I'm angry at myself for not resisting enough.

***

And so for the record, I want to mention that I believe that Jews, not just Palestinians, also have rights in the place where I was born. They have personal, social and national rights and they also have responsibilities that are well described in the Declaration of Independence of their country, our country, which was founded 75 years ago. You don't acknowledge that, which is probably the real reason you didn't mention October 7th in your message. If "Palestine will be free from the river to the sea," as they are now shouting in the streets near my house in Europe, the events of October 7th are probably not an accident in your eyes. They are the first step in the plan.

"Free from the river to the sea” means without the people who are living there now. This is not the two-state solution, nor a partition plan, nor a federation. I think with your education, you know exactly what it means. But in case it's not clear enough, I'll say it explicitly: Hamas is the genocidal wing of the Palestinian national movement, and it turns out that it has quite a few supporters. My friends say that such views stem from antisemitism, but I don't know what is hidden in a person's heart. How much darkness, how much hatred.

I also don't know what is hidden in your heart. But I know that October 7th was not another attack, another battle, another chapter in the bloody history of the Middle East. It cannot be solved with sentences like "I cannot be expected to condemn every action taken by the weak and oppressed.” This is a tectonic and world-changing event, carried out by thousands of people supported by hundreds of thousands of people, as well as by movements, states and regimes. Not condemning it is supporting it. And the results are inevitable. Because of the horror that these people have inflicted on the world, an even darker night is to come before we will see the light. 

***

And so, as a wise man wrote during the World War II, you and I now stand on two sides. "My opinion is clear about your motives,” he wrote, “and you would do well to speculate on my motives.” And he added: "I have one more thing left to say to you, and let it be the last. I want to tell you how in the past we were so similar and today we are enemies. How could I have stood by your side, and and why everything between us is over now.” 

And that's the thing. In Xinjiang and Syria, in Tigray and Iran, in Myanmar and Israel, acts like those committed by Hamas are not only the absolute lowest of what the human race is capable of. They also redefine the lines. If they do not fill a person's heart with unconditional anger and disgust, they place him outside the legitimate discussion of civilized people. If you can only find room in your heart for the pain of one side, that's your problem. But with your permission, I think I'll find myself a different expert on Myanmar.

Before I finish, I will ask just one last thing. Do me a favor – next time, please refrain from referring to Auschwitz. Not because I have a monopoly on the memory of the Holocaust or the memory of the victims. But because when it comes to the 1940s, those people on whose behalf you are currently campaigning, they tend to be something different than you imagine. When you remove the appearances of European leftist movements, those people tend to be supporters of the side that built Auschwitz, not of those led there to their deaths.