In this article, we explore the fruitfulness of seeing allosemitism as an aspect of cosmisation. We explore possible tropes such as creating order from chaos, embracing Christian identity and supersessionism, and legitimising the Bible’s truth claims. Drawing from the Swedish press of the period 1770–1900, allosemitism and cosmisation are explored through the lens of three tenacious myths, all of which date back centuries: Blood Libel, the Wandering Jew and Israelite Indians. The ‘Jew’ as the Other is frequent in previous research. (...) The combination of allosemitism and cosmisation gives us another way to explain the Othering of the ‘Jew’: expressions of allosemitism in a world-creating process. (shrink)

Review of _Key Concepts in the Study of Antisemitism, _eds. Sol Goldberg, Scott Ury and Kalman Weiser, Palgrave Critical Studies of Antisemitism and Racism (Cham: Palgrave Macmillan, 2021).

In 1848, the _Götheborgs Dagblad _newspaper was revived after a ten-year gap, and launched the anonymous submission column entitled ‘Anonyma Lådan’ (the Anonymous Box). In January and February 1849, many antisemitic letters and articles were published in the Swedish newspapers. Some letters defending Jews and Judaism were published in both ‘Anonyma Lådan’ and _Göteborgs Handels- och Sjöfartstidning_. Short of blood libel, the antisemitic side accused Jews of typical anti-Jewish stereotypes: for example, greed, hypocrisy and Jewish hatred of Christianity. Anti-antisemitic writers (...) proclaimed a Christian identity that was based on humanism, stating that one could not be a true Christian if one attacked and hated Jews and Judaism. The Jewish congregation in Gothenburg and the society Judiska Intresset (The Jewish Cause) both chose a non-engaged approach to the antisemitic attacks in the newspaper, since it was not respectable to engage in such debates and, in their view, it would only cause more anti-Jewish sentiments if they did so. In this art­icle, it is argued that the reasons behind the attacks were societal changes, but also, more importantly, that with ‘Anonyma Lådan’, antisemitic sentiments found a platform where such sentiments could be freely expressed. (shrink)

The Society I.I: the Jewish Cause was founded in 1841 to fight for emancipation and against anti-Judaism. Concepts such as ‘Jew’ and ‘Swede of the Mosaic faith’ became a part of this struggle. The Society can be linked to other advocates of emancipation in Europe, such as Gabriel Riesser, who was elected to be an honorary member of the Society. The members’ identities were bivalent: they embraced both a fully Jewish and a fully Swedish identity and argued that there was (...) no obstacle to being a Jew at the same time as being a Swede. The term ‘Swede of the Mosaic faith’ became a weapon in this fight for equality and recognition as full worthy members of a liberal and secular Swedish nation. (shrink)