Geschiedenis: De geschiedenis van het antisemitisme
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
Geschiedenis: De geschiedenis van het antisemitisme
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
IGCSE REVISION - GERMANY: THE ROOTS OF THE NAZI PARTYGeorge Dumitrache
IGCSE REVISION - GERMANY: THE ROOTS OF THE NAZI PARTY. Hitler joined the Nazi Party in 1919 and was influential in defining its beliefs. He also led the Munich Putsch in 1923. However, from 1924 to 1929 the unpopular party gained little electoral success.
Geschiedenis: De geschiedenis van het antisemitisme
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
IGCSE REVISION - GERMANY: THE ROOTS OF THE NAZI PARTYGeorge Dumitrache
IGCSE REVISION - GERMANY: THE ROOTS OF THE NAZI PARTY. Hitler joined the Nazi Party in 1919 and was influential in defining its beliefs. He also led the Munich Putsch in 1923. However, from 1924 to 1929 the unpopular party gained little electoral success.
Following US president Donald Trump’s ascension to power, the world has seen a sharp rise in hate crimes against Muslims and other minorities.
A 2016 Georgetown University report documented the effects of Trump’s campaign rhetoric on his supporters. Whilst 2015 saw the sharpest increase in documented hate crimes (180 offences), new reports continue trickling into various watchdog sources.
As Trump fights to keep his travel ban in place and various US officials begin dialogue with foreign nationals, many are keeping a watchful eye on events surrounding the Muslim world.
The Charlie Hebdo, Bataclan, German Christmas Market, Orlando gay nightclub and other violent terrorist attacks have compounded societal divisions, spurring bitter resentment between various denominations of Western society, with secular and moderate Muslims caught in the crossfire.
Many are unsure as to how to ameliorate the crisis. Sections of the Left have tried to accommodate refugees fleeing hostile war zones within the MENA region, whilst far-right factions have pushed for legislation to close the borders and stave off further terrorist attacks. With no end in sight, all sides remain vigilant against new provocations.
The following SlideShare attempts to explain the root causes of Islamophobia.
About ALLRIOT:
Allriot is a sweatshop-free statement t-shirt website. We don't mince the words we say, or the designs we print.
This month we're taking on Islamophobia with our ACLU fundraiser campaign - #ThisMeansLove.
In light of Führer Trump’s disgraceful visa ban on six Muslim countries, we’ve decided to try a little ‘social experiment’ in order to expose the reactions of people towards Muslims, in the US, UK and elsewhere.
Your mission, should you accept, is to engage others by wearing it for a few days, especially in crowded places such as workplaces, malls, concerts, and throngs of bustling, open-mouthed gawkers, etc.
Try different methodologies. Lollygag. Hug your local Sheik. Flash mob (the more, the merrier). Most importantly, just be yourself, but stay safe. Record your observations using our template, either via a journal, blog, social media, video, or with an old-fashioned pen and paper.
In return, you’ll get some kickass free stuff, vouchers, a spot on our social media. The first 20 people to submit their entries will get a full reimbursement on their purchase.
50% of all will be donated to ACLU.
Good luck and happy hunting!
This Means Love t-shirt: https://www.allriot.com/shop/means-love-anti-islamophobia-t-shirt-0
Full Islamophobia Explainer: https://www.allriot.com/lets-talk-about-islamophobia
#ThisMeansLove fundraiser: https://www.allriot.com/this-means-love
CAMBRIDGE A2 HISTORY:NAZISM. It contains: national socialism, the struggle for dominance, noble and creative Aryans, expansionism and war, persecution of Jews, terror, genocide and racial extermination, Nazism theory, Nazi party, Mein Kampf, the purge, identifying Nazism, preserving pure elements, Fichte, Volkskrieg, Riehl, Volkish nationalism, Bismarck, Hitler.
Schot | Een reli-komedie over liefde, leugens en geloof - Mark BlaisseJurgen Marechal
Theatrale lezing van een reli-komedie over liefde, leugens & geloof. Wat hebben een biechtstoel, een bushokje in Teheran en de Klaagmuur met elkaar gemeen? De afscheiding, het gaas, het schot, dat de gesprekspartners dwingt te communiceren zonder elkaar in de ogen te kunnen kijken. Dat levert bekentenissen, vooroordelen, verdraaiingen en conflicten op.
Zes personages spelen met vuur als zij hun God, Allah of Jahweh onder de loep nemen en zichzelf blootgeven in al hun twijfels en verlangens. Een ultieme poging de goden op één lijn te brengen en te laten zien dat mensen waar dan ook met dezelfde vragen worstelen. Geen taboe wordt gemeden, geen hypocrisie verbloemd, geen kant gekozen. Dat God ook geestig kan zijn, waren we al bijna vergeten.
Scenario: Mark Blaisse
De commissie identiteit van het Dr.-Knippenbergcollege heeft het stuk “Zingeving en goed onderwijs – Samen goed op weg”, van de werkgroep identiteit (OMO) , als uitgangspunt genomen om tot concrete handvatten te komen, met betrekking tot zichtbaar moreel gedrag en de hierbij behorende professionele (zelf)reflectie en communicatie .
De zichtbaarheid van de identiteit wordt bewust gelegd bij het getoonde gedrag en de onderlinge verantwoording hierover. De werkgroep identiteit van OMO gaat er vanuit dat het gedrag door diverse bronnen geïnspireerd mag zijn, als dat gedrag bijdraagt aan ‘goed onderwijs’, ‘een goed mens’ en ‘goed leven’. Goed onderwijs is niet alleen leerlingen voorbereiden op het eindexamen, maar is ook vormend levensbeschouwelijk onderwijs. De vraag mag gesteld worden wat je als docent (personeelslid), naast je vakkennis, bijdraagt aan de volwassenwording van leerlingen in moreel perspectief. De school, daar gaat de werkgroep identiteit (OMO) namelijk van uit, is een wegwijzer naar een humane samenleving: in hoeverre werk jij als professional de leerling, en daarmee de samenleving, hierin tegemoet?
De centrale vraag van de werkgroep identiteit (OMO) is: Hoe komen we met elkaar betekenisvol in gesprek over dieperliggende opvattingen over ‘goed onderwijs’? Niet iedereen gaat uit van traditioneel gedeelde visies. Hoe kunnen we met andere woorden identiteit een proces laten zijn van luisteren, in gesprek zijn en verstaan?
De commissie identiteit van het Dr.-Knippenbergcollege te Helmond wil een model aanbieden om concreet werk te maken van de morele competentie binnen het onderwijs. Een instrument om vanuit ieders individuele principes of bronnen in gesprek te geraken over goed onderwijs en om te zoeken naar gemeenschappelijke doelen die ons kunnen verbinden. We focussen ons op getoond gedrag: hoe laten we zelf zien wat een goed mens is en hoe we goed leven vorm geven?
Opvattingen over ‘een goed mens’ en ‘goed leven’ kunnen en mogen verschillen en vanuit diverse bronnen komen. Een doorgaande gedachte-wisseling zal nodig blijven. We zijn, volgens de werkgroep identiteit (OMO) op koers als uit ons gedrag blijkt dat we werk maken van een goed mens en goed leven.
Drs. J.L.C. Marechal
Werk maken van de morele competentie - Werk in uitvoeringJurgen Marechal
Werk in uitvoering
De commissie identiteit van het Dr.-Knippenbergcollege heeft het stuk “Zingeving en goed onderwijs – Samen goed op weg”, van de werkgroep identiteit (OMO) , als uitgangspunt genomen om tot concrete handvatten te komen, met betrekking tot zichtbaar moreel gedrag en de hierbij behorende professionele (zelf)reflectie en communicatie .
De zichtbaarheid van de identiteit wordt bewust gelegd bij het getoonde gedrag en de onderlinge verantwoording hierover. De werkgroep identiteit van OMO gaat er vanuit dat het gedrag door diverse bronnen geïnspireerd mag zijn, als dat gedrag bijdraagt aan ‘goed onderwijs’, ‘een goed mens’ en ‘goed leven’. Goed onderwijs is niet alleen leerlingen voorbereiden op het eindexamen, maar is ook vormend levensbeschouwelijk onderwijs. De vraag mag gesteld worden wat je als docent (personeelslid), naast je vakkennis, bijdraagt aan de volwassenwording van leerlingen in moreel perspectief. De school, daar gaat de werkgroep identiteit (OMO) namelijk van uit, is een wegwijzer naar een humane samenleving: in hoeverre werk jij als professional de leerling, en daarmee de samenleving, hierin tegemoet?
De centrale vraag van de werkgroep identiteit (OMO) is: Hoe komen we met elkaar betekenisvol in gesprek over dieperliggende opvattingen over ‘goed onderwijs’? Niet iedereen gaat uit van traditioneel gedeelde visies. Hoe kunnen we met andere woorden identiteit een proces laten zijn van luisteren, in gesprek zijn en verstaan?
De commissie identiteit van het Dr.-Knippenbergcollege te Helmond wil een model aanbieden om concreet werk te maken van de morele competentie binnen het onderwijs. Een instrument om vanuit ieders individuele principes of bronnen in gesprek te geraken over goed onderwijs en om te zoeken naar gemeenschappelijke doelen die ons kunnen verbinden. We focussen ons op getoond gedrag: hoe laten we zelf zien wat een goed mens is en hoe we goed leven vorm geven?
Opvattingen over ‘een goed mens’ en ‘goed leven’ kunnen en mogen verschillen en vanuit diverse bronnen komen. Een doorgaande gedachte-wisseling zal nodig blijven. We zijn, volgens de werkgroep identiteit (OMO) op koers als uit ons gedrag blijkt dat we werk maken van een goed mens en goed leven.
Drs. J.L.C. Marechal
Niet historisch tegentapijt op het tapijt van Bayeux
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
Nationaal-socialisme en fascisme
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
Geschiedenis: De Nationaal-Socialistische heerschappij
I use my own material and material from colleagues who have presented their work also on internet.
I claim nothing. This is merely educational fair use.
Educational fair use:
"the fair use of a copyrighted work (...) for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright"
But I claim nothing, All trademarks, works and images used are properties of their respective owners. If I violate any form of copyright please contact me and I will give credit.
Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
This presentation provides a briefing on how to upload submissions and documents in Google Classroom. It was prepared as part of an orientation for new Sainik School in-service teacher trainees. As a training officer, my goal is to ensure that you are comfortable and proficient with this essential tool for managing assignments and fostering student engagement.
The Indian economy is classified into different sectors to simplify the analysis and understanding of economic activities. For Class 10, it's essential to grasp the sectors of the Indian economy, understand their characteristics, and recognize their importance. This guide will provide detailed notes on the Sectors of the Indian Economy Class 10, using specific long-tail keywords to enhance comprehension.
For more information, visit-www.vavaclasses.com
How to Create Map Views in the Odoo 17 ERPCeline George
The map views are useful for providing a geographical representation of data. They allow users to visualize and analyze the data in a more intuitive manner.
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Operation “Blue Star” is the only event in the history of Independent India where the state went into war with its own people. Even after about 40 years it is not clear if it was culmination of states anger over people of the region, a political game of power or start of dictatorial chapter in the democratic setup.
The people of Punjab felt alienated from main stream due to denial of their just demands during a long democratic struggle since independence. As it happen all over the word, it led to militant struggle with great loss of lives of military, police and civilian personnel. Killing of Indira Gandhi and massacre of innocent Sikhs in Delhi and other India cities was also associated with this movement.
29. The Cultural war against the Jews After the Nazis came to power and during the Holocaust
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Editor's Notes
We will discuss this more when we discuss Deadly Medicine and Who was a Jew by Nazi standards.
Hatred of Jews has existed since the earliest Jewish communities. In the pre-Christian era (Before the Common Era, B.C.E.) Jews were the only group to follow one Supreme being while other groups had a pantheon of gods. Non Jews in these centuries were suspicious of Jews for their monotheism and distinctive religious rituals. In the Roman Empire before Christianity Jews were criticized for their unwillingness to honor the official gods of the empire. Thus, unlike other peoples of the pre-Christian era, their monotheism set Jews apart, and non-Jews in the empire harbored suspicions and negative stereotypes about them.
The crusade got underway in the summer of 1096, but before the crusaders left for the Holy Land, they set out to remove enemies from their homeland. During the centuries of the Crusades, myths about Jews circulated and helped to heighten popular hatred and fear of Jews. It became common for Christian groups to think of Jews as agents of Satan. Images of the satanic Jew adorned cathedral courtyards and town squares of Europe.
A popular anti-Jewish myth that gained widespread acceptance was the notion that Jewsmurdered Christians because they need blood to perform satanic rites—the charge of ritual murder or blood libel . It was believed that Jews, usually led by rabbis, kidnapped Christian children on Jewish holidays in order to bleed them to death for occult rituals. According to medieval myth, Jews thought the Christian blood could purge the diseases caused by their own corrupt blood, or cure the wounds caused by circumcision. Christians believed that Jews mixed the blood in their ritual foods at Passover in order to sanctify them. Some thought that the captive Christians were crucified in order to reenact Christ’s murder. If a Christian child was murdered near Easter or Passover, there was a good chance that local Jews would be massacred. Into the late nineteenth and early twentieth centuries, at least two dozen ritual murder trials took place in Central and Eastern Europe. The Black Plague in the middle of the fourteenth century killed approximately one-third of the population of Europe. At the time, it was not known how the illness spread, but stories and rumors circulated that Jews had poisoned the wells. The accusation was totally unfounded. Nonetheless, many Christians believed the myth. This accusation led to severe consequences for Jews. More than sixty Jewish communities were burned to the ground with all their occupants killed. In cities in Switzerland and Germany—Basel, Cologne, Strasbourg, and Mainz—Jews were tortured and, in some cases, burned to death in bonfires. Christian writers rationalized the attacks on Jews, claiming that Jews deserved death for killing Jesus and for taking unfair economic advantage of Christians. By the end of the fourteenth century, Jews were seen to embody evil. There were no longer tales of Jews converting. Rather, it was believed that Jews stabbed the Host—literally stabbed Christ. Images of Jews as scorpions and pigs adorned Cathedral walls. The proliferation of anti-Jewish images in the Middle Ages presaged the Nazi propaganda that depicted Jews as satanic figures.
Image: Jews mocking the Host at Pressburg, (Bratislava) in 1591, contemporary woodcut from the Kupferstichkabinet, Berlin. http://www.flholocaustmuseum.org/history_wing/antisemitism/crusades.cfm
In the late Middle Ages, many of the guilds which regulated trades and crafts excluded Jews. One of the few professions open to Jews was lending money for interest, a practice considered a sin for Christians. Jews also served as middle men for landowners, collecting taxes from their serfs and carrying out administrative tasks. The association of Jews with these activities increased Christian antiapathy for, and suspicion of, Jews. These negative notions about Jews have persisted to the present even though Christians now engage in these activities, and Jews have gained access to many trades formerly restricted to the Jewish community. The first victims of the religious intolerance of the king were the Jews who were often the bankers of the kingdom. Since it was, in theory, prohibited to the Christians, the Church condemned any financial transaction comprising the payment of interest.
The Reformation during the sixteenth century refers to the movement in Western Christianity to purge the Church of abuses that developed during the Middle Ages. The Reformation sought to restore the doctrines and practices of the Church to conform with the Bible and New Testament of early Christianity. The movement led to a split between the Roman Catholic Church opposed to the reforms of the sixteenth century and the Reformers that came to be known as Protestants. Protestantism took many forms: Anglicans in Great Britain, Huguenots in France, Lutherans in Germany and Calvinists in Switzerland. In 1517, Martin Luther attacked the Church for calling for a Reformation that would restore Christianity to its purist form. Luther’s act led to a schism in Christianity with the followers of Luther separating from Christians who continued to follow the Pope and the Papal States. At first, Luther thought Jews would convert to Lutheranism, but by 1543 he realized this would not happen and unleashed harsh vituperations against Jews. There has been a great deal of research on the transformation of Luther’s attitude toward the Jews. Part of the reason for the dramatic changes lies in his disappointment that Jews failed to convert to Lutheranism. It is also important to consider that in the 1520’s and 1530’s Luther witnessed peasant rebellions and realized that the power of secular authorities was the only way to suppress the violence and chaos. Hence, Luther’s idealism of 1517 was tempered by the political realities of the sixteenth century. Moreover, as Luther grew older, he became increasingly obsessed with the notion that the Devil threatened him constantly. His association of Jews with the Devil heightened his anti-Jewish attitudes.
The history of Jews in Europe during the nineteenth century is complex. On the one hand, one nation-state after another granted citizenship to Jews and removed the economic, social and religious restraints that had oppressed Jews for centuries. On the other hand, conservative leaders and political parties in most European countries objected to Jewish emancipation—they clung to earlier views of Jews as pariahs and greedy moneylenders. When these conservative parties gained political control, they often imposed restrictions on Jews.
Three main factors contributed to antisemitism in the late nineteenth and early twentieth centuries when Jews were emancipated and enjoyed the opportunities of social mobility and education. Groups that opposed the progress Jews made in the capitalistic economy blamed Jews for their own economic troubles; Peasants, who were not directly affected by capitalism, blamed Jews for the ways in which capitalism had turned their world upside down; The traditional classes, landowners and peasants, blamed Jews for polluting the traditional order of German life. At this time, the notions of racial antisemitism gained prominence and Jews were blamed for infecting the German Volk.
With the creation of a unified German state under Otto von Bismarck in 1870-71, Jews played a prominent role in parliamentary life With the creation of a unified German state under Otto von Bismarck in 1870-71, Jews played a prominent role in parliamentary life
Wilhelm Marr coined the term “anti-Semitism” in 1879 in his The Victory of the Jews over the Germans, which appeared in 12 editions in one year. His publication blamed the Jews for threatening to dominate the German economy and destroy the greatness of Germany. Marr viewed Jews as inherently evil; he did not believe that the evil of Jews would ever change. According to Marr, the only solution was for Jews to be driven away from German society. Marr echoed views of another writer of his era who expressed racial antisemitism in 1876:
Even the most honorable Jews is under the inescapable influence of his blood, carrier of a semitic morality, totally opposed to Germanic values. . . aimed at the destruction and burial of German values and traditions. . . . Before the vote for anyone, first ask about his blood and worry later about his political opinions. From Wilhelm Maar
Nothing more graphically illustrates the complexity of the "Jewish Question" (the position of Jews in European society) in nineteenth century Europe than the Dreyfus Affair. Captain Dreyfus, a Jewish officer in the French Army, was accused of treason and sentenced to life imprisonment. Even though evidence came forth that Dreyfus had been wrongly accused, and a man named Esterhazy had committed the crime, the military officials refused to release Dreyfus. Two sides developed. Military officials and conservative political leaders held strong antisemitic views and maintained that Dreyfus, a Jew, was guilty. On the other side, there was a range of liberal journalists and politicians who campaigned for Dreyfus’ release and pardon. The writer, Emil Zola, was firmly convinced of Dreyfus’ innocence. Zola wrote a series of articles during 1896 and 1897 in his newspaper Le Figaro , arguing on behalf of Dreyfus. In January 1898, Zola wrote in the liberal paper, L’Aurore, a letter to the President of France, Felix Faure. The letter opened with the words “ J’accuse ” (“I accuse”) , and Zola accused the government and military of lying about Dreyfus. A year later, 1899, the case was reopened, and it was discovered that a forgery had been used to implicate Dreyfus. Dreyfus’ sentence was reduced to ten years. It was not until 1906 that Dreyfus was rehabilitated. The Dreyfus Affair demonstrated that old hatreds and suspicions of Jews were still alive in the public imagination and could be easily brought to the surface.
What was life like for a Jew in Germany prior to 1933? Most lived normal lives. They thought of themselves as Germans first and Jews second
During World War I German Jews sought to demonstrate their patriotism by participation in the army. 100,000 Jews served in the army; 12,000 died in action.