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A Black writer explores how Germany remembers its ‘unthinkable’ past
(JTA) — For his 2021 book “How the Word Is Passed,” winner of the National Book Critics Circle Award for Nonfiction, poet and journalist Clint Smith explored the landscape of American memory — specifically how the history of slavery is explained, commemorated, distorted and desecrated in sites across the United States.
While on tour promoting the book, he explained in an interview Tuesday, he’d often be asked if any country had gotten it right when it came to memorializing its own dark past. “I kept invoking the memorials in Germany, but I had never been to the memorials in Germany,” Smith said. “As a scholar, as a journalist, I felt like I had to do my due diligence and excavate the complexity and the nuance, and the emotional and human texture, that undergirds so many of these places and spaces.”
The result is December’s cover story in the Atlantic, “Monuments to the Unthinkable.” Smith traveled to Germany twice over the past two years, visiting Berlin’s Memorial to the Murdered Jews of Europe, its Topography of Terror Museum, the museum in Wannsee where the Nazis plotted the Final Solution, and the concentration camp at Dachau, talking to historians and curators along the way. As a Black man wrestling with how America accounts for the crimes of its past, he went to learn from the experience of the Germans, who “are still trying to figure out how to tell the story of what their country did, and simultaneously trying to figure out who should tell it.”
In an interview, Smith talked about the inevitable differences between the Holocaust and the Atlantic slave trade, the similarities in how two countries — and communities — experience their histories, and how his article could serve as a bridge between African-Americans and Jews in a time of increasing tension between them.
Smith spoke to JTA from his parents’ home in his native New Orleans.
This interview was edited for length and clarity.
Jewish Telegraphic Agency: Your book is about the ways America succeeds and fails to come to terms with slavery, and your article is about the ways Germany is, in your phrase, “constructing public memory.” I was struck by someone who warned you, “Don’t go to Auschwitz.” What were they saying?
Clint Smith: It was Frederick Brenner, a Jewish man and a remarkable photographer who has photographed the Jewish Diaspora across the world for the past several decades, who said that, because people are standing [at Dachau] and they’re taking selfies, and it’s like “me in front of the crematorium” and “me in front of the barracks.” That was deeply unsettling to him, especially as someone whose family was largely killed in the Holocaust.
I don’t want to be reductive about it and say that you don’t want people to go to these spaces and take pictures. I think it’s all about the sort of disposition and sensibilities one brings to a space. If someone went to the Whitney Plantation in Louisiana, I don’t necessarily want them doing puckered-lip selfies in front of a slave cabin. I can understand why people wouldn’t want those places engaged with in that way, but you do want tourists to come, right? I mean, before the pandemic, 900,000 people visited Dachau every year, and part of what brings people to Dachau is seeing and taking a picture of the crematorium, taking a picture of themselves on this land in that space where history happened, and posting it online. And maybe that serves as a catalyst for somebody else to make that journey for themselves.
You did go to Dachau, which you call a “memorial to the evil that once transpired there.”
I am a huge believer in putting your body in the place where history happened. I stood in many places that carry the history of violence: plantations, execution chambers, death row. But I’ve never experienced the feeling in my body that I felt when I stood in the gas chamber at Dachau. And you just see the way that this space was constructed, with the sort of intentional, mechanized slaughter that it was meant to enact on people. The industrialized nature of it was something unlike anything I’d ever experienced before and it made me feel so much more proximate to that history in ways that I don’t think I would have ever experienced otherwise.
Physically standing in a concentration camp and physically standing and putting my body in the gas chamber fundamentally changed my understanding of the emotional texture and the human and psychological implications of it. Because when you’re in those spaces you’re able to more fully imagine what it might have been like to be in that space. And then you can imagine these people, these families, these women, these children who were marched into camps throughout Europe. You can never fully imagine the fear, that sense of desperation that one would have felt, but in some ways, it’s the closest we can get to it if you are someone who did not have family who lived through or survived the Holocaust. It provided me with a radical sense of empathy. And that’s why I took the trip in the first place.
A tourist takes a selfie inside the Memorial to the Murdered Jews Of Europe in Berlin, Sept. 25, 2019. (Beata Zawrzel/NurPhoto via Getty Images)
By contrast, there are the memorials that are not historical sites, but either sculptural or architectural, like Berlin’s Memorial to the Murdered Jews of Europe, nearly five acres of concrete slabs. What do you think makes an effective memorial that isn’t necessarily the historical place itself, but a specifically memorial project?
Well, for example, the big one in Berlin. It’s just so enormous. The scale and scope of it was unlike anything I’d ever seen before. I tried to imagine what an American analog would be like. What if in the middle of downtown Manhattan there was a 200,000-square-foot memorial, with thousands of stone columns, dedicated to commemorating the lives of indigenous people who were killed in the early Americas? Or a 200,000-square-foot memorial in the middle of downtown D.C., not far from the White House, to the lives of enslaved people?
With that said, what I found really valuable were the people I spoke to, who had very different relationships to that space. Some thought of that memorial as something that was so meaningful because of its size and because of its scope, and because it was a massive state-sanctioned project. And then there were others who thought that it was too abstract, that it was too passive, even in its name, right, the “Memorial to the Murdered Jews of Europe,” which sounds as if something happened to people without naming the people who enacted the harm and who committed the crime. Those are the sort of nuances and complexities that I wanted to spend more time with, and found really valuable because, in the same way, descendants of enslaved people here in the United States have many different conceptions of what the iconography of slavery should look like or what repair and reparations to slavery should be made.
You write about the “stumbling stones” or “Stolpersteine”: Those are the small brass plaques placed in the streets, inscribed with the names of Holocaust victims and placed in front of their last known residence. The stones are exactly the opposite scale of the Berlin memorial.
Right. I think that is the memorial that I was most struck by: the largest decentralized memorial in the world, with 90,000 stones across 30 different European countries. I remember the moment I was walking down the street looking for landmarks and saw my first Stolpersteine, and I only saw it because at that moment the clouds moved and the sun shone off the brass stone. You see the name, the birth date, the deportation date, the death date, the place where the person was killed. You walk past another home, you see seven; you walk past another home, you see 12. You begin to imagine entire lives based on the names and information that exist on these stones. It creates this profound sense of intimacy, this profound sense of closeness to the history and it’s so human, because it’s individual people and individual names.
One of the most valuable things about the stumbling stone project, I think, is all the work that precedes it. It’s the school students who are doing research to find out about the lives of the people who were taken from the home across the street from their school. It’s the people in the apartment complex, who come together and decide that they’re going to figure out who were the Jewish families who lived in that apartment complex before them. And sometimes it’s really remarkable, granular details about people’s lives: what their favorite food was, what their favorite flavor of ice cream was, what the child liked.
Artist Gunter Demnig lays “stumbling stones” that memorialize persecuted or murdered Jews on the streets of Frankfurt. (Boris Roessler/picture alliance via Getty Images)
As Gunter Demnig, the originator of the project, says, 6 million people is a huge abstraction, and now it becomes about one man, one woman, one child, and [people] realize that it truly was not that long ago. There are so many survivors of the Holocaust who are still with us. Gunter Demnig, his father fought for the German army. He represents this generation of people who are engaging in a sort of contrition for the acts of their parents and their grandparents.
You ask in the piece what it would look like for a similar project to be created in the United States as a memorial to enslaved people.
I’m from New Orleans, and the descendant of enslaved people in New Orleans, which was at one point the busiest slave market in the country. And as Barbara Steiner, a Jewish historian, said to me in Germany, entire streets [of New Orleans] would be covered in brass stones! That was such a striking moment for me. That helped me more fully realize the profound lack of markers and iconography and documentation that we have to enslaved people in our landscape here in the United States relative to that of Germany.
Why are physical monuments important? I have sometimes wondered why we spend so much money on the infrastructure of memory — statues, museums, memorials — and if that money could be better used for living memorials, like scholarships for the descendants of victims, say, or programs that study or archive evidence of genocide. Why is it important to see a statue or a museum or even a plaque?
First off, museums and statues and memorials and monuments are by no means a panacea. It is not the case that you put up some memorials or you lay down some Stolpersteine and suddenly antisemitism is gone. Obviously, Germany is a case study and is experiencing its own rise in antisemitism. And that’s something that’s deeply unsettling, and is not going to singularly be solved by memorials and monuments.
With that said, I think there is something to be said to regularly encounter physical markers and manifestations of the violence that has been enacted and crimes that have been done in your name, or to the people that you are the descendant of. I try to imagine Germany without any of these memorials and I think it would just be so much easier for antisemitism to become far more pervasive. Because when your landscape is ornamented by things that are outlining the history that happened there, it is much more difficult to deny its significance, it is much more difficult to deny that it happened, it is much more difficult not to have it shape the way you think about public policy. I do believe that if we had these sorts of markers in the United States, it wouldn’t solve the racial wealth gap, it wouldn’t solve racism, it wouldn’t solve discrimination. It wouldn’t eradicate white nationalism or white supremacy. But I do think it would play some role in recalibrating and reshaping our collective public consciousness, our collective sense of history in ways that would not be insignificant.
And to your point, my hope is that those things are never mutually exclusive. It’s a conversation that’s happening here in the United States with regard to how different institutions are accounting for their relationship to slavery. Universities are coming up with reports, presentations, panels and conferences that outline their relationship to the history of slavery, especially since the murder of George Floyd [in 2020]. Activists and descendants have pushed them to not just put out a report, or put up a plaque or make a monument. It’s also about, well, what are you going to do for the descendants of those people? Harvard, where I went to grad school, put $100 million aside specifically for those sorts of interventions. Places like Georgetown have made it so that people who were the descendants of those who are enslaved have specific opportunities to come to the school without paying. And people of good faith can disagree over whether those initiatives are commensurate with or enough to atone for that past, and I think the answer is almost inevitably no.
Certainly people on what we like to think of as the wrong side of history understood the importance of physical monuments in creating memory.
The origin story of my own book was that I watched the monuments come down in 2017, in my hometown in New Orleans, of Jefferson Davis, Robert E. Lee. I was thinking about what it meant that I grew up in a majority Black city, and there were more homages to enslavers than there were to enslaved people. What does it mean that to get to school I had to go down Robert E. Lee Boulevard? That to get to the grocery store, I had to go down Jefferson Davis Parkway? That my middle school was named after a leader of the Confederacy? And that my parents still live on a street today named after someone who owned 115 enslaved people? The names and iconography are reflective of the stories that people tell and those stories shaped the narratives that communities carry. And those narratives shape public policy and public policy is what shapes the material conditions of people’s lives.
One thing about Germany is that its national project of memory and repentance has been accompanied by a vast reparations program — for Israel, Jewish survivors, their families and programs to propagate Jewish culture. I wonder if you think Germany could have moved ahead without reparations? And can America ever fully grapple with the legacy of slavery without its own reparations?
The short answer is no. America cannot fully move forward from its past without reparations. The important thing is not to be limited and reductive in the way that we conceive of what reparations are or should look like. In some ways, I’m as interested if not more interested in what specific cities and states are doing in order to account for those histories and those crimes. For example, in Evanston, Illinois, they created a specific program to give reparations to Black families who experienced housing segregation, in a certain period of time, given how prevalent redlining was in and around Chicago in the mid-20th century. I know in Asheville, North Carolina, there’s a similar program that’s thinking about how to meaningfully engage in repair to the descendants of communities that were harmed from some of the policies that existed there. This is not to say that those programs themselves are perfect. But I think we sometimes talk about it so much on a federal level, that we forget the local opportunities that exist.
West German Chancellor Konrad Adenauer signs the reparations agreement between his country and Israel, Sept. 10, 1952. (United States Holocaust Memorial Museum, courtesy of Benjamin Ferencz, from “Reckonings”)
Many people who were redlined or experienced housing covenants — all the sort of insidious manifestations of wealth extraction that were part of Jim Crow — are still alive today. So sometimes it’s not even a question of what you have to give the descendants. Sometimes it’s like, what do you give the actual people who are still here?
That’s an important distinction you make in your article, about the difference between grappling with the past in Germany and the United States. In Germany, there are so few Jews, while in the U.S. we see the living evidence of slavery, not the evidence of absence.
That’s perhaps the greatest difference that allows for both a landscape of memory to be created in Germany, and also allows for Germany to pay reparations in ways that the United States is reluctant to do: Jewish people in Germany represent less than one quarter of one percent of the population of Germany. One of the folks I spoke to told me that Jewish people in Germany are a historical abstraction. Because there’s so few Jewish people left, because of the slaughter of the Holocaust. I think about the reparations that were given to Japanese Americans who were held in incarceration camps during World War II. They got $20,000 checks, which is not commensurate with what it means to be held in a prison camp for multiple years, and cannot totally atone for that. But part of the reason that can be enacted is that there’s a limited amount of people. There are 40 million black people in this country. So the economic implications of reparations are something fundamentally different here in the United States.
So let me ask you if there’s anything else you wanted to mention that we haven’t talked about.
I want to name specifically for your readers that I’m not and would never intend to conflate slavery and the Holocaust. They are qualitatively different historical phenomena that have their own specific complexities and should be understood on their own terms. With that said, I do think it can be helpful to put the two in conversation with one another, specifically in the profound ways that these two monumental periods of world history have shaped the modern world and how they are remembered in fundamentally different ways.
And there are similarities as well, which you write about.
I did find so many parallels. The Jewish people I spent time with in Germany explained that some of the manifestations of racism and anti-Blackness in the United States are not so different from the sort of manifestations of antisemitism that exist in Germany, especially as it relates to public memory. When I was at the museum devoted to the Wannsee conference, the executive director, Deborah Hartmann, told me that she and Deidre Berger [the chair of the executive board of the Jewish Digital Cultural Recovery Project Foundation] were talking about how Jewish people did not always have a seat at the table when these monuments and memorials were being built. Jewish people were not allowed to participate beyond a certain extent, because many Germans felt that Jewish people were not objective. Jewish historians couldn’t be taken seriously because they were too close to the history.
That just echoes so much of what Black scholars and historians have been told about their ability, or the lack thereof, to study the history of Black life. The godfather of African-American scholarship, W.E.B. Du Bois, was told by white scholars that he couldn’t be taken seriously because he was too close to the history of slavery.
Meanwhile, Deborah Hartmann talked about how so many of the historians and scholars who played a role in shaping the landscape of memory in Germany were themselves “close to the history,” including former members of the Hitler Youth.
Somebody sent me a message that really meant a lot to me this past week, basically saying that my essay is an exercise in “solidarity via remembrance” — in a moment where, unfortunately, there have been a lot of public manifestations of ideas and antisemitic remarks that might threaten to rupture a relationship between Black and Jewish people. Obviously, we didn’t time it this way: I worked on this piece for a year. But it’s my hope that as someone who is a Black American, who is the descendant of enslaved people, who is not himself Jewish — that my respectful, empathic, curious, journey reflects the long history of solidarity that has existed across Black and Jewish communities and that that I hope we never lose sight of.
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Ed Sheeran urged to toss Macklemore from tour after criticizing Israel onstage
(JTA) — The Israeli-American Council is calling for the rapper Macklemore to be dropped from the opening slot on pop star Ed Sheeran’s U.S. tour for chanting “Free Palestine” and accusing Israel of apartheid and genocide during his performances at MetLife Stadium in New Jersey on Friday and Saturday nights.
Known for such hits as “Thrift Shop” and “Same Love,” the rapper’s anti-Israel monologue at the performances preceded his 2024 song, “Hind’s Hall,” referring to Columbia University’s Hamilton Hall, which pro-Palestinian protesters occupied and unofficially renamed for Hind Rajab, a 6-year-old Palestinian girl who was killed during the war in Gaza.
“I had wanted to stand up here on stages and stadiums across America and say two words that are very near and dear to my heart, ‘Free Palestine’,” he said at the show he opened for Ed Sheeran Saturday night, according to videos posted from the concerts. “I want those words to be loud and clear so the people from Gaza all the way to the occupied West Bank know that we have their back and that we have not forgotten them.”
He went on to dedicate the song to “the bravery of Columbia University students, the encampment movement that mobilized the entire world.”
“Ed Sheeran – do not allow your stage to be used to divide people or spread one-sided political propaganda,” IAC said, circulating a petition demanding Macklemore be taken off the bill for his remaining nine dates of the tour.
Messages left for representatives of Macklemore, Ed Sheeran and the concert promoters AEG and the Messina Group were not returned.
Macklemore addressed the Jewish community directly during his appearances, saying, “To all of my Jewish brothers and sisters: Criticism of Israel, criticism of apartheid, being against genocide in no way is criticism of you. My message is for peace, love and for all human beings to be treated with dignity, respect and equality.”
The reactions to Macklemore’s remarks were far from unanimous. Some fans took to social media to praise him.
Macklemore has been speaking out against Israel’s conduct of the war in Gaza since late October 2023. He was one of the first of 55 performers to sign the Artists4CeaseFire open letter to then-President Joe Biden calling for a permanent ceasefire, the release of all hostages and the delivery of lifesaving aid to civilians in Gaza.
This article originally appeared on JTA.org.
The post Ed Sheeran urged to toss Macklemore from tour after criticizing Israel onstage appeared first on The Forward.
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Israeli ministers unveil plans to encourage voluntary Palestinian emigration from Gaza
(JTA) — TEL AVIV — The Oct. 27 elections have brought the concept of Palestinian emigration from Gaza to the forefront of Israeli political discourse. The once-taboo topic has become an increasingly popular position among right-wing politicians, even as it repels many in the American Jewish community and elicits condemnation from world leaders.
Several prominent politicians on the Israeli right, including some who currently hold key government positions, have raised the idea in recent weeks and pledged to advance it if they sit in the next coalition. Most starkly, ultra-nationalist National Security Minister Itamar Ben-Gvir unveiled a seven-year plan Thursday to encourage Palestinians in Gaza “voluntarily” leave the embattled enclave where the IDF and Hamas have been fighting for almost three years.
“This is a free choice; we are not forcing anyone to leave, but there is encouragement for this,” Ben-Gvir said in a statement to the media after he announced his program during a virtual press conference in Lod, a working-class city southeast of Tel Aviv that was the scene of mass displacement of Arab residents during the 1948 War of Independence.
The American liberal pro-Israel group J Street was among those to condemn the proposal, stating on Friday that “It should horrify us to see a state, built in the aftermath of Jewish death and destruction, entertaining the ethnic cleansing of another people.”
The organization urged people not to dismiss Ben-Gvir’s plan as “fantasy or fringe,” adding, “this vision is now in the political mainstream, and that must be unequivocally rejected.”
Indeed, while few Israeli political observers expect such a plan to become government policy even if Israel continues to be ruled by a right-wing government, critics worry that the promotion of such measures throughout the election are already normalizing the concept in Israeli society and harming Israel’s international standing. Yair Golan, leader of the left-wing “Democratim” party, has previously described government calls to encourage the “voluntary emigration” of Gazans as “unacceptable.”
On Thursday, Ben-Gvir was careful to underscore that any departure of Palestinians from Gaza would be voluntary under his plan, which he has dubbed “Disengagement 710.” The name refers to the Israeli withdrawal from Gaza in 2005 known as “disengagement” that included the forced evacuation of around 8,000 Israeli settlers and the demolition of their 21 settlements in the enclave. The number “710” refers to the day and month of the Hamas-led attack on southern Israel in which 1,200 people were killed and another 251 taken hostage.
Under Ben-Gvir’s proposal, a government ministry with a dedicated minister would be established to oversee Palestinian emigration efforts. Incentives would be offered to Gazans who agreed to emigrate, and those countries that receive them would receive monetary benefits as well.
The program has a target goal of 250,000 Gazans leaving in the first year of the program and 1.86 million within seven years — nearly the entire 2.1 million population of the strip, Ben-Gvir said. There would be an absorption plan in another country for every Palestinian that left, according to Ben-Gvir, who maintained that there are countries willing to take in Palestinians in exchange for financial incentives.
Ben-Gvir sits on the far right of the Israeli political map, but earlier in the week, a leader in Prime Minister Benjamin Netanyahu’s mainstream Likud Party endorsed a plan for Palestinian relocation from the coastal strip as well. Defense Minister Israel Katz said that “there is no real solution for Gaza without emigration.”
Already in February 2025, Katz announced the establishment of an agency tasked with encouraging emigration from Gaza, and said this week that it was “fully prepared” for the moment when conditions would allow Israel to encourage Gazans to leave.
In a public interview at a conference on Wednesday sponsored by the Hebrew media group Ynet and the think tank the Israel Democracy Institute, Katz said that President Donald Trump had “frozen” the initiative under pressure from Arab countries. Katz stressed, however, that the initiative had not been canceled and that discussions on the issue were ongoing.
In response to Katz’s statement, Democratic Sen. Chris Van Hollen of Maryland on Wednesday called to end complicity with Israel’s ethnic cleansing of Palestinians. ”After our trip to the Gaza-Egypt border last year, Senator Jeff Merkle & I released a report entitled, ‘The Netanyahu Government is Implementing a Plan to Ethnically Cleanse Gaza of Palestinians’. Now the Israeli Min of Defense confirmed that’s the goal,” Van Hollen wrote on X.
But days later, on Saturday, U.S. Ambassador to Israel Mike Huckabee told reporters that “nobody is suggesting that there will be forced displacement – the Israelis are not, the Americans are certainly not, I know of no one who supports that.”
In January 2025, just days after taking office, President Donald Trump himself first floated the idea of Palestinians emigrating from Gaza as a possible solution to the conflict between Israel and Hamas and a way for them to escape the devastation surrounding them in the wake of the war.
There were some signs at that time that the idea of a pathway to voluntary emigration was not anathema to Palestinians who live in Gaza. A poll by the British-based Gallup International in March of 2025 showed that 52% of those in Gaza would leave for another country if given the choice, out of which 38% wanted a temporary exit and another 14% wanted a permanent one.
The idea was strongly condemned by international figures, however, particularly America’s Arab allies. Ultimately it was abandoned by the president and superseded by his 20-point plan to end the war, which specifically stated that there would be no encouragement of Gazans to leave.
But many on Israel’s right took the statement by Trump as encouragement to publicly advocate for a measure that had long been considered off-limits. Netanyahu himself expressed support for the idea soon after Trump broached the topic in early 2025, saying: “The door has also been opened to the vision of President Trump for Gazans to leave Gaza of their own free will. I think this is a very important idea. We are working on it continuously with the Americans, and I tell you that it is possible.”
Weeks later, in March 2025, a poll by The Jewish People Policy Institute in Jerusalem found that 52% of Jewish Israelis supported the relocation of Palestinians in Gaza along the outlines of Trump’s plan. The idea of voluntary emigration has also received support from some figures in Israel’s opposition. In 2025, opposition leader Yair Lapid said Israel should “develop a long-term plan to eliminate Hamas and encourage voluntary emigration.” The major parties in the opposition bloc, however, did not publicly endorse Ben Gvir’s proposal or put forward their own plans to encourage emigration.
More recently, some Israeli political figures have gone so far as to float scenarios in which the departure of Gazans would not be voluntary. A senior member of the ultra-nationalist Religious Zionist Party, led by Finance Minister Bezalel Smotrich, has spoken of forced migration.
Last month, before joining the party, right-wing firebrand Moshe Feiglin said, “We need, in one way or another, to make sure that there will be no Gazan left there,” including forcing them to leave “by any means possible.”
Retired Brig.-Gen. Ofer Winter, a new political candidate whose right-wing party Amcha Yisrael has been gaining momentum, said at the party’s launch conference in August that “the solution for Gaza is one — emigration,” later stressing that “these are not just slogans.”
But despite the wave of support on the right, there is no indication that such a scenario is in the offing. A senior Israeli official told reporters this week that no countries have agreed to accept Gazans, while Defense Minister Katz said that potential receiving countries want U.S. support. In the past, countries including Somaliland, South Sudan and the Democratic Republic of Congo have reportedly been floated in internal discussion in Israel as possible destinations for Gazans.
Trump’s 20-point plan for Gaza first published in September 2025, to which Israel has committed itself, explicitly contradicts the possibility of encouraging emigration from the strip, however. Article 12 of the plan states: “No one will be forced to leave Gaza,” and that “We will encourage people to stay and offer them the opportunity to build a better Gaza.”
Trump had originally raised the idea of relocating Gazans in part because of the dire circumstances they faced. “I think they should get a good, fresh, beautiful piece of land, and we get some people to put up the money to build it,” Trump said in the first weeks of his second presidential term, adding, “I don’t know how they could want to stay.”
The war’s devastation has left most of the Palestinian population internally displaced within Gaza, according to United Nations data, with 60% of homes destroyed. The U.N. has warned that reconstruction could cost $71.4 billion and take years.
But U.N. High Commissioner for Human Rights Volker Türk warned that plans to relocate Gazans were tantamount to ethnic cleansing, a charge repeated by Palestinians and critics of Israel in the international community.
International opposition has been particularly fierce from Palestinian officials, Arab countries and key American allies in the West. Germany’s foreign minister said in 2025 that “the Gaza Strip belongs to the Palestinians. Expelling them would be unacceptable and contrary to international law.”
The United Arab Emirates along with foreign ministers from seven other countries — Saudi Arabia, Qatar, Jordan, Indonesia, Pakistan, Turkey and Egypt — issued a statement Sunday condemning the proposals by Ben-Gvir and Katz. They urged the international community including the United Nations Security Council, to halt any attempt to change the demographic reality in the Palestinian territories including Gaza.
“Such inflammatory statements and proposals flagrantly violate principles of international law, including international humanitarian law, and pose a direct threat to the legitimate and inalienable rights of the Palestinian people,” they stated.
This article originally appeared on JTA.org.
The post Israeli ministers unveil plans to encourage voluntary Palestinian emigration from Gaza appeared first on The Forward.
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AfD is predicted to win 40% in the German state of Saxony-Anhalt. Should Jews be worried?
(JTA) — BERLIN – Why are so many Germans wringing their hands over Sunday’s election in Saxony-Anhalt?
After all, what impact could 1.7 million registered voters in this former East German state have on a nation with 16 Laender (federal states) and some 60 million voters?
Here’s why Sunday’s election matters:
As it turns out, German voters in Saxony-Anhalt could give the right-wing extremist political party — the Alternative for Germany, or AfD — its most significant achievement since its founding in 2013.
Although the AfD is predicted to win only 40 percent of the vote, that would be enough to affect upcoming general local elections in Lower Saxony on Sept. 13, and elections in the state of Mecklenburg-Pomerania and the city-state of Berlin on Sept. 20.
There is also an outside chance it could open the door to an AfD-led government in Saxony-Anhalt, a first for the far right since the end of World War II. Although that is considered unlikely, the party’s state website proclaims: “Everything is possible.”
Voters in this economically depressed state are, pundits say, drawn to the AfD’s anti-immigrant and anti-European Union rhetoric; its promise to expel non-citizens; its focus on German national pride rather than on the dark side of its past; and its ambition to repair relations with Putin’s Russia. Their drumbeat resonates particularly in former east German states, which have suffered since unification with the closing of factories and flight of younger workers to western states.
The AfD has also done well in elections in other former east German states, and increasingly in western ones. Last March, for example, it earned 19% of the popular vote in elections in Baden-Wuerttemburg, nearly doubling its previous tally there. In the 2025 federal election, it leapt to second place next to the conservative Christian Democratic Union led by German Chancellor Angela Merkel from 2005-2021. Opinion polls show the AfD is the leading party, if there were to be federal elections today.
While some observers note that the party’s agenda on national issues could not be implemented, they are troubled by the party’s goals on the state level.
Stephan Kramer, president of Germany’s domestic intelligence agency in the state of Thuringia, and former general secretary of the Central Council of Jews in Germany, told the JTA that the main concern is with the power the party could wield “over the interior ministry, police, the state intelligence service, education, appointments and the handling of sensitive information.”
“For the first time, the party could use the machinery of a state government and thereby gain substantially greater political and institutional influence at the federal level,” he said.
Banning the AfD would be a painstaking process, thanks to post-war protections of free speech. Former West Germany banned only two political parties: a neo-Nazi one in 1952, and a far-left Communist party in 1956. Later attempts to ban neo-Nazi parties stumbled on legal hurdles, and many politicians fear to try again, lest the AfD make hay of a failure.
Support for the AfD fits right in with trends on the European and UK level: According to the latest survey of European far-left, far-right and populist parties published by the PopuList research group, nearly a quarter of European and UK voters back far-right parties today, up from 5% in 1995. According to the Guardian newspaper, the biggest surge in support came in national elections in France and the UK in 2024, and Germany in 2025.
Here’s why AfD votes might not matter, yet:
A key difference from U.S. state elections is that “voters do not directly elect the equivalent of a governor,” Paulina Fröhlich, senior expert for democracy at the Gütersloh-based Bertelsmann Foundation, told the JTA. “Instead, the state parliament elects a state premier after the parties have built a coalition or secured enough support. So, the party that wins the most votes does not necessarily lead the government.”
In 1980, the CDU and its Bavarian sister party, the Christian Social Union (CSU), won 44.5% of the vote, but the Social Democratic Party (SPD) with 42.9% and the Free Democratic Party (FDP) with 10.6% support built a coalition government.
Two years ago in the state of Thuringia, the AfD became the first far-right party to get the most votes in a state election since World War II, but was blocked from forming a coalition.
Similarly, the likely outcome of Sunday’s Saxony-Anhalt election will be a coalition of minority parties that together exceed 50% of the vote; the AfD, despite a significant electoral achievement, will not be able to pull together the needed majority to take power.
It can take days, weeks, even months before a state or federal government is formed, including appointment of the minister-president or chancellor, and ministers dealing with education, policing and culture (and foreign policy, on the federal level). After the CDU and CSU won Germany’s federal election in February 2025 with only 28.5 percent of the vote, it took until early April for them to form a government with the SPD, as they argued over policy differences. But neither party would work with the AfD, which actually came in second
Most Germans still reject the AfD’s message. Several states have classified the party as right-wing extremist, a designation that its leaders have opposed in court. And there are calls to ban the party, including by prominent Jews such as Charlotte Knobloch, 93-year-old former chairwoman of the Central Council of Jews in Germany and head of the Jewish community of Munich and Upper Bavaria.
There has been much media buzz over an interview that Knobloch, who survived the Holocaust in hiding with a German Christian family, gave to Stern magazine. “Even the Nazi Party started small and tried out what was possible,” and now AfD politicians “are testing the limits of what is acceptable,” said Knobloch, arguing for a ban: “Everything that could help should be tried.”
Unlike in the United States, German elections include many political parties – from the large, mainstream ones to those on the fringes, which usually fail to meet the 5% vote threshold required to have seats in the parliament.
Even if the AfD receives a plurality this time, it is highly unlikely that it will rule the state. That’s because virtually no one else will work with them. Mainstream democratic parties have set up a “firewall” to that end. So the probable outcome will be a government built through a coalition of the remaining parties.
But this year, even some of the previous top parties are teetering on the edge of the 5% threshold, polls say.
Should the past winners – the CDU, and possibly the center-left Social Democratic Party, the center-right Free Democratic Party, and the progressive Green Party – make it past the threshold, they are expected to build that minority coalition, even holding their noses to do so: The CDU is even expected to seek informal support from the communist Left Party.
Thus the procedure in Saxony-Anhalt is likely to echo what happened in the neighboring state of Thuringia two years ago. While the AfD got the biggest piece of the electoral pie, it did not gain a majority of seats in the parliament. So the mainstream democratic parties were able to form a coalition government.
What do the AfD stand for? Why are they so popular?
Its appeal “comes from a mixture of protest, distrust of established parties, concerns about migration and social change, and a sense among some voters that [AfD] articulates grievances others avoid,” said Kramer of Thuringia’s domestic intelligence agency.
“The AfD officially presents itself as supportive of Jewish life and Israel,” he added. But the platform “explicitly demands a complete ban on ritual slaughter without exception, which would directly affect Jewish religious practice. AfD leaders also use world conspiracy arguments and antisemitic language, we should not forget.”
It’s illegal in Germany to celebrate the crimes of National Socialism, to repeat Nazi slogans and other propaganda. But AfD leaders “do not always stay on the safe side of the law,” Kramer added. For example, Björn Höcke, who heads the party’s parliamentary faction in the neighboring state of Thuringia, “was convicted for repeating the banned Nazi stormtrooper slogan ‘Alles für Deutschland’ [everything for Germany], and the Federal Court of Justice rejected his appeal in August 2025, making that conviction final.”
Höcke “is a certified history teacher, so he knows what he is doing,” Kramer added. “I would not describe the AfD simply as a party that carefully stays legal. Rather, parts of it repeatedly test those boundaries, and in some cases demonstrably cross them, [moving the] boundaries of what is acceptable to say in public and what is not.”
In Saxony-Anhalt, the party is “classified as definitely right-wing extremist” and is under observation by the domestic intelligence service, Maik Reichel, director of Saxony-Anhalt’s State Agency for Civic Education, told JTA. “And I think we also have the most extreme AfD state branch.”
The party wants to “restrict state-sponsored [school] trips to memorial sites, which they say turn young people into ‘memorial zombies,’ ” Reichel added.
“Our mission is to provide pluralistic civic education” and the AfD is against diversity, Reichel said. The AfD also takes a nationalist perspective, “which means we leave out important dictatorial, anti-democratic periods that were truly terrible in Germany,” he explained.
The main architect of the AfD’s platform in Saxony-Anhalt, Hans-Thomas Tillschneider, is known for wanting “more Bismarck, less Hitler.” Otto von Bismarck (1815-1898), who served as Germany’s first chancellor from 1871-1890, is seen as a hero by some German nationalists.
Despite such concerns, the AfD gained in the polls. At the EU parliament level, the AfD has 15 members, the largest contingent in the far-right Europe of Sovereign Nations group.
Should the AfD win an absolute majority on Sunday, they would most certainly appoint their state party leader Ulrich Siegmund, age 35, as minister president. He is described as personable, even affable.
But his messages are not so friendly, critics say. Siegmund says his “100-day immediate action plan” includes a promise to “deport from minute one” many foreign nationals, including professional specialists; to cut funding to pro-democracy NGOs; to crack down on diversity programs in the state; and to cut taxes that support such programs.
Whatever the final tally, the lead-up to tomorrow’s election has made it clear: A ballot cast for the AfD is no longer dismissible as a “protest vote.” Other mainstream parties are taking a plunge, while the AfD’s star continues to rise.
Ultimately, the other parties have to regain the people’s trust, said Reichel. In Saxony-Anhalt that means “solving the problems that concern people in a way that they actually notice a difference.”
This article originally appeared on JTA.org.
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