Farhud

Farhud (translation from Arabic : " pogrom ", "violent dispossession") took place in Iraq on June 1 -2, 1941 .

Farhud ( ) refers to the pogrom or "violent dispossession" carried out against the Jewish population of Baghdad , Iraq , on June 1–2, 1941, immediately following the British victory in the Anglo-Iraqi War . The riots occurred in a power vacuum following the collapse of the pro-Nazi government of Rashid Ali while the city was in a state of instability. Over 180 Jews were killed and 1,000 injured, and up to 300-400 non-Jewish rioters were killed in the attempt to quell the violence. Looting of Jewish property took place and 900 Jewish homes were destroyed. The violence came immediately after the rapid defeat by the British of Rashid Ali, whose earlier coup had generated a short period of national euphoria, and was charged by allegations that Iraqi Jews had aided the British. The Farhud took place during the Jewish holiday of Shavuot . It has been referred to as a pogrom which was part of the Holocaust , although such comparison has been disputed. It has also been called "the beginning of the end of the Jewish community of Iraq", although a direct connection to the Jewish exodus from Iraq is disputed since many Jews who left Iraq following the Farhud returned to the country shortly thereafter and permanent emigration did not accelerate significantly until 1950-51. According to Hayyim Cohen, the Farhud "was the only [such event] known to the Jews of Iraq, at least during their last hundred years of life there". The atlas of Jewish history , William Morrow and Company, 1993. pg. 114. Zionist historiography... has highlighted the Farhud as a watershed in the history of the Iraqi-Jewish community. From the Zionist standpoint, the Farhud was the outcome of the anti-Semitism and Iraqi nationalist rhetoric in the 1930s. It was also viewed as having galvanized the Zionist movement in Iraq and ultimately as causing Iraq’s Jews to recognize that their country had rejected their attempts at integration and assimilation. In some Zionist circles, the event came to be understood as an extension of the European Holocaust into the Middle East. This connection is made manifest today by the archiving of certain documents relating to the Farhud in Yad Va-Shem, the Israeli Holocaust Museum in Jerusalem." Remembering the Farhud , Abraham H. Jews who left Iraq immediately after the riots, later returned.", quote(2): "Their dream of integration into Iraqi society had been dealt a severe blow by the farhud but as the years passed self-confidence was restored, since the state continued to protect the Jewish community and they continued to prosper.", quote(3): Quoting Enzo Sereni : "The Jews have adapted to the new situation with the British occupation, which has again given them the possibility of free movement after months of detention and fear." London Review of Books, Vol. 30 No. 21 · 6 November 2008, pages 23-25, Adam Shatz , "Yet Sasson Somekh insists that the farhud was not ‘the beginning of the end’. Indeed, he claims it was soon ‘almost erased from the collective Jewish memory’, washed away by ‘the prosperity experienced by the entire city from 1941 to 1948’. Somekh, who was born in 1933, remembers the 1940s as a ‘golden age’ of ‘security’, ‘recovery’ and ‘consolidation’, in which the ‘Jewish community had regained its full creative drive’. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square’s Pan-Arabism, allowing Jews to join ranks with other Iraqis – even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly." World Organization of Jews from Arab Countries (WOJAC): History and Purpose, 17 OCTOBER 2012, Heskel M. It was the only pogrom in the history of Iraqi Jews and it did not spread to other cities: it was confined to Baghdad alone. Historians agree that this was an exceptional event in the history of Jewish-Muslim relations in Iraq (see Cohen 1996)."

Anti-Jewish riots in Baghdad in 1941 Farhud ( ) was the pogrom or "violent dispossession" carried out against the Jewish population of Baghdad , Iraq , on June 1–2, 1941, immediately following the British victory in the Anglo-Iraqi War . The riots occurred in a power vacuum following the collapse of the pro-Nazi government of Rashid Ali while the city was in a state of instability. The violence came immediately after the rapid defeat of Rashid Ali by British forces, whose earlier coup had generated a short period of national euphoria, and was fueled by allegations that Iraqi Jews had aided the British. Over 180 Jews were killed and 1,000 injured, and up to 300–400 non-Jewish rioters were killed in the attempt to quell the violence. Looting of Jewish property took place and 900 Jewish homes were destroyed. The Farhud took place during the Jewish holiday of Shavuot . It has been referred to as a pogrom which was part of the Holocaust , although such comparison has been disputed. It has also been called "the beginning of the end of the Jewish community of Iraq", propagating the migration of Iraqi Jews out of the country, although a direct connection to the 1951–2 Jewish exodus from Iraq is also disputed, as many Jews who left Iraq immediately following the Farhud returned to the country and permanent emigration did not accelerate significantly until 1950–51. According to Hayyim Cohen, the Farhud "was the only [such event] known to the Jews of Iraq, at least during their last hundred years of life there". The atlas of Jewish history , William Morrow and Company, 1993. pg. 114. Remembering for the Future . Wien 2014 :"The presence of German troops on the war scene, however, gave way to interpretations of the pogrom as a racial anti-Semitic endeavor "in the fringes of the Shoah, the Jewish Holocaust." While this is surely an exaggeration in its comparative perspective, the apologetic approach of several Arab authors is insufficient as well. Zionist historiography... has highlighted the Farhud as a watershed in the history of the Iraqi-Jewish community. From the Zionist standpoint, the Farhud was the outcome of the anti-Semitism and Iraqi nationalist rhetoric in the 1930s. It was also viewed as having galvanized the Zionist movement in Iraq and ultimately as causing Iraq's Jews to recognize that their country had rejected their attempts at integration and assimilation. In some Zionist circles, the event came to be understood as an extension of the European Holocaust into the Middle East. This connection is made manifest today by the archiving of certain documents relating to the Farhud in Yad Va-Shem, the Israeli Holocaust Museum in Jerusalem." Remembering the Farhud Deprecated link archived 2014-05-03 at archive.today , Abraham H. Jews who left Iraq immediately after the riots, later returned.", quote(2): "Their dream of integration into Iraqi society had been dealt a severe blow by the farhud but as the years passed self-confidence was restored, since the state continued to protect the Jewish community and they continued to prosper.", quote(3): Quoting Enzo Sereni : "The Jews have adapted to the new situation with the British occupation, which has again given them the possibility of free movement after months of detention and fear." London Review of Books, Vol. 30 No. 21 · 6 November 2008, pages 23-25, Adam Shatz , "Yet Sasson Somekh insists that the farhud was not ‘the beginning of the end’. Indeed, he claims it was soon ‘almost erased from the collective Jewish memory’, washed away by ‘the prosperity experienced by the entire city from 1941 to 1948’. Somekh, who was born in 1933, remembers the 1940s as a ‘golden age’ of ‘security’, ‘recovery’ and ‘consolidation’, in which the ‘Jewish community had regained its full creative drive’. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square's Pan-Arabism, allowing Jews to join ranks with other Iraqis – even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly." World Organization of Jews from Arab Countries (WOJAC): History and Purpose, 17 OCTOBER 2012, Heskel M. It was the only pogrom in the history of Iraqi Jews and it did not spread to other cities: it was confined to Baghdad alone. Historians agree that this was an exceptional event in the history of Jewish-Muslim relations in Iraq (see Cohen 1996)."

1941 anti-Jewish massacre in Baghdad, Iraq Farhud ( ) was the pogrom or the "violent dispossession" that was carried out against the Jewish population of Baghdad , Iraq , on June 1–2, 1941, immediately following the British victory in the Anglo-Iraqi War . The riots occurred in a power vacuum that followed the collapse of the pro-Nazi government of Rashid Ali while the city was in a state of instability. The violence came immediately after the rapid defeat of Rashid Ali by British forces, whose earlier coup had generated a short period of national euphoria, and was fueled by allegations that Iraqi Jews had aided the British. More than 180 Jews were killed and 1,000 injured, although some non-Jewish rioters were also killed in the attempt to quell the violence. Looting of Jewish property took place and 900 Jewish homes were destroyed. The Farhud took place during the Jewish holiday of Shavuot . It has been referred to as a pogrom which was part of the Holocaust , although such comparison has been disputed. The event spurred the migration of Iraqi Jews out of the country, although a direct connection to the 1951–1952 Jewish exodus from Iraq is also disputed, as many Jews who left Iraq immediately following the Farhud returned to the country and permanent emigration did not accelerate significantly until 1950–1951. According to Hayyim Cohen, the Farhud "was the only [such event] known to the Jews of Iraq, at least during their last hundred years of life there". Historian Edy Cohen writes that up until the Farhud, Jews had enjoyed relatively favorable conditions and coexistence with Muslims in Iraq. The atlas of Jewish history , William Morrow and Company, 1993. pg. 114. Remembering for the Future . The quick defeat of Rashid 'Ali, after a short period of national euphoria, and the allegations that the Jews had aided the British, made for a volatile situation, which exploded violently on the first and second days of June. The presence of German troops on the war scene, however, gave way to interpretations of the pogrom as a racial anti-Semitic endeavor 'in the fringes of the Shoah, the Jewish Holocaust.' While this is surely an exaggeration in its comparative perspective, the apologetic approach of several Arab authors is insufficient as well. According to them, the outbreak of violence resulted from the anti-Zionist zeal of the public ... Zionist historiography ... has highlighted the Farhud as a watershed in the history of the Iraqi-Jewish community. From the Zionist standpoint, the Farhud was the outcome of the anti-Semitism and Iraqi nationalist rhetoric in the 1930s. It was also viewed as having galvanized the Zionist movement in Iraq and ultimately as causing Iraq's Jews to recognize that their country had rejected their attempts at integration and assimilation. In some Zionist circles, the event came to be understood as an extension of the European Holocaust into the Middle East. This connection is made manifest today by the archiving of certain documents relating to the Farhud in Yad Va-Shem, the Israeli Holocaust Museum in Jerusalem." Gat, Moshe (1997). The Jewish exodus from Iraq, 1948–1951 . London Review of Books . 30 (21). Yet Sasson Somekh insists that the farhud was not 'the beginning of the end'. Indeed, he claims it was soon 'almost erased from the collective Jewish memory', washed away by 'the prosperity experienced by the entire city from 1941 to 1948'. Somekh, who was born in 1933, remembers the 1940s as a 'golden age' of 'security', 'recovery' and 'consolidation', in which the 'Jewish community had regained its full creative drive'. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square's Pan-Arabism, allowing Jews to join ranks with other Iraqis – even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly. "Ethnicity and National Memory: The World Organization of Jews from Arab Countries (WOJAC) in the Context of the Palestinian National Struggle". In 1941 a two-day pogrom (known as the farhud ) was perpetrated in Baghdad. It was the only pogrom in the history of Iraqi Jews and it did not spread to other cities: it was confined to Baghdad alone. Historians agree that this was an exceptional event in the history of Jewish-Muslim relations in Iraq. Edy Cohen - European Holocaust Research Infrastructure . Edy Cohen earned his PhD in Middle Eastern History at Bar-Ilan University Israel Today: This Day in History: The Nazi-Arab Massacre of Iraqi Jews Jun 1, 2020 There are <ref group=note> tags on this page, but the references will not show without a template (see the help page ).

1941 anti-Jewish massacre in Baghdad, Iraq The Farhud ( Arabic : الفرهود , romanized : al-Farhūd ) was a pogrom carried out against the Jewish population of Baghdad , Iraq , on 1–2 June 1941 (coinciding with the Jewish holiday of Shavuot ), immediately following the British victory in the Anglo-Iraqi War . The riots occurred in a power vacuum that followed the collapse of the pro-Fascist and pro-Nazi government of Rashid Ali al-Gaylani while the city was in a state of instability. The violence came immediately after the rapid defeat of Rashid Ali by British forces, whose earlier coup had generated a short period of national euphoria, and was fueled by allegations that Iraqi Jews had aided the British. More than 180 Jews were killed and 1,000 injured, although some non-Jewish rioters were also killed in the attempt to quell the violence. Looting of Jewish property took place and 900 Jewish homes were destroyed. On account of the role of Axis and pro-Axis elements in inciting and eventually carrying out the pogrom, it is often argued to have constituted the extension of the Shoah in Iraq , though this classification, and even its inclusion as part of the wider Holocaust , have been disputed. In any case, as with other persecutions of Jews outside of Europe , it is often overlooked when compared to the Holocaust in Europe, especially outside of Israel (where the vast majority of Iraqi Jews , as well as their descendants, currently live). The event spurred a migration of Iraqi Jews out of the country, although a direct connection to the 1951–1952 Jewish exodus from Iraq is also disputed, as many Jews who left Iraq immediately following the Farhud later returned to the country, and permanent Jewish emigration out of Iraq did not accelerate significantly until 1950–1951. The Atlas of Jewish History . June 1941 During riots following collapse of pro-Fascist and pro-Nazi Government of Rashid Ali, 175 Jews killed and 1000 injured. Much looting of Jewish property. 900 Jewish houses destroyed. Remembering for the Future . The presence of German troops on the war scene, however, gave way to interpretations of the pogrom as a racial anti-Semitic endeavor 'in the fringes of the Shoah, the Jewish Holocaust.' While this is surely an exaggeration in its comparative perspective, the apologetic approach of several Arab authors is insufficient as well. According to them, the outbreak of violence resulted from the anti-Zionist zeal of the public ... Zionist historiography ... has highlighted the Farhud as a watershed in the history of the Iraqi-Jewish community. From the Zionist standpoint, the Farhud was the outcome of the anti-Semitism and Iraqi nationalist rhetoric in the 1930s. It was also viewed as having galvanized the Zionist movement in Iraq and ultimately as causing Iraq's Jews to recognize that their country had rejected their attempts at integration and assimilation. In some Zionist circles, the event came to be understood as an extension of the European Holocaust into the Middle East. London Review of Books . 30 (21). Yet Sasson Somekh insists that the farhud was not 'the beginning of the end'. Indeed, he claims it was soon 'almost erased from the collective Jewish memory', washed away by 'the prosperity experienced by the entire city from 1941 to 1948'. Somekh, who was born in 1933, remembers the 1940s as a 'golden age' of 'security', 'recovery' and 'consolidation', in which the 'Jewish community had regained its full creative drive'. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square's Pan-Arabism, allowing Jews to join ranks with other Iraqis – even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly. The turning point for the Jews in Iraq was not the Farhood, as it is wrongly assumed. If I am Not for Myself: Journey of an Anti-Zionist Jew . There are <ref group=note> tags on this page, but the references will not show without a template (see the help page ).