Holocaust education is not working in the fight against contemporary antisemitism
This universalising impulse turns Jews into symbols, not people. It encourages students to see Jews only as historical victims, stripped of contribution, culture, and survival. It lavishes attention on Auschwitz, Anne Frank and memorial candles while ignoring the lived reality of Jews today, their attachment to Israel and the antisemitism they face.What does the pro-Palestinian movement really reward: Aid or ideological conformity?
Jonathan Frisher, a British teenager who persuaded his school to teach about today's antisemitism and is campaigning to make this nationwide, pointed out that the education at his school made no connection between the events of the Second World War and today's antisemitism, thus failing to ensure that young people recognise it.
Maybe I am alone in finding it strange that the annual memorial event in the Foreign Office includes speakers about other genocides and concludes with wine and sandwiches. The Canadian academic, Professor Ruth Wisse, has warned for decades that treating Jews as metaphors rather than neighbours is itself a form of antisemitism. When Holocaust education becomes a generic lesson about tolerance, it erases Jewish particularity and makes it harder to understand why antisemitism persists.
The second failing, which is evident in Holocaust memorials, is placing antisemitism safely in the past: Germany, Nazis, and nothing to do with today. Holocaust education often frames antisemitism as an historical problem located safely in 1930s Germany, an interesting subject for films. Students learn about Hitler, Nuremberg Laws, ghettos and concentration camps, but almost nothing about where antisemitism comes from, how it mutates, or why it remains potent. It teaches them that to upset Jews of today, Nazi symbolism is very effective.
Are young people taught about the elimination of Jews from most Middle Eastern states in the 1940s? The history approach creates a dangerous illusion: antisemitism is something only “the Nazis did,” not something that exists in Britain, Europe, or the wider world today. It places responsibility for Jew-hatred firmly in the past, absolving contemporary societies of any need for understanding.
The result is moralising rather than history. Students are encouraged to “not be bystanders,” “be kind,” or “stand up to hate,” but are not taught what antisemitism actually is: its theological roots, political uses, conspiracy structures, or modern expressions. They are not taught why despising Jews has become normalised again, or why Jews today report rising fear, harassment, and exclusion. The very word “Holocaust” is misused. With survivors dying, the emotional storytelling model is losing its power, and even so their very stories and their age again fixes antisemitism in the past. And because students have not been taught how antisemitism mutates, they are not equipped to recognise or resist contemporary Jew-hatred. They know how Jews died, not how Jews live, or why Jews are still targeted. How many of the young visitors to Auschwitz later defend the existence of Israel?
The third failing is ignoring Israel: the missing piece of contemporary antisemitism.
Perhaps the most striking omission in Holocaust education is Israel. Students are taught little if anything about why Jews need a state, how Zionism emerged, or why today’s antisemitism is overwhelmingly focused on the only Jewish state. This silence is not neutral. It leaves students unable to understand the central driver of modern antisemitism: the political demonisation of Israel and the delegitimisation of Jewish self-determination.
Without explaining Jewish history up to the present, Holocaust education cannot explain why antisemitism today looks different from antisemitism in 1936, yet is rooted in the same ideological patterns. One would not teach people not to discriminate against black people by teaching only about slavery. Yet we teach about antisemitism by teaching and commemorating only the Holocaust and not about the living Jewish world and its state. The UCL Centre for Holocaust Education has reported on the defects of current education courses, but their criticisms have had no impact so far. The UK Jewish leadership and organisations have too much invested in the current model to be open to constructive change.
Dara Horn has put forward a new model of Holocaust education in her most recent book The Final Solution to the Jewish Question: A Love Story for the Living, pointing out that Holocaust education has preserved memory but that alone cannot counter contemporary antisemitism.
I agree with her that we need a new model that teaches:
- Jewish civilisation, not just Jewish destruction
- Jewish survival and contribution, not only Jewish victimhood
- The history and legitimacy of Israel
- The roots of antisemitism, past and present
Horn, Wisse, and Bauer all point toward the same conclusion: education must present living Jews, not only dead ones. It must teach who Jews are, not only what was done to them.
Sir David Bell has been commissioned by the government to report on antisemitism in schools and colleges. His report is imminent and one can only hope that he will understand how Holocaust education has failed and what has to be done to make it relevant today.
Only then will students be equipped to recognise and resist the antisemitism of their own time, not just mourn the antisemitism of the past.
That same moral scrutiny becomes even more interesting when following Macklemore beyond the donation itself.Robert Kraft’s Wikipedia entry edited to describe pro-Israel media watchdog as ‘genocide’ denier
In 2025, when Macklemore performed the halftime show for Qatar’s celebrity-fueled sports event, he was hosted by and performed for Qatar’s International Media Office. The event reached over 25 million viewers across television and social media.
Macklemore’s fee is not public information. The relationship between him and Qatar is.
But Macklemore’s participation in a Qatari state-linked cultural spectacle produced no corresponding international boycott campaign. “Censorship,” his followers cried when venues refused to host him earlier this month.
Yet losing a private booking is not quite the same thing as state censorship. If censorship is the principal issue, why does the principle appear to stop at Qatar’s border in this case?
None of the celebrities that attended the 2025 Qatar-funded event had any issues with the censorship of this terror-funding state, and its human rights violations were of no concern to the audience currently crying over Macklemore.
The same cultural ecosystem willing to treat a warm-up artist’s loss of a private performance as a free-speech crisis seems remarkably comfortable engaging with a state whose laws restrict free speech.
Perhaps Macklemore’s defenders genuinely believe his removal represents censorship. Perhaps they believe cultural boycotts create political pressure.
Perhaps Pink’s critics sincerely believe a decade of humanitarian advocacy should be forfeited over a repost she explicitly clarified was not a statement. And donating money obviously does not buy immunity from criticism. All fair.
But principles must survive consistent application. If humanitarian relief matters, Sheeran’s millions matter. If humanitarian advocacy matters, Pink’s UNICEF work matters. If artistic freedom matters, Qatar’s restrictions on expression matter.
If institutional integrity matters, UNRWA’s documented October 7 employee cases matter. And if institutional association itself morally contaminates an artist, that principle cannot conveniently expire when the stage is in Doha.
After all the petitions, canceled artists, tour withdrawals, boycotts, festival threats, violence, and purity tests, does the cultural machinery being constructed in Palestine’s name actually improve the daily life of a Palestinian?
Perhaps the most revealing thing about the entertainment industry’s Palestine activism isn’t whom it supports. It’s what it rewards.
When the same cultural class can cry censorship in Massachusetts and apparently misplace the principle somewhere over Doha, perhaps the currency was never free expression in the first place.
What is the moral currency of the pro-Palestinian movement: humanitarian assistance or ideological conformity?
And if Palestinian welfare is the objective, perhaps the cultural world should start measuring its activism not by how many artists say the approved words, lose their jobs, abandon stages, or sign petitions, but by what actually reaches Palestinians.
And perhaps humanitarian due diligence should include asking exactly which institutions receive the money.
That is where the moral accounting should begin. Because humanitarian assistance is measurable. Ideological conformity merely has better celebrity endorsements.
A Wikipedia editor added a disputed description of the pro-Israel media watchdog Committee for Accuracy in Middle East Reporting and Analysis to New England Patriots owner Robert Kraft’s biography days after Kraft barred rapper Macklemore from performing at Gillette Stadium with Ed Sheeran, raising questions about the entry’s neutrality.
Macklemore was removed from Sheeran’s U.S. Loop Tour after saying “free Palestine” during a Sept. 4 performance at MetLife Stadium in New Jersey. Kraft, who owns Gillette Stadium in Foxborough, Mass., said Macklemore would not be permitted to perform there because of what he described as the rapper’s “broader history of antisemitic rhetoric and imagery.” Messina Touring Group, the tour’s promoter, subsequently announced that Macklemore would not perform at the remaining dates after multiple venues said they would not host shows with him on the bill.
On Sept. 19, five days after Macklemore’s removal from the tour, a Wikipedia editor added material to Kraft’s entry based on a Sept. 18 article in The Intercept about his philanthropic giving to pro-Israel organizations, including the Kraft Family Foundation’s $63,500 donation to CAMERA.
The Wikipedia entry had described CAMERA as “an organization that has denied Israel’s genocide in Gaza and has organized pressure campaigns against those it considers ‘anti-Israel,’” mirroring language used in The Intercept article. The phrase “denied Israel’s genocide in Gaza” also linked to a Wikipedia page titled “Gaza genocide denial.”
The description, which is not included in CAMERA’s own Wikipedia entry, was removed on Thursday afternoon and replaced with recognition of a 2018 contribution from the foundation “with the memo line ‘fighting antisemitism.’” As of press time, the entry has not been reverted to reflect the anti-Israel language.



























