So far it has been assumed that the unrest abated in January 1820, but the old police reports show that it has not been the case, says Jens Rasmussen and elaborates:
In september 1820 culminated in riots again. Jews was harassed, shattered windows, lit fires in front of their houses, and it came to confrontations between rioters and security forces. The Chief Executive, Fr. j. Kaas, estimated now that popular unrest not only acted on the persecution of the Jews, but also was a simmering rebellion against the Government because of the poor economic situation.
Thus there is also given a substantial explanation as to why it is the Jews and not other religious minority groups, which stands for shot in Denmark, where the Lutheran unity a culture prevailed. The Jews were, as a group, coupled with Government–and the Royal power and regarded as partakers of the population’s economic precipice. Reformed, Baptists, Huguenots and Catholics who constituted the other religious minorities at the time, went unscathed.
But it was far from just the general public, who in the golden age Copenhagen detested Jews. The intellectual elite bar in high degree burn to the campfire and the advance of popular resistance.
The intellectuals disdain for Jews was largely inspired by currents from Europe. In German cities such as Berlin and Hamburg and Bayern was persecution far worse than in Denmark, and something of the anti–Jewish literature from Europe were translated into Danish in those years, says Bent Blüdnikow.
And although the Danish intellectual elite cannot be held responsible for the violent popular pursuits in 1819-1820 with broken Windows and bonfire, so have the elite helped to awaken the Jewish contempt in the population. One of the country’s other great connoisseurs of the religious climate in the 1800–century, Martin Schwarz Lausten, professor of church history at the University of Copenhagen, who has written a six-volume work on the relationship between Jews and Christians in Denmark, highlighting, among other things, a translation of the German script Moses und Jesus by the poet Thomas Thaarup as one of the writings, who lit up under the anti–Jewish sentiment :
All prejudice against the Jews was “manufactured”. They were considered as money-grabbing, faithless and harmful citizens and so they were attacked for having crucified Jesus, says Martin Schwarz Lausten.
And from there it snowballed with allegations against the Jews for being responsible for the country’s poor economy and exclusively driven by self-interest and greed. Theologians Otto Horrebow and Royal chaplain Chr. Bastholm were other prominent cultural figures, such as touring forward with fierce accusations.
Resistance and contempt should be seen in context with the nationalism that is gaining ground on the Napoleonic wars in Europe. The idea of the nation State is characterized by a Lutheran unity culture picks food in the national collapse, explains Martin Schwarz Lausten.
But in Denmark had the Jews also their support among the elite. Among other poets N.F.S. Grundtvig and Steen Steensen Blicher.
Both took strongly opposed the anti–Jewish sentiment, and Grundtvig rejected the people’s attack on Jews, stresses Martin Schwarz Lausten.
However, it was Grundtvig’s views on the Jews not so unique. While he expressed tolerance and open mind, then contained his views also a row of today’s prejudice, among other things, the merchants and their mean self-interest but he added that it also could hit Christians. In 1849 came Grundtvig’s perception of Jews clearly expressed in a debate on Danish opinion with the author and the editor Meïr Aron Goldschmidt.
Grundtvig believes that the Jews must have 100 percent freedom but real Danes will they never be, like Danes were not real Jews. It is linked with the Grundtvig’s perception of the people and the fatherland. He saw people as tribes. We belonged to the tribes of the Danes, Jews the Jewish tribe. But Grundtvig had nothing against Jews, says Jens Rasmussen.
Among researchers, there is no doubt that the elite, writers, intellectuals and theologians, cannot be held responsible for the grass-roots Jewish “persecution” that characterised the early part of the 1800 ‘s. But several intellectuals have nevertheless helped to stir up the population, points out Jens Rasmussen. Also for the events that unfolded since there was begun on the building of the synagogue in krystalgade in Copenhagen in 1830. Here is growing popular rage once again. Windows are broken, and an a Jewish man assaulted.
The anti-Jewish atmosphere live on several social programs up through the 1800 ‘s, and it had both a physically and literary expression, says Jens Rasmussen and highlighting that great personalities as Bishop, H.L. Martensen and Kierkegaard in the 1800–century philosopher is buffeted by similar anti–Jewish mindset.
At the same time, he finds that the “prejudice”, contempt and the many “persecutions” should not be linked to the later “anti–Semitism”.
“Anti-Semite” occurs as a concept first in the 1870s. The unfolding until then, it can be characterized as “anti–Judaism”.
We can conclude a number of things from this mainstream media article.
1. When the host is suffering, it becomes less tolerant!
2. Denmark experienced the same as Germany and reacted likewise!
3. Jews have been in Denmark for hundreds of years and still not integrated or loyal to Denmark! They will always work for their own interest regardless of Denmark and the Danes!