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² Lyons, Scott Richard, “Rhetorical Sovereignty: What Do American Indians Want from Writing?” College Composition and Communication 51, 3 (2000): 449–50CrossRefGoogle Scholar. See also King, Lisa, “Sovereignty, Rhetorical Sovereignty, and Representation: Keywords for Teaching Indigenous Texts,” in King, Lisa, Gubele, Rose, and Anderson, Joyce Rain, eds., Survivance, Sovereignty, and Story: Teaching American Indian Rhetorics (Logan: Utah State University Press, 2015)CrossRefGoogle Scholar; and Lavine, Steven, “Museum Practices,” in Karp, Ivan and Lavine, Steven, eds., Exhibiting Cultures: The Poetics and Politics of Museum Display (Washington, D.C.: Smithsonian Books, 1991)Google Scholar, 151.

³ Weitzman, Steven, The Origin of the Jews: The Quest for Roots in a Rootless Age (Princeton: Princeton University Press, 2017), 6.Google Scholar

⁴ Peers, Laura and Brown, Alison K., “Introduction,” in Peers, Laura and Brown, Alison K., eds., Museums and Source Communities (New York: Routledge, 2003), 2 Google Scholar; see also Watson, Sheila, “Museums and Their Communities,” in Watson, Sheila, ed., Museums and Their Communities (New York: Routledge, 2007), 2–3 CrossRefGoogle Scholar.

⁵ Lehrer, Erica, “Material Kin: ‘Communities of Implication’ in Post-Colonial, Post-Holocaust Polish Ethnographic Collections,” in Tinius, Jonas and Oswald, Margareta von, eds., Across Anthropology: Convergences through Museums, Colonial Legacies, and the Curatorial (Leuven: Leuven University Press, 2020), 283–316Google Scholar.

⁶ Kavita Singh, Museums, Heritage, Culture: Into the Conflict Zone (Amsterdam: Reinwardt Academy, 2015), 72; see also Watson, “Museums and Their Communities,” 10–12; Karp, Ivan, “Museums and Communities: The Politics of Public Culture,” in Karp, Ivan, Kreamer, Christine Mullen, and Levine, Steven, eds., Museums and Communities: The Politics of Public Culture (Washington, D.C.: Smithsonian Books, 1992), 10 Google Scholar.

⁷ See, for example, the debate surrounding the Canadian Museum of Human Rights: A. Dirk Moses, “The Canadian Museum for Human Rights: The ‘Uniqueness of the Holocaust’ and the Question of Genocide,” Journal of Genocide Research 14, 2 (2012): 215–38; Olena Hankivsky and Rita Kaur Dhamoon, “Which Genocide Matters the Most? An Intersectionality Analysis of the Canadian Museum of Human Rights,” Canadian Journal of Political Science/Revue Canadienne de Science Politique 46, 4 (2013): 899–920.

⁸ “United Nations Declaration on the Rights of Indigenous Peoples,” in Walter R. Echo-Hawk, In the Light of Justice: The Rise of Human Rights in Native America and the UN Declaration on the Rights of Indigenous Peoples (Golden: Fulcrum, 2013), 282; and Niezen, Ronald, The Origins of Indigenism: Human Rights and the Politics of Identity (Berkeley: University of California Press, 2003)CrossRefGoogle Scholar.

⁹ Vizenor, Gerald, Manifest Manners: Narratives on Postindian Survivance (Lincoln: University of Nebraska Press, 1999), vii–viiiGoogle Scholar. Vizenor intentionally left the concept with a degree of plasticity: see Gerald Vizenor, ed., Survivance: Narratives of Native Presence (Lincoln: University of Nebraska Press, 2008); King, Lisa, Gubele, Rose, and Anderson, Joyce Rain, “Careful with the Stories We Tell: Naming Survivance, Sovereignty, and Story,” in King, Lisa, Gubele, Rose, and Anderson, Joyce Rain, eds., Survivance, Sovereignty, and Story: Teaching American Indian Rhetorics (Logan: Utah State University Press, 2015), 7–8 CrossRefGoogle Scholar.

¹⁰ Joe Baur, “‘We Are Here,’ Not in Israel: The New Berlin Jewish Museum Director on Jewish Life in Germany, beyond BDS,” Jewish Telegraphic Agency, 26 Aug. 2020, https://www.jta.org/2020/08/26/global/we-are-here-not-in-israel-the-new-berlin-jewish-museum-director-on-jewish-life-in-germany-beyond-bds (last accessed 11 May 2021).

¹¹ Geller, Jay, Jews in Post-Holocaust Germany, 1945–1953 (Cambridge: Cambridge University Press, 2005).Google Scholar

¹² Cronin, Joseph, Russian-Speaking Jews in Germany’s Jewish Communities, 1990–2005 (Basingstoke: Palgrave Macmillan, 2019)CrossRefGoogle Scholar. The Zentralrat’s website notes this is only the number of those listed as community members, and does not include those who do not officially belong. See “FAQ,” Zentralrat der Juden, 19 May 2020, https://www.zentralratderjuden.de/service/faq/ (last accessed 11 May 2021).

¹³ At the time of writing, the Zentralrat is represented by Milena Rosenzweig-Winter. See “Stiftungsrat des Jüdischen Museums Berlin,” JMB, https://www.jmberlin.de/stiftungsrat-des-juedischen-museums-berlin (accessed 12 Apr. 2020).

¹⁴ Phillips, Ruth B., “Re-Placing Objects: Historical Practices for the Second Museum Age,” Canadian Historical Review 86, 1 (2005): 83–110 CrossRefGoogle Scholar; Klassen, Pamela, “Narrating Religion through Museums,” in Johnston, Sarah Iles, ed., Religion: Narrating Religion (New York: MacMillan, 2016), 336–38.Google Scholar

¹⁵ Ira Jacknis, “A New Thing? The National Museum of the American Indian in Its Historical and Institutional Context,” in Amy Lonetree and Amanda J. Cobb, eds., The National Museum of the American Indian: Critical Conversations (Lincoln: University of Nebraska Press, 2008), esp. 20–33; Thrasher, Tanya and Spruce, Duane Blue, eds., Land Has Memory: Indigenous Knowledge, Native Landscapes, and the National Museum of the American Indian (Chapel Hill: University of North Carolina Press, 2009).Google Scholar

¹⁶ There is a vast literature on the question of the Holocaust’s uniqueness. For representative examples, see Steven Katz (for the side of uniqueness) and David Stannard (challenging it) in Rosenbaum, Alan S., ed., Is the Holocaust Unique? Perspectives on Comparative Genocide (New York: Routledge, 2018)CrossRefGoogle Scholar. On situating the Holocaust and the genocide of Indigenous people in light of European domination, see Moses, A. Dirk, “Conceptual Blockages and Definitional Dilemmas in the ‘Racial Century’: Genocides of Indigenous Peoples and the Holocaust,” Patterns of Prejudice 36, 4 (2002): 7–36 CrossRefGoogle Scholar.

¹⁷ United States Holocaust Memorial Museum, “Statement Regarding the Museum’s Position on Holocaust Analogies (24 June 2019),” http://www.ushmm.org/information/press/press-releases/statement-regarding-the-museums-position-on-holocaust-analogies (accessed 19 Jan. 2021).

¹⁸ Anika Walke et al., “An Open Letter to the Director of the US Holocaust Memorial Museum,” New York Review of Books, 1 July 2019, https://www.nybooks.com/daily/2019/07/01/an-open-letter-to-the-director-of-the-holocaust-memorial-museum/. On this debate, see Peter E. Gordon, “Why Historical Analogy Matters,” New York Review of Books, 7 Jan. 2020, https://www.nybooks.com/daily/2020/01/07/why-historical-analogy-matters/; and more broadly Susan Neiman, Learning from the Germans: Race and the Memory of Evil (New York: Farrar, Straus and Giroux, 2019).

¹⁹ Friedberg, Lilian, “Dare to Compare: Americanizing the Holocaust,” American Indian Quarterly 24, 3 (2000): 353–80CrossRefGoogle Scholar; Mithlo, Nancy, “History Is Dangerous,” Museum Anthropology 19, 2 (1995): 50–57, 57.CrossRefGoogle Scholar

²⁰ On Oppression Olympics, see Hancock, Ange-Marie, Solidarity Politics for Millennials: A Guide to Ending the Oppression Olympics (New York: Palgrave Macmillan, 2013); and Hankivsky and Dhamoon, “Which Genocide?,” 900, 906–7Google Scholar.

²¹ Rothberg, Michael, Multidirectional Memory: Remembering the Holocaust in the Age of Decolonization (Stanford: Stanford University Press, 2009), 11 Google Scholar.

²² Paul Chaat Smith, “Critical Reflections on the Our Peoples Exhibit: A Curator’s Perspective,” in Amy Lonetree and Amanda J. Cobb, eds., The National Museum of the American Indian: Critical Conversations (Lincoln: University of Nebraska Press, 2008), 137.

²³ Cobb, Amanda, “The National Museum of the American Indian as Cultural Sovereignty,” American Quarterly 57, 2 (2005): 485–506, 486.CrossRefGoogle Scholar

²⁴ Atalay, Sonya, “No Sense of Struggle: Creating a Context for Survivance at the National Museum of the American Indian,” in Lonetree, Amy and Cobb, Amanda J., eds., The National Museum of the American Indian: Critical Conversations (Lincoln: University of Nebraska Press, 2008), 274 Google Scholar.

²⁵ Ibid., 280.

²⁶ Gover, Kevin, Foreword, in Suzan Shown Harjo, ed., Nation to Nation: Treaties Between the United States and American Indian Nations (Washington, D.C.: Smithsonian Books, 2014), xii.Google Scholar

²⁷ Clinton, Robert, “Treaties with Native Nations: Iconic Historical Relics or Modern Necessity?” in Harjo, Suzan Shown, ed., Nation to Nation: Treaties between the United States and American Indian Nations (Washington, D.C.: Smithsonian Books, 2014), 14–33.Google Scholar

²⁸ On tribal museums as a type of Indigenous museum that can be seen as a minority and oppositional project, while at the same time continuing Indigenous traditions, see Clifford, James, “Four Northwest Coast Museums: Travel Reflections,” in Karp, Ivan and Lavine, Steven, eds., Exhibiting Cultures: The Poetics and Politics of Museum Display (Washington, D.C.: Smithsonian Books, 1991), 215–16, 250 n5.Google Scholar

²⁹ Lonetree, Amy, Decolonizing Museums: Representing Native America in National and Tribal Museums (Chapel Hill: University of North Carolina Press, 2012), 105.Google Scholar

³⁰ Rosenfeld, Alvin Hirsch, The Americanization of the Holocaust (Ann Arbor: University of Michigan Press, 1995)Google Scholar; Rothberg, Michael, Traumatic Realism: The Demands of Holocaust Representation (Minneapolis: University of Minnesota Press, 2000), 251, 255Google Scholar; cf. Jeshajahu Weinberg and Rina Elieli, The Holocaust Museum in Washington (New York: Rizzoli, 1995), 49.

³¹ Rothberg, Michael, The Implicated Subject: Beyond Victims and Perpetrators (Stanford: Stanford University Press, 2019)Google Scholar; see also Chalmers, Jason, “Settled Memories on Stolen Land: Settler Mythology at Canada’s National Holocaust Monument,” American Indian Quarterly 43, 4 (2019): 379–407.CrossRefGoogle Scholar

³² Smith, “Critical Reflections,” 137.

³³ James Young, At Memory’s Edge: After-Images of the Holocaust in Contemporary Art and Architecture (New Haven: Yale University Press, 2000), 184–223 Google Scholar; Steinberg, Michael, Judaism Musical and Unmusical (Chicago: University of Chicago Press, 2007), 209–20Google Scholar.

³⁴ Alina Gromova, Tamar Lewinsky, and Theresia Ziehe, “Objekttage: Erinnerungsstücke und Migrationsgeschichten—Porträts in Deutschland lebender Jüdinnen*Juden,” 2018, https://www.jmberlin.de/jmb-journal-18-objekttage. “More Space for the Jewish Present,” https://www.jmberlin.de/en/permanent-exhibition (last accessed 19 Feb. 2020).

³⁵ Bernstein, Michael André, Foregone Conclusions: Against Apocalyptic History (Berkeley: University of California Press, 1994), 16, his emphasis.Google Scholar

³⁶ The pomegranate (rimon) is considered in the Hebrew Bible to be one of the “seven species” that symbolize the good and bountiful nature of the land (Deut. 8:7–8). It is a tradition to eat a pomegranate on the eve of the Jewish New Year and wish that one’s merits would be as plentiful as the pomegranate’s seeds. Because of its crown-shaped top, it has been traditional to decorate the Torah scroll in with pomegranate-shaped finials, which are nowadays still referred to as rimonim. See Stern, David, The Jewish Bible: A Material History (Seattle: University of Washington Press, 2017), 51–52 Google Scholar.

³⁷ A recent successful exhibition on the subject was “Jews, Money, Myth” at the Jewish Museum London (Mar.-Oct. 2019). See Rosenthal, Joanne and Volovici, Marc, eds, Jews, Money, Myth (London: Jewish Museum London, 2019)Google Scholar.

³⁸ Brenner, A Short History of the Jews (Princeton: Princeton University Press, 2012), vii–ix. See also Myers, David N., Jewish History: A Very Short Introduction (Oxford: Oxford University Press, 2017), xxiii.CrossRefGoogle Scholar

³⁹ Because of the way the narrative of the JMB is framed, I prefer the term “migrant” rather than “diasporic. ” In recent years, scholars have stressed the creative power of diaspora, which can be read as an alternative to Jewish statehood. On the classical interpretation of diaspora as exile and punishment, and an attempt to move from it, see Robin Cohen, Global Diasporas: An Introduction (New York: Routledge, 2008), 21; Boyarin, Jonathan and Boyarin, Daniel, Powers of Diaspora: Two Essays on the Relevance of Jewish Culture (Minneapolis: University of Minnesota Press, 2002);Google Scholar Boyarin, Daniel, A Traveling Homeland: The Babylonian Talmud as Diaspora (Philadelphia: University of Pennsylvania Press, 2015).CrossRefGoogle Scholar

⁴⁰ Steinberg, Judaism Musical and Unmusical, 180, 184.

⁴¹ Galit Hasan-Rokem and Alan Dundes, eds., The Wandering Jew: Essays in the Interpretation of a Christian Legend (Bloomington: Indiana University Press, 1986); Richard Cohen, “The ‘Wandering Jew’ from Medieval Legend to Modern Metaphor,” in Barbara Kirshenblatt-Gimblett and Jonathan Karp, eds., The Art of Being Jewish in Modern Times (Philadelphia: University of Pennsylvania Press, 2008), 147–75. On its appropriation, see Hasan-Rokem, Galit, “Jews as Postcards, or Postcards as Jews: Mobility in a Modern Genre,” Jewish Quarterly Review 99, 4 (2009): 505–46.CrossRefGoogle Scholar

⁴² Baker, Cynthia, Jew (New Brunswick: Rutgers University Press, 2017).Google Scholar

⁴³ David Nirenberg, Anti-Judaism: The Western Tradition (New York: W. W. Norton & Co., 2013). “Judaism” is in this sense already anti-Judaism; see Boyarin, Daniel, Judaism: The Genealogy of a Modern Notion (New Brunswick: Rutgers University Press, 2019), 106, 129 CrossRefGoogle Scholar.

⁴⁴ “Jew,” Oxford Dictionary (Oxford: Oxford University Press, 1933), my emphasis.

⁴⁵ Heschel, Susannah, “Revolt of the Colonized: Abraham Geiger’s Wissenschaft des Judentums as a Challenge to Christian Hegemony in the Academy,” New German Critique 77 (1999): 61–85 CrossRefGoogle Scholar; Heschel, Susannah, Abraham Geiger and the Jewish Jesus (Chicago: University of Chicago Press, 1998).Google Scholar

⁴⁶ Foucault, Michel, The Order of Things: An Archaeology of the Human Sciences (New York: Random House, 1994)Google Scholar; Hooper-Greenhill, Eilean, Museums and the Shaping of Knowledge (New York: Routledge, 1992), esp. 9–18 CrossRefGoogle Scholar; cf. Janet Marstine, “Introduction,” in Janet Marstine, ed., New Museum Theory and Practice (Malden: Blackwell, 2006), 21–25. On the emergence of the museum alongside the nation-state, see Bennett, Tony, The Birth of the Museum: History, Theory, Politics (New York: Routledge, 1995)Google Scholar.

⁴⁷ Alpers, Svetlana, “The Museum as a Way of Seeing,” in Karp, Ivan and Lavine, Steven, eds., Exhibiting Cultures: The Poetics and Politics of Museum Display (Washington, D.C.: Smithsonian Books, 1991), 25–32 Google Scholar; Classen, Constance and Howes, David, “The Museum as Sensescape: Western Sensibilities and Indigenous Artifacts,” in Edwards, Elizabeth, Gosden, Chris, and Phillips, Ruth, eds., Sensible Objects: Colonialism, Museums and Material Culture (London: Taylor & Francis, 2006), 199–222.Google Scholar

⁴⁸ Cara Krmpotich, “Remembering and Repatriation: The Production of Kinship, Memory and Respect,” Journal of Material Culture 15, 2 (2010): 157–79; see also Peers and Brown, “Introduction, ” 4–8.

⁴⁹ Greene, Virginia, “Accessories of Holiness: Defining Jewish Sacred Objects,” Journal of the American Institute for Conservation 31, 1 (1992): 31–39.Google Scholar

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⁵¹ Wilson, Waziyatawin Angela, Remember This! Dakota Decolonization and the Eli Taylor Narratives (Lincoln: University of Nebraska Press, 2005), 18.Google Scholar There are similarities between this position and the one taken in Chakrabarty, Dipesh, Provincializing Europe: Postcolonial Thought and Historical Difference (Princeton: Princeton University Press, 2008).CrossRefGoogle Scholar

⁵² In this it successfully avoids the challenge of purporting to present a pan-Indian identity in a way that glosses over differences. See Arieff, Allison, “A Different Sort of (P)Reservation: Some Thoughts on the National Museum of the American Indian,” Museum Anthropology 19, 2 (1995): 78–90.CrossRefGoogle Scholar

⁵³ Judith Ostrowitz, “Concourse and Periphery: Planning the National Museum of the American Indian,” in Amy Lonetree and Amanda J. Cobb, eds., The National Museum of the American Indian: Critical Conversations (Lincoln: University of Nebraska Press, 2008), 114–15; Jonaitis, Aldona and Berlo, Janet Catherine, “‘Indian Country’ on the National Mall: The Mainstream Press versus the National Museum of the American Indian,” in Lonetree, Amy and Cobb, Amanda J., eds., The National Museum of the American Indian: Critical Conversations (Lincoln: University of Nebraska Press, 2008), 222.Google Scholar

⁵⁴ Scholars date it as early as the Second Temple period and as late as the ninth century CE. See Dan, Joseph, Kabbalah: A Very Short Introduction (Oxford: Oxford University Press, 2007), 15–18.CrossRefGoogle Scholar

⁵⁵ Marstine, “Introduction, ” 26.

⁵⁶ Kirshenblatt-Gimblett, Barbara, “Theater of History,” in Gajewska, Dominika, Polonsky, Antony, and Kirshenblatt-Gimblett, Barbara, eds., Polin: 1000 Year History of Polish Jews (Warsaw: Museum of the History of the Polish Jews, 2014), 9–35.Google Scholar

⁵⁷ Bar-Itzhak, Haya, Jewish Poland―Legends of Origin: Ethnopoetics and Legendary Chronicles (Detroit: Wayne State University Press, 2001), esp. 33–38Google Scholar. On this exhibit, see Klassen, “Narrating Religion,” 349–50.

⁵⁸ Lonetree, Decolonizing Museums, 92.

⁵⁹ George MacDonald, “Change and Challenge: Museums in the Information Society,” in Ivan Karp, Christine Mullen Kreamer, and Steven Levine, eds., Museums and Communities: The Politics of Public Culture (Washington, D.C.: Smithsonian Books, 1992), 177–79.

⁶⁰ Kerstin Krupp, “Interview mit Peter Schäfer: Weg mit den Klischees,” Berliner Zeitung, 4 Sept. 2014.

⁶¹ On Schäfer, see the reflections on his work in Ra’anan S. Boustan et al., eds., Envisioning Judaism, 2 vols. (Tübingen: Mohr Siebeck, 2013).

⁶² See autobiography, Blumenthal’s, From Exile to Washington: A Memoir of Leadership in the Twentieth Century (New York: Overlook Press, 2015).Google Scholar

⁶³ Krupp, “Interview mit Peter Schäfer.” The emphasis on the fact that Schäfer is not a Jew was also played by his critics, most notably Benjamin Weinthal. See Shaul Magid, “Why Peter Schäfer’s Resignation as Director of the Jewish Museum in Berlin Matters,” Tikkun, 18 June 2019, https://www.tikkun.org/why-peter-schafers-resignation-as-director-of-the-jewish-museum-in-berlin-matters (last accessed 11 May 2021).

⁶⁴ Feller, Yaniv, “Oy Tannenbaum, Oy Tannenbaum! The Role of a Christmas Tree in a Jewish Museum,” in Klassen, Pamela and Scheer, Monique, eds., The Public Work of Christmas: Difference and Belonging in Multicultural Societies (Montreal: McGill-Queen’s University Press, 2019), 144–45Google Scholar.

⁶⁵ Melissa Eddy and Isabel Kershner, “Jerusalem Criticizes Berlin’s Jewish Museum for ‘Anti-Israel Activity,’” New York Times, 23 Dec. 2018, sec. Arts, https://www.nytimes.com/2018/12/23/arts/design/berlin-jewish-museum-israel-bds-welcome-to-jerusalem.html.

⁶⁶ Eldad Beck, “Ha-Museun Ha-Yehudi Ha-Anti-Israeli Be-Berlin (The Jewish Anti-Israeli Museum in Berlin),” Israel Hayom, 12 Sept. 2018, https://www.israelhayom.co.il/opinion/586213 (last accessed 11 May 2021). Claims that the museum is “anti-Jewish” predate Schäfer’s tenure. See Magid, “Why Peter Schäfer’s Resignation.”

⁶⁷ According to Jannis Hagmann, the working paper could have been authored by the Israeli right-wing organization NGO Monitor, which “works in close coordination and cooperation with the Israeli government.” NGO Monitor and the Israeli Ministry for Strategic Affairs both denied involvement. See Jannis Hagmann, “Schwere Vorwürfe aus Israel,” Die Tageszeitung, 5 Dec. 2018, https://taz.de/Schreiben-liegt-der-taz-exklusiv-vor/!5553564/. On the targeting of non-Jewish institutions and scholars in Germany, see Itay Mashiach, “In Germany, a Witch Hunt Is Raging against Critics of Israel: Cultural Leaders Have Had Enough,” Haaretz.Com, 10 Dec. 2020, https://www.haaretz.com/israel-news/.premium.highlight.magazine-in-germany-a-witch-hunt-rages-against-israel-critics-many-have-had-enough-1.9362662.

⁶⁸ Jannis Hagmann, “Schwere Vorwürfe.”

⁶⁹ Thomas Thiel, “Der Kurswechsel wird zum Kraftakt,” Frankfurter Allgemeine Zeitung, 17 Dec. 2019, https://www.faz.net/1.6538869 (accessed 9 Feb. 2020); cf. “Stellungnahme des jüdisch-muslimischen Gesprächskreises zu den Angriffen auf Dr. Yasemin Shooman und die Arbeit der Akademie-Programme in der FAZ vom 17.12.2019,” Jüdisches Museum Berlin, https://www.jmberlin.de/stellungnahme-vom-10-februar-2020 (accessed 12 Feb. 2020).

⁷⁰ See the BDS’s website: https://bdsmovement.net/ (last accessed 1 Apr. 2020); cf. Andrew Pessin and Doron Ben-Atar, eds., Anti-Zionism on Campus: The University, Free Speech, and BDS (Bloomington: Indiana University Press, 2018).

⁷¹ Michael Wuliger, “Besuch von den Mullahs: Warum sich das Jüdische Museum Berlin genauer anschauen sollte, wen es einlädt,” Jüdische Allgemeine Zeitung, 19 Mar. 2019, https://www.juedische-allgemeine.de/meinung/besuch-von-den-mullahs/ (accessed 9 Feb. 2020).

⁷² jmberlin, “#mustread Der Beschluss der Parlamentarier hilft im Kampf gegen Antisemitismus nicht weiter,” 6 June 2019, https://twitter.com/jmberlin/status/1136633875411755010; Jannis Hagmann, “Bundestagsbeschluss zu Israel-Boykott: 240 Akademiker gegen BDS-Votum,” Die Tageszeitung, 5 June 2019, https://taz.de/!5601030/.

⁷³ Melissa Eddy, “Director of Berlin’s Jewish Museum Quits after Spat over B.D.S.,” New York Times, 14 June 2019, sec. World, https://www.nytimes.com/2019/06/14/world/europe/berlin-jewish-museum-director-quits-bds.html.

⁷⁴ Stefan Reinecke, “Nach Kritik am Jüdischen Museum Berlin: Das Vertrauen vespielt,” Die Tageszeitung, 15 June 2019, sec. Gesellschaft, https://taz.de/!5603080/.

⁷⁵ Stier, “Torah and Taboo,” 512–13.

⁷⁶ Baur, “‘We Are Here.’”

⁷⁷ Deutsche Welle, “Jewish Museum Berlin Appoints Hetty Berg as New Director,” DW.COM, 27 Nov. 2019, https://www.dw.com/en/jewish-museum-berlin-appoints-hetty-berg-as-new-director/a-51437947.

⁷⁸ Susannah Heschel, Shaul Magid, and Annette Yoshiko Reed, “Jewish Studies Scholars in Support of Prof. Peter Schäfer,” Google Docs, https://docs.google.com/forms/d/e/1FAIpQLScgaXEg1lNQICm7CromHUXLW1iJ_8TbMqHmKvrrZNIKHP2lzQ/viewform?ts=5d077b9d&edit_requested=true&fbclid=IwAR2Rl4XJn_p4tmuakM51WjbyrSaXJPgI3wQCfMf2diHM-7DSYgUZl-B9v50&usp=embed_facebook (accessed 9 Feb. 2020). See also Liane Feldman and Candida Moss, “Was the Director of Berlin’s Jewish Museum Really Pro-BDS?” Daily Beast, 23 June 2019, sec. World, https://www.thedailybeast.com/outrage-as-peter-schafer-director-of-berlins-jewish-museum-accused-of-bds-sympathies.

⁷⁹ On competing narratives within the same community as a challenge to museums, see Lavine, Steven, “Audience, Ownership, and Authority: Designing Relations between Museums and Communities,” in Karp, Ivan, Kreamer, Christine Mullen, and Levine, Steven, eds., Museums and Communities: The Politics of Public Culture (Washington, D.C.: Smithsonian Books, 1992), 145 Google Scholar.

⁸⁰ Singh, Museums, Heritage, Culture, 58–60, 72–74.

⁸¹ Hooper-Greenhill, Museums and the Shaping of Knowledge; see also Barbara Kirshenblatt-Gimblett’s comments in Melissa Eddy, “What and Whom Are Jewish Museums For?” New York Times, 9 July 2019, sec. Arts, https://www.nytimes.com/2019/07/09/arts/design/jewish-museums-germany-berlin-europe.html.

⁸² “Museum Definition,” ICOM, https://icom.museum/en/resources/standards-guidelines/museum-definition/ (accessed 12 Apr. 2020). Thomas Thiemeyer argues this definition is more accurately characterized as a vision, in “What Kinds of Museums for What Kinds of Societies?” ICOFOM Study Series 48, 2 (2020): 225–34.

⁸³ Léontine Meijer-van Mensch, “Opening Keynote Discussion” (Museums, Religion, and the Work of Reconciliation and Remembrance, Berlin, 2019), https://www.jmberlin.de/en/discussion-program-museums-and-religion-between-commemoration-and-reparation (last accessed 11 May 2021). Meijer van-Mensch is a member of ICOM’s board and served as the JMB’s program director from 2017–2019.