For the Jewish community, with the Holocaust still in living memory, our dream is simple. I know my parents hoped that I would inherit a world free from the anti-Semitism that blighted their generation, and every generation before them. Today it feels that this dream is more distant than ever. Anti-Semitism across the globe is surging. Here in the UK, anti-Semitism has risen exponentially.

The common Jewish practice is to name our experience differently from those with whom we might share it. Jews say anti-semitism, not racism against Jews; Jews say Zionism, not nationalism for Jews. We cling to the term Holocaust as ours only, anxious about whether other genocides deserve the name. All this separate naming makes it harder to identify and analyze commonality and difference.

Holocaust Memorial Day is 24 hours of shame, but not in the way you think. It was designed to commemorate the victims of the Holocaust, and it falls on the day that Auschwitz-Birkenau was liberated by Soviet forces: January 27, in 1945. This is tragedy enough for the Jewish people, you might think, but HMD — I don't mind giving it an acronym, it deserves one — has changed. It is now an annual festival for the abuse of living Jewish people and the denial of our loss, and we brace ourselves for the memory of the past, and the cruelty of the present. This was the worst year yet.

The word anti-Semitism is another word which should be eliminated from the English language. "Anti-Semitism" serves only one purpose today. It is used as a smear word. When so-called or self-styled Jews feel that anyone opposes any of their objectives they discredit their victims by applying the word anti-Semite or anti-Semitic through all the channels they have at their command and under their control. I can speak with great authority on that subject. Because so-called or self-styled Jews were unable to disprove my public statements in 1946 with regard to the situation in Palestine, they spent millions of dollars to smear me as an anti-Semite hoping thereby to discredit me in the eyes of the public who were very much interested in what I had to say. Until 1946 I was a little saint to all so-called or self-styled Jews. When I disagreed with them publicly on the Zionist intentions in Palestine I became suddenly Anti-Semite No. 1.

In 1848 the word anti-Semitic was invented by the Jews to prevent the use of the word `Jew.` The right word for them is `Jew.`

We hoped that after the storm the world would be cleansed of hatred, and that there would be brotherhood between the peoples of the world. This hope helped us live - and it helped us die. How naive we were and how bitter has been our awakening! How shocking the reality that we have come to face without any illusions! Finally, it has become clear to us that the world has learned nothing from our tragedy. After the horrendous cataclysm, everything reverted to business as usual, as if nothing had happened. The world has not stopped its wars. The clank of knives being sharpened can still be heard, if not in one place then in another. There have even emerged crackpot historians who claim that the Holocaust is a hoax, a figment of the Jewish imagination. Anti-Semitism has not disappeared from the face of the earth. Instead, it seems to be flowering anew. Its poisonous scent has not failed to reach our nostrils, even on the North American continent. And yet, we have no right to draw the curtains and separate ourselves from our surroundings. We must not turn our backs on the world, echoing the words of the heartbroken Yiddish poet Yakov Glatstein, who exclaimed "A gute nakht dir, velt!" ("Good-night to you, World!") Like it or not, our fate is tied up with that of the rest of humanity. We must constantly hold the truths of the Holocaust in front of its eyes, like a mirror, so that the world might recognize itself in the reflection, might recognize the degree of baseness to which human-kind may sink, but also the moral heights to which it may rise when it does not permit itself to be robbed of spiritual integrity. We mourn the annihilation of an entire Jewish world, a world with its own traditions, its own way of life, its own creativity and ideals - our world. Viavku ha'am, and the people wept. But in our collective sorrow, there is firmly planted the affirmation of our existence.

I didn’t define myself then and I often don’t now as an anti-Zionist or a non-Zionist. I define myself as a person who has spent her life working with civil rights and human rights, and I was being told by the government of Israel that they spoke for me, and I had actually seen with my own eyes the oppression of the Palestinians. And relying on Jewish tradition, I felt that I could not stand idly by.

...the claims made by many nowadays that any manifestation of hatred against Jews in any geographic location on Earth and in any historical period is "anti-Semitism" smacks of a gross misunderstanding of the European history of anti-Semitism.

the Holocaust. I find it almost impossible to write that word because here-in America-the word has lost almost all meaning. And the fault lies with both non-Jews and Jews. It lies with the "American way of life," with the process of Americanization, with American Big Business, with commercialism, with posing, with artificial feelings...I find-and am repeatedly stunned by it-that people (including non-Jews) insist on dredging it up. Writers, for example, who have no feelings or connection to the war, insist on it as literary metaphor, as an epigraph, as some kind of necessary addition. A casual allusion to Auschwitz. An oblique reference to the Warsaw Ghetto. Somehow this "sprinkling" of Jewish experiences is thought to reflect sensitivity, a largeness of heart. And of course it does not. It is simply the literary Holocaust, the Holocaust of words that has nothing to do with fact. It is nothing more than a pose. I must say that my teeth grind whenever I see these gratuitous gestures-usually devoid of any Jewish context, devoid of any sense of the Jewish experience or history.

I believe that I understand Anti-Semitism, which is really a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade jealousy, of inherited prejudice, of religious intolerance, and also of pretended self-defence. I think the Jewish question is no more a social than a religious one, notwithstanding that it sometimes takes these and other forms. It is a national question, which can only be solved by making it a political world-question to be discussed and settled by the civilized nations of the world in council. We are a people — one people. We have honestly endeavored everywhere to merge ourselves in the social life of surrounding communities and to preserve the faith of our fathers. We are not permitted to do so. In vain are we loyal patriots, our loyalty in some places running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers, and often by those whose ancestors were not yet domiciled in the land where Jews had already had experience of suffering. The majority may decide which are the strangers; for this, as indeed every point which arises in the relations between nations, is a question of might. I do not here surrender any portion of our prescriptive right, when I make this statement merely in my own name as an individual. In the world as it now is and for an indefinite period will probably remain, might precedes right. It is useless, therefore, for us to be loyal patriots, as were the Huguenots who were forced to emigrate. If we could only be left in peace.... But I think we shall not be left in peace.

I’m surprised to find absence of explicit anti-Semitism this time. Was a page missing?

What does the strange irrational hatred called antisemitism consist of? I am not a historian of this vast topic, but personally I define it as the theory that holds Jews responsible for the spilling of the blood of non-Jews.

Jo Coburn: There was a fringe meeting yesterday that we talked about at the beginning of the show where there was a discussion about the Holocaust, did it happen or didn't it ... would you say that was unacceptable?
Loach: I think history is for us all to discuss, wouldn't you?
Coburn: Say that again, sorry, I missed that.
Loach: History is for all of us to discuss. All history is our common heritage to discuss and analyze. The founding of the state of Israel, for example, based on ethnic cleansing is there for us all to discuss. The role of Israel now is there for us to discuss. So don't try to subvert that by false stories of anti-Semitism.

There aren’t a lot of types of views allowed in the Jewish community and there is a large group of Jewish youth who feel they don’t have a voice...It’s support Israel or else, but without open discourse the Jewish community loses. We need to be questioning the accepted truths of the Jewish world