German Turkish communities evoke the Holocaust to measure their own victimization.

Evidence

Equally, it is vital not to confuse the experiences of contemporary Islam with the rhetoric of victimisation often heard within Muslim communities in countries such as Germany. There the evocation of the Holocaust becomes a means of identifying with the iconic victims of German history, the Jews. Y. Michal Bodemann and Gökce Yurdakul have noted quite correctly how the competition for the space of the victim or of the essential Other has allowed Turkish writers, such as Yadé Kara, to call on the Jews as the model, for good or for ill, for Turkish acculturation. The Turkish community regularly evokes the Holocaust when it imagines itself. Thus, at the public events in Berlin on 23 November 2002 commemorating the horrendous murder of Turkish immigrants in Mölln in 1992, one heard the Turkish spokesman, Safter Çınar, evoke the experience of the Jews in the Holocaust as the model by which the contemporary experience of Turks could be measured. The power of this analogy is clear. — James Renton, Ben Gidley (eds.), Antisemitism and Islamophobia in Europe, 890

Categorization

• XREF: The competition for ‘the space of the victim’ parallels the moral-panic framework from earlier chapters and the generalised-othering dynamic treated in Cohen. — connects to: A constructed shared victimhood unified diverse displaced German groups. — Manuel Borutta and Jan C. Jansen, Vertriebene and Pieds-Noirs in Postwar…, 184
• corroborated: 2 independent passages support this claim — James Renton, Ben Gidley (eds.), Antisemitism and Islamophobia in…, 890