Farhud (Arab: الفرهود, romanized:al-Farhūdcode: ar is deprecated ) adalah sebuah pogrom yang dilancarkan melawan penduduk orang Yahudi di Baghdad, Irak, pada 1–2 Juni 1941 (bertepatan dengan hari raya Yahudi Shavuot), secara langsung setelah kemenangan Inggris dalam Perang Inggris-Irak. Kerusuhan tersebut terjadi dalam kekosongan kekuasaan yang menyusul keruntuhan pemerintahan pro-Fasis dan pro-Nazi Rashid Ali al-Gaylani saat kota tersebut berada dalam keadaan tidak stabil.[2][3][4] Kekerasan terjadi tak laam setelah kekalahan cepat Rashid Ali oleh pasukan Inggris, yang kudeta sebelumnya telah memicu masa euforia nasional pendek, dan diisi oleh tuduhan Yahudi Irak membantu Inggris.[5] Lebih dari 180 Yahudi tewas[6] dan 1.000 orang luka-luka, meskipun beberapa perusuh non-Yahudi juga tewas dalam upaya meredam kekerasan.[7] Penjarahan harta benda Yahudi terjadi dan 900 rumah Yahudi dihancurkan.[8]
Karena peran Blok Poros dan unsur-unsur pro-Blok Poros yang memicu dan kemudian melaksanakan progrom tersebut, peristiwa terkadang dikatakan merupakan perpanjangan dari Shoah di Irak, meskipun klasifikasi tersebut, dan kemudian pemasukannya sebagai bagian dari Holokaus yang lebih luas, dipersengketakan.[9][10] Dalam kasus apapun, seperti halnya penindasan Yahudi di luar Eropa lainnya, peristiwa tersebut seringkali disorot saat dibandingkan dengan Holokaus di Eropas, khususnya di luar Israel (tempat kebanyakan Yahudi-Irak, serta keturunan mereka, kini tinggal).
Peristiwa tersebut memicu migrasi Yahudi Irak ke luar negara tersebut, meskipun hubungan langsung dengan eksodus Yahudi dari Irak 1951–1952 juga dipersengketakan,[note 1][12][13] karena banyak Yahudi yang meninggalkan Irak tak lama setelah Farhud kemudian kembali ke negara tersebut, dan emigrasi Yahudi keluar dari Irak tak terakselerasikan secara signifikan sampai 1950–1951.[11][14]
Catatan
↑Historian Moshe Gat writes, "On his first visit to Baghdad, Enzo Sereni noted that '[...] The Jews have adapted to the new situation with the British occupation, which has again given them the possibility of free movement after months of detention and fear.' It is not surprising, in light of the economic boom and the security granted by the government, that Jews who left Iraq immediately after the riots, later returned [...] Their dream of integration into Iraqi society had been dealt a severe blow by the farhud but as the years passed self-confidence was restored, since the state continued to protect the Jewish community and they continued to prosper."[11]
↑"The Farhud". Holocaust Encyclopedia. Diakses tanggal 2023-10-18.
↑Bashkin 2012, hlm.115 "The quick defeat of Rashid 'Ali, after a short period of national euphoria, and the allegations that the Jews had aided the British, made for a volatile situation, which exploded violently on the first and second days of June."
↑Gilbert, Martin (1993) [1969]. The Atlas of Jewish History. New York: Morrow. hlm.113. ISBN978-0-688-12264-5. OCLC813666695– via Internet Archive. June 1941 During riots following collapse of pro-Fascist and pro-Nazi Government of Rashid Ali, 175 Jews killed and 1000 injured. Much looting of Jewish property. 900 Jewish houses destroyed. Many Jews tortured
↑Wien, Peter (2006). Iraqi Arab Nationalism: Authoritarian, Totalitarian, and Pro-fascist Inclinations, 1932-1941. London: Routledge. hlm.108. ISBN978-0-203-02886-5. OCLC212623474– via Internet Archive. The presence of German troops on the war scene, however, gave way to interpretations of the pogrom as a racial anti-Semitic endeavor 'in the fringes of the Shoah, the Jewish Holocaust.' While this is surely an exaggeration in its comparative perspective, the apologetic approach of several Arab authors is insufficient as well. According to them, the outbreak of violence resulted from the anti-Zionist zeal of the public...
↑Bashkin 2012, hlm.102: "As is to be expected, both Arab and Zionist national memories have silenced important aspects of the Farhud... Zionist historiography... has highlighted the Farhud as a watershed in the history of the Iraqi-Jewish community. From the Zionist standpoint, the Farhud was the outcome of the anti-Semitism and Iraqi nationalist rhetoric in the 1930s. It was also viewed as having galvanized the Zionist movement in Iraq and ultimately as causing Iraq's Jews to recognize that their country had rejected their attempts at integration and assimilation. In some Zionist circles, the event came to be understood as an extension of the European Holocaust into the Middle East. This connection is made manifest today by the archiving of certain documents relating to the Farhud in Yad Va-Shem, the Israeli Holocaust Museum in Jerusalem."
↑Shatz, Adam (6 November 2008). "Leaving Paradise". London Review of Books. 30 (21). ISSN0260-9592. Yet Sasson Somekh insists that the farhud was not 'the beginning of the end'. Indeed, he claims it was soon 'almost erased from the collective Jewish memory', washed away by 'the prosperity experienced by the entire city from 1941 to 1948'. Somekh, who was born in 1933, remembers the 1940s as a 'golden age' of 'security', 'recovery' and 'consolidation', in which the 'Jewish community had regained its full creative drive'. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square's Pan-Arabism, allowing Jews to join ranks with other Iraqis–even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly.
