Yehuda Bauer, one of Israel’s foremost Holocaust scholars who shaped the way people around the world study and learn about the Holocaust, ha
seen from Canada
seen from United States
seen from Türkiye

seen from United States
seen from Argentina

seen from United States
seen from United States
seen from United States
seen from Australia
seen from Australia
seen from Costa Rica
seen from Australia

seen from Czechia
seen from United States
seen from United States

seen from Malaysia

seen from United States

seen from United States
seen from China
seen from United States
Yehuda Bauer, one of Israel’s foremost Holocaust scholars who shaped the way people around the world study and learn about the Holocaust, ha
***
“Thou shalt not be a victim, thou shalt not be a perpetrator, but, above all, thou shalt not be a bystander.”
Yehuda Bauer
Hebrew University scholar Yehuda Bauer suggests of the Armenian Genocide, "This is the closest parallel to the Holocaust".[121] He nonetheless distinguishes several key differences between the Holocaust and the Armenian Genocide, particularly in regard to motivation:
[T]he Nazis saw the Jews as the central problem of world history. Upon its solution depended the future of mankind. Unless International Jewry was defeated, human civilization would not survive. The attitude towards the Jews had in it important elements of pseudo-religion. There was no such motivation present in the Armenian case; Armenians were to be annihilated for power-political reasons, and in Turkey only ... The differences between the holocaust and the Armenian massacres are less important than the similarities—and even if the Armenian case is not seen as a holocaust in the extreme form which it took towards Jews, it is certainly the nearest thing to it.[121]
Bauer has also suggested that the Armenian Genocide is best understood, not as having begun in 1915, but rather as "an ongoing genocide, from 1896, through 1908/9, through World War I and right up to 1923".[122] Lucy Dawidowicz also alludes to these earlier massacres as at least as significant as World War I era events:
In 1897, when the Dreyfus Affair was tearing France apart, Bernard Lazare, a French Jew active in Dreyfus's defense, addressed a group of Jewish students in Paris on the subject of anti-Semitism. "For the Christian peoples", he remarked, "an Armenian solution" to their Jew-hatred was available. He was referring to the Turkish massacres of Armenians, which in their extent and horror most closely approximated the murder of European Jews. But, Lazare went on, "their sensibilities cannot allow them to envisage that". The once unthinkable "Armenian solution" became, in our time, the achievable "Final Solution", the Nazi code name for the annihilation of the European Jews.[123]
Law professor Raphael Lemkin, who coined the term "genocide" in 1943, has stated that he did so with the fate of the Armenians in mind, explaining that "it happened so many times ... First to the Armenians, then after the Armenians, Hitler took action".[124] Several international organizations have conducted studies of the events, each in turn determining that the term "genocide" aptly describes "the Ottoman massacre of Armenians in 1915–16".[125] Among the organizations affirming this conclusion are the International Center for Transitional Justice, the International Association of Genocide Scholars, and the United Nations' Sub-Commission on Prevention of Discrimination and Protection of Minorities.[125][126] One public figure who objected to the use of the term "genocide" was Israeli Foreign Minister Shimon Peres, who was subsequently rebutted by Dr Israel Charny, executive director of the Institute on the Holocaust and Genocide in Jerusalem.[127]