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Journal articles on the topic 'Jewish Community of Prague'

Author: Grafiati

Published: 28 June 2021

Last updated: 1 February 2022

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1

Polanský, Luboš, and Marek Budaj. "Golden hoard found in Prague-Josefov, U starého hřbitova No. 248. Notes to finds of ducats from the pre-Jagiellon period in Prague." Numismatické listy 72, no. 3-4 (December 1, 2017): 99–146. http://dx.doi.org/10.1515/nl-2017-0012.

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Abstract The hoard was discovered before Christmas in 1928 during additional demolition of the foundations of the Jewish hospital, under its foundations, very close to the Jewish cemetery in Prague-Josefov. It used to consist of at least 33 gold coins in a clay bowl. Thirty two coins are represented by the Hungarian ducats struck under Sigismund I of Luxembourg (1387–1437) in Buda (18 pcs), Kremnice (Kremnitz, 7 pcs), Košice (Cassovia, 6 pcs) and Velká Baňa (Nagybánya, 1 pc) before 1430, and one coin is English noble struck under Edward III (1327–1377) in Calais. The hoard is one of three known hoards from Prague with gold issues dating back to the pre-Jagiellon period. It was hidden under the wall of the building in place where the Jewish settlement expanded. The owners of the house – of various origins – changed quickly, and since 1440, the building has been owned continuously by the Jewish community. In time of the burial of the hoard, the house was very likely owned by the Prague brewmaster called Hanuško from Prague (1418–1429/1431, 1440) or by the saddler called Václav Paznehtík (1429/1431–before 1433). The hoard was not reported by the finders, the police detected them soon, and they were brought to the court and sentenced to jail. The National Museum bought the part of the hoard for the numismatic collection in 1930.

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2

Battenberg, J. Friedrich. "Der Rechtshistoriker Guido Kisch als Deutscher jüdischen Glaubens." Aschkenas 28, no. 1 (November 23, 2018): 119–44. http://dx.doi.org/10.1515/asch-2018-0002.

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Abstract The German-Jewish legal historian, Guido Kisch, born into the former Bohemian Jewish community of Prague, was a very famous scientist during the Weimar Republic and the first decades after the Second World War. Persecuted by the Nazis, he had to leave Germany for the United States of America. His research on matters relating to medieval German law, social and economic problems of medieval society, especially of the Jewish communities, became famous inside the scientific community. But less is known as to his Jewishness and the influence of his traditional Jewish views on his scientific ideas and discoveries, or of his personal reasons for his actions and decisions. The reasons for this lack of clarity are evidently, in his opinion, that one must separate legal analyses and research from personal influences and interests - apparently an opinion gained under the influence of Max Weber’s positivism. But we can find some indications in the biography of Guido Kisch and his family. The following reflections demonstrate that there definitely are connections between his (private) faith and his scientific findings.

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3

Newman, Barbara. "The Passion of the Jews of Prague:The Pogrom of 1389 and the Lessons of a Medieval Parody." Church History 81, no. 1 (March 2012): 1–26. http://dx.doi.org/10.1017/s0009640711001752.

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Outbreaks of anti-Jewish violence in late medieval cities were hardly rare. For that reason, among others, surviving records are often frustratingly brief and formulaic. Yet, in the case of the pogrom that devastated Prague's Jewish community on Easter 1389, we have an extraordinary source that has yet to receive a close reading. This account, supplementing numerous chronicle entries and a Hebrew poem of lament, is thePassio Iudeorum Pragensium, orPassion of the Jews of Prague—a polished literary text that parodies the gospel of Christ's Passion to celebrate the atrocity. In this article I will first reconstruct the history, background, and aftermath of the pogrom as far as possible, then interrogate thePassioas a scriptural and liturgical parody, for it has a great deal to teach us about the inner workings of medieval anti-Judaism. By “parody” I mean not a humorous work, but a virtuosic pastiche of authoritative texts, such as the Gospels and the Easter liturgy, that would have been known by heart to much of the intended audience. We may like to think of religious parodies as “daring” or “audacious,” seeing in them a progressive ideological force that challenges corrupt institutions, ridicules absurd beliefs, and pokes holes in the pious and the pompous. ButThe Passion of the Jews of Pragueshows that this was by no means always the case.

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4

Gordon, Adi. "The Need for West: Hans Kohn and the North Atlantic Community." Journal of Contemporary History 46, no. 1 (January 2011): 33–57. http://dx.doi.org/10.1177/0022009410383297.

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In the writing of historian Hans Kohn (1891—1971) East and West were never geographic locations, but rather geographic metaphors. They were ideas, which served as his major tool of analysis throughout his career: in Habsburg Prague as a young spiritual Zionist; in Jerusalem in the 1920s as a ‘bi-national Zionist’; as comparative historian of nationalism as of the second world war; and finally as an American Cold Warrior. This article situates the evolution of Kohn’s notions of East and West in a primarily Jewish context, and toward a Cold War horizon. It also seeks to illuminate the genealogy of the ideas he propagated as a notable purveyor of Cold War ideology, particularly the need for a ‘New West’.

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5

Duggan, Lucy. "‘Prague Figurations of Jewish Modernism’." Central Europe 13, no. 1-2 (July 3, 2015): 103–6. http://dx.doi.org/10.1080/14790963.2015.1107326.

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6

Nemetz, Lillian Boraks. "An Ancestral Dance in Jewish Prague." Psychoanalytic Perspectives 5, no. 1 (November 2007): 45. http://dx.doi.org/10.1080/1551806x.2007.10473011.

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7

Kieval, Hillel J. "Jewish Prague, Christian Prague, and the Castle in the City's »Golden Age«." Jewish Studies Quarterly 18, no. 2 (2011): 202. http://dx.doi.org/10.1628/094457011796019692.

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8

Tuckerová, Veronika. "The Archeology of Minor Literature." Journal of World Literature 2, no. 4 (2017): 433–53. http://dx.doi.org/10.1163/24056480-00204007.

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This article takes a “genealogical” approach to the concept of minor literature. It argues that the concept of minor literature originated with the idea of “triple ghetto” that emerged in the Prague Czech-German-Jewish environment and was applied to explain the work of Kafka and his fellow Prague writers. Minor literature is the most famous application of the “triple ghetto” concept. A close reconsideration of Kafka’s German/Czech/Jewish Prague reveals interesting relations among several “small,” “minor” and “ultraminor” literatures, relationships that Deleuze and Guattari overlooked. The relationships between various literary entities in Prague extend beyond the binary positioning of “minor” and “major” inherent in the concept of minor literature. In addition to Kafka’s relationship to German literature, we need to consider Kafka’s relationship to the “small” Czech literature, the marginal “ultraminor” German and German Jewish and Czech Jewish literatures of his times, and perhaps most interestingly, to writers who were equally at home in German and Czech.

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9

Miller, Michael L. "A Noisy and Noisome Marketplace: The Jewish Tandelmarkt in Prague." AJS Review 43, no. 01 (April 2019): 105–23. http://dx.doi.org/10.1017/s0364009419000047.

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The Jewish Tandelmarkt in Prague's Old Town was a nonresidential Jewish exclave, situated outside of Prague's Jewish Town. This thriving marketplace afforded Jewish merchants and peddlers an opportunity to ply their wares in the Old Town, but it also left them unprotected in the face of physical and verbal attacks. This article examines memoirs, travelogues, guidebooks, newspapers, novels, and visual images to understand how the Tandelmarkt (junk market) functioned in various discourses about Prague Jewry, especially in the eighteenth and nineteenth centuries. Jews were vulnerable and exposed in the Tandelmarkt, but the centrality and visibility of this marketplace also allowed non-Jews to observe their “exotic” Jewish neighbors. A nineteenth-century novelist described the Tandelmarkt as a “theater” where passersby could “lose themselves” for half an hour in its disarray and commotion. At times it was a theater of violence, where Jews fell victim to attack. It was also a theater of emancipation, where Jews could show their Christian neighbors that they were capable of self-improvement and change.

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10

Misak, Sonia. "From Prague to Strasbourg: ‘Strengthening Jewish Life in Europe’." East European Jewish Affairs 27, no. 1 (January 1997): 81–82. http://dx.doi.org/10.1080/13501679708577848.

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11

Parker, Anna. "Ester, a Missing Clasp, and Jewish Pawnbroking Networks in Renaissance Prague." Austrian History Yearbook 52 (April 7, 2021): 54–63. http://dx.doi.org/10.1017/s0067237821000096.

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AbstractIn 1577, a petty pawnbroker named Ester lost a clasp belonging to a Prague noblewoman, Lady Juliana the Fifth. Having been traded repeatedly between anonymous pawnbrokers, the clasp was eventually tracked down in the Polish city of Poznań, by which time Ester had already fled Prague and taken refuge in Cracow. In this essay, I use the subsequent criminal court case to explore this illuminating episode in the history of the city's Jewish Quarter. Taking place in the late Renaissance, during what has often been referred to as the Jewish “Golden Age,” I argue that this dramatic event provides access to the realities of an era often characterized as harmonious. I position pawnbroking as an industry that invited intimate and regular cross-confessional contact, and one that therefore offers up new opportunities to consider the nature of coexistence. By following the movement of both Ester and the pawned clasp from Prague to Poland, I also show how attention to pawnbroking can illuminate a constellation of transregional connections that stretched from Bohemia to the Polish-Lithuanian Commonwealth to its east, revealing the otherwise unrecorded ways in which Prague's Jews were connected to the Ashkenazi diaspora.

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12

Landres, J. Shawn, Anthony J. Saldarini, and Jeffrey L. Seif. "Matthew's Christian-Jewish Community." Review of Religious Research 37, no. 2 (December 1995): 188. http://dx.doi.org/10.2307/3512418.

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13

Gooder, Paula. "Matthew's Christian—Jewish Community." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 156–57. http://dx.doi.org/10.18647/1866/jjs-1996.

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14

Levine, Amy-Jill, and Anthony J. Saldarini. "Matthew's Christian-Jewish Community." Journal of Biblical Literature 114, no. 4 (1995): 732. http://dx.doi.org/10.2307/3266494.

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15

Marshall, John W., and Anthony J. Saldarini. "Matthew's Christian-Jewish Community." Jewish Quarterly Review 88, no. 1/2 (July 1997): 85. http://dx.doi.org/10.2307/1455069.

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16

Teller, Gerald A. "Community and Jewish Education." Jewish Education 53, no. 1 (March 1985): 42–44. http://dx.doi.org/10.1080/15244118509412124.

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17

Miller, Ron. "On Jewish Community Studies." Contemporary Jewry 36, no. 3 (October 2016): 401–12. http://dx.doi.org/10.1007/s12397-016-9197-y.

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18

Mitsche, Nicole, and Wadim Strielkowski. "Tourism e-services and Jewish heritage: a case study of Prague." European Journal of Tourism, Hospitality and Recreation 7, no. 3 (December 1, 2016): 203–11. http://dx.doi.org/10.1515/ejthr-2016-0022.

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AbstractOur paper describes the new potential for tourism e-services (smartphone apps and enhanced Internet platforms) for promoting the intangible cultural heritage in European destinations using the example of Prague’s Jewish heritage. Although quite a few tourism e-services are present in the tourism market in Prague, their full potential has not been exhausted.The paper shows that one of the ways how the intangible cultural heritage in European destinations can be promoted is through employing the apps for smartphones and tablets involving local myths and legends constituting the backbone of local cultural and religious traditions.Our research is based on the empirical results of the three stages of our own questionnaire survey conducted in Prague in May–August 2013 for assessing the revealed preferences of Prague’s residents and tourists for such apps and novel IT solutions.Our results demonstrate that a potential app should feature a narrative, a possibility to upload additional information, as well as interactive online maps. The app should be offered at both App Store and Android Market Play free of charge with embedded in-app purchases that might reach up to 3 EUR in additional payments.The paper tackles a top-notch field of electronic tourism (or e-tourism) that embeds the mobile technologies and the intangible cultural heritage approach. The results and outcomes might be useful not only for IT developers specialising in digital tourism but also for local stakeholders and residents.

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19

Lichtenstein, Tatjana. "Jewish power and powerlessness: Prague Zionists and the Paris Peace Conference." East European Jewish Affairs 44, no. 1 (January 2, 2014): 2–20. http://dx.doi.org/10.1080/13501674.2014.904583.

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20

Shatzmiller, Joseph. "Epitaphs from the Ancient Jewish Cemetery of Prague (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 9, no. 3 (1991): 138–39. http://dx.doi.org/10.1353/sho.1991.0046.

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21

Hartman, Harriet, and Ira M. Sheskin. "The Relationship of Jewish Community Contexts and Jewish Identity: A 22-Community Study." Contemporary Jewry 32, no. 3 (September 30, 2012): 237–83. http://dx.doi.org/10.1007/s12397-012-9090-2.

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22

GREENBLATT, RACHEL L. "Jewish Memory and Local History: A Commemorative Liturgy from Early Modern Prague." Jewish Culture and History 10, no. 2-3 (December 2008): 159–71. http://dx.doi.org/10.1080/1462169x.2008.10512105.

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23

Hecht, Louise. "The beginning of modern Jewish historiography: Prague ? A center on the periphery." Jewish History 19, no. 3-4 (September 2005): 347–73. http://dx.doi.org/10.1007/s10835-005-3329-3.

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24

Rubinstein, William D. "The New Zealand Jewish Community." Journal of Jewish Studies 52, no. 1 (April 1, 2001): 198–200. http://dx.doi.org/10.18647/2344/jjs-2001.

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25

STRASSMAN, RICK J. "Addictions in the Jewish Community." American Journal of Psychiatry 145, no. 1 (January 1988): 121—a—122. http://dx.doi.org/10.1176/ajp.145.1.121-a.

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26

Wische, Jerry. "A JEWISH COMMUNITY CENTER RESPONSE." Jewish Education 59, no. 2 (September 1991): 32–34. http://dx.doi.org/10.1080/0021642910590214.

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27

Dinin, Samuel. "Jewish Education and the Community." Jewish Education 56, no. 4 (December 1988): 21–28. http://dx.doi.org/10.1080/15244118809412148.

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28

DAN' SHIN, D. I. "The Jewish Community of Phanagoria." Ancient Civilizations from Scythia to Siberia 3, no. 2-3 (1997): 133–50. http://dx.doi.org/10.1163/157005796x00091.

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29

Sawicki, Nicholas. "The Critic as Patron and Mediator: Max Brod, Modern Art, and Jewish Identity in Early Twentieth-Century Prague." Images 6, no. 1 (2012): 30–51. http://dx.doi.org/10.1163/18718000-12340003.

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Abstract Early in his career the critic Max Brod (1884–1968) distinguished himself as a patron of modern art and a mediator among competing ethnic and religious groups. Beginning in 1907, Brod became one of the foremost supporters of Jewish artists in Prague, and an advocate for their alliance with non-Jewish contemporaries, both German and Czech. He promoted them in his critical writing and editorial work, collected their art, and introduced them to other sponsors of modernism. Through his patronage work, he shaped how the identities of these artists were presented to the public, positioned their art in contexts that endorsed acculturation and integration, and minimized perceptions of artistic and national difference. Yet Brod's outlook on Jewish artistic identity changed over time. During the First World War, as Brod became active in the Zionist movement, he began to consider that Jewish identity might productively be marked and expressed in modern art, although he remained reluctant to designate specific artistic forms and subjects as distinctly Jewish.

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30

Spilková, Jana. "Producing space, cultivating community: the story of Prague´s new community gardens." Agriculture and Human Values 34, no. 4 (April 3, 2017): 887–97. http://dx.doi.org/10.1007/s10460-017-9782-z.

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31

Vikhnovich, Vsevolod. "Jews of the land of Kedar." Nordisk Judaistik/Scandinavian Jewish Studies 18, no. 1-2 (September 1, 1997): 125–29. http://dx.doi.org/10.30752/nj.69544.

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At present, it is safe to say that alongside the Slavic, Finnish, Scandinavian, Turkic, Baltic, Iranian, Caucasian elements the Jewish element has also played its role in the early period of the ethnocultural history of the vast region to the north of the Black and the Caspian seas. According to the medieval Jewish sources, the members of Judaic communities belonged to various social and even racial groups. This fact sheds light on the Jews whom the Jewish traveler Petahyah of Regensburg met in the Land of Kedar in the 12th century. Petahyah traveled from Regensburg to the Middle East via Prague, Kiev, Crimea and Caucasus. What were the origins of these Jews?

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32

Schulman, Martin A. "Not Only Forgotten but Never Known: The Life and Contributions of Jiří Langer." Psychoanalysis and History 15, no. 2 (July 2013): 191–205. http://dx.doi.org/10.3366/pah.2013.0132.

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Jiří Langer was one of the first contributors to a psychoanalytic understanding of Jewish rituals and Jewish mysticism through his book The Eroticism of Kabbalah and two articles published in Imago in the 1920s and 1930s. He also was a practising Chassidic Jew, the only one to publish in an analytic journal until the late twentieth century. This article deals with his transition from an assimilated Prague family to a Belzer Chassid, his interpretation of Jewish symbols through a Freudian lens as well as his friendship with Kafka. The article also tries to understand the appeal of Chassidism as an outlet for his homosexual desires and as a regulator of his self-esteem. Langer's life, although short, was a fascinating journey of self-discovery and an attempt to synthesize Jewish mysticism, cultural anthropology and Freudian theory.

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33

Gordin, Michael D. "The Trials of Arnošt K." Historical Studies in the Natural Sciences 47, no. 3 (June 1, 2017): 320–48. http://dx.doi.org/10.1525/hsns.2017.47.3.320.

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The Prague-born philosopher and historian of science Arnošt Kolman (1892–1979)—who often published under his Russian name Ernest Kol’man—has fallen into obscurity, much like dialectical materialism, the philosophy of science he represented. From modest Czech-Jewish origins, Kolman seized opportunities posed by the advent of the Bolshevik Revolution to advance to the highest levels of polemical Stalinist philosophy, returned to Prague as an activist laying the groundwork for the Communist coup in Czechoslovakia in February 1948, was arrested and held for three years by the Soviet secret police, returned to work in Moscow and Prague as a historian of science, played vastly contrasting roles in the Luzin Affair of the 1930s and the rehabilitation of cybernetics in the 1950s, and defected—after 58 years in the Communist Party of the Soviet Union—to Sweden in 1976. This article argues that Kolman’s biography represents his gradual separation of dialectical materialism from other aspects of Soviet authority, a disentanglement enabled by the perspective gained from repeated returns to Prague and the diversity of dialectical-materialist thought developed in the Eastern Bloc. This essay is part of a special issue entitled THE BONDS OF HISTORY edited by Anita Guerrini.

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34

Kieval, H. J. "PURSUING THE GOLEM OF PRAGUE: JEWISH CULTURE AND THE INVENTION OF A TRADITION." Modern Judaism 17, no. 1 (January 1, 1997): 1–24. http://dx.doi.org/10.1093/mj/17.1.1.

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35

Niedhammer, Martina. "Rachel L. Greenblatt.To Tell Their Children: Jewish Communal Memory in Early Modern Prague." American Historical Review 121, no. 3 (June 2016): 1036–37. http://dx.doi.org/10.1093/ahr/121.3.1036.

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36

Tejkal, Jiří. "The Part Played by Social Networks in the Activities of the Jewish Museum in Prague." Muzeum Muzejní a vlastivedná práce 55, no. 2 (2017): 36–38. http://dx.doi.org/10.1515/mmvp-2017-0044.

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The paper summarises the basic ways of working with social networks that are used by the Jewish Museum in Prague. It describes experiences with such networks as Facebook, YouTube, Instagram and Twitter, while special attention is also paid to the Tripadvisor Review Portal. Using specific examples, it assesses the benefits and the limitations that this way of communicating with the public provides.

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37

Gondos, Andrea. "Decoding the Language of the Zohar: Lexicons to Kabbalah in Early Modernity." AJS Review 45, no. 1 (March 9, 2021): 24–47. http://dx.doi.org/10.1017/s0364009420000409.

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This article examines various attempts in the sixteenth and early seventeenth centuries that sought to repackage and reorganize kabbalistic knowledge through the compilation of lexicons to one of the most sacred texts in the Jewish mystical canon, the Zohar. By considering the Zoharic lexicon ʾImrei binah, written by Yissakhar Baer ben Petaḥyah Moshe, printed in Prague in 1610, in diachronic and synchronic contexts, the article exposes competing strategies adopted by Jewish mystics to transmit the linguistic and theosophical layers of the Zohar. I will place and discuss lexicons to the Zohar within broader questions of cultural transmission and textuality, revealing the modalities through which these works generated meaning for Jewish and non-Jewish readers. As Kabbalah came to occupy an important role in the intellectual exchange between Jews and Christians in this period, Zoharic lexicons and other study guides played a major role as cultural mediators.

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38

Deutscher, Irwin, and Seymour Martin Lipset. "American Pluralism and the Jewish Community." Contemporary Sociology 20, no. 2 (March 1991): 196. http://dx.doi.org/10.2307/2072900.

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39

Novak, David. "Bioethics and the Contemporary Jewish Community." Hastings Center Report 20, no. 4 (July 1990): 14. http://dx.doi.org/10.2307/3562779.

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40

Hartesveldt, Fred R. Van, and Geoffrey Alderman. "The Jewish Community in British Politics." History Teacher 20, no. 1 (November 1986): 141. http://dx.doi.org/10.2307/493206.

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41

Weinberger, Rabbi Dovid. "Working in the Orthodox Jewish Community." Journal of Religion & Abuse 6, no. 3-4 (July 8, 2005): 75–82. http://dx.doi.org/10.1300/j154v06n03_07.

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42

Biancolini, C??sar A., Carlos G. Del Bosco, and Miguel A. Jorge. "Argentine Jewish Community Institution Bomb Explosion." Journal of Trauma: Injury, Infection, and Critical Care 47, no. 4 (October 1999): 728. http://dx.doi.org/10.1097/00005373-199910000-00019.

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43

Kelm, Christian. "Book Review: Matthew's Christian-Jewish Community." Interpretation: A Journal of Bible and Theology 50, no. 2 (April 1996): 199. http://dx.doi.org/10.1177/002096439605000217.

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44

Boring, M. Eugene. "Book Review: Matthew's Christian-Jewish Community." Theological Studies 56, no. 1 (February 1995): 152–54. http://dx.doi.org/10.1177/004056399505600107.

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45

Dickschen, Barbara. "Linguistic Diversity within Antwerp’s Jewish Community." Cahiers de la mémoire contemporaine, no. 12 (December 1, 2016): 283–89. http://dx.doi.org/10.4000/cmc.342.

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46

Vidosavljevic, Milena. "The Sephardic Jewish community of Nis." Zbornik Matice srpske za drustvene nauke, no. 159-160 (2016): 995–1011. http://dx.doi.org/10.2298/zmsdn1660995v.

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In 1492, Sephardic population was expelled from Spain, which spurred a great migration and caused them to seek refuge in other countries. One of these places of refuge was the city of Nis. Having arrived in the city on the Nisava River, a new phase of life for Sephardim began in the 17th century. They slowly built their society, taking a good care of their culture, language, customs, traditions, religion, in a word, of their ethnic identity. In this regard, the objective of this paper is to point to the existence and importance of a small community of Sephardic Jews in the city of Nis and its vital existence from the Turkish time until the beginning of World War II. This community was very active in the city, and it spawned great merchants, bankers, craftsmen, and individuals who participated in wars and thus helped local Serbian population. This community also invested in education of the youth and the creation of Jewish societies, whose role was to provide assistance to all members of the community. The desire for survival and creation was unshakeable, but inhumane events in 1941, when a large number of Jews were killed, stopped the Sephardic community in its intents and dealt a severe blow to this nation.

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47

Williams, Gary P. "Humanistic commitment in a Jewish Community." Contemporary Jewry 10, no. 1 (March 1989): 79–93. http://dx.doi.org/10.1007/bf02965558.

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48

Darvish-Lecker, Tikva, and Yehuda Don. "A Jewish community in “isolation” the socio-economic development of the Jewish community in Quito, Ecuador." Contemporary Jewry 11, no. 1 (March 1990): 29–48. http://dx.doi.org/10.1007/bf02965539.

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49

Brumberg, Stephan F., Jeffrey S. Gurock, and Byron L. Sherwin. "Jewish Higher Education and Efforts to Perpetuate Jewish Community in America." History of Education Quarterly 29, no. 2 (1989): 293. http://dx.doi.org/10.2307/368315.

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50

Lucas, Noah. "Jewish students, the Jewish community and the ‘campus war’ in Britain." Patterns of Prejudice 19, no. 4 (October 1985): 27–34. http://dx.doi.org/10.1080/0031322x.1985.9969836.

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