Journal articles on the topic 'Jewish nationalism – History – 20th century'
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Spolsky, Bernard. "Miriam Isaacs & Lewis Glinert (eds.), Pious voices: Languages among Ultra-Orthodox Jews. (International Journal of the Sociology of Language, 138.) Berlin: Mouton de Gruyter, 1990. Pp. 187. Pb $46.00." Language in Society 30, no. 1 (January 2001): 115–18. http://dx.doi.org/10.1017/s0047404501261053.
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Yiddish has attracted more public and scholarly interest than any other Jewish language. There are a number of reasons: its thousand-year history as a Jewish internal vernacular for Ashkenazi Jews; the development during the 19th and 20th centuries of an important literature in the language; the bitterness of the struggle with Hebrew, in the first part of the 20th century, for status as a symbol of Jewish nationalism; the tragedy of the extermination of most of its speakers by the Nazis; and the pain of its suppression under Stalin. It is no doubt a sign that Yiddish is no longer being seen as a threat to Hebrew that the Israeli Knesset established and funded, three years ago, the Natzionale Instantz fur Yiddisher Kultur. The first activities of this Authority (a series of concerts, lectures, and other events) have just been announced, after a long leadership struggle that has reflected the complex politics of the movement.
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Dvorkin, Ihor. "JEWISH POGROMS OF THE LATE 19th – EARLY 20th CENTURY IN CONTEMPORARY UKRAINIAN HISTORIOGRAPHY." Almanac of Ukrainian Studies, no. 29 (2021): 66–73. http://dx.doi.org/10.17721/2520-2626/2021.29.9.
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The article analyzes modern tendencies in Ukrainian historiography of XIX – and early XX century Jewish pogroms. General works on the history of Ukraine, special works devoted to anti-Jewish violence, and the study of the similar problems, that has been published in the last two decades, are considered. The general context of works, their sources, previous researches influence, conclusions of which the authors came, etc. are analyzed. Reading the intelligence on the pogroms, we can see, that the pogroms were largely the result of modernization, internal migration, the relocation to Ukraine of workers from the Russian provinces of the Romanov Empire and so on. Pogroms are also viewed in the context of social and revolutionary movements. That is, the violence, according to researchers, led to the emergence of Zionism. Also, Jews were actively involved to the left movement, while falling victim to extreme Russian nationalists and chauvinists - the Black Hundreds. We have special works dedicated to the pogroms of the first and second waves, which, however, are not so many. Their authors find out the causes and consequences of the pogroms, the significance of violence for the Jewish community and Ukrainian-Jewish relations, the attitude of the authorities and society to these acts of violence, and so on. Some Ukrainian historians research the problem of pogroms on various issues. Among them are works on the history of Jews from different regions of Ukraine, communities of individual cities, Ukraine as a whole; the history of the Ukrainian peasantry, the monarchical and Black Hundred movement in Ukraine, the revolutionary events of 1905-1907, migration processes in Ukrainian lands, the formation of modern nations, the life and work of prominent figures and more. The authors conduct full-fledged research using a wide source base, including archival materials, which, however, are often factual in nature. This is a disadvantage, because historians are "captured" by the sources on which they rely. We also have conceptual research that refers to a broad historiography of the problem, including foreign. These works often draw the reader's attention to a broader - the imperial, modernization or migration context. It is important, that researchers see actors of Ukrainian history in the Jewish population. Because of this, they are much less interested in the future of the Jews who left the Ukrainian lands than in the researchers of Jewish history.
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Kaplan, Robert. "Soaring on the Wings of the Wind: Freud, Jews and Judaism." Australasian Psychiatry 17, no. 4 (January 1, 2009): 318–25. http://dx.doi.org/10.1080/10398560902870957.
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Objectives: This paper looks at Freud's Jewish identity in the context of the Jewish experience in Eastern and Central Europe after 1800, using his family history and significant figures in his life as illustration. Sigmund Freud's life as a Jew is deeply paradoxical, if not enigmatic. He mixed almost exclusively with Jews while living all his life in an anti-Semitic environment. Yet he eschewed Jewish ritual, referred to himself as a godless Jew and sought to make his movement acceptable to gentiles. At the end of his life, dismayed by the rising forces of nationalism, he accepted that he was in his heart a Jew “in spite of all efforts to be unprejudiced and impartial”. The 18th century Haskalla (Jewish Enlightenment) was a form of rebellion against conformity and a means of escape from shtetl life. In this intense, entirely inward means of intellectual escape and revolt against authority, strongly tinged with sexual morality, we see the same tensions that were to manifest in the publication by a middle-aged Viennese neurologist of a truly revolutionary book to herald the new 20th century: The Interpretation of Dreams. Freud's life and work needs to be understood in the context of fin-de-siécle Vienna. Mitteleuropa, the cultural renaissance of Central Europe, resulted from the emancipation and urbanization of the burgeoning Jewish middle class, who adopted to the cosmopolitan environment more successfully than any other group. In this there is an extreme paradox: the Jewish success in Vienna was a tragedy of success. Conclusions: Freud, despite a deliberate attempt to play down his Jewish origins to deflect anti-Semitic attacks, is the most representative Jew of his time and his thinking and work represents the finest manifestation of the Litvak mentality.
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Shumsky, Dmitry. "State Patriotism and Jewish Nationalism in the Late Russian Empire: The Case of Vladimir Jabotinsky’s Journalist Writing on The Russo–Japanese War, 1904–1905." Nationalities Papers 47, no. 5 (September 2019): 868–78. http://dx.doi.org/10.1017/nps.2018.61.
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AbstractIn his autobiographical writings, the Russian-Jewish author and the founder of Zionist Revisionism Vladimir Jabotinsky constructed a retrospective self-image, according to which ever since becoming a Zionist early in the 20th century he exclusively clung to a Jewish national identity. This one-dimensional image was adopted by the early historiography of the Revisionist movement in Zionism. Contrary to this trend, much of the recent historiography on Jabotinsky has taken a different direction, describing him, particularly as a young man during the period of his early Zionism in Tsarist Russia, as a Russian-European cosmopolitan intellectual. Both these polarized positions are somewhat unbalanced and simplistic, whereas the figure of Jabotinsky and his worldview that emerge from reading his rich publicist writing in late Tsarist Russia present a far more complex picture of interplay between his deep ethnic-national primordial Jewish affinity, on the one hand, and an array of his different attachments to his non-Jewish surroundings including local, cultural, and civil identities, on the other. Focusing on Jabotinsky’s unexplored journalist writings that address the Russo-Japanese war of 1904–1905, the article discovers a previously unknown identity pattern of the young Jabotinsky—his Russian state patriotism—and traces its relationship to his Jewish nationalism.
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Żuchowski, Tadeusz. "Wo manchmal die Gebeine bleichen." Artium Quaestiones, no. 26 (September 19, 2018): 63–77. http://dx.doi.org/10.14746/aq.2015.26.4.
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The status of cemeteries in European culture is unique. Tombs with inscriptionsinforming about the names of the buried are peculiar examples of historical documentswhich persuasively illustrate the history of a given region by revealing thetruth about the nationality, religious beliefs, and social status of the buried. Thus,cemeteries become unique reservoirs of memory, sometimes turning into objects ofideologically biased interest and even destruction. That was the case of the Protestantcemeteries in Poland which suffered as a result of historical ideologization affectingthe regions formerly populated by Germans. A metaphorical account of thatprocess can be found in The Call of the Toad, a novel by Günter Grass.However, the problem is much more complicated. Since the 19th century changesin urban planning of European cities resulted in transforming cemeteries into parks.Various developments of this kind can be observed in Poznań, where till 1939 cemeterieswere connected to particular confessions, and, with an exception of the garrisoncemetery, there were no burying grounds open to all. The cemeteries which belongedto parishes and communities were taken over by the city and gradually transformedinto parks, except the historic ones (the Roman Catholic cemetery on Wzgórze Św.Wojciecha, the Protestant Holy Cross cemetery on Ogrodowa St., and the Jewishcemetery on Głogowska St.). Such changes required a proper waiting period from themoment of the burying ground’s closing to its final disappearance. Fifty years afterthe last burial a cemetery could be officially taken over by the city. Transformationswhich began at the beginning of the 20th century were continued in the 1930s, to becompleted in the 1950s.Under the Nazi occupation, the decrees of the administrator of the Warthegaumade it possible for the city to take over the confessional cemeteries (Roman Catholic,Jewish, and Protestant). Those regulations remained valid after World War II. TheCity Council took over Protestant and Jewish cemeteries, and removed some RomanCatholic ones. Some of them have been transformed into parks. Consequently, all theProtestant and Jewish cemeteries, and some Roman Catholic ones, disappeared fromthe city map in 1945–1973. Most of them have been changed into parks and squares.The Protestant cemeteries were considered German and the parks located on suchareas received significant names, e.g., Victory Park, Partisans’ Park, etc. Cemeterieswere often being closed in a hurry and until today on some construction sites contractorscan find human bones.
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Dollinger, Marc. "Jewish identities in 20th-century America." Contemporary Jewry 24, no. 1 (October 2003): 9–28. http://dx.doi.org/10.1007/bf02961568.
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Weininger, Melissa. "Nationalism and Monolingualism: the “Language Wars” and the Resurgence of Israeli Multilingualism." Polylinguality and Transcultural Practices 16, no. 4 (December 15, 2019): 622–36. http://dx.doi.org/10.22363/2618-897x-2019-16-4-622-636.
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With the establishment of a Jewish settlement in Palestine in the early 20th century, and a Hebrew culture with it, furious debates arose among Jewish writers about the future of Jewish literary multilingualism. Until this period, the idea that Jewish monolingualism was a preferred mode of cultural existence or that a writer would have to choose between the two primary languages of European Jewish cultural production was a relatively new one. Polylingualism had been characteristic of Jewish culture and literary production for millennia. But in modernity, Jewish nationalist movements, particularly Zionism, demanded a monolingual Jewish culture united around one language. Nonetheless, polylingual Jewish culture has persisted, and despite the state of Israel’s insistence on Hebrew as the national language, Israeli multilingualism has surged in recent years. This article surveys a number of recent developments in translingual, transcultural, and transnational Israeli literary and cultural forms
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Volovici, Marc. "Leon Pinsker'sAutoemancipation!and the Emergence of German as a Language of Jewish Nationalism." Central European History 50, no. 1 (March 2017): 34–58. http://dx.doi.org/10.1017/s0008938917000061.
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AbstractThis article examines the role of the German language in early Jewish nationalism. It focuses on the publication, reception, and afterlife of the pamphletAutoemancipation!, published in 1882 by Leon Pinsker, a Russian Jewish doctor. The first Jewish nationalist pamphlet to be written in German by a Russian Jew, its rhetoric and terminology tapped into various Jewish and European discourses of emancipation. Pinsker not only challenged the legal-political conception of emancipation as it had been commonly used in German-Jewish discourse, but also mobilized its social and revolutionary connotations, which had been associated with radical European political movements since 1848. Moreover,Autoemancipation!marked a shift in Jewish political culture with regard to the potential function of the German language. Since the late eighteenth century and through the nineteenth century, German had a controversial status in Central and Eastern European Jewish societies given its association with Jewish Enlightenment, religious reform, secularization, and assimilation. Pinsker was the first to use German as a transnational language aimed at promoting the Jewish national cause. In this respect,Autoemancipation!set in motion a process whereby German became the chief language of Jewish nationalist activism.
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Ram, Uri. "Postnationalist Pasts: The Case of Israel." Social Science History 22, no. 4 (1998): 513–45. http://dx.doi.org/10.1017/s0145553200017934.
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National identity is hegemonic among the population of Jewish descent in Israel. Zionism, modern Jewish nationalism, originated in eastern Europe in the last quarter of the nineteenth century. A national movement without a territory, Zionism naturally adopted the ethnic, or integrative, type of nationalism that prevailed in the region (for a basic typology of nationalism see Smith 1986: 79-84). In Palestine the diasporic Jewish nationalism turned into a settler-colonial nationalism. The state of Israel inherited the ethnic principle of membership and never adopted the alternative liberal-territorial principle. To this day the dominant ethos of the state is Zionist, that is, Jewish nationalist. Though Israeli citizenship is de jure equal to Jews and Arabs, a de facto distinction is easily discernible between the dominated minority and the dominant majority and its state.
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Gafni, Reuven. "Identity, Ethnicity, and Nationalism." Israel Studies Review 37, no. 3 (December 1, 2022): 134–57. http://dx.doi.org/10.3167/isr.2022.370307.
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Abstract This article focuses on the changing cultural, social, and ideological characteristics of the central Sephardi Rabban Yochanan Ben-Zakai synagogue in Jerusalem, as a lens reflecting social and ideological processes of the local Sephardi community during the first half of the twentieth century. These included the community's attempts to consolidate its cultural uniqueness and civic identity vis-à-vis the surrounding and evolving spirits—within the Jewish community and outside it; its struggles with the local Ashkenazi community over historical and legal hegemony; its changing and evolving attitude toward the Ottoman and British Empires; and its gradual yet distinct adoption of the Jewish national framework. The article is based on an in-depth study of the archives of the Sephardi Commission (Va'ad Ha'eda HaSepharadit) in Jerusalem, as well as literary and scholarly sources and the local Jewish press of the time.
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Altuntaş, Nezahat. "Religious Nationalism in a New Era: A Perspective from Political Islam." African and Asian Studies 9, no. 4 (2010): 418–35. http://dx.doi.org/10.1163/156921010x534805.
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Abstract Nationalism is an ideology that has taken different forms in different times, locations, and situations. In the 19th century, classical liberal nationalism depended on the ties between the nation state and its citizenship. That form of nationalism was accompanied by “the state- and nation-building” processes in Europe. In the 20th century, nationalism transformed into ethnic nationalism, depending on ideas of common origin; it arose especially after World War I and II and after the collapse of the Soviet Union. Finally, at the beginning of 21st century, nationalism began to integrate with religion as a result of global political changes. The terrorist attack on the United States, and then the effects that the United States and its allies have created in the widespread Muslim geography, have added new and different dimensions to nationalism. The main aim of this study is to investigate the intersection points between religion and nationalism, especially in the case of political Islam.
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Ritzarev, Marina. "Jewish Identities: Nationalism, Racism, and Utopianism in Twentieth-Century Music." European Legacy 18, no. 7 (December 2013): 959–61. http://dx.doi.org/10.1080/10848770.2013.837270.
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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (April 5, 2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.
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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestant criticisms of “Judaism” and “Hinduism,” nineteenth century Jewish and Hindu reformers opposed definitions of “Judaism” and “Hinduism” based upon what they regarded as a one-sided emphasis on individual belief at the expense of ancestry and national identity. In making arguments about what constituted “Judaism” and “Hinduism” respectively, Jewish and Hindu reformers also rejected what they claimed was the false universalism of Christianity, as epitomized by Christian missionizing. For Jewish and Hindu reformers of the nineteenth century, “Jewish” and “Hindu” ties to ancestry marked not a parochial intolerance of others, as many Christians had long maintained, but a true universalism that, unlike Christian missionizing, allowed, promoted and embraced human difference. In these ways, contested characterizations of “Judaism” and “Hinduism” in the nineteenth century set in motion a series of arguments about conversion that became central to Jewish and Indian nationalism, some of which remain relevant for understanding conversion controversies in Israel and India today.
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Iskenderov, Petr. "Main trends of the political thoughts in Albania in 20th century." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10_3 (October 1, 2020): 211–15. http://dx.doi.org/10.31166/voprosyistorii202010statyi61.
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The article focuses on the two key currents of political thought in Albania in the twentieth century - “Nolism” and “Zogism”. The author traces their influence on the modern history of Albania. Special attention is paid to the problems of Albanian nationalism.
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Stampfer, Shaul. "Empire Jews: Jewish Nationalism and Acculturation in 19th and Early 20th Century Russia - By Brian Horowitz." Religious Studies Review 37, no. 1 (March 2011): 72. http://dx.doi.org/10.1111/j.1748-0922.2011.01493_5.x.
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Choueiri, Youssef M. "Pensée 2: Theorizing Arab Nationalism." International Journal of Middle East Studies 41, no. 1 (February 2009): 13–15. http://dx.doi.org/10.1017/s0020743808090053.
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Arab nationalism has received the attention of a fairly large number of scholars since its inception at the turn of the 20th century. It did not receive its first full treatment, however, until 1938, when George Antonius published The Arab Awakening. This book set the tone for much that was to follow—as statements of confirmation, elaboration, or refutation.
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Ram, Haggai. "Jews in the Twentieth-Century Iran: A Review Essay." Iran and the Caucasus 23, no. 1 (2019): 121–29. http://dx.doi.org/10.1163/1573384x-20190111.
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The paper presents a review of a monograph by Lior Sternfeld, Between Iran and Zion, published recently on Jewish histories in 20th-century Iran. The author analyses this book within the context of previous scholarship on Iranian Jews and other Middle Eastern Jewries.
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Bilenky, Serhiy. "Children of Rus’: From the Little Russian Idea to the Russian World." Russian History 42, no. 4 (November 27, 2015): 425–36. http://dx.doi.org/10.1163/18763316-04204001.
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This is a review of a book that traces the rise of Russian nationalism in Russia’s “southwestern borderlands” during the long 19th century. What gave rise to it was the so-called “Little Russian idea” that emphasized the existence of the Russian Orthodox organic nation that had originated in the right bank of the Dnieper. The elements of that idea survived well into the 20th century.
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Salameh, Franck. "The Beirut Jewish Community and Early Twentieth-Century Lebanese Nationalism." Journal of the Middle East and Africa 6, no. 3-4 (October 2, 2015): 293–310. http://dx.doi.org/10.1080/21520844.2015.1111680.
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Sanzenbacher, Carolyn Robinson. "Arnošt Frischer and the Jewish politics of early 20th-Century Europe." Jewish Culture and History 20, no. 3 (February 26, 2019): 279–80. http://dx.doi.org/10.1080/1462169x.2019.1583813.
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Stańczyk, Ewa. "Arnošt Frischer and the Jewish politics of early 20th-century Europe." East European Jewish Affairs 49, no. 2 (May 4, 2019): 174–75. http://dx.doi.org/10.1080/13501674.2019.1690854.
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Wagner, Mark S. "Muslim-Jewish Sexual Liaisons Remembered and Imagined in 20th-Century Yemen." International Journal of Middle East Studies 53, no. 1 (February 2021): 39–55. http://dx.doi.org/10.1017/s0020743820001105.
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AbstractDespite mutual taboos against exogamy, memoirs and similar materials written by Jews from Yemen contain a number of anecdotes describing love affairs and sexual encounters between Muslims and Jews prior to the mass migration of the vast majority of Yemen's Jews to Israel in 1949–50. These stories associate these liaisons with vulnerability, poverty, and marginalization. In them, sex and conversion to Islam are intrinsically connected, yet this interreligious intimacy leads not to resolution but to ongoing identity crises that persist beyond the community's realignment with a majority-Jewish society. The staging of the anecdotes in rural areas where shariʿa norms held only nominal sway, in watering places and hostels where strangers might interact, and at dusk, when identity is difficult to discern, heightened their ambiguity.
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Dotsenko, Viktor, Mikhail Zholob, and Mikhail Zhurba. "Legislative regulation of the activities of Jewish charities organizations in the Russian Empire in the second half of the 19th — early 20th century." OOO "Zhurnal "Voprosy Istorii" 2021, no. 03 (March 1, 2021): 130–38. http://dx.doi.org/10.31166/voprosyistorii202103statyi17.
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The article analyzes the features of Russian legislation that regulated the activities of Jewish charitable organizations and partnerships in the second half of the 19th - early 20th centuries; in addition, the article examines the practical application of its norms by imperial officials and Jewish philanthropists in the southwestern provinces of the Russian Empire.
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Kim, Sanghun. "Politics in Literature―Yugoslav Literature at the End of the 20th Century and Nationalism." Society for International Cultural Institute 15, no. 1 (June 30, 2022): 1–24. http://dx.doi.org/10.34223/jic.2022.15.1.1.
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The causes of the collapse of the Yugoslav Federation can be found in many ways, but ‘nationalism’ is the most decisive. However, the issue of “should only the Serbian people be held responsible for the dissolution of Yugoslavia and the civil war?” is a very sensitive issue, and looking at the history of nationalism that existed before the formation of Yugoslavia shows that Serbia and other republics cannot be completely free from that responsibility. In this paper, we examine the historical development and characteristics of ‘nationalism’ in Yugoslavia, particularly in Serbia and Croatia, and based on this, the relationship between ‘literature’ and ‘nationalism’ in Serbia and Croatia around the 1990s. The Serbian and Croatian literary circles have clearly differentiated their position over the dissolution of Yugoslavia since 1991, while the Croatian literary community, which sought to gain independence from Yugoslavia, sought to find its national identity in literature and to make it as distinct as possible. Based on the overall position of Serbian and Croatian literary circles, we examine representative Serbian and Croatian writers who worked on literature around the breakup of Yugoslavia and the Bosnian civil war at the end of the 20th century.
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Pohlman, Annie. "WOMEN AND NATIONALISM IN INDONESIA." Historia: Jurnal Pendidik dan Peneliti Sejarah 12, no. 1 (July 23, 2018): 13. http://dx.doi.org/10.17509/historia.v12i1.12114.
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Indonesia was established 65 years ago, but the progress of Indonesian nasionalism had not yet done when the independence was proclaimed. The nationalism movement in Indonesia has been growing since the early of the 20th century until today because nationalism is not static but it always changing. In the nationalism development process, women always play the basic and important role. However, in many academic discourses discussing the nationalism history, women are neglected most of the time. Women participation in the nationalism movement is rarely discussed. The gender relation and its association with the development of Indonesia development are also neglected most of the time. Therefore, women role in the nationalism movement and the women interest tend to be removed. However, women always play the central role in the nationalism movement, such as in the beginning of the 20th century, during the colonialism government and Japanese era, the Revolution era against the Dutch, and the regime of Soekarno and Soeharto era. In this article, I will focus my discussion on the women movement development since the 1920s and their role in the Reformation movement and Indonesia nationalism. This article will discuss: (1) the first discussion starts with the summary of the women movement and nationalist movement background in the twentieth century; (2) the second discussion is about the development of women movement in the Reformation era; and (3) finally, I will explore some issues that affect the discussion of the women and nationalism in the Reformation Era – the Indonesian nationalism developed by the Government utilizing the women’s body and sexuality for achieving their goal is the central issue in the discussion about the form of Indonesia nationality.
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Vladimirsky, Irena, and Mariia V. Krotova. ""Pious Jew" Yakov Frizer and the Status of Jews in Siberia in the Early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 824–37. http://dx.doi.org/10.22363/2312-8674-2020-19-4-824-837.
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The present article analyses some documents concerning the legal and social status of Yakov D. Frizer (1869-1932), who was a Jew, a resident of Irkutsk, a merchant of the First Guild and one of the biggest gold miners of East Siberia. The story of his life in East Siberia describes religious tolerance along with manifestations of nationalism and antisemitism. On the threshold of the 20th century, Siberia was a colorful mosaic of numerous religious groups and confessions existing in the Russian Empire. Jewish communities of Siberia were characterized by openness and heterogeneity. In contras-distinction to the Jews from the Pale of Settlement, Jews of Siberia were successfully integrated into Siberian society. Being a son of a criminal exile, Yakov Frizer in a course of time became one of the biggest Siberian entrepreneurs. Diaries from Frizers private archive sometimes pointed out to the cases of religious and ethnic disaffection, thereby demonstrating the complexity and versatility of interfaith relations in East Siberia. Using the definition of Pierre Bourdieu, several generations of Siberian Jews succeeded to build a symbolic capital that became a part of their social status, ensured their social respect, and business connections built on mutual trust, making Jews as useful society members. East Siberia in general was tolerant to questions of religious faith. The so-called Jewish question in East Siberia did not have the same sharpness as it had in Western provinces of the Russian Empire. The Jewish question in Siberia was rather an echo of anti-Semitic stereotypes that traditionally have deep roots in the Russian society, and common people consciousness. The article is based on unpublished sources and diaries from Frizers private archive, as well as on archival sources from the Russian State Historical Archive and the State Archive of the Russian Federation.
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Ludewig, Anna-Dorothea. "Das Bild der Jüdischen Mutter zwischen Schtetl und Großstadt." Zeitschrift für Religions- und Geistesgeschichte 64, no. 1 (2012): 48–58. http://dx.doi.org/10.1163/157007312800211679.
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AbstractThe Jewish Mother, or Jiddische Mamme, is one of the most popular images of the Jewess in mid-19th and 20th century. Linked to the biblical Jewish women and mothers, arises a complex negative-grotesque stereotype, which is connected to the traditional image of the Jewess as ,,home-keeper“ and was developed by the Shtetl-literature into a bitter and inapproachable ,,family provider“. Finally, the overprotective and manipulative Jewish Mother is an integral part of American literature, film and comedy. The paper will trace these changes of meaning and also analyse the Jewish Mother in the framework of the different presentations and representations of the Jewish woman.
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Saleem, Raja M. Ali. "Jewish Civilizationism in Israel: A Unique Phenomenon." Religions 14, no. 2 (February 16, 2023): 268. http://dx.doi.org/10.3390/rel14020268.
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Populism and civilizationism have transformed the politics of many countries. Many scholars consider them the biggest challenges to democracy since the rise of fascism and communism in the first half of the last century. The close affinity between populism, civilizationism, and rightwing politics has also been analyzed and recognized in many countries from Turkey to India to the US. However, there are three areas that distinguish the appearance of civilizationism in Israel. First, in contrast to many other countries, civilizationism in Israel is not a new phenomenon. It has been an essential part of Israeli nationalism or Zionism since the early 20th century. Second, unlike many countries, Jewish civilizationism in Israel is an article of faith for all major Israeli political parties. It is not a slogan raised only by the rightwing, conservative part of the political spectrum. Finally, one observes an affinity between civilizationism and populism. Civilizational rhetoric is the mainstay of populist leaders, such as Trump, Erdogan, etc. In Israel, populism and civilizationism have no special relationship as civilizationism is mainstream politics. All politicians, populists and non-populists, have to pay homage to Jewish civilizationism; otherwise, they will not succeed. This paper analyzes the Israeli founding fathers’ statements, the Declaration of Independence, Israeli state symbols, the revival of the Hebrew language, the Law of Return, the first debate in the Knesset, and the more recent Nation-State Law to demonstrate how Jewish civilizationism is old, mainstream, and not exclusively populist.
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Çelik, Ercüment. "The “labour aristocracy” in the early 20th-century South Africa." Chinese Sociological Dialogue 2, no. 1-2 (June 2017): 18–34. http://dx.doi.org/10.1177/2397200917715647.
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Drawing on a review of key literature, this article analyses the labour aristocracy in early 20th-century South Africa, going beyond traditional conceptual and territorial boundaries created through a methodological nationalism and Eurocentrism since the emergence of labour history as an academic discipline. It identifies some key dimensions attributed to the labour aristocracy in mainstream approaches that focused on Victorian and Edwardian Britain, and attempts to illustrate how these could be considered in analysing the particular South African case. The article mainly focuses on how the understanding of labour aristocracy would be reconstructed by demonstrating an aristocracy of labour that merges with an aristocracy of colour in South Africa.
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Mann, Vivian, and Daniel Chazin. "Printing, Patronage and Prayer: Art Historical Issues in Three Responsa." IMAGES 1, no. 1 (2007): 91–97. http://dx.doi.org/10.1163/187180007782347557.
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Abstract"Printing, Patronage and Prayer: Art Historical Issues in Three Responsa" presents texts from 16th-century Italy, 17th-century Bohemia, and 20th-century Russia that explore the following issues: the impact of the new technology of printing on Jewish ceremonial art and limits to the dedication and use of art in the synagogue.
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Saposnik, Arieh. "Jody Myers. Seeking Zion: Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer. Oxford: Littman Library of Jewish Civilization, 2003. xiv, 256 pp." AJS Review 29, no. 1 (April 2005): 186–88. http://dx.doi.org/10.1017/s0364009405350094.
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The religious thought of Rabbi Tsevi Hirsch Kalischer seems a promising starting point for a study of messianism in the Jewish encounter with modernity. Kalischer himself stood at the vortex of dramatic changes that were transforming Jewish life in the mid-nineteenth century. He lived on the seam line between Eastern and Western European Jewries, at a crucial historical juncture that witnessed political upheaval, the rise of nationalism, the crisis of enlightenment thought. His lifetime spanned the period of great hopes for Jewish emancipation and early disenchantment with it. Religiously and philosophically, Kalischer was in some sense both a remnant of an increasingly challenged traditional society and a harbinger of modern Jewish politics. In his thought, Kalischer embodied the pivotal role which messianic impulses played in the transformations of Jewish life in the nineteenth-century encounter with modernity.
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Bilousova, Liliia. "Emigration of Jews from Odessa to Argentina in the Late 19th - Early 20th century." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 35–59. http://dx.doi.org/10.15407/mzu2020.29.036.
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The article deals with the history of emigration of Jews from the south of Ukraine to Argentina in the late 19th - early 20th century and the role of Odessa in the organizational, economic and educational support of the resettlement process. An analysis of the transformation of the idea of the Argentine project from the beginning of compact settlements to the possibility of creating a Jewish state in Patagonia is given. There are provided such aspects as reasons, preconditions and motives of emigration, its stages and results, the exceptional contribution of the businessman and philanthropist Maurice de Hirsch to the foundation of Jewish settlements in Argentina. There are reflected a legislative aspect, in particular, the first attempt of Russian government to regulate migration abroad with the Regulations for activity in Russia of the Jewish Colonization Association founded in Great Britain; various forms and directions of the work of Odessa JCA committee; the activities of the Argentine Vice-Consulate (1906-1909) and the Consul General of Argentina in Odessa (1909-1917). There are also presented some valuable archival genealogical documents from the State Archives of the Odessa Region, namely the lists of immigrants on the steamer "Bosfor" in April 30, 1894. The article highlights the conditions in which the emigrants started their activities in Argentina in 1888, establishment of the first Jewish colony of Moisesville, the difficulties in economic arrangement and social adaptation, and the process of settlement development from the first unsuccessful attempts to cultivate virgin lands to the numerous farms and ranches with effective economic activities. An interesting social phenomenon of interethnic diffusion of indigenous and jewish cultures and the formation of a unique "Gaucho Jews" group of population is covered. It is provided information on the current state of Jewish settlements in Argentina and fixing their history in literature, music, cinema, documentary. It is emphasized that using historical research and direct contacts with the descendants of emigrants to Argentina could be very useful and actual for increasing the efficiency and development of Ukrainian-Argentine economic and cultural ties
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Shanes, Joshua. "Neither Germans nor Poles: Jewish Nationalism in Galicia before Herzl, 1883-1897." Austrian History Yearbook 34 (January 2003): 191–213. http://dx.doi.org/10.1017/s006723780002049x.
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Although galician jewry constituted one of the largest Jewish communities in the world before World War I, it has attracted too little scholarship. Galician Jews sat on the frontier between East and West. Religiously and economically, they were similar to Russian and Romanian Jewry, but since their emancipation in 1867 they enjoyed wideranging civil and political rights akin to those of their Western brethren. Historians focusing either on the numerically more significant Russian Jewry, or the politically and financially more important Western Jewry, have tended to avoid Galicia, even though the region was home to almost a million Jews by the turn of the century. Most Zionist historiography has also underemphasized the importance of this community, particularly in the pre-Herzlian period, by which time Galician Zionists could already boast a considerable degree of organizational infrastructure. This neglect is partly a reflection of the general historiographical trend within modern Jewish history. It also reflects, however, the unusual nature of Galician “Zionism,” which was largely Diaspora-oriented—directed toward national cultural work in the Diaspora as well as political activities designed to secure national minority rights—long before Zionists in either Russia or the West had begun to engage in such activities.
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Kislitsin, Sergey A., and Saryn V. Kuchinsky. "Failed projects of cossack nationalism ideology in the first half of the 20th century." Historical and social-educational ideas 13, no. 2 (April 29, 2021): 99–111. http://dx.doi.org/10.17748/2075-9908-2021-13-2-99-111.
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The article examines four projects of the ideology of Cossack nationalism in the first half of the 20th century in the context of the history of the Cossacks at the pre-revolutionary stage, the functioning of the "All-Great Don Army" during the Civil War, the formation of the emigrant community of the 1920s-1930s, and the emergence of Cossack collaboration during the Great Patriotic War. As an ideological trend, Cossack nationalism was formed on the Don in the first half of the 20th century, even before the revolutionary events of 1917, based on the works of Cossack historians, writers, and publicists. The totality of the nationalist ideas of the Cossack patriots was caused by the general crisis of the class system, the collapse of the Russian Empire, the subsequent raskazachivanie, the emigration of part of the Cossacks and other tragic events for the Cossacks. The main ideologist and practitioner of Cossack nationalism, Ataman Krasnov, was rejected by the White Cossack Military Circle during the Civil War, and after the Second World War was executed in Moscow for treason to the Russian people. At no stage in the development of Russian statehood did the projects of Cossack nationalism receive a logical conclusion in the form of a Cossack political party and in principle were not supported by the broad masses of the Cossacks and, moreover, by the entire Russian people, but the recognition of this fact does not mean the rejection of the Cossack identity. The Cossack idea as a symbol of Russian patriotism has every right to exist in modern conditions.
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Deans, Phil. "Nationalism and National Self-Assertion in the People's Republic of China: State Patriotism versus Popular Nationalism?" Copenhagen Journal of Asian Studies 21 (March 10, 2005): 45–63. http://dx.doi.org/10.22439/cjas.v21i0.39.
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Nationalism and national self-assertion have been core values of the Chinese Communist Party throughout its history and also represent a key narrative of Chinese history in the 20th century, although the social bases from which the nationalism derives and the manner in which this nationalism is expressed have changed over time. From the 1990s onwards, the party-state's prefferred discourse on nationalism has been couched in terms of patriotism, while a popular nationalism has emerged, which at times goes beyond and challenges that of the party-state. The implications of this are addressed in the present paper wiht regard to the PRC's relations with Taiwan and Japan and with regard to the debate on ideology and Asian Values. It is argued that rising popular nationalism increasingly challenges state autonomy in the first two areas, but tends to be supportive of the state with regard to the third.
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Gechtman, Roni. "Creating a Historical Narrative for a Spiritual Nation: Simon Dubnow and the Politics of the Jewish Past." Journal of the Canadian Historical Association 22, no. 2 (May 1, 2012): 98–124. http://dx.doi.org/10.7202/1008979ar.
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Simon Dubnow (1860–1941) was a towering intellectual figure in the history of East European Jewry in the half-century before the Second World War. His influence was manifested mostly in two areas: as the preeminent Jewish historian of his generation and as the main theorist of Jewish diaspora nationalism (Folkism) and intellectual leader of the Folkspartey in Russia (1907-1917). This article examines the relation between the two aspects of Dubnow’s career and legacy. As a historian, Dubnow developed a method for the study of Jewish history he called ‘historism’. Politically, Dubnow was an atypical nationalist, in that he did not demand territorial independence for his people but only the recognition of Jews as a nation with autonomous status within the states where they already lived. I show how Dubnow’s Jewish nationalism and his political views derived, to a large extent, from his historical theory and analysis, and in turn, how his historical interpretations were often informed by his ideological preconceptions. By analyzing and juxtaposing his historical and theoretical works, I argue that the writing of history was for Dubnow a means to achieve his more ambitious goal: to change the future of Jewish society and, by extension, the countries where the Jews lived.
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Nethanel, Lilach. "The Non-Reading Reader: European Hebrew Literature at the Turn of the 20th Century." Zutot 14, no. 1 (November 9, 2017): 112–24. http://dx.doi.org/10.1163/18750214-12341284.
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Abstract European Hebrew literature presents a challenge to the study of early-twentieth-century national literature. By the end of the nineteenth century, the reading of modern Hebrew in Europe was neither part of a religious practice, nor did it merely satisfy a purely aesthetic inclination. It mainly functioned as an ideological means used by a minority of Jews to support the linguistic-national Jewish revival. However, some fundamental contradictions put into question the actual influence of this literature on the political sphere. This article asks a series of questions about this period in the history of Hebrew readership: How did the non-spoken Hebrew language come to produce popular Hebrew writings? How did this literature engage the common Jewish reader? In this article I propose a new consideration of Hebrew reading practices. I argue for the inclusion of the non-reading readers as important contributors to the constitution of the Jewish literary nation.
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Gorbacheva, Margarita A. "THE FIFTH CHABAD RABBI AND ZIONISM: THE ARGUMENTS AGAINST." Journal of the Institute of Oriental Studies RAS, no. 4 (18) (2021): 145–50. http://dx.doi.org/10.31696/2618-7302-2021-4-145-150.
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The 1880s marked the beginning of the politicization of East European Jewry. The phenomenon is specified by the common politicization of the society, but also it is a reaction to anti-Semitism. One form of Jewish politicization was the creation of “Hibbat Zion”, in which the religious actors also took part. With the participation of hovevei-Zion, in 1897 was established the World Zionist Organization (WZO). Closer to the Third Zionist Congress in 1899 intensified secular tendencies, and the part of religious leaders (including the 5th Chabad Rebbe) tried to form an independent political camp. In 1899, as a result of traditional establishment’s leaders meeting, convened by Schneerson, it was decided to begin the promotion of tradition. In 1900, the anti-Zionist brochure “Or la-Yesharim” was published in Warsaw, which rhetoric was based on satire. The Orthodox rejection of Zionism was explained by the ideological differences between religion and nationalism. Schneerson’s letter stands out on the general background of the anti-Zionist rhetoric, but also refers to the conflict of interest between the Orthodox and the Zionists. In the first decade of the 20th century Orthodoxy was modernized. The modernization expressed itself in politicization and partisanship. So, in 1907 appeared the Jewish orthodox party, Knesset Israel, and some rabbis, the authors of “Or la-Yesharim”, supported it. Nevertheless, Schneerson, continued to adhere to the principle of complete isolation. Thus, there is a certain duality in the status of Eastern European Jewish orthodoxy in the early 20th century. On the one hand, the Orthodoxy, in particular Hasidism, tries to present itself as an anti-modernization camp, on the other hand, the methods of conducting political activity are not characteristic of the traditional society, but were dictated by modernization.
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Vasylenko, Kateryna. "DEVELOPMENT OF JEWISH STATE THEATERS IN UKRAINE IN THE 1920S AND 1930S OF THE 20TH CENTURY." Scientific Journal of Polonia University 52, no. 3 (August 30, 2022): 118–24. http://dx.doi.org/10.23856/5216.
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The article explores the history of state Jewish theaters in Ukraine in the period 20-30s of the twentieth century. Important, previously unknown facts of organizational and creative processes of Kharkiv, Kyiv, and Odesa GOSETs are highlighted. This article describes the stages of the Soviet policy of indigenization and its influence on the development of Jewish theaters in Ukraine. The publication clearly describes the ways of each of the state Jewish theaters of Soviet Ukraine from their creation to the beginning of the Second World War, when all Jewish theaters were evacuated from Ukraine. Based on the analysis repertoire and changes in the administrative and creative management of theaters, the influence of the Soviet totalitarian regime on the theatrical art of one of the largest national minorities in Ukraine is highlighted. The first reference is made to archival documents that regulated the repertoire of Jewish theaters at the state level. The article examines the influence of the Soviet government on staff changes in the management of GOSETs in Kharkiv, Kyiv and Odesa. The author concludes the article by encouraging the study of national minority theaters for a more detailed understanding of domestic theatrical processes of the first half of the twentieth century.
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Potap, Olga, Marc Cohen, and Grigori Nekritch. "Society for the Protection of the Health of the Jewish Population (OSE): Jewish Humanitarian Mission for over 100 Years." Changing Societies & Personalities 5, no. 2 (July 9, 2021): 175. http://dx.doi.org/10.15826/csp.2021.5.2.128.
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The essay's primary purpose is to bring to the attention of readers interested in the history of the Jewish people that the dramatic 20th century is not only the victims of the Holocaust–and not only the heroism of the military on the battlefields. It is active resistance to barbarism–the rescue of defenseless people through daily civilian activities, nevertheless associated with a constant risk to life. This paper examines non-political and non-religious secular Jewish welfare society within Jewish political and national movements. This essay considers five historical periods of the activity of OSE. These periods are: 1912–1922; 1922–1933; 1933–1945; 1945–1950; 1950–present time. This chronological classification is somewhat imperfect; however, each period reflects the dynamic of functional changes in the initial tasks of the society to review the goals of the organization to satisfy the urgent needs of the European Jewish community in a debatable circumstance of the 20th–21st centuries.
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Turk, Theresa. "Joseph Landsberger (1848–1933): Medical Man in a Time of Change." Journal of Medical Biography 13, no. 2 (May 2005): 95–99. http://dx.doi.org/10.1177/096777200501300207.
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Joseph Landsberger was a Jewish doctor in Germany in the second half of the 19th and much of the first half of the 20th century. He was involved in the scientific advances of his time, especially in the fields of antisepsis and asepsis, bacteriology, surgical technique, public health and therapeutics.
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Fahmy, Ziad. "MEDIA-CAPITALISM: COLLOQUIAL MASS CULTURE AND NATIONALISM IN EGYPT, 1908–18." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 103a. http://dx.doi.org/10.1017/s0020743809990833.
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In Egypt, during the late 19th and early 20th centuries, older, fragmented, and more localized forms of identity were rapidly replaced with new alternative concepts of community, which for the first time had the capacity to collectively encompass the majority of Egyptians. This article is about the growth of Egyptian national identity from 1908 until 1918. It highlights the importance of previously neglected colloquial Egyptian sources—especially recorded music and vaudeville—in examining modern Egyptian history. Through the lens of colloquial mass culture, the study traces the development of collective Egyptian identity during the first quarter of the 20th century. This article also engages with some of the theories of nationalism and tests their applicability to Egypt. Finally, it introduces the concept of “media-capitalism” in an effort to expand the historical analysis of nationalism beyond print.
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Shavit, Yaocov. "The 'Glorious Century' or the 'Cursed Century': Fin de-Siècle Europe and the Emergence of Modern Jewish Nationalism." Journal of Contemporary History 26, no. 3 (July 1991): 553–74. http://dx.doi.org/10.1177/002200949102600311.
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Baranowska, Marta. "Sprawozdanie z międzynarodowej konferencji naukowej A Lost World? Jewish International Lawyers and New World Orders (1917–1951), Jerozolima, 24–25 maja 2021 r." Krakowskie Studia z Historii Państwa i Prawa 14, no. 3 (September 3, 2021): 433–35. http://dx.doi.org/10.4467/20844131ks.21.038.14103.
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Report from the International Scientific Conference, A Lost World? Jewish International Lawyers and New World Orders (1917–1951), Jerusalem, May 24th–25th, 2021 The report presents the international scientific conference “A Lost World? Jewish International Lawyers and New World Orders (1917–1951)”, which was organized in Jerusalem, May 24th–25th, 2021, by the International Law Forum of the Faculty of Law at the Hebrew University of Jerusalem, together with the Leibniz Institute for Jewish History and Culture – Simon Dubnow (Leipzig University) and the Jacob Robinson Institute at the Hebrew University of Jerusalem. The main topic was the contribution of Jewish international lawyers to the significant developments in international law in the first half of the 20th century.
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Estraikh, Gennady. "Brian Horowitz. Empire Jews: Jewish Nationalism and Acculturation in 19th- and Early 20th-Century Russia. Bloomington, IN: Slavica, 2009. 305 pp." AJS Review 35, no. 2 (November 2011): 447–49. http://dx.doi.org/10.1017/s0364009411000602.
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Colak, Yasar, and Serdar Sinan Gulec. "Schlomo Dov Goitein’s “Political” Symbiosis in the Secrets of Simon Ben Yohai: A Qur’anic Reappraisal for a Jewish Apocalyptic Source on the Reflecting of an Early Islamic Background." Bussecon Review of Social Sciences (2687-2285) 4, no. 1 (February 27, 2022): 01–10. http://dx.doi.org/10.36096/brss.v4i1.314.
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This paper examines the concept of symbiosis in Islamic history as developed by Schlomo Dov Goitein, the 20th-century Jewish German scholar in the area of Jewish and Arabic studies, and discusses its application to the identity sourcing of Prophet Muhammad in particular. The aim of the study is to review the historical outline briefly on the background and formation of “symbiosis” preceding and in the aftermath of Goitein’s conceptualization and context, following a qualitative research approach with an intertextual criticism to his references and discussing their possible philological aspects in his mindset. The study found that, while the Islamic historical sources presented the relations between Jews and Muslims in the Madina period of Islam as negative, in Goitein’s works, the Jewish perception of early Islamic history is positively grounded on a mid-eight century Jewish messianic-apocalyptical text, namely, The Secrets of Rabbi Simon ben Yohai as traditionally understood in Judaism for describing Ishmaelites as the savior of Jews from Christian oppression. This finding seems to be in explicit contradistinction to the concept of innovative “creative symbiosis” with subversion of historical experience.
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Fetscher, Justus. "Hiob in Gath. Deutsch-jüdische Lektüren von Lessings "Nathan der Weise"." Zeitschrift für Religions- und Geistesgeschichte 57, no. 3 (2005): 209–31. http://dx.doi.org/10.1163/1570073054395993.
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AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in the late 19th and 20th century, this scene served first as a sign of German-Christian empathy for Jewish suffering, and thus of hope, then as a reminder of recent prosecutions. It seemed to foreshadow, and eventually became overshadowed by, the Shoah.
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Anisimov, Victor. "Jews of the Italian Kingdom: from Emancipation to Racial Law (1870—1938)." ISTORIYA 12, no. 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840019094-2.
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The article analyzes the socio-economic situation of Jews in the Italian kingdom during the formation of a national state (1870) before the adoption of racial laws in 1938. The issue of the role of education in the life of the Jewish population as a means of integration into Italian society is discussed. A particularly significant event in the life of the Jewish population is the emergence of their own press, thanks to which Italian Jews could broadcast knowledge not only among their fellow tribesmen, but also in non-Jewish environments. However, the radical turn of the fascist regime towards anti-Jewish legislation, which took place in 1938, radically changed this situation. Soon after, Jews were excluded from the life of the Italian nation. One of the most tragic and dramatic periods in the Jewish history of the 20th century will last for seven whole years.
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Leinarte, Dalia. "Nationalism and family ideology: The case of Lithuania at the turn of the 20th century." History of the Family 11, no. 2 (January 2006): 81–92. http://dx.doi.org/10.1016/j.hisfam.2006.06.002.
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Halpern, Ayana, and Dayana Lau. "Social Work Between Germany and Mandatory Palestine: Pre- and Post-Immigration Biographies of Female Jewish Practitioners as a Case Study of Professional Reconstruction." Naharaim 13, no. 1-2 (December 18, 2019): 163–88. http://dx.doi.org/10.1515/naha-2018-0103.
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Abstract When social work emerged as a profession in the first decades of the 20th century, it was strongly influenced by emancipatory motives introduced by various sociocultural and religious movements, and at the same time devoted itself to the construction and maintenance of a powerful welfare and nation state. Transnational agents and social movements promoted these processes and played a crucial role in establishing and developing national welfare systems and relevant professional discourses. This article examines the gendered construction of the social work profession through the transnational history of early social work between Germany and the Jewish community in Palestine in the first half of the 20th century. By adopting a biographical approach to the specific paths of Jewish women practitioners who had been educated in German-speaking countries, immigrated to mandatory Palestine, and engaged themselves in the emerging field of social work, we will trace the construction of the profession as deeply embedded in social power relations. At the same time, we will trace its (re)construction as led mainly by female pioneers, who were concerned with emancipation, discrimination and migration.