Journal articles on the topic 'Jewish Studie'
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1
Illman, Karl-Johan, Benedikt Otzen, Peter Steensgaard Paludan, Øyvind Jørgensen, and Manfred Kleinert. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 17, no. 1-2 (September 1, 1996): 160–72. http://dx.doi.org/10.30752/nj.69537.
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Review article Philippsons im Konzentrationslager Theresienstadt geschriebene Autobiographie ist in Bonn veröffentlicht worden by Manfred Kleinert.Distans och relation. Bidrag till en filosofisk antropologi (Martin Buber, 1997) is reviewed by Karl-Johan Illman.Judaism in late Antiquity. Part I & II (ed. Jacob Neusner, 1995) is reviewed by Benedikt Otzen.Messianism, Zionism and Jewish religious radicalism (Aviezer Ravitsky, 1996) is reviewed by Peter Steensgaard Paludan.Jødedommen og islam (Dagfinn Rian & Levi Geir Eidhamar, 1995) is reviewed by Peter Steensgaard Paludan.Jødens ukristelige image. En studie i katolsk billedmageri (Judith Vogt, 1996) is reviewed by Øyvind Jørgensen.
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Illman, Karl-Johan, Anna Svenson, Marianne Michelson, Antoon Geels, Bent Blüdnikow, and Gabriella Dahm. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 19, no. 1-2 (September 1, 1998): 141–59. http://dx.doi.org/10.30752/nj.69554.
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Hannah Arendt and the Jewish question (Richard J. Bernstein, 1996) is reviewed by Karl-Johan Illman.Det judiska Stockholm (eds. David Glück, Aron Neuman & Jacqueline Stare, 1998) is reviewed by Anna Svenson.Isaac Bashevis Singer: a life (Janet Hadda, 1997) is reviewed by Marianne Michelson.Fight against idols. Erich Fromm on religion, Judaism and the bible (Svante Lundgren, 1998) is reviewed by Antoon Geels.Så vælg da livet (Bent Melchior, 1997) is reviewed by Bent Blüdnikow.Dynamisk dialog. En analytisk och konstruktiv studie av den religiösa kommunikationens problem på grundval av Martin Bubers dialogfilosofi (Christina Runquist, 1998) is reviewed by Karl-Johan Illman.Jødendommen – en udfordring (Karin Weinholt, 1997) is reviewed by Gabriella Dahm.
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Levine, Paul, Margit Frank, Juhani Ihanus, Tapani Harviainen, Lauri Karvonen, Susan Sundback, Nils Martola, and Karl-Johan Illman. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 1 (January 1, 1992): 41–70. http://dx.doi.org/10.30752/nj.69472.
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Forging a new self: the Adamic protagonist and the emergence of a Jewish-American author as revealed through the novels of Bernard Malamud (Pirjo Ahokas, 1991) is reviewed by Paul Levine.EN TREUER KETZER. Studien zu Manès Sperbers Romantrilogie "We eine Träne im Ozean" (Claudia Sternberg, 1991, diss.) is reviewed by Margit Frank.Vilna on the Seine. Jewish intellectuals in France since 1968 (Judith Friedlander, 1990) is reviewed by Juhani Ihanus.Suomen juutalaisten aseveljeys (Hannu Rautakallio, 1989) is reviewed by Tapani Harviainen.Karaites and dejudaization. A historical review of an endogenous and exogenous paradigm (Roman Freund, 1991) is reviewed by Tapani Harviainen.Hakkorset och Wasakärven. En studie av nationalsocialismen i Sverige 1924–1950 (Heléne Lööw, 1990) and Führerns trogna följeslagare. Den finländska nazismen 1932–1944 (Henrik Ekberg, 1991) are reviewed by Lauri Karvonen.Juden in der Soziologie. Eine öffentliche Vortragsreihe an der Universität Konstantz 1989 (ed. Erhard R. Wiehn, 1989) is reviewed by Susan Sundback.Bibeln: tillägg till gamla testamentet: de apokryfa eller deuterokanoniska skrifterna (1986) and God och nyttig läsning: om gamla testamentets apokryfer (P. Block, J. Blomqvist, G-B Sundström, C. Åsberg, 1988) are reviewed by Nils Martola.Tradition og nybrud: jødedommen i hellenistisk tid (eds. Troels Engberg-Pedersen, Niels Lemche, 1990) is reviewed by Nils Martola.Short notice by Nils Martola.Jerusalem ja Rooma (Pauli Huuhtanen, 1989) is reviewed by Nils Martola.Minnen och tankar (Bruno Bettelheim, 1991) is reviewed by Karl-Johan Illman.Jødiske høytider i evangelisk lys (Dag Bughaug, 1991) is reviewed by Karl-Johan Illman.Antisemitismen. En historisk skildring i ord och bild (Hans Jansen, Janrense Boonstra, Joke Kniesmeyer, 1991) is reviewed by Karl-Johan Illman.Kyrkan och det judiska folket (Svenska kyrkans mission, 1991) is reviewed by Karl-Johan Illman.Mellan ord och tystnad. Essäer (Mona Vincent, 1991) is reviewed by Karl-Johan Illman.
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Ariel, Yaakov. "Jews and New Religious Movements: An Introductory Essay." Nova Religio 15, no. 1 (August 1, 2011): 5–21. http://dx.doi.org/10.1525/nr.2011.15.1.5.
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Throughout the modern era, Jews have established a series of new religious movements that in general have represented the influence of changing social and cultural realities on Jewish communal expressions. Since the 1960s, a number of new Jewish movements have utilized neo-Hasidic teachings to re-engage Jews in the spiritual elements of their tradition. Many Jews have also shown interest in new religious movements outside the Jewish fold, often playing a disproportionately large role in such groups. Bringing certain preferences and sensitivities with them, Jews who have joined such groups have often wished to retain some of their Jewish heritage and opted to combine their Jewish identity with their newly formed communities and practices. The Jewish venture into new religious movements has ultimately expanded the boundaries of Jewish life and the varieties of Jewish expressions, complicating formerly perceived notions of Jewish choices and affiliations.
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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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Blumell, Lincoln. "A Jew in Celsus' True Doctrine? An examination of Jewish Anti-Christian polemic in the second century C.E." Studies in Religion/Sciences Religieuses 36, no. 2 (June 2007): 297–315. http://dx.doi.org/10.1177/000842980703600206.
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One of the major obstacles to presenting a more balanced assessment of Jewish-Christian relations in the 2nd century C.E. is the virtual absence of Jewish literary sources for the period. Though Jews figure prominently in the writings of the 2nd century Church Fathers and later Christian Apologists, it is becoming increasingly evident in scholarship that these texts portray Jews in a tendentious manner, often reveal more about Christian self-definition than they do about either Jews or Judaism, and tend to talk at Jews more than they talk with Jews. Nevertheless, there is one oft-neglected work that might help to remedy these problems and contribute to a better understanding of Jewish perceptions of Christianity in the 2nd century. There is reason to believe that embedded within Celsus' True Doctrine are authentic Jewish arguments against Christianity. This article presents a source-critical analysis of Celsus, analyzing the nature of Celsus' debt to 2nd-century Jewish sources and their significance for Jewish-Christian relations at that time.
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Rethelyi, Mari. "Hungarian Nationalism and the Origins of Neolog Judaism." Nova Religio 18, no. 2 (2014): 67–82. http://dx.doi.org/10.1525/nr.2014.18.2.67.
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The new religious movement of the Neolog Jews in Hungary argued for Jews’ acceptance into Hungarian society by articulating an ethnic identity compatible with that of Hungarians. Neolog Jews promoted nationalism by propagating an ethnic Oriental Jewish identity mirroring Hungarian nationalist identity. By negotiating a common identity, Neolog Jews hoped to achieve recognition as fellow Hungarians. The history of the Neologs is unique because a non-Semitic, ethno-nationalist definition of Jewish identity occurred only in Hungary. Neolog Judaism constitutes a significant religious group not only because of its isolated case of nationalist ethnic formation of Jewish identity, but also because it became the mainstream Jewish religious movement in Hungary.
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Sokoloff, Naomi. "Cinema Studies/Jewish Studies, 2011–2013." AJS Review 38, no. 1 (April 2014): 143–60. http://dx.doi.org/10.1017/s0364009414000075.
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In an era of massive university budget cuts and pervasive malaise regarding the future of the humanities, cinema and media studies continue to be a growth industry. Many academic fields have been paying increasing attention to film, in terms of both curriculum development and research. Jewish studies is no exception. Since 2011, a boom in publications has included a range of new books that deal with Jews on screen, Jewish themes in cinema, and the construction of Jewish identity through film. To assess what these recent titles contribute to Jewish cinema studies, though, requires assessing the parameters of the field—and that is no easy task. The definition of what belongs is as elastic as the boundaries of Jewish identity and as perplexing as the perennial question, who is a Jew? Consequently, the field is wildly expansive, potentially encompassing the many geographical locales where films on Jewish topics have been produced as well as the multiple languages and cinematic traditions within which such films have emerged. At issue are not just numerous national cinemas, but also transnational productions and international histories. Yiddish film, for instance, was produced in Poland, the Soviet Union, the US, Argentina, and other places as well. Compounding the challenge of assessing the field of Jewish film is the fact that Jewish studies overlaps with Holocaust studies, itself a vast enterprise that has grown dramatically over the past two decades. A simple WorldCat search, restricted to scholarly books from respectable academic presses, turns up dozens of titles on cinema and the Holocaust published since the year 2000. Not surprisingly, the long-standing debates on “what is Jewish literature?” have morphed into controversy over “what is Jewish cinema”?
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Canepa, Andrew M. "Pius X and the Jews: A Reappraisal." Church History 61, no. 3 (September 1992): 362–72. http://dx.doi.org/10.2307/3168376.
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In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into his relations with the Jews or his position on the Jewish question. However, as we shall attempt to argue, Giuseppe Sarto (1835–1914), who was elected pope in 1903 and canonized in 1954, maintained warm personal relationships with individual Jews throughout his ecclesiastical career, held a positive view of the Jewish character, defended the Jewish people against defamation and violence, and was instrumental in halting a twenty-year-old antisemitic campaign that had previously been waged in Italy by the clerical party.
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Branfman, Jonathan. "“Plow Him Like a Queen!”: Jewish Female Masculinity, Queer Glamor, and Racial Commentary in Broad City." Television & New Media 21, no. 8 (June 27, 2019): 842–60. http://dx.doi.org/10.1177/1527476419855688.
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Starring raunchy Jewish women, Comedy Central’s Broad City (2014–2019) invites feminist comedy theory to better address race and ethnicity. Feminist comedy theory has long used Kathleen Rowe’s model of the unruly woman, which neglects racial/ethnic dimensions of unruliness. When discussing Jewish comedian Roseanne Barr, for instance, Rowe does not mention transgressive stereotypes about Jewish femininity like the “beautiful Jewess,” a historical stock figure depicting Jewish women as racially exotic and masculine-yet-seductive. Likewise, studies of the Jewess have not yet integrated Rowe’s lens of unruly womanhood. Broad City highlights these gaps: the series calls its stars “Jewesses,” and tropes of the beautiful Jewess fuel their comedic boundary violations between femininity/masculinity, whiteness/nonwhiteness, and racism/antiracism. By analyzing Broad City, I clarify how racial tropes of unruliness shape plotlines and social critiques in women’s comedy. This article also invites feminist studies more broadly to address Jewishness as a salient form of difference.
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Greene, Daniel. "A Chosen People in a Pluralist Nation: Horace Kallen and the Jewish-American Experience." Religion and American Culture: A Journal of Interpretation 16, no. 2 (2006): 161–93. http://dx.doi.org/10.1525/rac.2006.16.2.161.
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AbstractThis article examines the ways that ethnic pluralism and Jewish exceptionalism coexisted in philosopher Horace M. Kallen’s thought from the time that Jewish identity began to play a significant and positive role in his own self-conception, roughly in 1900, until his coining of “cultural pluralism” in 1924. Kallen conceived of pluralism, in large part, to address concerns about American Jewish identity, but its conception created a vexing problem for Jews. If Jews were the “chosen people,” then how could they fit into a model of the nation that emphasized equality, or at least harmony, between many different groups? Kallen would solve the dilemma of pluralism and chosenness by advocating that American Jews maintain their particularity on the basis of cultural distinctiveness rather than of superiority. Interrogating Kallen's thought on this question illuminates how his enduring theory of cultural pluralism owed its origins, in part, to specific Jewish concerns and how it developed in conjunction with a sustained struggle to articulate a meaningful Jewish identity that would prove continuous across generations. Kallen’s solution to the dilemma of pluralism and Jewish exceptionalism also demonstrates one instance of how debates about Jewish particularity profoundly influenced understandings of cultural, racial, and religious difference within American democracy during the early twentieth century.
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Rosner, Jennifer L., Wendi L. Gardner, and Ying-yi Hong. "The Dynamic Nature of Being Jewish." Journal of Cross-Cultural Psychology 42, no. 8 (July 10, 2011): 1341–55. http://dx.doi.org/10.1177/0022022111412271.
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To investigate acculturation as it is influenced by Jewish identity, Russian Jewish immigrants born in the Former Soviet Union and American Jews of Eastern European ancestry were surveyed regarding their three identities: American, Jewish, and Eastern European ethnic/Russian. Study 1 examined perceived differences between the three cultures on a series of characteristics. Study 2 explored perceptions of bicultural identity distance between the American and Eastern European ethnic/Russian identities as a function of Jewish identity centrality. Findings revealed that for Russian Jews, Jewish identity centrality is related to less perceived distance between the American and Russian identities, suggesting that Jewish identity may bridge participants’ American and Russian identities. In contrast, for American Jews, Jewish identity centrality is not related to less perceived distance between the American and Eastern European ethnic identities. The authors discuss implications for the long-term acculturation of Russian Jews in the United States and the function of religion in acculturation.
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Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.
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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theologians cultivated a mission-oriented philo-Judaism, interpreting the Jews' help for the emigrants as a harbinger of a lasting Jewish-Christian rapprochement. The Jews' support challenged classical anti-Jewish stereotypes by turning the traditional roles of Jews and Christians in pre-modern society upside down.
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Mincer, Laura Quercioli. "Ubi Lenin, Ibi Jerusalem: Illusions and Defeats of Jewish Communists in Polish-Jewish, Post-world War II Literature." European Journal of Jewish Studies 1, no. 1 (2007): 35–61. http://dx.doi.org/10.1163/187247107780557236.
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AbstractOn the basis of an analysis of literary texts by Polish-Jewish authors, the character of the Communist Jews, their motivations and relations to Jewish and Polish culture is described. This topic involves at the same time the forms of Jewish self-representation and self-consciousness, and the role played by Polonized Jews within Polish society. The article opens with a brief sketch of the possible affinities between Jewish Messianism and revolutionary utopia.
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Hieke, Anton. "Aus Nordcarolina: The Jewish American South in German Jewish Periodicals of the Nineteenth Century." European Journal of Jewish Studies 5, no. 2 (2011): 241–72. http://dx.doi.org/10.1163/187247111x607195.
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Abstract For many German Jewish papers of the nineteenth century, the United States of America was held up as an ideal. This holds true especially for the Allgemeine Zeitung des Judentums, then Germany’s most influential Jewish publication. In America, Jews had already achieved what their co-religionists in Germany strove for until complete legal emancipation with the formation of the German Empire in 1871: the transition from ‘Jews in Germany’ via ‘German Jews’ to ‘Germans of the Jewish faith.’ Thus, the experiences of Jews from Germany in America represented the post-emancipation hopes for those who had remained behind.2 When examined for the representation of Jewry living in the American Southern states,3 it becomes apparent that German Jewish papers in their coverage of America largely refrained from a regionalization. Most articles and accounts concerning Jewish life in the South do not show any significant distinctiveness in the perception of the region and its Jews. The incidents presented or the comments sent to the papers might in fact have occurred in respectively dealt with any region of the United States at the time, barring anything that remotely dealt with slavery or secession prior to 1865. When the Jewish South was explicitly dealt with in the papers, however, it either functioned as an ‘über-America’ of the negative stereotypes in respect to low Jewish piety, or took the place of an alternative America of injustice and slavery—the ‘anti-America.’ Jewish Southerners who actively supported the region during the Civil War, or who had internalized the South’s moral values as supporters of the Confederacy and/or slavery were condemned in the strongest words for endangering the existence of ‘America the Ideal.’ As the concept of the United States and its Jewish life is represented in a largely unrealistic manner that almost exclusively focused on the positive aspects of Jewish life in America, the concept of the Jewish South was equally far from being accurate.
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Seton-Rogers, Cynthia. "The Exceptions to the Rule." European Judaism 51, no. 2 (September 1, 2018): 6–12. http://dx.doi.org/10.3167/ej.2018.510203.
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Abstract History has largely ignored Anglo-Jewish history in the years between the expulsion of the Jews from England in 1290 and their readmittance in 1656 by Cromwell. This article revisits that period and disputes the misconception that the Period of Expulsion left England without any Jews for nearly 400 years. Although the small Jewish population ebbed and flowed with the rising and waning tides of English anti-Jewish hostilities, it nevertheless persevered. This article highlights some of the more well-known and thus well-documented of these Jews, the majority of whom were Crypto-Jews of Spanish or Portuguese origin.
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Dehqan, Mustafa. "Tehran's Unmined Archive of Kurdish Jewry: A Field Report." AJS Review 31, no. 2 (November 2007): 317–27. http://dx.doi.org/10.1017/s0364009407000554.
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This brief article offers an overview of the various Kurdo-Jewish records preserved in Tehran in the Iranian Parliament Records archives. The documents reflect the perspectives of Jews and non-Jews alike and were originally reported by Kurdish officials of the Jewish colonies in Iranian Kurdistan, by Jewish senators of the National Parliament of Iran, as well as by Kurdish peasants of Kurdistan. Most of the documents are in Persian, with the exception of perhaps nine in French stemming from Westernized Jewish circles.
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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (August 1, 2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.
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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This paper explores the way in which Messianic Jews have progressively exploited the space between two historically competitive socio-religious cultures in order to create an identity of their own in the American religious landscape. It also introduces Messianic Israelites, non-Jewish but sympathetic believers who are struggling with the implications of an ethnically divided church where Jews are the categorically privileged members.
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Noy, Ido. "Love Conquers All: The Erfurt Girdle as a Source for Understanding Medieval Jewish Love and Romance." IMAGES 11, no. 1 (December 5, 2018): 227–46. http://dx.doi.org/10.1163/18718000-12340088.
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AbstractThe discovery of pawned objects in treasure troves attributed to Jews enables investigation of the use and understanding of these objects by Jews, especially regarding those of a more secular nature, i.e. objects that have little relationship to Jewish or Christian liturgy and that lack explicit Jewish or Christian religious iconography or inscriptions. One of these pawned objects is a girdle, which was found in a Jewish context in Erfurt. Through examining this girdle in the context of similar imagery in Jewish art, we see that Jews were not only exposed to such girdles but also were well aware of their symbolic meaning in noble love and romance.
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Schoeps, Julius H. "Das (nicht-)angenommene Erbe. Zur Debatte um die deutsch-jüdische Erinnerungskultur." Zeitschrift für Religions- und Geistesgeschichte 57, no. 3 (2005): 232–42. http://dx.doi.org/10.1163/1570073054396037.
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AbstractThis essay shows how Jewish identity in pre-1933 Germany defined itself and how the widely known concept of German-Jewish symbiosis came into question after the organized murder of the European Jews. The search for a German-Jewish legacy in postwar Germany as well as in the countries in which the Jewish émigrés found a new home will be explored. Moreover, the Eastern European cultural roots of Jews who migrated from Russia to Germany in the 1990s will also be discussed.
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Magnusson, Erik. "‘Frightening proportions’." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 2 (December 20, 2021): 36–53. http://dx.doi.org/10.30752/nj.107487.
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This article deals with Rabbi Meir Kahane’s assimilation doctrine, an under-studied aspect of previous published research on Kahane. The present study suggests that this doctrine is catalysed by a palingenetic myth of decline and rebirth, which also catalyses Kahane’s ideology. By proposing this, this article aims to offer a new perspective on the understanding of what drives Kahane’s ideology. It is further suggested that Kahane’s palingenetic myth is in part built around a myth of ‘intraracial antagonism’ between the American Jewish Establishment (AJE) and the ‘common Jew’. Following Bruce Lincoln’s theory of myth, it is here contended that Kahane’s assimilation doctrine is presented as ‘ideology in narrative form’. The study surveys the alleged causes and effects of assimilation, and what solutions Kahane presents to put an end to it. Among the alleged causes, Kahane singles out the AJE’s purported gutting of Jewish religious education, which is said to have alienated Jewish youth from their religion. Aside from curtailing Jewish continuity, Kahane for example identifies Jews engaging in social causes that allegedly run counter to Jewish interests as one alleged effect of assimilation. To end assimilation Kahane promotes a solution of campaigning in Jewish communities to ultimately put a stop to intermarriage, to instil hadar and ahavat Yisroel among Jews by the means of a regenerated Jewish educational system, and to encourage Jews to ‘return’ to Israel.
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Ribak, Gil. "“The Jew Usually Left Those Crimes to Esau”: The Jewish Responses to Accusations about Jewish Criminality in New York, 1908–1913." AJS Review 38, no. 1 (April 2014): 1–28. http://dx.doi.org/10.1017/s0364009414000014.
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This article examines how communal activists, leaders, intellectuals, and the Yiddish press understood and reacted to charges regarding purported Jewish criminality, which accusers often linked to the need to curtail immigration to America. The Jewish self-image as a nonviolent people proved to be quite resilient, and one of the ways to reconcile the existence of Jewish criminals with that self-perception was to put the blame on the surrounding (American) influence, or to evoke generalized negative images of gentiles as a foil for applauding Jewish qualities. New York Jews construed their relations with the larger non-Jewish society as a continuation of old-world patterns of Jewish-gentile relations rather than a change or reversal of them. The criminal episodes demonstrated how a cultural net of transnational meanings shaped Jews' understanding and reaction to allegations against them.
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Klepper, Deeana. "Historicizing Allegory: The Jew as Hagar in Medieval Christian Text and Image." Church History 84, no. 2 (May 15, 2015): 308–44. http://dx.doi.org/10.1017/s0009640715000086.
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Over the course of the thirteenth and fourteenth centuries, Christian thinkers turned rhetorically to the biblical servant Hagar (Genesis 16 and 21) to establish, or at least support, specific policies restricting Jewish interaction with Christians. Referencing St. Paul's allegorical interpretation of Abraham, Sarah, and her servant Hagar in his Epistle to the Galatians, they transformed a longstanding association of Hagar with the old law, synagogue, or a vague Jewish “other” into a figure representative of Jews living in their midst. The centrality of St. Paul's allegory in western Christian liturgical and exegetical traditions made it a useful framework for thinking about contemporary Christian-Jewish relations. This article is a consideration of the intertwining of biblical typology and history; an examination of the way one particularly rich typological reading came to give meaning to relationships between real Christians and Jews in medieval Europe. A proliferation of Hagar imagery in word and image offered a structure for thinking about Jewish policies in a way that moved beyond Augustine's insistence on toleration. The association of living Jews with the haughty, disrespectful, ungrateful servant sent away by Abraham provided an effective support for increasingly harsh treatment of Jews in Christian society.
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Arlie, Thereen, Eko Harry Susanto, and Doddy Salman. "Komunikasi Antar Budaya: Studi Kasus Komunikasi Komunitas Yahudi di Jakarta." JURNAL SOSIAL Jurnal Penelitian Ilmu-Ilmu Sosial 22, no. 1 (April 26, 2021): 43–45. http://dx.doi.org/10.33319/sos.v22i1.78.
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Abstract— The Jews were descendants of Mr. Abraham, The Father of Isaac, and Jacob or known as Israel because Jacob prevailed during the struggle with God until his name was no longer Jacob but Israel. The Jews had a difficult time being made slaves by the Egyptians, oppressed by the Neo-Assyrian empire, and the Babylonian empire which led to the exile of the Jews from their homeland and enslaved, even got slaughtered by Hitler with the Nazis during world war II. This is what made the Jews move because they had nowhere to live. The arrival of Jews in Indonesia has been around since the Sriwijayan kingdom, they came as merchants and have inhabited the Indonesia for a long time. People of Jewish descent in Indonesia have a total of about 5000 people excluding Maluku which is up to 500,000 in number. In Indonesia there is a community for people of Jewish descent and Judaism namely The United Indonesian Jewish Community (UIJC) which was formed in 2010. Therefore, the author discusses whether the UIJC community has relations with Indonesian society or vice versa because Indonesia is the country with the largest Muslim population in the world. The methodology of this research is qualitative through case study method based on the results of data from informants / resource persons who have an impact on this research. Based on the interview, UIJC does not get negative stigma from the society.
Keywords—: Jewish; Judaism; Community.
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Cohn-Sherbok, Dan. "Jewish Faith and the Holocaust." Religious Studies 26, no. 2 (June 1990): 277–93. http://dx.doi.org/10.1017/s0034412500020424.
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Throughout their long history suffering has been the hallmark of the Jewish people. Driven from their homeland, buffeted from country to country and plagued by persecutions, Jews have been rejected, despised and led as a lamb to the slaughter. The Holocaust is the most recent chapter in this tragic record of events. The Third Reich's system of murder squads, concentration camps and killing centres eliminated nearly 6 million Jews; though Jewish communities had previously been decimated, such large scale devastation profoundly affected the Jewish religious consciousness. For many Jews it has seemed impossible to reconcile the concept of a loving, compassionate and merciful God with the terrible events of the Nazi regime. A number of important Jewish thinkers have grappled with traditional beliefs about God in the light of such suffering, but in various ways their responses are inadequate. If the Jewish faith is to survive, Holocaust theology will need to incorporate a belief in the Afterlife in which the righteous of Israel who died in the death camps will receive their due reward.
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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.
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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]
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Rashkover, Randi. "Markus Barth." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 263–79. http://dx.doi.org/10.1163/15697312-01403013.
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Abstract Like that of his father, Markus Barth’s work can be appreciated as a tireless effort to exegetically reorder Jewish-Christian relations. Even so, Barth’s writings on the Jews leave little doubt that he is vexed by a certain strain of Jewish support for Israel. More important, Barth’s writings about post-1967 Israel put his own discourse about the brotherhood of Christians and Jews into crisis. This essay will attempt to offer a working solution to this problem that can help followers of Markus Barth’s ideas continue to engage in productive and meaningful Jewish-Christian conversation.
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Talbot, Michael. "“Jews, Be Ottomans!” Zionism, Ottomanism, and Ottomanisation in the Hebrew-Language Press, 1890–1914." Die Welt des Islams 56, no. 3-4 (November 28, 2016): 359–87. http://dx.doi.org/10.1163/15700607-05634p05.
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In recent years the study of national and civic identities in the later Ottoman period has revealed huge degrees of complexity among previously homogenised groups, none more so that the Jewish population of the Sublime State. Those Jews who moved to the Ottoman Empire from the 1880s as part of a burgeoning expression of Jewish nationalism developed a complex relationship with an Ottomanist identity that requires further consideration. Through an examination of the Hebrew-language press in Palestine, run largely by immigrant Zionist Jews, complemented by the archival records of the Ottoman state and parliament, this paper aims to show the complexities of the engagement between Ottoman and Jewish national identities. The development of Jewish nationalism by largely foreign Jews came with an increase in suspicion from the Ottoman elites, sometimes manifesting itself in outright anti-Semitism, and strong expressions of nationalism in the Hebrew press were denounced both by Ottoman and non- and anti-nationalist Jewish populations. The controversy over immigrant Jewish land purchases in Palestine from the 1890s led to a number of discussions over how far foreign Jews could and should embrace an Ottoman cultural and political identity, with cultural, labour, and political Zionists taking different positions. The issue of Ottomanisation should also be taken in the context of the post-1908 political landscape in the Ottoman Empire, with separatist nationalisms increasingly under the spotlight, and the debates among the different forms of Jewish nationalism increasingly focusing on the limits of performative and civic Ottoman nationalism.
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Robinson, Ira. "‘‘The Other Side of the Coin’’: The Anatomy of a Public Controversy in the Montreal Jewish Community, 1931." Studies in Religion/Sciences Religieuses 40, no. 3 (June 27, 2011): 271–82. http://dx.doi.org/10.1177/0008429811410816.
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This article examines in detail the repercussions of a 1931 sermon by Sheea Herschorn, an immigrant Orthodox rabbi in Montreal, on the public discourse of the Montreal Jewish community. It begins with a brief consideration of the position of the immigrant Orthodox rabbinate in Montreal and then explores the nature of the public discourse on this sermon, in which Rabbi Herschorn was accused of agreeing with an anti-Semitic position, through a close examination of the reportage of the controversy in Montreal’s Jewish press, which then included two newspapers in Yiddish, the Keneder Adler and Der Shtern, as well as the English-language Canadian Jewish Chronicle. Finally, the article explores some of the major issues raised in Rabbi Herschorn’s sermon regarding the contemporary situation of Polish Jews in relation to their society, tying it to his perception of the relationship of Canadian Jews and Canadian society as a whole. These latter issues included especially the relationship between Montreal Jews and Montreal’s public Anglophone institutions, such as the Royal Victoria Hospital, and McGill University, whose ambivalent acceptance of Jews as physicians and students was then an issue of great concern to the Jewish community.
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Georgi, Dieter. "The Early Church: Internal Jewish Migration or New Religion?" Harvard Theological Review 88, no. 1 (January 1995): 35–68. http://dx.doi.org/10.1017/s0017816000030388.
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This paper discusses the issue of “Christian” identity customarily defined by its distinctiveness. I wish to start with a biographical observation: The classics school that I entered in April 1939 in Frankfurt am Main was under the same roof as the Jewish high school. This struck me as very peculiar given the propaganda and political activity of the late thirties in Nazi Germany. The Jewish high school was named after Samson Rafael Hirsch, the famous Jewish scholar and rabbi of nineteenth-century Frankfurt. On our side of the building there was nobody who would answer my questions about the school, and before long the object of my boyish inquisitiveness ceased to exist. As part of the German war machine, a military censorship complex took over the Jewish part of the building and closed the Jewish high school. The Jewish students and their teachers disappeared. We, the students of the non-Jewish part of the building, wondered during study breaks where they and the many Jews in the neighborhood of our school had gone. As the yellow star on the clothes of Jewish fellow citizens appeared, it became very obvious to us youngsters that there were fewer and fewer Jewish people around. As the Nazis established a store “for Jews only” at the trolley stop near our school, the pain and hunger of the people with the Star of David showed more and more on their faces. Their number visibly dwindled.
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Domagalska, Małgorzata. "The Modernizing Jewish Family as a Negative Role Model in Polish Popular Novels at the Turn of 19th and 20th Century." Scripta Judaica Cracoviensia 19 (2021): 1–14. http://dx.doi.org/10.4467/20843925sj.21.001.16410.
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In Poland at the turn of 19th and 20th century a modernizing Jewish family appears quite frequently in anti-Semitic and non-anti-Semitic “Jewish novels”. In both cases a Jewish family is presented in rather pejorative light as a point of reference to a Polish family. In such comparison Polish culture and Poles are presented as a more attractive, more civilized and that is why their way of living is followed by the Jews. Jewish families try to undergo the process of assimilation but their effort are depicted in rather pejorative or even ridiculous way. There are some Jewish heroes presented as a role model, but they only prove the role. There is a huge gap between Poles and Jews who have to make an effort to change their personality and behaviour according to Polish expectations. In anti-Semitic novels a description of the process of modernization and assimilation of Jews had to prove its negative consequences. Jews were treated as enemies and novels’ plot revealed their main goal – the conquest of Poland. This kind of writing can be also seen as a warning against mix marriages to prevent Polish society from the integration with Jews, who are presented as the main threat of homogeneity of Polish nation.
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Ivanenko, Oksana. ". Historiography About the Educational Activities of Jews in Dnipro Ukraine during the 19th – Early 20th centuries." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 273–93. http://dx.doi.org/10.15407/mzu2020.29.273.
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The article deals with historiography about the cultural and educational development of Jews in Dnipro Ukraine during the 19th – early 20th centuries. The formation and functioning of a Jewish educational system in Volhynia during that period, the work of Zhytomyr Rabbinical School and Zhytomyr Jewish Teachers Institute, spiritual-cultural and education activities of Jews in Left-bank Ukraine, Right-bank Ukraine, South-East Ukraine, which was then part of the Russian Empire, and on Western Ukrainian lands of Austria-Hungary are reflected in the historical science. While appreciating the progress of Judaic studies, it should be noted that today this subject needs to be developed further. This is especially important for understanding the key issues of Ukraine’s History and World History. The analysis of a wide range of historical sources, especially archival materials, will contribute to the objective presentation of the history of Jewish community as unique historical and cultural phenomenon and an important part of the Culture of Ukraine. The ideological and political pressure of Soviet era has slowed down Judaic studies, fulfilment of their scientific and practical potential. In the late 1980s there has been an upsurge of interest in the Jewish history. Research studies of Independent Ukraine have contributed to introduction into the scientific activities of new historical sources, developing innovative projects and ideas, improving methodological approaches. The role of Jews in increasing European cultural influences on the Ukrainian lands is a perspective direction of the historical research. In the period of raising the national spirit of Jews during the 19th – early 20th centuries, the number of Jewish students from Ukraine who studied in European universities has increased. Attention needs to be shifted towards an important social function of ethnic research, the results of which foster establishing Ukrainian cultural environment based on tolerance, mutual respect, humanism and cross-cultural dialogue
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Saperstein, Marc. "Christians and Jews-Some Positive Images." Harvard Theological Review 79, no. 1-3 (July 1986): 236–46. http://dx.doi.org/10.1017/s0017816000020502.
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The dean of contemporary Jewish historians, S. W. Baron, has shown that many modern conceptions of Jewish experience in medieval Christian Europe suffer from a fundamental distortion. Writing history was not a natural vocation for medieval Jews; most Jewish historiography was inspired by calamities that generated the impulse to record and, if possible, to explain. Therefore, most medieval Jewish chronicles are little more than accounts of the massacres and attacks suffered by various communities at different times. The tendency to assume that these historiographical sources present a full picture of reality resulted in what Baron called the “lachrymose conception of Jewish history,” viewing medieval Jewish experience as essentially a succession of tragedies in a vale of tears.
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Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (January 2, 2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.
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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were much less exposed to the impact of printing or the ideology of Enlightenment, and whose magical tradition therefor remained much more conservative than that of their European brethren. When the Jews of many Jewish communities finally met, before and especially after the establishment of the Jewish State, the Jews of European origin tried to disenchant the world of their “Oriental” brothers, but were only partly successful in this endeavor. And with the rise of postmodern cultural sensitivities, and of New Age religiosities, even this attempt was mostly abandoned, and the Jewish magical tradition is now more vigorous, and more visible, than the founders of Zionism would ever have imagined. Finally, while claiming that in the Jewish case modernity did not lead to the disenchantment of the world, this essay also claims that the same might be true of other magical traditions, whose history often was neglected by historians of Western esotericism.
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Bharat, Adi S. "Next year in Jerusalem? ‘La nouvelle judéophobie’, neo-crypto-Judaism and the future of French Jews in Éliette Abécassis’s Alyah." French Cultural Studies 29, no. 3 (July 5, 2018): 228–43. http://dx.doi.org/10.1177/0957155818773977.
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Éliette Abécassis, one of the principal flagbearers of a nascent contemporary Jewish-French literature, has written a novel entitled Alyah, which engages in a series of reflections on the future of Jewish life in France. Among other themes, Abécassis tackles the memory of Jewish life in North Africa, especially in Morocco, the relationship between antisemitism and anti-Zionism, the affective value of the Israeli–Palestinian conflict for Jews and Muslims in France, and ‘la nouvelle judéophobie’. In this article, I read Alyah in its socio-political context in order to suggest that, while Abécassis highlights at times the potential for Jewish-Muslim solidarity, the novel ends up reproducing an oppositional, conflictual binary of Jews versus Muslims – something that Maud Mandel has termed a ‘narrative of polarisation’.
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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.
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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Since then, many Jewish thinkers of the modern era have studied Jesus. The essay outlines the history of ,,bringing Jesus home" to Judaism, which has been observed since the nineteenth century. Jesus returns as exemplary Jew, as hortatory prophet, as revolutionary and freedom fighter, as big brother and messianic Zionist. The foremost intention though was that Jews wanted to remain Jews and nevertheless be part of Christian society. How fortunate, therefore, that Jesus was Jewish.
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Lehnertz, Andreas. "Dismantling a Monopoly: Jews, Christians, and the Production of Shofarot in Fifteenth-Century Germany." Medieval Encounters 27, no. 4-5 (December 22, 2021): 360–86. http://dx.doi.org/10.1163/15700674-12340112.
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Abstract This essay presents a case study from Erfurt (Germany) concerning the production of shofarot (i.e., animal horns blown for ritual purposes, primarily on the Jewish New Year). By the early 1420s, Jews from all over the Holy Roman Empire had been purchasing shofarot from one Christian workshop in Erfurt that produced these ritual Jewish objects in cooperation with an unnamed Jewish craftsman. At the same time, two Jews from Erfurt were training in this craft, and started to produce shofarot of their own making. One of these Jewish craftsmen claimed that the Christian workshop had been deceiving the Jews for decades by providing improper shofarot made with materials unsuitable for Jewish ritual use. The local rabbi, Yomtov Lipman, exposed this as a scandal, writing letters to the German Jewish communities about the Christian workshop’s fraud and urging them all to buy new shofarot from the new Jewish craftsmen in Erfurt instead. This article will first examine the fraud attributed to the Christian workshop. Then, after analyzing the historical context of Yomtov Lipman’s letter, it will explore the underlying motivations of this rabbi to expose the Christian workshop’s fraud throughout German Jewish communities at this time. I will argue that, while Yomtov Lipman uses halakhic explanations in his letter, his chief motivation in exposing this fraud was to discredit the Christian workshop, create an artificial demand for shofarot, and promote the new Jewish workshop in Erfurt, whose craftsmen the rabbi himself had likely trained in the art of shofar making.
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Chazan, Robert. "Joseph Kimhi's Sefer Ha-Berit: Pathbreaking Medieval Jewish Apologetics." Harvard Theological Review 85, no. 4 (October 1992): 417–32. http://dx.doi.org/10.1017/s001781600000821x.
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Christian anti-Jewish polemics have a long and rich history, stretching all the way back to the early stages of the new faith community. Anti-Jewish treatises dot the history of Christian literature from the third century onward. By contrast, Jews seem to have been much less concerned with combatting Christianity. It has been widely noted that the earliest Jewish compositions devoted to anti-Christian polemics stem from the twelfth century. While the twelfth-century provenance of the earliest Jewish anti-Christian tracts has long been recognized, little attention has been focused on the significance of this dating. The fact that sometime toward the end of the twelfth century, perhaps in the 1160s or 1170s, two anti-Christian works, the forerunners of a substantial body of Jewish anti-Christian polemical-apologetic works, were composed almost simultaneously begs interpetation. What changes gave rise to a new Jewish sensitivity, to a need to present Jewish readers with formulation and rebuttal of Christian claims? The answer clearly lies in the enhanced agressiveness of western Christendom toward the Jews, as well as other non-Christians, a development that has been recognized and discussed extensively in modern scholarly literature. In the face of an increasingly aggressive Christendom, Jewish intellectual and spiritual leadership had to reassure the Jewish flock of the rectitude of the Jewish vision and the nullity of the Christian faith. This is precisely what the first two anti-Christian treatises, the Milhamot ha-Shem of Jacob ben Reuven and the Sefer ha-Berit of Joseph Kimhi, undertook to achieve. Given the pioneering nature of these works, it is striking that insufficient scholarly attention has been accorded to these two efforts. They surely have much to tell both of perceived Christian thrusts and of meaningful Jewish rebuttal of these challenges.
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Robinson, Ira, and Jenna Weissman Joselit. "Joselit, "New York's Jewish Jews"." Jewish Quarterly Review 84, no. 4 (April 1994): 526. http://dx.doi.org/10.2307/1455097.
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Ariel, Yaakov. "Can Adam and Eve Reconcile?: Gender and Sexuality in a New Jewish Religious Movement." Nova Religio 9, no. 4 (May 1, 2006): 53–78. http://dx.doi.org/10.1525/nr.2006.9.4.053.
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In the late 1960s a new Jewish religious movement challenged the current conventional assumptions on the relationship between Judaism and the sexual revolution, as well as the women's movement. The neo-hasids were members of the counterculture who became observant Jews and sought inspiration in Hasidic forms of Jewish spirituality. While to many the hippie culture seemed far removed from an observant form of Judaism, to the neo-hasids such a hybrid seemed possible and even desirable. Calling their center the House of Love and Prayer, the group negotiated between Jewish tradition and hippie culture in an attempt to create a new Jewish environment. A major challenge for the group was accommodating hippie modes of sexuality with Jewish laws governing personal and matrimonial behavior. The group interpreted Jewish laws dictating gender roles and sexual behavior in light of the new expectations of female members, as well as the new norms in sexual conduct promoted by the counterculture and the emerging women's movement. Likewise, the neo-hasids gave new meanings and forms to Jewish rites, reinterpreting them in light of their new understanding of the relationship between the sexes. The compromise the group cut in the realm of sexuality and gender has become the de facto attitude of turnof-the-twenty-first-century traditionalist Jews and has permitted thousands of young women and men to become "returnees to tradition" and join the ranks of observant Jewish communities.
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Rutland, Suzanne D. "Creating Transformation: South African Jews in Australia." Religions 13, no. 12 (December 6, 2022): 1192. http://dx.doi.org/10.3390/rel13121192.
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Since the 1960s Australian Jewry has doubled in size to 117,000. This increase has been due to migration rather than natural increase with the main migration groups being South Africans, Russians, and Israelis. Of the three, the South Africans have had the most significant impact on Australian Jewry—one could argue that this has been transformative in Sydney and Perth. They have contributed to the religious and educational life of the communities as well as assuming significant community leadership roles in all the major Jewish Centres where they settled. This results from their strong Jewish identity. A comparative study undertaken by Rutland and Gariano in 2004–2005 demonstrated that each specific migrant group came from a different past with a different Jewish form of identification, the diachronic axis, which impacted on their integration into Jewish life in Australia, the synchronic axis as proposed by Sagi in 2016. The South Africans identified Jewishly in a traditional religious manner. This article will argue that this was an outcome of the South African context during the apartheid period, and that, with their stronger Jewish identity and support for the Jewish-day- school movement, they not only integrated into the new Australian-Jewish context; they also changed that context.
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Ahmed, Mohammed Ibraheem. "Muslim-Jewish Harmony: A Politically-Contingent Reality." Religions 13, no. 6 (June 10, 2022): 535. http://dx.doi.org/10.3390/rel13060535.
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This paper argues that Muslim-Jewish relations are largely contingent upon politics. Through the examination of Muslim and Jewish populations and their interaction with the state, this article demonstrates that at times of constructive political engagement, day-to-day Muslim-Jewish encounters are positive. Likewise, at times of political conflict, Muslim-Jewish harmony ceases. This article juxtaposes two distinct eras, along with two opposite case studies within them: Islamic Spain in the eleventh century and Israel in the twentieth/twenty-first century. In this manner, both eras demonstrate that the political reality between Muslims and Jews is the contingent factor that determines Muslim-Jewish relations in general.
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Keim, Katharina E., and Wally V. Cirafesi. "Two Jewish studies related postdoctoral projects in Scandinavia." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 43–45. http://dx.doi.org/10.30752/nj.75439.
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Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.
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Propola, Krystian. "Obraz Żydówek na froncie wschodnim II wojny światowej we współczesnych rosyjskojęzycznych mediach żydowskich. Na przykładzie wydania internetowego amerykańskiego czasopisma „Jewriejskij Mir”." Studia Judaica, no. 1 (47) (2021): 243–64. http://dx.doi.org/10.4467/24500100stj.21.009.14611.
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The Image of Jewish Women on the Eastern Front of World War II in Contemporary Russian-Language Jewish Media: The Example of the Online Edition of the American Newspaper Yevreiski Mir The main aim of this paper is to present the image of Jewish women participating in hostilities on the Eastern Front of World War II in the contemporary Russian-language Jewish media on the example of the online edition of the American newspaper Yevreiski Mir. An analysis of its articles proves that the fates of women of Jewish origin in the Red Army and the Soviet resistance movement are used by the authors to strengthen social ties among Russian-speaking Jews. Moreover, it is shown that the use of biographical threads of selected Jewish women helps journalists create a new narrative in which Jewish women are presented not only as victims but also as war heroines proud of their origin.
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Raz-Krakotzkin, Amnon. "Orientalism, Jewish Studies and Israeli Society: A Few Comments." Philological Encounters 2, no. 3-4 (August 16, 2017): 237–69. http://dx.doi.org/10.1163/24519197-12340034.
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One of the claims that was voiced in the debate over Edward Said’s book Orientalism was that the author ignored German Orientalist research. This essay does not discuss this claim itself, but rather uses this debate as a starting point for investigating different aspects of Israeli consciousness. Indeed, German Orientalism was not directly connected to colonialist activity, but it encompassed the discourse regarding the relation between Germany and Judaism and “the Jewish Question.” The question was whether Jews were Oriental and therefore foreign to European culture, or rather a religious group that could be integrated into that culture. The modern national definition of the Jewish collective was based on adopting this worldview and on accepting the Orientalist paradigm. The tendency was to define the Jews as a European nation, emphasizing the difference between the new entity and the Orient. This tendency was manifested both in the attitude towards Arabs and towards the history of “the land” [Palestine/“Land of Israel”], and in the attitude to Oriental Jews [Mizraḥim]. Nonetheless, other directions for the definition of Jewish thought and identity can also be found in the Orientalist literature.
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Cohen, G. Daniel. "Ruth Gay. Safe Among The Germans: Liberated Jews After World War Two. New Haven, CT: Yale University Press, 2002. 330 pp.; Zeev Mankowitz. Life Between Memory and Hope: The Survivors of the Holocaust in Occupied Germany. New York: Cambridge University Press, 2002. 348 pp." AJS Review 28, no. 2 (November 2004): 378–81. http://dx.doi.org/10.1017/s0364009404320210.
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In the last decade or so, new research on Jewish displaced persons in occupied Germany has pushed the traditional boundaries of “Holocaust studies” (1933–1945) toward the postwar period. Indeed, the displaced persons or “DP” experience—the temporary settlement in Germany of the Sheءerith Hapleitah (“Surviving Remnant”) from the liberation of concentration camps in the spring of 1945 to the late 1940s—provides important insights into post-Holocaust Jewish life. The impact of trauma and loss, the final divorce between Jews and East-Central Europe through migration to Israel and the New World, the rise of Zionist consciousness, the shaping of a Jewish national collective in transit, the regeneration of Jewish demography and culture in the DP camps, and the relationships between Jews and Germans in occupied Germany are some of the many themes explored by recent DP historiography—by now a subfield of postwar Jewish history.
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Roth, Norman. "New Light on the Jews of Mozarabic Toledo." AJS Review 11, no. 2 (1986): 189–220. http://dx.doi.org/10.1017/s0364009400001690.
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Medieval Spain represents a unique phenomenon in the history of Jewish civilization. Not only did the Jews live longer in Spain than in any other land in their history (indeed, almost as long as they occupied their homeland in the land of Israel from Abraham to the Roman destruction of Jerusalem in 70 C.E.), but the Jewish population of medieval Spain was greater than that of all other lands combined, and the rich achievements of Jewish culture there were unequaled elsewhere. Of all the cities in Spain which served as major centers of Jewish life and culture, Toledo perhaps stands out as the most important. Studies dealing with Jewish life in Spain have recognized this, and the long-awaited appearance of a recent two-volume work in Spanish devoted to the Jews of Toledo has helped focus attention once again on the vast archival material available.
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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (September 1, 2018): 124–33. http://dx.doi.org/10.3167/ej.2018.510218.
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Abstract This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimilation. My thesis is that by means of the youth movement, German Jewish youth could develop new interpretations of identity, through the creation of a European Bildung ideal, which includes an awareness of the significance of Shakespeare.
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Katzir, Lindsay. "Seeking Zion." Religion and the Arts 26, no. 1-2 (March 24, 2022): 61–88. http://dx.doi.org/10.1163/15685292-02601003.
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Abstract This article looks at Grace Aguilar (1816–1847), a well-known Anglo-Jewish author, as a religious Zionist, and it analyzes Aguilar’s work in order to challenge three scholarly assumptions about the history of Zionism: first, that British Jews have never genuinely supported Zionism; second, that Zionism did not exist before Theodor Herzl, the founder of political Zionism; and third, that Jewish women rarely voiced Zionist ideas before the establishment of the State of Israel. Aguilar, an Anglo-Jewish woman writer who published during the mid-Victorian period, espoused orthodox views about the Jews’ restoration to Palestine. Aguilar’s belief in the biblical precept of Jewish nationhood was a precursor to the thought of later Zionists such as Herzl, as well as the convictions of religious Zionists such as Rav Kook. Her religious nationalism provides an important counterpoint to scholarly claims that Victorian Jews identified only as British, as no different than their Christian neighbors. Instead, Aguilar characterizes the Jews as a nation apart, a people bound together by an ancient religion with roots and a future in Palestine.
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Lederhendler, Eli. "Michael E. Staub. Torn at the Roots. The Crisis of Jewish Liberalism in Postwar America. New York: Columbia University Press, 2002. 386 pp." AJS Review 29, no. 1 (April 2005): 203–5. http://dx.doi.org/10.1017/s0364009405450096.
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This is a uniquely informed and informative work on the vicissitudes of the radical Jewish left in America, post-1945, and the losing battle it has waged against more conservative impulses within American Jewry. It is also notably uninformative about the liberalism of American Jews that ostensibly forms the focal point of its discussion. It ably documents a variety of topics: the persistent intra-Jewish strife over political dissent, the overfree use by both sides of Holocaust rhetoric, the penchant for Jewish political discourse to indulge in citing so-called “prophetic” and “Talmudic” models to legitimize or delegitimize controversial contemporary positions, and the recent demise of an organized, active Jewish left wing. In contrast, the author displays little interest, if any, in survey data on Jewish opinion, and he is similarly unconcerned with comparing Jews and other ethnic or religious groups or otherwise contextualizing the phenomena he discusses in general American political terms. The result is a book that possesses many merits save one: it is not a well-rounded or convincing treatment of postwar American Jewish liberalism.