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Journal articles on the topic 'Jews – Europe – Identity'

Author: Grafiati

Published: 10 March 2023

Last updated: 31 July 2025

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1

Szczerbiński, Waldemar. "East European Jews – prejudice or pride?" Studia Europaea Gnesnensia, no. 11 (January 1, 2015): 165–79. http://dx.doi.org/10.14746/seg.2015.11.8.

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Jews from Central-Eastern Europe play a significant role in the formation of individual and social self-awareness in the Jewish world. It seems that in the Jewish world there exists a polarised approach to the Jews from this part of the world. On the one hand, there is pride, on the other, prejudice verging on shame. Some Jews have identified themselves with the group, others did the opposite, denied having anything to do with them. The most important question of our analyses is: what is the role of Eastern European Jews in building Jewish collective identity? Byron Sherwin, an American Jew, i

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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.

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The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading thes

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Fridjesi, Judit. "The ′ugliness′ of Jewish prayer: Voice quality as the expression of identity." Muzikologija, no. 7 (2007): 99–118. http://dx.doi.org/10.2298/muz0707099f.

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This article is based on the musical material and interviews the author collected in Hungary, France, Czechoslovakia, the USA and Israel in the course of thirty years of her fieldwork among the traditional East-Ashkenazi Jews. It relates to the aesthetic concepts of the prayer chant of the Ashkenazi Jews of East Europe (?East -Ashkenazim?) as it appears to have existed before World War II, survived in the oral tradition until the 1970s and exists sporadically up to the present.

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Utama, Mohamad Rezky. "Zionisme dan Identitas Keyahudian." Journal of Integrative International Relations 6, no. 1 (2021): 1–16. http://dx.doi.org/10.15642/jiir.2021.6.1.1-16.

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Zionism is a form of Jewish nationalism that is related with the Jewish identity and the spirit of nationalism between Jews. The concept of identity by Patricia Goff and Kevin Dunn, along with the main theory of ashabiyyah from Ibn Khaldun, are used in this research to analyze and ezplain Zionism as an identity uniting factor among European Jews. Zionist ideology started from the sense of same experience amongst European Jews who started to look for their identity in the middle of anti-Semitism in Europe. Moreover, this ideology become the uniting factor amongst Jews to have their own state an

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ALBANIS, ELISABETH. "JEWISH IDENTITY IN THE FACE OF ANTI-SEMITISM." Historical Journal 41, no. 3 (1998): 895–900. http://dx.doi.org/10.1017/s0018246x98008024.

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A history of the Jews in the English-speaking world: Great Britain. By W. D. Rubinstein, Basingstoke: Macmillan, 1996. Pp. viii+539. ISBN 0-312-12542-9. £65.00.Pogroms: anti-Jewish violence in modern Russian history. Edited by John D. Klier and Shlomo Lambroza. Cambridge: Cambridge University Press, 1992. Pp. xx+393. ISBN 0-521-40532-7. £55.00.Western Jewry and the Zionist project, 1914–1933. By Michael Berkowitz. Cambridge: Cambridge University Press, 1997. Pp. xvi+305. ISBN 0-521-47087-0. £35.00.Three books under review deal from different perspectives with the responses of Jews in Western a

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Christensen, M. Z. "The Unconverted Self: Jews, Indians, and the Identity of Christian Europe." Ethnohistory 58, no. 1 (2011): 172–73. http://dx.doi.org/10.1215/00141801-2010-080.

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Blakely, Allison. "The Identity Question: Blacks and Jews in Europe and America (review)." American Jewish History 89, no. 2 (2001): 252–54. http://dx.doi.org/10.1353/ajh.2001.0022.

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8

ZALKIN, MORDECHAI. "Can Jews Become Farmers? Rurality, Peasantry and Cultural Identity in the World of the Rural Jew in Nineteenth-Century Eastern Europe." Rural History 24, no. 2 (2013): 161–75. http://dx.doi.org/10.1017/s095679331300006x.

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Abstract:Based on conventional learning and supported in no small measure by stereotypes, agriculture as a vocation was not considered as part of the occupational profile of Jewish society in Eastern Europe until the Second World War. However, various studies show that in different regions in this area, primarily Lithuania, White Russia, north eastern Poland, and Bessarabia, tens of thousands of Jews made a living from direct engagement in various branches of agriculture, including field crops, orchards, lake fishing, etc. These Jews lived mainly in the rural areas and were a factor, and at ti

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Green, Abigail. "Nationalism and the ‘Jewish International’: Religious Internationalism in Europe and the Middle East c.1840–c.1880." Comparative Studies in Society and History 50, no. 2 (2008): 535–58. http://dx.doi.org/10.1017/s0010417508000236.

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Jewish cosmopolitanism has long assumed a central place in the ideology of anti-Semitism. Well before the publication of “The Protocols of the Elders of Zion,” the idea of international Jewish solidarity served as an argument against Jewish emancipation. In Britain, Sir Robert Inglis famously opposed granting the Jews political rights because “[t]he Jews of London have more sympathy with the Jews resident in Berlin or Vienna than with the Christians among whom they reside.” Likewise, in 1840, the ultramontane Univers saw international lobbying on behalf of Jews accused of ritual murder in Dama

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Schorsch, Jonathan. "Jonathan Boyarin: The unconverted self: Jews, Indians, and the identity of Christian Europe." Jewish History 24, no. 3-4 (2010): 389–95. http://dx.doi.org/10.1007/s10835-010-9122-y.

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11

Witriani, Witriani. "The Jews in Hollywood: Altering Image through Religious Movies." Celt: A Journal of Culture, English Language Teaching & Literature 19, no. 2 (2020): 202. http://dx.doi.org/10.24167/celt.v19i2.519.

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This article discusses the altering image of American Jews in Hollywood movies. Coming to America during the great migration, mostly from Eastern Europe, this Azkenazic Jews then contributed to the building and transformation of the Hollywood movies as a world icon. Though quite dominant, Jews are quite careful in this industry. Anti-Semitism, the World War and the Great Depression are some of the things that make Jews uncomfortable about being in the spotlight or talking about their identity among the Christian audience of the movies. However, the condition changed after the Second World War

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Williams, John P. "Exodus from Europe: Jewish Diaspora Immigration from Central and Eastern Europe to the United States (1820-1914)." Perspectives on Global Development and Technology 16, no. 1-3 (2017): 85–102. http://dx.doi.org/10.1163/15691497-12341422.

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This article examines one of the largest exoduses in human history. In less than three decades, over five million Jews from Poland, Germany, and Russia journeyed to what they considered to be the “American Promised Land.” This study serves five main purposes: first, to identify social, political, and economic factors that encouraged this unprecedented migration; second, to examine the extensive communication and transportation networks that aided this exodus, highlighting the roles that mutual aid societies (especially the Alliance Israelite Universelle in Paris, the Mansion House Fund in Lond

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Dr., Joseph Abraham Levi. "At Home and Abroad: Forging Sephardic Identities. Before and after the Diasporas of the Gente da Nação Portuguesa." International Journal of Arts and Social Science 3, no. 4 (2023): 125–43. https://doi.org/10.5281/zenodo.7722663.

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In this paper I shall look at the multifaceted and at times hard to define identity of the Portuguese Jews before and after the Diasporas of the 15th and 16th centuries. Sephardic Jewry of Portuguese origin, also known as Gente da Nação Portuguesa (People of the Portuguese Nation) has oftentimes been neglected or, as often it was the case, overshadowed by and lumped together with its Sephardic brethrens.1 My study will thus concentrate on the Sephardim of Portuguese origin and analyze the different ways the Judeo-Portuguese communities forged their identities, at home and abroad

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Arkin, Kimberly A. "Historicity, Peoplehood, and Politics: Holocaust Talk in Twenty-First-Century France." Comparative Studies in Society and History 60, no. 4 (2018): 968–97. http://dx.doi.org/10.1017/s001041751800035x.

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AbstractDrawing on ethnographic data from the mid-2000s as well as accounts from French Jewish newspapers and magazines from the 1980s onward, this paper traces the emergence of new French Jewish institutional narratives linking North African Jews to the “European” Holocaust. I argue that these new narratives emerged as a response to the social and political impasses produced by intra-Jewish disagreements over whether and how North African Jews could talk about the Holocaust, which divided French Jews and threatened the relationship between Jewishness and French national identity. These new pe

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Endelman, Todd M. "Derek J. Penslar. Shylock's Children: Economics and Jewish Identity in Modern Europe. The S. Mark Taper Foundation Imprint in Jewish Studies. Berkeley: University of California Press, 2001. xi, 374 pp." AJS Review 29, no. 2 (2005): 384–86. http://dx.doi.org/10.1017/s0364009405330170.

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In the early modern and modern periods, the occupational profile of Jews in the West diverged dramatically from that of their neighbors and fellow citizens. Commerce, rather than agriculture or artisanal or industrial manufacturing, provided the arena in which Jews labored to make a living. From an economic perspective, this was not a problem. It did not place Jews at a competitive disadvantage. Indeed, the opposite was true. In the context of industrialization, urbanization, and mass consumption, buying and selling was more profitable than tolling in a field, workshop, or factory. Having been

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Abulafia, Anna Sapir. "The Unconverted Self: Jews, Indians, and the Identity of Christian Europe (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 29, no. 3 (2011): 164–66. http://dx.doi.org/10.1353/sho.2011.0130.

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Bruder, Edith. "From Diaspora to Religious Pluralism: African American Judaism in the 20th-Century United States." Religions 16, no. 3 (2025): 386. https://doi.org/10.3390/rel16030386.

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The origin of this article lies in the concurrent existence of multiple religious groups in the United States and the interactions between them. This essay examines the dynamics of religious pluralism through the interaction of two religious groups—African Americans and Jews—in the realms of religion, society, and politics. Among the diverse religious groups in the United States, the growing presence of Jews, bolstered by migration from Germany in the 19th century and from Eastern Europe in the 20th century, introduced new traditions and significantly contributed to the development of religiou

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Sułek, Antoni. "Ordinary Poles Look at the Jews." East European Politics and Societies: and Cultures 26, no. 2 (2011): 425–44. http://dx.doi.org/10.1177/0888325411415402.

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This article constitutes a meta-analysis of sociological surveys conducted between 1967 and 2010 on the attitudes of Poles towards Jews. This analysis covers factual knowledge about Jews, like/dislike feelings, social distance, cognitive schema, and views regarding Polish–Jewish history. The results reflect a general nonacceptance of strangers as well as a specific type of anti-Semitism with strong roots in and encompassing a broad spectrum of Polish society. In this respect, Poland and some of the other Central Eastern European countries are much alike and distinguish themselves negatively in

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Sassenberg, Marina. "The Face of Janus." European Judaism 33, no. 2 (2000): 72–80. http://dx.doi.org/10.3167/ej.2000.330209.

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As the unification of contemporary Europe becomes a reality, new questions arise about a common cultural identity. In this context, research on a common European Jewish heritage has achieved wide public interest. Involving economic and political, cultural and religious, social and academic questions, the history of the Hoffaktoren, as they were called in German, was not constrained by European borders. It is the history of those entrepreneurs, bankers, politicians and diplomats, who served their princes throughout seventeenth- and eighteenth-century Europe, which serves perfectly as a research

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Baiduzh, Dmitrii V., and Victoriia O. Medvedeva. "THE IMAGE OF THE OTHER: THE DISTINCTIVE SIGN OF THE JEWS IN MEDIEVAL GERMANY (13th-16th CENTURIES)." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 4 (2022): 110–33. http://dx.doi.org/10.21684/2411-197x-2022-8-4-110-133.

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This paper studies the special distinguishing sign of the Jews in the Germany during the 13th-16th centuries. Since early 12th c., Europe saw a large-scale process of rethinking the place of existing social groups and the emergence of new ones, clearly expressed by a set of iconic practices. The legitimization of the Jews’ emblems is its direct consequence. Using semiotic analysis, the authors consider visual signs in written and pictorial sources of various types as elements within the framework of a common sign system, as well as reveal the specifics of emblematic manifestations characterist

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Pasieka, Agnieszka. "Niebiali, niemężczyźni i inni nieprawdziwi obywatele. O reprodukcji społecznych nierówności w książce Karen Brodkin „How Jews Became White Folks and What That Says about Race in America”." Studia Litteraria et Historica, no. 2 (June 30, 2014): 555–62. http://dx.doi.org/10.11649/slh.2013.022.

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Non-whites, non-males and other non-genuine citizens. The reproduction of social inequalities as seen in Karen Brodkin’s 'How Jews Became White Folks and What That Says about America'The article offers a review of Karen Brodkin’s How Jews Became White Folks and What That Says about America. Brodkin analyses the social and political transformations in America and puts the analysis in the context of her own autobiography. The first issue that Brodkin investigates are the processes that led to the change in the social status of Jews and other immigrants from Eastern and Southern Europe in the 20t

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Visacovsky, Nerina. "The Yiddisher Kultur Farband in Argentina: Progressive and Communist Jews (1917–1956)." Science & Society 86, no. 1 (2022): 12–35. http://dx.doi.org/10.1521/siso.2022.86.1.12.

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Progressive and Communist Jewish identity in Argentina flourished between the Russian Revolution of 1917 and the Cold War. In 1937, during the Popular Front period, Jewish Communist intellectuals organized an International Congress of Yiddish Culture in Paris. Twenty-three countries were represented, and the Congress formed the Yiddisher Kultur Farband (YKUF). In 1941, this Congress was replicated in Argentina, where the YKUF sponsored an important network of schools, clubs, theaters, socio-cultural centers, and libraries created by Yiddish-speaking Jewish immigrants from Eastern Europe. The Y

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Kuciński, Paweł. "Getto jako narracja antysemicka [Ghetto as anti-Semitic narrative]." Napis XIX (2013) (December 29, 2013): 286–302. https://doi.org/10.18318/napis.2013.1.17.

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In the text the author attempts to describe the language identity of ghetto in the anti-Semitic discourse, in which the demands of “ghettoization” of the Jews returned in the 30’s of the twentieth century, also in Poland. Before the rise of the shameful wall, before the “Nazi Jewish Quarter” will be the vestibule of hell, the ghetto turns out to be a language construct in a radical right wing of journalism, built by stunts available not only in journalism, but in the language of fiction able to create worlds, in this case – of totalitarian future. It is almo

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Goldberg, Chad Allen. "Jewish Radicals: Zionism Confronts the New Left, 1967–1973 A Comparative Look: Afterword." Hebrew Union College Annual 93 (June 1, 2023): 341–53. http://dx.doi.org/10.15650/hebruniocollannu.93.2022/0341.

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In the early nineteenth century, sociologist Viktor Karády argues, there were two main courses of action available for Jews: forward toward emancipation, reform, and assimilation, or backward toward tradition.1 However, by the end of the century, historical developments were sowing serious doubts among the Jews in Europe about the viability of either course of action. These developments included the dire poverty in which large numbers of Jews in Eastern Europe seemed to be intractably mired, concerns about the dilemmas and paradoxes of assimilation in Western Europe, and the rise of an increas

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Kaplan, Robert. "Soaring on the Wings of the Wind: Freud, Jews and Judaism." Australasian Psychiatry 17, no. 4 (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

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Kintzinger, Martin. "Identities and Narratives in Medieval Europe and in European Historical Research." Medieval History Journal 16, no. 2 (2013): 371–87. http://dx.doi.org/10.1177/0971945813514903.

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In medieval Europe from the late antiquity onwards up to about 1500, social and political identities were constructed by learned men in order to legitimise current developments and prevailing situations. According to this point of view, the older a tradition could be claimed, the better it was suited to explain their own reality. Ancient kings and heroes as well as legendary figures helped to construct a historically based identity which was defined by dynastic continuity. Conflicts and concurrences first emerged from the process of ranking different dynasties within a social hierarchy. The ob

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Müller, Dietmar. "Orientalism and Nation: Jews and Muslims as Alterity in Southeastern Europe in the Age of Nation-States, 1878–1941." East Central Europe 36, no. 1 (2009): 63–99. http://dx.doi.org/10.1163/187633009x411485.

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AbstractThe process of assigning the place for Jews in the Romanian nation code and for (Albanian) Muslims in the Serbian one is analyzed as Orientalistic. While the Great Powers served as role models in the Romanian and Serbian identity construction, these principal Others were represented as uncivilized and non-European, preventing the nation-states from their European destiny. This discursive construction of the nation in major debates is identified as a first step which was followed by policy recommendations from intellectuals and actual attempts to fulfill the dream of an ethnically homog

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Tarteer, Khalid, and Moh’d Al-khateeb. "A Reading in History of the Jews and its Impact on Religious Thought." Jordan Journal of Islamic Studies 20, no. 2 (2024): 189–219. http://dx.doi.org/10.59759/jjis.v20i2.450.

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The aim of this research is to elucidate the history of the genesis of Judaism and the impact of this history on its followers. The problem of research was represented in the following questions: What is Judaism, how did it originate, and who are its followers? What are the most significant historical events that have affected the formation of Jewish identity? What is the impact of history in forming Jewish religious thought? Through the researcher's adoption of the historical method and the analytical deductive method in his research, it appears that: Judaism is the oldest religion that its f

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Hirsch, Richard G. "The Ninetieth Anniversary of the World Union for Progressive Judaism." European Judaism 49, no. 1 (2016): 92–96. http://dx.doi.org/10.3167/ej.2016.490110.

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AbstractThe ninetieth anniversary of the World Union enables us to highlight our achievements. In 1973 we moved the international headquarters from New York to Jerusalem and built a magnificent cultural/educational centre there. We pioneered the development of a dynamic Reform/Progressive movement in Israel consisting of congregations, kibbutzim, an Israel religious action centre and educational, cultural and youth programmes. We became active leaders in the Jewish Agency for Israel and the World Zionist Organization. We established synagogues and educational programmes in the Former Soviet Un

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Baumgarten, Elisheva. "Appropriation and Differentiation: Jewish Identity in Medieval Ashkenaz." AJS Review 42, no. 1 (2018): 39–63. http://dx.doi.org/10.1017/s0364009418000053.

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This article discusses the ways scholars have outlined the process of Jewish adaptation (or lack of it) from their Christian surroundings in northern Europe during the High Middle Ages. Using the example of penitential fasting, the first two sections of the article describe medieval Jewish practices and some of the approaches that have been used to explain the similarity between medieval Jewish and contemporary Christian customs. The last two sections of the article suggest that in addition to looking for texts that connect between Jewish and Christian thought and beliefs behind these customs,

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Lederhendler, Eli. "Classless: On the Social Status of Jews in Russia and Eastern Europe in the Late Nineteenth Century." Comparative Studies in Society and History 50, no. 2 (2008): 509–34. http://dx.doi.org/10.1017/s0010417508000224.

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In this paper I examine the economic and political factors that undermined the social class structure in an ethnic community—the Jews of Russia and eastern Europe at the end of the nineteenth century. Compared with the documented rise and articulation of working classes in non-Jewish society in that region, Jews were caught in an opposite process, largely owing to discriminatory state policies and social pressures: Among Jews, artisans and petty merchants were increasingly reduced to a single, caste-like status. A Jewish middle class of significant size did not emerge from the petty trade sect

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Barzilay, Tzafrir. "Shock and Awe: Medieval Northern European Jews and the Language of Violence." Medieval Encounters 28, no. 3 (2022): 265–91. http://dx.doi.org/10.1163/15700674-12340140.

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Abstract In twelfth-century northern Europe, public declarative violence was often employed to establish and demonstrate authority, lordship and power. This article argues that Jews adopted the Christian language of violence but reshaped it to communicate their own views and culture. The first section focuses on depictions of public violence during the persecution of the First Crusade, and on changes in Jewish liturgical practices supported by violent narratives. It shows that during the twelfth century, these descriptions became blunter and more evocative, and were established as a major feat

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Ostapenko, Raisa. "Beyond the Underdog Mentality: Philo-Semitism amongst Protestant Rescuers in Wartime Ukraine." Harvard Theological Review 115, no. 4 (2022): 538–65. http://dx.doi.org/10.1017/s0017816022000311.

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AbstractIn Ukraine, as was the case across occupied Europe, while most residents of any given locality divided into bystanders, collaborators, and accomplices during the Holocaust, a minority turned to rescue work. Faith-motivated rescue work by large institutions or individuals representing prominent branches of Christianity is well documented; its prevalence exemplifies the critical role that the altruism of individual members of the clergy, laity, and religious orders played in the survival of many Jews. However, rescuers from less prominent denominations of Christianity, amongst them Bapti

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Norseth, Kristin. "Raymond Lillevik: Apostates, Hybrids, or True Jews? Jewish Christians and Jewish Identity in Eastern Europe 1860–1914." Teologisk Tidsskrift 4, no. 04 (2016): 438–40. http://dx.doi.org/10.18261/issn.1893-0271-2016-04-16.

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Iqra Shaheen, Khalil Ahmad, and Dr. Aamir Shehzad. "Analyzing pre and post Israel Anti-Zionism in the Backdrop of Road to Mecca and Journey into Europe." Panacea Journal of Linguistics & Literature 2, no. 2 (2023): 157–68. http://dx.doi.org/10.59075/pjll.v2i2.301.

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This study underscores analytical interrelationship of prejudiced West based upon economic, political and territorial biases which affects Jews as well as Muslim world in different genres. The study entails intertextuality between Akbar S. Ahmed’s Journey into Europe and M. Asad’s Road to Macca and compares Ibn Khauldunian tribalism that bedunis are inheritors of a very ancient civilization to Webarian colonism. It keeps its focus that politically, historically as well as post structurally each text is an intersection of other texts. The writing’s purpose is to touch the ground roots of Arab c

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Gavrilova, Maria. "Holocaust Memory and Ethnic Identity in Soviet Jewish Families." Judaic-Slavic Journal 11-12, no. 1-2 (2024): 9–36. https://doi.org/10.31168/2658-3364.2024.1-2.01.

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The article deals with the family memory of Soviet Jews about the Holocaust and that memory’s connection with ethnic identity. Using more than 200 interviews collected during the work on the project “Jewish Commemorative Practices and the Modern Cult of Victory,” the author examines the discursive strategies of respondents and typical plots and speech clichés they use. The analysis of the material shows that these plots and clichés differ among repre- sentatives of different post-war generations. The article traces the dynamics of these transformations. The willingness to pass on the memory of

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Levantovskaya, Margarita. "The Russian-Speaking Jewish Diaspora in Translation: Liudmila Ulitskaia's Daniel Stein, Translator." Slavic Review 71, no. 1 (2012): 91–107. http://dx.doi.org/10.5612/slavicreview.71.1.0091.

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Liudmila Ulitskaia's 2006 novel, Daniel' Shtain, pervodchik (Daniel Stein, Translator), explores the experience of the Russian-speaking diaspora in the aftermath of World War II through a focus on Jewish immigrants in Israel who convert to Christianity. The novel's treatment of the divisive topic of Jewish to Christian conversion is enabled by the author's reliance on the theoretical and allegorical values of translation. Evoking advancements in twentieth-century translation studies through its broad treatment of translation and critique of the investment in the notion of fidelity to the origi

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Harjes, Kirsten. "Stumbling Stones: Holocaust Memorials, National Identity, and Democratic Inclusion in Berlin." German Politics and Society 23, no. 1 (2005): 138–51. http://dx.doi.org/10.3167/104503005780889237.

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In 1997, Hinrich Seeba offered a graduate seminar on Berlin at the University of California, Berkeley. He called it: "Cityscape: Berlin as Cultural Artifact in Literature, Art, Architecture, Academia." It was a true German studies course in its interdisciplinary and cultural anthropological approach to the topic: Berlin, to be analyzed as a "scape," a "view or picture of a scene," subject to the predilections of visual perception in the nineteenth and twentieth centuries. This course inspired my research on contemporary German history as represented in Berlin's Holocaust memorials. The number

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Yudkin-Ripun, Ihor. "Austrian and Jewish German-Speaking Ukrainophiles from the Spring of Nations to the Holocaust: the Problem of European Identity." Folk art and ethnology, no. 3 (September 30, 2023): 74–77. http://dx.doi.org/10.15407/nte2023.03.074.

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The article deals with the problem of the so-called imagology concerning the formation of a stranger’s image. In particular, in the German-speaking area, the image of Ukraine as the European Eastern frontier dates back to the epoch of Enlightenment, with the paragon being a Christian Fürchtegott Gellert's novel (1715–1769) from 1747 about the fate of the Swedish warriors exiled to Siberia. One of the novel’s peculiarities is that the heroes of the narration include a Polish Jew as an intermediary between Europe and the Siberian world. The next writer that has contributed to the German image of

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Campos, Michelle U. "Between Others and Brothers." International Journal of Middle East Studies 46, no. 3 (2014): 585–88. http://dx.doi.org/10.1017/s0020743814000622.

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Some fifteen years ago, the Israel Museum exhibition “To the East: Orientalism in the Arts in Israel” featured a photograph by the Israeli artist Meir Gal entitled “Nine Out of Four Hundred: The West and the Rest.” At the center of the photograph was Gal, holding the nine pages that dealt with the history of Jews in the Middle East in a textbook of Jewish history used in Israel's education system. As Gal viscerally argued, “these books helped establish a consciousness that the history of the Jewish people took place in Eastern Europe and that Mizrahim have no history worthy of remembering.” Mo

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Teller, Adam. "Hasidism and the Challenge of Geography: The Polish Background to the Spread of the Hasidic Movement." AJS Review 30, no. 1 (2006): 1–29. http://dx.doi.org/10.1017/s0364009406000018.

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One of the most significant phenomena in the course of modern Jewish history is undoubtedly the astonishing success of the hasidic movement in winning and retaining large numbers of followers. What is even more remarkable is that this process took a relatively short time to come to fruition: It is widely agreed that at the death of the Ba‘al Shem Tov (who is often still regarded as the founder of the movement) in 1760, his circle numbered no more than a few dozen initiates, but by the 1820s, the movement had become dominant in the Jewish society of large swathes of eastern Europe, particularly

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Remennick, Larissa. "‘Idealists Headed to Israel, Pragmatics Chose Europe’: Identity Dilemmas and Social Incorporation among Former Soviet Jews who Migrated to Germany." Immigrants & Minorities 23, no. 1 (2005): 30–58. http://dx.doi.org/10.1080/0261928042000334835.

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Betta, Chiara. "From Orientals to Imagined Britons: Baghdadi Jews in Shanghai." Modern Asian Studies 37, no. 4 (2003): 999–1023. http://dx.doi.org/10.1017/s0026749x03004104.

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Studies and reminiscences, which dissect the communities of the Baghdadi trade diaspora, have so far tended to over-emphasize the smooth Anglicization process experienced by Baghdadi Jews in British India, Singapore and China in the late nineteenth and early twentieth century. The myth of the Sassoons as the ‘Rothschilds of the East’ has, in particular, distorted and enhanced the representation of Baghdadi Jews as wealthy, Anglicized and thoroughly integrated in British social circles. In reality, if we want to unravel the multi-layered history of Baghdadi Jews from India to Japan we must not

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Arad, Dotan. "Endowments as a Tool for the Shaping of Community Identity in the Jewish Society of Egypt, Palestine, and Syria." Endowment Studies 7, no. 1 (2023): 22–43. http://dx.doi.org/10.1163/24685968-20230002.

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Abstract Talmudic sources recognize the dedication of assets for the benefit of the Temple alone (heqdesh). In Islamic countries, Jews encountered another form of asset endowment – the Islamic waqf – and fully embraced it. This article explores the utilization of waqf from a fresh perspective, focusing on urban communities in Egypt, Palestine, and Syria, to examine its role in constructing community members’ self-identity. The allocation of waqf beneficiaries allowed the endower to delineate the community’s boundaries in their mind, reflecting the desired social circles they sought to be part

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Wood, Warren C. "S. An-Sky’s The Dybbuk and the Process of Jewish American Identity in 1920s San Francisco." California History 99, no. 2 (2022): 32–58. http://dx.doi.org/10.1525/ch.2022.99.2.32.

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In October 1928, an amateur troupe at San Francisco’s Temple Emanu-El performed the most famous play of Yiddish theater, The Dybbuk by S. An-sky (or Ansky). This production, only the third English-language staging of the play in the United States, was a signal event in the evolution of Jewish American identity in California and across the West. The players were a mix of elite San Francisco Jews of Western European descent and recent immigrants from Eastern Europe steeped in Yiddishkait, an approach to Jewish life that sought to transform and fortify the commonplace language and culture of East

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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-terri

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Ayzenberg, Shimshon. "Antokolskii’s Inquisition." Images 8, no. 1 (2014): 93–104. http://dx.doi.org/10.1163/18718000-12340029.

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When Mark Antokolskii published his autobiography in a major St. Petersburg monthly, Vestnik Evropy [“The Herald of Europe”] in autumn 1887, it was during unprecedented state anti-Semitism in Tsarist Russia. The autobiography celebrates the liberal culture in St. Petersburg of the 1860s, when he grew into an artist as a student at the Imperial Academy of Art. The translated excerpt below describes how Antokolskii came to make the clay model of the relief, “The Raid of the Inquisition on the Jews during Passover,” as a product of his own search for beauty in art. In the short introduction, I ex

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Perry, Micha J. "Imaginary Space meets Actual Space in Thirteenth-Century Cologne: Eliezer Ben Joel and the Eruv." Images 5, no. 1 (2011): 26–36. http://dx.doi.org/10.1163/187180011x604625.

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Abstract Eliezer Ben Joel ha-Levi’s Laws of Eruv, a crucial text in the medieval history of the eruv, redefines ancient definitions of space to fit that of a medieval town. It uses talmudic terminology to describe medieval reality; it reinterprets this terminology to fit this reality; and rules in a way that enables the whole Jewish quarter to be seen as one private space. This ruling shows that in medieval Europe the eruv was redefined to encompass the entire Jewish neighborhood. Thus, predating the walled Jewish quarter and Ghettos, the Jews defined their habitats in the town as a close (alt

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Rochelson, Meri-Jane. "The Melting-Pot and Its Legacies." European Judaism 57, no. 2 (2024): 68–84. http://dx.doi.org/10.3167/ej.2024.570206.

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Abstract This article examines Israel Zangwill's 1908 play The Melting-Pot as a document in American immigration history, and the role of its most contested tropes – interfaith marriage and the melting-pot itself – in his efforts to rescue suffering Jews of Europe. Through close readings of the play and with reference to other works by Zangwill in the early twentieth century, the article looks at the play as a pragmatic work in a time of international upheaval and American nativism. A discussion of the play's reception by critics and audiences indicates that what was most controversial at the

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Nurdyawati, Tika Tazkya. "Western Interest dalam Proses Perkembangan Negara Israel (1917-1948) Sebagai Akar Utama Konflik Israel-Palestina." Ampera: A Research Journal on Politics and Islamic Civilization 1, no. 1 (2020): 24–37. http://dx.doi.org/10.19109/ampera.v1i1.5204.

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The Israeli-Palestinian conflict which is often found to continue for more than 7 decades is inseparable from the root of the problem itself, namely; designation of the Palestinian territories as a national home for the Jews which would later lead to Israeli independence in 1948. Referring to the Balfour Declaration 1917 under the British decision, the massive migration of Jews from Europe to Palestine was inseparable from the benefits that were gained by Western hegemonies in the West. the winner of the war at the time. This can be studied using a realism perspective which views the state as

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