Journal articles on the topic 'Jews – Europe – Intellectual life'
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1
Kaplan, Robert. "Soaring on the Wings of the Wind: Freud, Jews and Judaism." Australasian Psychiatry 17, no. 4 (January 1, 2009): 318–25. http://dx.doi.org/10.1080/10398560902870957.
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Objectives: This paper looks at Freud's Jewish identity in the context of the Jewish experience in Eastern and Central Europe after 1800, using his family history and significant figures in his life as illustration. Sigmund Freud's life as a Jew is deeply paradoxical, if not enigmatic. He mixed almost exclusively with Jews while living all his life in an anti-Semitic environment. Yet he eschewed Jewish ritual, referred to himself as a godless Jew and sought to make his movement acceptable to gentiles. At the end of his life, dismayed by the rising forces of nationalism, he accepted that he was in his heart a Jew “in spite of all efforts to be unprejudiced and impartial”. The 18th century Haskalla (Jewish Enlightenment) was a form of rebellion against conformity and a means of escape from shtetl life. In this intense, entirely inward means of intellectual escape and revolt against authority, strongly tinged with sexual morality, we see the same tensions that were to manifest in the publication by a middle-aged Viennese neurologist of a truly revolutionary book to herald the new 20th century: The Interpretation of Dreams. Freud's life and work needs to be understood in the context of fin-de-siécle Vienna. Mitteleuropa, the cultural renaissance of Central Europe, resulted from the emancipation and urbanization of the burgeoning Jewish middle class, who adopted to the cosmopolitan environment more successfully than any other group. In this there is an extreme paradox: the Jewish success in Vienna was a tragedy of success. Conclusions: Freud, despite a deliberate attempt to play down his Jewish origins to deflect anti-Semitic attacks, is the most representative Jew of his time and his thinking and work represents the finest manifestation of the Litvak mentality.
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Dotsenko, Victor. "PANTELEIMON KULISH AND THE "JEWISH QUESTION" IN THE MID-NINETEENTH CENTURY." Almanac of Ukrainian Studies, no. 25 (2019): 60–66. http://dx.doi.org/10.17721/2520-2626/2019.25.10.
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The author attempts to analyze the views of Panteleimon Kulish on the history, culture and everyday life of Jews who lived along with Ukrainians in the Ukrainian provinces of the Russian Empire, to determine what factors and stereotypes formed the outlook of the great writer and his attitude to the Russian imperial project of resolving the "Jewish question". With the growing of Russian imperial messianism and chauvinism, Ukrainian intellectuals appeared in a difficult situation. The tsar held assimilation policies towards both Jews and Ukrainians. At the same time, Jews additionallly suffered from manifestations of state anti-Semitism. Engagement of Ukrainian Christians in anti-Semitic actions has intensified the position of Russifikators of Ukrainian lands. The Ukrainian elite aimed to stop these manifestations of anti-Semitism by its actions. Obviously, the Ukrainian protest did not condemn anti-Semitism without reservations, because its authors suggested that Jews should partly share responsibility for anti-Semitism. The idea of protesting Ukrainian intellectuals coincided with ideas of Russian liberals who offered to consider Russian Jews as carriers of "civil autonomy and moral independence," and urged them to abandon their national-religious prejudices. While supporting the civil rights of Jews, Kulish at the same time realized that the Ukrainians themselves belonged to the oppressed nations in the Russian Empire, where, in general, social and national rights and freedoms were much less than in the constitutional states of Western Europe. Therefore, he found it impractical to move from there to Russian blindly a practice of artificial support for only Jewish nationality, because in imperial terms this meant only a change in the configuration of national unequal, and not the elimination of it at all. P. Kulish's views on the "Jewish question" of the mid-nineteenth century corresponded to the conceptions of Russian liberal intellectuals regarding the modernization of Russian society. He supports the proclaimed liberal ideas of the need to integrate Jews into imperial life. Jews must be the most interested in destroying of the traditional world of the Jewish town. Giving the Jews of secular education, adopting by them the modern values could lead to the elimination of intolerance and manifestations of anti-Semitism in the society. The Jews himself, according to P. Kulish had to go towards society and change their social mood.
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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 Eastern European Jewry into a growing range of artistic, literary, intellectual, and social movements. The director, Nachum Zemach, had worldwide renown as an artist in Yiddish theater. The backers of the production had intended to bring about a revitalization of Jewish life in the city and the unification of a Jewish community splintered along lines of class, regional origin, and religious practice. Instead, the performance of the play became a catalyst for legitimizing the ongoing process of creating and recreating American Jewish identity out of a variety of cultural, social, and religious practices.
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Akasoy, Anna. "CONVIVENCIA AND ITS DISCONTENTS: INTERFAITH LIFE IN AL-ANDALUS." International Journal of Middle East Studies 42, no. 3 (July 15, 2010): 489–99. http://dx.doi.org/10.1017/s0020743810000516.
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Historians of Europe often declare that Spain is “different.” This distinctiveness of the Iberian peninsula has many faces and is frequently seen as rooted in its Islamic past. In the field of Islamic history, too, al-Andalus is somewhat different. It has its own specialists, research traditions, controversies, and trends. One of the salient features of historical studies of al-Andalus as well as of its popular image is the great interest in its interreligious dimension. In 2002, María Rosa Menocal published The Ornament of the World, one of the rare books on Islamic history written by an academic that enjoyed and still enjoys a tremendous popularity among nonspecialist readers. The book surveys intersections of Islamic, Jewish, and Christian elite culture, mostly in Arabic, Hebrew, and Latin literature and in architecture, from the Muslim conquest of the Iberian peninsula in 711 to the fall of Granada in 1492. Menocal presents the religious diversity commonly referred to as convivencia as one of the defining features of Andalusi intellectual and artistic productivity. She also argues that the narrow-minded forces that brought about its end were external, pointing to the Almoravids and Almohads from North Africa and Christians from north of the peninsula as responsible. The book's subtitle, How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain, conjures the community of Abrahamic faiths. It reflects the optimism of those who identify in Andalusi history a model for a constructive relationship between “Islam” and “the West” that in the age of the “war on terror” many are desperate to find.
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Austin, Kenneth. "Jewish Books and their Readers: Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, ed. Scott Mandelbrote and Joanna Weinberg." English Historical Review 133, no. 562 (April 3, 2018): 699–701. http://dx.doi.org/10.1093/ehr/cey100.
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Israel, Jonathan. "Jewish Books and their Readers. Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, edited by Scott Mandelbrote and Joanna Weinberg." Church History and Religious Culture 97, no. 1 (2017): 128–30. http://dx.doi.org/10.1163/18712428-09701017.
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Bell, Dean Phillip. "Jewish Books and their Readers: Aspects of the Intellectual Life of Christians and Jews in Early Modern Europe, edited by Scott Mandelbrote and Joanna Weinberg." Journal of Jesuit Studies 5, no. 4 (November 15, 2018): 673–75. http://dx.doi.org/10.1163/22141332-00504010-05.
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Scheuerman, William E. "Revolutions and Constitutions: Hannah Arendt's Challenge to Carl Schmitt." Canadian Journal of Law & Jurisprudence 10, no. 1 (January 1997): 141–61. http://dx.doi.org/10.1017/s084182090000028x.
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No two names better recall the polarized character of political life in mid-century Europe than Carl Schmitt and Hannah Arendt. Like so many of his peers in the Weimar intelligentsia, Schmitt eagerly polemicized against the Weimar Republic and actively sought its destruction. In 1933, he sold his soul to the Nazis and soon became one of their most impressive intellectual apologists. In striking contrast, Arendt risked her life to help anti-fascists and fellow Jews struggling to escape Germany in the immediate aftermath of the Nazi takeover. Forced to join the ranks of the thousands of “stateless” persons stripped of their German citizenship by the new regime, she ultimately found her way to New York City and a stunning career as one of our century's most impressive critics of totalitarianism. While Schmitt would continue to seize every opportunity to belittle the achievements of liberal democracy, even after the establishment of the relatively robust German Federal Republic in 1949, Arendt refused to abandon her chosen Heimat, the United States, even in its darkest hours. For Arendt, Vietnam and Watergate offered indisputable proof that the republican legacy of the American founding demanded our critical loyalty, but hardly—as one can imagine Schmitt arguing—of the inevitability of senseless political violence and authoritarian government.
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Taplin, Mark. "Jewish books and their readers. Aspects of the intellectual life of Christians and Jews in early modern Europe. Edited by Scott Mandelbrote and Joanna Weinberg. (Church History and Religious Culture, 75.) Pp. x + 384. Leiden: Brill, 2016. €140. 978 90 04 31788 8; 1572 4107." Journal of Ecclesiastical History 69, no. 2 (April 2018): 427–29. http://dx.doi.org/10.1017/s0022046917002305.
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Nothaft, C. Philipp E., and Justine Isserles. "Calendars Beyond Borders: Exchange of Calendrical Knowledge Between Jews and Christians in Medieval Europe (12th-15th Century)." Medieval Encounters 20, no. 1 (February 17, 2014): 1–37. http://dx.doi.org/10.1163/15700674-12342155.
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Abstract During the Middle Ages, calendars played a significant role in both the Jewish and Christian communities as a means of reckoning time and structuring religious worship. Although calendars spawned a rich and extensive literature in both medieval Latin and Hebrew, it remains a little-known fact that Jews and Christians studied not only their own calendrical traditions, but also those of their respective rival group: Jewish scribes incorporated Christian material into Hebrew calendrical manuscripts, while some Christian scholars even dedicated entire treatises to the calendar used by Jews. The present article will examine these sources from a comparative perspective and use them to shed new light on the intellectual exchange that took place between Jews and Christians during the twelfth to fifteenth centuries. Particular attention will be paid to the role of oral vs. written transmission in the transfer of calendrical knowledge from one context to another.
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Kritzman, Lawrence D. "The Jews Who are Not One: Politics and Intellectual Life in France." Contemporary French and Francophone Studies 17, no. 2 (March 2013): 141–53. http://dx.doi.org/10.1080/17409292.2013.757850.
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Cassen, Flora. "Early Modern Jewish History." Church History and Religious Culture 97, no. 3-4 (2017): 393–407. http://dx.doi.org/10.1163/18712428-09703010.
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Whereas most fields devoted to the study of minorities define the subjects of their inquiries in opposition to the ethnic, racial, religious, or gender hierarchies of society, Jewish studies has, traditionally fashioned itself along the norms of the European, western humanistic tradition. In this essay I suggest that the study of Jews and Jewish life in and out of early modern Europe provides an opportunity to revise this paradigm and offer two directions for the future of the field: the synthesis of the Jews’ histories of persecution and integration in Europe; and the exploration of the Jews’ role in global history.
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Wallet, Bart. "‘Bringing in Those Who Are Far’: Jewish Sociology and the Reconstruction of Jewish Life in Post-War Europe." Journal of Religion in Europe 9, no. 2-3 (July 24, 2016): 225–46. http://dx.doi.org/10.1163/18748929-00902003.
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Sociology played a major role in the reconstruction of European Jewry after 1945. It offered a putatively objective language, enabling Jews of different religious and political leanings to collaborate. With Jewish communities having been devastated by the war, policy makers now sought quantitative data regarding composition, orientation, and the needs of these populations. Through institutions, journals and conferences, American Jewish theories, and models were transferred to Europe, but were channelled for a distinct function. Demographic research and Jewish community centres were developed with the goal of locating and attracting ‘marginal Jews’ so as to reconnect them to community life. Jewish sociology in post-war Europe was part of a major effort towards reconstruction of Jewish communities; this effort was based on scientific methods and aimed at ‘saving’ all remaining Jews for the greater Jewish cause.
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Hoffmann, Christhard. "Encountering the 'ghetto'." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 2 (December 20, 2021): 3–19. http://dx.doi.org/10.30752/nj.109314.
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In the history of Western perceptions of Jews and the ‘Jewish problem’, the First World War marks a period of change which was, among other things, influenced by the course of the war on the Eastern Front. The German occupation of large parts of Russian Poland in 1915 brought the difficult conditions of Eastern European Jewry closer to public attention in the West, not only in Central Europe, but also in neutral states. For the Scandinavian writers who travelled to occupied Poland in 1916 and 1917, the direct encounter with East European Jewry was a new and often disturbing experience. Their travelogues represent an illuminating and, so far, unused source for Scandinavian perceptions of Jews in Eastern Europe, focusing on the ‘ghetto’ as the physical embodiment of Eastern Jewish life. Analysing these accounts, the present article discusses the different depictions of Warsaw’s Jews thematically and identifies three interwoven perspectives of the ‘ghetto’: as a site of extreme poverty; as a foreign (‘oriental’) element in Europe; and as an archetype of Jewish life in general.
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Bobako, Monika. "The Palestinian Knot: The ‘New Anti-Semitism’, Islamophobia and the Question of Postcolonial Europe." Theory, Culture & Society 35, no. 3 (May 12, 2017): 99–120. http://dx.doi.org/10.1177/0263276417708859.
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In the course of 20th-century European history Jews and Arabs, as well as Jews and Muslims, were put in the position of a ‘civilizational’ conflict that is not only political but also quasi-metaphysical. This article examines an impact of the conflict on the attitudes towards anti-Semitism and Islamophobia and considers Islamophobic implications of the ‘new anti-Semitism’ discourse. A thesis of the text is that both the struggle against anti-Semitism and Islamophobia and the one against the mechanism creating, in certain circumstances, a kind of negative feedback loop between them requires not only opposing the anti-Jewish and anti-Muslim prejudices, but also a deep, critical reconsideration of the concepts of Europeanness that lie at their foundation. The author suggests that a good starting point for this reconsideration might be the postcolonial reading of the Jewish intellectual tradition, especially the one focusing on the figure of the Mizrahi Jew.
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Veidlinger, Jeffrey. "From Ashkenaz to Zionism: Putting Eastern European Jewish Life in (Alphabetical) Order." AJS Review 33, no. 2 (November 2009): 379–89. http://dx.doi.org/10.1017/s0364009409990250.
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The publication of the YIVO Encyclopedia of Jews in Eastern Europe is a monumental achievement. It is the type of text that can transform a discipline, providing easily accessible and reasonably accurate answers to common reference questions and summarizing the state of the field in an evenhanded and inclusive manner. As one of the nearly 450 contributors to the encyclopedia, I personally feel a great deal of pride in its outcome. The two-volume, 2,400-page encyclopedia includes more than 1,800 entries, almost 1,200 illustrations, 57 color plates, and 55 maps. Editor in chief Gershon David Hundert of McGill University has succeeded in producing, as YIVO claims, “the definitive reference work on all aspects of the history and culture of Jews in Eastern Europe from the beginnings of their settlement in the region to the present.”
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Akhiezer, Golda. "The Intellectual Life and Cultural Milieu of Jewish Communities in Medieval Kaffa and Solkhat." AJS Review 43, no. 01 (March 8, 2019): 1–21. http://dx.doi.org/10.1017/s0364009418000776.
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AbstractThis study is an attempt to reconstruct the intellectual life of the Crimean Jewish communities (both Rabbanite and Karaite) from the Middle Ages to early modern times in their wide cultural context. The article is based on manuscripts related to Solkhat, the regional capital of the Golden Horde, and Genoese (and early Ottoman) Kaffa, which can shed light on the spiritual life of their Jewish communities. These manuscripts provide us with a perspective on the areas of interests, patterns of knowledge, and modes of study prevalent in these Jewish communities. They offer evidence for the contents of Jewish libraries and the span of Crimean Jews’ intellectual contacts with their Jewish and non-Jewish cultural environments.
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Herman, David. "Psychoanalysis, Jews and History." European Judaism 55, no. 1 (March 1, 2022): 86–97. http://dx.doi.org/10.3167/ej.2022.550107.
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The early accounts of Freud’s life and the history of psychoanalysis tended to marginalise Jewishness and antisemitism. It is not that Ernest Jones, Henri F. Ellenberger and Richard Wollheim excluded them altogether. There were passing references to Freud’s Jewish background in Moravia, antisemitism in late nineteenth-century Vienna, his largely Jewish circle, his fascination with Moses and the psychoanalytic exodus after the Anschluss in 1938. However, there was a big shift after the 1980s and ’90s in the historiography of psychoanalysis. First, there was a growing interest in the culture and politics of fin-de-siècle Vienna and in Budapest and Prague. Second, there was a growing interest in the world of Jewish Orthodoxy in central and east Europe and its influence on Freud’s generation, and a new concern with antisemitism and race in nineteenth-century medical science and how psychoanalysis can be seen as a response to these new discourses.
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Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (April 2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.
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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities during the bubonic plague depredations. Despite the real devastation caused by the fourteenth-century chaos, much vibrant life remained within German Jewish communities. Little has been written, particularly in English, concerning the reasons for subsequent Christian resistance to the presence of Jews and the effects of new Christian conceptions of their own communities on Jewish self-perception. Bell's book intends to fill this gap. Neither a social history, nor an intellectual history of fifteenth-century Germans and Jews, it is a pioneering attempt to track the changing definitions of Jewish and Christian identity in the fifteenth century. It is an ambitious enterprise.
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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, is an example of a great fascination with the Yiddish civilisation. Not only does he recognize and appreciate the spiritual legacy of Jews in Poland for other Jews around the world, but also accords this legacy a pre-eminent status in the collective Jewish identity. At the same time, he is conscious of the fact that not all Jews, if only in the United States, share his view. It is an upshot of the deep prejudice towards the life in the European Diaspora, which has been in evidence for some time. The same applies to the Jews in Israel. The new generations see the spiritual and cultural achievements of the Eastern European Jews as a legacy that should be learned and developed. This engenders hope that the legacy of the Jews of Eastern Europe will be preserved and will become a foundation of identity for future generations.
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Jeziorny, Dariusz. "‘The most momentous epochs in Jewish life’. American Jewish Congress in Philadelphia (December 15–18, 1918)." Przegląd Nauk Historycznych 17, no. 3 (December 13, 2018): 181–203. http://dx.doi.org/10.18778/1644-857x.17.03.07.
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The American Jewish Congress began its activities as an organization established to represent all Jews living in the United States during the Congress in Philadelphia. On December 15–18, 1918, a meeting of 400 delegates representing all Jewish political parties and social groups in the USA took place. It aroused great hopes because new opportunities were opening up for the Jews to resolve the Palestinian question, the main Zionist project, and to guarantee equal rights for Jewish minorities in East-Central Europe. The article answers questions about how the American Jewish Congress was convened. How did the main political groups of Jews in the USA respond to it? What was the subject of the debate? What decisions were made? And then how were they implemented and what was the future of the initiative launched in Philadelphia? Answers to these questions will allow us to draw a conclusion as to the importance of the December congress in the history of Jews in the USA and whether it fulfilled its tasks.
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Szilágyi, Gábor, and Kata Földi. "economic impact of intellectual property in Europe and Hungary." Economica 10, no. 2 (August 21, 2020): 83–89. http://dx.doi.org/10.47282/economica/2019/10/2/4092.
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As the aim of the article, to show in the framework of theoretical research, to assess the situation of Hungarian intellectual property in the life of businesses. In our paper, we try to analyze and present this area approaching it from an economic side, which seems to be a mere legal phenomenon for an outside observer.
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Szilágyi, Gábor, and Kata Földi. "economic impact of intellectual property in Europe and Hungary." Economica 10, no. 2 (August 21, 2020): 83–89. http://dx.doi.org/10.47282/economica/2019/10/2/4092.
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As the aim of the article, to show in the framework of theoretical research, to assess the situation of Hungarian intellectual property in the life of businesses. In our paper, we try to analyze and present this area approaching it from an economic side, which seems to be a mere legal phenomenon for an outside observer.
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MENG, MICHAEL L. "After the Holocaust: The History of Jewish Life in West Germany." Contemporary European History 14, no. 3 (August 2005): 403–13. http://dx.doi.org/10.1017/s0960777305002523.
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In July 1945, Rabbi Leo Baeck remarked that the Third Reich had destroyed the historical basis of German Jewry. ‘The history of Jews in Germany has found its end. It is impossible for it to come back. The chasm is too great’. Heinz Galinski, a survivor of Auschwitz who led West Berlin’s Jewish community until his death in 1992, could not have disagreed more strongly. ‘I have always held the view’, he observed, ‘that the Wannsee Conference cannot be the last word in the life of the Jewish community in Germany’. As these diverging views suggest, opting to live in the ‘land of the perpetrators’ represented both an unthinkable and a realistic choice. In the decade after the Holocaust, about 12,000 German-born Jews opted to remain in the Federal Republic of Germany (FRG) and comprised about half of its Jewish community. Rooted in the German language and typically married to non-Jewish spouses, they still had some connections to Germany. xSuch cultural and personal ties did not exist for the other half of West Germany’s Jewish community – its East European Jews. Between 1945 and 1948, 230,000 Jews sought refuge in occupied Germany from the violent outbursts of antisemitism in eastern Europe. Although by 1949 only 15,000 East European Jews had taken permanent residence in the FRG, those who stayed behind profoundly impacted upon Jewish life. More religiously devout than their German-Jewish counterparts, they developed a rich cultural tradition located mostly in southern Germany. But their presence also complicated Jewish life. From the late nineteenth century, relations between German and East European Jews historically were tense and remained so in the early postwar years; the highly acculturated German Jews looked down upon their less assimilated, Yiddish-speaking brothers. In the first decade after the war, integrating these two groups emerged as one of the most pressing tasks for Jewish community leaders.
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Wistrich, Robert S. "The Jews and Nationality Conflicts in the Habsburg Lands." Nationalities Papers 22, no. 1 (1994): 119–39. http://dx.doi.org/10.1017/00905999408408313.
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There have been few areas of the world during the past 150 years that have been as shaped by Jewish influences as East Central Europe. The prominent Czech writer Milan Kundera observed seven years ago that in the years before Hitler, the Jews were the “intellectual cement,” the essentially cosmopolitan and integrative element that forged the spiritual unit of this region. It was this small nation par excellence which added the quintessentially European color, tone and vitality to great cities like Berlin, Vienna, Prague, Budapest, not to mention Cracow, Lemberg and Czernowitz further to the east. The Nazi mass murder of the Jews, to which Stalin added his own macabre postscript after World War II, brought about the disappearance of this fructifying Jewish leaven and crushed for forty years the independence of the smaller East European nations sandwiched between Russia and Germany. Since the European revolutions of 1989, these nations, re-emerging from a semi-totalitarian deep freeze, have been recovering their national identities and historical roots long repressed under Communist rule.
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Barbasiewicz, Olga. "Konsul Sugihara Chiune a polscy Żydzi w Kownie w okresie 1939–1940." Sprawy Narodowościowe, no. 36 (February 18, 2022): 167–87. http://dx.doi.org/10.11649/sn.2010.010.
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Consul Sugihara Chiune and the Polish Jews in Kaunas, Lithuania in 1939–1940The main subject of this article is the life and career of Sugihara Chiune, viewed in the context of the fate of European Jews during their stay in the Lithuanian capital, Kaunas, while they were escaping from Nazi-occupied Europe in 1939 and 1940. The author investigates how the Japanese consul helped them obtain visas and thus saved their lives. She also deals with his private and professional life, including the turns of his diplomatic career in pre-war Lithuania, and his views on crucial issues involving his activities connected with saving the Polish Jews – even at the risk of his own life and the life of his family. Sugihara continued to issue transit visas even after he was forbidden to do so by his superiors from the Japanese Foreign Ministry. Thus the war influenced his later life as a diplomat, not always in a beneficial way. However, today Consul Sugihara is considered a hero and is commemorated in many ways, both in his native Japan and in Lithuania.
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Blue, Lionel. "Jews and Arabs." European Judaism 51, no. 1 (March 1, 2018): 104–7. http://dx.doi.org/10.3167/ej.2018.510114.
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Abstract In the recent past all Jewish life has been so overshadowed by the tragedy of the holocaust and the hope of Israel that we could only cry or act. Now a new time has come. Israel has solved every problem except the Arab problem and that is the only important problem now worth solving. A dialogue with the Islamic world is long overdue. We were hounded out of Europe, and we were one of the factors which pushed or helped to push another people out of Palestine. This was a sin – whether knowingly or unknowingly. Israel and Arabs are political entities. Behind them stand two other and greater beings – Judaism and Islam. It is possible that the goodness inherent in them can achieve what the politicians cannot. Unfortunately, neither is spiritually efficient, as all religion has been perverted in our society. The Israel problem poses the crucial test for Judaism itself. As for Islam, it is almost an unknown religion to most Jews. It has also encountered the full onslaught of the West in a short time, and like us, many of its adherents also failed to see the moral wood for the halachic and legalist trees. We can help each other, for we have much in common; and, God willing, we may yet find even more common ground.
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Frassetto, Michael. "Heretics and Jews in the Writings of Ademar of Chabannes and the Origins of Medieval Anti-Semitism." Church History 71, no. 1 (March 2002): 1–15. http://dx.doi.org/10.1017/s0009640700095135.
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Although many scholars now recognize the turn of the millennium as the key point in the development of medieval civilization and the birth of Europe, there remains a tendency to look to the twelfth and thirteenth centuries as the period in which cultural and intellectual norms emerged that would define medieval civilization. This cultural flourishing, long ago recognized as a renaissance by Charles Henry Haskins, has, in recent years, taken on more ominous tones. Certainly this was a period of great intellectual fervor, but it was also, as R. I. Moore has shown, a time of persecution. Just as medieval theologians offered positive definitions of the Christian faith and Christian society, they defined the “other”—the enemy who stood in stark contrast to all that was true and good in society. And in Western Christendom there were no greater enemies than the Jew and the heretic. Indeed, it has generally been recognized that Jewish fortunes increasingly worsened during the course of the twelfth and thirteenth centuries.
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Meir, Natan M. "Jews, Ukrainians, and Russians in Kiev: Intergroup Relations in Late Imperial Associational Life." Slavic Review 65, no. 3 (2006): 475–501. http://dx.doi.org/10.2307/4148660.
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This article explores the associational life of late imperial Kiev to gauge the extent of Jewish participation in the city's civil society and the nature of interethnic relations in the voluntary sphere. Natan Meir demonstrates that, despite political and societal circumstances that often discouraged positive interactions between Jews and their Russian and Ukrainian neighbors, the voluntary association made possible opportunities for constructive interethnic encounters. These opportunities included a range of experiences from full Jewish integration to a segregation of Jewish interests within the sphere of activity of a particular association. While taking into account the central role of intergroup tensions and hostility in Kiev, Meir notes that the frequency of contacts between Jews and non-Jews was higher than most scholars have assumed. By placing the case of Kiev against the larger framework of the Russian empire as well as other European states, Meir contributes to our understanding of the development of late imperial civil society and of the modern Jewish experience in the late Russian empire and across urban Europe.
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Sadik, Shalom. "Abner de Burgos and the Transfer of Philosophical Knowledge between Judaism and Christianity." Medieval Encounters 22, no. 1-3 (May 23, 2016): 95–112. http://dx.doi.org/10.1163/15700674-12342217.
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Abner de Burgos (Alfonso de Valladolid, ca. 1265–1347) was perhaps the most important philosopher in the stream of Jewish-Spanish apostates in the fourteenth and fifteenth centuries. In the first part of his intellectual career, Abner was an Aristotelian Jewish philosopher. However, around the age of sixty, he became a Neo-Platonic Christian and devoted the rest of his life to trying to convert Jews to Christianity. As a philosopher who spent more than fifty years of his life as a Jew, and more than twenty-five years as a Christian, we may expect to find that Abner played a major role in the transfer of philosophical knowledge between the two religions. Here, we will see that the reality is in fact different. Abner’s familiarity with philosophical material was almost entirely limited to parts of the Spanish-Jewish curriculum. His philosophical influence was almost entirely limited to Spanish Jews, and it is only through these Jews that he had any kind of influence upon Christians in general and Western philosophers in particular.
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MARKL, HUBERT. "Jewish intellectual life and German scientific culture during the Weimar period: the case of the Kaiser Wilhelm Society." European Review 11, no. 1 (February 2003): 49–55. http://dx.doi.org/10.1017/s1062798703000061.
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Weimar Germany was a great period in scientific development in which Jews played a prominent role. However, Nazi anti-Jewish policies led to the dismissal of many staff members and directors of the institutes of the Kaiser Wilhelm Society, who were forced to go abroad. In their new environment they became major leaders in science – notably in the new branches such as molecular biology – with a continuing loss to Germany.
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Ivanenko, Oksana. "Cultural and Educational Life of Jews in Kyiv Governorate in the 1860s – 1870s." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 26 (November 27, 2017): 225–47. http://dx.doi.org/10.15407/mzu2017.26.225.
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The article deals with cultural and educational life of Jews in Kyiv governorate in the 1869–1870s, primarily with the activities of Jewish public schools and private schools in the context of the Russian Empire’s national policy. The scientific novelty of this paper is due to the introduction into scientific circulation of documents of the Central State Historical Archives of Ukraine (Kyiv). The author focuses on strengthening of state supervision over cultural and educational life of Jews in Kyiv governorate, creation of private educational institutions, Jewish communities’ educational activities, aimed at preserving and intergenerational transmission of Jewish culture’s religious traditions and values. After the suppression of Polish national liberation uprising (1863–1864) by force methods, the next stage of planting the Russian preponderance in the Western and South-Western provinces was the eradication of spiritual influences of "enemy elements", to which along with the Poles Jews were also classified. In the context of implementing the Russification ethno-national policy, state Jewish schools were established as a transitional link between the traditional system of Jews’ primary education and educational institutions of the Russian Empire. Of particular importance is the study of education’s influence on the preservation of Jewish communities’ mode of cultural life, on the one hand, and on their socio-psychological integration into the Christian society, on the other, and of the dynamics of Jewish youth’s educational level. The investigation of Jewish communities’ transformation, their communication with the social environments and state institutions is becoming relevant. In general, owing to the study of the ethnocultural development of Jews in Central and Eastern Europe, it becomes possible to understand the relationship between the processes of assimilation and preservation of original cultural traditions.
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Glenn, Justin L. "The intellectual-theological leadership of John Amos Comenius." Perichoresis 16, no. 3 (July 1, 2018): 45–61. http://dx.doi.org/10.2478/perc-2018-0016.
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Abstract John Amos Comenius was a revolutionary leader in both the church and the academy in 17th century Europe. Born and raised in Moravia and firmly grounded in the doctrine of the United Church of the Brethren, Comenius rose from obscurity in what is now the Czech Republic to become recognized around Europe and beyond as an innovative and transformational leader. He contributed to efforts such as advocating for universal education, authoring classroom textbooks (most notably in Latin education), shepherding local churches and his entire denomination, and working for unity and peace among Christians across Europe. Though for many decades after his death he seemed to be lost to time, there has been a resurgence of scholarly interest in the ideas and methods of Comenius. His life and work can serve as a source of encouragement and inspiration to church and educational leaders today.
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LEVITIN, DMITRI. "FROM SACRED HISTORY TO THE HISTORY OF RELIGION: PAGANISM, JUDAISM, AND CHRISTIANITY IN EUROPEAN HISTORIOGRAPHY FROM REFORMATION TO ‘ENLIGHTENMENT’." Historical Journal 55, no. 4 (November 15, 2012): 1117–60. http://dx.doi.org/10.1017/s0018246x12000295.
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ABSTRACTThis essay is a critical historiographical overview of the recent literature on the writing of sacred history (history of the biblical Jews and early Christians) and history of religion in early modern Europe. It considers the rise of interest in this branch of intellectual history in the last decade, placing it in the context of the rise of the history of scholarship as a historical discipline. It then charts how the characterization of early modern history of religion as stale, pedantic, and blandly ‘orthodox’ until it was swept aside by a critical and heterodox ‘enlightenment’ is being revised, first in new approaches to early modern histories of biblical Judaism and historicizations of the Old Testament, second in new readings of early modern scholarship on primitive Christianity. It concludes by suggesting new avenues of research which divorce narratives of intellectual change from the linear and inconclusive emphasis on ‘enlightenment’, favouring an approach that conversely emphasizes the impact of confessionalization in creating a newly critical scholarly culture.
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Livesey, Steven J. "The Intellectual Life of Western Europe in the Middle Ages. Richard C. Dales." Isis 85, no. 2 (June 1994): 308–9. http://dx.doi.org/10.1086/356829.
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Zohar, Zvi. "Should Non-Jews be Regarded as Equal?" Journal of Law, Religion and State 4, no. 3 (September 10, 2016): 267–92. http://dx.doi.org/10.1163/22124810-00403002.
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This article provides a window into a variety of views and teachings about the equality of Jews and non-Jews that are found in the writings of Sephardic rabbis in modern times. Unlike almost all writing on Judaism in modern times, which has focused on religious thinkers living in Europe or in North America, my examples are drawn from the writings of rabbis living in Muslim-majority lands, i.e., in the Middle East and North Africa, where Judaism originated and where Jewish communities have existed continuously for millennia. These attitudes range from negative and antagonistic essentialist perspectives to ideals of mutual cultural enrichment and joint co-operation in the realization of righteousness and justice in the life of all peoples. The rich variety of attitudes and values exemplified in these texts is typical of the Jewish rabbinic tradition, in which a plurality of views exists on almost any topic.
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Grakhotskiy, A. P. "THE VERDICT IN KARLSRUHE: "LIFE IMPRISONMENT FOR THE BUTCHER FROM MINSK!»." Lex Russica, no. 12 (January 4, 2020): 105–21. http://dx.doi.org/10.17803/1729-5920.2019.157.12.105-121.
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The trial against Karlsruhe criminal police Secretary Adolf Rube, held in 1949, was the first trial in Germany, during which Nazi atrocities committed on the territory of Belarus were considered. By the example of this process, the paper attempts to identify the specifics of West Germany courts’ consideration of criminal cases related to the commission of Holocaust crimes in Eastern Europe. German law excluded the possibility of punishing Nazi criminals for genocide, crimes against peace and humanity. Guided by the norms of the German Criminal Code of 1871, German justice considered each case of murder of Jews during the years of national socialism as a separate crime, caused by personal motives. Based on this, A. Rube was punished not for participating in the state-organized, bureaucratically planned genocide of the Jewish people, but for committing separate, unrelated murders. The defendant, who was accused of killing 436 Jews in the Minsk ghetto, was found guilty of unlawfully depriving 27 people of their lives and sentenced to life imprisonment. However, in 1962 he was amnestied and was released. By presenting the Holocaust as a mosaic of individual, unrelated criminal acts, German justice maintained the illusion that "normal" Germans "knew nothing" about the mass extermination of Jews, that the Holocaust was solely the product of the Hitler’s actions, his fanatical entourage, and individual "pathological sadists," "sex maniacs," and "upstarts" such as A. Rube, who sought to assert themselves at the expense of Jewish victims.
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Shamir, Avner. "‘Rabbinising’ in sixteenth-century polemics." Nordisk judaistik/Scandinavian Jewish Studies 33, no. 1 (June 27, 2022): 3–18. http://dx.doi.org/10.30752/nj.111014.
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‘Rabbi’ is the title of Jewish scholars and teachers. Yet, in the sixteenth century, the word was sometimes employed in Christian discourse, when Christian scholars referred to their Christian peers as rabbis. How could non-Jews be called rabbis? This article explores the meaning of the term ‘rabbi’ in sixteenth-century intra-Christian polemics and discourse. It shows how the image of the ‘rabbi’, a figure of (negative) intellectual authority, penetrated the speech of Christian intellectuals and polemicists. It suggests that this ‘rabbinic’ figure was not necessarily Jewish. Although ‘rabbi’ is a Jewish term – the incarnation of Jewish intellectual life – the term also denotes Jesus as well as his opponents, the Pharisees. Thus, polemical ‘rabbinising’ of Christian scholars potentially involved very different images of scholarly authority.
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Kéri, Szabolcs, and Christina Sleiman. "Religious Conversion to Christianity in Muslim Refugees in Europe." Archive for the Psychology of Religion 39, no. 3 (December 2017): 283–94. http://dx.doi.org/10.1163/15736121-12341344.
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An increasing number of Muslim asylum seekers and refugees convert to Christianity in Europe. The conversion motifs in these individuals are unknown. In this study, we applied biographical interviews in 124 converts. There were two dominant patterns: intellectual (42.7%)—intellectual plus experimental motifs (10.5%), and mystical (16.1%)—mystical plus affectional motifs (21.0%). Pure experimental and affectional motifs were rare, and there were no revivalist and coercive motifs. Demographic parameters (age, gender, education, family status, country of origin, traumatic life events, and refugee status) did not predict conversion motifs. We found no evidence for social pressure. These results indicate that finding meaning and consolation in Christian religious teachings and mystical experiences with a high emotional content are the two leading religious conversion motifs.
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Eshel, Ruth. "Concert Dance in Israel." Dance Research Journal 35, no. 1 (2003): 61–80. http://dx.doi.org/10.1017/s0149767700008779.
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Israel is a society of Jewish immigrants who have returned to their ancient biblical homeland. It is also a complex society made up of people of varied cultures and ideologies, enduring changing economic and political situations. For the past eighty years, Israeli dancers have reflected and helped to shape the internal dialogues of Israeli life and contributed to a global exchange of dance ideas, especially with modern dancers from Europe and America.The independence of ancient Israel came to an end in C.E. 73, when Romans destroyed the Temple in Jerusalem after fierce battles with the Jews. The great revolt against Roman rule (132–135) failed, and in its wake the Romans banished the Jews from their country. Thus began a two-thousand-year exile, during which the Jews in the diaspora preserved their religion, suffered anti-Semitic persecutions, and dreamed of returning to their land, to Eretz Israel—Zion.
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RUBIN, GIL. "From Federalism to Binationalism: Hannah Arendt's Shifting Zionism." Contemporary European History 24, no. 3 (July 6, 2015): 393–414. http://dx.doi.org/10.1017/s0960777315000223.
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AbstractThe German-Jewish intellectual Hannah Arendt (1906–1975) had famously opposed the establishment of a Jewish nation state in Palestine. During the Second World War, however, Arendt also spoke out repeatedly against the establishment of a binational Arab-Jewish state. Rejecting both alternatives, Arendt advocated for the inclusion of Palestine in a multi-ethnic federation that would not consist only of Jews and Arabs. Only in 1948, in an effort to forestall partition, did Arendt revise her earlier critique and endorse a binational solution for Palestine. This article offers a new reading of the evolution of Arendt's thought on Zionism and argues that her support for federalism must be understood as part of a broader wartime debate over federalism as a solution to a variety of post-war nationality problems in Europe, the Middle East and the British Empire. By highlighting the link between debates on wartime federalism and the future of Palestine, this article also underscores the importance of examining the legacy of federalism in twentieth century Europe for a more complete understanding of the history of Zionism.
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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts." Medieval Encounters 22, no. 1-3 (May 23, 2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.
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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential to Jews for dating documents, especially (but not exclusively) those intended for Christians, for understanding dates in documents, for scheduling business or other meetings with Christians, and in short, for effectively coordinating their socio-economic activities with the rhythms and structure of Christian medieval life.
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EDELSTEIN, DAN. "INTELLECTUAL HISTORY AND DIGITAL HUMANITIES." Modern Intellectual History 13, no. 1 (January 21, 2015): 237–46. http://dx.doi.org/10.1017/s1479244314000833.
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The digital age has been a boon for intellectual historians, particularly those of us who work on early modern Europe and America. The mass digitization of old books has made research more efficient than ever: first editions are there for the downloading on Google Books, Gallica, Liberty Fund, Project Gutenberg, and elsewhere. The creation of such large-scale databases as Early English Books Online (EEBO), Eighteenth-Century Collection Online (ECCO), the Making of the Modern World (formerly Goldsmiths’–Kress), or, on a more modest level, the ARTFL project's FRANTEXT, has also breathed new life into old texts. Books that lay forgotten for generations can now be rediscovered thanks to the magic of search engines. To be sure, this power has not always been wielded for good: students today can “cite anything, but construe nothing,” stringing together KWICs (keywords in context), and reading only a surrounding sentence or two (if that). But however they are used, these tools and platforms have transformed our daily work habits.
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LIVESEY, JAMES. "BERKELEY, IRELAND AND EIGHTEENTH-CENTURY INTELLECTUAL HISTORY." Modern Intellectual History 12, no. 2 (December 11, 2014): 453–73. http://dx.doi.org/10.1017/s1479244314000572.
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Eighteenth-century Irish intellectual history has enjoyed a revival in recent years. New scholarly resources, such as the Hoppen edition of the papers of the Dublin Philosophical Society and the recently published Berkeley correspondence, have been fundamental to that revival. Since 1986 the journal Eighteenth-Century Ireland: Iris an dá chultúr has sponsored a complex conversation on the meaning and legacy of the eighteenth century in Irish history. Work in the journal and beyond deploying “New British” and Atlantic histories, as well as continuing attention to Europe, has helped to enrich scholarly understanding of the environments in which Irish people thought and acted. The challenge facing historians of Ireland has been to find categories of analysis that could comprehend religious division and acknowledge the centrality of the confessional state without reducing all Irish experience to sectarian conflict. Clearly the thought of the Irish Catholic community could not be approached without an understanding of the life of the Continental Catholic Church. Archivium Hibernicum has been collecting and publishing the traces of that history for a hundred years and new digital resources such as the Irish in Europe database have extended that work in new directions. The Atlantic and “New British” contexts have been more proximately important for the Protestant intellectual tradition.
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Kassow, Samuel D. "The Mother City of Jewish Public Life: Zalmen Reyzen's Image of Interwar Vilna." Colloquia 48 (December 30, 2021): 152–69. http://dx.doi.org/10.51554/coll.21.48.10.
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A specific vision of Vilna as the model of an East European Jewish civil society crystallised in the years during and just after the First World War, and Vilna’s professional elites and journalists played a critical role in the crafting and shaping of this idea. This paper shows how Zalmen Reyzen, a leading Vilna Yiddishist intellectual who edited Vilna’s most important Yiddish daily between the wars, Der tog (1919–1939), tirelessly sought to convince others that Vilna had a special role to play as a model for the entire Jewish Diaspora, as a city uniquely suited to build a Jewish civil society based on a shared language, Yiddish. Reyzen told his readers in articles and editorials that the collapse of the tsarist regime gave Jews an unprecedented chance to build a new secular school system, create a new democratic communal board (kehile), and break the stranglehold of old communal elites.
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Hirsch, Richard G. "The Ninetieth Anniversary of the World Union for Progressive Judaism." European Judaism 49, no. 1 (March 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 Union, Europe, Latin America and the Far East, thus fulfilling our mandate to perpetuate Jewish life wherever Jews live. We formulated an ideology of Reform Zionism as an antidote to the contracting Jewish identity induced by contemporary diaspora conditions. Whereas we encourage aliyah for Jews who want to live in Israel, we are adamantly opposed to those who advocate aliyah as a positive response to anti-Semitism. Instead, we demand that European democracies guarantee equal rights and full security to Jews as well as to all other groups in society.
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SCHWARTZ, DANIEL B. "GAUGING THE GERMAN JEWISH." Modern Intellectual History 17, no. 2 (September 17, 2018): 579–88. http://dx.doi.org/10.1017/s1479244318000380.
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Few fields are as riddled with terminological indecision as “German Jewish thought.” One cannot invoke this sphere without immediately bumping up against essential questions of definition. Should membership within its bounds be reserved for those who wrote, primarily, as Jews for Jews, even if in a non-Jewish language? Or should its borders be expanded substantially to include Jewish contributions to secular German thought—or, perhaps more aptly put, secular thought in German, in order not to exclude the vast number of Central European Jewish innovators who wrote in the language? If one takes the latter route, the problems only proliferate, for the question then ensues, what makes any of these supposed Jewish contributionsJewish? How is the Jewishness of a particular work, school of thought, or sensibility to be gauged and assessed? How does one avoid the risk of reading too much in—or too little? How does one steer clear of reducing Jewishness to some stable core or essence, without relying on a notion so broad and diffuse as to be effectively meaningless? And always lurking is the question whether, in imputing Jewishness to a cultural product or outlook, one has betrayed its creator, who would have recoiled at being labeled a “Jewish” author or artist. These problems are not peculiar to German Jewish intellectual history. They arise wherever and whenever Jews have been disproportionately prominent in the shaping of secular culture—for instance, in the writing of the “New York intellectuals” in the postwar United States. But the role of authors and artists of German Jewish background proved especially pronounced even after many, like Hannah Arendt or Leo Strauss, emigrated to escape the Nazis. In their new environments, they remained active participants in intellectual life, and the question remains whether they were carrying on the tradition of German Jewish thought.
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Péteri, György. "Intellectual Life and the First Crisis of State Socialism in East Central Europe, 1953–6." Contemporary European History 6, no. 3 (November 1997): 259–62. http://dx.doi.org/10.1017/s0960777300004604.
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Karpinski, Eva C. "Postcards from Europe: Dubravka Ugrešić as a Transnational Public Intellectual, or Life Writing in Fragments." European Journal of Life Writing 2 (June 18, 2013): T42—T60. http://dx.doi.org/10.5463/ejlw.2.55.
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The article explores Dubravka Ugrešić's ongoing project of interrogating and challenging different constructions of Europe from the perspective of “minor transnationalism”, focusing on the relationship between European minority cultures and the West. She has developed a hybrid form of political life writing that I call the autobiographical fragment, which mixes autobiography, personal essay, cultural criticism, travel writing, autoethnography, epistolarity, and diary. I argue that the autobiographical fragment is uniquely suited to address the discontinuities and ruptures of history, experience, and memory that have accompaniedEurope’s post-communist transformations. In the texts that I examine, including "Have a Nice Day: From the Balkan War to the American Dream", "The Culture of Lies", "Thank You For Not Reading", and "Nobody’s Home", she confronts the trauma of ethnic and gendered violence and integrates the personal and the “global”, linking the former Yugoslavia, present-day Croatia, the European Union, the United States, and the globalized cultural marketplace.
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Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (March 1995): 16–28. http://dx.doi.org/10.2307/3168654.
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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts? In the abstract, the converts had clear options: they could either remain Christians or return to judaism. Reality would surely reveal a range of possibilities, however, as these conversi tried to live out their conversion or to reject it without running afoul of the authorities. While the dominant Christian culture undoubtedly exerted pressure to convert, Jews did not necessarily sit idly by while their people approached the baptismal font. Some conversi felt contrary pressure to take up Judaism again. In the most extreme cases, conversi who reverted to Judaism faced death as well. This paper examines forces exerted on Jewish converts to Christianity to return to Judaism, using examples from France and northern Spain in the first half of the fourteenth century.