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Journal articles on the topic 'Jews – Identity'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Rachman, Adelia Hanny. "Jewish existence in Indonesia: identity, recognition, and prejudice." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, no. 1 (July 13, 2022): 1–25. http://dx.doi.org/10.18326/ijoresh.v1i1.1-25.

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The Jews’ arrival to the archipelago began acquainted since the 13th to the 20th century, although, much earlier, history shows the Jews traffic in the Southeast Asian region had been eventuated. In this study, Jew accommodates several meanings, religion – Judaism and the adherents – Jewish or Jewish descendants. Practically, the beliefs’ differences are arduously accepted by a few Indonesians. Various stereotypes are imposed on this community as a form of othering. Moreover, radical ideological propaganda encompassing antisemitism incitement is presented conditionally. The absence of legal acknowledgment has impacted on limiting Jews’ precious wiggle room enforcing their religious freedom. As a further consequence, they will prefer to conceal their identity for hindering friction nor dispute with the oppositions. Misleading perceptions about Jews and Israel implicitly politicized identities. Aware of the rising negative sentiments, this paper provides an overview of the Jewish existence in Indonesia, from the historical journey, recognition, and prejudice to identity politics. Analysis of legislation and actual reality is carried out to find out the urgency of recognizing Jews’ identity. At the end, Indonesia endures the essential duty to fulfil religious freedom and nurture its diversity for peace.

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2

Al-Qasem, Anis Mustafa. "Arab Jews in Israel: the struggle for identity and socioeconomic justice." Contemporary Arab Affairs 8, no. 3 (July 1, 2015): 323–38. http://dx.doi.org/10.1080/17550912.2015.1054613.

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This article is based on a study in Arabic by author that formed the final chapter of the book Yahud al-bilad al-‘arabiyyah (The Jews of the Arab Countries) by the late Palestinian historian Khairiyyah Qasimiyyah. It examines the problem of identity among Jews of Arab origin in Israel and the resurgent use of the term ‘Arab Jew’ used by Jewish academics and activists in Israel. It also considers the issues of discrimination and socioeconomic injustice against the Arab Jewish community since the early history of Israel. Finally, it discusses the potential for joint action by Arab Jews and Palestinians for the cause of social justice and pluralism in Israel.

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3

Adamczewski, Przemysław. "The Jewish–Tat Relations and the Issue of Mountain Jews Identity (Part I)." Iran and the Caucasus 25, no. 1 (April 22, 2021): 29–47. http://dx.doi.org/10.1163/1573384x-20210105.

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The aim of this article is to present mainly those aspects of the interviews that concerned the relationship of Mountain Jews to the Tats. In addition, issues regarding the language, identity, and relations of Mountain Jews with other ethnic groups are discussed. The article is based on interviews that were conducted as part of a research project “Between the Caucasus and Jerusalem: Mountain Jews in the Dialogue of Cultures” carried out by the “Sefer” Center for University Teaching of Jewish Civilization. This project aims to explore the history, culture, and identity of Mountain Jews. So far, two scientific expeditions have taken place—one in August 2018 and another in August 2019, both to southern Dagestan. Participants of the expedition were divided into two groups—epigraphic and ethnographic. The task of the ethnographic group was to conduct interviews with representatives of the Mountain Jew community living in southern Dagestan. In 2018, these were conducted in Derbent and Nyugdi. In 2019, interviews were conducted with Mountain Jews living in Derbent, in Nyugdi and with inhabitants of Dzhalgan.

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4

Bowen, Wayne H., and Paul Mendes-Flohr. "German Jews: A Dual Identity." German Studies Review 24, no. 2 (May 2001): 418. http://dx.doi.org/10.2307/1433512.

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5

Kollontai, Pauline. "MESSIANIC JEWS AND JEWISH IDENTITY." Journal of Modern Jewish Studies 3, no. 2 (July 2004): 195–205. http://dx.doi.org/10.1080/1472588042000225857.

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6

Trepte, Hans-Christian. "Between Homeland and Emigration. Tuwim’s Struggle for Identity." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (May 30, 2017): 35–47. http://dx.doi.org/10.18778/1505-9057.36.04.

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Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer. Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.

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7

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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8

Stone, Carole. "Anti-Semitism in the Miracle Tales of the Virgin." Medieval Encounters 5, no. 3 (1999): 364–74. http://dx.doi.org/10.1163/157006799x00141.

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AbstractFantasy is a force in the anti-Semitic portrayals of Jews in medieval Christianity's miracle tales. Christians told these tales in order to forge a collective identity in which the Jew became the Other. This paper addresses Christian fantasies about Jews as well as the cultural and historical circumstances that made the tales popular. The three tales chosen for discussion- "The Child Slain by the Jews," The Jewish Boy," and "The Merchant's Surety"-demonstratc how anti-Semitic tales were useful in helping Christianity foster survival.

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9

Menkis, Richard. "Jewish Communal Identity at the Crossroads: Early Jewish Responses to Canadian Multiculturalism, 1963-1965." Studies in Religion/Sciences Religieuses 40, no. 3 (June 27, 2011): 283–92. http://dx.doi.org/10.1177/0008429811408215.

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This article challenges the assumption that the Canadian Jewish community embraced the discourse and potential of multiculturalism rapidly and enthusiastically. It has been proven that certain groups—most notably the Ukrainians—used the hearings of the Royal Commission on Bilingualism and Biculturalism, which promised to consider the ‘‘contributions of the other ethnic’’ groups, to promote the idea that Canada is multicultural. But the largest organization of Canadian Jewry—the Canadian Jewish Congress (CJC)—was very cautious in its dealings with the Commission. It only participated in the Preliminary Hearings, in order to protest the preamble’s language that referred to the ‘‘two founding races. From the records of meetings, it is evident that CJC, based in Montreal—which was the home of the largest Jewish community in Canada at the time—was worried that introducing ‘‘multiculturalism’’ would offend the French. This article also asserts that CJC was not willing to define the Jews as an ethnic group, which was the implied category for groups in the new discourse of multiculturalism. CJC thought that a self-definition of the Jews as an ethnic group would weaken the place of Jews in Canadian society, both because of how Jews defined themselves on the census of 1961 and because they believed that they had a higher profile in the division of society into Protestant—Catholic—Jew than in a society divided into ethnic groups.

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10

Borchard, Kurt. "An Experiment in Second Person Writing: Notes on a Partial Jewish Identity." Cultural Studies ↔ Critical Methodologies 18, no. 3 (December 28, 2016): 181–89. http://dx.doi.org/10.1177/1532708616684868.

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Jewish people are a unique minority group identified through a religious belief system, a culture, and supposed biological traits. I describe myself here as a partial Jew, indicating my unique status parallels the identities of mixed race individuals who feel some other minority group members see them as like themselves but marginally or partially so, at times creating a double marginalization. Through my marginal identity, I encounter prejudice and discrimination from non-Jews and Jews alike. Taking cues from Claudia Rankine, I write examples of everyday identification, prejudice, and discrimination in the second person, in a style unique to sociology. I note my silences, responses, and thoughts about those encounters. I consider whether these everyday encounters constitute microaggressions, and what, then, I am, and you are, left with.

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11

ALHUDEEB, Faeza Abdulameer Nayyef. "THE CULTURAL IDENTITY OF IRAQI JEWS IN ISRAEL." RIMAK International Journal of Humanities and Social Sciences 03, no. 05 (June 1, 2021): 118–23. http://dx.doi.org/10.47832/2717-8293.5-3.12.

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We can say that culture includes knowledge, arts, morals, beliefs, customs and other capabilities that a person obtains from life. The difference in the cultures that the groups of Jews from different parts of the world carried to (Israel) led to a difference in customs and traditions between them, and this in turn led to a conflict between them in particular and between cultures in general. That is, the culture of the Sephardi Jews and the culture of the Western Ashkenazi Jews.Sephardi are the Jews who immigrated from Arab and eastern countries, while Ashkenazim are the Jews who immigrated from Western countries (European, America and Russia(. Therefore, (Israel) worked in two directions with these immigrants, some of them called for integration with the new society, and the other part to assimilate them. But with all these attempts, some of them ended in failure. The eastern Jews (Iraqis in particular) have kept the Iraqi customs and traditions that they were brought up with and did not lose their identity. I will discuss in this research some of these customs and traditions that they maintained even after their immigration to (Israel). Such as the use of some Arabic expressions, oriental food, eastern folklore, through some stories and novels written by Iraqi Jewish writers who immigrated to (Israel), such as Shimon Palace, Samir Naqqash, Anwar Shaul, Sami Michael.

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12

Shtakser, Inna. "Pale of the Settlement Working-Class Jewish Youth and Adoption of Revolutionary Identity During the 1905 Revolution." Carl Beck Papers in Russian and East European Studies, no. 2001 (January 1, 2009): 47. http://dx.doi.org/10.5195/cbp.2009.146.

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This paper examines the construction of a revolutionary identity among the working-class Jewish youth of the Pale of Settlement through the prism of changes taking place in their attitudes and behavior standards. I claim that these changes, caused initially by worsening economic and social conditions for the Jewish community in the Russian empire, resulted in the creation of a new image a young Jew could choose for her/himself, that of a working-class Jewish revolutionary. This new image widened the options for secularization available to working-class Jews and signaled a greater openness within the Jewish community to an idea of a secular Jew. The availability of a new secular, activist identity also allowed the workingclass revolutionary youth to create for themselves a new political space within the hierarchy of the Jewish community, a space dependent on their combined new and old identities as revolutionaries and Jews.

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13

Horowitz, Brian. "Jewish Identity and Russian Culture: The Case of M. O. Gershenzon*." Nationalities Papers 25, no. 4 (December 1997): 699–713. http://dx.doi.org/10.1080/00905999708408535.

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In late tsarist Russia, when a Russian historian writes about Russia he need not justify his activity; his work is naturally understood as an example of cultural self-expression. When a Jew, however, writes about Russia for an intended Russian audience, he has to explain and defend his work before himself, before his fellow Jews and before hostile Russians. His work inevitably elicits questions, and coming from a repressed ethnic minority, the assimilated Jew appears suspect. Why does he so love the nation which treats his people so badly?

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14

Rethelyi, Mari. "Hungarian Nationalism and the Origins of Neolog Judaism." Nova Religio 18, no. 2 (2014): 67–82. http://dx.doi.org/10.1525/nr.2014.18.2.67.

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The new religious movement of the Neolog Jews in Hungary argued for Jews’ acceptance into Hungarian society by articulating an ethnic identity compatible with that of Hungarians. Neolog Jews promoted nationalism by propagating an ethnic Oriental Jewish identity mirroring Hungarian nationalist identity. By negotiating a common identity, Neolog Jews hoped to achieve recognition as fellow Hungarians. The history of the Neologs is unique because a non-Semitic, ethno-nationalist definition of Jewish identity occurred only in Hungary. Neolog Judaism constitutes a significant religious group not only because of its isolated case of nationalist ethnic formation of Jewish identity, but also because it became the mainstream Jewish religious movement in Hungary.

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15

Creese, Jennifer. "Secular Jewish Identity and Public Religious Participation within Australian Secular Multiculturalism." Religions 10, no. 2 (January 22, 2019): 69. http://dx.doi.org/10.3390/rel10020069.

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Many Australian Jews label their Jewish identity as secular. However, public representations of Jewish culture within Australian multiculturalism frequently highlight the religious practices of Judaism as markers of Jewish cultural authenticity. This study explores how secular Jews sometimes perform and reference Jewish religious practice when participating in communal events, and when identifying as Jewish to non-Jews in social interactions and in interactions with the state. Ethnographic participant observation and semi-structured in-depth interviews with nine self-identified secular Jews living in Queensland, Australia, were employed to gather data. These self-identified secular Jews within the community incorporate little religiosity in their private lives, yet in public they often identify with religious practice, and use a religious framework when describing and representing Jewishness to outsiders. This suggests that public Jewishness within Queensland multiculturalism might be considered a performative identity, where acts and statements of religious behavior construct and signify Jewish group cultural distinctiveness in mainstream society. These secular Jews, it is suggested, may participate in this performativity in order to partake in the social capital of communal religious institutions, and to maintain a space for Jewish identity in multicultural secular society, so that their individual cultural interpretations of Jewishness might be realised.

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16

Landy, David. "Zionism, Multiculturalism and the Construction of Irish-Jewish Identity." Irish Journal of Sociology 16, no. 1 (June 2007): 62–79. http://dx.doi.org/10.1177/079160350701600104.

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This paper examines the construction of Irish-Jewish identity, through the prism of the Ireland–Israel soccer match in 2005. While, under the terms of ‘celebratory multiculturalism’ Irish Jews were able to use joke-work to bat away the implied loyalty test of ‘which side are you on’, the pro-Palestinian political mobilisation on the day of the match was more problematic. Within the narrative of Irish Zionism, these pro-Palestinian activities were linked to antisemitism, an interpretation which alienates Jews from those left-liberal elements in Irish society most open to a reading of Jewishness as part of a multicultural Ireland and re-inscribes Jews as ‘a people apart’.

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17

Nazaraliyeva, Aygun. "Ashkenazi jews in Azerbaijan: on some problems of ethnic identity in a foreign ethnic environment." Grani 23, no. 4 (July 5, 2020): 66–74. http://dx.doi.org/10.15421/172042.

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The article established that the formation and becoming of the ethnic identity of the ashkenazi jews of Azerbaijan is influenced by a number of traditional factors, in particular, family, upbringing and cultural traditions. In particular, the special role of traditions in the formation of ethnic identity among jews is associated with the essential role of judaism in this process. The article also notes that one of the most important elements of ethnic culture and the sustainability of ethnic identity is the mother tongue. The mother tongue of ashkenazi jews is yiddish. It is established that at present the functional significance of yiddish has significantly decreased. The almost complete oblivion of yiddish and the transition of the vast majority of ashkenazi jews of Azerbaijan to the russian language created favorable conditions for the transition of this community to hebrew. In addition to the desire to revive historical memory, the revival of traditional culture and religion, the strengthening of the dominant position of hebrew among ashkenazi jews was also associated with an increase in migration sentiments, the desire of many of them to leave for their historical homeland in Israel. The desire to study hebrew, characteristic of many ashkenazi in Azerbaijan, especially middle and young age, does not mean that this language has become functionally significant for intra-community and everyday communication. For these purposes, the russian language continues to be widely used. For example, while an older generation of ashkenazi jews owned yiddish, the middle generation speaks mainly russian, and the relatively young generation already speaks three languages – azerbaijani, russian and hebrew. In the article, summing up some results of the study of ethnic identity among ashkenazi jews of Azerbaijan, it is stated that, despite the unspoken, and sometimes vowed anti-semitism of the rulers of tsarist Russia and the Soviet Union, ashkenazi jews of Azerbaijan have largely preserved their ethnic identity, traditional holidays and rituals. Moreover, the activity of various jewish schools in Azerbaijan, the education of jewish children in hebrew determines the stability of ethnic identity among various age groups of the jewish population. The stability of the ethnic identity of ashkenazi jews in Azerbaijan is also influenced by such traditional factors as family, upbringing and cultural traditions. It is likely that this is due to the fact that for most jews, following the customs and traditions in everyday life is an important element of the national mentality. Moreover, judaism plays a major role in maintaining ethnic identity among ashkenazi jews.

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18

Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile." Catholic Biblical Quarterly 86, no. 1 (January 2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes) nevertheless leaves them closer to the gentile-as-gentile than to the native-born Jew.

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19

Xiang, Fang. "Defending Jewish Identity and Culture in Malamud’s Three Novels." English Language and Literature Studies 8, no. 4 (November 28, 2018): 66. http://dx.doi.org/10.5539/ells.v8n4p66.

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Malamud’s novels are featured by the Jewishness. This thesis tries to analyse three characters’ deviation from Jewish identity and culture, and their returning to the Jews or their awakening of Jewishness after they underwent despair and frustration in their life. This thesis also reveals Malamud’s sarcasm toward those who betrayed Jews and his effort to defend Jewish identity.

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20

Lang, Berel. "Hyphenated-Jews and the Anxiety of Identity." Jewish Social Studies: History, Culture, and Society 12, no. 1 (October 2005): 1–15. http://dx.doi.org/10.2979/jss.2005.12.1.1.

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21

Lang, Berel. "Hyphenated-Jews and the Anxiety of Identity." Jewish Social Studies 12, no. 1 (2005): 1–15. http://dx.doi.org/10.1353/jss.2006.0005.

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22

Schmool, Marlena, and Steven Miller. "Jewish Education and Identity among London Jews." Journal of Jewish Education 61, no. 1 (March 1994): 35–38. http://dx.doi.org/10.1080/15244119408549030.

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23

Shapiro, Edward S. "American Jews and the Problem of Identity." Society 34, no. 6 (September 1997): 14–19. http://dx.doi.org/10.1007/bf03355961.

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24

CROME, ANDREW. "English National Identity and the Readmission of the Jews, 1650-1656." Journal of Ecclesiastical History 66, no. 2 (April 2015): 280–301. http://dx.doi.org/10.1017/s0022046913001577.

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This article explores the presentation of English national identity in literature surrounding the 1655 Whitehall Conference on Jewish readmission to England. Writers in the 1650s suggested that England was suffering providential punishment for sins against the Jewish people. This combined with the idea that God had selected England to restore the Jews to Palestine. This form of ‘chosen’ nationhood complicates understandings of links between Jews and English national identity formation. Jews were recognised as ‘other’, but also as superior to Gentiles. England was therefore ‘chosen’ for a special purpose, but in no way replaced ethnic Israel.

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25

Mohammed, Khaleel. "Wissenschaft des Judentums as a Paradigm for New Muslim Approaches to Islam." American Journal of Islam and Society 28, no. 2 (April 1, 2011): 143–64. http://dx.doi.org/10.35632/ajis.v28i2.1266.

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Although Wissenschaft des Judentums was the brainchild of German Jews,it reflected the aims of European Jews in general. As noted by the late ProfessorAmos Funkenstein, “even if we grant that the majority of traditionalJews in France, Austria, and Germany were not aware of the full scopeof the achievements of the Wissenschaft, its results nevertheless faithfullyreflected the desires and self-image of nineteenth-century Jews craving foremancipation, the mood of the “perplexed of the times.”1 The period ofthe Enlightenment did little to change the lot of the Jew: he was still seenby many as a Christ-killer, his identity linked to a particular nation—andhe could, therefore, never be fully accepted as part of any other nationalentity. Although some Jews may have become totally assimilated and evenconverted to Christianity, the general perception was that the Jews wantedto be conditional citizens: while adopting the culture of the environment,they wanted to preserve their special nature as a subculture ...

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26

Beckman, Linda Hunt. "LEAVING “THE TRIBAL DUCKPOND”: AMY LEVY, JEWISH SELF-HATRED, AND JEWISH IDENTITY." Victorian Literature and Culture 27, no. 1 (March 1999): 185–201. http://dx.doi.org/10.1017/s1060150399271100.

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IN 1861 AMY LEVY was born into a middle-class Anglo-Jewish family with deep roots in England, and was part of the first generation of women at Cambridge University. Her life was marked by the opportunities and predicaments of Anglo-Jews at a pivotal moment in their history. Receiving full political rights in 1858, two years before Levy was born, England’s Jews attained positions of status in the late-Victorian period and became integrated into the fabric of British society. Todd Endelman, however, like other commentators on Anglo-Jewry in this period, gives the British a mixed evaluation on their treatment of the Jews. Tolerant in many ways, England was “hostile to the notion of cultural diversity. Circles and institutions quite willing to tolerate Jews as intimate associates were not willing to endorse the perpetuation of a separate Jewish culture or to see any value in the customs or beliefs of the Jewish religion” (209).

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Lomtadze, Tamari, and Reuven Enoch. "Judeo-Georgian Language as an Identity Marker of Georgian Jews (The Jews Living in Georgia)." Journal of Jewish Languages 7, no. 1 (June 19, 2019): 1–26. http://dx.doi.org/10.1163/22134638-07011146.

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Abstract The Judeo-Georgian language has not yet been fully studied. Up to the end of the 20th century, only religion, traditions, and customs had been considered key identity markers of Georgian Jews. The first comprehensive scholarly works relating to Judeo-Georgian appeared at the turn of the century. This article builds on previous research on the speech varieties of Georgian Jews. The purpose of the present article is to demonstrate that alongside religion, customs, traditions, and culture, language was one of the main identity markers of the Jews in Georgia. The variety of Georgian spoken by the Jews differed from standard Georgian in prosodic (intonational), grammatical, and lexical features. The sociocultural and ethnolinguistic distinctiveness of their speech was reflected primarily in the use of Hebraisms.

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Metzger, Mary Janell. "“Now by My Hood, a Gentle and No Jew”: Jessica, The Merchant of Venice, and the Discourse of Early Modern English Identity." PMLA/Publications of the Modern Language Association of America 113, no. 1 (January 1998): 52–63. http://dx.doi.org/10.2307/463408.

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Recent readings of Shakespeare's The Merchant of Venice, which have been concerned primarily with the play's representation of difference, especially that of gender, religion, or race, often leave Jessica out of their analyses. Yet Jessica, as both a Jew and a willing Christian convert, enables the play to resolve the problem posed by the equations of white Christianity and national identity in the emerging discourse of English imperialism: how to render the Jew's difference as a difference of nature and as a difference of faith involving the act of will implicit in Christian baptism? Only by taking Shylock's measure in the light of the gender, racial, and religious ideologies that integrate his daughter into Venetian society can we account for the play's early modern representations of racialized Jews and of the Christians who imagined them.

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29

Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (May 14, 2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical response to events redefining Jewish-Gentile relations during the second century B. C. E.

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30

Rosner, Jennifer L., Wendi L. Gardner, and Ying-yi Hong. "The Dynamic Nature of Being Jewish." Journal of Cross-Cultural Psychology 42, no. 8 (July 10, 2011): 1341–55. http://dx.doi.org/10.1177/0022022111412271.

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To investigate acculturation as it is influenced by Jewish identity, Russian Jewish immigrants born in the Former Soviet Union and American Jews of Eastern European ancestry were surveyed regarding their three identities: American, Jewish, and Eastern European ethnic/Russian. Study 1 examined perceived differences between the three cultures on a series of characteristics. Study 2 explored perceptions of bicultural identity distance between the American and Eastern European ethnic/Russian identities as a function of Jewish identity centrality. Findings revealed that for Russian Jews, Jewish identity centrality is related to less perceived distance between the American and Russian identities, suggesting that Jewish identity may bridge participants’ American and Russian identities. In contrast, for American Jews, Jewish identity centrality is not related to less perceived distance between the American and Eastern European ethnic identities. The authors discuss implications for the long-term acculturation of Russian Jews in the United States and the function of religion in acculturation.

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31

ALBANIS, ELISABETH. "JEWISH IDENTITY IN THE FACE OF ANTI-SEMITISM." Historical Journal 41, no. 3 (September 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 and Eastern Europe to the increasing and more or less violent outbursts of anti-Semitism which they encountered in the years from 1880 to the Second World War. The first two titles consider how deep-rooted anti-Semitism was in Britain and Russia and in what sections of society it was most conspicuous, whereas the third asks how Western Jewry became motivated to support the Zionist project of settlement in Palestine; all three approach the question of how isolated or intergrated diaspora Jews were in their respective countries.

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Utama, Mohamad Rezky. "Zionisme dan Identitas Keyahudian." Journal of Integrative International Relations 6, no. 1 (May 23, 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 and their own land. The wars and conflicts that was happened along the way of the establishment of Israel until it had been established strengthened the Jewish identity that was initiated by Zionists in Israel. And this research found out that Zionism will not disappear in immediate future.

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Avraham, Doron. "Between Concern and Difference: German Jews and the Colonial ‘Other’ in South West Africa." German History 40, no. 1 (January 14, 2022): 38–60. http://dx.doi.org/10.1093/gerhis/ghab090.

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Abstract German Jews’ involvement in the colonial venture of the Kaiserreich has remained almost untouched by historical research. While it has affirmed the dominance of the nation-state in outlining the Jews’ civic status and identity, historiography has overlooked the implications of colonization on Jews’ self-perception as Germans. This essay inquires into this perception by focusing on the Jews’ ambiguous posture towards the colonial war in South West Africa and the massacre it inflicted on the Herero and the Nama. Jews objected to the excessive violence used against the indigenous population by the German army and responded vigorously against racist theories that imposed inferior racial status on black people in the colonies, and consequently on Jews in general. At the same time, when accused of lack of patriotism and of evading military service in the colonies—thus challenging their German national belonging—Jews presented the opposite position. They used concepts of difference to confirm their national German identity, as reflected by the purported disparity between them, as Germans and Europeans, and the local population in the colony. Moreover, Jews reasserted their participation in colonial conflicts, especially in the war against the Herero, the same war that brought about the locals’ destruction. The objects of a strategy of difference on behalf of Germans, Jews themselves applied the same approach in relation to the Africans. The colonial episode therefore appears to be a test case for the formation of German Jews’ identity.

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Clark, Laurie Beth. "What the Jews Do." TDR/The Drama Review 55, no. 3 (September 2011): 144–52. http://dx.doi.org/10.1162/dram_a_00104.

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Jewishness is neither a set of beliefs nor the participation in a community, but rather recognition of one's self in response to a force in the world. While we are “always already Jewish,” waiting to be hailed, our sense of identity remains phantasmic. It is this sense of longing, rather than any kind of belonging, that may be most helpful in elaborating an ethical diasporic identity.

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Prokhorov, George. "Jacob Brafman’s The Book of the Kahal: the Jew Who Was Afraid of Jewishness." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 231–47. http://dx.doi.org/10.31168/2658-3380.2020.20.3.4.

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The article discusses the narrative structure and rhetorical devices of The Book of the Kahal (1869)– an influential pamphlet by the baptized Jew Jacob Brafman. The book breathes conspiracy theories and portrays the Jews as a state within a state governed by the Kahal and regulated by the Talmud, even when they try to pass themselves as a confession to fool gullible Christians. In line with the traditions of collaboration literature, the author, obsessed with the glorious Imperial might and full of disdain for all things Jewish, demands that the Jews abandon their treacherous “multifaceted” identity in favor of Russia.

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Kakitelashvili, Ketevan. "Georgian Israelites or Jews of Georgia." Journal of Religion in Europe 14, no. 3-4 (December 20, 2021): 339–66. http://dx.doi.org/10.1163/18748929-bja10061.

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Abstract The paper explores the evolution of Georgian-Jewish identity in different political, ideological, and cultural contexts from the late nineteenth to the early twenty-first centuries. It is focused on the beginning of the twentieth century when religious and national dimensions of Georgian-Jewish identity were developed as competing identity models. This paper addresses the impact of these identity models on contemporary Georgian-Jewish identity.

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Ottenheijm, Eric. "Making Myths: Jews in Early Christian Identity Formation." Journal for the Study of Judaism 42, no. 1 (2011): 126–27. http://dx.doi.org/10.1163/157006311x544706.

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Chaves, Mark, Sidney Goldstein, and Alice Goldstein. "Jews on the Move: Implications for Jewish Identity." Contemporary Sociology 26, no. 1 (January 1997): 69. http://dx.doi.org/10.2307/2076608.

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Broch, Ludivine. "The Jews of France Today: identity and values." Journal of Modern Jewish Studies 13, no. 1 (January 2, 2014): 142–44. http://dx.doi.org/10.1080/14725886.2013.874865.

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40

Löwy, Michael. "MENDES-FLOHR (Paul), German Jews. A dual identity." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 159–60. http://dx.doi.org/10.4000/assr.20439.

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Eber, Irene. "K'aifeng Jews Revisited: Sinification as Affirmation of Identity." Monumenta Serica 41, no. 1 (January 1993): 231–47. http://dx.doi.org/10.1080/02549948.1993.11731245.

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Gilman, S. L. "Einstein's Violin: Jews and The Performance of Identity." Modern Judaism 25, no. 3 (October 1, 2005): 219–36. http://dx.doi.org/10.1093/mj/kji018.

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Shishigina, Maria. "“Jews by Choice”: Religious Identity in Progressive Judaism." Tirosh. Jewish, Slavic & Oriental Studies 19 (2019): 267–83. http://dx.doi.org/10.31168/2658-3380.2019.19.5.2.

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Zuckerman, Phil, Sidney Goldstein, and Alice Goldstein. "Jews on the Move: Implications for Jewish Identity." Social Forces 77, no. 3 (March 1999): 1210. http://dx.doi.org/10.2307/3005984.

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Geller, Ewa. "Tożsamość języka jidysz." Poradnik Językowy, no. 7/2021/786 (September 1, 2021): 67–86. http://dx.doi.org/10.33896/porj.2021.7.4.

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The object of this paper is an attempt to describe the complex identity of the Yiddish language itself and its users. Poland and the Polish language have played a signifi cant role in both these aspects. Part one is a sociolinguistic overview of the history of crystallisation of Yiddish in the historical territory of Poland as the autonomous language of the national culture of Central and Eastern European Jews. Its fate after the Holocaust of European Jews is also described here. Part two is dedicated to problems with the genetic classifi cation of Yiddish due to the language-forming processes accompanying its development. Yiddish is classifi ed among mixed languages, since it came into existence as a result of Hebrew– Slavic–Germanic language contacts. Therefore, this part pays special attention to the explanation of the mixed nature of this language system and the role of Polish as an important contact language infl uencing the fi nal shape of the contemporary Yiddish language

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Goodman, Martin. "Nerva, the Fiscus Judaicus and Jewish Identity." Journal of Roman Studies 79 (November 1989): 40–44. http://dx.doi.org/10.2307/301179.

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In A.D. 96 Nerva courted popularity in Rome for his new regime by changing the way in which the special tax on Jews payable to the fiscus Judaicus was exacted. The reform was widely advertised by the issue of coins, under the auspices of the senate, with the proclamation ‘fisci Judaici calumnia sublata’. Precisely how Nerva removed the calumnia no source states, but it can be surmised. The tax did not cease to be collected, for its imposition was still in operation in the time of Origen and possibly down to the fourth century A.D. It is a reasonable hypothesis that Nerva's intention was to demonstrate publicly his opposition to the way in which his hated predecessor, Domitian, had levied the tax, and to procure release for those described by Suetonius (Dom. 12. 2) as particular victims of Domitian's tendency to exact the tax ‘acerbissime’. According to Suetonius, these unfortunates were those who either ‘inprofessi’ lived a ‘iudaicam vitam’ or ‘origine dissimulata’ refused to pay the tax: the people thus trapped by Domitian and, if the hypothesis is correct, exempted by Nerva were those who failed to admit openly to their Jewish practices and/or those who hid their origins (presumably as Jews). I shall argue in this paper that by removing such people from the list of those liable to the Jewish tax, Nerva may unwittingly have taken a significant step towards the treatment of Jews in late antiquity more as a religion than as a nation.

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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 these Hebrew chronicles, one is immediately struck by the tremendous revulsion expressed toward the waters of baptism. Indeed, in his analysis of the symbolic significance of the baptismal waters for medieval Jews, Ivan Marcus has suggested that baptism by force in the local rivers was so traumatic that they instituted a ritual response during the twelfth and thirteenth centuries. One component of the medieval Jewish child initiation ceremony to Torah study was performed on the banks of the river, expressing Jewish aversion to baptism (see Fig. i).

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Rädecker, Tsila. "“They [the Jews] Show Me a Nation Full of Flaws.” The Political Use of Jewish Stereotypes by Jews and Non-Jews in the Netherlands (1796–1798)." European Journal of Jewish Studies 14, no. 1 (March 31, 2020): 1–26. http://dx.doi.org/10.1163/1872471x-11411067.

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Abstract This article investigates the political use of pejorative images of the Jews during the debates on granting the Jews Dutch citizenship and in the polemical writings of the newly founded maskilic Ashkenazi community in Amsterdam. It will demonstrate that pejorative images of the Jews were used to demarcate the boundaries of identity, not only by the non-Jewish Dutch inhabitants, but also by the Dutch maskilim. This article sheds light on the interplay between politics, stereotyping and identity construction.

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Uslaner, Eric M., and Mark Lichbach. "IdentityversusIdentity: Israel and Evangelicals and the Two-Front War for Jewish Votes." Politics and Religion 2, no. 3 (October 13, 2009): 395–419. http://dx.doi.org/10.1017/s1755048309990198.

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AbstractRepublicans made major efforts to win a larger share of the Jewish vote in 2004 by emphasizing their strong support for Israel. They partially succeeded, but did not make a dent in the overall loyalty of American Jews to the Democratic party, since they lost approximately as many votes because of Jews' negative reactions to the party's evangelical base. We argue that both Israel and worries over evangelical influence in the country reflect concerns about Jewish identity, above and beyond disagreements on specific social issues. We compare American Jewish voting behavior and liberalism to the voting behavior of non-Jews in 2004 using a survey of Jews from the National Jewish Democratic Coalition and the American National Election Study. For non-Jews, attitudes toward evangelicals are closely linked to social issues, but for Jews this correlation is small. The Jewish reaction to evangelicals is more of an issue of identity and the close ties of evangelicals to the Republican Party keep many Jews Democratic. Attitudes toward evangelicals are far more important for Jewish voting behavior than for non-Jewish voters.

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Zielinski, Andrea. "Identity Structures of Religious Jews in Post-war Germany." European Judaism 33, no. 2 (September 1, 2000): 38–44. http://dx.doi.org/10.3167/ej.2000.330205.

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The word 'identity' actually means 'absolute sameness'. Here, one speaks of 'self identity' or 'social identity'. Sharon Macdonald describes social identity as 'allegiance to people, group and often, place and past'. With regard to this topic we would rather say that identity is the process of assimilating to a norm regarded as given and static.

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