Journal articles on the topic 'Jews – Migrations'
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1
Tam, Alon. "Between "Ḥarat al-Yahud" and "Paris on the Nile": Social Mobility and Urban Culture among Jews in Twentieth-Century Cairo." Jewish Social Studies 28, no. 2 (March 2023): 203–37. http://dx.doi.org/10.2979/jewisocistud.28.2.08.
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Abstract: In this article I examine out-migration from old Cairo's Ḥarat al-Yahud (The Jews' Alley) to that city's urban expansions in the late nineteenth century and first half of the twentieth. This migration was coupled with large-scale Jewish immigration to Cairo and intersected with its modern urban culture, which Jews shared with Muslim and Christian Cairenes. I argue that for Cairene Jews, these migrations, urban spaces, and regular itineraries within them held the promise of upward social mobility and integration into an urban middle-class culture that did not erase their Jewishness but removed it as a social barrier. This argument works against common narratives that saw Jewish Egyptians as foreigners living separately from Muslim Egyptians in another cultural milieu.
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Tam, Alon. "Between "Ḥarat al-Yahud" and "Paris on the Nile": Social Mobility and Urban Culture among Jews in Twentieth-Century Cairo." Jewish Social Studies 28, no. 2 (March 2023): 203–37. http://dx.doi.org/10.2979/jss.2023.a901518.
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Abstract: In this article I examine out-migration from old Cairo's Ḥarat al-Yahud (The Jews' Alley) to that city's urban expansions in the late nineteenth century and first half of the twentieth. This migration was coupled with large-scale Jewish immigration to Cairo and intersected with its modern urban culture, which Jews shared with Muslim and Christian Cairenes. I argue that for Cairene Jews, these migrations, urban spaces, and regular itineraries within them held the promise of upward social mobility and integration into an urban middle-class culture that did not erase their Jewishness but removed it as a social barrier. This argument works against common narratives that saw Jewish Egyptians as foreigners living separately from Muslim Egyptians in another cultural milieu.
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Wiedemann, Felix. "Waves of peoples and bringers of culture." EAZ – Ethnographisch-Archaeologische Zeitschrift 51, no. 1/2 (March 24, 2010): 105–28. http://dx.doi.org/10.54799/haoa5416.
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Questions as to the origins of different historical peoples and their movements through time and space have always played a vital role in archaeology. Especially late 19th and early 20th centuries archaeologists tried to identify the routes of migration of certain peoples in order to establish ethno-historical cartographies of entire regions. Regardless the historical context to be dealt with, these accounts oft en share some remarkable similarities in representing and narrating migrations. Using the example of German ancient Near Eastern archaeology at the turn of the 20th century the article examines central migration narratives against the background of their political and cultural contexts. The two most important questions of the archaeological debate on migrations in the ancient Near East were the supposed origin and migrations of the ›Semitic peoples‹ and the ethno-historical cartography of ancient Asia Minor. The archaeological accounts show repetitive role patterns which can be identified in different historiographical contexts of the time. Furthermore, striking parallels between the archaeological discourse on migrations in the ancient Near East and theories about the supposed origins of the Jews clearly demonstrate the importance of the contemporary debate on the rising anti-Semitism in this context.
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Plaut, W. Gunther. "Jewish Ethics and International Migrations." International Migration Review 30, no. 1 (March 1996): 18–26. http://dx.doi.org/10.1177/019791839603000103.
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Jews developed a distinct ethical approach to the question of dealing with strangers in society. Examples are provided from Jewish ethical literature to illuminate this attitude and its practice. This paper touches on the Jewish migratory experience in the last 2,000 years and their acceptance in Christian and Muslim countries. Note is taken of the concept of “refuge,” which was created by the Hebrew Bible and has had a significant influence on the Sanctuary Movement. The essay concludes with a personal observation, based on the author's life experience.
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Maio, Marcos Chor, and Carlos Eduardo Calaca. "New Christians and Jews in Brazil: Migrations and Antisemitism." Shofar: An Interdisciplinary Journal of Jewish Studies 19, no. 3 (2001): 73–85. http://dx.doi.org/10.1353/sho.2001.0031.
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Zalc, Claire, Anton Perdoncin, and Gabrielle Escaich. "The Dynamics of Mobility and Immobility in the Face of Danger: Polish Jewish Migrations during the 1930s from Below." Journal of Migration History 9, no. 3 (October 24, 2023): 323–55. http://dx.doi.org/10.1163/23519924-09030004.
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Abstract This article draws on the exhaustive reconstruction of the transnational migration trajectories of Jewish and Catholic inhabitants from a small Polish town during the interwar period to explore the social and relational dimensions of migration. Implementing a mesoscopic analytical scale, the authors quantitatively and qualitatively analyse dense and varied historical material. They examine the relationship between relational configurations of mobility and immobility, as well as the increasing dangers faced by Polish Jews in the decade leading up to the war and the destruction of their communities. This change of scale gauges the specific impact of the temporal context – namely rising peril and anti-Semitic violence against Polish Jews in the 1930s – on the dynamics of mobility. It also leads to a better understanding of the importance and nature of obstacles to migration. By doing so, the authors advocate for a social history of migrations and connections that considers emigration as the product of relational configurations in societies of origin. Moreover, they show that ties, so often described as resources in analyses of migration, can also be burdens when it comes to escaping persecution.
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DellaPergola, Sergio. "Notes toward a Demographic History of the Jews." Genealogy 8, no. 1 (December 27, 2023): 2. http://dx.doi.org/10.3390/genealogy8010002.
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As an essential prerequisite to the genealogical study of Jews, some elements of Jewish demographic history are provided in a long-term transnational perspective. Data and estimates from a vast array of sources are combined to draw a profile of Jewish populations globally, noting changes in geographical distribution, vital processes (marriages, births and deaths), international migrations, and changes in Jewish identification. Jews often anticipated the transition from higher to lower levels of mortality and fertility, or else joined large-scale migration flows that reflected shifting constraints and opportunities locally and globally. Cultural drivers typical of the Jewish minority interacted with socioeconomic and political drivers coming from the encompassing majority. The main centers of Jewish presence globally repeatedly shifted, entailing the intake within Jewish communities of demographic patterns from significantly different environments. During the 20th century, two main events reshaped the demography of the Jews globally: the Shoah (destruction) of two thirds of all Jews in Europe during World War II, and the independence of the State of Israel in 1948. Mass immigration and significant convergence followed among Jews of different geographical origins. Israel’s Jewish population grew to constitute a large share—and in the longer run—a potential majority of all Jews worldwide. Since the 19th century, and with increasing visibility during the 20th and the 21st, Jews also tended to assimilate in the respective Diaspora environments, leading to a blurring of identificational boundaries and sometimes to a numerical erosion of the Jewish population. This article concludes with some implications for Jewish genealogical studies, stressing the need for contextualization to enhance their value for personal memory and for analytic work.
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Cohen, Yolande. "Zionism, Colonialism, and Post-colonial Migrations: Moroccan Jews’ Memories of Displacement." Contemporary Review of the Middle East 6, no. 3-4 (September 2019): 338–51. http://dx.doi.org/10.1177/2347798919872835.
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The emigration of Jews from Morocco to Israel, in particular, is the subject of intense debate among historians, signaling the difficulty of telling a unified story of this moment. I want to contribute to this debate by showing that the combining and often opposing forces of Colonialism and Zionism were the main factors that triggered these migrations, in a period of rising Moroccan nationalism. But those forces were also seen as opportunities by some migrants to seize the moment to better their fate and realize their dreams. If we cannot assess every migrant story, I want here to suggest through my family’s experience and memory and other collected oral histories, how we could intertwine those memories to a larger narrative to shed more light on this history. The push and pull forces that led to Moroccan Jewry’s migrations and post-colonial circulations between the 1940s and 1960s were the result of a reordering of the complex relationships between the different ethnic and religious communities well before the migration took place. The departures of the people interviewed for this study are inscribed in both the collective and family dynamics, but were organized in secret, away from the gaze of the others, particularly that of non-Jewish neighbors. Their belonging to a sector of the colonial world, while still prevalent in their narratives, is blurred by another aspect of post-colonial life in Morocco, that is the cultural/education nexus. Depending on where one has been educated and socialized, the combined effects of Colonialism and Zionism strongly impacted the time of their departures and the places they went to.
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Sczech, Karin. "mittelalterliche jüdische Friedhof in Erfurt." Fasciculi Archaeologiae Historicae 36 (December 6, 2023): 161–68. http://dx.doi.org/10.23858/fah36.2023.008.
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In Erfurt, a part of the medieval Jewish cemetery was excavated in 2013. For the first time in Germany, it was possible to carry out both anthropological and genetic studies on the burials recovered there. 14C analyses completed the research. The results are therefore of great importance beyond the site itself. They are a first step towards tracing the migrations of the Jews from late antiquity to the late Middle Ages and researching today’s genetic diseases of Ashkenazi Jews from their origins.
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Zeltser, Arkadi. "The Soviet Belarusian Shtetl: Between Tradition and Modernization in the 1920s and 1930s." Judaic-Slavic Journal, no. 2 (6) (2021): 36–66. http://dx.doi.org/10.31168/2658-3364.2021.2.04.
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In the 1920-1930s, the Soviet policy of transformations, the mass migrations of the Jews (especially the youth) from the towns to the big cities, and the desire of some of the provincial Jews to adopt a modern lifestyle, all had a pronounced effect on the shtetls of Soviet Belorussia. The Jews lost their numerical majority there; they were affected by population aging, and serious changes took place in the employment patterns. At the same time, the process of abandoning the traditional way of life was relatively slow, especially within the framework of the family. If we look at the shtetl as a historical sociocultural phenomenon, we may conclude that it vanished only with the deaths of many of its residents in the Holocaust.
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Altaras, Nesi. "The Jews of Van-Urmia: Remembering Borderland Migrations (1914–18)." Jewish Social Studies 28, no. 1 (January 2023): 79–115. http://dx.doi.org/10.2979/jewisocistud.28.1.04.
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Heschel, S., and T. Baker. "Introduction: Transnational Migrations of Identity: Jews, Muslims, and the Modernity Debate." Comparative Studies of South Asia, Africa and the Middle East 30, no. 1 (January 1, 2010): 1–5. http://dx.doi.org/10.1215/1089201x-2009-044.
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Arndt, Martin Ernst Rudolf. "The Great War in Poland-Lithuania from A Jewish Perspective: Modernization and Orientalization." Jurnal Humaniora 32, no. 1 (January 31, 2020): 19. http://dx.doi.org/10.22146/jh.52996.
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The article presents views of Eastern Judaism, especially in Lithuania, in the Jewish press around the Great War. It is based on a close research of journals, newspapers and book-publications written in the German language. It evidences the global implications of the Great War due, among others, to forced and voluntary migrations that involved cultural encounters, confrontations and challenges. The Other, signifying a collective excluded from the social whole, in those days perceived in the Eastern Jew, meant an embarrassment to the Western Jews (Albanis: 30) and served the function of constructing self-identity, involving them in conflicts or making them develop a dual allegiance (Moshe Gresser; Albanis). Should Jews, if they were to become proper Europeans, not decisively shed their Asian being and carriage and thus de-orientalize themselves? The paper also demonstrates that this historical phase of Jewish history, as it deeply involves the problem of secularization, is connected to intricate problems of identity. It can also illustrate a certain openness and fluidity of identitarian possibilities. The issues involved have a clear relevance for contemporary societies, centred around the question if modernity requires minorities to surrender their particularism, or if is there a suble dialectic between universalism and particularism. Implicitly the core issue also raises the question of a common history of Islam and Judaism and the current problem if antisemitism, as targeted at the Eastern Jews, is comparable to contemporary Islamophobia.
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Klein, Michele. "The Candle of Distinction: A Cultural Biography of the Havdalah Light." Images 8, no. 1 (December 4, 2014): 3–24. http://dx.doi.org/10.1163/18718000-12340036.
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This case study explores how a general lighting device transformed into a distinctive Jewish ritual object, the Havdalah candle. In late antiquity, the ubiquitous oil lamp served for the fire-light blessing during the end-of-Sabbath Havdalah ritual but in the fourth century, a sage added a torch, avukah, aggrandizing the ceremonial light. Jews showed little concern for the lighting utensil until the late Middle Ages, when a variety of contemporary torch-candles employed in Church ritual and among Christian aristocracy inspired new rabbinic interpretations of the term avukah. Ashkenazi Jews favored a costly Gothic-style implement with intertwined tapers, which particularly suited the words of the ancient Havdalah blessing. This became a distinctively Ashkenazi Jewish ritual object in the sixteenth century, after Christians abandoned the old-fashioned style of torch-candle. Following the drop in cost of wax, and massive Jewish migrations in modern times, all observant Jews adopted the Ashkenazi intertwined candle.
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Rosner, Anna M. "Two German-Jewish rescue programmes launched in Great Britain, 1933–1939." European Spatial Research and Policy 28, no. 1 (June 30, 2021): 25–44. http://dx.doi.org/10.18778/1231-1952.28.1.02.
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Between 1933 and 1939 many British organisations, as well as individuals, who witnessed the rise of Nazi Germany, the implementation of anti-Jewish laws, and growing anti-Semitism, decided to take action. There were numerous attempts aimed at supporting Jews living in the Third Reich, either by providing them with money or by helping them emigrate. This article describes two largest such programmes, i.e. the Kindertransports, and an unnamed action focused on intellectuals, scientists, and artists. The article first discusses the character of both, and then proceeds to explore the question of the character of the migrations presented, as well as the differences between migration and refuge seeking. It concludes with the issue of post-war mobility of the participants of both programmes.
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Lasinska, Marianna. "Permanent and temporary migrations of european jews late XIXth - early XXth century." Scientific Visnyk V. O. Sukhomlynskyi Mykolaiv National University. Historical Sciences 48, no. 2 (2019): 59–65. http://dx.doi.org/10.33310/2519-2809-2019-48-2-59-65.
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Big part of European Jewry emigrated to other continents in late XIXth – early XXth century. Jews from Russian Empire started their first emigration wave in 1881. The main reason of this wave was Pogroms, according to traditional historiography. Other reasons were: low social level of life in Russian Empire; restrictions on Jewish rights («Pale of Settlement»); religious and ideological ideas of Zionism; networks of relatives and friends with information about wonderful life in other countries; Jewish hometown-based associations in foreign countries with their help to new immigrants etc. One more reason of Jewish migration – the work of recruiting agents network. The Number of recruiting agents was too big in Russian Empire in late XIXth – early XXth century. The business with recruiting of new emigrants was a very profitable. Mass of Jewish people coming out from Russian Empire to other countries and continents with recruiting agents services. There were many scammers in association of recruiting agents. Two waves of Jewish emigration caused irreparable damage economic system and demography of Russian Empire. Situation with Jewish immigration into Russian Empire was quite different. It`s character was not such mass. The main reasons of immigration were: business, finance and Zionism. This study is based on archival materials of the Ministry of Internal Affairs of the Russian Empire of the Vilnius Governor-General, which are stored in the holdings of the Central Archives for the History of Jewish People Jerusalem (State of Israel). These archival materials are about permanent and temporary migration of European Jewry that took place across the northwestern border of the Russian Empire to the territories of Western European countries, England and the North American continent during 1881-1903. Circumstances of crossing the specified border by foreigner Jews in the opposite direction (immigration) for staying within the Russian Empire are covered. It is noted that one of the reasons for the mass emigration movements of the Jewish population outside the Russian Empire was the active actions of emigration agents and their societies.
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Sonyel, Salâhi R. "The Fifth Centenary of The First Jewish Migrations to The Ottoman Empire." Belleten 56, no. 215 (April 1, 1992): 207–12. http://dx.doi.org/10.37879/belleten.1992.207.
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During the first part of the fifteenth century Jews were subjected to systematic persecution in Bohemia, Austria, and Poland; but it was their oppression in Portugal and Spain, where some of them had submitted, under pain of death, to enforced Christianization, culminating, in 1492, in their expulsion, that gave the greatest impetus to their mass exodus. The Catholic kings, at the end of their reconquista of Spain, had not only cracked down radically on the Moriscoes (Moors), and on all the other Muslims of the Iberian peninsula, they had also envisaged a final solution for their Jewish subjects.
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Cohen, Yolande. "THE MIGRATIONS OF MOROCCAN JEWS TO MONTREAL: MEMORY, (ORAL) HISTORY AND HISTORICAL NARRATIVE." Journal of Modern Jewish Studies 10, no. 2 (July 2011): 245–62. http://dx.doi.org/10.1080/14725886.2011.580984.
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Williams, John P. "Exodus from Europe: Jewish Diaspora Immigration from Central and Eastern Europe to the United States (1820-1914)." Perspectives on Global Development and Technology 16, no. 1-3 (April 7, 2017): 85–102. http://dx.doi.org/10.1163/15691497-12341422.
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This article examines one of the largest exoduses in human history. In less than three decades, over five million Jews from Poland, Germany, and Russia journeyed to what they considered to be the “American Promised Land.” This study serves five main purposes: first, to identify social, political, and economic factors that encouraged this unprecedented migration; second, to examine the extensive communication and transportation networks that aided this exodus, highlighting the roles that mutual aid societies (especially the Alliance Israelite Universelle in Paris, the Mansion House Fund in London, and the Hebrew Immigrant Aid Society in New York City) played in the success of these migrations; third, to analyze this diaspora’s impact on the cultural identity of the Jewish communities in which they settled; fourth, to discuss the cultural and economic success of this mass resettlement; and finally, fifth, identify incidents of anti-Semitism in employment, education, and legal realms that tempered economic and cultural gains by Jewish immigrants to America.
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Hualde, José Ignacio, and Mahir Şaul. "Istanbul Judeo-Spanish." Journal of the International Phonetic Association 41, no. 1 (March 28, 2011): 89–110. http://dx.doi.org/10.1017/s0025100310000277.
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The Judeo-Spanish speaking population of Istanbul is the result of migrations that were due to the edict of expulsion of King Ferdinand and Queen Isabella in 1492. The Ottoman ruler Bayezid II provided a haven to the exiles in his realm, and many came as immigrants to the capital Istanbul and other major port cities in that year. A continuous trickle of immigration of Jews originating in Spain continued after that date, as some of those who had gone to exile in other Mediterranean and Western European countries eventually also decided to resettle in Ottoman cities. Some Spanish-speaking families continued to migrate from the cities of the Italian peninsula to Istanbul and other centers of the Ottoman empire up until the eighteenth century. Another stream included Hispano-Portuguese families, Jews who had resettled in Portugal after the expulsion but were forced to undergo conversion there in 1497, and after a period of clandestine Jewish existence started emigrating to other countries in the sixteenth century. First Bayonne in France, then Amsterdam and other Hanseatic cities became important centers for Hispano-Portuguese families that returned to Judaism, and these maintained relations with, and occasionally sent immigrants to, the Jewish communities of the Ottoman cities.
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Alroey, Gur. "Volunteers of the 39th Jewish Legion Encounter the Jews of Palestine during the Mandate." Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society 39 (December 31, 2023): 227–50. http://dx.doi.org/10.51854/bguy-39a159.
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The article focuses on relations between the American volunteers of the 39th Battalion and the Jewish community of the Yishuv, one of the earliest encounters between the two groups following the Jewish migrations of the late 19th and early 20th centuries. Two questions regarding the nature of this encounter are addressed here: 1. What was the attitude of the Jewish community to the Jewish Legions in general and to the American battalion in particular? 2. Were the American soldiers received with open arms or were they criticized for their behavior and conduct in the Yishuv, and why was the promise to settle them over a 13-year period accepted only after many of them had already left the country? Answers to these questions emerge from the Tel Hai incident of 1920 and the indifference expressed by the Yishuv community as a whole towards the American Jewish volunteers.
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NAHON, PETER. "Two Judeo-Spanish ‘Marrano’ hymns in the liturgy of the Jews of Cochin." Journal of Jewish Studies 75, no. 1 (April 3, 2024): 116–36. http://dx.doi.org/10.3828/jjs.2024.75.1.116.
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The liturgy of the Jews of Cochin, Kerala, is extant in several manuscripts, the oldest dating back to the end of the seventeenth century. Among the Hebrew pieces, we find two compositions in Old Spanish written in Hebrew characters, Alto dio de Abraham and Todos kiriados . Here we provide for the first time an edition of these texts (from MS. Roth 33 of the Brotherton Library, University of Leeds and MS. Or. 2242 of the Cambridge University Library). A philological analysis reveals that these two texts – a supplication paraphrasing Psalm 121 and a translation of a medieval Hebrew pizmon, Kol bĕruʾe – are orally transmitted versions of prayers belonging to the liturgy of the Hispano-Portuguese New Christians. A comparison with their European counterparts and the study of the linguistic peculiarities of these Indian versions show influences from Portuguese and Malayalam. In the context of the history of Jewish and Marrano migrations to the Malabar Coast, these texts represent an important vestige of a Judeo-Iberian heritage within Indian Jewish culture.
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Marmari, Shaul. "National and Transnational Trade: Israel and the Jewish-Yemeni Diaspora at the Red Sea." IYUNIM Multidisciplinary Studies in Israeli and Modern Jewish Society 37 (July 15, 2022): 201–25. http://dx.doi.org/10.51854/bguy-37a138.
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During the age of imperialism, hundreds of Yemeni Jews settled around the Red Sea, forming a Jewish-Yemeni trading diaspora. The study examines the fate of this diaspora after the establishment of the State of Israel in 1948 and the mass migrations thereto. While the first part of the article is dedicated to the inherent contradiction between the diaspora and the Zionist project, the second part argues for their symbiosis. As the Red Sea area assumed a strategic importance for Israel, the young Jewish state relied heavily on the established Jewish diaspora in the region to consolidate its power; the diaspora, for its part, was able to find in the Israeli enterprise a measure of compensation for its lost, pre-national trade. The alliance between the two, argues the article, allowed the diaspora to persist beyond the rupture of 1948.
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Manakov, Andrei. "Dynamics of ethnic groups in Estonia, Latvia and Lithuania since 1959 and forecast until 2061." Pskov Journal of Regional Studies, no. 3 (2022): 37. http://dx.doi.org/10.37490/s221979310020972-2.
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A common problem in the development of Estonia, Latvia and Lithuania in the post-Soviet period is depopulation caused by natural decline and migration outflow of the population. The decrease in numbers occurs both in the titular population of these countries and in all ethnic groups. But the rates of this reduction are different depending not only on external migrations, but also on the processes of natural reproduction of these groups. The aim of the study is to identify the main trends and features of the dynamics of the most numerous ethnic groups in the Baltic countries since 1959, as well as to assess the prospects for the natural reproduction of ethnic groups until 2061. The work uses statistical and graphical methods, but the novelty of the study is related to the analysis of the results of the forecast of ethno-demographic processes in the Baltic countries for the next four decades. As a result of the study, the main ethnic communities of Estonia, Latvia and Lithuania were divided into groups depending on the population dynamics in the Soviet, post-Soviet and forecast periods. The first group is formed by Russians, Belarusians and Ukrainians, a significant increase in the number of which in the Soviet period was associated with migration inflow, in the post-Soviet period there was a sharp decrease in the number due to migration outflow, in the forecast period this trend is expected to continue, but already due to the aging of the population. Sufficiently specific types of population dynamics over ten-year intervals characterize such ethnic groups as Poles, Jews, and Finns. Separately, the dynamics of the number of titular ethnic groups of the Baltic countries was considered. They are characterized by a slight increase in the number in the Soviet period, a not very significant reduction in the post-Soviet period, and the persistence of this trend due to the aging of the population in the forecast period. In all three Baltic countries, the share of titular ethnic groups is expected to continue to grow.
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Isenberg, Noah. "“Critical Post-Judaism”; or, Reinventing a Yiddish Sensibility in a Postmodern Age." Diaspora: A Journal of Transnational Studies 6, no. 1 (March 1997): 85–96. http://dx.doi.org/10.3138/diaspora.6.1.85.
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Within months of each other, two articles on Yiddish language and culture appeared in the public press during the summer of 1996. First, in the pages of The New Republic, Harvard's chair of Yiddish Studies. Ruth Wisse, addressed the question of a Yiddish revival in a skeptical, even pessimistic, piece titled “Shul Daze: Is Yiddish Back from the Dead?” Wisse contends that Yiddish no longer has any validity as a vital cultural idiom, and that as it currently exists, in its secular incarnation, it can only be viewed as an object of academic inquiry. She writes of misplaced hopes among various journalists, who call on her for expert confirmation that we are now witnessing a renaissance of this otherwise near-extinct language. Such journalists, explains Wisse, often mention the National Yiddish Book Center in Massachusetts, the Yiddish film retrospectives currently en vogue at urban arts houses, and the international boom in Klezmer music. “I am tempted to tell my callers what they want to hear,” remarks Wisse, “yes, because my students can now study Sholem Aleichem in the original and write Yiddish letters to their grandparents—make that their bobbes and zeydes—a Yiddish renaissance is in the offing. But the reference to my academic post reminds me that I'm not paid to lie” (Wisse 17). Yet perhaps it isn’t really a lie that Wisse is being asked to tell after all. At least, that is what the Forward’s cultural editor Jonathan Rosen would like us to believe. In his “A Dead Language, Yiddish Lives,” published in The New York Times Magazine, Rosen calls attention to the fact that Yiddish, though still largely considered a ghostly remnant of the past, a leftover from the tum-of-thc-century migrations of Jews from Eastern Europe, is now experiencing a new life among younger Jews in the American diaspora, in particular among those searching for a source of identification beyond the Holocaust and the establishment of the Jewish state. Rosen cites renowned playwright Tony Kushner, who expresses equal disappointment with the state of Israel and melting pot America and, in comparison, views Yiddish culture as “less butch and macho” than Israeli culture; together with other Jews of his generation, Kushner claims that through Yiddish he is “reawakening to Diaspora culture” (Rosen 26). Rosen observes that a growing segment of gay Jews (the Yiddish equivalent to the Act Up slogan, “shvaygen=toyt”—also the title of a Klezmatics record album—adorns a t-shirt in the article's accompanying illustration) have taken to a redefined Yiddishkeit. In recent years, Rosen suggests, diversity has replaced assimilation as an American goal, and in this climate Yiddish may have the chance to flourish again. For Rosen, Yiddish is the language which best represents what he calls “the paradox of the American diaspora: the wish to feel different and at home” (27).
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Mor-Cohen, Ronit, Ariella Zivelin, Yonit Fromovich-Amit, Victoria Kovalski, Nurit Rosenberg, and Uri Seligsohn. "Age estimates of ancestral mutations causing factor VII deficiency and Dubin–Johnson syndrome in Iranian and Moroccan Jews are consistent with ancient Jewish migrations." Blood Coagulation & Fibrinolysis 18, no. 2 (March 2007): 139–44. http://dx.doi.org/10.1097/mbc.0b013e328012b5f9.
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Baer, Marc David. "Turk and Jew in Berlin: The First Turkish Migration to Germany and the Shoah." Comparative Studies in Society and History 55, no. 2 (April 2013): 330–55. http://dx.doi.org/10.1017/s0010417513000054.
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AbstractIn this paper I critically examine the conflation of Turk with Muslim, explore the Turkish experience of Nazism, and examine Turkey's relation to the darkest era of German history. Whereas many assume that Turks in Germany cannot share in the Jewish past, and that for them the genocide of the Jews is merely a borrowed memory, I show how intertwined the history of Turkey and Germany, Turkish and German anti-Semitism, and Turks and Jews are. Bringing together the histories of individual Turkish citizens who were Jewish or Dönme (descendants of Jews) in Nazi Berlin with the history of Jews in Turkey, I argue the categories “Turkish” and “Jewish” were converging identities in the Third Reich. Untangling them was a matter of life and death. I compare the fates of three neighbors in Berlin: Isaak Behar, a Turkish Jew stripped of his citizenship by his own government and condemned to Auschwitz; Fazli Taylan, a Turkish citizen and Dönme, whom the Turkish government exerted great efforts to save; and Eric Auerbach, a German Jew granted refuge in Turkey. I ask what is at stake for Germany and Turkey in remembering the narrative of the very few German Jews saved by Turkey, but in forgetting the fates of the far more numerous Turkish Jews in Nazi-era Berlin. I conclude with a discussion of the political effects today of occluding Turkish Jewishness by failing to remember the relationship between the first Turkish migration to Germany and the Shoah.
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Jacob, W. M. "Anglican Clergy Responses to Jewish Migration in late Nineteenth-Century London." Studies in Church History 51 (2015): 259–73. http://dx.doi.org/10.1017/s0424208400050221.
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When, yearly, on Good Friday, Church of England clergymen prayed:‘Have mercy upon all Jews, Turks, Infidels and Hereticks, and take from them all ignorance, hardness of heart and contempt of thy Word: and so fetch them home blessed Lord, to thy flock, that they may be saved among the remnant of the Israelites’, 99.9 per cent of them in the late nineteenth century had little expectation of encountering a Jew, Turk or Infidel. This paper seeks to explore how the few Church of England clergy in London who in the 1890s did have a significant presence of Jews in their parishes responded as ministers of the established Church, with a charge to be responsible for the spiritual well-being of all the inhabitants of their parishes, including the call to save the Jews ‘among the remnant of the Israelites’.
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Tournebize, Rémi, Gillian Chu, and Priya Moorjani. "Reconstructing the history of founder events using genome-wide patterns of allele sharing across individuals." PLOS Genetics 18, no. 6 (June 23, 2022): e1010243. http://dx.doi.org/10.1371/journal.pgen.1010243.
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Founder events play a critical role in shaping genetic diversity, fitness and disease risk in a population. Yet our understanding of the prevalence and distribution of founder events in humans and other species remains incomplete, as most existing methods require large sample sizes or phased genomes. Thus, we developed ASCEND that measures the correlation in allele sharing between pairs of individuals across the genome to infer the age and strength of founder events. We show that ASCEND can reliably estimate the parameters of founder events under a range of demographic scenarios. We then apply ASCEND to two species with contrasting evolutionary histories: ~460 worldwide human populations and ~40 modern dog breeds. In humans, we find that over half of the analyzed populations have evidence for recent founder events, associated with geographic isolation, modes of sustenance, or cultural practices such as endogamy. Notably, island populations have lower population sizes than continental groups and most hunter-gatherer, nomadic and indigenous groups have evidence of recent founder events. Many present-day groups––including Native Americans, Oceanians and South Asians––have experienced more extreme founder events than Ashkenazi Jews who have high rates of recessive diseases due their known history of founder events. Using ancient genomes, we show that the strength of founder events differs markedly across geographic regions and time––with three major founder events related to the peopling of Americas and a trend in decreasing strength of founder events in Europe following the Neolithic transition and steppe migrations. In dogs, we estimate extreme founder events in most breeds that occurred in the last 25 generations, concordant with the establishment of many dog breeds during the Victorian times. Our analysis highlights a widespread history of founder events in humans and dogs and elucidates some of the demographic and cultural practices related to these events.
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Richarz, Monika. "Mägde, Migration und Mutterschaft." Aschkenas 28, no. 1 (November 23, 2018): 39–69. http://dx.doi.org/10.1515/asch-2018-0003.
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Abstract This article casts light on the situation of the 18th century Jewish underclass by using the example of maid servants. Serving as a maid was the most widespread occupation for Jewish women in the early modern era. Forced to migrate and to live unmarried in the house of a Schutzjude (Jew living under the protection of the authorities), maids were subjected to two rigid legal systems: the local Jewish law and the general law for menials that also applied to Christian servants. Because their families were often too poor to give them a dowry or to acquire authority protection, their chances of marriage were limited. And yet, Jewish maids had the highest number of illegitimate children, often fathered by middle-class Jews. Maids who became pregnant out of wedlock were branded as whores and dismissed. The councils of Jewish parishes were constantly involved in conflicts between parish members and migrant servants. Many maid servants tried to improve their difficult social situation by leaving Judaism.
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Holtschneider, Hannah. "Introduction: Jews: migration, movement, location." Jewish Culture and History 20, no. 1 (January 2, 2019): 1–2. http://dx.doi.org/10.1080/1462169x.2019.1557459.
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Григорян, Г. Ш. "ИЗМЕНЕНИЯ ЭТНИЧЕСКОГО СОСТАВА НАСЕЛЕНИЯ МОСКВЫ ВО ВРЕМЯ ПЕРВОЙ МИРОВОЙ ВОЙНЫ." Вестник антропологии (Herald of Anthropology), no. 3 (October 1, 2021): 304–19. http://dx.doi.org/10.33876/2311-0546/2021-3/304-319.
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В годы Первой мировой войны происходили массовые миграции беженцев из прифронтовых районов вглубь России, что оказало существенное влияние на изменение этнического состава Москвы. В городе резко возросла доля этнических групп, ранее преобладавших в западных губерниях империи, это было нехарактерно для предвоенного периода. Однако недостаток сведений в изданной статистике усложняет для исследователей анализ влияния мигрантов военного времени на долю таких наиболее многочисленных этнических групп Москвы как: русские, евреи, немцы, поляки, литовцы, латыши, эстонцы, белорусы, украинцы, татары, армяне. Также определенную сложность представляет недоучет всех военных мигрантов, так как значительная их часть не регистрировалась в качестве беженцев, не попадая в статистику. Ввод в научный оборот ведомостей о числе жителей Москвы по вероисповеданиям за 1908–1916 гг., позволяет частично восполнить такой пробел и оценить динамику этнического состава населения города. Кроме того, сделана попытка выяснить общую численность всех военных мигрантов, находившихся в Москве перед революцией 1917 г., а также выделить беженцев-белорусов из общей численности православных и католиков. Предложенный метод сопоставления конфессиональной и этнической принадлежности не дает точного совпадения, однако с учетом привлечения дополнительных источников, позволяет выявить тенденции в изменениях этнического состава населения города, а также проанализировать факторы, влиявшие на динамику численности отдельных групп этнических меньшинств. During the First World War, there were massive migrations of refugees from the front-line areas deep into Russia, which significantly affected the ethnic structure of the Moscow population. In the city, the share of ethnic groups that predominated in the empire’s western provinces increased sharply compared with the pre-war period. However, the lack of information in the published statistics makes it difficult for researchers to analyze how wartime migrants influenced the share of numerous ethnic groups in Moscow as Russians, Jews, Germans, Poles, Lithuanians, Latvians, Estonians, Belarusians, Ukrainians, Tatars, and Armenians. The author analyzed statements of the Moscow residents by religion for 1908–1916, which allowed him to partially fill this knowledge gap and assess the dynamics of the ethnic structure of the city. The proposed method of equating confession with ethnicity does not give an exact match. However, along with additional sources, it allows us to identify trends in the ethnic structure of the city and analyze the factors that influenced the size of certain ethnic minorities.
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Tessier, Laurent. "La défense de l’idéal sioniste au Canada, point de rencontre entre Juifs et chrétiens 1939–1947." Canadian Jewish Studies / Études juives canadiennes 34 (December 20, 2022): 89–111. http://dx.doi.org/10.25071/1916-0925.40293.
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In the early 1940s, the Canadian Jewish Zionist organizations, whose activities were essentially focused on the Jewish community and fundraising for Jewish settlement in Palestine, decided to reorient their strategy and establish a real public relations policy. The priority was to find support among the Canadian population so that parliamentarians and the Canadian government would put pressure on London to end the migration restrictions on persecuted European Jews to Palestine. Canadian Jewish Zionists found singular support among a few English-speaking Christian compatriots whose familiarity with the biblical stories nurtured a certain sympathy for their cause. Two organizations made up of “non-Jewish Zionists” were created to channel their support: the Canadian Palestine Committee and the Christian Council for Palestine. The study of their archives highlights the moral and political arguments put forward by those designated as “Christian Zionists”. The antagonistic portraits of the Jew and the Arab that are revealed in their speeches betray both their imperialist projections and the paradoxical absence of a true dialogue between Jews and Christians in Canada.
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Gerner, Kristian. "German Jews in Sweden." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 46–54. http://dx.doi.org/10.30752/nj.70331.
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Skiles, William Stewart. "In Defense of a Just Society: Buber Contra Gandhi on Jewish Migration to Palestine." Religions 14, no. 4 (April 2, 2023): 470. http://dx.doi.org/10.3390/rel14040470.
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Much has been written on Martin Buber’s public response to Mahatma Gandhi’s article “The Jews”, which had been published in the newspaper Harijan in 1938, just after the Nazi pogrom against the Jews known as “Kristallnacht”. I wish to examine more closely Buber’s conception of God’s command to the Jewish people to settle the land of Palestine in a manner that expresses love for their Arab neighbors, seeks harmony and peace in the land, and serves not only the common good among Jews and Arabs but the good of the land itself—that it would be fruitful for all. Central to Buber’s conception of the state of Israel in Palestine—and Jewish settlement more generally—was God’s ancient command that the Jews must establish a just society. The Jews must be faithful, Buber contended, to build a community and state that obeys God’s calling and aligns with their mission to reflect God’s justice in the world. Thus, understanding and harmony between the Jews and Arabs must be integral to the Jews’ approach to Arabs in Palestine, not peripheral to their mission. Buber’s response demonstrates his desire to relate directly and personally to Gandhi, to reveal falsehoods and misunderstandings, and to facilitate a greater awareness of the richness of the Jewish tradition that may be used to benefit the land of Palestine and its peoples. This vision for the Jewish mission deserves more attention in the historiography.
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Diner, Hasia. "The Encounter between Jews and America in the Gilded Age and Progressive Era." Journal of the Gilded Age and Progressive Era 11, no. 1 (January 2012): 3–25. http://dx.doi.org/10.1017/s1537781411000442.
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The period after 1870 through the middle of the 1920s, the Gilded Age and Progressive Era, coincided with the mass migration of Jews to the United States. Nearly three million Jews, primarily from eastern Europe, overwhelmed the numerically small Jewish community already resident in America. Of the Jews who left Europe in those years, approximately 85 percent opted for the United States, a society that took some of its basic characteristics from the particular developments of this transitional historical period. This essay focuses on five aspects of Gilded Age and Progressive Era America and their impact on the Jews. These features of American society both stimulated the mass migration and made possible a relatively harmonious, although complicated, integration. Those forces included the broader contours of immigration, the nation's obsession with race, its vast industrial and economic expansion, its valorization of religion, and its two-party system in which neither the Democrats or the Republicans had any stake in demonizing the growing number of Jewish voters.
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Becker, Franziska. "Migration and recognition: Russian Jews in Germany." East European Jewish Affairs 33, no. 2 (December 2003): 20–34. http://dx.doi.org/10.1080/13501670308577999.
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Csíki, Tamás. "The Immigration of Galician Jews to Hungary in the Age of the Austro-Hungarian Monarchy, 1867-1914." Studia Historyczne 62, no. 4(248) (July 19, 2022): 43–61. http://dx.doi.org/10.12797/sh.62.2019.04.03.
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This study is concerned with the immigration of Galician Jews to Hungary. The first section examines the newspapers in circulation in the counties along the border and asks: What rhetorical devices did they use, and what commonplaces did they employ to justify their stereotypical and biased lines of argument in relation to the coexistence of Jews and established local societies. This section is followed by a description of the central government’s efforts to regulate migration. The study concludes with a study of the different types of migration (temporary, circular, repetitive, etc.) and provides an opportunity to interpret the contradiction between statistical data and contemporaries’ perception of “reality.”
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Mühlstein, Lea. "Migration – A New Normal." European Judaism 53, no. 1 (March 1, 2020): 28–36. http://dx.doi.org/10.3167/ej.2020.530105.
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This article, originally presented as the Jewish lecture at the 44th International Conference for Dialogue between Jews, Christians and Muslims, explores the Jewish view on welcoming refugees and migrants anchored in an exploration of the communal narrative of the Jewish people from biblical times as well as in a reflection on the author’s personal life story. It asks how our societies live up to the values of our faith tradition and explores examples of how Jewish communities are trying to positively address the challenges of global migration.
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Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.
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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theologians cultivated a mission-oriented philo-Judaism, interpreting the Jews' help for the emigrants as a harbinger of a lasting Jewish-Christian rapprochement. The Jews' support challenged classical anti-Jewish stereotypes by turning the traditional roles of Jews and Christians in pre-modern society upside down.
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Riyaz, Muhammad, and Dr Muhammad Atif Aslam Rao. "The Prophet’s Da’wah to Jews & their Opposition (A research-based study on its causes and reasons)." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (September 30, 2021): 1–18. http://dx.doi.org/10.53575/arjicc.u1-v2.2(21)1-18.
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Before the migration of the Holy Prophet ﷺ, Madinah was inhabited by Jews. They possessed some of the most fertile lands in Madinah and carried on several crafts, especially as goldsmiths. The Jews acted as moneylenders to the Arabs. They had many strongholds in and around Madinah. Thus, the Jews had a firm position in Madinah. The Holy Prophet ﷺ, irrespective of Jewish attitude, tried his level best to maintain a friendly relationship with the Jews. They were granted political, social and religious freedom. However, the Jews became increasingly hostile to the Muslims despite these rights and concessions as they wanted to dominate Arabia politically and religiously. Thus, they expressed their bitterness and hostility in many ways, which worsened their relations with the Muslims. This research is aimed at highlighting the history, socio-political status and conspiracies of Jews. The researcher presented detailed accounts on the opponent and rigid behaviour of Jews along with their character. The distinct element of the article is the references and a discourse on the Jewish tribes who opposed Islam openly. The researcher also worked out the causes why a call to Islam for Jews was indispensable. Likewise, he also mentioned the reasons and the causes of opposition from the then Jews. Jews, out of jealousy did not accept Islam. However, they kept demanding multiple things as previous. The article also mentions them. This piece of research is highly recommended for the young generation who are unaware of the history and attitude of the Jews that continued since the times of the Prophets.
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Aharoni, Ada. "The Forced Migration of Jews from Arab Countries." Peace Review 15, no. 1 (March 2003): 53–60. http://dx.doi.org/10.1080/1040265032000059742.
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Goldscheider, Calvin, Noah Lewin-Epstein, Yaakov Ro'i, and Paul Ritterband. "Russian Jews on Three Continents: Migration and Resettlement." Contemporary Sociology 27, no. 3 (May 1998): 286. http://dx.doi.org/10.2307/2655203.
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Popkov, Viacheslav, and Ekaterina Popkova. "Russian-Speaking Groups in Germany: Motivation for Migration." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 1 (February 2020): 229–40. http://dx.doi.org/10.15688/jvolsu4.2020.1.19.
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Introduction. The article considers motivation for migration of Russian-speaking groups who came to Germany from the territory of the former USSR countries. The article focuses on the analysis of ethnically privileged migrant groups – late migrants (Russian Germans) and quota refugees (Russian Jews) who came to Germany in the period of the late 1980s to mid-2000s. The aim of the research is to reveal the main reasons for and motives of the Russian-speaking group migration from the post-Soviet republics. The authors focus on the migration motives which have not been fully described, shown or analyzed in foreign research works, thus, enabling the readers to broaden their view on the migration of Russian-speaking groups to Germany. Methods. The research is based on qualitative methodology using the method of thematically-centered interview. The selection was done by the “snowball” method. Analysis. The authors carried out a comparative analysis of several research works with the results of the project conducted with Russian-speaking groups in Munich in 2005–2006 and 2011. The analyzed basis makes 43 interviews. The paper discusses the most questionable aspects regarding the ascertainment of the motivations of Russian Germans and Russian Jews for moving to Germany; it also compares the groups and reveals common features of migratory background characteristics to both of them. The paper gives special attention to ethnic motivations of migration which turn to be both pushing and pulling factors for both Russian-speaking groups. It also compares interpretations of significance of ethnicity and ethnic discrimination being the reasons for migration of Russian Germans and Russian Jews in the research works analyzed here. Results. The hypothesis is that after the USSR split ethnic discrimination of both groups may be considered on the basis of “wrong” ethnicity in the countries of exodus. The conclusion is drawn that discrimination on ethnic basis cannot be the main reason for migration of Russian Germans and Russian Jews to Germany. It is more probable that in the case of Russian-speaking groups we deal with “drifting” ethnicity which may be suggested to or imposed on individuals. The data presented in the article may be of great interest for improving the state policy of this country towards compatriots from abroad and working out migratory regulations.
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Faradhillah, Nadia. "Jewish Immigrant Foodways: Hyphenating America." Rubikon : Journal of Transnational American Studies 4, no. 1 (July 19, 2019): 1. http://dx.doi.org/10.22146/rubikon.v4i1.47868.
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The article’s propose is understanding the position of Kosher Laws in Jewish foodways as religious and cultural signifier for Jews’ identity. Beside, this article also aims to explain the way the Jewish immigrants assimilate with American culture through their foodways. This topic is chosen because Jewish immigrants have unique position in American society in accordance to their food way. In the New Land that guarantees them freedom they struggle to keep their identity and assimilate as religious and cultural group through Jewish foodways.Qualitative method will be used in this library research on Jewish foodways archives and writings. This article will be started by introduction portraying Jews migration to the United States and their foodways that they brought along the migration.The findings of this research show that Jewish foodways divided the Jews for the difference of opinion between the Jews towards their Kosher Laws. The non-religious Jews adapt easily to the American foodways. The religious Jews found it difficult to assimilate to the American foodways, albeit they found a way to assimilate, yet still keep their obedience.Keywords: Kosher Law, Jewish American, Theory of Practice, Post-Nationalism, Foodways
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STAETSKY, LAURA DANIEL, and ANDREW HINDE. "JEWISH MORTALITY RECONSIDERED." Journal of Biosocial Science 47, no. 3 (April 23, 2014): 376–401. http://dx.doi.org/10.1017/s0021932014000133.
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SummaryIt is known that mortality of Jews is different from the mortality of the populations that surround them. However, the existence of commonalities in mortality of different Jewish communities across the world has not received scholarly attention. This paper aims to identify common features of the evolution of Jewish mortality among Jews living in Israel and the Diaspora. In the paper the mortality of Jews in Israel is systematically compared with the mortality of the populations of developed countries, and the findings from the earlier studies of mortality of Jews in selected Diaspora communities are re-examined. The outcome is a re-formulation and extension of the notion of the ‘Jewish pattern of mortality’. The account of this pattern is based on the consistently low level of behaviourally induced mortality, the migration history of Jewish populations and the enduring influence of early-life conditions on mortality at older ages.
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Witriani, Witriani. "The Jews in Hollywood: Altering Image through Religious Movies." Celt: A Journal of Culture, English Language Teaching & Literature 19, no. 2 (July 14, 2020): 202. http://dx.doi.org/10.24167/celt.v19i2.519.
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This article discusses the altering image of American Jews in Hollywood movies. Coming to America during the great migration, mostly from Eastern Europe, this Azkenazic Jews then contributed to the building and transformation of the Hollywood movies as a world icon. Though quite dominant, Jews are quite careful in this industry. Anti-Semitism, the World War and the Great Depression are some of the things that make Jews uncomfortable about being in the spotlight or talking about their identity among the Christian audience of the movies. However, the condition changed after the Second World War and the civil rights movement in the 1960s. Jews and Judaism later appeared in various representations, which does not only change their image in Hollywood, but also the acceptance of American society broadly. Focusing on the movie, Ben Hur: A Tale of the Christ (1959) as the object of research, the study explores how Jewish people represent themselves through films produced, including the negotiations and changes made as part of the American Jews. Using the theory of Stuart Hall’s Politics of Representation and Critical Discourse Analysis from Fairclough and Leuween as an approach, this work focuses on the analysis of text and images as a sign that represents the Jews and Judaism in the movie. Related to movie as a media construction, the filmmakers are able to reconstruct Jews in different image. Through the movie, the represented Jews are found to have conveyed various messages to the audience about their cultural and religious identity.
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Rajan Kadanthodu, Suraj. "Migration, Discrimination and Assimilation in the State of Israel." Diaspora Studies 15, no. 2 (June 27, 2022): 134–57. http://dx.doi.org/10.1163/09763457-bja10014.
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Abstract The coalescence of Jews from across the world to form a unified Jewish nation-state has been the dream of many Jewish and Zionist leaders. With the gathering of immigrants after the State of Israel was established, the founders strived for a ‘fusion of exiles’ (mizug hagaluyot), where individual migrant cultural identities would assimilate to form a new Israeli identity that was predominantly European. Though the idea of a ‘New State’ appealed to Indian Jews, the promises that were made before they migrated from India did not materialise once they arrived in Israel, and they had to undergo several challenges, including discrimination based on colour and ethnicity, thus delaying their assimilation within Israeli society. This paper tries to understand the migration patterns of the Bene Israeli and Cochin Jewish communities and the prejudices enforced by the Israeli government and its agencies on them, which challenged their integration into mainstream Israeli society.
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Moreno, Aviad. "BEYOND THE NATION-STATE: A NETWORK ANALYSIS OF JEWISH EMIGRATION FROM NORTHERN MOROCCO TO ISRAEL." International Journal of Middle East Studies 52, no. 1 (January 22, 2020): 1–21. http://dx.doi.org/10.1017/s0020743819000916.
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AbstractThe post-1948 mass migration of Jews from Arab Muslim countries to Israel is widely seen by scholars as a direct result of decolonization and rising nationalism across the Middle East and North Africa, coupled with the emigration and immigration policies of regional powers. In this article I draw on local histories of northern Morocco to critique the existing literature. I apply new methods to reconceptualize that migratory experience as shaped by social and cultural processes, albeit ones that interacted with nationalist state policies. I provide a multilayered macro- and microanalysis of the process of Jewish emigration from northern Morocco and point to the transregional, interpersonal, communal, and institutional networks that jointly shaped the dynamic character and pace of migration to Israel (and to Europe and the Americas) among local Jews.
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Wagner, Mark S. "Muslim-Jewish Sexual Liaisons Remembered and Imagined in 20th-Century Yemen." International Journal of Middle East Studies 53, no. 1 (February 2021): 39–55. http://dx.doi.org/10.1017/s0020743820001105.
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AbstractDespite mutual taboos against exogamy, memoirs and similar materials written by Jews from Yemen contain a number of anecdotes describing love affairs and sexual encounters between Muslims and Jews prior to the mass migration of the vast majority of Yemen's Jews to Israel in 1949–50. These stories associate these liaisons with vulnerability, poverty, and marginalization. In them, sex and conversion to Islam are intrinsically connected, yet this interreligious intimacy leads not to resolution but to ongoing identity crises that persist beyond the community's realignment with a majority-Jewish society. The staging of the anecdotes in rural areas where shariʿa norms held only nominal sway, in watering places and hostels where strangers might interact, and at dusk, when identity is difficult to discern, heightened their ambiguity.