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Published: 26 July 2024

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1

Musiker, Naomi. "London Jewish Chronicle: South African abstracts 1859-1910." African Research & Documentation 100 (2006): 37–40. http://dx.doi.org/10.1017/s0305862x00019725.

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During the first two decades of the twentieth century, research documents into the historical development of the Jewish community in South Africa were largely the work of individuals. The most notable of these were those of Rabbi Dr J H Hertz, of the Witwatersrand Hebrew Congregation who presented an address on the Jews of South Africa to the first South African Zionist Congress (1905), various papers by the amateur historians S J Judelowitz and S A Rochlin, Louis Hermann's History of the Jews in South Africa, covering the period to 1890 and S A Rochlin and Muriel Alexander's researches into newspaper files, the former covering Transvaal papers from 1892 to 1924 and the latter, Cape papers until the end of 1918.

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2

Bayfield, Tony, Yael Splansky, Michael Marmur, Elizabeth Marmur, Amanda Golby, Maurice Michaels, Jeffrey Newman, et al. "Rabbi Dow Marmur." European Judaism 56, no. 2 (September 1, 2023): 141–62. http://dx.doi.org/10.3167/ej.2023.560212.

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This obituary was first published in the London Jewish Chronicle, 11 August 2022 Rabbi Dow Marmur was one of the G'dolim, the Greats of his generation. Since his generation was that of the Shoah, his defiant determination, scholarship and humanity is an astonishing testimony to the rabbinic and human spirit.

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3

ALDERMAN, GEOFFREY, and COLIN HOLMES. "The Burton Book." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 1 (January 2008): 1–13. http://dx.doi.org/10.1017/s1356186307007742.

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In the summer of 2001 a major controversy erupted following a Jewish Chronicle report (18 May 2001) that the Honorary Officers and Executive Committee of the Board of Deputies of British Jews had decided to offer for sale, at Messrs Christie's auction rooms in London, a hitherto unpublished work by the nineteenth-century explorer, writer and diplomat Sir Richard Francis Burton. In the event, and in the glare of worldwide media attention, the reserve price of £150,000 was not reached (6 June 2001). The lot – one of the very few Burton manuscripts still in private hands – was therefore withdrawn and returned, amidst yet further controversy, to the safe-keeping of the Board. In this article we trace the history of this work from its creation in the early 1870s, and offer some thoughts on its contemporary significance.

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4

Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY." vol 5 issue 15 5, no. 15 (December 27, 2019): 1462–69. http://dx.doi.org/10.18769/ijasos.592119.

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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust

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5

Ellison, Robert H., and Larry Sheret. "Online Archive of The Jewish Chronicle." Charleston Advisor 20, no. 2 (October 1, 2018): 31–34. http://dx.doi.org/10.5260/chara.20.2.31.

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6

Posner, Marcia. "The Association of Jewish Libraries: A Chronicle." Judaica Librarianship 5, no. 2 (December 31, 1991): 110–50. http://dx.doi.org/10.14263/5/1991/1247.

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7

Hughes, Andrew. "Centre For Medieval Studies Middle Eastern and Islamic Influence on Western Art & Liturgy." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 149–52. http://dx.doi.org/10.35632/ajis.v21i2.1811.

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Central to the conference, held during March 5-6, 2004, at Trinity College,University of Toronto (Canada), was the desire of its organizer, AndrewHughes, to find analogies in other disciplines to his speculation that theEuropean plainsong (liturgical chant) of the Middle Ages was performed in a manner similar to that of Middle Eastern music (“Continuous Music:Natural or Eastern? The Origins of Modern Performance Style”). His speculationstemmed from decades of discussions with his colleague TimothyMcGee about the nature of musical sound. Oral transmission, its replacementby various difficult-to-interpret notations, and an often polemic rejectionof Arabic influence make the investigation difficult and controversial.1McGee responded (“Some Concerns about Eastern Influence in MedievalMusic”) and later, working from practical experiments presented by agroup of graduate students attending the conference, offered a very interestingnew interpretation. Some reservations were expressed by CharlesBurnett (Warburg Institute, London), a distinguished Arabist with musicologicalqualifications. He was invited to comment on the initial round tableand the conference as a whole.Other papers relevant to music were George Sawa’s review of Arabictheories of medieval music (“The Uses of Arabic Language in MedievalRhythmic Discourses”). He referred to numerous matters that might havea bearing on European music, especially with respect to ornamentationand rhythm. Art Levine discussed other non-western musical cultures,some of which were also influenced by Islamic music, and raised questionsabout ornamentation, tuning, and the nature of pitch (e.g., what is anote? “What Can Non-Western Music Offer?”).Moving from the sound of music to words about it, Randall Rosenfelddescribed numerous pilgrimage and Crusader chronicles. They containpassages reporting that Europeans found little strange in eastern music,suggesting that eastern and western music cannot have been as dissimilaras seems to be the case today (“Frankish Reports of Central Asian andMiddle Eastern Musical Practice”). John Haines traced in detail the use ofArabic terms from Adelard of Bath’s twelfth-century translation ofEuclid’s geometrical writings to an important mid-thirteenth-centurymusical treatise, where the terms for quadrilateral shapes resemblingsquare notation are used to refer to musical symbols (“Anonymous IV’sElmuahim and Elmuarifa”). Luisa Nardini presented details of particularmelodic characteristics in Gregorian chants that identify Byzantine andGallican melodies in Gregorian repertories (“Aliens in Disguise:Byzantine and Gallican Songs as Mass Propers in Italian Sources”).In other disciplines, Philip Slavin revealed the striking similarities oftopics and words between Byzantine and Roman (Gregorian) penitentialliturgy, seeing possible origins in Jewish prayers and the fourth-centuryConstitutiones Apostolorum (“Byzantine and Western Penitential Prayers ...

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8

Gollin, Alfred, and David Cesarani. "The Jewish Chronicle and Anglo-Jewry, 1841-1991." American Historical Review 100, no. 5 (December 1995): 1577. http://dx.doi.org/10.2307/2169947.

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9

Liedtke, Rainer. "The Jewish Chronicle and Anglo-Jewry, 1841-1991." Journal of Jewish Studies 45, no. 2 (October 1, 1994): 331–32. http://dx.doi.org/10.18647/1779/jjs-1994.

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10

Liberles, Robert, and David Cesarani. "The Jewish Chronicle and Anglo-Jewry, 1841-1991." Jewish Quarterly Review 88, no. 1/2 (July 1997): 79. http://dx.doi.org/10.2307/1455067.

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11

Cesarani, David. "Le Jewish Chronicle de Londres et la Shoah." Revue d’Histoire de la Shoah N° 163, no. 2 (January 2, 1998): 183–202. http://dx.doi.org/10.3917/rhsho1.163.0184.

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12

Plant, Tom. "Old–New Moralities: British Jewish Youth, the Sexual Revolution, and the Jewish Chronicle." Journal of Jewish Identities 8, no. 2 (2015): 137–58. http://dx.doi.org/10.1353/jji.2015.0028.

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13

Pieren, Kathrin. "The jewish museum london." Material Religion 7, no. 2 (July 2011): 292–95. http://dx.doi.org/10.2752/175183411x13070210372300.

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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 16, no. 64 (April 1, 2011): 222–11. http://dx.doi.org/10.35632/citj.v16i64.2625.

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اليقيني والظني من الأخبار؛ سجال بين الإمام أبي الحسن الأشعري والمحدثين، حاتم بن عارف العوني، بيروت: الشبكة العربية للأبحاث والنشر، 2011م، 142 صفحة. الخطاب الأشعري؛ مساهمة في دراسة العقل العربي الإسلامي، سعيد بن سعيد العلوي، بيروت: منتدى المعارف، 2010م، 311 صفحة. الوسطية في السُّنة النبوية، عقيلة حسين، بيروت: دار ابن حزم، 2011م، 298 صفحة. مقالات في المرأة المسلمة والمرأة في الغرب، صلاح عبد الرزاق، بيروت: منتدى المعارف، 2010م، 144 صفحة. الإسلام والمرأة، سعيد الأفغاني، دمشق: دار البشائر للطباعة والنشر، 2010م، 144 صفحة. النساء العربيات في العشرينيات حضوراً وهوية، مجموعة من الباحثين، بيروت: مركز دراسات الوحدة العربية، 2010م، 574 صفحة. The Qur'an: Modern Muslim Interpretations, Massimo Campanini, USA: Routledge; 1 edition, 2010, 160 pages. Being Human in Islam: The Impact of the Evolutionary Worldview (Culture and Civilization in the Middle East), Damian Howard, USA: Routledge, 2011, 240 pages. The Relationship of Philosophy to Religion Today, Paolo Diego Bubbio and Philip Andrew Quadrio, UK- Cambridge Scholars Publishing; New edition, 2011, 240 pages. Early Islamic Theology: the Mu`tazilites and Al-ash`ari: Texts and Studies on the Development and History of Kalam (Variorum Collected Studies Series), Richard M. Frank (Author), Dimitri Gutas (Editor), UK: Ashgate Variorum, 2007, 400 pages. Hardship and Deliverance in the Islamic Tradition: Mu'tazilism, Theology and Spirituality in the Writings of Al-Tanukhi, Nouha Khalifa, UK: Tauris Academic Studies, 2010, 304 pages. Isma'ili Modern: Globalization and Identity in a Muslim Community, Jonah Steinberg, The University of North Carolina Press, 2011, 256 pages. Islam and Science: The Intellectual Career of Nizam Al-din Al-nisaburi, Robert G. Morrison, Routledge; 2011, 312 pages. God and Logic in Islam: The Caliphate of Reason, John Walbridge, Cambridge University Press, 2010, 228 pages. Muslim Women of Power: Gender, Politics and Culture in Islam, Clinton Bennett, London: Continuum, 2010, 256 pages. An Islam of Her Own: Reconsidering Religion and Secularism in Women's Islamic Movements, Sherine Hafez, New York: NYU Press, 2011, 208 pages. When Muslim Marriage Fails: Divorce Chronicles and Commentaries, Suzy Ismail, USA: amana publications; First edition, 2010, 136 pages. Women Under Islam: Gender, Justice and the Politics of Islamic Law, by Chris Jones-Pauly and Abir Dajani Tuqan UK: I. B. Tauris, 2011, 232 pages. Citizenship, Faith, and Feminism: Jewish and Muslim Women Reclaim Their Rights Jan Feldman, USA: Brandeis, 2011, 256 pages. للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.

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15

Afsai, Shai. "Benjamin Franklin’s Influence on Mussar Thought and Practice: a Chronicle of Misapprehension." Review of Rabbinic Judaism 22, no. 2 (September 16, 2019): 228–76. http://dx.doi.org/10.1163/15700704-12341359.

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Abstract Benjamin Franklin’s ideas and writings may be said to have had an impact on Jewish thought and practice. This influence occurred posthumously, primarily through his Autobiography and by way of Rabbi Menachem Mendel Lefin’s Sefer Cheshbon ha-Nefesh (Book of Spiritual Accounting, 1808), which introduced Franklin’s method for moral perfection to a Hebrew-reading Jewish audience. This historical development has confused Judaic scholars, and Franklin specialists have been largely oblivious to it. Remedying the record on this matter illustrates how even within the presumably insular world of Eastern European rabbinic Judaism—far from the deism of the trans-Atlantic Enlightenment—pre-Reform, pre-Conservative Jewish religion was affected by broader currents of thought.

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16

Levy, Hans. "B'nai B'rith on the European continent after World War Two." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 2 (September 1, 1992): 101–26. http://dx.doi.org/10.30752/nj.69476.

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The focus of this paper is on the oldest international Jewish organization founded in 1843, B’nai B’rith. The paper presents a chronicle of B’nai B’rith in Continental Europe after the Second World War and the history of the organization in Scandinavia. In the 1970's the Order of B'nai B'rith became B'nai B'rith international. B'nai B'rith worked for Jewish unity and was supportive of the state of Israel.

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17

Smith, Mike O. "“The DNA of the Community”: The Detroit Jewish News and Detroit Jewish Chronicle Digital Archive." Michigan Historical Review 49, no. 2 (September 2023): 35–44. http://dx.doi.org/10.1353/mhr.2023.a917084.

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18

Dobrovsak, Ljiljana, and Ivana Žebec Šilj. "The Alexander Family Chronicle." Colloquia Humanistica, no. 9 (December 31, 2020): 255–72. http://dx.doi.org/10.11649/ch.2020.015.

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The Alexander Family ChronicleThe paper focuses on the history of Zagreb’s prominent Jewish family, the Alexanders (or Aleksanders), who were influential in the cultural, economic and social life of the city and Croatia for almost a century. At the time of their arrival in Zagreb and after the end of the First World War, they all belonged to the Jewish religious denomination; later most of them converted to Catholicism and one was an Evangelical Christian (Protestant). The Alexander family moved to Zagreb from Burgenland (Güssing) in the 1850s. Upon their arrival, they worked in commerce and were known as diligent businessmen. Soon they became respected and wealthy patrons well-known in Zagreb, Croatia and abroad. The second-generation family members were distinguished physicians, lawyers, engineers, artists, professors and businessmen. They formed marriage alliances with Zagreb’s prominent Jewish and Catholic families and socialised with the nobility, thus making acquaintances and forming social networks that upgraded their social status. Also, they were cosmopolitans with one foot in Zagreb and the other in Vienna. Thereby, Budapest was not far-fetched for them. Among the most prominent and distinguished family members, one finds the brothers Aleksander/Šandor (1866–1929) and Samuel David (1862–1943). They were well-respected industrialists, founders of Zagreb’s brewery, malt factory and cement factory. They were also board members of several banks and founders of industrialists’ associations. Thus, their work and diligence were much appreciated during the First World War, for which Aleksander was awarded an Austro-Hungarian noble title. The post-war unification of the Kingdom of Serbs, Croats and Slovenes had no negative impact on their social standing. Thereby, the brothers managed to continue their business successfully, and were greatly appreciated by the newly formed political elite. Later, at the beginning of the Second World War, the majority of the family members managed to escape Nazi persecution, while some perished in the Holocaust. Today, descendants of this large family live scattered around the world, in Israel, the United States, Italy and Zagreb. The only visible memory trace – proof of the family’s existence in Zagreb – are the stairs in the Tuškanac city park, named after Šandor von Alexander of Sesvete. Kronika rodziny AlexanderW tekście zaprezentowana jest historia rodziny Alexander (Aleksander), żydowskiej rodziny z Zagrzebia, która prawie przez sto lat odgrywała ważną rolę w gospodarczym, kulturalnym i społecznym życiu miasta oraz całej Chorwacji. W czasie osiedlenia się w Zagrzebiu wszyscy członkowie rodziny byli wyznawcami judaizmu, jednak do 1941 roku większość z nich przeszła na katolicyzm, a jeden z nich dołączył do wyznawców kościoła ewangelickiego. Rodzina do Zagrzebia przybyła w połowie XIX wieku z terenu Gradišće (Burgenland). Po osiedleniu się zaczęła działać w handlu, a ponieważ członkowie rodziny byli niezwykle pracowici, już przed końcem XIX wieku rodzina stała się jedną z najbardziej szanowanych i majętnych, zarówno w Zagrzebiu, jak i w Chorwacji, a nawet poza nią. Już w drugim pokoleniu członkowie rodziny wyróżniali się jako znakomici lekarze, prawnicy, inżynierowie, artyści, profesorowie i przedsiębiorcy. W Zagrzebiu zawierali małżeństwa z członkami wpływowych rodzin, zarówno żydowskich, jak i katolickich, pozostawali w stosunkach towarzyskich z lokalną elitą i w ten sposób zyskali wysoki status w otoczeniu. Byli kosmopolitami: życie dzielili między Zagrzeb i Wiedeń, a i Budapeszt nie był im obcy. Wśród nich swoimi talentami wyróżniali się bracia Aleksander/Šandor (1866–1929) i Samuel David (1862-1943). Byli szanowanymi przemysłowcami: założyli zagrzebski browar, fabrykę słodu, olejarnię, cementownię i inne obiekty przemysłowe w Zagrzebiu. Zasiadali w zarządach kilku zagrzebskich banków, założyli także kilka towarzystw przemysłowych. Wyróżnili się w czasie I wojny światowej, a Aleksander otrzymał węgierski tytuł szlachecki za swoją działalność humanitarną. Okres Królestwa SHS/Jugosławii również nie zagroził ich pozycji, co więcej – nadal z powodzeniem pracowali i działali. Po wybuchu II wojny światowej większość członków rodziny opuściła Niezależne Państwo Chorwackie, kilkoro z nich zginęło w czasie Holokaustu. Obecnie potomkowie tej wielkiej rodziny mieszkają w Izraelu, Stanach Zjednoczonych Ameryki, we Włoszech oraz w Zagrzebiu, a o ich obecności w historii miasta świadczą schody na Tuškanacu, które noszą imię Šandora Alexandra Sesveckiego.

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19

Guidi, Angela. "Robert Bonfil, History and Folklore in a Medieval Jewish Chronicle. The Family Chronicle of A.hima‘az ben Paltiel." Revue de l'histoire des religions, no. 229 (March 1, 2012): 136–38. http://dx.doi.org/10.4000/rhr.7855.

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20

Nisse, Ruth. ":History and Folklore in a Medieval Jewish Chronicle: The Family Chronicle of Ahima'az ben Paltiel." Sixteenth Century Journal 43, no. 1 (March 1, 2012): 194–96. http://dx.doi.org/10.1086/scj23210795.

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21

Itzkowitz, David C. "The Jewish Chronicle and Anglo-Jewry, 1841-1991 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 13, no. 3 (1995): 128–30. http://dx.doi.org/10.1353/sho.1995.0001.

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22

Bianchi, Francesco. "The Hebrew Sources of Tortosa’s Disputation." Perichoresis 18, no. 4 (August 1, 2020): 97–119. http://dx.doi.org/10.2478/perc-2020-0024.

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AbstractThe Disputation or Cathechesis of Tortosa with its sixty-nine sessions (February 7, 1413-November 12, 1413) was the longest of the Jewish Christian encounters in the Middle Age. Stirred by the Avignonesian Pope Benedict XIII, Geronimo de Sancta Fide, olim Yehoshua ha-Lorki, summoned a group of Catalan and Aragonese rabbis to inform them that the Messiah was already came. Not only the Papal notaries recorded the excruciating debates, but also two Hebrew sources: the anonymous and fragmentary letter published by Halberstam in 1868 and the chapter 40 of the Shebet Yehuda. They encompass the first nine sessions carried out orally, before the Pope requested for written texts to be debated lately. Since these sources disagree on many details, this paper aims at examining them anew. That examination has shown that the anonymous account is more accurate than the fictional report of the Shebet Yehuda as far as the internal chronology of the sessions, the speeches of the Jewish delegates and their identities are concerned. The internal evidence leads us to subscribe with Riera i Sans in ascribing its authorship to Bonastruc Desmestre from Girona, who was at Tortosa on request of the Pope. He probably knew other Jewish chronicle and added some new materials from the Vikkuach Ramban, Salomon Ibn Verga, the author of Shebet Yehuda, built upon this chronicle and created a fictional account around Vidal Benveniste or the ‘ideal’ portrait of the Pope and added some materials from the Latin Protocols or from unknown Jewish sources.

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23

Carlebach, Julius, and Julius Gould. "Jewish Commitment: A Study in London." British Journal of Sociology 36, no. 2 (June 1985): 292. http://dx.doi.org/10.2307/590811.

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24

Frieze, Sasha. "London: Jewish Cultural Capital of Europe?" Jewish Quarterly 62, no. 1 (January 2, 2015): 10–11. http://dx.doi.org/10.1080/0449010x.2015.1010385.

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Hansen, Kirk. "Jewish Immigrants in London, 1880–1939." Immigrants & Minorities 33, no. 3 (March 25, 2015): 301–3. http://dx.doi.org/10.1080/02619288.2015.1022338.

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Stampfer, Shaul. "History and Folklore in a Medieval Jewish Chronicle: The Family Chronicle of Ahima'az Ben Paltiel - Edited by Robert Bonfil." Religious Studies Review 38, no. 2 (June 2012): 106–7. http://dx.doi.org/10.1111/j.1748-0922.2012.01607_1.x.

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27

Pfeffer, Wendy. "Review of Ornstein-Galicia (1992): Jewish Farmer in America: The Unknown Chronicle." Language Problems and Language Planning 19, no. 2 (January 1, 1995): 204–5. http://dx.doi.org/10.1075/lplp.19.2.16pfe.

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Michal Shahaf. "The Jewish Mutual Instruction Society: Education for Anglo-Jewish Workers, London, 1848." Shofar 35, no. 3 (2017): 73. http://dx.doi.org/10.5703/shofar.35.3.0073.

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Shahaf, Michal. "The Jewish Mutual Instruction Society: Education for Anglo-Jewish Workers, London, 1848." Shofar: An Interdisciplinary Journal of Jewish Studies 35, no. 3 (2017): 73–98. http://dx.doi.org/10.1353/sho.2017.0012.

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30

Pedersen, Kim Arne. "Det jødiske folk og folkelighedsbegrebet i 1814-krøniken." Grundtvig-Studier 65, no. 1 (May 29, 2015): 15–64. http://dx.doi.org/10.7146/grs.v65i1.20937.

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Det jødiske folk og folkelighedsbegrebet i 1814-krønikenKim Arne PedersenThe Jewish people and the Concept of “folkelighed” in the World Chronicle of 1814The article describes Grundtvig’s concept of “folkelighed” in The World Chronicle from 1814 and its relationship with Grundtvig’s political opinions, theology, and history. The study confirms discoveries of previous researchthat Grundtvig was inspired by J.G. Herder’s ideas about national identity and Fichte’s idea of “normal people,” but it argues that Grundtvig opposed a number of contemporary discussions about Judaism. Grundtvig was quite familiar with the Old Testament research of his day which followed the general negative attitudes toward Jews in society. In the 1814 Chronicle, he offers a clear alternative to these negative views through his popular concept, which surprisingly turns out to be an essential component of his later political thought. Therefore, the article demonstrates a crucial aspect in Grundtvig’s thinking as a young man, which previous research has failed to highlight even though it is in many ways a prerequisite for understanding how his political ideals and worldview developed from the 1830s to find consistent expression in his writing.

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Macfarlane, Karen A. "THE JEWISH POLICEMEN OF EIGHTEENTH-CENTURY LONDON." Journal of Modern Jewish Studies 10, no. 2 (July 2011): 223–44. http://dx.doi.org/10.1080/14725886.2011.580981.

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Singer, Steven. "Jewish Religious Thought in Early Victorian London." AJS Review 10, no. 2 (1985): 181–210. http://dx.doi.org/10.1017/s0364009400001343.

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Religious thought and observance almost never exist in a self-contained vacuum but are rather influenced, to a greater or lesser extent, by their social and ideological surroundings. A study of the spiritual life of early Victorian Jewry provides a good example of this law of history and shows how a Jewish community's religious beliefs and actions can be shaped and even dominated by the influence of its Gentile host society. An analysis of early Victorian Judaism is really an investigation into the social dynamics of the London community and a study of how the endeavors of its various factions to adapt to the mid-nineteenth-century English world affected its religious life.

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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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CESARANI, DAVID. "Putting London Jewish Intellectuals in their Place." Jewish Culture and History 9, no. 2-3 (December 2007): 163–76. http://dx.doi.org/10.1080/1462169x.2007.10512083.

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Ricard, Virginia. "From the universal to the particular : Ludwig Lewisohn's imagined community." Recherches anglaises et nord-américaines 46, no. 1 (2013): 89–98. http://dx.doi.org/10.3406/ranam.2013.1448.

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The American writer Ludwig Lewisohn (1883-1955) was a cosmopolitan man of letters and an outspoken advocate of both Jewish cultural nationalism and sexual freedom. The Island Within (1928) is a family chronicle, tracing the history of the Levy family from Vilna to Prussia, and from Germany to America. Arthur Levy, the first in the family to be born in America, lives in New York and becomes a psychiatrist. As a highly-educated, assimilated Jew, he learns, the hard way, that American cameraderie does not extend, like Whitman’s, to all mankind, or even to all Americans. He comes to understand that to be human one has to be a certain kind of human being, that men are not born as abstract individuals nor as members of the general human family, and he sets out to discover his Jewish past. The Island Within is a critique of intermarriage and assimilation, but also a manifesto in favour of Jewish singularity, and in the final analysis of all singularity.

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Mazuz, Haggai. "Al-Maqrīzī’s Compilation Technique in a Segment of His Account of Jewish History." Intellectual History of the Islamicate World 9, no. 1-2 (May 28, 2020): 169–88. http://dx.doi.org/10.1163/2212943x-20201000.

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Abstract In this article, I analyze a short segment of al-Maqrīzī’s account of Jews and Judaism in his al-Ḫiṭaṭ, focusing on the technique that al-Maqrīzī used in compiling it by comparing his account with sources on which he drew (sometimes verbatim). It is found that al-Maqrīzī copied from K. al-Taʾrīḫ, a seven-chapter chronicle in Judaeo-Arabic, and then inserted complementary material from Ibn Ḫaldūn’s K. al-ʿIbar and al-Ǧāḥiẓ’s K. al-Bayān wa-l-tabyīn, and may also have intertwined material from Biblical sources.

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Fine, Steven. "“They Remembered That They Had Seen It in a Jewish Midrash”: How a Samaritan Tale Became a Legend of the Jews." Religions 12, no. 8 (August 11, 2021): 635. http://dx.doi.org/10.3390/rel12080635.

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This article relates the transmission history of a single Samaritan text and its fascinating trajectory from a Samaritan legend into early modern rabbinic tradition, and on to nineteenth and early twentieth century Jewish studies circles. It focuses on the only Samaritan narrative cited in all of Louis Ginzberg’s monumental Legends of the Jews (1909–1938). Often called the “Epistle of Joshua son of Nun,” I trace the trajectory of this story from a medieval Samaritan chronicle to Samuel Sulam’s 1566 publication of Abraham Zacuto’s Sefer Yuḥasin. From there, we move to early modern belles lettres in Hebrew and Yiddish, western scholarship and then to the great Jewish anthologizers of the fin de siècle, Micha Yosef Berdyczewski, Judah David Eisenstein and Louis Ginzberg. I will suggest reasons why this tale was so appealing to Sulam, a Sephardi scholar based in Istanbul, that he appended it to Sefer Yuḥasin, and what about this tale of heroism ingratiated it to early modern European and then early Zionist readers. The afterlife of this tale is a rare instance of Samaritan influence upon classical Jewish literature, undermining assumptions of unidirectional Jewish influence upon the minority Samaritan culture from antiquity to modern times.

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Robinson, Ira. "‘‘The Other Side of the Coin’’: The Anatomy of a Public Controversy in the Montreal Jewish Community, 1931." Studies in Religion/Sciences Religieuses 40, no. 3 (June 27, 2011): 271–82. http://dx.doi.org/10.1177/0008429811410816.

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This article examines in detail the repercussions of a 1931 sermon by Sheea Herschorn, an immigrant Orthodox rabbi in Montreal, on the public discourse of the Montreal Jewish community. It begins with a brief consideration of the position of the immigrant Orthodox rabbinate in Montreal and then explores the nature of the public discourse on this sermon, in which Rabbi Herschorn was accused of agreeing with an anti-Semitic position, through a close examination of the reportage of the controversy in Montreal’s Jewish press, which then included two newspapers in Yiddish, the Keneder Adler and Der Shtern, as well as the English-language Canadian Jewish Chronicle. Finally, the article explores some of the major issues raised in Rabbi Herschorn’s sermon regarding the contemporary situation of Polish Jews in relation to their society, tying it to his perception of the relationship of Canadian Jews and Canadian society as a whole. These latter issues included especially the relationship between Montreal Jews and Montreal’s public Anglophone institutions, such as the Royal Victoria Hospital, and McGill University, whose ambivalent acceptance of Jews as physicians and students was then an issue of great concern to the Jewish community.

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FOX, YANIV. "CHRONICLING THE MEROVINGIANS IN HEBREW: THE EARLY MEDIEVAL CHAPTERS OF YOSEF HA-KOHEN'S DIVREI HAYAMIM." Traditio 74 (2019): 423–47. http://dx.doi.org/10.1017/tdo.2019.5.

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Yosef Ha-Kohen (1496–ca. 1575) was a Jewish Italian physician and intellectual who in 1554 published a chronicle in Hebrew titled Sefer Divrei Hayamim lemalkei Tzarfat ulemalkei Beit Otoman haTogar, or The Book of Histories of the Kings of France and of the Kings of Ottoman Turkey. It was, as its name suggests, a history told from the perspective of two nations, the French and the Turks. Ha-Kohen begins his narrative with a discussion of the legendary origins of the Franks and the history of their first royal dynasty, the Merovingians. This composition is unique among late medieval and early modern Jewish works of historiography for its universal scope, and even more so for its treatment of early medieval history. For this part of the work, Ha-Kohen relied extensively on non-Jewish works, which themselves relied on still earlier chronicles composed throughout the early Middle Ages. Ha-Kohen thus became a unique link in a long chain of chroniclers who worked and adopted Merovingian material to suit their authorial agendas. This article considers how the telling of Merovingian history was transformed in the process, especially as it was adapted for a sixteenth-century Jewish audience.

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Englander, David. "Policing the Ghetto: Jewish East London, 1880-1920." Crime, Histoire & Sociétés 14, no. 1 (May 1, 2010): 29–50. http://dx.doi.org/10.4000/chs.1141.

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Singer, Steven. "THE ANGLO-JEWISH MINISTRY IN EARLY VICTORIAN LONDON." Modern Judaism 5, no. 3 (1985): 279–99. http://dx.doi.org/10.1093/mj/5.3.279.

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Galton, Sir Francis. "Eugenics and the Jew (Reprinted from the The Jewish Chronicle of July 29, 1910)." Mankind Quarterly 48, no. 2 (2007): 205–8. http://dx.doi.org/10.46469/mq.2007.48.2.6.

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Gavristova, Tatiana, and Natalia Krylova. "Africans in London: Chronicle of the Union of West African Students." Uchenie zapiski Instituta Afriki RAN 65, no. 4 (December 10, 2023): 93–106. http://dx.doi.org/10.31132/2412-5717-2023-65-4-93-106.

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Research interest in the problems of the young generation of the countries of the African continent, including students, has noticeably increased over the last decades. The student youth, called the “conscience of the nation” in African countries, for a long time has been one of the most organized streams of the democratic movement and continues to play a prominent role in national processes. However, the student movement is a very complex and contradictory phenomenon, feeding numerous hotbeds and centers of intense search for national identity and struggle for their rights and freedoms. The authors of this article saw their task in an objective examination of the experience of one of the most famous and authoritative student organizations, mainly in the historical and cultural context. The article is dedicated to the history of the Union of West African Students’ Union (WASU) – one of the largest organizations of African students who lived and studied in Great Britain in the first half of the 20th century. The historical and cultural perspective of representation was not chosen by the authors of the article by chance. The activities of the WASU are closely connected with the problems of the national liberation movement in West Africa, though it also performed various tasks to protect the interests and rights of students in London and in the UK and therefore holds a key place in the history of the African Diaspora. The authors examine in detail the stages of the ideological and political formation and development of the WASU – from the Union of Students of African Descent, which existed in London at the turn of the second and the third decades of the 20th century, to the extinction of the WASU in the early 1960s. The authors show that for all its weaknesses, mistakes, theoretical immaturity and eclecticism of ideological attitudes, it was the WASU that had formed the anti-colonial agenda in Africa implemented during the national liberation struggle at the turn of 1950–60s in most countries on the continent. In a number of countries in West Africa, after the declaration of independence, former members and leaders of the Union came to power. Among them are Kwame Nkrumah (1909–1972), Benjamin Nnamdi Azikiwe (1904–1996), etc. The authors offer a new look at the phenomenon of African students, who were equally capable to fight for their interests and the interests of the nation and at the same time expressed conformist sentiments to the colonial authorities and post-colonial reality.

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Abdel Aziz, Amal. "The Politics and Poetics of Oppression in Caryl Churchill's Seven Jewish Children." International Journal of Language and Literary Studies 2, no. 1 (March 17, 2020): 116–23. http://dx.doi.org/10.36892/ijlls.v2i1.163.

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Caryl Churchill is one of the leading contemporary British playwrights. Because of the Israel military strike on Gaza in early 2009, she wrote her short poetic play, Seven Jewish Children, which densely explores modern Jewish history, from the time of pre-holocaust Europe up to the current struggles between Israel and Palestinian militant organizations. The stimulating dynamism of Churchill's historical chronicle is that though it introduces the past suffering of the Jews, it exposes their moral insincerity when it comes to labeling the current brutal actions performed by the state of Israel against Palestinian civilians. Employing a descriptive-analytical approach, this paper examines the play as a poetic narrative representing a pattern of reversed oppression in which contemporary Israelis, descendants of former victims of the Nazi, have inherited the legacy of the Holocaust and are deemed accountable for the ruthless violence perpetrated on the Arab residents of the occupied land.

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Gusarova, Ekaterina V. "Little Known Aspects of Veneration of the Old Testament Sabbath in Medieval Ethiopia." Scrinium 13, no. 1 (November 28, 2017): 154–58. http://dx.doi.org/10.1163/18177565-00131p13.

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The Church of Ethiopia did observe both the Old Testament or the Jewish Sabbath and its Christian counterpart. This practice became one of the distinctive features of the Ethiopian Christianity. In various periods of its history the problem of veneration of the Jewish Sabbath provoked a lasting controversy among the country’s clergy. It was under the reign of the King Zär’a Ya‘ǝqob (1434-1468) that the observance of both Sabbaths became the officially accepted by the Ethiopian Church and the State. However, some evidences of this custom can be traced for many centuries before. Following the Confession of faith of the King Claudius (1540-1559), the priority was given to the celebration of Sunday. The author of the article was fortunate to discover several cases of the preferential veneration of Sunday during a military campaign of 1781, described in the chronicle of the King Täklä Giyorgis I.

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Breier, Idan. "“If You Are Not the King You Will Be Eventually …”: Eastern and Western Prophecies Concerning the Rise of Emperors." Religions 11, no. 1 (December 19, 2019): 4. http://dx.doi.org/10.3390/rel11010004.

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This article compares three literary-historical texts—two from the Jewish world and one from Mongolia—that record prophecies given to military commanders asserting that they will become the rulers of great empires and civilizations. In his The Jewish War, Josephus tells us that he prophesied that Vespasian would become emperor, an act that appears to have saved his life. A rabbinic tradition, related in several versions, similarly recounts that R. Johanan b. Zakkai prophesied that Vespasian would rise to power—he, too, thus being granted his freedom and the opportunity to rebuild his life and community in Yavneh. I compare Josephus and R. Johanan’s prophecies in the light of The Secret History of the Mongols. A chronicle describing the life of Temüjin, the founder of the Mongol Empire who gained fame as Genghis Khan (1162–1227), this tells how Temüjin, the young commander, was predicted to unite all the Mongol tribes and rule over a vast empire. The article analyzes the three prophecies, which occur in diverse genres, in the light of their historical background, hereby demonstrating the way in which written sources can serve anthropological phenomenological research and shed new light on ancient Jewish texts.

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Mezhzherina, H. V. "The informal anthroponym Петръ Гоугнивыи. 3." Movoznavstvo 316, no. 1 (February 10, 2021): 3–15. http://dx.doi.org/10.33190/0027-2833-316-2021-1-001.

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The article is devoted to finding out the motivational basis, reconstruction of reference connections, denotative features of an unofficial anthroponym Петръ Гоугнивыи available in the original and translated East Slavic written artifacts (the Lavrenty chronicle, «Chronicle of George Amartol», «Old Slavonic Kormchaia of 14 titles» etc.). The anthroponym belongs to two people — Patriarch Peter ІІІ of Alexandria V century (Πέτρος Μογγός) and the «chronicle» Roman heresiarch ІХ century. It is assumed that Peter ІІІ got an unofficial name among the Monophysites during his lifetime. It is proved that the transition from the assessment of a person by physical disabilities to religious and ethical assessment, from the meaning ‛who has a hoarse, vague voice’ to the meaning ‛heretic’ reflected in the internal form of the unofficial proprial name Μογγός and its translation equivalent Гоугнивыи. translation equivalent Гоугнивыи. The use of an informal anthroponym in written monuments after the thirteenth century has been traced in connection with reconstruction of denotative features of an unofficial anthroponym Петръ Гоугнивыи. A number of discussion issues were considered, including the origin of «Philosopher’s Speech», time of inclusion of the legend of Петръ Гоугнивыи in the chronicle, fact of existence of Pope ІХ century by name Петръ Гоугнивыи, ethnic roots of the heresiarch, etc. It was shown that Peter Huhnyvyy introduced into the Catholic faith a heretical teaching focused on pagan and Jewish dogmas. Denotation of second component in an unofficial name Петръ Гоугнивыи includes characteristics that appeared at rethinking the original semantics of Indo-European root *gou‑(n‑) and its continuants. Semantics of dissatisfaction, mockery, disrespect developed in East Slavic derivatives. The transition to cultural semantics has already taken place in a word-forming nest with a root ‑гоу(г)‑ at a time when the legend of Peter Huhnyvyy was included in the chronicle article * 988. The ethnocultural denotative components which are included in the content of the anthroponym Петръ Гоугнивыи, in its entirety coincide with the semantic structure of the word heretic. Combination of linguistic analysis with historical and cultural analysis, taking into account historical facts and information contained in apocryphal legends and scientific versions, gives reason to believe that the «chronicle» Peter Huhnyvyy was the real historical person.

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Mezhzherina, H. V. "The informal anthroponym Петръ Гоугнивыи. 1." Movoznavstvo 314, no. 5 (October 15, 2020): 50–69. http://dx.doi.org/10.33190/0027-2833-314-2020-5-004.

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Article is devoted to finding out the motivational basis, reconstruction of reference connections, denotative features of an unofficial anthroponym Петръ Гоугнивыи available in the original and translated East Slavic written monuments (the Lavrenty chronicle, «Chronicle of George Amartol», «Old Slavonic Kormchaia of 14 titles» etc.). The anthroponym belongs to two people — Patriarch Peter ІІІ of Alexandria V century (Πέτρος Μογγός) and the «chronicle» Roman heresiarch ІХ century. It is assumed that Peter ІІІ got an unofficial name among the Monophysites during his lifetime. It is proved that the transition from the assessment of a person by physical disabilities to religious and ethical assessment, from the meaning ‛who has a hoarse, vague voice’ to the meaning ‛heretic’ reflected in the internal form of the unofficial proprial name Μογγός and its translation equivalent Гоугнивыи. The use of an informal anthroponym in written monuments after the thirteenth century has been traced in connection with reconstruction of denotative features of an unofficial anthroponym Петръ Гоугнивыи. A number of discussion issues were considered, including the origin of «Philosopher’s Speech», time of inclusion of the legend of Петръ Гоугнивыи in the chronicle, fact of existence of Pope ІХ century by name Петръ Гоугнивыи, ethnic roots of the heresiarch, etc. It was shown that Peter Huhnyvyy introduced into the Catholic faith a heretical teaching focused on pagan and Jewish dogmas. Denotation of second component in an unofficial name Петръ Гоугнивыи includes characteristics that appeared at rethinking the original semantics of Indo-European root *gou‑(n‑) and its continuants. Semantics of dissatisfaction, mockery, disrespect developed in East Slavic derivatives. The transition to cultural semantics has already taken place in a word-forming nest with a root ‑гоу(г)‑ at a time when the legend of Peter Huhnyvyy was included in the chronicle article * 988. The ethnocultural denotative components which are included in the content of the anthroponym Петръ Гоугнивыи, in its entirety coincide with the semantic structure of the word heretic. Combination of linguistic analysis with historical and cultural analysis, taking into account historical facts and information contained in apocryphal legends and scientific versions, gives reason to believe that the «chronicle» Peter Huhnyvyy was the real historical person.

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Mezhzherina, H. V. "THE INFORMAL ANTHROPONYM ПЕТРЪ ГОУГНИВЫИ. 2." Movoznavstvo 315, no. 6 (December 17, 2020): 3–21. http://dx.doi.org/10.33190/0027-2833-315-2020-6-001.

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The article is devoted to finding out the motivational basis, reconstruction of reference connections, denotative features of an unofficial anthroponym Петръ Гоугнивыи available in the original and translated East Slavic written monuments (the Lavrenty chronicle, «Chronicle of George Amartol», «Old Slavonic Kormchaia of 14 titles» etc.). The anthroponym belongs to two people — Patriarch Peter ІІІ of Alexandria V century (Πέτρος Μογγός) and the «chronicle» Roman heresiarch ІХ century. It is assumed that Peter ІІІ got an unofficial name among the Monophysites during his lifetime. It is proved that the transition from the assessment of a person by physical disabilities to religious and ethical assessment, from the meaning ‛who has a hoarse, vague voice’ to the meaning ‛heretic’ reflected in the internal form of the unofficial proprial name Μογγός and its translation equivalent Гоугнивыи. The use of an informal anthroponym in written monuments after the thirteenth century has been traced in connection with reconstruction of denotative features of an unofficial anthroponym Петръ Гоугнивыи. A number of discussion issues were considered, including the origin of «Philosopher’s Speech», time of inclusion of the legend of Петръ Гоугнивыи in the chronicle, fact of existence of Pope ІХ century by name Петръ Гоугнивыи, ethnic roots of the heresiarch, etc. It was shown that Peter Huhnyvyy introduced into the Catholic faith a heretical teaching focused on pagan and Jewish dogmas. Denotation of second component in an unofficial name Петръ Гоугнивыи includes characteristics that appeared at rethinking the original semantics of Indo-European root *gou‑(n‑) and its continuants. Semantics of dissatisfaction, mockery, disrespect developed in East Slavic derivatives. The transition to cultural semantics has already taken place in a word-forming nest with a root ‑гоу(г)‑ at a time when the legend of Peter Huhnyvyy was included in the chronicle article * 988. The ethnocultural denotative components which are included in the content of the anthroponym Петръ Гоугнивыи, in its entirety coincide with the semantic structure of the word heretic. Combination of linguistic analysis with historical and cultural analysis, taking into account historical facts and information contained in apocryphal legends and scientific versions, gives reason to believe that the «chronicle» Peter Huhnyvyy was the real historical person.

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Baugh, Vanessa, Jose Figueroa, Joanne Bosanquet, Philippa Kemsley, Sarah Addiman, and Deborah Turbitt. "Ongoing Measles Outbreak in Orthodox Jewish Community, London, UK." Emerging Infectious Diseases 19, no. 10 (October 2013): 1707–9. http://dx.doi.org/10.3201/eid1910.130258.

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