Relevant bibliographies by topics / Wellington Jewish Community Centre

Academic literature on the topic 'Wellington Jewish Community Centre'

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Published: 26 July 2024
Last updated: 26 July 2024

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Journal articles on the topic "Wellington Jewish Community Centre"

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Mann, Leona. "Widening The Net: New Directions For Community Health." Australian Journal of Primary Health 3, no. 1 (1997): 72. http://dx.doi.org/10.1071/py97008.

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The Central Wellington Health Service, in Central Gippsland, Victoria, has been likened to an 'Area Health Board' or a 'Multi-Purpose Centre', because it has been structured into one organisation with an integrated range of services from acute to community.
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McIntosh, Jacqueline, Philippe Campays, and Adele Leah. "Empowerment through Collaboration." International Journal of Civic Engagement and Social Change 2, no. 3 (July 2015): 21–35. http://dx.doi.org/10.4018/ijcesc.2015070102.

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Since the 1970s, more than half of the Tokelau population has relocated to New Zealand due to limited natural resources and overcrowding of the 10km2 land area. In the Wellington region Tokelau groups have sought to maintain their cultural traditions and this paper discusses a collaboration between Te Umiumiga, a Tokelau Hutt Valley community, and the School of Architecture at Victoria University of Wellington, in the design and development of a sustainable, cultural community centre complex. Outcomes included a museum exhibition, which involved a further collaboration with Pataka Art + Museum and a project with the Tokelau youth. University staff and students were empowered to engage directly with the community, undertaking design work, the construction of furniture, an exploration of alternative energy sources and community garden initiatives.
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CORBER, ERIN. "The kids on Oberlin Street: place, space and Jewish community in late interwar Strasbourg." Urban History 43, no. 4 (October 16, 2015): 581–98. http://dx.doi.org/10.1017/s0963926815000826.

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ABSTRACT:In the spring of 1938, Strasbourg's Jewish youth organizations inaugurated the Merkaz Ha’Noar, the community's first Jewish youth centre, which aimed to provide a safe, healthy and controlled environment for the development of young Jews in a rapidly transforming city on the border between France and Germany. The centre offered a unique location from which to reimagine Jewish and French history on the eve of World War II, and illustrates the power of the built environment of the city and its physical structures to forge new kinds of communities, identities and politics.
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Lavsky, Hagit. "A Community of Survivors: Bergen-Belsen as a Jewish Centre after 1945." Journal of Holocaust Education 5, no. 2-3 (September 1996): 162–77. http://dx.doi.org/10.1080/17504902.1996.11102050.

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McLean, Heather. "Regulating and resisting queer creativity: Community-engaged arts practice in the neoliberal city." Urban Studies 55, no. 16 (March 5, 2018): 3563–78. http://dx.doi.org/10.1177/0042098018755066.

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This article draws from and advances urban studies literature on ‘creative city’ policies by exploring the contradictory role of queer arts practice in contemporary placemarketing strategies. Here I reflect on the fraught politics surrounding Radiodress’s each hand as they are called project, a deeply personal exploration of radical Jewish history programmed within Luminato, a Toronto-based international festival of creativity. Specifically, I explore how Luminato and the Koffler Centre, a Jewish organisation promoting contemporary art, regulated Radiodress’s work in order to stage marketable notions of ethnic and queer diversity. I also examine how and why the Koffler Centre eventually blacklisted Radiodress and her project. However, I also consider the ways Radiodress and Toronto artists creatively and collectively responded to these tensions. I maintain that bringing queer arts practice into discussions about contemporary creative city policies uncovers sites of queer arts activism that scale up to shape broader policies and debates. Such disidentificatory interventions, acts of co-opting and re-working discourses which exclude minoritarian subjects, challenge violent processes of colonisation and commodification on multiple fronts, as well as fostering more collective and relational ways of being.
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von Waldow, H. Eberhard. "Statehood and Jerusalem in Ancient Israel: Myths And Realities." Holy Land Studies 2, no. 2 (March 2004): 222–53. http://dx.doi.org/10.3366/hls.2004.0008.

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The Old Testament people of Israel entered the political reality of ancient Palestine as a spiritual community held together by worshipping Yahweh in ‘the God-given land’. When it became a state with a king this spiritual character was threatened or lost. The capital was always the holy city of Jerusalem, as the spiritual—not political—centre o f Yahweh's people, and it survived all political catastrophes, even after the homeland was lost. The people of Israel survived not as a nation but rather as a religious community (Judaism). Only as such can today's Jews legitimately reclaim Eretz Yisrael. Certain claims made by the modern secular Jewish nation-state—for example, that Jerusalem always was and always will be the capital of the Jewish people—are not only problematic, but have no foundation, either in the Bible or in Jewish history: they are fabricated modern myths.
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Tapper, Joshua. "“This Is Who I Would Become”: Russian Jewish Immigrants and Their Encounters with Chabad-Lubavitch in the Greater Toronto Area." Canadian Jewish Studies / Études juives canadiennes 29 (May 7, 2021): 57–80. http://dx.doi.org/10.25071/1916-0925.40169.

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Since the early 1970s, the Chabad Lubavitch movement has served as an important setting for religious, social, and cultural activity among Russian-speaking Jewish migrants to Canada and the United States. While scholars and community observers have long recognized the attentiveness of Lubavitch emissaries toward Russian Jews, there is no quantitative data and little qualitative research on Chabad’s influence in the post-Soviet Jewish diaspora. This paper explores the motivations, mechanics, and consequences of this encounter in a Canadian setting, examining how Chabad creates a religious and social space adapted to the unique features of post-Soviet Jewish ethnic and religious identity. Participating in a growing scholarly discussion, this paper moves away from older characterizations of Soviet Jewish identity as thinly constructed and looks to the Chabad space for alternative constructions in which religion and traditionalism play integral roles. This paper draws on oral histories and observational fieldwork from a small qualitative study of a Chabad-run Jewish Russian Community Centre in Toronto, Ontario. It argues that Chabad, which was founded in eighteenth-century Belorussia, is successful among post-Soviet Jews in Canada and elsewhere thanks, in part, to its presentation of the movement as an authentically Russian brand of Judaism—one that grew up in a pre-Soviet Russian context, endured the repressions of the Soviet period, and has since emerged as the dominant Jewish force in the Russian-speaking world. The paper, among the first to examine the religious convictions of Canada’s Russian-speaking Jewish community, reveals that post-Soviet Jews in Toronto gravitate toward Chabad because they view it as a uniquely Russian space.
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Lee, Yoonhee, Henria Aton, Donna Bernardo-Ceriz, and Wendy Duff. "“Archival Mentalities,” Multiculturalism, and the Canadian Context: Identifying the Value and Impact of the Ontario Jewish Archives." American Archivist 86, no. 2 (September 1, 2023): 485–517. http://dx.doi.org/10.17723/2327-9702-86.2.485.

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ABSTRACT Within the last decade, interest in community archives has increased in the field of archival studies. Calls to evaluate programs and services have caused scholars and archival professionals to seek new ways to understand how effectively a program or organization performs, to gather input for evidence-based decision-making, and to demonstrate an organization's impact on its community or stakeholders beyond traditional evaluative measures. This article is based on a two-year partnership study with the Ontario Jewish Archives, Blankenstein Family Heritage Centre (OJA) in Toronto, Ontario. In conjunction with OJA staff, the researchers sought to identify effective methodologies that shed light on OJA's impact. Informed by recent archival theories on impact and a critical understanding of OJA's organizational culture as well as the Ontario Jewish community's history, the authors argue that OJA's impact and value as articulated by members of the community must be contextualized within what Amir Lavie calls an “archival mentality”—in this case, one grounded in Canada's history of multiculturalism as a policy and as a national identity.
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Sowińska-Heim, Julia. "The Role of Visual, Semantic and Sensual Aspects of Architecture in Perpetuating the Memory of the Past – the New Synagogue in Mainz." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 33 (June 30, 2019): 55–64. http://dx.doi.org/10.18778/0208-6107.33.04.

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Thanks to its expressive form, the New Synagogue and the Jewish Community Centre in Mainz erected in 2008–2010 is a powerful sign in the urban space, creating a sort of aesthetic energy of the place. Its shape and influence results from the special synergy of an ultra-modern form and content deeply rooted in tradition. Serving particular functions, the building at the same time becomes an important urban art piece, determining and defining identity of the place.
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Roda, Jessica. "Re-Making Kinship. From Community to Family." Thème 24, no. 2 (July 12, 2018): 97–120. http://dx.doi.org/10.7202/1050503ar.

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The Sephardic Jews living in France, who use Judeo-Spanish as their heritage language, are an assimilated diasporic group that has witnessed war, assimilation and marginalization. With the increase in genealogical research in Western Society, many Sephardim have experienced a process of revitalization of memory through kin relations with people of similar descent. This complex revitalization takes form within the structure of a community cultural centre which acts as a place for re-making kinship thanks to the emotional experience of sharing a specific musical heritage. This phenomenon forces us to examine the tension between « traditional » kinship systems — embodied in the matrilineal bloodline in the case of halakhic Jewish identity — and symbolic kinship anchored in the idea of a « chosen family », to rethink kinship as a mixture between biology and culture, as well as to reconsider current anthropological debates on religion thought beyond the strict religious practices.
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Dissertations / Theses on the topic "Wellington Jewish Community Centre"

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Štrocholcová, Eva. "Nová synagoga v Olomouci." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2016. http://www.nusl.cz/ntk/nusl-354993.

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The presented diploma thesis was elaborated as an architectural study of a new synagogue in Olomouc according to the assignment. The goal of the project was to design a synagogue, new place for the Jewish community of Olomouc and Jewish museum on the site of original burnt synagogue. The concept was based on an effort to restore dialogue between private and public (openness vs. closeness of Jewish community) and to connect the individual functions and create a closed functional unit to fulfil the needs of Jewish community, however, also communicate with the public. The complex contains kosher restaurant, museum of Jewish culture, administration, library, community hall, educational room, kosher grocery store, mikveh the ritual bath, chapel and the garden. The block is divided into three buildings connected each other by colonnade and courtyard which opens to adjacent public square but at the same time is protected from the bustle of the main road.
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Kubecová, Jana Fiorela. "Nová synagóga v Brně." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2014. http://www.nusl.cz/ntk/nusl-227088.

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The diploma thesis was developed as an architectural study. The subject of the proposal is a new synagogue for Jewish community of Brno, which is designed in the plot where the original The Great Synagogue was located. The object of the synagogue is supplemented by a museum and a community centre and all buildings together create a comprehensive complex of buildings. A new urban public space is created among these objects. By this is the Jewish centre integrated into the structure of the city. The base of architectural and constructional design is simplicity and functionality, but the proposal also respects Jewish traditions and typology.
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Cojocaru, Victor. "Nová synagoga Teplice." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2017. http://www.nusl.cz/ntk/nusl-355030.

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The subject of this diploma project was to design an architectural proposal of The New Synagogue and Jewish Community Centre in Teplice, Czech Republic. The main goal was to design a complex of buildings which would be used not only for the worships but also for cultural and educational purposes. The proposal consists of the design of 3 buildings connected to each other by a cen-tral courtyard. The form is based on the traditional values set into contemporary de-sign shaped by demands of current generations. One of the main design elements - the beam structure above the courtyard implies a symbol of The Star of David as the symbol of Judaism as we know today. The building of New Synagogue represents the first, three storey building on the north part of plot. The second, east part, is building consisting of cultural centre, info centre, museum, gallery and spaces for workshops with it's technical and sanitary facilities. A Kosher Restaurant will be located into the third and last two-storey building. An undeground parking will be used by the staff and visitors of the whole complex.
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Books on the topic "Wellington Jewish Community Centre"

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N.Z.) Jewish Heritage and Culture Seminar (4th 2009 Wellington. Exile, identity, language: Proceedings of the IV. Jewish Heritage and Culture Seminar, Victoria University of Wellington, Wellington Jewish Community Centre, 12-15 November 2009, Wellington Jewish Community Centre, 80 Webb Street. Wellington, N.Z.]: Victoria University of Wellington in association with the Goethe-Institut, 2010.

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Association Consistoriale Israelite de Annemasse. Un nouveau centre communautaire: Un défi pour chacun. Annemasse: A.C.C.I.A.R., 1997.

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England) Centre for Jewish Life (London. Event guide: Where Jews connect. London: Centre for Jewish life, 2009.

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Segre, Renata. Preludio al Ghetto di Venezia Gli ebrei sotto i dogi (1250-1516). Venice: Fondazione Università Ca’ Foscari, 2021. http://dx.doi.org/10.30687/978-88-6969-552-0.

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A history of the Jewish presence in Venice and in the Serenissima Republic before the establishment of the Venice Ghetto had not yet been written, because there was no relevant investigation into the documentary sources of archives and libraries. On the occasion of the celebrations for the five hundred years of the Ghetto, it was still maintained that only from 1516 did the Jews settle in the city. This book, the result of twenty years of systematic research, intends to controvert that myth, which is an integral part of the larger myth of Venice. The documentary scope covers almost three hundred years (between the midthirteenth century and the second decade of the sixteenth century), that is, from the first ascertained presence of Jews to their definitive settlement in the urban area called the Ghetto, in a particularly troubled period of Venetian history. In this historical context, Mestre had special importance, becoming, close to the fifteenth century, the capital of Venetian Judaism: not only did the loan banks operate there, but there were also the only official synagogue (with relative cult and rabbinate), the hostel for those who had business to see to in the capital, and the cemetery. Unfortunately, none of these testimonies was preserved, and the very memory of that community was soon erased. A very similar story took place in Treviso, a primary Ashkenazi centre, which disappeared at the end of the fifteenth century, unlike Padua that was the only one, among the largest and oldest Jewish communities, to overcome the centuries, without ever being able to contend for primacy with the Venice Ghetto.
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Odesskiĭ evreĭskiĭ obshchinnyĭ t͡sentr "Migdal'": Odessa Jewish community centre "Migdal". Odessa: Migdal'-Or, 1999.

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Waldman, Anthony. Introduction of mandatory programming at the Redbridge Jewish Youth and Community Centre in the intermediate teenagesection. 1986.

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Holtschneider, Hannah. Jewish Orthodoxy in Scotland. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474452595.001.0001.

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This book analyses the religious aspects of Jewish acculturation to Scotland through a transnational perspective on migration, focused through an examination of Jewish religious leadership and authority in the international context of Anglophone Jewish history in the first three decades of the twentieth century. Focusing on British Jewish history in the first half of the twentieth century, and on the biography of one significant actor in a so-called ‘provincial’ Jewish community, this monograph explores the development of a central feature of British Jewish religious history: power relations within Jewish religious institutions, and particularly relations between the assumed centre (London) and the ‘provinces’ at a time of massive demographic and cultural change. With immigration stagnating and immigrants now poised to stay rather than seeing Britain as a staging post in their journey west, Jewish communities had to come to terms with the majority of their congregants being first generation immigrants, and to deal with the resulting cultural conflicts amongst the migrants and with those resident Jews whose families had acculturated and anglicised one or more generations previously. Salis Daiches’s life journey (1880-1945) highlights central aspects of the processes of adjustment in communities across the United Kingdom from the perspective of the ‘provincial periphery’. Competing religious ideologies in the early twentieth century are a crucial element in the history of British Jewry, rather than a transient social phenomenon. Religion as performed, taught, and thought about at a local level by ‘religious professionals’ is a vehicle for the exploration of the migration.
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Rapoport-Albert, Ada. Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764807.001.0001.

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Women are conspicuously absent from the Jewish mystical tradition. The chance survival of scant evidence suggests that, at various times and places, individual Jewish women did pursue the path of mystical piety or prophetic spirituality, but it appears that they were generally censured, and efforts were made to suppress their activities. This contrasts sharply with the fully acknowledged prominence of women in the mystical traditions of both Christianity and Islam. It is against this background that the mystical messianic movement centred on the personality of Sabbatai Zevi (1626–1676) stands out as a unique and remarkable exception. Sabbatai Zevi addressed to women a highly original liberationist message, proclaiming that he had come to make them 'as happy as men' by releasing them from the pangs of childbirth and the subjugation to their husbands that were ordained for women as a consequence of the primordial sin. This redemptive vision became an integral part of Sabbatian eschatology, which the messianists believed to be unfolding and experienced in the present. Their New Law overturned the traditional halakhic norms that distinguished and regulated relations between the sexes. This book traces the diverse manifestations of this vision in every phase of Sabbatianism and its offshoots. These include the early promotion of women to centre-stage as messianic prophetesses; their independent affiliation with the movement in their own right; their initiation in the esoteric teachings of the kabbalah; and their full incorporation, on a par with men, into the ritual and devotional life of the messianic community.
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Book chapters on the topic "Wellington Jewish Community Centre"

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"Duisburg Jewish Community Centre." In Sacred Buildings, 198–99. Birkhäuser, 2008. http://dx.doi.org/10.1007/978-3-7643-8276-6_59.

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"Jewish community centre in Mainz (D)." In Colour, 100–101. DETAIL, 2014. http://dx.doi.org/10.11129/detail.9783955532093.100.

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Kudenko, Irina. "Spaces of Jewish belonging." In Leeds and its Jewish community, 294–310. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526123084.003.0016.

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In contrast to much of the previous analysis, this chapter argues that modern Leeds has a united and more coherent character than in past times. It is argued again that the question of identity is a complex one, with Jews able to feel multiple identities. The analysis relies on a number of attitudinal surveys which explore particularly young peoples’ attitudes to current issues. For example, it asked whether people would support Israel or England when they were drawn together in a European football competition. It is argued that young Jews in Leeds are confident and comfortable to display their allegiance publicly, such as lighting Chanukah candles at the Lubavitch centre.
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Pomson, Alex. "Jewish Schools, Jewish Communities." In Jewish Day Schools, Jewish Communities, 1–28. Liverpool University Press, 2009. http://dx.doi.org/10.3828/liverpool/9781904113744.003.0022.

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This introductory chapter discusses the growing social significance of Jewish day-school education within the context of the Jewish community. It looks more broadly at the developments within a relationship between school and community. Such questions provided the context and motivation for an international conference held in June 2006 at the Melton Centre for Jewish Education at the Hebrew University, organized with the support of the Jewish Agency for Israel, the Joint Distribution Committee, and the Partnership for Excellence in Jewish Education. This event was convened with the specific intention of encouraging researchers to think in new ways about the sociological functions of Jewish day schools. The chapter discusses the particulars of this conference as well as the research into the inner life of Jewish schools.
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Rosman, Moshe. "The Image of Poland as a Torah Centre after 1648." In Categorically Jewish, Distinctly Polish, 258–72. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781906764852.003.0016.

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This chapter is a corrective to another common notion: that after the mid-seventeenth-century persecutions Torah culture declined precipitously in Poland, never to recover. The chapter asserts that on the cultural vector, recovery from Khmelnytsky's rebellion and the Muscovite-Swedish invasions and accompanying persecutions was quite rapid. Rabbis and religious functionaries did indeed emigrate in the wake of the persecutions. However, not all of Poland's Jewish communities were affected. After 1660, along with the physical and social rehabilitation of the Jewish communities, much of the destroyed Jewish educational and cultural life was reconstituted. Notwithstanding their exceptional predecessors, the post-1660 Polish Jewish community, recovering from rampant destruction, remained an important centre of Torah.
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Dewey, Jay. "Teaching Leadership through Town Meeting." In Jewish Day Schools, Jewish Communities, 361–74. Liverpool University Press, 2009. http://dx.doi.org/10.3828/liverpool/9781904113744.003.0020.

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This chapter discusses leadership training in Schechter Regional High School. In 2003, the school opened with the specific aims of developing individual accomplishment, Jewish commitment, and community leadership. Co-heads of school were appointed, one from Jewish education, the other from an independent, non-sectarian school. Both were particularly interested in developing leaders with strong collaborative skills. The leadership team, known as the LT, consisting of the two co-heads, posited that leadership opportunities would come to Schechter Regional graduates even if the school did nothing to promote this; society looks towards well-educated adults to fill its many leadership needs. The real challenge was to develop effective and ethical leaders capable of meeting these needs. Thus Schechter Regional became a leadership lab with Town Meeting at the centre.
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Holtschneider, Hannah. "Traces and Spaces: Jews and/in the City of Edinburgh." In Jewish Orthodoxy in Scotland, 81–102. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474452595.003.0005.

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This chapter relates the discussions of the previous three chapters to the present-day geography of the city of Edinburgh. Memories of early- to mid-twentieth century Jewish life in the Scottish capital form the basis for the exploration of the urban geography of Jewish Edinburgh. The memoirs of David Daiches, the second son of Salis Daiches and prominent literary scholar, take centre stage in this journey into the city’s Jewish past and its markers in the present cityscape. Additional evidence is drawn from published memoirs such as Howard Denton’s The Happy Land, anecdotal articles from the community newspaper The Edinburgh Jewish Star, and observations during the recently piloted walking tours ‘Jewish Edinburgh on Foot’. Thus the city of Edinburgh emerges as a space filled with traces of Jewish life, actively recalled by residents and increasingly physically marked in the landscape as landmarks and related stories are narrated and re-narrated.
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Grossman, Avraham. "The Social and Cultural Background of Rashi’s Work." In Rashi, 3–11. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113898.003.0001.

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This chapter discusses the social and cultural background of Rashi's work. According to evidence preserved in the literary accounts and archaeological findings, Jews began to settle in what is now France during Roman times, in the first century CE. That settlement continued uninterrupted until Rashi's time. In general, Jews continued to do well in France. Nevertheless, the weakness of the central government and the ascendancy of local fiefdoms meant that their social and political status differed in each of the feudal states that made up eleventh-century France, depending upon the good will of the local rulers. Two developments during the eleventh and twelfth centuries influenced Jewish economic and intellectual life and the internal organization of the Jewish community: the growth of cities and the European intellectual renaissance. The chapter then looks at the Jewish community in Troyes and the Jewish centre in Champagne; the twelfth-century renaissance; and the Jewish–Christian religious polemics.
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Iram, Yaacov. "Curricular and Structural Developments at the Hebrew University, 1928—1948." In History of Universities, 205–41. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198220015.003.0008.

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Abstract The idea of establishing a Jewish University in Palestine was proposed systematically from 1882. However, the corner-stone for the Hebrew University in Jerusalem was laid in 1918, and it opened formally in 1925. The Hebrew University played a unique role in contemporary Jewish history. It was intended to fulfil a threefold purpose: I) to help generate Jewish national revival at the turn of the nineteenth century by providing a centre for research in Judaic studies and in the arts and sciences; 2) to respond to practical needs of an emerging Jewish community in Palestine; and 3) to make provisions of higher learning for Jewish students whose admission to universities in some European countries was restricted by a notorious numerus clausus.
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Webber, Jonathan, Chris Schwarz, and Jason Francisco. "Introduction." In Rediscovering Traces of Memory, 14–27. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786940872.003.0001.

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This chapter provides an overview of Jewish civilization that developed in Poland about 1,000 years until it was brutally destroyed during the Holocaust. It describes Poland as the centre of the Jewish diaspora and the home to the largest Jewish community in the world as 90 percent of the world's Jews lived in Europe before their mass migration to the USA in the middle of the nineteenth century. It also cites the contributions of the great rabbis of Poland to both Jewish law and Jewish spirituality, including political, artistic, literary, and intellectual movements that have characterized the Jewish world in the modern period. The chapter introduces present-day photographs that offer a completely new and contemporary way of looking at the Jewish past in Poland that was left in ruins. It explains that the photographs serve as a tribute to the rich Jewish cultural heritage of Poland.
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