Literatura académica sobre el tema "Jewish territorialism"
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Artículos de revistas sobre el tema "Jewish territorialism"
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ALMAGOR, LAURA. "Fitting theZeitgeist: Jewish Territorialism and Geopolitics, 1934–1960". Contemporary European History 27, n.º 3 (30 de abril de 2018): 351–69. http://dx.doi.org/10.1017/s0960777318000206.
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This article demonstrates the connection between the ideology and activities of the Jewish Territorialist Movement and broader geopolitical trends and discourses during the late interwar and immediate post-war period. The Territorialists, active from 1934 within the Freeland League for Jewish Territorial Colonisation, were representative of such contemporary trends and discourses, especially those connected to prevailing approaches to peoplehood, territory and space. The Freelanders relied on accepted notions and practices such as colonialism and colonisation, ‘whiteness’, race, biopolitics and agro-industrial science, as well as (empty) spaces and un(der)developed territories. The Territorialists’ alignment with geopolitics makes the movement's little studied history a relevant chapter in the larger story of Jewish political behaviour. Moreover, the continuities in Territorialism's aspired social engineering project help to problematise the notion of 1945 as a turning point in twentieth century geopolitical thinking.
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Almagor, Laura. "“A highway to battlegrounds”: Jewish territorialism and the State of Israel, 1945–1960". Journal of Israeli History 37, n.º 2 (3 de julio de 2019): 201–25. http://dx.doi.org/10.1080/13531042.2019.1674011.
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Glaser, Amelia M. "A Chinese Soldier in Crimea’s Vineyards: Yiddish Poetry between Jewish Territorialism and Soviet Internationalism". East European Jewish Affairs 51, n.º 2-3 (2 de septiembre de 2021): 199–211. http://dx.doi.org/10.1080/13501674.2022.2088362.
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Shilhav, Yosseph. "Jewish Territoriality between Land and State". National Identities 9, n.º 1 (marzo de 2007): 1–25. http://dx.doi.org/10.1080/14608940601145646.
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Mignolo, Walter D. "Racism As We Sense It Today". PMLA/Publications of the Modern Language Association of America 123, n.º 5 (octubre de 2008): 1737–42. http://dx.doi.org/10.1632/pmla.2008.123.5.1737.
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The research that I reported in the darker side of the renaissance: Literacy, Territoriality and Colonization (1995) was driven by my desire and need to understand the opening up of the Atlantic in the sixteenth century, its historical, theoretical, and political consequences. How was it that coexisting socioeconomic organizations like the Ottoman and Mughal sultanates as well as the incanate in the Andes and the tlahtoanate in the Valley of Mexico were either inferior or almost absent in the global historical picture of the time? I became aware, for example, that people in the Valley of Mexico living in the Aztec tlahtoanate, whether in conformity or dissenting, were compared—by the Spaniards—with the Jews. The comparison was twofold: on the one hand, the Indians and the Jews were dirty and untrustworthy people; on the other hand, the Indians in the New World may have been part of the Jewish diaspora. So, the comparison got in trouble, because Indians and Jews may have been the same people. The Jesuit priest José de Acosta, in his Historia natural y moral de las Indias (1589), asked whether the Indians descended from the Jews, addressing a question that was on everybody's mind. He dismissed the possibility of the connection, because the Jews had had a sophisticated writing system for a long time while the Indians were illiterate (in the Western sense of the word). Jews liked money, Acosta pointed out, while Indians were not even aware of it; and while Jews took circumcision seriously, Indians had no idea of it. Last but not least, if Indians were indeed of Jewish origin, they would not have forgotten the Messiah and their religion.
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Peshkov, Ivan. "B(ordering) Utopia in Birobidzhan: Spatial Aspects of Jewish Colonization in Inner Asia". Changing Societies & Personalities 5, n.º 2 (9 de julio de 2021): 220. http://dx.doi.org/10.15826/csp.2021.5.2.130.
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The borderline territory serves a double purpose, being simultaneously zones of cultural contact and cultural barriers–administrative and often civilizational. This ambivalence frequently affects borderline area inhabitants turning them into hostages of border management regimes and outside projections concerning their cultural and civilizational status, and the authenticity of forms of their culture representation. In the case of Birobidzhan, we are dealing with an absolutely modern project of creating ethnic territoriality without reference to the historical context and far from the places of traditional settlement of the Jewish population. The implementation of this project put the Jewish settlers at the center of a complex process of border management and securitization of the border areas. The factors of border and “remoteness” are largely underestimated in Birobidzhan studies. The article fills this niche, emphasizing the spatial aspects of the implementation of the “anti-Zionist utopia” and its complex relationship with previous models of territoriality in the region and local inhabitants.
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Estraikh, Gennady. "Jacob Lestschinsky: A Yiddishist Dreamer and Social Scientist". Science in Context 20, n.º 2 (junio de 2007): 215–37. http://dx.doi.org/10.1017/s0269889707001251.
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ArgumentJacob Lestschinsky (1876–1966) emerged as the leading social scientist in pre-1917 circles of Yiddishist Marxist nationalists, most notably the Territorialists, who sought to create Jewish statehood outside Palestine. Lestschinsky played a central role in Jewish institutions formed in Ukraine in 1918–1920. A convinced anti-Bolshevik, he lived in Germany, then in Poland, America, and eventually in Israel. He combined two careers: a popular Yiddish journalist and an influential scholar. He conducted demographic and statistical studies under the auspices of the Yiddish Scientific Institute (YIVO) whose headquarters were in Vilna (Vilnius) until the beginning of World War II and were later moved to New York. Lestschinsky was one of the fathers of YIVO and was associated with the organization until the 1950s. In January 1945, during a YIVO conference in New York, he was the first to estimate the number of Holocaust victims as six million. This article analyzes Lestschinsky's theoretical outlook and its transformation under the influence of the vicissitudes of Jewish life.
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BECHHOFER, Robert Y. G. "THE NON-TERRITORIALITY OF AN ERUV: RITUAL BEARINGS IN JEWISH URBAN LIFE". JOURNAL OF ARCHITECTURE AND URBANISM 41, n.º 3 (19 de septiembre de 2017): 199–209. http://dx.doi.org/10.3846/20297955.2017.1355279.
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This paper considers the definition and meaning of an eruv1 as “territoriality without sovereignty” in Jewish tradition (Fonrobert 2005). It begins by exploring the origin and development of the term eruv itself, as well as its applications in different urban settings. It distinguishes between, on the one hand, the “enclosure” of the eruv that is made up of various natural and artificial structures that define its perimeter and, on the other hand, the “ritual community” created by the symbolic collection of bread that is known as eruvei chatzeirot. It suggests that much of the controversy, including legal issues of separation of church and state, as well as emotional issues such as the charge of “ghetto-ization”, surrounding urban eruvin (plural of eruv) may be connected to the identification of the area demarcated by an eruv as a “territoriality”. It argues that the enclosure of an eruv is not in itself religious in nature but rather makes up a completely arbitrary and generic “space”, and that it is only through and on account of the eruvei chatzeirot that this space becomes meaningful as a purely symbolic “place” one day a week (on the Sabbath). In the course of this analysis, it considers the one “weekday” on which an eruv may be significant – the Jewish holiday of Purim – and how on that day it may be a tool by which the area defined as part of a given city may be extended.
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Bernard-Donals, Michael. "“By the Rivers of Babylon”: Deterritorialization and the Jewish Rhetorical Stance". College English 72, n.º 6 (1 de julio de 2010): 608–20. http://dx.doi.org/10.58680/ce201011551.
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In Madison, Wisconsin, a series of debates occurred about the possible establishment of a sister-city relationship with Rafah, a city in Gaza. The tension and miscommunication within these debates point to the value of taking what the author terms an exilic rhetorical position, a stand that would not be tied to claims of firm identity or territoriality.
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Oberle. "Territoriality and the Jewish Question: Otto Bauer and the Problem of Negative Identity, 1905-14". Jewish Social Studies 25, n.º 2 (2020): 1. http://dx.doi.org/10.2979/jewisocistud.25.2.01.
Texto completoTesis sobre el tema "Jewish territorialism"
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Santos, Maria Medianeira dos. "Territorialidades judaicas no espaço urbano de Porto Alegre/RS". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2014. http://hdl.handle.net/10183/112208.
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A presente tese problematiza como os imigrantes judeus e seus descendentes vieram e vêm dominando e se apropriando do espaço nos diferentes processos de desterritorializações e reterritorializações judaicas, tendo a cidade de Porto Alegre, capital do estado do Rio Grande do Sul, Brasil, como foco de análise. Os imigrantes judeus e seus descendentes, em diferentes momentos históricos e geográficos, organizaram e implementaram nos seus novos espaços determinadas formas de dominação e apropriação. Isso permite evidenciar "geossímbolos" que estão presentes em determinadas cidades, que demarcam a presença deste grupo cultural. Em Porto Alegre, a comunidade judaica formou-se a partir do início do século XX. Na cidade, a presença dos judeus é visível através de um conjunto de elementos materiais que se encontram difundidos pela paisagem urbana da capital gaúcha. O bairro Bom Fim é o espaço onde a identidade judaica se faz mais viva, pois nele é possível encontrar diversas sinagogas, além de instituições de caráter social e cultural. A pesquisa foi realizada com base em registros históricos, trabalhos de campo, entrevistas com membros da comunidade judaica e análise dos "marcadores identitários" no espaço urbano. O estudo das migrações e das territorializações delas derivadas, especialmente pelo viés cultural, permite obter importantes contribuições para o estudo das novas territorialidades em formação no mundo contemporâneo.This thesis discusses how Jewish immigrants, as well as their descendants have been dominating and appropriating space through the different processes of jewish deterritorialization and reterritorializations, focusing Porto Alegre, the principal city capital of Rio Grande do Sul state, Brazil. Jewish immigrants and their descendants, throughout the different historical and geographical realms, organized and implemented in their new spaces certain forms of domination and appropriation. This allows us to highlight "geossymbols" that are present in certain cities, marking the presence of this particular cultural group. In Porto Alegre, the Jewish community began to establish from the early twentieth century. The presence of Jews is visible by a set of material elements broadcasted by the urban landscape of the state capital. The Bom Fim neighborhood is the place where Jewish identity is more alive, because it is possible to find several synagogues, and social and cultural institutions. The documental research was based on historical records, fieldwork, interviews with members of the Jewish community and analysis of "identity markers" in the urban space. The study of migration and the derived territorializations, especially by the cultural bias, provides important contributions to the study of new territorialities in the formation of the contemporary world.
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Pérotin, Côme. "Stratégies territoriales des Juifs hassidiques de Williamsburg, Brooklyn (New York) face aux mutations urbaines". Thesis, Paris 8, 2016. http://www.theses.fr/2016PA080127.
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La communauté juive hassidique de Williamsburg a formé progressivement dans l’après-guerre uneenclave religieuse fondamentaliste dans le sud du quartier. Ce projet d’appropriation du territoire aété menacé par la gentrification et le redéveloppement du quartier depuis les années 80. Il s’agitd’abord de montrer les enjeux soulevés par ces transformations et les stratégies mises en place par lesrésidents et les autres acteurs intervenant dans le quartier. Les juifs hassidiques ont eu une positionambivalente puisque les mutations représentaient pour eux aussi bien une contrainte que desopportunités. Les entrepreneurs de la communauté ont investi massivement dans l’immobilier duquartier, capturant une partie de la rente foncière. Dans le même temps, les fidèles peu éduqués etmal intégrés au marché de l’emploi ont peiné à trouver des logements abordables pour héberger leursfamilles nombreuses. Nous verrons ensuite comment cette communauté qui a une attache trèsparticulière au territoire est parvenue à se préserver mieux que les autres enclaves d’immigrés duquartier grâce à des stratégies immobilières et politiques. L’entraide a permis de limiter la montée duprix des loyers et la communauté a construit des milliers de nouveaux logements pour les fidèles surd’anciens terrains industriels grâce aux capitaux de quelques entrepreneurs hassidiques fortunés etd’une petite classe de propriétaires. L’isolement des fidèles et la croissance résidentielle de l’enclaveont été facilités par la très bonne intégration de la communauté à la vie politique municipaleThe Hasidic Jewish community in Williamsburg forms a fundamentalist religious enclave in the southsince the Second World War. Gentrification and redevelopment have been threatening this spatialproject since the 80’s. We will discuss first the issues raised by the recent changes for the localcommunity and the strategies of all the stakeholders involved or affected by those changes. HasidicJews had an ambivalent position and change became an opportunity as much as a pressure for them.Hasidic entrepreneurs have been active in real estate all over the neighborhood and they were able tocollect a rent gap. In the meantime, most members are poor because they lack education and skills.Due to this, they have a very hard time finding affordable housing for their large families. We will thenshow how this community with strong ties to its territory has managed to preserve itself better thanthe other immigrant enclaves in the area, using real estate and political strategies. Solidarity hashelped to maintain fair rent for the neediest and the community has developed thousands of new unitson former industrial lots with the help of wealthy entrepreneurs and a small owner class. The deeppolitical integration of the Hasidic community in the local governance has facilitated their isolation andresidential growth
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Pérotin, Côme. "Stratégies territoriales des Juifs hassidiques de Williamsburg, Brooklyn (New York) face aux mutations urbaines". Electronic Thesis or Diss., Paris 8, 2016. http://www.theses.fr/2016PA080127.
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La communauté juive hassidique de Williamsburg a formé progressivement dans l’après-guerre uneenclave religieuse fondamentaliste dans le sud du quartier. Ce projet d’appropriation du territoire aété menacé par la gentrification et le redéveloppement du quartier depuis les années 80. Il s’agitd’abord de montrer les enjeux soulevés par ces transformations et les stratégies mises en place par lesrésidents et les autres acteurs intervenant dans le quartier. Les juifs hassidiques ont eu une positionambivalente puisque les mutations représentaient pour eux aussi bien une contrainte que desopportunités. Les entrepreneurs de la communauté ont investi massivement dans l’immobilier duquartier, capturant une partie de la rente foncière. Dans le même temps, les fidèles peu éduqués etmal intégrés au marché de l’emploi ont peiné à trouver des logements abordables pour héberger leursfamilles nombreuses. Nous verrons ensuite comment cette communauté qui a une attache trèsparticulière au territoire est parvenue à se préserver mieux que les autres enclaves d’immigrés duquartier grâce à des stratégies immobilières et politiques. L’entraide a permis de limiter la montée duprix des loyers et la communauté a construit des milliers de nouveaux logements pour les fidèles surd’anciens terrains industriels grâce aux capitaux de quelques entrepreneurs hassidiques fortunés etd’une petite classe de propriétaires. L’isolement des fidèles et la croissance résidentielle de l’enclaveont été facilités par la très bonne intégration de la communauté à la vie politique municipaleThe Hasidic Jewish community in Williamsburg forms a fundamentalist religious enclave in the southsince the Second World War. Gentrification and redevelopment have been threatening this spatialproject since the 80’s. We will discuss first the issues raised by the recent changes for the localcommunity and the strategies of all the stakeholders involved or affected by those changes. HasidicJews had an ambivalent position and change became an opportunity as much as a pressure for them.Hasidic entrepreneurs have been active in real estate all over the neighborhood and they were able tocollect a rent gap. In the meantime, most members are poor because they lack education and skills.Due to this, they have a very hard time finding affordable housing for their large families. We will thenshow how this community with strong ties to its territory has managed to preserve itself better thanthe other immigrant enclaves in the area, using real estate and political strategies. Solidarity hashelped to maintain fair rent for the neediest and the community has developed thousands of new unitson former industrial lots with the help of wealthy entrepreneurs and a small owner class. The deeppolitical integration of the Hasidic community in the local governance has facilitated their isolation andresidential growth
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ALMAGOR, Laura. "Forgotten alternatives : Jewish territorialism as a movement of political action and ideology (1905-1965)". Doctoral thesis, 2015. http://hdl.handle.net/1814/40730.
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Defence date: 4 December 2015Examining Board: Professor A. Dirk Moses (EUI, supervisor); Professor Pavel Kolár (EUI); Professor David N. Myers (University of California, Los Angeles); Professor David Feldman (Birkbeck, University of London).
Starting with the so-called Uganda Controversy of 1905, the Jewish Territorialists searched for areas outside Palestine on which to create settlements of Jews. This study analyses both Territorialist ideology, and the place the movement occupied within a broader Jewish political and cultural narrative during the first half of the twentieth century. It also shows Territorialism's relevance beyond a specifically Jewish historical analytical framework: Territorialist thought and discourse reflected several more general contemporary geopolitical trends and practices. The most notable of these trends was inspired by the international policymakers' (post-)colonial approach to peoplehood, territory and space, before, but also directly following the Second World War. This approach relied on notions and practices like migration, colonialism and colonisation, biopolitics, agro-industrial science, as well as "(empty) spaces" and un(der)developed territories. Studying Territorialism, therefore, helps to shed new light on both Jewish political history, and on the evolution of modern geopolitical thinking. The empirical emphasis of this study is on the second wave of Territorialism, which commenced in the mid-1930s and was mainly represented by the Freeland League for Jewish Territorial Colonisation. This period ended sometime in the mid 1960s, with the Freeland League abandoning its Territorialist activities in favour of Yiddish cultural work. Despite this focus on the later phase of Territorialism, the Freeland League's origins lay with Israel Zangwill's Jewish Territorial Organisation (ITO, 1905-1925). As Zangwill's legacy was still strongly felt in the Freeland-days, an exploration of these Territorialist origins forms part of this analysis as well. Lastly, the movement's ideological direction was defined by a handful of intellectuals: Zangwill in the ITO-days; Ben-Adir, Joseph Leftwich, and, most importantly, Isaac N. Steinberg in the Freeland League-era. Therefore, the lives and works of these people, as well as the archival material they left behind, are central to this dissertation.
Libros sobre el tema "Jewish territorialism"
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author, Barzilay-Yegar Dvorah, ed. Mashber "Ugandah" ba-Tsiyonut: The "Uganda" crisis in Zionism. Yerushalayim: Karmel, 2020.
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Shnell, Itzhak. Perceptions of Israeli-Arabs: Territoriality and identity. Aldershot, England: Avebury, 1994.
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Cohen, Richard I., ed. Gur Alroey, Zionism without Zion: The Jewish Territorial Organization and Its Conflict with the Zionist Organization. Detroit: Wayne State University Press, 2016. viii + 359 pp. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912628.003.0053.
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This chapter reviews the book Zionism without Zion: The Jewish Territorial Organization and Its Conflict with the Zionist Organization (2016), by Gur Alroey. In Zionism without Zion, Alroey examines the movement that became Zionism’s fiercest rival—Territorialism—and how it ultimately lost the ideological contest concerning the location of the future Jewish state. Zionism and Territorialism shared the same precursors, and their proponents held a similar worldview with regard to the urgency of providing a refuge for Jews. In contrast, there were those who called for integration of the Jews into the various countries in which they already lived. This group was divided into two, one of which included Communists and Bundists. There was also a “cultural” stream in the Zionist Organization, which was led by Ahad Ha’am. According to Alroey, Ahad Ha’am sought to resolve the problem of Jewish religion in Palestine.
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Beyond Zion: The Jewish Territorialist Movement. Littman Library of Jewish Civilization, The, 2022.
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Benjamini, Eliahu. Medinot la-Yehudim: Ugandah, Birobidz'an ve-od 34 tokhniyot. Sifriyat poalim, 1990.
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Hertsel amar. Or Yehudah: Zemorah-Bitan, 2011.
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Het Saramacca Project: Een plan van joodse kolonisatie in Suriname, 1946-1956. Hilversum: Verloren, 2011.
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Israel, Zangwill. The Voice of Jerusalem. Kessinger Publishing, LLC, 2005.
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Israel, Zangwill. The Voice of Jerusalem. Kessinger Publishing, LLC, 2005.
Buscar texto completoCapítulos de libros sobre el tema "Jewish territorialism"
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Almagor, Laura. "Tropical Territorialism". En New Perspectives on Jewish Cultural History, 73–95. New York : Routledge, 2020. | Series: Studies for the International Society for Cultural History: Routledge, 2019. http://dx.doi.org/10.4324/9780429324048-4.
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Almagor, Laura. "Jewish Territorialism and ‘Other Zions'". En Routledge Handbook on Zionism, 225–36. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003312352-23.
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Ewence, Hannah. "Jewish Eastern Europe: Between Territoriality and Dispossession". En The Alien Jew in the British Imagination, 1881–1905, 33–76. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25976-1_2.
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Flint Ashery, Shlomit. "The Litvish Community of Gateshead: Reshaping the Territoriality of the Neighbourhood". En Spatial Behavior in Haredi Jewish Communities in Great Britain, 59–84. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25858-0_6.
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Tsitselikis, Konstantinos. "Linguistic Rights in Greece: Crossing Through Territorial and Non-Territorial Arrangements". En Realising Linguistic, Cultural and Educational Rights Through Non-Territorial Autonomy, 103–19. Cham: Springer Nature Switzerland, 2022. http://dx.doi.org/10.1007/978-3-031-19856-4_8.
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AbstractSince 1913, when Greece significantly increased her territory, minority protection has come under the spotlight of international consideration and guarantees. During the past 110 years, language rights, among other minority rights, were either reluctantly granted or ignored. Although minority languages have been treated asymmetrically and incoherently, a particular pattern seems to have emerged: minority languages spoken by Christians (Vlach, Slavic languages, Arvanitika) are subject to assimilation dynamics, whereas minority languages spoken by non-Christians (Muslims, Jews) are governed by protection norms, with or without territorial criteria. This trend was shaped by international political influences and legal regulations through a very narrow perspective, which actually screened out any attempt at establishing non-territorial arrangements. Today, only one minority language enjoys special rights (mostly in the field of education), namely Turkish spoken by the Muslims of Thrace. Despite this, migratory flows after 1990, primarily from Albania, the former USSR and the Middle East, once again brought up the question of multiculturalism, language contact and language management. However, subsequent Greek governments have been reluctant to introduce special language rights for immigrants and refugees. Since Greece refrains from adhering to the main European legal instruments that safeguard language rights, such as the European Charter for Regional of Minority Languages or the Framework Convention for the Protection of National Minorities, the single protective mechanism granting linguistic rights remains the Treaty of Lausanne, which is limited to a specific minority language within a specific region. The legal protection of linguistic otherness in Greece was and still is fragmented and ambivalent, ranging from non-territorial autonomy invisibility to strict institutional territoriality.
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Almagor, Laura. "Conclusion". En Beyond Zion, 234–48. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781789621259.003.0006.
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This chapter argues that the Territorialist movement has to be understood within the broader context of Jewish politics to make sense of Territorialist history. It analyses how the resonance of contemporary geopolitical trends and debates within Territorialist history demonstrated the movement's—and by extension modern Jewish politics'—direct connection to global political developments that were eventually to enable the sought-after solution to ‘the Jewish problem’. The chapter then shifts to examine how the history of Territorialism contributed to a burgeoning body of scholarship that problematizes the claim that the Holocaust made all non-Zionist political behaviour obsolete. The chapter looks at the antagonistic relationship between Territorialism and Zionism. It also considers the Territorialists and Zionism's spiritual advantage and the problematic spiritual position of the Jewish state.
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Almagor, Laura. "Introduction". En Beyond Zion, 1–15. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781789621259.003.0001.
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This chapter examines the Jewish Territorialist Movement's ideology and activities and the place the movement occupied within a broader Jewish political and cultural narrative during the first half of the twentieth century. By focusing on Territorialism's history, the chapter shows that twentieth-century geopolitics was defined not only by natural geography but also by aspects of human geography. The chapter also seeks to explain the seeming incompatibility between the Territorialists' attachment to internationalist and universal convictions and their positive evaluation of population movements within a colonial framework as a solution to the plight of the European Jews. It then reveals the importance of such diverse aspects for the development of Territorialist history, while also demonstrating the significance of a relatively small movement for an understanding of both Jewish history and geopolitics writ large. Focusing on the Territorialists' activities, the chapter brings to the fore the geopolitical importance of individual actors and their personal and professional networks. It then turns to the second wave of Territorialism, which commenced in the mid-1930s with the establishment of the Freeland League for Jewish Territorial Colonization.
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Almagor, Laura. "Israel Zangwill and the Jewish Territorial Organization". En Beyond Zion, 16–65. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781789621259.003.0002.
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This chapter recounts the origins and early history of the Territorialist movement, starting with the creation of the Israel Zangwill's Jewish Territorial Organisation (ITO) as the result of the rejection of the Uganda proposal of 1905. The chapter aims to show Territorialism's initial close ideological proximity to Zionism, followed by its rapid move away from these origins, turning the ITO into an independent movement. Focusing on the ITO's history, the chapter allows for an excavation of the main Jewish and geopolitical themes that developed into the driving forces of Territorialism from the 1930s onwards. It also explores the organization's ideological attachment to the British Empire and ITO leader Israel Zangwill's developing stance regarding the Jewish diaspora, Jewish tradition, and his conception of ‘race’, colonialism, and agriculture. The chapter chronicles the most important Territorialist projects of the period, notably those involving Galveston (1907–14) and Angola (1912–14).
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Almagor, Laura. "Recovering Atlantis". En Beyond Zion, 66–144. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781789621259.003.0003.
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This chapter talks about Territorialism's ‘second wave’ of the 1930s onwards as part of the larger non-Zionist Jewish political reality of the period. It puts forward the argument that a fuller understanding of Jewish politics, both before and after the Second World War, requires an account of Territorialism not as an isolated story but as part of the history of this wider constellation of parties and organizations that were active on the Jewish political scene, both in Europe and the United States. The chapter also pays attention to an exploration of the lives and works of the most important Territorialist protagonists: Ben-Adir, Joseph Leftwich, and, especially, Isaac Steinberg. It discusses the movement's ideas about the value of the Jewish diaspora and Jewish religious practices, the Freelanders' vision for the future of (American) Judaism, their dealings with antisemitism and the Holocaust, and their growing engagement with Yiddish and Yiddishism. Moreover, the chapter explores different Territorialist settlement options, most importantly Madagascar, Australia, and Suriname. The chapter offers novel perspectives on the problem of Jewish displaced persons during the late 1940s with which the Suriname project was intimately connected. It then turns to the Freelanders' slow transition away from Jewish politics that continued until the early 1960s.
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Mendelsohn, Ezra. "Varieties". En On Modern Jewish Politics, 3–36. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195038644.003.0001.
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Abstract In 1907 Israel Zangwill, a Jewish political leader as well as a celebrated writer (the author of the play The Melting Pot) published a remarkable story dealing with Jewish political life in Milovka, a Polish shtetl, shortly before World War I.1 A young man, David Ben Amram (note his new style, Hebrew-Zionist name), arrives in this town to organize a Jewish self defense force as pogroms sweep over the land. His heroic efforts are ultimately frustrated by the incredible fragmentation of the small but highly politicized Jewish community. Not only have Jews adhered to various legal and illegal Polish and Russian organizations (this part of Poland was under Russian rule), but they are also divided among a large number of specifically Jewish organizations. David, a true believer in the holy principle of Jewish unity, a principle that for all-too-many Jews was honored more in the breach than the observance, encounters in this wretched backwater the following competing Jewish ideologies: integrationism or assimilationism (of which there were two or three distinct types), Orthodoxy (also divided into two types, Hasidic and anti-Hasidic), several varieties of socialist Zionism, Zionist Zionism, cultural Zionism, Mizrachi (Orthodox Zionism), Sejmism, territorialism, socialist territorialism, and Bundism. This awful divisiveness drives the young idealist to despair: