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Seigel, Amanda (Miryem-Khaye). "Nahum Stutchkoff's Yiddish Play and Radio Scripts in the Dorot Jewish Division, New York Public Library". Judaica Librarianship 16, n.º 1 (31 de diciembre de 2011): 55–82. http://dx.doi.org/10.14263/2330-2976.1004.
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The Nahum Stutchkoff collection in the Dorot Jewish Division of The New York Public Library contains Yiddish translations, plays, song lyrics, and radio programs created by Yiddish linguist and playwright Nahum Stutchkoff (1893–1965). This article describes the collection in the context of the Jewish Division’s holdings, using bibliographic details about his known works to trace Stutchkoff’s career as a Yiddish actor, translator, director, playwright, and linguist. Stutchkoff’s radio scripts in particular provide rare documentation of the golden era of Yiddish radio explored by Henry Sapoznik and Ari Y. Kelman. A detailed bibliography of Stutchkoff’s published and unpublished works is included.
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Berger, Shlomo. "The Oppenheim Collection and Early Modern Yiddish Books: Prague Yiddish 1550–1750". Bodleian Library Record 25, n.º 1 (abril de 2012): 37–51. http://dx.doi.org/10.3828/blr.2012.25.1.37.
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Métraux, Alexandre. "Opening Remarks on the History of Science in Yiddish". Science in Context 20, n.º 2 (junio de 2007): 145–62. http://dx.doi.org/10.1017/s0269889707001226.
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When introducing a collection of essays on Yiddish, Joseph Sherman asserted, among other things, that: Although the Nazi Holocaust effectively destroyed Yiddish together with the Jews of Eastern Europe for whom it was a lingua franca, the Yiddish language, its literature and culture have proven remarkably resilient. Against all odds, Yiddish has survived to become a focus of serious intellectual, artistic and scholarly activity in the sixty-odd years that have passed since the end of World War II. From linguistic and literary research in the leading universities of the world to the dedicated creativity of contemporary novelists and poets in Israel and America, from the adaptation of Yiddish words and phrases to the uses of daily newspapers in English to the elevation of Yiddish as a new loshn koydesh by Hasidic sects, from the publication of new writing to the translation of its established canonical works into modern European languages, Yiddish is continually reminding the world of its vibrancy, relevance and importance as a marker of Jewish identity and survival. (Sherman 2004, 9)
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Yudkoff, Sunny S. "Yankev Glatshteyn and the Threat of Yiddish Joy". Jewish Quarterly Review 114, n.º 2 (marzo de 2024): 293–323. http://dx.doi.org/10.1353/jqr.2024.a929056.
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Abstract: The following article investigates the topos of joy across the work of modernist Yiddish poet Yankev Glatshteyn, from its earliest iterations in his 1929 collection Kredos (Credo) to his 1961 volume Di freyd fun yidishn vort (The joy of the Yiddish word). Although read frequently as a poet of mourning, Glatshteyn’s oeuvre evinces a decades-long interest in the politics and poetics of Yiddish freyd . As this article demonstrates, the Yiddish word freyd indexes the poet’s anger with the universalizing legacies of the Enlightenment and their iterations in Soviet communism and National Socialism. Glatshteyn contends that to engage joy is to find oneself yoked to promises that overdetermine aesthetic form and erase ideological independence. Drawing on the language of Soviet Yiddish allegiance, he argues that to experience freyd is to exist in shpan (in harness) to words and ideas that are not one’s own. In dialogue with critical studies of joy, this article tracks how freyd emerges in Glatshteyn’s work as a deleterious affective state that threatens to dissolve the Yiddish poetic self.
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Rosenblatt, Eli. "A Sphinx upon the Dnieper: Black Modernism and the Yiddish Translation of Race". Slavic Review 80, n.º 2 (2021): 280–89. http://dx.doi.org/10.1017/slr.2021.79.
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This article examines the context and content of the 1936 Soviet Yiddish publication of Neger-Dikhtung in Amerike, which remains to this day the most extensive anthology of African-Diasporic poetry in Yiddish translation. The collection included a critical introduction and translations of nearly one hundred individual poems by twenty-nine poets, both men and women, from across the United States and the Caribbean. This article examines the anthology's position amongst different notions of “the folk” in Soviet Yiddish folkloristics and the relationship of these ideas to Yiddish-language discourse about race and racism, the writings of James Weldon Johnson and W.E.B. Du Bois, with whom Magidoff corresponded, and the Yiddish modernist poetry of Shmuel Halkin, who edited the book series in which the anthology appears. When placed alongside Du Bois's and others’ visits to the Soviet Union in the 1930s, the appearance of African-American and Caribbean poetry in Yiddish translation shows how a transatlantic Jewish avant-garde interpreted and embedded itself within Soviet-African-American cultural exchange in the interwar years. Magidoff served as a Soviet correspondent for NBC and the Associated Press from 1935. He was accused of espionage and expelled from the USSR in 1948.
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Gasztold, Brygida. "The Continuing Story of the Yiddish Language: The Yiddish Book Center in Amherst, Massachusetts". Text Matters, n.º 5 (17 de noviembre de 2015): 28–40. http://dx.doi.org/10.1515/texmat-2015-0003.
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The focus of my article is a unique place, the Yiddish Book Center in Amherst, Massachusetts, which connects Yiddish culture with the American one, the experience of the Holocaust with the descendants of the survivors, and a modern idea of Jewishness with the context of American postmodernity. Created in the 1980s, in the mind of a young and enthusiastic student Aaron Lansky, the Yiddish Book Center throughout the years has become a unique place on the American cultural map. Traversing the continents and crossing borders, Lansky and his co-workers for over thirty years have been saving Yiddish language books from extinction. The Center, however, has long stopped to be merely a storage house for the collection, but instead has grown into a vibrant hub of Yiddishkeit in the United States. Its employees do not only collect, distribute, digitalize and post online the forgotten volumes, but also engage in diverse activities, scholarly and cultural, that promote the survival of the tradition connected with Yiddish culture. They educate, offering internships and fellowships to students interested in learning Yiddish from across the world, translate, publish, and exhibit Yiddish language materials, in this way finding new users for the language whose speakers were virtually annihilated by the Holocaust. To honour their legacy, a separate project is aimed at conducting video interviews that record life testimonies of the speakers of Yiddish. Aaron Lansky’s 2004 memoir, Outwitting History, provides an interesting insight into the complexities of his arduous life mission. Today, the Center lives its own unique life, serving the world of academia and Yiddishkeit enthusiasts alike.
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Frenkel, Aleksandr. "Edited and Annotated Correspondence between Sholem Aleichem and Judah Leib Gordon". Judaic-Slavic Journal, n.º 1 (2018): 154–78. http://dx.doi.org/10.31168/2658-3364.2018.1.4.3.
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The exchange of letters between the Yiddish writer Sholem Aleichem (1859– 1916) and the Hebrew poet Judah Leib (Leon) Gordon (1830–1892) took place in 1888– 1890 and deals with the challenging problems facing Jewish literature at the end of the nineteenth century. This correspondence is published here for the first time in its entirety, bringing together the original letters from the National Library of Israel (Jerusalem), Beth Shalom Aleichem (Tel-Aviv) and the private collection of Isaak Kofman (Santa Clara, CA). Two letters, originally written in Yiddish and Hebrew, are presented here in Russian translation. The other seven letters are presented in the original Russian with numerous insertions in Yiddish, Hebrew and Aramaic.
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Leket-Mor, Rachel. "IsraPulp: The Israeli Popular Literature Collection at Arizona State University". Judaica Librarianship 16, n.º 1 (31 de diciembre de 2011): 1–53. http://dx.doi.org/10.14263/2330-2976.1003.
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Based on research literature, the article reviews the history of Hebrew popular literature since the 1930s, its connections with Yiddish Schund literature and its effects on the development of Modern Hebrew literature and Israeli identity, especially in light the New Hebrew ethos. The article features the research collection of Hebrew pulps at Arizona State Univeristy, demonstrates the significance of collecting popular materials in research libraries, and suggests possible new study directions. An appendix lists some of the materials available at the IsraPulp Collection.
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Nazaruk, Piotr. "The Silence of Judaica". Studia Żydowskie. Almanach 10, n.º 9-10 (31 de diciembre de 2020): 171–73. http://dx.doi.org/10.56583/sz.697.
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"The National Library of Poland holds a vast collection of Yiddish prints, both pre and post-war, issued mainly in contemporary and former territories of Poland. Thanks to the effort of the Library and years of digitizing the material, about 25 thousand Yiddish newspaper issues, hundreds of books, posters and leaflets were published online and made available for free at the Library’s digital library polona.pl. Although the researcher’s dream has not yet been fulfilled and the Yiddish OCR system has not yet been implemented in polona.pl, Yiddish scholars in Poland received a powerful and user-friendly research tool. Furthermore, by publishing scans of newspapers from big cities and smaller towns, polona.pl has revealed a forgotten or suppressed multi-linguistic and social landscape of pre-war Poland. Even if some Poles living in, for instance, present day town of Chełm knew about their town’s rich Jewish history and its importance in Jewish folklore already ten or so years ago, the image was surely vague. Today, by a single click, one can literally immerse oneself into the world of pre-war Polish-Jewish reality of a small town and – even withoutunderstanding Yiddish, but simply by browsing the papers and reading Polish fragments appearing there from time to time – find out that it was more complex than one might think [...]".
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Frieden, Ken. "Itzik N. Gottesman. Defining the Yiddish Nation: The Jewish Folklorists of Poland. Detroit: Wayne State University Press, 2003. xxiii, 247 pp." AJS Review 28, n.º 2 (noviembre de 2004): 403–4. http://dx.doi.org/10.1017/s0364009404410216.
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Itzik Gottesman's Defining the Yiddish Nation will be indispensable to anyone interested in the collection of Jewish ethnographic materials. Focusing on the early twentieth century in Poland, Gottesman discusses the underlying ideology, the methodology, and the practice of folklore study.
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Yalen, Deborah. "“On the Social-Economic Front”: The Polemics of Shtetl Research during the Stalin Revolution". Science in Context 20, n.º 2 (junio de 2007): 239–301. http://dx.doi.org/10.1017/s0269889707001263.
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ArgumentThis article explores the relationship between ideology and statistical knowledge in Soviet Yiddish scholarship during the first Five-Year Plan and Cultural Revolution. Specifically, it examines the political status of Yiddish-language socioeconomic research as a tool of state building in the shtetls (small market towns) of the former Pale of Jewish Settlement. Historically, many Jewish inhabitants of the shtetl worked as economic middlemen between city and countryside, a function that became politically untenable after 1917. The Soviet regime sponsored Yiddish socioeconomic data collection in order to monitor its efforts to transform the occupational structure of shtetl Jewry. Accordingly, this data was expected to demonstrate the steady self-disintegration of the shtetl as an obsolete artifact of the old regime. In fact, these Soviet Yiddish narratives inadvertently highlighted the endurance of the shtetl in Soviet life at both the concrete and discursive levels. A close reading of these sources provides insight into how a segment of the Soviet Jewish intelligentsia attempted to align itself within the new state's scientific establishment by fusing modern Jewish social scientific knowledge with Marxist-Leninist principles. In the polemics of the “shtetl problem” we find an example of how Soviet yidishe visnshaft registered the constantly shifting perceptions of ideological orthodoxy and deviation among Jewish Communists, and provoked international debate among Jewish demographers and economists as to the political use and abuse of statistics.
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Bradburne, James. "ON THE EDGE OF THE KNIFE — COLLECTING SOVIET CHILDREN’S BOOKS 1930–1933". Children's Readings: Studies in Children's Literature 21, n.º 1 (2022): 313–18. http://dx.doi.org/10.31860/2304-5817-2022-1-21-313-318.
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This paper looks at a private collection of Soviet children’s books collected during 1930–33 by a young couple of German architects, and its subsequent donation to the national library at Brera in Milan. The 257 book, which include 85 in Ukrainian and several in Yiddish, provide a snapshot of the Soviet Union at a time of transition, from the euphoric collaborations of the NEP to the purges during Stalin’s Terror.
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Raspe, Lucia. "Zwischen Ost und West: Zur Druckgeschichte von Schimon Günzburgs jiddischer Brauchsammlung". Aschkenas 30, n.º 1 (26 de mayo de 2020): 1–19. http://dx.doi.org/10.1515/asch-2020-0001.
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AbstractShimʻon Günzburg’s Yiddish collection of customs, first brought to press in Venice in 1589 and reprinted dozens of times over the following centuries, is often considered a mere translation of the Hebrew Minhagim put together by Ayzik Tyrnau in the 1420s. Another claim often made about the book is that, although it was first printed in Venice, it was intended less for the Italian book market than for export. This article sets out to test these assumptions by examining Günzburg’s compilation from the perspective of minhag, or prayer rite. Drawing on Yiddish manuscripts preserved from sixteenth-century Italy, as well as early printed editions overlooked by scholars, it argues that Günzburg’s Minhogim are, in fact, more Italian than has been recognized. It also points up their potential for a comparative history of Ashkenazic book culture across the political and linguistic borders of Europe.
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Mayse, Ariel Evan y Daniel Reiser. "Second Thoughts: Unknown Yiddish Texts and New Perspectives on the Study of Hasidism". Zutot 14, n.º 1 (9 de noviembre de 2017): 88–98. http://dx.doi.org/10.1163/18750214-12141068.
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Abstract This study explores an important Hasidic manuscript rediscovered among the papers of Abraham Joshua Heschel at Duke University. The text, first noted by Heschel in the 1950s, is a collection of sermons by the famed tzaddik Judah Aryeh Leib Alter of Ger (d. 1905). These homilies are significant because they were transcribed by one of his disciples, in many cases capturing them in the original Yiddish. Comparing this alternative witness to Alter’s own Hebrew version (called Sefat emet), printed shortly after his death, reveals substantive differences in the sermons’ development, structure, and themes. But the manuscript’s importance extends beyond a critical new perspective on Alter’s teachings. It offers a snapshot of the processes behind the formation of Hasidic books, and calls for scholars to consider the unavoidable divergences between Hebrew and Yiddish, between orality and textuality, and the transmission of ideas from a teacher to his disciples, vectors of change that inhabit all Hasidic literature.
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Sebba-Elran, Tsafi. "The intertextual Jewish joke at the turn of the twentieth century and the poetics of a national renewal". HUMOR 31, n.º 4 (25 de septiembre de 2018): 603–21. http://dx.doi.org/10.1515/humor-2017-0043.
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Abstract The article examines the role of the intertextual Jewish joke at the turn of the twentieth century, in its historical and cultural contexts. The case studies would be Alter Druyanow’s popular anthology, Sefer Habediha Vehahiddud (The Book of Jokes and Witticisms, Frankfurt 1922), and his archived, unpublished collection of sexual jokes. The frequent use of quotations from sacred Jewish texts, characteristic of these collections, is discussed in light of the distinction between sub-genres of the intertextual joke: the allusive joke, the parodic joke, and the satiric joke. While most reflect the folklorist’s ambition to bridge the gap between Hebrew as a holy language and Yiddish as a Jewish vernacular, a deeper examination of the jokes may discover Druyanow’s subversive motivations as a national activist as well. Druyanow and his contemporaries engaged the biblical and rabbinical sources freely, as vessels capable of sanctifying the secular subject matter of the Jewish national revival. Moreover, the unpublished collection exposes satirical elements embodied in the intertextual Jewish joke of the time, potentially threatening the traditional Jewish worldview.
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Aptroot, Marion. "Book of Fables: The Yiddish Fable Collection of Reb Moshe Wallich, Frankfurt am Main, 1697". Journal of Jewish Studies 46, n.º 1-2 (1 de julio de 1995): 335–36. http://dx.doi.org/10.18647/1836/jjs-1995.
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Tuchman, Maurice. "Appraising Judaica and Hebraica Books: The Treasures on Your Shelves". Judaica Librarianship 8, n.º 1 (1 de septiembre de 1994): 151–53. http://dx.doi.org/10.14263/2330-2976.1260.
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The four purposes for which one may need a book appraisal are: income tax and charitable presentation to institutions, insurance, buying and selling, and estate requirements. Some of the criteria used to determine whether it is worthwhile to obtain an appraisal of a book collection are: age, content, illustrations, place of publication, publisher, condition of the items, marginal notes, and previous owners. The evaluation of various items that may be donated to a synagogue or center library—English-language Judaica, Hebrew and Yiddish books, archival and primary source material—is also discussed.
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Wolfthal, Diane. "Scribe and Owner as Artist in a Sixteenth-Century Yiddish Miscellany". IMAGES 11, n.º 1 (5 de diciembre de 2018): 210–26. http://dx.doi.org/10.1163/18718000-12340089.
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AbstractA Miscellany of five secular Yiddish chapbooks was created in late sixteenth-century East Swabia. Two of the chapbooks, “Keyser Oktavian” and a collection of “mayses”, were illustrated by their scribe Yitzhak bar Yuda Reutlingen. A Jewish owner also drew on a blank folio. This essay seeks to address two issues. First, although in the past these drawings have often been dismissed as derivative or crude, this article will dispute this assertion. Then this essay will question the ways in which some scholars have masked the manuscript’s Jewish identity, and will explore how the scribe and owner express the distinctly Jewish nature of the Miscellany through their drawings.
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Mieder, Wolfgang. "“In Proverbiis Non Semper Veritas”: Reflections on the Reprint of an Antisemitic Proverb Collection". Jewish Folklore and Ethnology 2, n.º 1 (septiembre de 2023): 111–40. http://dx.doi.org/10.1353/jfe.2023.a928498.
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Abstract: This article concerns the highly questionable 2016 reprint of Ernst Hiemer’s antisemitic proverb collection Der Jude im Sprichwort der Völker (1942, The Jew in the Proverbs of the People ). It begins with a glance at earlier antisemitic proverb collections while also reviewing some of the superb Yiddish and Jewish/Hebrew proverb collections and serious studies on this rich repertoire of proverbs. This is followed by a discussion of the misguided antisemitic publications of the nineteenth century that were precursors of even more slanderous and prejudiced collections that appeared during the time of National Socialism. It is shown that both traditional proverbs and invented pseudo-proverbs discrediting the Jewish population were used to manipulate public opinion in Nazi Germany by claiming that these proverbial stereotypes express absolute proverbial truths. A number of examples show that this campaign against the Jews is a clear indication that stereotypical proverbs can be extremely harmful and that they ultimately played a role in the Holocaust. Hiemer’s collection, published during the height of Nazi rule over Germany, is the most vicious antisemitic proverb compendium that should be a warning against such intentional misuse of stereotypical proverbs that have no truth value. Since it is available in libraries and on the Internet, it certainly should not have been reprinted for fear of fueling present-day antisemitism.
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Meir, Jonatan. "The Lost Yiddish Translation of Sefer Shivhei ha-Besht (Ostróg 1815)". Zutot 15, n.º 1 (14 de agosto de 2018): 94–113. http://dx.doi.org/10.1163/18750214-12151073.
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Abstract Sefer Shivhei ha-Besht is considered the central collection of hagiographic tales regarding Israel Baʿal Shem Tov (c. 1700–1760). It was first printed in Hebrew in Kopys in the latter part of 1814, and includes hundreds of stories that circulated orally and were heard by the author. The work was soon translated into Yiddish with significant changes, and three such translations have survived, each one very different to the others. The first translation, published in Ostróg in 1815, was believed lost. This article offers a brief description of the recently discovered edition, discussing its uniqueness in the context of the work’s printing history and on the background of Jewish publishing in Eastern Europe.
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Anderson, Bradford A. y Jason McElligott. "Jewish and Hebrew Books in Marsh’s Library: Materiality and Intercultural Engagement in Early Modern Ireland". Religions 11, n.º 11 (10 de noviembre de 2020): 597. http://dx.doi.org/10.3390/rel11110597.
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Marsh’s Library in Dublin, Ireland, is an immaculately preserved library from the early eighteenth century. Founded by Archbishop Narcissus Marsh, the library has an extensive collection of Jewish and Hebrew books which includes Hebrew Bibles, Talmudic texts, rabbinic writings, and Yiddish books that date back to the early modern period. This study explores a cross section of the Jewish and Hebrew books in Marsh’s collection, with particular focus on issues of materiality—that is, how these books as material artefacts can inform our understanding of early modern history, religion, and intercultural engagement. We suggest that these books, a majority of which come from Marsh’s personal collection, are a valuable resource for reflection on (1) Christian engagement with Jewish culture in the seventeenth and eighteenth centuries, (2) the production, use, and travel of Jewish books in early modern Europe, and (3) snapshots of Jewish life in early modern Ireland and beyond.
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Radkiewicz, Małgorzata. "Maria Hirszbein: An (In)visible Figure of Polish Cinema of the 1920s and 1930s". Camera Obscura: Feminism, Culture, and Media Studies 36, n.º 3 (1 de diciembre de 2021): 61–83. http://dx.doi.org/10.1215/02705346-9349357.
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Abstract This article examines the career of the Polish film producer Maria Hirszbein (1889–1939/1942) in relation to the development of interwar Polish cinema, including Yiddish films, and the modern idea of a “New Woman.” Investigating Hirszbein's activities as the successful manager of her company, Leo-Film, and as cofounder and member of the Polish film producers’ unions, the article explores her professional accomplishments and innovative work style, which was based on teamwork and promoting young, talented actors, creative directors, and screenwriters sensitive to social issues. In reconstructing Hirszbein's professional biography, the text combines different sources such as press reports, film reviews, photographs from the collection of the Polish National Film Archive (FINA), and data collected by the Institute of Jewish History in Warsaw.
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Feldman, Walter, Martin Schwartz, Chris Strachwitz y Henry Sapoznik. "Klezmer Music: Early Yiddish Instrumental Music. The First Recordings: 1910-1927, from the Collection of Dr. Martin Schwartz". Ethnomusicology 31, n.º 2 (1987): 340. http://dx.doi.org/10.2307/851898.
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Cohen, Roni. "“They say I am becoming greater than my peers” : An apprentice-scribe in early eighteenth-century Amsterdam*". Studia Rosenthaliana: Journal of the History, Culture and Heritage of the Jews in the Netherlands 46, n.º 1 (1 de noviembre de 2020): 137–54. http://dx.doi.org/10.5117/sr2020.1-2.007.cohe.
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Abstract This article examines an unknown collection of 16 letters written by the 14-year-old Moses Samuel ben Asher Anshel of Gendringen found in a small booklet for Purim that he copied in Amsterdam in 1713. In the letters, written in Hebrew and Yiddish and decorated with illustrated frames, Samuel (as he calls himself) writes to his parents about his studies and ambition to become a professional scribe. This article discusses Samuel’s letters as sources for the history of Jewish book culture in Early Modern Amsterdam, and for the history of professional Jewish scribes and copyists in the late seventeenth and early eighteenth centuries. It does so by offering an analysis of Samuel’s descriptions of his studies and his own self-perception, and of the letters in context of their presence in Samuel’s booklet.
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Nagel, Na’amit Sturm. "The Lord of History in Cynthia Ozick’s “Ruth”". Studies in American Jewish Literature (1981-) 43, n.º 1 (marzo de 2024): 43–58. http://dx.doi.org/10.5325/studamerijewilite.43.1.0043.
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Abstract Cynthia Ozick has published widely on the categorization and definition of Jewish literature. This article reexamines her definition in “Toward a New Yiddish” in light of Ozick’s essay “Ruth,” published first in Congregation: Contemporary Writers Read the Jewish Bible (1987) and later in her essay collection Metaphor & Memory (1989). In “Ruth,” Ozick’s enigmatic definition of Jewish literature as carrying “the echo of the voice of the Lord of History” can be read as a transtemporal or Talmudic relationship with contradiction and paradox. Utilizing the Jewish approaches to time described in Yosef Hayim Yerushalmi’s Zakhor (1982) and Lynn Kaye’s Time in the Babylonian Talmud: Natural and Imagined Times in Jewish Law and Narrative (2018), this article examines how Ozick’s elliptical writing style underscores the Talmudic character of her writing. Moreover, “Ruth” exemplifies Ozick’s destabilization of linear time as she adopts the role of a modern-day rabbi who reinterprets ancient texts and illustrates how future readers might do the same.
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Burdin, Rachel Steindel. "The Perception of Macro-rhythm in Jewish English Intonation". American Speech 95, n.º 3 (1 de agosto de 2020): 263–96. http://dx.doi.org/10.1215/00031283-7706542.
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This article investigates intonation’s place in what Sarah Bunin Benor calls the American Jewish English repertoire, a collection of features that speakers can use to index Jewish identity. Results from a perceptual experiment show variation in which intonational contours listeners associate with Jewishness. Jewish listeners, particularly those with connections with Yiddish speakers, pick out a phonetically distinct rise-fall as indicating Jewishness; however, non-Jewish listeners hear a different set of contours—a less phonetically distinct rise-fall and a rise—as sounding Jewish. The author proposes that there is a unifying feature being perceived as “Jewish”: specifically, more macro-rhythmic contours (with regular alternations of high and low pitch) are heard as more Jewish. For Jewish speakers, only the contour with the greatest degree of macro-rhythm (the rise-fall with higher peaks) is heard as Jewish; for non-Jewish speakers, a lower degree of macro-rhythm suffices. Intonation thus behaves much like other parts of the sound system in that the social meaning of a particular linguistic feature is highly dependent on an individual’s linguistic and social history.
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Gosfield, Avery. "I Sing it to an Italian Tune . . . Thoughts on Performing Sixteenth-Century Italian-Jewish Sung Poetry Today". European Journal of Jewish Studies 8, n.º 1 (25 de junio de 2014): 9–52. http://dx.doi.org/10.1163/1872471x-12341256.
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Although we know that Jewish musicians and composers were active in Renaissance Italy, very few compositions by Jewish authors or music specifically destined for the Jewish community has survived. There are few exceptions: Salamone Rossi’s works, the tunes from Guglielmo Ebreo da Pesaro’s dance manuals, Ercole Bottrigari’s transcriptions of Jewish liturgy, a handful of fragments. If we limit the list to pieces with specifically Jewish content, it becomes shorter still: Rossi’s HaShirim asher liShlomo and Bottrigari’s fieldwork. However, next to these rare musical sources, there are hundreds of poems by Jewish authors that, although preserved in text-only form, were probably performed vocally. Written in Italian, Hebrew and Yiddish, they usually combine Italian form with Jewish content. The constant transposition and transformation of form, language and content found in works such as Josef Tzarfati’s Hebrew translation of Tu dormi, io veglio, Elye Bokher’s Bovo Bukh, or Moses of Rieti’s Miqdash Me’at (an artful reworking of Dante’s Divina Commedia) mirror the shared and separate spaces that defined Jewish life in sixteenth-century Italy. None of these poems have come down to us with musical notation. However, several have extant melodic models, while others have indications, or are written in meters—like the ottava or terza rima—that point to their being sung, probably often to orally transmitted melodies. Even if it is sometimes impossible to ascertain the exact tune used in performance, sung poetry’s predominance in Jewish musical life remains undeniable. HaShirim asher liShlomo, usually considered the most important collection of Jewish Renaissance music, might not have ever been performed during its composer’s lifetime, while Rieti’s Miqdash Me’at survives in over fifty manuscripts, including four Italian translations. In one of these, translator/author Lazzaro of Viterbo writes, tellingly, about looking forward to hearing his verses sung by his dedicatee, Donna Corcos.
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Rozier, Gilles. "The Bibliothèque Medem: Eighty Years Serving Yiddish Culture". Judaica Librarianship 15, n.º 1 (15 de abril de 2014): 25–34. http://dx.doi.org/10.14263/2330-2976.1042.
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The Bibliothèque Medem (or Medem-Bibliotek, in Yiddish), in Paris, is the largest Yiddish library in Western and Central Europe, as well as a major Jewish cultural center. Founded in 1928 by a group of Eastern European Jewish immigrants who were aligned with the socialist Bund, its trajectory over eight decades (including the four years of the German occupation) is chronicled here. Today, the collections of the Bibliothèque Medem comprise 20,000 volumes in Yiddish and 10,000 titles in the Latin alphabet dealing with Jewish culture. In addition, it maintains about 30,000 uncataloged book volumes, extensive serial holdings, 300 posters, archives of a number of Yiddish authors, and a sound archive containing 7,500 recordings. Together with the libraries of the Alliance Israélite Universelle and the Séminaire Israélite de France (SIF), the Bibliothèque Medem is a principal partner in the Réseau Européen des Bibliothèques Judaica et Hebraica (European Network of Judaica and Hebraica Libraries), which administers their union catalog and sponsors digitization projects of their holdings.
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DANYLYUK, Nina y Oksana ROHACH. "SOURCES OF THE FORMATION OF AHATANHEL KRYMSKYI’S LINGUISTIC PERSONA". Culture of the Word, n.º 95 (2021): 17–29. http://dx.doi.org/10.37919/0201-419x-2021.95.2.
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The article is devoted to the sources of the formation of a linguistic persona of the future famous scholar, writer, translator, and polyglot – Ahatanhel Krymskyi. In the article there has been conducted an analysis of the communicative geographical and epistolary discursive area of A. Krymskyi at the times of his childhood and adolescence. These periods of his life we consider the decisive ones for his linguistic individualization and the definition of the parameters of a linguistic persona. The linguistic persona’s features were caused by the origin of A. Krymskyi (the Crimean Tartar roots, an intelligent family of a teacher of history and geography and a Polish Lithuanian noble woman), and his unique abilities (the boy learned to read at the age of 3 and a half, had a phenomenal memory, and an analytical brain). A great role was played by the multilingual and multicultural places of dwelling and studying, namely the following towns and cities: Volodymyr Volynskyi, Zvenyhorodka, Ostroh, Kyiv (such languages as Ukrainian, Russian, Polish, and Yiddish were spoken there and different ethnic cultures cooperated), Moscow (A. Krymskyi was surrounded by the Russian, Ukrainian, and other languages; a Ukrainian community was actively working), Beirut (in the city, the Arabic, French, Russian, and other languages were spoken; there was a unique environment of Eastern/Oriental cultures). The formation of a polyglot was favoured by the study of classical languages, Western European, Slavonic and Eastern / Oriental languages at the secondary and higher educational institutions. The evolution of scientific abilities of the specialist in the Ukrainian, Slavonic and Oriental studies was supported by the highly professional teachers (first of all Pavlo Zhytetskyi in Kyiv and Vsevolod Miller, Oleksii Veselovskyi, Ihnatii Krachkovskyi in Moscow). The communication with famous people (Ivan Franko, Borys Hrinchenko, Omelian Ohonovskyi, Mykhailo Pavlyk, Lesia Ukrainka and others) intensified the Ukrainian vector of the linguistic persona of A. Krymskyi. Creative possibilities of the linguopersona-writer and translator are reflected in his literary and translation heritage (the collection of poems “Palm branches” (1901, 1908), “The Stories of Beirut” (1906), the novel “Andrii Lahovskyi” (1905, a full version was published in 1972), translations of the poetry by Hafez, Omar Khayyam, Saadi, Ferdowsi, Turkish folk songs and others into Ukrainian and Russian.
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Найдич, Л. Э. "Moisey Beregovsky: The Heritage of Jewish Music Folklore Collector and Researcher". OPERA MUSICOLOGICA 16/2, n.º 2024 (26 de junio de 2024): 270–76. http://dx.doi.org/10.26156/operamus.2024.16.2.014.
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В рецензии представлен обзор Биобиблиографического указателя, посвященного жизни и трудам Моисея Береговского (1892–1961), в котором содержится обширная информация о выдающемся исследователе и собирателе еврейской народной музыки. Его собрание идишских песен, клезмерских мелодий, хасидских нигунов и музыкальных театральных представлений (известных как пуримшпили) в большой степени способствовало сохранению и исследованию еврейской традиционной музыкальной культуры. Береговский разработал также методологию описания ашкеназской музыкальной традиции в рамках европейской теории музыки. Многие труды Береговского оставались неопубликованными при его жизни, так как сам объект его исследования (еврейская культура) был «нежелательным» и чуть ли не запретным в Советском Союзе во времена Сталина, а позже и Хрущева. Они стали выходить в свет с начала 1980-х гг., вызывая подъем интереса к еврейской народной музыке и к личности ее собирателя. Указатель включает в себя аннотированный список трудов Береговского (как изанных, так и неизданных), а также работ других авторов, касающихся его жизни и научного наследия. Несомненно, данное издание станет важным вкладом в изучение еврейской народной музыки и в этномузыкологию в целом. Публикация двуязычна: текст изложен на русском и английском языках, что расширяет круг ее читателей. The review provides the Biobibliographic Index devoted to the life and work of Moisey Beregovsky (1892–1961). It is a comprehensive source of information on this outtanding researcher and collector of Jewish folk music. His collection of Yiddish songs and klezmer tunes, Hasidic nigunim and musical performances (known as purimshpils) has greatly contributed to preservation and study of Jewish traditional music culture. Besides, Beregovsky developed a methodological approach to describing the Ashkenazi music tradition within the framework of European music theory. Many writings by Beregovsky were unpublished during his life because their topic (Jewish culture) was undesirable, practically tabooed, in the USSR at the time of Stalin and later of Khrushchev. They were issued one after another since the late 1980s, causing an upsurge in the interest in Jewish folk music and in the personality of its collector. The Index contains annotated list of Beregovsky’s writings (both published and unpub lished), as well as of other authors’ works concerning his life and scholarly heritage. No doubt the reviewed Index is an important contribution to the research of Jewish folk music and to the ethnomusicology as a whole. The publication is bilingual: in Russian and English, which expands its readership.
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Khazdan, Sofia E. "“Der Emes”: newspaper, printing house, publishing house". Bibliosphere, n.º 3 (24 de diciembre de 2020): 58–64. http://dx.doi.org/10.20913/1815-3186-2020-3-58-64.
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Many Russian, Soviet and foreign Russian-language publications since 1882 were called “Pravda”. Some of them (the newspaper, the printing house and the publishing house) had a similar name in Yiddish containing Hebraism – “Der Emes”. The main problem of the research is to identify interaction points of these organizations. The purpose of this study isto find out how these print media relate to each other. The author considers their history on the basis of archival documents and memoirs of employees of these institutions. The analysis of publishing production was carried out on materials of the bulletin of the Russian Book Chamber and collections of Jewish publications found in two main libraries of Russia. The author has identified several printing houses with the same name of different subordination, working with printed products in Yiddish and Russian. The author came to the conclusion that the newspaper editorial board, the Printing house and the Publishing house “Der Emes” were in close cooperation.
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Levkovych, Nataliia. "ewish center of lacemaking in Sasov of Eastern Galicia of the second half of the 19th - the first third of the 20th century: history and artistic features". Bulletin of Lviv National Academy of Arts 48, n.º 48 (25 de diciembre de 2022): 59–66. http://dx.doi.org/10.37131/2524-0943-2022-48-3.
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Jewish center of lacemaking in Sasov, founded in the mid-nineteenth century by Marcus Leib Margulis. In process of research were used archive materials, sources of the first third of twentieth century, particular works of Peter Kontny, publications in periodicals and works of leading researchers of Jewish textiles. The sources of research are art objects of Jewish lacemaking from museum and private collections. It was founded that in village of Sasiv in period of the heyday of production in the second half of nineteenth century, was working near 250 masters, who made elements of ritual costumes. The main assortment of products was Atara for Thales, men's kippah, women's shabbat hats and bibs. Technique of making lace of the Sasov center is called “Spanier Arbeit”. The origin of the term is quite controversial today; it also is associated with the definition of “Spanish Work” and with Yiddish terminology “wickerwork”. Lace of Sasov belongs to the braded type of silver threads with flat cross section – tinsel. The article analyzes the artistic features of Atara – rectangular “crown”, “collar" which was sewn to the prayers veil of the thallas in the part which covered the head. The tradition of performing atars has a long history that is confirmed by different miniatures of medieval books, portraits of Jews in ritual costumes, as well as saved samples. The decoration of atara is dominated by plant ornament, usually in Baroque style. The images of roses, sunflowers, pomegranates, rosettes have a deep symbolic meaning in Jewish culture and appeals to biblical and Talmudic texts as well as oral tradition. High skills of making the lace and their artistic features indicate the professionalism of cell masters. Preserved monuments are unique examples of decorative art of Galician Jews.
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Wallet, Bart. "EJJS Special Collection: Yiddish in Europe". European Journal of Jewish Studies, 7 de febrero de 2022, 1–2. http://dx.doi.org/10.1163/1872471x-11411105.
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"Editor's Note". Science in Context 20, n.º 2 (junio de 2007): 353. http://dx.doi.org/10.1017/s0269889707001317.
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Ber Borochov's Di oyfgabn fun der yidisher filologye (The Tasks of Yiddish Philology) first appeared in 1913 in the academic journal, Der pinkes: yorbukh far der geshikhte fun der yidisher literatur un shprakh, far folklore, kritik un bibliografye, edited by Shmuel Niger and published by Kletskin (Kletskin farlag) in Vilna. The cover of the journal is reproduced in the appendix (fig. 1). The original article was not paginated. In 1966, a reprint appeared in a posthumous collection of Borochov's articles published in Tel Aviv by Brener, Shprakh-forshung un literatur-geshikhte (The Science of Linguistics and the History of Literature) (pages 53-75).
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Polit, Monika. "The Text Called Szmul Rozensztajn’s Diary". Zagłada Żydów. Studia i Materiały, 1 de diciembre de 2008, 294–99. http://dx.doi.org/10.32927/zzsim.84.
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The text called Szmul Rozensztajn’s Diary, catalogue number 302/115, can be found in the Memoirs collection of the Archives of the Jewish Historical Institute. This is a typewritten text in Yiddish, 161 pages long, compiled on the basis of a manuscript written in the Łódź Ghetto. Daily entries cover the period from 20 February 1941 to 21 November 1941. This is no doubt part of a larger whole. Both the immediate post-war scholars of Jewish literature from the Łódź Ghetto – Ber Mark and Iszaja Trunk – and the contemporary editors of fragments of Szmul Rozensztajn’s Diary translated into English – Alan Adelson and Robert Lapides – say that the original of the Diary is kept at the Jewish Historical Institute in Warsaw, while the typewritten text is in Yad Vashem Archives in Jerusalem. But the inventory of the Jewish Memoirs collection of the Jewish Historical Institute published in 1994 mentions only a typewritten copy. The whereabouts of the original are unknown. We do not know which part of the copy is available to us.
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Latham, Sheila. "A Garment Worker's Legacy: The Joe Fishstein Collection of Yiddish Poetry: The Catalogue, Goldie Sigal, ed. [brief notice]". Papers of The Bibliographical Society of Canada 39, n.º 2 (7 de enero de 2001). http://dx.doi.org/10.33137/pbsc.v39i2.18245.
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Šetkus, Benediktas. "The Situation of Teaching History in Jewish Gymnasiums and Progymnasiums of Lithuania in the Period of 1919–1940". Lituanistica 65, n.º 3 (28 de noviembre de 2019). http://dx.doi.org/10.6001/lituanistica.v65i3.4091.
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The aim of the present study is to explore the situation of teaching History in the Jewish gymnasiums and progymnasiums in the period under discussion, and alongside to reveal differences in the content of teaching history in Jewish and Lithuanian schools as stipulated by the country’s government. The study is based on the documents found in Lithuanian Central State Archives available in the collection of the Ministry of Education of the Republic of Lithuania (f. 391), and in the collection of the Jewish society “Tarbut” (f. 552); use was made of the periodicals of that period, for instance, the Jewish newspaper Apžvalga (The Overview). The obtained findings revealed that after the First World War, in the newly established state of Lithuania, Jewish children could attend government-funded schools with Lithuanian as the language of instruction. The government allowed the Jews to find their own private gymnasiums and progymnasiums with Hebrew and Yiddish as the languages of instruction. That kind of schools soon appeared in different towns in Lithuania: in 1919 such schools were established in Kaunas, Marijampolė, Virbalis, and Vilkaviškis; in 1920 – in Skuodas, Kaunas, Ukmergė, Panevėžys, Šiauliai, Telšiai, Kalvarija; in 1921 – in Jurbarkas and Raseiniai; in 1922 – in Ukmergė, Kėdainiai and Alytus. The number of those schools was steadily growing as new schools were established: in 1923 – in Kaunas, Šiauliai, Utena, Mažeikiai, and Kretinga; in 1925 – in Panevėžys, Kaunas, and Tauragė; in 1926 – two schools in Biržai and Kaunas. In the period under discussion, 30 new schools were founded. In later years, the situation was gradually changing as the number of newly founded schools decreased, and some existing schools had to close for certain reasons. All the afore-mentioned Jewish schools, both gymnasiums and progymnasiums, followed three different ideological directions, and thus three networks of Jewish schools had been formed: Tarbut (a worldwide network of schools with Hebrew as the language of instruction), Yavneh (orthodox school with instruction in Hebrew), and the Culture League network (secular school with instruction in Yiddish). To some extent, those different school networks pre-conditioned differences in the approaches to the teaching content in the school curriculum. The study has revealed that as the subjects taught in private Jewish gymnasiums and progymnasiums focused on Jewish identity, the mother tongue was given top priority. In most Jewish schools, Hebrew took this position, and only several schools chose Yiddish as the first language. There were cases of disagreement and even conflicts arising over the language of instruction and its influence. As religion played a very special role in Jewish identity, several Jewish identity-related subjects were taught at schools: “The Bible”, “The Talmud”, “Torah”, “Mishnah”, and the like. Subjects of religious education were given several weekly contact hours and occupied the key position among other subjects in the curriculum. Jewish history was the second in importance. The present study has revealed that the syllabus of history comprised three subjects: world history, the history of Lithuania, and Jewish history. Up to 1924, school head teachers were authorised to design school curricula independently and to assign a certain number of contact hours to each subject. Within the context of history teaching during that particular period, the greatest number of hours was allocated to the teaching of Jewish history. From 1924, school curricula did not distinguish Jewish history as a separate subject any longer. However, in reality, the segment of Jewish history remained strong, except that it came under the subjects of world history and the history of Lithuania. The findings of the present study suggest that the content of Jewish history included materials of the period from the end of the fifteenth century up to the beginning of the twentieth century. Most attention was given to the issues of Jewish history in Europe and the surrounding countries. Among the topics of the teaching content, the emphasis was placed on the issues of the study of the Judaic tradition, the most prominent rabbis, outstanding philosophers, and renowned figures of Jewish culture. In the 1930s, it became common to focus more on the issues of Jewish emigration of the end of the nineteenth century and issues of Zionism. Teachers Jews sought to achieve enhanced teaching of Jewish history in their gymnasiums and progymnasiums whereas education officers of Lithuania sought adequate teaching of the history of Lithuania to ensure an adequate education for the young Jews to become dedicated citizens of Lithuania, the country they belonged to.
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Verschik, Anna. "Yiddish–Slavic language contact in multilingual songs: Describing deliberate code-switching". International Journal of Bilingualism, 12 de agosto de 2021, 136700692110369. http://dx.doi.org/10.1177/13670069211036931.
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Aims and objectives/purposes/research questions: The aim of the article is to describe what language contact phenomena are present. The research questions are as follows: (a) what types of code-switching (CS) are at work; (b) is there any preference for any particular type of CS; and (c) what Jewish (seemingly) monolingual songs in Slavic languages can tell us about contact varieties of Slavic used by Jews. Design/methodology/approach: Collecting texts of Yiddish–Slavic and Jewish folk songs in Slavic languages; and qualitative analysis of CS and structural change. Data and analysis: Sixty-two Slavic–Yiddish texts were chosen from Jewish songs’ collections and CS instances analysed. Findings/conclusions: Both insertions and alternations are present but alternations are preferred. There is an asymmetry between Yiddish insertions into Slavic (nouns) and Slavic insertions into Yiddish (all parts of speech). Alternations may be just renditions of the same meaning in another language but most often they play the same role as in naturalistic speech described in the literature on multilingual communication (change of topic, addressee, etc.). Originality: Previous research on multilingual Jewish songs concentrated on the choice of languages and interpretation of the symbolic role that each language plays but not structural analysis of multilingual texts. Significance/implications: Now that some tendencies are identified, it remains to be seen whether naturalistic Yiddish–Slavic speech exhibits the same patterns of CS.
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Dynes, Ofer. "Yiddish for Spies, or the Secret History of Jewish Literature, Lemberg 1814". Naharaim 10, n.º 2 (1 de enero de 2016). http://dx.doi.org/10.1515/naha-2016-0015.
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AbstractThis article has two goals: first, it aims to solve a mystery in Yiddish studies by identifying the previously unknown author of one of the earliest Eastern European modern literary texts in Yiddish, and reconstructing the historical context in which he wrote the text. Second, it will show how this archival-biographical discovery sheds new light on the history of Eastern European Jews during the Napoleonic Wars (1799–1815) as well as on the rise of Haskalah literature. Finally, as the title of this article suggests, I will argue that there was a direct link between narration and denunciation, between the Austrian imperial interest in collecting insider information about the Jews and the turn to writing literature in Jewish languages.