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1
Schiff, Mel. « President Truman and the Jewish DPs, 1945–46 : The Untold Story ». American Jewish History 99, no 4 (2015) : 327–52. http://dx.doi.org/10.1353/ajh.2015.0042.
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Crago-Schneider, Kierra Mikaila. « A Community of Will : The Resettlement of Orthodox Jewish DPs from Föhrenwald ». Holocaust and Genocide Studies 32, no 1 (2018) : 93–110. http://dx.doi.org/10.1093/hgs/dcy007.
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Ramp, Norbert. « Prejudices and conflicts between locals and Jewish DPs in Salzburg and upper Austria ». Journal of Israeli History 19, no 3 (septembre 1998) : 63–82. http://dx.doi.org/10.1080/13531049808576139.
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Marzano, Arturo. « Relief and rehabilitation of Jewish DPs after the Shoah : the Hachsharot in Italy (1945–48) ». Journal of Modern Jewish Studies 18, no 3 (14 janvier 2019) : 314–29. http://dx.doi.org/10.1080/14725886.2018.1559555.
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John, Michael. « Upper Austria, intermediate stop : Reception camps and housing schemes for Jewish DPs and refugees in transit ». Journal of Israeli History 19, no 3 (septembre 1998) : 15–39. http://dx.doi.org/10.1080/13531049808576137.
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Zahra, Tara. « “Prisoners of the Postwar” : Expellees, Displaced Persons, and Jews in Austria after World War II ». Austrian History Yearbook 41 (avril 2010) : 191–215. http://dx.doi.org/10.1017/s0067237809990142.
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In the aftermath of World War II, Austria once again achieved notoriety as a “prison of peoples.” In 1951, theOst-West Kurier, a newspaper in Essen, decried the degrading mistreatment of Austria's so-called “prisoners of the postwar.” Men, women, and children were wasting away in former concentration camps and were denied citizenship rights, the right to work or to travel freely, and basic social protections, the newspaper reported. These “prisoners” were not, however, former Jewish concentration camp inmates, prisoners of war (POWs), or displaced persons (DPs). They were German expellees from Eastern Europe—the very Germans on whose behalf the Nazi war for Lebensraum had allegedly been fought. “In the entire Western world, there is today no group of human beings who has been sentenced to live with so few rights as the so-called Volksdeutsche in Austria,” the newspaper's editors proclaimed:300,000 people, whose homes and property have been torn from them through the expulsions, all too often by their closest neighbors, endured a hard journey to Austria, where they believed upon arrival that it could be something like a greater Heimat for them. Because only three decades ago, they too were Austrians.
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Ludewig, Anna-Dorothea. « Das Bild der Jüdischen Mutter zwischen Schtetl und Großstadt ». Zeitschrift für Religions- und Geistesgeschichte 64, no 1 (2012) : 48–58. http://dx.doi.org/10.1163/157007312800211679.
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AbstractThe Jewish Mother, or Jiddische Mamme, is one of the most popular images of the Jewess in mid-19th and 20th century. Linked to the biblical Jewish women and mothers, arises a complex negative-grotesque stereotype, which is connected to the traditional image of the Jewess as ,,home-keeper“ and was developed by the Shtetl-literature into a bitter and inapproachable ,,family provider“. Finally, the overprotective and manipulative Jewish Mother is an integral part of American literature, film and comedy. The paper will trace these changes of meaning and also analyse the Jewish Mother in the framework of the different presentations and representations of the Jewish woman.
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Shain, Yossi. « American Jews and the Construction of Israel's Jewish Identity ». Diaspora : A Journal of Transnational Studies 9, no 2 (2000) : 163–201. http://dx.doi.org/10.1353/dsp.2000.0021.
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Schoeps, Julius H. « Das (nicht-)angenommene Erbe. Zur Debatte um die deutsch-jüdische Erinnerungskultur ». Zeitschrift für Religions- und Geistesgeschichte 57, no 3 (2005) : 232–42. http://dx.doi.org/10.1163/1570073054396037.
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AbstractThis essay shows how Jewish identity in pre-1933 Germany defined itself and how the widely known concept of German-Jewish symbiosis came into question after the organized murder of the European Jews. The search for a German-Jewish legacy in postwar Germany as well as in the countries in which the Jewish émigrés found a new home will be explored. Moreover, the Eastern European cultural roots of Jews who migrated from Russia to Germany in the 1990s will also be discussed.
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Hieke, Anton. « Aus Nordcarolina : The Jewish American South in German Jewish Periodicals of the Nineteenth Century ». European Journal of Jewish Studies 5, no 2 (2011) : 241–72. http://dx.doi.org/10.1163/187247111x607195.
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Abstract For many German Jewish papers of the nineteenth century, the United States of America was held up as an ideal. This holds true especially for the Allgemeine Zeitung des Judentums, then Germany’s most influential Jewish publication. In America, Jews had already achieved what their co-religionists in Germany strove for until complete legal emancipation with the formation of the German Empire in 1871: the transition from ‘Jews in Germany’ via ‘German Jews’ to ‘Germans of the Jewish faith.’ Thus, the experiences of Jews from Germany in America represented the post-emancipation hopes for those who had remained behind.2 When examined for the representation of Jewry living in the American Southern states,3 it becomes apparent that German Jewish papers in their coverage of America largely refrained from a regionalization. Most articles and accounts concerning Jewish life in the South do not show any significant distinctiveness in the perception of the region and its Jews. The incidents presented or the comments sent to the papers might in fact have occurred in respectively dealt with any region of the United States at the time, barring anything that remotely dealt with slavery or secession prior to 1865. When the Jewish South was explicitly dealt with in the papers, however, it either functioned as an ‘über-America’ of the negative stereotypes in respect to low Jewish piety, or took the place of an alternative America of injustice and slavery—the ‘anti-America.’ Jewish Southerners who actively supported the region during the Civil War, or who had internalized the South’s moral values as supporters of the Confederacy and/or slavery were condemned in the strongest words for endangering the existence of ‘America the Ideal.’ As the concept of the United States and its Jewish life is represented in a largely unrealistic manner that almost exclusively focused on the positive aspects of Jewish life in America, the concept of the Jewish South was equally far from being accurate.
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Herzig, Arno. « Zwischen Ausweisung und Duldung. Die Situation der Breslauer Juden in der 1. Hälfte des 18. Jahrhunderts ». Aschkenas 30, no 1 (26 mai 2020) : 21–36. http://dx.doi.org/10.1515/asch-2020-0002.
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AbstractThe situation of the Jews in Breslau in the first half of the 18th century was determined by various interested parties, from the Habsburg emperor as city lord to the council of the city and the monasteries in the suburbs. While the city council had not tolerated Jews in its area since the pogrom of 1453, the monasteries in the suburbs used the economic power of the Jews living there. The Emperor as King of Bohemia was interested in trading with Poland, allowing Polish Jewish merchants to settle in the city. While the emperor allowed Jewish citizens to trade within the city by passing a tax law in 1713, the city council tried to keep the Jews as much as possible away from the market. The situation remained undecided until 1742, when the annexation of Silesia created a new situation in Prussia. A law of 1744 guaranteed the establishment of the Jews in the city and the formation of a community, but the number of Jewish residents permitted in the city was kept very low.
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Freudenthal, Gad, et Mauro Zonta. « AVICENNA AMONG MEDIEVAL JEWS THE RECEPTION OF AVICENNA'S PHILOSOPHICAL, SCIENTIFIC AND MEDICAL WRITINGS IN JEWISH CULTURES, EAST AND WEST ». Arabic Sciences and Philosophy 22, no 2 (10 août 2012) : 217–87. http://dx.doi.org/10.1017/s0957423912000033.
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AbstractThe reception of Avicenna by medieval Jewish readers presents an underappreciated enigma. Despite the philosophical and scientific stature of Avicenna, his philosophical writings were relatively little studied in Jewish milieus, be it in Arabic or in Hebrew. In particular, Avicenna's philosophical writings are not among the “Hebräische Übersetzungen des Mittelalters” – only very few of them were translated into Hebrew. As anauthor associated with a definite corpus of writings,Avicenna hardly existed in Jewish philosophy in Hebrew (contrary to Averroes). Paradoxically, however, some of Avicenna's most distinctive ideas were widely known and embraced by Jewish philosophers. This is the phenomenon that we dubAvicennian knowledge without Avicenna. In contrast with the philosophical treatises, Avicenna's medical writings were widely and intensively studied by Jews, especially in Hebrew, and remained influential until at least the seventeenth century. The present article presents a comprehensive picture of Avicenna's reception within medieval Jewish cultures in both Arabic and Hebrew and tries to explain the Jews’ complex attitude to Avicenna.
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Robinson, Laura. « Hannah Schwadron, The Case of the Sexy Jewess : Dance, Gender, & ; Jewish Joke-Work in U.S. Pop Culture ». Dance Research 36, no 2 (novembre 2018) : 277–78. http://dx.doi.org/10.3366/drs.2018.0247.
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Herman, Shael. « Tout Fait Maison : A Law Code Crafted by the Eighteenth Century Jewry of Metz ». Review of Rabbinic Judaism 21, no 1 (12 mars 2018) : 1–56. http://dx.doi.org/10.1163/15700704-12341336.
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Abstract This inquiry examines Le Recueil des Loix, Coutumes, et Usages Observes par les Juifs de Metz. Evocative of the medieval German Sachsenspiegel, the volume’s detailed regulations supply a rich portrait of a Jewish community in Alsace-Lorraine during the turbulent final decades of the ancien regime. While France evolved during these decades from feudalism to democracy, the Jews transitioned from serfs main-mortables or royal chattels to citizenship. Ideals of the emerging French democracy were imprinted upon the Code Napoleon (1805), a distinctively anti-feudal, secular expression of French citizens’ newfound autonomy. In contrast, the Recueil originated in an act of will on the part of the Jews’ overlords. In accordance with royal orders, it was deposited in the records of the royal court at Metz in about 1742; royal judges and members of the bar consulted the Recueil in all manner of disputes involving Jewish litigants and Jewish law. The Recueil, as the handiwork of eighteenth century Alsatian Jews, was unique in engrafting Jewish law and ethics upon French law of the ancien regime.
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Markowitz, Fran. « Criss-Crossing Identities : The Russian Jewish Diaspora and the Jewish Diaspora in Russia ». Diaspora : A Journal of Transnational Studies 4, no 2 (1995) : 201–10. http://dx.doi.org/10.1353/dsp.1995.0005.
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Nickel, Veronika. « Im Auftrag des Rechts. Christliche und jüdische Regensburger Anwälte beim Innsbrucker Prozess (1516-1519) ». Aschkenas 28, no 1 (23 novembre 2018) : 19–37. http://dx.doi.org/10.1515/asch-2018-0005.
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Abstract The expulsion of the Jewish Community from Regensburg (Ratisbon) in 1519 was one of the last and well-known expulsions of Jews from an Imperial City on the brink of the modern era. Little attention has been paid to a lawsuit between the Regensburg City Council and the Jewish Community which was initiated three years before 1519. Both the City Council and the Jewish Community sent specially authorised delegates as attorneys to attend the trial held in front of the Regiment in Innsbruck/Austria. Hans Hirsdorfer, Hansgraf of Regensburg, was usually dispatched to Innsbruck as the Christian representative while Isaak Walch made the journey in order to represent the Jewish Community. Their powers of attorney, along with other sources such as account books, give us deep insights into their scope of action regarding personal as well as juridical matters.
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Swoboda, Sören. « Die Inszenierung jüdischen Leides im Bellum Judaicum : Zu den Zielen des jüdischen Historikers Flavius Josephus ». Vox Scripturae Revista Teológica Internacional XXIII, no 2 (2 octobre 2015) : 39–75. http://dx.doi.org/10.25188/flt-voxscript(eissn2447-7443)vxxiii.n2.p39-75.ss.
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Pinheiro, Romildo Gomes. « Método e questão judaica em Hannah Arendt ». Trans/Form/Ação 45, no 2 (avril 2022) : 239–62. http://dx.doi.org/10.1590/0101-3173.2022.v45n2.p239.
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Resumo: O artigo procura identificar o núcleo metodológico das Origens do Totalitarismo, na estrutura comparativa entre França e Alemanha, espécie de sociologia histórico-comparativa na qual Arendt narra as origens do Nazismo e do Stalinismo. Nessa acepção, as origens ideológicas do III Reich e do Stalinismo devem ser buscadas no Racismo, e não na homologia estabelecida entre Nazismo e Comunismo, a partir da equivalência entre a ideologia da luta de classes e da luta de raças e a prática do Terror. Desse modo, a ideia de ruptura ou novidade do Totalitarismo a que se liga essa perspectiva, deve ser associada com a ideia de “atraso histórico”, espécie de articulação entre o novo e a conservação da velha ordem, na história das Nações Continentais. Sob essa ótica, Arendt mobiliza implicitamente a ideia de atraso histórico, a qual se encontra originalmente em Gramsci e Marx, a fim de dar conta de explicar não somente as homologias entre Nazismo e Comunismo, mas também como surgiram historicamente, no âmbito nacional e europeu, como ideologias políticas fundadas em movimentos de massas. De sorte a explicitar essa perspectiva, procura-se demonstrar, neste texto, como a ideia de “atraso histórico” opera no livro 1 das Origens do Totalitarismo, dedicado ao surgimento do antissemitismo.
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Kümper, Hiram. « Das Glaubensverhör der Jüdin Rahel im Juni 1554 durch Nikolaus von Amsdorf als „Modus et forma judaei convertendi“ ». Archiv für Reformationsgeschichte - Archive for Reformation History 99, no 1 (1 décembre 2008) : 120–38. http://dx.doi.org/10.14315/arg-2008-0107.
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ABSTRACTThe article provides the editio princeps of a protocol of a conversion examination held in 1554 by the orthodox Lutheran and Naumburg exile bishop Nicolaus of Amsdorf and Johann Weiß in Eisenach when a Jewish damsel named Rahel had solicited baptism. The protocol is discussed in terms of the historical situation of Thuringian Jews in the mid-sixteenth century and some crucial notions of Protestant attitudes toward Jewish converts as depicted by the examination
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Shahar, Galili. « Eurasia, Jewish Nachlässe ». Aschkenas 30, no 2 (25 novembre 2020) : 313–32. http://dx.doi.org/10.1515/asch-2020-0014.
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AbstractDie Frage nach der Zukunft der Judaistik ruft uns dazu auf, den Nachlass, die Überbleibsel der deutsch-jüdischen Literatur, auf die Frage nach den verborgenen, unerfüllten Potentialen ihrer Schriften anzusprechen. Die Frage nach der Zukunft unserer Studien impliziert nicht nur eine Bewegung vorwärts, sondern auch einen »Rückschritt« in die Verborgenheit der Tradition, d. h. in das, was übrig geblieben, verborgen ist. Sie nimmt uns mit auf einen langen Lernweg, der auch Umwege, Aussetzungen, Wiederholungen und Fluchtwege beinhaltet. Der vorliegende Aufsatz schlägt eine kurze Expedition in das Feld der deutsch-jüdischen Literatur vor, indem drei »Fallstudien« betrachtet werden: Franz Kafkas unvollendeter Roman Der Prozess, Else Lasker-Schülers orientalische Prosa und Erich Auerbachs Essay »Figura«. Hauptanliegen des Essays ist es, eine Neuorientierung auf diesem Gebiet anzubieten und die vergangenen Formen jüdischer Schriften als Potential für futuristische Erfahrungen zu verwerten, bei denen die orientalischen (östlichen) Ressourcen des jüdischen Literaturbetriebs nicht vernachlässigt werden, und sogar die Möglichkeit einer neuen Landkarte der Leserschaft, genannt »Eurasien«, aufzuzeigen.
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Kohler, George Y. « “The Pattern for Jewish Reformation” : The Impact of Lessing on Nineteenth-Century German Jewish Religious Thought ». Harvard Theological Review 113, no 2 (avril 2020) : 263–84. http://dx.doi.org/10.1017/s0017816020000073.
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AbstractThe widespread Jewish sympathies for Lessing’s pre-Hegelian, pro-Jewish, progressive Deism from the Education of the Human Race spurred some Jewish authors to return to and discuss Lessing’s religious thought within the theological endeavors of the Wissenschaft des Judentums in nineteenth-century Germany. To be able to rely on Lessing, even retroactively, was welcome proof for Jewish Reformers that the humanistic approach to religious problems that stood at the very center of their project was at once Jewish and universal. It was the spirit of Lessing’s Education that was appropriated here for Judaism rather than Lessing’s letter. With Lessing in the camp of Reform Judaism the intended modernization of Judaism was safeguarded against the accusation of political and social egoism on the part of the Jews. It was the universal idea of religious progress that they shared with Lessing, not just the sloughing off of the yoke of outdated talmudic law.
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Eiserman, Jennifer. « Understanding Jewish Art Jewishly : A Rationale and a Model for Including Jewish Art in Canadian Post-Secondary Coursework ». Canadian Review of Art Education / Revue canadienne d’éducation artistique 47, no 1 (30 décembre 2020) : 22–31. http://dx.doi.org/10.26443/crae.v47i1.103.
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Abstract: This paper surveys literature in art education that explores cultural inclusivity. It then surveys Jewish Canadian history in order to provide a sketch of the cultural context, providing a rationale for teaching Jewish art at Canadian universities. A brief history of the nature of Jewish art and its relationship to that of the dominant cultures in which Jews have lived will be described. It proposes a model for teaching Jewish art and art by Jewish artists in Canadian universities that can provide students with opportunities to truly understand the cultural context in which this work is created, using Israeli-Canadian Sylvia Safdie’s Dust as an example. Keywords: Diversity; Inclusivity; Jewish Art; Sylvia Safdie. Résumé : Cet article se penche sur la littérature du domaine de l’enseignement des arts qui traite d’inclusivité culturelle. On y explore ensuite l’histoire juive canadienne pour dresser un tableau du contexte culturel et fournir un motif d’enseigner l’art juif dans les universités canadiennes. Y sont décrits un bref historique de la nature de l’art juif ainsi que sa relation avec les cultures dominantes au sein desquelles évoluent les Juifs. L’article propose un modèle pour enseigner dans les universités canadiennes l’art juif et des œuvres réalisées par des artistes juifs. Ce modèle permet aux étudiants de mieux comprendre le contexte culturel dans lequel ces œuvres sont créées, notamment *Dust*, œuvre de l’israélo-canadienne Sylvia Safdie. Mots-clés : diversité, inclusivité, art juif, Sylvia Safdie.
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Follador, Kellen Jacobsen. « A intolerância contra os judeus. Violência e conversões no Reino de Castela ». REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no 9 (9 mars 2015) : 79. http://dx.doi.org/10.20890/reflexus.v7i9.192.
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Resumo: O presente artigo aborda momentos da história do reino de Castela nos quais os judeus estiveram de, alguma forma, submetidos à violência e, como desmembramento, à conversão forçada. No reino de Castela, desde os tempos mais remotos os judeus eram considerados como uma comunidade à parte da cristã, sendo apenas tolerados pela mesma. A partir do século XIII essa tolerância sofre modificações que se acentuam ao longo do século XIV. No primeiro caso destacamos a participação de grupos religiosos como franciscanos e dominicanos no combate àquilo que consideravam as heresias judaicas contidas no Talmude e, no século XIV, episódios de violência relacionados à peste negra, conflito dinástico e pregações antijudaicas. Todos esses momentos de materialização da intolerância contra a comunidade judaica tiveram dentre suas consequências a morte ou a conversão de muitos judeus. Com o passar das décadas a intolerância contra os judeus foi estendida aos conversos que presenciaram o surgimento de um preconceito religioso e de uma intolerância que desacreditavam a religiosidade dos conversos. Palavras-chave: Antijudaísmo. Intolerância. Violência. Conversões. Abstract: This paper presents some moments in the history of Castile Kingdom in which Jewish people in some ways were subjected to violence and consequently to forced conversion. Since the earliest times Jewish people were regarded as a part of the Christian community in Castile Kingdom, just being tolerated by it. In the beginning in the thirteenth century this tolerance changed, and these changes increased throughout the fourteenth century. So, firstly, we emphasize the participation of religious groups such as Franciscans and Dominicans in fighting against what they considered Jewish heresies contained in the Talmud, and, secondly, in episodes of violence related to the Black Plague, dynastic conflict and anti-jewish sermons in the fourteenth century. All these moments of realization of intolerance against the Jewish community had among its consequences the death or conversion of many Jews. Over the decades intolerance against Jews was extended to converts who have witnessed the emergence of a religious prejudice and intolerance that discredited the religious converts. Keywords: Anti-Judaism. Intolerance. Violence. Conversions.
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Samuels, Maurice. « The Question of Assimilation in French Jewish Historiography ». French Historical Studies 43, no 1 (1 février 2020) : 29–45. http://dx.doi.org/10.1215/00161071-7920436.
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Abstract This article examines one of the defining features of French Jewish historiography: the debate over assimilation. Beginning with Jewish nationalist historians in the late nineteenth century, French Jews were accused of having gladly renounced their Jewish identity to partake of the benefits of emancipation. Twentieth-century historians writing in the wake of Hannah Arendt offered a similar condemnation of the “politics of assimilation.” At the end of the twentieth century, however, historians began to question this consensus, suggesting that French Jews sought out distinct ways of maintaining their religious and cultural identity. Ultimately, this article argues that the debate reflects a conflict over ideological frameworks used to interpret Jewish modernity. Cet article examine le débat sur l'assimilation qui traverse l'historiographie du judaïsme français. Selon les historiens nationalistes juifs de la fin du dix-neuvième siècle, les juifs français auraient renoncé volontairement à leur identité juive afin de jouir des bienfaits de leur émancipation. Les historiens du vingtième siècle écrivant dans la lignée d'Hannah Arendt ont été également prompts à critiquer cette « politique de l'assimilation ». Pourtant, à la fin du vingtième siècle, certains historiens ont commencé à mettre en doute ce consensus, soulignant les divers moyens par lesquels les juifs auraient essayé de conserver leur identité religieuse et culturelle tout en devenant des citoyens français. En fin de compte, cet article suggère que c'est le cadre idéologique qui produit les différences d'opinion dans ce débat sur la modernité juive.
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Pelloni, Gabriella. « Die Rhetorik der Degeneration in der antisemitischen Literatur Das Bild des ,,entarteten“ jüdischen Künstlers ». Zeitschrift für Religions- und Geistesgeschichte 61, no 3 (2009) : 257–72. http://dx.doi.org/10.1163/157007309788620665.
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AbstractThis essay analyses the specific rhetoric of degeneration which was observable in the antisemitic polemic discourse of the last decades of 19th century. It provides an overview of the representation of Jewish art und artists as it took shape in the antisemitic literature of the Wilhelminian epoch. The growing emphasis placed by psychiatrists and racial theorists on the pathologies of the ,,Jewish race“, such as hysteria or degeneration, resulted in the tendency to pathologize Jewish art and artists, which were deemed responsible for the alleged decline of German culture. Mere aesthetic categories underwent a process of reduction and ideologization and were finally used for defamatory purposes, as shown in the case of the antisemitic denigration of Heinrich Heine. In order to demonstrate this, the analysis outlines the strict dichotomic logic of these argumentations, as the definition and consolidation of an ideal German essence was usually based on the construction of a degenerated Jewish identity.
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Bitunjac, Martina. « Der Wiener Studentenverein Bar Giora und sein Einfluss auf die Entstehungsgeschichte des Zionismus im kroatischen und südosteuropäischen Raum des Habsburgerreiches ». Aschkenas 31, no 2 (1 novembre 2021) : 375–95. http://dx.doi.org/10.1515/asch-2021-0014.
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Abstract The establishment of the Bar Giora Zionist student association at the University of Vienna in 1904 was an important factor in the development of Zionism in the territory of the former Yugoslavia. The Verein jüdischer Akademiker aus den südslavischen Ländern (Association of Jewish Alumni from the South Slavic Countries) and its committed members had great influence on the transfer of the idea of a Jewish nation-state to the South Slavic region by creating multicultural supra-regional networks, organising conferences and publishing nationally oriented journals. The young Zionists from the Balkans also faced strong criticism from assimilated Jews. This paper explores the origins of Bar Giora, its self-understanding and its impact, as well as the assimilationist challenges faced by the Zionists.
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Sperdakos, Sophia. « ‘A FORUM FOR DISCUSSION’ AND A PLACE OF RESPITE : JEWISH LAWYERS AND TORONTO’S READING LAW CLUB ». Windsor Yearbook of Access to Justice 30, no 2 (1 octobre 2012) : 163. http://dx.doi.org/10.22329/wyaj.v30i2.4374.
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This article considers the history of the Reading Law Club, which Toronto’s Jewish lawyers established in 1947 in response to the exclusion of Jews from membership in the Lawyers Club of Toronto. It also discusses the Lady Reading Club, an association of the wives of Jewish lawyers that continued after the men’s club disbanded in the mid-1960s. The article explores the social and legal context in which the Clubs were established and the perseverance of Jewish lawyers in the face of Canadian society’s and the “elite” legal community’s efforts to exclude and marginalize them. The author also highlights the importance of community to Jewish lawyers’ success.Dans le présent article, l’auteure se penche sur l’histoire du Reading Law Club, que les avocats juifs de Toronto ont fondé en 1947 après avoir été exclus du Lawyers Club de Toronto. L’auteure discute en outre du Lady Reading Club, l’association des épouses des avocats juifs, qui a poursuivi ses activités après la dissolution du club masculin au milieu des années 60. L’article aborde les contextes juridique et social dans lesquels ces clubs ont vu le jour et la persévérance des avocats juifs face aux tentatives de la société canadienne et de l’« élite » de la communauté juridique de les exclure et de les marginaliser. L’auteure fait également ressortir l’importance de la collectivité dans le succès des avocats juifs.
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Katz, Ethan B. « Jewish Citizens of an Imperial Nation-State ». French Historical Studies 43, no 1 (1 février 2020) : 63–84. http://dx.doi.org/10.1215/00161071-7920464.
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Abstract This article draws on the work of recent years on Jews and Algeria to map a French-Algerian frame as a new approach to French Jewish history. The article thinks through the implications of two key ideas from the “new colonial history” for the history of Jews in France and Algeria and posits that Jews in French Algeria can profitably be understood as colonial citizens. After focusing briefly on the French-Algerian War and decolonization, a period for which recent scholarship has developed robustly in suggestive ways, the article turns to a case study from a different era: World War II and the Holocaust. It addresses the history of the majority-Jewish resistance movement in Algiers that paved the way for the success of Operation Torch. Finally, the article considers how this French-Algerian framework might reshape our thinking about certain basic issues in the field of French Jewish history. Cet article s'appuie sur les travaux des dernières années sur les juifs et l'Algérie pour tracer un modèle franco-algérien comme nouvelle approche de l'histoire des juifs en France. L'article examine les implications de deux idées clés de la « nouvelle histoire coloniale » pour l'histoire des juifs en France et en Algérie, et pose comme principe que les juifs de l'Algérie française peuvent à juste titre être compris comme des « citoyens coloniaux ». Cet article commence par aborder brièvement une période que l'historiographie récente a développé de manière suggestive—la guerre franco-algérienne et la décolonisation—avant de passer à l'étude d'une autre époque, la Deuxième Guerre mondiale et l'Holocauste. L'article analyse l'histoire du mouvement de résistance à majorité juive qui a ouvert la voie au succès de l'opération Torch. Enfin, l'article discute de la manière dont ce cadre franco-algérien pourrait modifier notre réflexion sur certaines questions fondamentales pour l'histoire des juifs en France.
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Perlich, Barbara. « Synagoge oder Studierzimmer ? Ein jüdischer Gebetsraum des 13. Jahrhunderts in Erfurt ». Das Mittelalter 24, no 2 (13 novembre 2019) : 458–78. http://dx.doi.org/10.1515/mial-2019-0046.
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Abstract In the early 12th century, a Jewish community first settled in the medieval city of Erfurt (Thuringia). The synagogue, the mikvah (ritual bath), and several private dwellings of this community are preserved until today. A room in one of the private houses formerly inhabited by Jews has a wooden beam ceiling, dating from 1244, which is colourfully painted with tendrils, leaves and blossoms. This ceiling was added to the room together with other extensive refurbishments: the former door in the eastern wall was replaced with a built-in cupboard, a new door as well as a recess for an oil lamp were added to the northern wall, and the room received an oriel window. Furthermore, the ceiling shows the remains of suspensions for lamps, and traces of shelves are still visible on the walls. As an ensemble, these alterations suggest that the chamber was converted into a prayer room in the mid-13th century. As the only preserved example of a medieval Jewish private room for prayer, it constitutes an important source for understanding Jewish piety in the German-speaking lands.
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Salivon, Elisha. « What Does Jewish Praying Book from the World War Tell : after the Publication by Rabbi Dr. Sali Levy ». Tirosh. Jewish, Slavic & ; Oriental Studies 18 (2018) : 110–23. http://dx.doi.org/10.31168/2658-3380.2018.18.3.2.
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This paper presents an article by Rabbi Dr. S. Levi published in 1921 in Monatsschrift für Geschichte und Wissenschaft des Judentums about French Jewish army rabbis and Jewish praying books from World War One distributed among Jewish soldiers in French Army. Levi served himself as an Army Rabbi in German army. He used his own experience to highlight the most interesting and significant features of French approach toward Jewish military service in time of war. This article of Rabbi Levi serves as an example of continuation of the pre-war GermanJewish self-identification as both culturally German and religiously Jewish. However, it also presented an interesting depiction of the technical details about French Army praying book. In contrast to German Jewry, their French counterparts published praying book under the auspices of the Chief Rabbi of France and distributed in with the help of his office. Levi pointed out that these praying books reflect in their content the original war time religiosity, which was still important to reconstruct and to reflect about in the after war epoch. The Great Rabbi of France gave his sanctions for the publishing the Prayer for the War Time and Prayer for France, both prayers bore his name and originated in the years 1914-1915. Dr. Levi justly saw in the figure of the Great Rabbi a central authority for the Jews in the French uniform. The French praying book was designated not only for the French Jews of European origin who mostly had had Alsace and Lorraine roots, but also for the Sephardic Jews from the French colonies in North Africa (Morocco and Algiers). Because of this fact, this praying book was different in its content from both German Jewish praying books. It provided two versions of the Hebrew texts in accordance to Ashkenazi and Sephardic rites. Both versions, the Ashkenazi (and the German one as Dr. Levi called it) and the Sephardic were printed together. Dr. Levi thought that it was necessary to highlight the differences between these two Jewish rites. He found that there elements in general were of great importance whereas his Ashkenazi German readers would find it confusing to differentiate between ritual nuances with their Sephardic co-religionists, namely in the conducting the death-, burial- and mourning praying ceremonies. In accordance to the articles published in the Monatsschrift Jewish experiences during the First World War were positively evaluated by their German co-religionists.
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Leite Ferreira Neto, Edgard. « ESPÍRITO SANTO, PROFECIA E PLENITUDE NAS ESCRITURAS JUDAICAS ». Fênix - Revista de História e Estudos Culturais 16, no 1 (30 juin 2019) : 1–13. http://dx.doi.org/10.35355/0000013.
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O Espírito de Deus é identificado em diversos momentos centrais da literatura bíblica hebraica. Propicia a distinção do povo de Israel, do judeu e do profeta, dos outros povos e pessoas, e, portanto, é um elemento separador. A literatura profética assinala, no entanto, um futuro de redenção, no qual todos serão tocados por esse mesmo Espírito. O Espírito, de forma paradoxal, separa mas também permite transcender a separação. Na literatura posterior à Bíblia hebraica fica claro o poder do Espírito em perdoar, e portanto reunir, os pecadores aos justos. Nos textos rabínicos, o estágio superior na vivência do Espírito está relacionado “ao mundo que virá”, ou ao retorno de Elias, o advento do Messias e a ressurreição dos mortos. Isto é, a plenitude do Espírito. Onde se instalará a Paz, o Bem e a Salvação, numa dimensão universal.
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Brym, Robert, et Rhonda Lenton. « Jewish Religious Intermarriage in Canada ». Canadian Jewish Studies / Études juives canadiennes 30 (5 avril 2021) : 67–82. http://dx.doi.org/10.25071/1916-0925.40184.
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Drawing on secondary literature, this paper first identifies trends in Jewish religious intermarriage in Canada—including variation over time, gender, age and community size. It then critically examines results from the 2018 Survey of Jews in Canada to explore factors associated with intermarriage. Binary logistic regression demonstrates that intermarriage is significantly and independently associated with residing in cities other than Montreal and Toronto, relative youth, male gender, having little Jewish secondary socialization outside the family and having both parents born in Canada. The statistically positive effect of having intermarried parents on children’s likelihood of intermarriage falls if children attend full-time Jewish school and summer camp with Jewish content. The effect disappears if at least one parent is an immigrant. These findings imply that the rising rate of intermarriage can be significantly mitigated if the Jewish community finds the means to increase the proportion of children who undergo intensive Jewish secondary socialization and the proportion of immigrants in the Jewish community. The paper concludes by discussing policies that could facilitate this outcome.
En s’appuyant sur la littérature secondaire, cet article identifie d’abord les tendances des mariages interreligieux juifs au Canada, y compris les variations dans le temps, le sexe, l’âge et la taille des communautés. Il examine ensuite de manière critique les résultats de l’enquête de 2018 sur les Juifs au Canada afin d’étudier les facteurs associés aux mariages mixtes. La régression logistique binaire démontre que les mariages mixtes sont associés de manière significative et indépendante à la résidence dans des villes autres que Montréal et Toronto, à la jeunesse relative, au sexe masculin, à une faible socialisation secondaire juive en dehors de la famille et au fait que les deux parents sont nés au Canada. L’effet statistiquement positif du fait d’avoir des parents mariés à des non-Juifs sur la probabilité de mariage mixte diminue si les enfants fréquentent une école juive à temps plein et un camp d’été à contenu juif. L’effet disparait si au moins un des parents est un immigrant. Ces résultats impliquent que le taux croissant de mariages mixtes peut être considérablement atténué si la communauté juive trouve les moyens d’augmenter la proportion d’enfants qui poursuivent une socialisation secondaire juive intensive et la proportion d’immigrants dans la communauté juive. L’article conclut en discutant des politiques qui pourraient faciliter ce résultat.
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Navon, Tom. « The Jew Is to Be Burned : A Turning Point in the Communist Approach to the “Jewish Question” on the Eve of Catastrophe ». Jewish History 34, no 4 (18 juin 2021) : 331–59. http://dx.doi.org/10.1007/s10835-021-09388-1.
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AbstractOtto Heller, the Austrian-Czech-German communist intellectual of Jewish origin, was known almost exclusively for his 1931 orthodox Marxist book, Der Untergang des Judentums (The Decline of Judaism). A recently rediscovered unpublished manuscript of a second book on the “Jewish Question,” written by Heller in 1939 and entitled Der Jude wird verbrannt (The Jew Is to Be Burned), sheds new light on the man and his work. Furthermore, the unknown manuscript, as one of the longest communist accounts of the Jewish Question and antisemitism from that period, reveals a substantial turning point in the history of the communist discussion on those issues. Existing scholarship has identified novel political stances among communists, such as recognizing the Jews as a nation and as unique victims of Nazism only from 1942 onwards. Although Heller did not express such far-reaching political views in this lost manuscript, he did introduce an original theoretical approach to the Jewish Question. This article analyzes Heller’s theoretical innovations as early intellectual precursors of later dramatic developments in the communist political discourse.
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Lössl, Josef. « HIERONYMUS UND EPIPHANIUS VON SALAMIS ÜBER DAS JUDENTUM IHRER ZEIT ». Journal for the Study of Judaism 33, no 4 (2002) : 411–36. http://dx.doi.org/10.1163/15700630260385149.
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AbstractCompared to other Christian authors of the late 4th, early 5th century A.D. Jerome and Epiphanius of Salamis frequently write about Jews and Judaism. And they do so in a historical and biographical context which they largely share. Their frequent use of anti-Jewish polemics, however, has earned them a certain notoriety. But, as is argued in this paper, while their attitude in this respect is, of course, deplorable, it may be less a sign of their ignorance of, and distance from, than their proximity to, the Judaism of their time. Both, Jerome and Epiphanius, draw from very early Christian sources, sources still close to their Jewish roots. They define orthodoxy and heresy in terms of religious practices, very similar to Rabbinic Judaism, they are obsessed with scriptural detail, they reject the veneration of images, and they are interested in the languages and cultures of the Bible, far more than any other of their Christian contemporaries, or, indeed, Christians of any age. Considering their influential role in the history of Christian theology it may be worth looking at some of these aspects in detail, and see how they could have contributed not so much to the exclusion as to the preservation of the Jewish heritage in Christianity.
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Jankrift, Kay Peter. « Lepra Hebraeorum. Ein antisemitisches Krankheitskonstrukt des 19. Jahrhunderts und seine Entwicklung ». Aschkenas 29, no 1 (4 juin 2019) : 27–41. http://dx.doi.org/10.1515/asch-2019-0003.
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Abstract In the first half of the 19th century, based on a misunderstanding and misinterpretation of biblical texts, several German physicians transformed the phenomenon named »Zara’at« in Hebrew into a specific disease called »Lepra Hebraeorum«, »Lepra Judeorum« or »Lepra Mosaica«. The authors applied traditional anti-Semitic stereotypes in order to explain the origins of this fictitious hereditary illness, which was said to befall Jews especially and to be transmitted by them to Non-Jewish populations. The genesis of »Lepra Hebraeorum« was completed by Christian ideas of the disease, linking leprosy to a sinful lifestyle and lust. However, in Jewish conceptions »Zara’at« never has been connected to sin or even to disease. It was rather regarded as a warning or punishment for derogatory speech. Soon after the discovery of »Mycobacterium leprae« in 1873 any reference to »Lepra Hebraeorum« disappeared from German medical writings.
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Krausz, Luis. « Glückl von Hameln, Announcer of Jewish Emancipation and of the Jewish Novel in Germany ». Pandaemonium Germanicum 19, no 27 (8 avril 2016) : 126. http://dx.doi.org/10.11606/1982-88371927126147.
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Zichronos de Glückl von Hameln, uma obra de caráter memorialista escrita por uma matriarca judia de Hamburgo na passagem do século XVII para o século XVIII, sob o impacto do advento da heresia sabataísta e da Guerra dos Trinta Anos, antecipa, por meio das perplexidades e das dúvidas que enuncia, um novo topos literário judaico-alemão, fundado não mais nas certezas da doutrina religiosa e dos ensinamentos tradicionais, mas na percepção da distância crescente que separa da vida tal doutrina, na percepção do abismo que se abre entre o mundo tal qual ele deveria ser e o mundo tal qual ele é, e que, portanto, parte em busca por maneiras ou respostas para se franquear tal distância, ou se volta, simplesmente, sobre o crescente estranhamento e sobre a crescente alienação. É sobre este imenso vazio e sobre estas interrogações que se construirão, como pontes dirigidas ao infinito e fadadas a nunca alcançarem seus destinos, as obras-chave da literatura judaica moderna dos séculos XIX e XX. Se o romance judaico-alemão moderno surge como representação ou como tentativa de superação deste abismo, a narrativa autobiográfica de Glückl von Hameln pode ser compreendida como um prelúdio a este gênero fundado na incompreensão, na perplexidade e na nostalgia pelo mundo impregnado de sentido
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Ruprecht, Louis A. « On Being Jewish or Greek in the Modern Moment ». Diaspora : A Journal of Transnational Studies 3, no 2 (1994) : 199–220. http://dx.doi.org/10.1353/dsp.1994.0022.
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Boyarin, Jonathan. « The Jewish Question and the Reason of the State ». Diaspora : A Journal of Transnational Studies 10, no 2 (2001) : 261–80. http://dx.doi.org/10.1353/dsp.2011.0061.
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Chanco, Christopher. « Refugees, Humanitarian Internationalism, and the Jewish Labour Committee of Canada 1945–1952 ». Canadian Jewish Studies / Études juives canadiennes 30 (26 avril 2021) : 12–40. http://dx.doi.org/10.25071/1916-0925.40182.
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This article examines the humanitarian internationalism of the Jewish Labour Committee of Canada (JLC) between 1938 and 1952. Throughout WWII, the JLC sent aid to European resistance movements, and in its aftermath participated in the “garment workers’ schemes,” a series of immigration projects that resettled thousands of displaced persons in Canada. Undertaken independently by the Jewish-Canadian community, with the assistance of trade unions, the projects worked to overcome tight border restrictions and early Cold War realpolitik. In doing so, the JLC united Jewish institutions, trade unionists, social democrats, and anti-fascists across Europe and North America. It also acted in a pivotal moment in the evolution of Canada’s refugee system and domestic attitudes toward racism. As such, the JLC’s history is a microcosm for the shifting nature of relations between Jews, Canada, and the left writ large.
Cet article examine l’internationalisme humanitaire du Jewish Labour Committee du Canada (JLC) entre 1938 et 1952. Tout au long de la Deuxième Guerre mondiale, le JLC a envoyé de l’aide aux mouvements de résistance européens et a participé, après l’armistice, aux « garment workers’ schemes », une série de projets d’immigration qui ont permis de réinstaller des milliers de personnes déplacées au Canada. Entrepris indépendamment par la communauté juive canadienne et avec l’aide de syndicats, ces projets ont permis de surmonter les restrictions frontalières et la realpolitik du début de la guerre froide. Ce faisant, le JLC a réuni des institutions juives, des syndicalistes, des sociaux-démocrates et des antifascistes de toute l’Europe et de l’Amérique du Nord. Il a également agi à un moment charnière de l’évolution du système canadien d’octroi de l’asile et des attitudes de la population à l’égard du racisme. En tant que telle, l’histoire du JLC est un microcosme de la nature changeante des relations entre les Juifs, le Canada et la gauche au sens large.
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Schiffman, Marlene. « Sources for Central and Eastern European Jewish History : The Louis Lewin Collection at Yeshiva University ». Judaica Librarianship 11, no 1 (1 janvier 2003) : 7–26. http://dx.doi.org/10.14263/2330-2976.1122.
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The Louis Lewin Collection of archival materials in the Rare Book Room of Yeshiva University comprises some 400 boxes of historical records on the Jews in Poland, Germany, and the Czech Republic. Lewin (1868–1941) was a rabbi and Jewish historian in Poland between the Wars and a proponent of the Wissenschaft des Judentums, “Science of Judaism,” movement in Jewish scholarship. The documents Lewin collected are of great historical value for their description of Jewish life in Europe, the history of Judaism, and Hebrew language and literature. While some records are original documents, others were copied by hand by Lewin from non-Jewish repositories in state or municipal archives. Not only are these documents precious for their historical value, but they are unique survivors of the devastation of World War II. Most of the records of these communities in Poland and Germany were obliterated, and the communities themselves disappeared. All that now exists are the copies that Louis Lewin preserved. Most items in this unique collection have been cataloged, and the rest are being worked on. The catalog records can be found in the Yeshiva University Library OPAC and on RLIN.
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Shokeid, Moshe. « My Poly-Ethnic Park : Some Thoughts on Israeli-Jewish Ethnicity ». Diaspora : A Journal of Transnational Studies 7, no 2 (1998) : 225–46. http://dx.doi.org/10.1353/dsp.1998.0017.
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McCoskey, Denise Eileen. « Diaspora in the Reading of Jewish History, Identity, and Difference ». Diaspora : A Journal of Transnational Studies 12, no 3 (2003) : 387–418. http://dx.doi.org/10.1353/dsp.2011.0012.
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Stenzel, Jürgen. « Constantin Brunners Auffassung des Jüdischen ». Aschkenas 29, no 2 (1 novembre 2019) : 267–309. http://dx.doi.org/10.1515/asch-2019-0017.
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Abstract »Jewishness« and »Jewish identity«, two of the most controversial concepts inside and outside the Jewish community, are center stage in Constantin Brunner’s thinking. Although he regarded religion as »superstition«, he himself was deeply rooted in religious traditions and the issue of Jewishness plays an important part in all of his works. Brunner is concerned with all questions traditionally related to Jewishness: the question of race and ethnicity, of religion and the question of Jewishness as historical heritage. In contrast to some of his prominent contemporaries, Martin Buber for instance, Brunner does not link »Jewishness« to race or ethnic heritage, but to cultural tradition. In the »spirit of Judaism« he finds the roots of his own mystical and spiritual thinking. On the political and social level, Brunner rejects the concept of a Jewish nation. A fervent advocate of assimilation, he saw himself not as a »Jewish« but as a »German« citizen of Jewish descent.
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Jacobsen Follador, Kellen. « O discurso que não foi esquecido e permaneceu na memória. O preconceito antijudaico e a elaboração da alteridade conversa ». Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 11, no 1 (29 janvier 2014) : 112. http://dx.doi.org/10.26564/16926250.511.
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ResumoNo final do século XIV muitos judeus foram convertidos ao cristianismo no reino de Castela e de acordo com a teologia cristã, o batismo purifica o pecador que se converte. Mas os cristãos-velhos não aceitaram os neófitos como verdadeiros cristãos e adaptaram o discurso antijudaico à alteridade conversa, formada por estigmas originários dos conflitos de representações, das divergências religiosas, sociais e econômicas.Palabras chave: Discurso, Antijudaísmo, Alteridade, Estigmas, Neófitos. Conversos.*********************************************************The discourse that wasn’t forgotten and remained in memory. The anti-jewish prejudice and the development of alterity of the convertAbstractAt the end of the fourteenth century many jews were converted to christianity in the kingdom of Castile and according to christian theology, baptism cleanses the sinner who repents. But the old christians didn’t accept the neophytes as true christians and adapted the anti-jewish discourse to alterity of the convert, formed by stigmas originating conflicts of representations, of religious, social and economic divergences.Key words: Discourse, Anti-jewish, Alterity, Stigmas, Neophytes, Converts.**********************************************************El discurso que no fue olvidado y se mantuvo en la memoria. El prejuicio anti-judío y el desarrollo de la alteridad del conversoResumenA finales del siglo XIV muchos judíos fueron convertidos al cristianismo en el reino de Castilla y según la teología cristiana, el bautismo limpia al pecador arrepentido. Pero los cristianos viejos no aceptaron a los neófitos como verdaderos cristianos y adaptaron el discurso antijudío a la alteridad del converso, formada por los estigmas originarios de los conflictos de representaciones, de las diferencias religiosas, sociales y económicas. Palabras clave: Discurso, Antijudaísmo, Alteridad, Estigmas, Neófitos, Conversos.
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Duhaut, Noëmie. « “A French Jew Emancipated the Blacks” ». French Historical Studies 44, no 4 (1 octobre 2021) : 645–74. http://dx.doi.org/10.1215/00161071-9248713.
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Abstract This article examines the rhetorical strategies put in place by French Jewish activists to demand equal civil and political rights for Jews in southeastern Europe in the second half of the nineteenth century. It identifies the parallel they drew between the abolition of slavery and Jewish emancipation as a central plank in this campaign. Through references to the antislavery movement, French Jews sought to make Jewish emancipation a matter of international law and mobilize different constituencies at home and abroad. Drawing on the biblical story of the Exodus, this abolitionist rhetoric was an attempt to challenge the Christian nature of abolitionism and oppose exclusionary views of European society. The emergence of this new emancipatory discourse is analyzed within the national framework of France as well as in a broader eastern European and world context. Cet article étudie les stratégies rhétoriques mises en place par les militants juifs français pour revendiquer l’égalité civique et politique des Juifs de l'Europe du sud-est dans la seconde moitié du dix-neuvième siècle. Le parallèle qu'ils ont établi entre abolition de l'esclavage et émancipation des Juifs était un élément central de cette campagne. A travers leurs références au mouvement antiesclavagiste, les Juifs français ont cherché à faire de l’émancipation juive une question de droit international ainsi qu’à mobiliser différents publics en France et à l’étranger. S'appuyant sur le récit biblique de l'Exode, cette rhétorique abolitionniste tentait de contester la nature chrétienne de l'abolitionnisme et de s'opposer aux visions d'une société européenne fondée sur l'exclusion. L’émergence de ce nouveau discours émancipateur est analysée dans le cadre national de la France ainsi que dans un contexte est-européen et mondial plus large.
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Ludewig, Anna-Dorothea. « "Braut des hohen Liedes". 'Jüdinnenbilder' im Werk von Leopold von Sacher-Masoch ». Zagreber germanistische Beiträge 26 (2017) : 233–52. http://dx.doi.org/10.17234/zgb.26.13.
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Molho, Anthony. « The Jewish Community of Salonika : The End of a Long History ». Diaspora : A Journal of Transnational Studies 1, no 1 (1991) : 100–122. http://dx.doi.org/10.1353/dsp.1991.0007.
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Kaiser, Wolf. « Tagebücher als Zugang zur europäischen Dimension des Völkermords an den Juden ». Didactica Historica 5, no 1 (2019) : 1–12. http://dx.doi.org/10.33055/didacticahistorica.2019.005.01.125.long.
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This paper suggests using diaries of Jewish victims of Nazi persecution from several countries to study how different their experiences, scope of action and responses to discrimination, isolation, violence and mass-murder were, depending on the different conditions in the regions of Europe. It conceptualizes lessons which would allow students to enlarge their knowledge about the Holocaust as a process that embraced the whole European continent and deepen their understanding through reading and discussing texts which express the diverse experiences and responses of Jews under direct or indirect Nazi rule.
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Kaiser, Wolf. « Tagebücher als Zugang zur europäischen Dimension des Völkermords an den Juden ». Didactica Historica 5, no 1 (2019) : 1–12. http://dx.doi.org/10.33055/didacticahistorica.2019.005.01.125.long.
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This paper suggests using diaries of Jewish victims of Nazi persecution from several countries to study how different their experiences, scope of action and responses to discrimination, isolation, violence and mass-murder were, depending on the different conditions in the regions of Europe. It conceptualizes lessons which would allow students to enlarge their knowledge about the Holocaust as a process that embraced the whole European continent and deepen their understanding through reading and discussing texts which express the diverse experiences and responses of Jews under direct or indirect Nazi rule.
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Böttrich, Christfried. « Das lukanische Doppelwerk im Kontext frühjüdischer Literatur ». Zeitschrift für die neutestamentliche Wissenschaft 106, no 2 (31 juillet 2015) : 151–83. http://dx.doi.org/10.1515/znw-2015-0011.
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Abstract: Among Jewish scholars, Leo Baeck was the first to refer (in 1938) to the Gospels in general as “a Jewish book among Jewish books.” This statement has some plausibility for Matthew or Mark. But could it also be true for Luke, long regarded as the hero of “Gentile Christian” theology? This paper explores this question beginning first with some problems mainly concerning terminology: Does Luke have “anti-Jewish” tendencies (as postulated by many scholars)? Of what relevance is the “parting of the ways” paradigm in recent discussion? And finally, what bearing does Christology have on the “Jewishness” of the Lukan text? A second section explores motifs common to Luke and the Jewish literature of his time, such as the form of biographical narration, the validity and function of the Torah, religious institutions and geographical constellations. The final portion of the paper attempts to locate Luke anew in his world. I argue in particular that there are good reasons to see him as a diaspora Jew present somewhere in Greece, whose Jewish tradition is inherited, but whose Hellenistic education is acquired. His writing thus reflects a form of religious literature much more complex and nuanced than simple labels can attest.