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1
Czimbalmos, Mercédesz. « Yidishe tates forming Jewish families ». Nordisk judaistik/Scandinavian Jewish Studies 31, no 2 (12 décembre 2020) : 21–40. http://dx.doi.org/10.30752/nj.97558.
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Jewish communities often do not endorse the idea of intermarriage, and Orthodox Judaism opposes the idea of marrying out. Intermarriage is often perceived as a threat that may jeopardise Jewish continuity as children of such a relationship may not identify as Jews. When a Jewish woman marries out, her children will in any case become Jewish by halakhah – the Jewish law – by which Judaism is inherited from mother to child – and thus usually faces less difficulties over acceptance in Jewish communities. Even though the Torah speaks of patrilineal descent, in post-biblical times, the policy was reversed in favour of the matrilineal principle, and children of Jewish men and non-Jewish women must therefore go through the conversion process if they wish to join a Jewish congregation according to most Jewish denominational requirements. The aim of this article is to analyse what happens when Jewish men, who belong to Finland’s Orthodox communities, marry out. Do they ensure Jewish continuity, and raise their children Jewish, and how do they act as Yidishe tates – Jewish fathers? If yes, how do they do so, and what problems do they face? These questions are answered through an analysis of thirteen semi-structured in-depth interviews conducted with male members of the Jewish Community of Helsinki and Turku in 2019–20.
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Bronec. « Transmission of Collective Memory and Jewish Identity in Post-War Jewish Generations through War Souvenirs ». Heritage 2, no 3 (2 juillet 2019) : 1785–98. http://dx.doi.org/10.3390/heritage2030109.
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The article includes a sample of testimonies and the results of sociological research on the life stories of Jews born in the aftermath of World War II in two countries, Czechoslovakia and Luxembourg. At that time, Czechoslovak Jews were living through the era of de-Stalinization and their narratives offer new insights into this segment of Jewish post-war history that differ from those of Jews living in liberal, democratic European states. The interviews explore how personal documents, photos, letters and souvenirs can help maintain personal memories in Jewish families and show how this varies from one generation to the next. My paper illustrates the importance of these small artifacts for the transmission of Jewish collective memory in post-war Jewish generations. The case study aims to answer the following research questions: What is the relationship between the Jewish post-war generation and its heirlooms? Who is in charge of maintaining Jewish family heirlooms within the family? Are there any intergenerational differences when it comes to keeping and maintaining family history? The study also aims to find out whether the political regime influences how Jewish objects are kept by Jewish families.
3
Ullmann, Sabine. « Poor Jewish Families in Early Modern Rural Swabia ». International Review of Social History 45, S8 (décembre 2000) : 93–113. http://dx.doi.org/10.1017/s0020859000115305.
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“Jewish protection rights” (Judenschutzrechte) — the legal category according to which Jews were tolerated in a few territories of the old German Empire during the early modern period — made it difficult for Jewish subjects to establish a secure existence. There were, above all, two reasons for this. First, the personalized nature of protection rights enabled the respective authorities to develop selective settlement policies oriented consistently towards the fiscal interests of the state. The direct results of this were increased tributary payments and the withdrawal of one's “protection document” (Schutzbrief) if taxes were not paid. Second, legislators for the territories developed a multiplicity of restrictive decrees concerning the gainful employment of Jews. Consequently, there were only a few economic niches n i which “privileged Jews” (Scbutzjuden) were permitted to earn a living. In the countryside — which is where such settlements were mainly situated in the early modern period — Jews were thus dependent upon peddling foods, textiles and cattle as well as upon lending money. The specific methods of business which developed from this were reflected in the anti-Jewish legend of the deceptive travelling salesman who, by awakening ever new consumer needs, brought his Christian customers into increasing debt. If one confronts this legend with reality, one finds two characteristic methods of business which arose out of necessity: the cultivation of a varied palette of goods offered, and the development of a differentiated system of payment by instalments. At the same time, these business methods accorded with the model of an “economy of makeshift”. In the sense of such “makeshift trade”, Jewish peddlers were prepared to travel for days in order to make even the most insignificant profits.
4
Tammes, Peter, et Frans van Poppel. « The Impact of Assimilation on the Family Structure of Jews in Amsterdam, 1880–1940 ». Journal of Family History 37, no 4 (8 juin 2012) : 395–416. http://dx.doi.org/10.1177/0363199012442470.
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Since the process of assimilation of Jews coincided with a fertility transition, this study examines the relation between changes in the household structure of families of Jewish origin and the process of assimilation. Data were gathered from the Amsterdam registry for 717 Jewish descendants born in Amsterdam between 1883 and 1922. Our research shows a decrease in average number of siblings at birth among successive birth cohorts. Moreover, especially those persons born outside the Jewish district had a significantly smaller number of siblings at birth. This result might indicate that the fertility transition among Jews started with families who had left the Jewish district. This study also shows that subjects who had a higher number of siblings produced more children themselves, whereas those who married a gentile had fewer children.
5
Wiedl, Birgit. « Der Salzburger Erzbischof und seine Juden ». Aschkenas 31, no 2 (1 novembre 2021) : 237–95. http://dx.doi.org/10.1515/asch-2021-0013.
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Abstract This article analyzes the relationship between the Archbishops of Salzburg and the Jewish inhabitants of their territory. Unlike other prince-(arch)bishops of the Holy Roman Empire who actively promoted their Jewish communities, the Archbishops of Salzburg showed significantly less interest in their Jewish subjects and only seldomly made use of their financial capacities. Nevertheless, they claimed lordship over the Jews of their territory and defined the legal parameters under which Jewish life flourished in the archbishopric’s major towns; individual Jews and their families were given special privileges. After two major persecutions in 1349 and 1404, the latter of which took place at least with the archbishop’s consent, Archbishop Leonhard von Keutschach expelled all Jewish inhabitants in 1498, ending the medieval Jewish settlement in the archbishopric.
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Dorothée Lange, Carolin. « After They Left : Looted Jewish Apartments and the Private Perception of the Holocaust ». Holocaust and Genocide Studies 34, no 3 (2020) : 431–49. http://dx.doi.org/10.1093/hgs/dcaa042.
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Abstract This study of the afterlife of “abandoned” Jewish property in National Socialist Germany analyzes the emotional impact on Jewish families of the loss of personal belongings, and those belongings’ emotional impact on the Gentile families that acquired them. This property could be movable and intimate: jewelry, furniture, porcelain, and the like; as well as immovable: apartments and houses illegitimately wrested from their residents or owners. The author asks how Gentiles’ behavior changed in relation to the escalating Holocaust of the Jews. She argues that the reactions of both ordinary Germans and government authorities changed when the mass deportations started, indicating that non-Jewish Germans were very much aware of the experience of their Jewish neighbors.
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Davydova, Marina. « The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia ». Tirosh. Jewish, Slavic & ; Oriental Studies 20 (2020) : 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.
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It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewish tradition.
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Botticini, Maristella, Zvi Eckstein et Anat Vaturi. « Child Care and Human Development : Insights from Jewish History in Central and Eastern Europe, 1500–1930* ». Economic Journal 129, no 623 (29 mai 2019) : 2637–90. http://dx.doi.org/10.1093/ej/uez025.
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AbstractEconomists increasingly highlight the role that human capital formation, institutions and cultural transmission may play in shaping health, knowledge and wealth. We study one of the most remarkable instances in which religious norms and childcare practices had a major impact: the history of the Jews in central and eastern Europe from 1500 to 1930. We show that while birth rates were about the same, infant and child mortality among Jews was much lower and accounted for the main difference in Jewish versus non-Jewish natural population growth. Jewish families routinely adopted childcare practices that recent medical research has shown as enhancing children's well-being.
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Smail, Daniel Lord. « Interactions between Jews and Christians in Later Medieval Provence ». Medieval Encounters 27, no 4-5 (22 décembre 2021) : 410–33. http://dx.doi.org/10.1163/15700674-12340114.
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Abstract This study uses an extensive body of archival evidence from Latin-Christian sources to explore economic and social interactions between Provençal Jews and Christians. Evidence discussed in section one indicates that the city’s Jewish and Christian communities interacted to a significant degree, and not just in the domain of moneylending. Data derived from a network analysis suggests that Jews were prominent in providing brokerage services. In the second section, analysis of a small sample of Jewish estate inventories indicates that the material profiles of Jewish and Christian families were very similar. In the third section, an analysis of a register of debt collection shows that Jews were involved in credit relations at a rate that was proportional to their population. Jewish moneylenders filled an economic niche by providing Christians with the liquidity to pay off structural debts generated by the political economy of rents and taxes.
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van Voolen, Edward. « Interfaith Families ». European Judaism 53, no 1 (1 mars 2020) : 75–80. http://dx.doi.org/10.3167/ej.2020.530110.
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In an open, secular society, young people encounter one another outside the traditional framework of their respective religions. This article describes a Jewish approach to the issues and possibilities that arise when an interfaith marriage is contemplated. The perspective is that of a rabbi working from a progressive Jewish position, given the particular concerns of post-war European Jewish communities. What kind of ceremony might be appropriate? What thought should be given from the beginning to the religious education and identification of future children?
11
Domagalska, Małgorzata. « The Modernizing Jewish Family as a Negative Role Model in Polish Popular Novels at the Turn of 19th and 20th Century ». Scripta Judaica Cracoviensia 19 (2021) : 1–14. http://dx.doi.org/10.4467/20843925sj.21.001.16410.
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In Poland at the turn of 19th and 20th century a modernizing Jewish family appears quite frequently in anti-Semitic and non-anti-Semitic “Jewish novels”. In both cases a Jewish family is presented in rather pejorative light as a point of reference to a Polish family. In such comparison Polish culture and Poles are presented as a more attractive, more civilized and that is why their way of living is followed by the Jews. Jewish families try to undergo the process of assimilation but their effort are depicted in rather pejorative or even ridiculous way. There are some Jewish heroes presented as a role model, but they only prove the role. There is a huge gap between Poles and Jews who have to make an effort to change their personality and behaviour according to Polish expectations. In anti-Semitic novels a description of the process of modernization and assimilation of Jews had to prove its negative consequences. Jews were treated as enemies and novels’ plot revealed their main goal – the conquest of Poland. This kind of writing can be also seen as a warning against mix marriages to prevent Polish society from the integration with Jews, who are presented as the main threat of homogeneity of Polish nation.
12
Shpilberg, O., H. Peretz, A. Zivelin, R. Yatuv, A. Chetrit, T. Kulka, C. Stern, E. Weiss et U. Seligsohn. « One of the two common mutations causing factor XI deficiency in Ashkenazi Jews (type II) is also prevalent in Iraqi Jews, who represent the ancient gene pool of Jews [see comments] ». Blood 85, no 2 (15 janvier 1995) : 429–32. http://dx.doi.org/10.1182/blood.v85.2.429.429.
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Abstract In recent years four mutations causing factor XI deficiency have been identified in Jews of Ashkenazi (European) origin. Two of them, type II (a nonsense mutation) and type III (a missense mutation), were found to prevail among 125 unrelated Ashkenazi Jews with severe factor XI deficiency. A finding of type II mutation in four unrelated Iraqi- Jewish families raised the possibility that this mutation is also common in Iraqi Jews, who represent the ancient gene pool of the Jews. A molecular-based analysis performed in 1,040 consecutively hospitalized patients disclosed the following results: Among 531 Ashkenazi-Jewish patients, the type II allele frequency was 0.0217 and among 509 Iraqi-Jewish patients, 0.0167 (P = .50). The type III allele frequency in the Ashkenazi-Jewish patients was 0.0254, whereas none of 502 Iraqi-Jewish patients examined had this mutation. These data suggest that the type II mutation was present in Jews already 2.5 millenia ago. The data also indicate that the estimated risk for severe factor XI deficiency in Ashkenazi Jews (due to either genotype) is 0.22% and in Iraqi Jews, 0.03%, and that the estimated risk of heterozygosity in Ashkenazi Jews is 9.0% and in Iraqi Jews, 3.3%. As patients with severe factor XI deficiency are prone to bleeding after injury and patients with partial deficiency may have similar bleeding complications when an additional hemostatic derangement is present, the observed high frequencies should be borne in mind when surgery is planned for individuals belonging to these populations.
13
Shpilberg, O., H. Peretz, A. Zivelin, R. Yatuv, A. Chetrit, T. Kulka, C. Stern, E. Weiss et U. Seligsohn. « One of the two common mutations causing factor XI deficiency in Ashkenazi Jews (type II) is also prevalent in Iraqi Jews, who represent the ancient gene pool of Jews [see comments] ». Blood 85, no 2 (15 janvier 1995) : 429–32. http://dx.doi.org/10.1182/blood.v85.2.429.bloodjournal852429.
Texte intégralRésumé :
In recent years four mutations causing factor XI deficiency have been identified in Jews of Ashkenazi (European) origin. Two of them, type II (a nonsense mutation) and type III (a missense mutation), were found to prevail among 125 unrelated Ashkenazi Jews with severe factor XI deficiency. A finding of type II mutation in four unrelated Iraqi- Jewish families raised the possibility that this mutation is also common in Iraqi Jews, who represent the ancient gene pool of the Jews. A molecular-based analysis performed in 1,040 consecutively hospitalized patients disclosed the following results: Among 531 Ashkenazi-Jewish patients, the type II allele frequency was 0.0217 and among 509 Iraqi-Jewish patients, 0.0167 (P = .50). The type III allele frequency in the Ashkenazi-Jewish patients was 0.0254, whereas none of 502 Iraqi-Jewish patients examined had this mutation. These data suggest that the type II mutation was present in Jews already 2.5 millenia ago. The data also indicate that the estimated risk for severe factor XI deficiency in Ashkenazi Jews (due to either genotype) is 0.22% and in Iraqi Jews, 0.03%, and that the estimated risk of heterozygosity in Ashkenazi Jews is 9.0% and in Iraqi Jews, 3.3%. As patients with severe factor XI deficiency are prone to bleeding after injury and patients with partial deficiency may have similar bleeding complications when an additional hemostatic derangement is present, the observed high frequencies should be borne in mind when surgery is planned for individuals belonging to these populations.
14
Lodh, Sayan. « A CHRONICLE OF CALCUTTA JEWRY ». vol 5 issue 15 5, no 15 (27 décembre 2019) : 1462–69. http://dx.doi.org/10.18769/ijasos.592119.
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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust
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ایوبی, نصیراحمد. « احوال شخصی یا نظام خانواده در آیین یهود ». ghalib quarterly journal 12, no 4 (21 décembre 2023) : 166–45. http://dx.doi.org/10.58342/ghalibqj.v.12.i.4.8.
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احوال شخصی از ابتدای خلقت تاکنون از مسائل مهم و اساسی در زندهگی انسان بوده و از جایگاه برجستهیی نزد انسانها برخوردار است. هرکدام از ادیان آسمانی و بشری اهمیت ویژهیی به این امر قائلاند، چنانکه باب خاصی را در کتابهای فقهی و حقوقی خود برای آن باز نمودهاند. یکی از آیینهای آسمانی، یهودیت میباشد؛ این آیین اهمیت ویژهیی به موضوع احوال شخصی قائل شده است. اهمیت موضوع در این است که روابط نزدیک در بعضی از مسائل عبادی که تحریف نشده باشد و موضوعات دیگری، میان ادیان آسمانی، بهخصوص اسلام و یهودیت وجود دارد. این تحقیق در حقیقت پاسخی است به این سؤال که: احوال شخصی (نظام خانواده) در آیین یهود از چه اهمیت و جایگاهی برخوردار بوده و چهگونه عملی میگردد؟ این تحقیق به شیوۀ کتابخانهیی با روش توصیفی- تحلیلی انجام یافته است و با استفاده از منابع معتبر تاریخی و عقیدتی و مطالعۀ این منابع در قالب کتاب بهره گرفته شده است. نتایجیکه از این تحقیق بهدست میآید، این است که هر دینی دارای احکام مختلف تشریعی خود است و آن را به روش و شیوۀ خاص خود انجام میدهد. در بعضی موارد، وجوه تشابه در این ادیان زیاد است، ممکن است همین تشابهات بهگونهیی ما را متوجه این موضوع گرداند، که منشأ اولیۀ این ادیان در ابتدا یکی بوده باشد.
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Mühlstein, Jan, Lea Muehlstein et Jonathan Magonet. « The Return of Liberal Judaism to Germany ». European Judaism 49, no 1 (1 mars 2016) : 44–48. http://dx.doi.org/10.3167/ej.2016.490105.
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AbstractThe German Jewish community established after World War Two was shaped by refugees from Eastern Europe, so the congregations they established were Orthodox. However, in 1995 independent Liberal Jewish initiatives started in half a dozen German cities. The story of Beth Shalom in Munich illustrates the stages of such a development beginning with the need for a Sunday school for Jewish families and experiments with monthly Shabbat services. The establishment of a congregation was helped by the support of the European Region of the World Union for Progressive Judaism and ongoing input from visiting rabbis. The twenty years since the founding of the congregation have also seen the creation of the Union of Progressive Jews in Germany, the successful political struggle for a share of the state funding for Jewish communities and the establishment of the first Jewish theological faculty in Germany.
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Ekholm, Laura Katarina, et Simo Muir. « Name changes and visions of ”a new Jew” in the Helsinki Jewish community ». Scripta Instituti Donneriani Aboensis 27 (25 octobre 2017) : 173–88. http://dx.doi.org/10.30674/scripta.66574.
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This article discusses an organized name-change process that occurred in the 1930s in the Jewish community of Helsinki. Between 1933 and 1944 in approximately one fifth of the Helsinki Jewish families (c. 16 %) someone had their family name changed. We argue that the name changes served two purposes: on the one hand they made life easier in the new nation state. It was part of a broader process where tens of thousands of Finns translated and changed their Swedish names to Finnish ones. On the other hand, the changed family names offered a new kind of Jewish identity. The name-changing process of the Helsinki Jews opens a window onto the study of nationalism, antisemitism, identity politics and visions of a Jewish future from the Finnish perspective.
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Swanström, André. « last Jews in Hämeenlinna, 1889–1918 ». Nordisk judaistik/Scandinavian Jewish Studies 34, no 2 (12 décembre 2023) : 53–64. http://dx.doi.org/10.30752/nj.125773.
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Around a hundred years ago there was a tiny Jewish community in Hämeenlinna, a small provincial capital in Finland. The dissolution of the Hämeenlinna Jewish community has become shrouded in mystery. Some amateur historians have even suggested that the last members of the Jewish community were shot by Russian soldiers in 1914. What happened to the last Jews of Hämeenlinna, and what were the reasons behind the historical process that led to the dissolution of the community? This article examines the turns of fate that prompted the leading Jewish families, the Rosenbergs and the Krapiffskys, to leave the town. The involvement of the local governor, the hardline antisemite Rafael Spåre, turned out to be instrumental in the case of the Krapiffsky family, who were the last remaining members of the community.
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Srougo, Shai. « The Mediterranean culture of fishing : Continuity and change in the world of Jewish fishermen, 1500–1929 ». International Journal of Maritime History 32, no 2 (mai 2020) : 288–304. http://dx.doi.org/10.1177/0843871420920961.
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This essay discusses the maritime Jews and their changing role in the fishing occupation in the Mediterranean sea. The first part presents the trends in historiography regarding the Thessalonikian Jewish fishermen in Ottoman and Post Ottoman periods. The second section explores the maritime world of Jewish fishermen in Ottoman Thessaloniki between the sixteenth and the twentieth centuries. We will establish the cultural identity of the Jewish fishermen, which expressed itself in Thermaikos Bay. The third part depicts the reasons for the collapse of the Jewish sea tenure in Greek Thessaloniki, especially between the years 1922-1924, and continues to describe one of the responses; the settlement of several fishing families in Acre (in Mandatory Palestine). Their experience in the new environment was short (1925-1929) and we will investigate the linkage between their cultural marginality in the core society to the failure of forming a Jewish maritime community in Acre.
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Richarz, Monika. « Mägde, Migration und Mutterschaft ». Aschkenas 28, no 1 (23 novembre 2018) : 39–69. http://dx.doi.org/10.1515/asch-2018-0003.
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Abstract This article casts light on the situation of the 18th century Jewish underclass by using the example of maid servants. Serving as a maid was the most widespread occupation for Jewish women in the early modern era. Forced to migrate and to live unmarried in the house of a Schutzjude (Jew living under the protection of the authorities), maids were subjected to two rigid legal systems: the local Jewish law and the general law for menials that also applied to Christian servants. Because their families were often too poor to give them a dowry or to acquire authority protection, their chances of marriage were limited. And yet, Jewish maids had the highest number of illegitimate children, often fathered by middle-class Jews. Maids who became pregnant out of wedlock were branded as whores and dismissed. The councils of Jewish parishes were constantly involved in conflicts between parish members and migrant servants. Many maid servants tried to improve their difficult social situation by leaving Judaism.
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Rybak, Jan. « Racialization of Disease : The Typhus-Epidemic, Antisemitism and Closed Borders in German-Occupied Poland, 1915–1918 ». European History Quarterly 52, no 3 (21 juin 2022) : 461–84. http://dx.doi.org/10.1177/02656914221103467.
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This article analyses responses to the typhus epidemic in German-occupied Poland during the First World War. The German conquest of the Kingdom of Poland in 1915 not only instated a new political regime, but also brought about social misery on an unprecedented scale. Especially in larger cities, the poor segments of the population were made homeless or cramped into tiny apartments and suffered from hunger and disease. From 1915 outbreaks of typhus occurred in major cities, often found amongst the Jewish population. The German occupiers forcefully responded by fumigating houses, quarantining suspected cases, and forcing thousands of families into delousing facilities. These measures particularly targeted Jews as German medical officials identified them as the carriers and spreaders of the disease – some of them characterized typhus itself as a ‘Jewish disease’. In an effort to prevent the spread of the disease to Germany and to protect the German Volkskörper, Polish Jews – for the fact that they were Jews – were from 1918 onwards barred from crossing the border and thousands of Jewish migrant workers in German industry were arrested and deported. The article examines both the political and the medical context in which these policies were employed and analyses Jewish responses to both the spreading of the disease and the German anti-Jewish policies. It shows the close connection between health policy and antisemitic and nationalist ideological narratives and projects, and identifies this racialization of disease as a key moment in the development of German antisemitism.
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Mendes, Philip, Marcia Pinskier, Samone McCurdy et Rachel Averbukh. « Ultra-orthodox Jewish communities and child sexual abuse : A case study of the Australian Royal Commission and its implications for faith-based communities ». Children Australia 45, no 1 (12 décembre 2019) : 14–20. http://dx.doi.org/10.1017/cha.2019.44.
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AbstractTo date, little is known about manifestations of child sexual abuse (CSA) within ultra-orthodox Jewish communities both in Australia and abroad. There is a paucity of empirical studies on the prevalence of CSA within Jewish communities, and little information on the responses of Jewish community organisations, or the experiences of Jewish CSA survivors and their families. This paper draws on a case study of two ultra-orthodox Jewish organisations from the recent Australian Royal Commission into Institutional Responses to Child Sexual Abuse to examine the religious and cultural factors that may inform Jewish communal responses to CSA. Attention is drawn to factors that render ultra-orthodox communities vulnerable to large-scale CSA, religious laws and beliefs that may influence the reporting of abuse to secular authorities, and the communal structures that may lead to victims rather than offenders being subjected to personal attacks and exclusion from the community. Commonalities are identified between ultra-orthodox Jews and other faith-based communities, and reforms suggested to improve child safety across religious groups.
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Marmari, Shaul. « Cradles of Diaspora : Bombay, Aden, and Jewish Migration across the Indian Ocean ». Crossroads 19, no 1 (12 août 2020) : 5–33. http://dx.doi.org/10.1163/26662523-12340004.
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Abstract During the nineteenth and early twentieth centuries, migrant communities of Middle Eastern Jews emerged across the vast space between Shanghai and Port Said. The present article points to two crucial knots in the creation of these far-reaching Jewish diasporas: Bombay and Aden. These rising port cities of the British Raj were first stations in the migration of thousands of Middle Eastern Jews, and they presented immigrants with new commercial, social, cultural and spatial horizons; it was from there that many of them proceeded to settle elsewhere beyond the Indian Ocean. Using the examples of two prominent families, Sassoon in Bombay and Menahem Messa in Aden, the article considers the role of these places as the cradles from which Jewish diasporas emerged.
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Haas, Peter J. « Elliot Dorff. Love Your Neighbor and Yourself : A Jewish Approach to Modern Personal Ethics. Philadelphia : Jewish Publication Society, 2003. xvii, 366 pp. » AJS Review 29, no 1 (avril 2005) : 181–83. http://dx.doi.org/10.1017/s0364009405320095.
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The subtitle tells it all: the book is not about bioethics, business ethics or communal ethics, but about the kind of ethics one should establish for one's personal life. Starting with issues of privacy, the book moves us through sexual ethics, relationships within families, forgiveness, and finally, hope. Although traditional Jewish sources are mined for their insights, in the end, this is one person's notion about what Jewish ethics can (and should) say about issues of personal ethics. Dorff acknowledges this right in his preface, “throughout the book, I present what I take to be an authentic reading and application of the Jewish tradition but surely not the only one. I therefore take care to use judgment [emphasis in the original] in assessing how the tradition should be best applied to modern circumstance, by providing arguments from the tradition and from modern sources and circumstance to justify [emphasis in the original] my reading of the tradition and arguing against alternative readings” (p. xii). In short, the book is not descriptive of the Jewish tradition but prescriptive, laying out how one should think about these issues as a modern American Jew who wants to think “Jewishly.”
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Porzelt, Christian. « Judenschutz in gemischt-herrschaftlichen Kleinterritorien der fränkischen Reichsritterschaft ». Aschkenas 33, no 1 (12 mai 2023) : 43–69. http://dx.doi.org/10.1515/asch-2023-2008.
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Abstract The article deals with the general conditions of Jewish life in two Franconian noble territories in the 17th and 18th centuries. The two market villages of Küps and Mitwitz were divided between different lords. Their population included Jewish inhabitants as well as representatives of both Christian denominations. These villages are thus characteristic of the settlement structure of Jews in the pre-modern period. The settlement of Jewish families was, on the one hand, a privilege of the imperial nobility, with which they demonstrated their imperial status to the outside world. On the other hand, the spatial and lordly fragmentation offered opportunities for settlement among different rulers – a circumstance that Jewish actors deliberately incorporated into their actions. They were well informed about the ruling conditions and knew how to make effective use of the existing competitive situation in order to expand their scope of action.
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Thomas, Katarzyna. « Various Aspects of the Charitable Activity of Jews in Drohobych in the Early 20th Century ». Scripta Judaica Cracoviensia 18 (2021) : 17–32. http://dx.doi.org/10.4467/20843925sj.20.002.13870.
Texte intégralRésumé :
The article describes the charitable activities of Jews in Drohobych during the Habsburg monarchy and at the beginning of the Polish state. The associations described, run mainly by women, worked mainly for the benefit of Jewish orphans and children of impoverished families. The significant presence of Jews among the owners of oil companies largely contributed to the development of charity activities in the form of institutions meeting the needs of specific social groups.
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Aleksiun, Natalia. « Integrating the Holocaust into the Modern History of Poland ». Polish Review 66, no 4 (1 décembre 2021) : 30–36. http://dx.doi.org/10.5406/polishreview.66.4.0030.
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Abstract This essay makes a case for integrating the Holocaust—the systematic murder of a substantial part of Poland’s population, violent destruction of entire families, disappearance of a culture with its rich network of institutions—as part of Polish history. It reflects on the challenges in conceiving an approach in which the Jewish experience is understood as part of the inclusive history of Polish citizens. Only when historical investigation goes beyond the discussion of wartime attitudes of Poles—who are understood as being “ethnic Poles”—can questions be raised regarding the space for Jewish Poles as equal subjects. At the same time, the challenge is to avoid forcibly Polonizing the victims who were murdered as Jews. Close reading of Jewish accounts and focusing on daily lives offer a useful lens for such research.
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Beider, Alexander. « Surnames of Jewish People in the Land of Israel from the Sixteenth Century to the Beginning of the Twentieth Century ». Genealogy 7, no 3 (25 juillet 2023) : 49. http://dx.doi.org/10.3390/genealogy7030049.
Texte intégralRésumé :
This paper outlines a study of surnames used by various Jewish groups in the Land of Israel for Ashkenazic Jews, prior to the First Aliyah (1881), and for Sephardic and Oriental Jews up to the end of the 1930s. For the 16th–18th centuries, the surnames of Jews who lived in Jerusalem, Safed, Tiberias, and Hebron can be mainly extracted from the rabbinic literature. For the 19th century, by far the richest collection is provided by the materials of the censuses organized by Moses Montefiore (1839–1875). For the turn of the 20th century, data for several additional censuses are available, while for the 1930s, we have access to the voter registration lists of Sephardic and Oriental Jews of Jerusalem, Safed, and Haifa. All these major sources were used in this paper to address the following questions: the use or non-use of hereditary family names in various Jewish groups, the geographic roots of Jews that composed the Yishuv, as well as the existence of families continuously present in the Land of Israel for many generations.
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Hualde, José Ignacio, et Mahir Şaul. « Istanbul Judeo-Spanish ». Journal of the International Phonetic Association 41, no 1 (28 mars 2011) : 89–110. http://dx.doi.org/10.1017/s0025100310000277.
Texte intégralRésumé :
The Judeo-Spanish speaking population of Istanbul is the result of migrations that were due to the edict of expulsion of King Ferdinand and Queen Isabella in 1492. The Ottoman ruler Bayezid II provided a haven to the exiles in his realm, and many came as immigrants to the capital Istanbul and other major port cities in that year. A continuous trickle of immigration of Jews originating in Spain continued after that date, as some of those who had gone to exile in other Mediterranean and Western European countries eventually also decided to resettle in Ottoman cities. Some Spanish-speaking families continued to migrate from the cities of the Italian peninsula to Istanbul and other centers of the Ottoman empire up until the eighteenth century. Another stream included Hispano-Portuguese families, Jews who had resettled in Portugal after the expulsion but were forced to undergo conversion there in 1497, and after a period of clandestine Jewish existence started emigrating to other countries in the sixteenth century. First Bayonne in France, then Amsterdam and other Hanseatic cities became important centers for Hispano-Portuguese families that returned to Judaism, and these maintained relations with, and occasionally sent immigrants to, the Jewish communities of the Ottoman cities.
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Sambells, Chelsea. « Convenient and Conditional Humanitarianism : Evacuating French and French Jewish Children to Switzerland during the Second World War ». Nottingham French Studies 59, no 2 (juillet 2020) : 174–90. http://dx.doi.org/10.3366/nfs.2020.0283.
Texte intégralRésumé :
This article provides details of a relatively little-known Swiss initiative during the Second World War. From 1940, Swiss charities provided large-scale humanitarian aid to war-stricken children, offering short-stay evacuations of over 60,000 French, Belgian and Yugoslav children to Swiss families, including at least some French Jewish children. In summer 1942, however, when French authorities began the round-ups of Jews, this approach faltered. That September, when many French Jewish children were stranded after their parents' deportation, a meeting took place between the Swiss ambassador and the French Premier, Pierre Laval. A deal might have been struck to protect these French Jewish children from deportation and extermination, but was not the preferred policy. This article analyses that meeting, concluding that Swiss officials were bound by the view that their own self-mandated neutrality might be compromised, despite a pre-existing evacuation infrastructure and strong Swiss public support, and to the fatal detriment of thousands of French Jewish children.
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Zick, Aviad, Sherri Cohen, Tamar Hamburger, Yael Goldberg, Naama Zvi, Michal Sagi et Tamar Peretz. « A BRCA1 Frame Shift Mutation in Women of Kurdish Jewish Descent ». Open Medicine Journal 2, no 1 (31 juillet 2015) : 31–36. http://dx.doi.org/10.2174/1874220301401010031.
Texte intégralRésumé :
Hereditary cancer comprises more than 10% of all breast cancer cases. In patients with a family history suggestive of a hereditary component, a mutation is often identified in the high penetrant genes BRCA1 and BRCA2. Several founder mutations have been detected in some Jewish communities, yet no BRCA1/2 founder mutation had been known in Kurdish Jews. Here, we describe the validation of a 22 hereditary cancer gene panel and a BRCA1 mutation found in 4 women from 2 unrelated Kurdish Jewish families utilizing this gene panel. A panel spanning the coding sequences of 22 familial cancer-related genes was planned. Genomic DNA was taken to create libraries using this panel, which were then sequenced using the Ion Torrent PGM. The panel's validity in detecting mutations was tested on 25 samples with previously identified point mutations in the BRCA1, BRCA2, MLH1 and PMS2 genes; the panel did not test for large deletions or insertions. All previously identified mutations were detected. Next, a different set of 40 cancer patients of Kurdish Jewish descent diagnosed with cancer before the age of 50 years was tested. We identified the BRCA1 mutation, c.224_227delAAAG (dbSNP ID rs80357697), in 4 women from 2 unrelated Jewish Kurdish families. The probands were diagnosed with cancer at a young age and had significant family history, suggesting a founder mutation in this population. We suggest testing Kurdish Jewish women with a personal or family history of breast and/ or ovarian cancer for this mutation.
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Strassfeld, Max. « Revisiting the Gay, Jewish Bicycle-Rider ». A Journal of Trans and Queer Studies in Religion 1, no 1 (1 mai 2024) : 96–116. http://dx.doi.org/10.1215/29944724-11208938.
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Abstract This article examines the analogy between gays and Jews in John Boswell’s scholarship in order to analyze the role of Jewishness in the construction of the field of history of sexuality. Boswell argues that Jews and gays have a similar social status throughout history until contemporary times, when gays continue to struggle while Jews have found a measure of social acceptance. The difference between them, according to Boswell, is that Jews pass down survival knowledge from within Jewish families, while gays are not generally born into gay families. While critiquing the sexual, racialized, and gendered politics of Boswell’s analogy, this article will argue that the current antitrans political moment requires us to return to the fundamental questions that Boswell poses about the relationship between history, the historian, intergenerational knowledge transmission, and communal survival.
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KUSHNER, TONY. « Cowards or Heroes ? Jewish Journeys, Jewish Families and theTitanic ». Jewish Culture and History 11, no 1-2 (août 2009) : 240–66. http://dx.doi.org/10.1080/1462169x.2009.10512127.
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Klauzinska, Kamila. « Contemporary Jewish Genealogy : Assuming the Role of Former Landsmanshafts ». Genealogy 8, no 1 (7 mars 2024) : 26. http://dx.doi.org/10.3390/genealogy8010026.
Texte intégralRésumé :
To understand the changing trends in Jewish Genealogy over the past 40 years, the author has interviewed more than one hundred genealogists around the world. All of them are connected to the two most important genealogy organisations, JewishGen and JRI-Poland. They range from hobbyists researching their own families to professionals researching specific prewar Polish shtetls and those serving the entire genealogical community. Based on their responses to 26 questions, the author has identified two important features of contemporary Jewish genealogy: its democratisation and institutionalisation. The democratisation of genealogical research has contributed to a great expansion of the field. The focus of interest is no longer limited to only rabbinical families but is also concerned with the common man. Thus, genealogists today speak not only on behalf of sheyne yidn and otherwise distinguished families but also on behalf of the millions of murdered „ordinary” Jews who once lived in Poland. The institutionalisation of genealogy refers to the degree to which genealogical research organisations like JewishGen or JRI-Poland now provide some of the same functions provided years ago by the landsmanshaft institutions. Today, descendants of a particular shtetl often discover and connect to each other through genealogical researchers and these genealogical organisations. How these Jewish genealogical practices can be/are used to strengthen the landsmanshaft-like function will be examined.
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Perlman, Jessica Falk, et Amy Hertz. « Exploring Jewish Birth and Culturally Sensitive Care ». Student Midwife 6, no 2 (1 avril 2023) : 16–19. http://dx.doi.org/10.55975/nagl5560.
Texte intégralRésumé :
A small and vibrant ethnoreligious community, Jewish people account for less than half a percent of the UK population. Often overlooked in wider discourse on cultural competency, Jewish women and families also have specific care needs for their psychological and spiritual safety. This article introduces key concepts relating to childbearing in Judaism as well as Jewish religious life, with a view to supporting students and midwives to provide culturally sensitive maternity care for Jewish families.
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Noyes, Ruth Sargent, et Rūstis Kamuntavičius. « The Paracca Family of Architects and Druja Synagogue : Magnate Patrons and Jewish Clients of Eighteenth-century “Vilnius Baroque” ». Ars Judaica The Bar Ilan Journal of Jewish Art : Volume 17, Issue 1 17, no 1 (1 janvier 2021) : 25–59. http://dx.doi.org/10.3828/aj.2021.17.3.
Texte intégralRésumé :
This article explores Jews’ role in mediating artistic exchange between Italy and the Polish-Lithuanian Commonwealth in the eighteenth century, through a case study examining the cultural and historical context surrounding the construction of the Druja synagogue (ca. 1765-1766) by the Paracca family of immigrant Italian architects and masons, for the burgeoning Jewish community affiliated with the region’s reigning noble families. The article explores the circumstances surrounding the Druja synagogue as a manifestation of the so-called “Vilnius Baroque” school of late Baroque-Rococo architecture in the Grand Duchy. The synagogue design reanimated the grandeur of the past and represented notions of Italy in honor of Baltic Catholic patrons and Jewish clients. Jews emerge as scions and mediators of the geopolitical, spiritual and cultural crossroads at Druja, a historical inflection point when emerging divisions of conceptual geography gave rise to the notion of an “eastern Europe.”
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Roth, Dana, et Ivan Brown. « Families raising a child with disability – Social and cultural and political considerations : Israeli Jewish and Arab Families ». Men Disability Society 4, no 38 (31 décembre 2017) : 5–21. http://dx.doi.org/10.5604/01.3001.0012.0325.
Texte intégralRésumé :
Social, political, and cultural realities have an effect on all members of society. For families with a child with disability there are additional challenges. Being a minority family with a child with a disability adds to the challenges. This study compares the family quality of life (FQOL) of families with a child with disability in Jewish and Arab communities in Israel. Main caregivers of children with disabilities of 158 Jewish and 105 Arab Israeli responded to the Family Quality of Life Survey, which operationalizes FQOL as a construct of six measurement dimensions in nine core family life domains. Overall, Jewish families in Israel reported higher FQOL than Arab families. Although eight of the nine domains were rated highly for Importance, the main outcome measures Attainment and Satisfaction were rated lower for almost all domains. Some domains contributed to overall differences more than others. The patterns also differed for the Jewish and Arab families. Social/cultural/political status of families are important for policy and practice professionals to consider as having possible impact on the family of a child with a disability. Further research is needed to develop application models for addressing the needs of minority populations in designing programs into the general service delivery system.
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Peretz, H., U. Seligsohn, E. Zwang, B. S. Coller et P. J. Newman. « Detection of the Glanzmann's Thrombasthenia Mutations in Arab and Iraqi-Jewish Patients by Polymerase Chain Reaction and Restriction Analysis of Blood or Urine Samples ». Thrombosis and Haemostasis 66, no 04 (1991) : 500–504. http://dx.doi.org/10.1055/s-0038-1646446.
Texte intégralRésumé :
SummarySevere Glanzmann's thrombasthenia is relatively frequent in Iraqi-Jews and Arabs residing in Israel. We have recently described the mutations responsible for the disease in Iraqi-Jews – an 11 base pair deletion in exon 12 of the glycoprotein IIIa gene, and in Arabs – a 13 base pair deletion at the AG acceptor splice site of exon 4 on the glycoprotein IIb gene. In this communication we show that the Iraqi-Jewish mutation can be identified directly by polymerase chain reaction and gel electrophoresis. With specially designed oligonucleotide primers encompassing the mutation site, an 80 base pair segment amplified in healthy controls was clearly distinguished from the 69 base pair segment produced in patients. Patients from 11 unrelated Iraqi-Jewish families had the same mutation. The Arab mutation was identified by first amplifying a DNA segment consisting of 312 base pairs in controls and of 299 base pairs in patients, and then digestion by a restriction enzyme Stu-1, which recognizes a site that is absent in the mutant gene. In controls the 312 bp segment was digested into 235 and 77 bp fragments, while in patients there was no change in the size of the amplified 299 bp segment. The mutation was found in patients from 3 out of 5 unrelated Arab families. Both Iraqi-Jewish and Arab mutations were detectable in DNA extracted from blood and urine samples. The described simple methods of identifying the mutations should be useful for detection of the numerous potential carriers among the affected kindreds and for prenatal diagnosis using DNA extracted from chorionic villi samples.
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Norkina, Ekaterina. « Polygamy among Mountain Jews of the Caucasus in XIX – the beginning of the XXth centuries ». Judaic-Slavic Journal, no 2 (4) (2020) : 102–10. http://dx.doi.org/10.31168/2658-3364.2020.2.09.
Texte intégralRésumé :
The research is devoted to the study of the traditions of polygamy in the mountain-Jewish community of the Caucasus in the XIX - early XX centuries. By the example of one case of polygamy among mountain Jews in Grozny in 1875, the author proposes to consider the existence of traditions from inside: the description and explanation by mountain Jews motivation of its preservation, the problems in polygamous families. The sources for the study are the correspondence and reports of representatives of imperial authority in the Caucasus, reflecting the spread of the tradition of polygamy among mountain Jews, the journals of the Rabbinical Commission of 1879, as well as ethnographic works explaining the origins and motives of maintaining polygamy. The presented case confirms complex intra-family relationships in polygamous families, the maintenance of the tradition of polygamy in several generations of the same family, the existence of marital relations between close relatives.
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Kaźmierczyk, Adam. « From the annals of Tarnow’s rabbinate. Three documents from the year 1743 ». Humanities and Cultural Studies 2/2021, no 1 (22 février 2021) : 16–37. http://dx.doi.org/10.5604/01.3001.0014.7391.
Texte intégralRésumé :
The published documents with their explanatory introduction concern a brief episode in the history of the Jewish community in Tarnów, namely the conflict between the local rabbi and the land elder. They both came from influential families of the Jewish elite of Lesser Poland, or even the whole of Poland, and they were additionally related. At first glance, the disagreement between the two most important Tarnovian Jews seems to be a family feud, but in fact it was an element of a significantly broader conflict, taking place in the heart of Lesser Poland’s Jewish population. This was a dispute over land rabbinate, which involved not only Jews but also their Christian protectors. The conflict, which arose for reasons still not entirely clear, placed on opposite sides the rabbi, who was the brother of Dawid Szmelka, and the Landau family, who actively sought to remove Dawid and elect a new land rabbi. The documents show, incidentally, the functioning of the latifundium administration and allow us to understand the motives behind the actions of the owner, Paweł Karol Sanguszko. After a period of hesitation, he definitively settled the dispute in favour of one side, the then land elder, Jecheskiel Landau, which resulted in the Tarnovian rabbi losing his position. Despite his clear support of the new candidate, Sanguszko did not want to burn any bridges, and, even while removing the Tarnovian rabbi, he tried not to antagonize this part of the elite of Lesser Poland Jews.
41
Schlesinger, Benjamin. « Jewish Female-Headed One-Parent Families ». Journal of Divorce & ; Remarriage 17, no 1-2 (18 mars 1992) : 201–9. http://dx.doi.org/10.1300/j087v17n01_14.
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Chmielewska, Anita. « The Contemporary British-Jewish Family and the Significance of Its Confines in "The Innocents", Francesca Segal’s Retelling of Edith Wharton ». Anglica Wratislaviensia 57 (4 octobre 2019) : 11–23. http://dx.doi.org/10.19195/0301-7966.57.1.
Texte intégralRésumé :
After France, Great Britain has the second largest Jewish population in Europe. It is worth taking a closer look at the constantly evolving literature created by this minority. The tendency observed in recent years has been the interest of British-Jewish novelists in the subject of Jewish families from different communities. Some struggle with ultra-Orthodoxy, others are secular, while still others, as in Francesca Segal’s debut novel The Innocents, are in between the two extremes. The author decided to raise the subject of Jewish families by rewriting the acknowledged The Age of Innocence by Edith Wharton.
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Estraikh, Gennady. « Vilna on the Spree : Yiddish in Weimar Berlin ». Aschkenas 16, no 1 (26 mars 2007) : 103–27. http://dx.doi.org/10.1515/asch.2006.103.
Texte intégralRésumé :
Yiddish-speakers, or Ostjuden (Eastern [European] Jews), who built a visible minority in the-turn-of-the-twentieth-century Berlin, usually migrated to the Kaiserreich capital from the then German territory of Posen (Poznan) as well as from Russian and Austro-Hungarian Poland. In Berlin, they would settle in the proletarian East of the city, most notably in the Scheunenviertel (Barn Quarter), the slum quarter »a few blocks northeast of Alexanderplatz, bounded by Linienstrasse to the north, Oranienburgerstrasse to the west and south and Landsberger Allee to the east.« The Scheunenviertel, however, never became a Jewish ghetto in the true sense of the word, because Ostjuden lived there together with other outsiders twice over – non-German and foreign-born. In addition, absorption of Jewish newcomers usually faced less problems in Berlin than, for example, in Vienna. Although thousands of full-bearded »caftan Jews« and their families never acquired assets for social mobility and stayed put in the Alexanderplatz area, many others would work their way up from the lowest rung on the social ladder and move to more elegant districts, including Charlottenburg, merging there with »real« Western Jews.
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Cassen, Flora. « Philip ii of Spain and His Italian Jewish Spy ». Journal of Early Modern History 21, no 4 (31 juillet 2017) : 318–42. http://dx.doi.org/10.1163/15700658-12342526.
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A bitter conflict between the Spanish and Ottoman empires dominated the second half of the sixteenth century. In this early modern “global” conflict, intelligence played a key role. The Duchy of Milan, home to Simon Sacerdoti (c.1540-1600), a Jew, had fallen to Spain. The fate that usually awaited Jews living on Spanish lands was expulsion—and there were signs to suggest that King Philip ii (1527-1598) might travel down that road. Sacerdoti, the scion of one of Milan’s wealthiest and best-connected Jewish families had access to secret information through various contacts in Italy and North-Africa. Such intelligence was highly valuable to Spanish forces, and Philip ii was personally interested in it. However, this required Sacerdoti to serve an empire—Spain—with a long history of harming the Jews, and to spy on the Ottomans, widely considered as the Jews’ supporters at the time. This article offers a reflection on Simon Sacerdoti’s story. Examining how a Jew became part of the Spanish intelligence agency helps us understand how early modern secret information networks functioned and sheds new light on questions of Jewish identity in a time of uprootedness and competing loyalties.
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Ostrovskaya, Elena. « Religious Identity of Modern Orthodox and Hasidic Jewry in St. Petersburg ». Transcultural Studies 12, no 1 (22 novembre 2016) : 159–78. http://dx.doi.org/10.1163/23751606-01201008.
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This article describes the results of field research into religious Jewry of St. Petersburg. I analyze biographies of Modern Orthodox and Hasids of Lubavitcher traditions (or the Chabads as they call themselves), who in the aftermath of the Soviet Union’s disintegration in the 1990s chose observance as their self-identity and lifestyle. The paper is aimed at answering the following questions: how do modern Jewish identities differ from one another among the St.Petersburg observant Jewry raised in non-religious families and Soviet schools? How do they coordinate their collective identity with other Jewish communities around the world? To conceptualize my research, I have used Giddens and Beck’s theories of modernity, while my methodology draws on the use of biography and biographical narrative in ethnographic studies. I argue that individual reflexivity gained new importance for both Modern Orthodox Jews and the Chabads in the post-Soviet religious liberation and the arrival of new religious influences. However, whereas Modern Orthodox Jews emphasize the autonomy of their subject position and stress the meaning of individual dogma, the Chabads foreground the primacy of tradition when reflecting on their identity as religious Jews.
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Liu, Haiming. « Kung Pao Kosher : Jewish Americans and Chinese Restaurants in New York ». Journal of Chinese Overseas 6, no 1 (2010) : 80–101. http://dx.doi.org/10.1163/179325410x491473.
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AbstractSince c.1900, eating Chinese food has become a weekly routine, a Christmas tradition, and a childhood memory for many Jewish American families. In their adaptation to American society, Jewish Americans made eating Chinese part of their American identity. The evolution and change in Chinese food and Jewish eating habits took place almost simultaneously. While Chinese immigrants invented chopsuey and other popular Americanized Chinese dishes, Jewish residential proximity to New York Chinatown allowed many Jewish immigrants and their families to frequent Chinese restaurants and become familiar with Chinese food. Based on a review of articles published in newspapers and popular journals in New York and scholarly writings on food history, this article explains how and why Jewish customers were attracted to Chinese food, and describes the dynamic interaction between the two cultures in an attempt to addresses the complexity of American ethnic identity.
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Bryukhanova, Elena A., Oksana I. Chekryzhova et Natalia V. Nezhentseva. « Diasporas of Ethnic Minorities in the Towns of Tobolsk Governorate in the Late XIX - Early XX Century : Demographic and Social Features ». RUDN Journal of Russian History 23, no 1 (15 mars 2024) : 8–18. http://dx.doi.org/10.22363/2312-8674-2024-23-1-8-18.
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The authors present a comparative description, some socio-demographic features and migration processes of the ethnic groups of the Tobolsk Governorate in order to assess the level of the formation of ethno-confessional communities and diasporas there, to determine strategies for their adaptation and/or integration with local urban society at the turn of the XX century. Special attention is paid to representatives of the Jewish, Polish and German populations. The sources of the study are both the published results of the 1897 First General Census of the Russian Empire for the Tobolsk Governorate and census forms. Using the comprehensive analysis of personal data, there was obtained a sample based on the criterion of native language (Polish, Jewish, German) which included 308 Germans, 1840 Poles and 1876 Jews. The authors come to the conclusion that the number of local natives, the registered population, the structure of their families, and the religious buildings indicate the presence of Jewish and Polish diasporas in Tobolsk, a Jewish community in Yalutorovsk, and a Polish community in Ishim. At the same time, it was established that the German population in the towns was sparse; the Jewish community was the most closed one; mixed marriages were more common in the Polish and German communities and they were actively replenished by immigrants from the Kingdom of Poland and Baltic provinces.
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Portuges, Catherine. « The Third Generation : Hungarian Jews on Screen ». Hungarian Cultural Studies 2 (1 janvier 2009) : 11–17. http://dx.doi.org/10.5195/ahea.2009.21.
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The post-Cold War era, with its redrawn European topographies and renegotiated political and cultural alliances, has witnessed the return of Central European Jews to the screen in fiction features, documentary and experimental films, and new media. A younger generation of filmmakers devoted to speaking out on the Holocaust and its aftermath is opening vibrant new spaces of dialogue among historians, literary and scholars, as well as within the framework of families and audiences. By articulating unresolved questions of Jewish identity, memory and history, their work both extends and interrogates prior narratives and visual representations. My presentation compares recent films by several filmmakers with regard to the contested meanings of Jewish identity; issues of gender and the filmmaker’s voice and subject position; the contextualization of historical evidence; and innovative modes and genres of cinematic representation.
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Bednarczuk, Monika. « Modernity and the Jewish Stigma. Julian Tuwim, Alfred Döblin and Kurt Tucholsky : Biographies and Work ». Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no 6 (30 mai 2017) : 69–98. http://dx.doi.org/10.18778/1505-9057.36.06.
Texte intégralRésumé :
The paper deals with biographical, ideological and artistic links between Julian Tuwim, Alfred Döblin and Kurt Tucholsky. On the one hand, the basis of comparison are biographical similarities, the Jewish origin of those three writers, their family dramas, the experience of politically opressive school, the trauma of revolution or war, and the exile to name just a few. On the other hand, the article demonstrates the ways the modernity has influenced the attitudes and texts of Döblin, Tucholsky and Tuwim. While talking about modernity, the author focuses on such phenomena as secularisation and urbanisation processes, mass political movements, and new cultural challenges.Tuwim, Döblin and Tucholsky were born into assimilated Jewish families. Their perspective on the stereotypical Jews (the orthodox Jews as well as Jewish bankers or manufacturers) is marked with antipathy, or even contempt. The writers’ ambivalence towards the diapora and towards their own origin illustrate “Jewish self-hatred”; however, all three authors change their opinion on Jewry in the face of the growing anti-Semitic and Nazi danger, and especially the Holocaust. Döblin is proud of being Jewish after his visit to Poland in 1924, Tucholsky warns German Jews against the consequences of their passivitivy, and Tuwim publishes in 1944 his agitating manifesto We, Polish Jews. Last but not least, the three authors go into exile because of their Jewish ancestry and sociocultural activities. Therefore, it is no coincidence thatone cannot help having associations with Heinrich Heine: his biography can be interpreted as a prefiguration of a Jewish artist’s biography.Furthermore, Tuwim, Döblin and Tucholsky are notably sensitive to social questions, and their sensitivity to such issues results to some extent from their difficult childhood and youth. Especially significant seem in that respect family conflicts and the moving from city to city, since such experiences increase the feeling of loneliness and the vulnerability to depression. Nevertheless, Döblin, Tucholsky and Tuwim come with impetus into the cultural life of Germany and Poland and work in the areas of literature, cabaret (satire) as well as journalism. They share sympathy for the political left and fears of the orthodox communism. They are simultaneously advocates and ardent critics of great cities. They pay attention to new phenomena (the popularity of cars, the role of the press, the new morality) and react to them. Their aim is creating a culture which appeals to the masses and educates them in a non-intrusive way. However, the awareness of their own intellectual superiority imposes distance towards lower social groups. The distance stems, firstly, from the universal ambivalence artists feel towards the masses, and secondly, from the ideological moderation characteristic of petit bourgoisie and of the political centre. In general, Döblin, Tucholsky and Tuwim are idealists who hope for a humanitarian world which is impossible in the era of extrem political violence leading to the Holocaust.
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Rosenberg, Nurit, Rivka Yatuv, Yael Orion, Ariella Zivelin, Rima Dardik, Hava Peretz et Uri Seligsohn. « Glanzmann Thrombasthenia Caused by an 11.2-kb Deletion in the Glycoprotein IIIa (β3 ) Is a Second Mutation in Iraqi Jews That Stemmed From a Distinct Founder ». Blood 89, no 10 (15 mai 1997) : 3654–62. http://dx.doi.org/10.1182/blood.v89.10.3654.
Texte intégralRésumé :
AbstractGlanzmann thrombasthenia (GT) is a rare bleeding disorder resulting from mutations in either glycoprotein (GP) IIb or GPIIIa genes. The disease is relatively frequent in highly inbred populations such as Iraqi Jews. The molecular basis of GT in 6 unrelated Iraqi-Jewish patients was previously identified as an 11-bp deletion in exon 12 of the GPIIIa gene. We now describe a second mutation found in 3 unrelated Iraqi-Jewish families that consists of an 11.2-kb deletion between an Alu repeat in intron 9 and exon 13 of the GPIIIa gene. The mutant DNA is transcribed into mRNA in which exons 10 through 13 are absent. Splicing of exon 9 directly to exon 14 leads to a shift in the reading frame resulting in a stop codon. The predicted protein is truncated in the middle of the third cysteine-rich domain before the transmembrane domain. Simple DNA-based methods were devised for identification of both mutations in Iraqi Jews for the purpose of carrier detection and prenatal diagnosis enabling prevention of GT. A survey of the general Iraqi-Jewish population for the first 11-bp deletion and the second 11.2-kb deletion disclosed that the allele frequency of the first mutation was 0.0043, whereas none of 700 individuals examined bore the second mutation (allele frequency <0.0007). Among 40 GT patients of Iraqi-Jewish origin 31 were homozygous for the first mutation, 4 were compound heterozygotes for the first and second mutations, and 2 were homozygous for the second mutation. Haplotype analyses using 4 polymorphic markers in the GPIIIa gene showed that each mutation originated in a distinct founder.