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Articoli di riviste sul tema "Jewish historiography"

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Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 31 luglio 2024

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1

Ahuvia, Mika. "Critical Fabulation and the Foundations of Classical Judaism". Studies in Late Antiquity 7, n. 1 (2023): 29–74. http://dx.doi.org/10.1525/sla.2023.7.1.29.

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This article interrogates the historiography of the field of classical Judaism and suggests what a revisionist feminist historiography of this foundational period might look like. Feminist analysis of gender, class, and race in antiquity allows us to see how scholarly biases today reinscribe and even exceed ancient prejudices. Building on Blossom Stefaniw’s essay “Feminist Historiography and Uses of the Past” and deploying Saidiya Hartman’s method of critical fabulation to analyze synagogue inscriptions and rabbinic texts, this article offers counternarratives of Jewish daily life in the period of Late Antiquity. Through investigation of evidence for enslaved, manumitted, and fostered people in the households of the late antique Jewish patriarchs, this article emphasizes the contribution of ostensibly nonnormative Jews to late antique synagogues, rabbinic learning, and Jewish society in Late Antiquity. It argues that our imaginings of Jewish society and the Jewish household in premodernity must change to accommodate the evidence of these heretofore marginalized Jews and the challenges posed by their enslaved status and/or gendered identity. This restoration of excluded perspectives and traditions represents a more ethical historiographic practice, which produces more inclusive and accurate representations of the past, sets the stage for recognizing continuities through the medieval era, and, finally, enables a different present, one with subjects empowered to construct more ethical social norms within and outside the academy.

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Zimmermann, M. "Jewish History and Jewish Historiography: A Challenge to Contemporary German Historiography". Leo Baeck Institute Yearbook 35, n. 1 (1 gennaio 1990): 35–52. http://dx.doi.org/10.1093/leobaeck/35.1.35.

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3

Rodrigue, Aron. "Salonica in Jewish Historiography". Jewish History 28, n. 3-4 (4 novembre 2014): 439–47. http://dx.doi.org/10.1007/s10835-014-9221-2.

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4

Costa Braga, Sabrina. "Historiography and Collective Memory". História da Historiografia: International Journal of Theory and History of Historiography 16, n. 41 (25 dicembre 2023): 1–24. http://dx.doi.org/10.15848/hh.v16i41.1982.

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Zakhor is the commandment of remembrance often repeated in the Torah. It is also the title of an indispensable book for reflection on Jewish identity in relation to historiography. In this article, I will start with the thesis of the Jewish historian Yerushalmi to discuss the relationship between memory and historiography in the Jewish context and beyond. Yerushalmi pointed out a distance between collective memory and historiography that is an interesting starting point for reflection on the possibilities of a non-westernized historiography. The text is divided into an introduction, three topics that aim: to present Yerushalmi’s book; to present the main comments to the book; to reflect on the place or non-place of the national element in a Jewish history; and a conclusion. Thus, I will question the tension between memory and history and a possible approximation that goes beyond the modern notion of historiography. Thus, reading Yerushalmi’s thesis as a possibility of rethinking the instruments of historiography.

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Wharton, Annabel Jane. "Jewish Art, Jewish art". IMAGES 1, n. 1 (2007): 29–35. http://dx.doi.org/10.1163/187180007782347584.

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AbstractAs the Jews have always produced art, the question arises, why is the notion of a Jewish Art so problematic? No effort is made in this paper to review or summarize the arguments for or against "Jewish Art." Rather, it attempts a modest shift in the terms of the debate. The essay addresses the question by considering the historiography of Jewish art in relation to both the End-of-Art debates and the Holocaust industry.This paper offers a provisional answer to the question: Why has Jewish art never managed to become Jewish Art? The End of Art debate conditions the discussion; the institutions of Jewish art provide its substance.

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ENDELMAN, TODD. "Anglo-Jewish Historiography and the Jewish Historiographical Mainstream". Jewish Culture and History 12, n. 1-2 (agosto 2010): 28–40. http://dx.doi.org/10.1080/1462169x.2010.10512142.

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7

CHARVIT, YOSSEF. "The Sabbatean syndrome, the messianic idea and Zionism". Journal of Jewish Studies 75, n. 1 (3 aprile 2024): 137–59. http://dx.doi.org/10.3828/jjs.2024.75.1.137.

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My research, still in its early stages, proposes a basic methodological and historiographic perspective that transcends particularistic analysis. This perspective challenges the crisis orientation that has dominated Zionist historiography and examines the roots of Zionism that are integral to the Sephardic diaspora. The purpose, conscious or otherwise, of Zionist historiography that detaches the sixteenth from the nineteenth century is to ensure that the mighty process of return to the Jewish homeland is attributed exclusively to Zionism of the modern era. This ignores all the momentous accomplishments of the sixteenth century that heralded a new age in the settlement of Eretz Israel. Most Zionist historiographers attempt to ‘normalize’ history so that anything hinting at redemption is summarily excised. This is the meaning of the historiographic dispute taking place over the past few decades concerning messianism and the history of Jewish settlement of Eretz Israel in the modern era.

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Meyer, Michael A. "New Reflections on Jewish Historiography". Jewish Quarterly Review 97, n. 4 (2007): 660–72. http://dx.doi.org/10.1353/jqr.2007.0055.

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Endelman, Todd M. "New Turns in Jewish Historiography?" Jewish Quarterly Review 103, n. 4 (2013): 589–98. http://dx.doi.org/10.1353/jqr.2013.0039.

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Samuels, Maurice. "The Question of Assimilation in French Jewish Historiography". French Historical Studies 43, n. 1 (1 febbraio 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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11

Meyer, M. A. "Recent Historiography on the Jewish Religion". Leo Baeck Institute Yearbook 35, n. 1 (1 gennaio 1990): 3–16. http://dx.doi.org/10.1093/leobaeck/35.1.3.

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12

Hyman, Paula E. "Recent Trends in European Jewish Historiography". Journal of Modern History 77, n. 2 (giugno 2005): 345–56. http://dx.doi.org/10.1086/431818.

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Cohen, Michael R. "Why Structure? Contextualizing Jewish Economic Historiography". American Jewish History 103, n. 4 (2019): 541–44. http://dx.doi.org/10.1353/ajh.2019.0055.

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Chazan, Robert. "The Historiography of Premodern Jewish Education". Journal of Jewish Education 71, n. 1 (gennaio 2005): 23–32. http://dx.doi.org/10.1080/00216240590924006.

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Watt, J. A. "The Jews, The Law, and The Church: The Concept of Jewish Serfdom in Thirteenth-Century England". Studies in Church History. Subsidia 9 (1991): 153–72. http://dx.doi.org/10.1017/s0143045900001927.

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The concept of Jewish serfdom has always figured prominently in interpretations of the medieval Jewish European past. It has seemed at once to hold the key to the understanding of Jewish status at both civil and ecclesiastical law and to mark in an especially dramatic way the degraded position (to some historians, a legal condition of rightlessness) forced on Jews in the period that witnessed a marked deterioration in their position in Christendom. ‘Crucial for an understanding of the entire Jewish position in the medieval world’, Salo Baron has written, summarizing a long-established interpretation, ‘is the institution of “Jewish serfdom”.’ And Gavin Langmuir sees the concept as dominating present historiography about the legal status of medieval Jews. This dominance, however, he has challenged: ‘To speak of Jews as royal serfs or “serfs” only obscures legal realities… Neither Jewish status in canon law nor Jewish status in secular law are accurately described as Jewish serfdom.’

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Kókai-Nagy, Viktor. "Die zuverlässigen Schriften bei Josephus in Contra Apionem". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, n. 2 (20 dicembre 2021): 207–26. http://dx.doi.org/10.24193/subbtref.66.2.11.

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Abstract. The Reliable Sources of Josephus in Contra Apionem. At the beginning of Contra Apionem, Josephus argues for the authenticity and reliability of himself and Jewish historiography. The Scriptures play an important role in this argumentation. In our study, we list the warranty criteria that the author names for the 22 historically authentic books. And we are looking for an answer to the question of whether, on the basis of these criteria, only these 22 books can be truly considered an authentic source of Jewish historiography. Josephus saw himself as a translator and interpreter of historical sources. His sources consist of various writings, including the 22 books. The authenticity and reliability of his interpretation is guaranteed by his ancestry, his knowledge of the Jewish “philosophical” schools, his prophetic abilities, and the constant correction of his work by others. It can be said with a high degree of probability that the 22 books appear as a justification in his argumentation: if the Jews were able to write, preserve, and pass on such documents, then the same accuracy and reliability could be presumed from later generations – up to and including Josephus. Keywords: Josephus, Contra Apionem, the Scriptures, historiography, the Diadochi, reliability

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17

Saperstein, Marc. "Christians and Jews-Some Positive Images". Harvard Theological Review 79, n. 1-3 (luglio 1986): 236–46. http://dx.doi.org/10.1017/s0017816000020502.

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The dean of contemporary Jewish historians, S. W. Baron, has shown that many modern conceptions of Jewish experience in medieval Christian Europe suffer from a fundamental distortion. Writing history was not a natural vocation for medieval Jews; most Jewish historiography was inspired by calamities that generated the impulse to record and, if possible, to explain. Therefore, most medieval Jewish chronicles are little more than accounts of the massacres and attacks suffered by various communities at different times. The tendency to assume that these historiographical sources present a full picture of reality resulted in what Baron called the “lachrymose conception of Jewish history,” viewing medieval Jewish experience as essentially a succession of tragedies in a vale of tears.

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Armborst, Kerstin. "Die Zeitschrift ,,Evrejskaja Starina". Wissenschaftlicher Kommunikationsort und Sprachrohr der Jüdischen Historisch-Ethnographischen Gesellschaft in St. Petersburg". Zeitschrift für Religions- und Geistesgeschichte 58, n. 1 (2006): 29–48. http://dx.doi.org/10.1163/157007306775309965.

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AbstractWith the foundation of the journal ,,Evrejskaja Starina" in 1909, the Jewish Historical-Ethnographic Society of St. Petersburg wanted to create a forum for the study of the history of Jews in Russia and Poland. This article investigates whether the journal was able to live up to its goal, and to which extent ,,Evrejskaja Starina" served as a basis for the further development of a Russian-Jewish historiography.

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Bay, Carson. "Jewish National Decline and Biblical Figures as Classical Exempla: Moses, Aaron, Joshua, David, and Elisha in De Excidio 5.2.1". Journal of the Bible and its Reception 7, n. 2 (27 ottobre 2020): 167–204. http://dx.doi.org/10.1515/jbr-2019-0017.

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AbstractThe fourth century of the Common Era was a period significant for witnessing the effective birth of Christian historiography and the (putatively) definitive separation of ‘Jew’ and ‘Christian’ as distinctive identities. A text emerged, known as Pseudo-Hegesippus or De Excidio Hierosolymitano (On the Destruction of Jerusalem). This text illustrates how Christian historiography and Christian anti-Jewish ideology at that time could engage with the traditions of classical antiquity. In particular, this article argues that Pseudo-Hegesippus deploys figures from the Hebrew Bible in the mode of classical exempla and that it does so within the largely classical conceptual framework of national decline. For Pseudo-Hegesippus, biblical figures presented as classical exempla serve to illustrate the historical decline of the Jews until their effective end in 70 CE (when the Romans destroyed Jerusalem and the Temple). One passage, De Excidio 5.2.1, and its enlistment of five Hebrew heroes illustrates this point particularly well. The use of exemplarity and the theme of national decline employed there help us appreciate De Excidio as a distinctive contribution to early Christian historiography and anti-Jewish literature in late antiquity; this expands our ability to imagine the ways in which fourth-century Christian authors could conceive of and articulate Jewish history in classical terms.

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Berezin, Anna, e Vladimir Levin. "Siberian Myth in the Jewish History: Jews of Siberia as a Religious Group". Judaic-Slavic Journal, n. 1 (5) (2021): 17–67. http://dx.doi.org/10.31168/2658-3364.2021.1.03.

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The present article aims to analyze the religious practices of Siberian Jews in a broad Jewish context. It presents a review of the religious life of the Jews isolated from traditional centers, with a focus on the models they were guided by in developing their communal life and the ways in which they maintained their connection with the Jewish world. The research is primarily based on the analysis of Jewish periodicals and the material culture of Siberian Jews (synagogue buildings, Jewish cemeteries, and ceremonial objects). The authors contest the view of Siberian Jews as a unique group, widespread in historiography, as untenable. Siberian Jewry developed within the framework of the modernized model, common in St. Petersburg, Moscow, and other cities outside the Pale of Settlement as well as among Jews in large cities of the Pale. The forms of religious observance in Siberia are similar to those typical for regions and cities with a rapid pace of modernization of the Jewish population.

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Pukelytė, Ina. "Political Influence on Theatre Historiography". Nordic Theatre Studies 31, n. 2 (18 maggio 2020): 37–48. http://dx.doi.org/10.7146/nts.v31i2.120119.

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The article discusses the question of the memory of Jewish history and culture in Lithuania in regard to the cultural and political debates that are actually taking place in Lithuanian society. Historical facts, concerning Jewish cultural life in Lithuania before the Second World War, were eliminated from the research field conducted by historiographers during the Soviet and the early post Soviet times. The article argues that this was due to political aspirations of the country; they play the crucial role in defining what type of memories the society would carry on and defend. In regard to the research done by sociologists Maurice Halbwachs, Jan and Aleida Assmanns notions of collective memory, functional and stored memory are discussed. Examples of the recent media persecutions of cultural personas such as Rūta Vanagaitė and Marius Ivaškevičius are discussed in order to illustrate the memory war that is still taking place in the actual Lithuanian society.

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Jokubauskas, Vytautas, e Hektoras Vitkus. "Jews as Lithuanian Army Soldiers in 1918–1940 (a quantitative analysis)". Lithuanian Historical Studies 25, n. 1 (30 novembre 2021): 99–133. http://dx.doi.org/10.30965/25386565-02501004.

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Even though the subject of military service of Jews in the Lithuanian army in the years 1918 to 1940 is not completely new in historiography, many aspects hitherto covered in academic literature remain relevant to this day. The statistics for Jewish soldiers in the interwar Lithuanian army are without doubt one of those aspects. That is why in this article the aim is not just to identify the scale of participation by the Lithuanian army’s Jewish soldiers in the Lithuanian War of Liberation, but also to analyse statistical data relating to Jewish soldiers serving in the interwar Lithuanian army in peacetime.

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Dvorkin, Ihor. "JEWISH POGROMS OF THE LATE 19th – EARLY 20th CENTURY IN CONTEMPORARY UKRAINIAN HISTORIOGRAPHY". Almanac of Ukrainian Studies, n. 29 (2021): 66–73. http://dx.doi.org/10.17721/2520-2626/2021.29.9.

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The article analyzes modern tendencies in Ukrainian historiography of XIX – and early XX century Jewish pogroms. General works on the history of Ukraine, special works devoted to anti-Jewish violence, and the study of the similar problems, that has been published in the last two decades, are considered. The general context of works, their sources, previous researches influence, conclusions of which the authors came, etc. are analyzed. Reading the intelligence on the pogroms, we can see, that the pogroms were largely the result of modernization, internal migration, the relocation to Ukraine of workers from the Russian provinces of the Romanov Empire and so on. Pogroms are also viewed in the context of social and revolutionary movements. That is, the violence, according to researchers, led to the emergence of Zionism. Also, Jews were actively involved to the left movement, while falling victim to extreme Russian nationalists and chauvinists - the Black Hundreds. We have special works dedicated to the pogroms of the first and second waves, which, however, are not so many. Their authors find out the causes and consequences of the pogroms, the significance of violence for the Jewish community and Ukrainian-Jewish relations, the attitude of the authorities and society to these acts of violence, and so on. Some Ukrainian historians research the problem of pogroms on various issues. Among them are works on the history of Jews from different regions of Ukraine, communities of individual cities, Ukraine as a whole; the history of the Ukrainian peasantry, the monarchical and Black Hundred movement in Ukraine, the revolutionary events of 1905-1907, migration processes in Ukrainian lands, the formation of modern nations, the life and work of prominent figures and more. The authors conduct full-fledged research using a wide source base, including archival materials, which, however, are often factual in nature. This is a disadvantage, because historians are "captured" by the sources on which they rely. We also have conceptual research that refers to a broad historiography of the problem, including foreign. These works often draw the reader's attention to a broader - the imperial, modernization or migration context. It is important, that researchers see actors of Ukrainian history in the Jewish population. Because of this, they are much less interested in the future of the Jews who left the Ukrainian lands than in the researchers of Jewish history.

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Scharf, Orr. "Thinking Proleptically: Paul Mendes-Flohr on Intellectual History as Second-Person Dialogue". Religions 13, n. 5 (26 aprile 2022): 397. http://dx.doi.org/10.3390/rel13050397.

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The current article argues that Paul Mendes-Flohr’s turn to address contemporary challenges faced by Jews at large, and Israeli Jews in particular, is proleptic in the sense that it excavates the anticipation of the current intellectual, spiritual and moral reality from the intellectual history of modern German−Jewish thought. Based on a reading of his recent book, Cultural Disjunctions: Post-Traditional Jewish Identities, the discussion shows how Mendes-Flohr’s adaptation of Martin Buber’s call to aspire to I−Thou relations supports proleptic historiography both as a historiographical methodology and as a moral act.

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Greenbaum, Avraham. "The beginnings of Jewish historiography in Russia". Jewish History 7, n. 1 (marzo 1993): 99–105. http://dx.doi.org/10.1007/bf01674497.

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Cohen, G. Daniel. "Ruth Gay. Safe Among The Germans: Liberated Jews After World War Two. New Haven, CT: Yale University Press, 2002. 330 pp.; Zeev Mankowitz. Life Between Memory and Hope: The Survivors of the Holocaust in Occupied Germany. New York: Cambridge University Press, 2002. 348 pp." AJS Review 28, n. 2 (novembre 2004): 378–81. http://dx.doi.org/10.1017/s0364009404320210.

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In the last decade or so, new research on Jewish displaced persons in occupied Germany has pushed the traditional boundaries of “Holocaust studies” (1933–1945) toward the postwar period. Indeed, the displaced persons or “DP” experience—the temporary settlement in Germany of the Sheءerith Hapleitah (“Surviving Remnant”) from the liberation of concentration camps in the spring of 1945 to the late 1940s—provides important insights into post-Holocaust Jewish life. The impact of trauma and loss, the final divorce between Jews and East-Central Europe through migration to Israel and the New World, the rise of Zionist consciousness, the shaping of a Jewish national collective in transit, the regeneration of Jewish demography and culture in the DP camps, and the relationships between Jews and Germans in occupied Germany are some of the many themes explored by recent DP historiography—by now a subfield of postwar Jewish history.

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Zemel, Carol. "Jewish Art, Naturally". IMAGES 1, n. 1 (2007): 26–28. http://dx.doi.org/10.1163/187180007782347610.

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AbstractThis essay sets out an agenda for the study of modern Jewish visual culture. Topics and issues raised encompass questions of idolatry, the ethics of visuality and picturing the unrepresentable, nationalism in traditional cultural historiography, diasporic art production, and a suggested review of Jewish cultural issues in theorists such as Aby Warburg, Erwin Panofsky and others of the interwar generation.

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ADLER, JACQUES. "THE JEWS AND VICHY: REFLECTIONS ON FRENCH HISTORIOGRAPHY". Historical Journal 44, n. 4 (dicembre 2001): 1065–82. http://dx.doi.org/10.1017/s0018246x01002175.

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This review examines the state of current research on the fate of the Jews under the Vichy regime. Remarkable studies, from native and foreign scholars, dealing with the persecution of the Jews have examined aspects of that process hitherto ignored. They constitute a major contribution to our knowledge of the wartime involvement of the upper echelons of the French administration, the legal profession, and the banking system in the persecution of the Jews. And yet, despite recurring revelations of the involvement of the administration in the wartime treatment of Jews, despite the outstanding contribution of studies of the Vichy regime, and the space occupied by the Jewish question in the media, they have failed to bring to a close that chapter in French history.

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Naar, Devin E. "The (Mis)representation of Sephardic Jews in American Jewish Historiography". American Jewish History 107, n. 2-3 (aprile 2023): 519–51. http://dx.doi.org/10.1353/ajh.2023.a920588.

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Ivanenko, Oksana. ". Historiography About the Educational Activities of Jews in Dnipro Ukraine during the 19th – Early 20th centuries". Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, n. 29 (10 novembre 2020): 273–93. http://dx.doi.org/10.15407/mzu2020.29.273.

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The article deals with historiography about the cultural and educational development of Jews in Dnipro Ukraine during the 19th – early 20th centuries. The formation and functioning of a Jewish educational system in Volhynia during that period, the work of Zhytomyr Rabbinical School and Zhytomyr Jewish Teachers Institute, spiritual-cultural and education activities of Jews in Left-bank Ukraine, Right-bank Ukraine, South-East Ukraine, which was then part of the Russian Empire, and on Western Ukrainian lands of Austria-Hungary are reflected in the historical science. While appreciating the progress of Judaic studies, it should be noted that today this subject needs to be developed further. This is especially important for understanding the key issues of Ukraine’s History and World History. The analysis of a wide range of historical sources, especially archival materials, will contribute to the objective presentation of the history of Jewish community as unique historical and cultural phenomenon and an important part of the Culture of Ukraine. The ideological and political pressure of Soviet era has slowed down Judaic studies, fulfilment of their scientific and practical potential. In the late 1980s there has been an upsurge of interest in the Jewish history. Research studies of Independent Ukraine have contributed to introduction into the scientific activities of new historical sources, developing innovative projects and ideas, improving methodological approaches. The role of Jews in increasing European cultural influences on the Ukrainian lands is a perspective direction of the historical research. In the period of raising the national spirit of Jews during the 19th – early 20th centuries, the number of Jewish students from Ukraine who studied in European universities has increased. Attention needs to be shifted towards an important social function of ethnic research, the results of which foster establishing Ukrainian cultural environment based on tolerance, mutual respect, humanism and cross-cultural dialogue

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Sternfeld, Lior. "Jewish-Iranian Identities in the Pahlavi Era". International Journal of Middle East Studies 46, n. 3 (18 luglio 2014): 602–5. http://dx.doi.org/10.1017/s002074381400066x.

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A few years ago, while conducting archival research on Pahlavi-era Iranian newspapers, I came across a photo from the anti-shah demonstrations that took place in late 1978 and early 1979. It showed a large group of Armenians protesting against the shah. In these years many Iranians and Westerners considered the shah's policies beneficial for religious minorities in Iran. Around the same time, I found a sentence that made this discovery more intriguing. In his seminal workIran between Two Revolutions, Ervand Abrahamian mentions that throughout the Muhammad Riza Pahlavi era, the opposition to the communist Tudeh party accused it of being controlled by “Armenians, Jews, and Caucasian émigrés.” I tried to find references in the current scholarship to Jews participating in the party, which could have earned them their part in this propaganda campaign, but found very little. Having read the important works of Joel Beinin, Orit Bashkin, and Rami Ginat on Jewish revolutionaries, including communists, in the Middle East, I wondered where the Jewish radicals in Iran were. Several factors may contribute to this silence in the historiography: the writing of Iranian history from a Zionist vantage point, a lack of interest in the history of the Iranian left in the postrevolutionary historiography, and an inability to conceptualize the transregional and global nature of the Iranian Jewish community.

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Weiss, Tzahi. "Beyond the Scope of Philosophy and Kabbalah". Religions 12, n. 3 (28 febbraio 2021): 160. http://dx.doi.org/10.3390/rel12030160.

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The turn of the thirteenth century is a formative period for the historiography of medieval Jewish thought. These years saw the dissemination of the Hebrew translations of the Maimonidean corpus, alongside the simultaneous appearance of the first Kabbalistic treatises, in the same geographical regions. This concurrent appearance led scholars to examine Jewish theological discourse mainly via two juxtaposed categories: “Philosophy” and “Kabbalah”. In this paper, I will return to that formative moment in order to demonstrate that exploring Jewish history of ideas beyond the scope of these categories could be very advantageous in improving our understanding of both categories and the Jewish theological inner-dynamics in this period as a whole. I will draw attention to a contemporary theological attitude, which is neither Kabbalistic nor philosophical, which I will define as a medieval form of Jewish binitarianism. My argument in this paper will be composed of two parts—first, outlining the nature of this medieval Jewish theological trend, and second, showing how a precise definition of this belief within its context alters crucial notions and understandings in the common scholarly historiography of medieval Jewish thought.

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Nadezhda, Aleksandrova. ""Jewish Myths" in the National History: Jews in Ancient Russia". TECHNOLOGOS, n. 1 (2021): 55–65. http://dx.doi.org/10.15593/perm.kipf/2021.1.05.

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This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article. The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic. The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primarily by the actualization of scientific interest in the beginning of the history of Jewish diasporas in Russia. Discussions between historians and researchers of Jewish studies have obtained the characteristic of the "modern historical paradox," as far modern researchers turn to the long-forgotten hypotheses of historians of the 19th century with the aim of proving them today on the basis of relevant material. The purpose of this article is to consider two forms of historical representation on the example of studies of two Jewish myths (the Khazar myth and the later Kenaanites myth). We pose a problem to analyze the process of myth formation, its interpretation during this formation and the growth of its thematic content. The theoretical basis of the article is P. Ricoeur's ideas about the "historiographic process." Although the philosopher recognizes strict methodological operations and methods he nevertheless attributes the decisive importance to the historical intentionality of the researcher and the skill of representing the historical narrative. At the end of the article the author makes a conclusion about the difference between the forms of representation of the Khazar myth and the myth of Kenaanites in the works of modern Russian researchers in Jewish studies.

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Levchenko, Larysa, e Alexander Krakovsky. "Jewish genealogical sources in Dnieper Ukraine at the end of the 18th – beginning of the 20th century: A Historiography". Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 42 (12 gennaio 2024): 147–79. http://dx.doi.org/10.32626/2309-2254.2023-42.147-179.

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This article focuses on the analysis and critique of scientific literature devoted to the sources of Jewish Genealogical Sources in Dnieper Ukraine at the end of the 18th - beginning of the 20th century. The methodological basis of the article is the generally accepted principles of historicism, objectivity and systematicity, as well as the historiographical analysis and synthesis, historical-genetic, comparative-historical, typological, and other methods. The scientific novelty lies in the creation of a historiographical model which includes an analysis of the conditions for the development of historical science and the activities of historians who worked in the field of Jewish history and genealogy. Conclusions. The architecture of the historiographical model for studying the sources of Jewish genealogy from the point of view of periodization covers the imperial (until 1917), Soviet, and Ukrainian Independence periods. A separate segment is foreign historiography (in this work - with no division into periods) focused on the study of sources in the archives of Ukraine not only by foreign researchers but also by institutions. In the imperial period, historians not only studied Jewish history but also engaged archives by discovering and publishing documents. Soviet historiography of the 1920s and 1930s is represented by writings about the history of Jewish communities in certain regions and the role of Jews in social and political processes. Scholars also concentrated on collecting and researching Jewish archives. The anti-Zionist policy of the USSR government and the persecution of Jews during the Stalinist repressions (1930s) and later in the 1950s and 1980s made further research of Jewish history impossible. With the Independence of Ukraine, research on Judaica became significantly more active: articles, monographs, and theses on various topics appeared, conferences were held, and scientific journals and centres were founded. People from Ukraine and abroad searched for Jewish roots in Ukrainian archives. The activation of scientific and practical interests prompted the description of archival documents, the creation of historical and genealogical directories, including those on Jewish topics. Large-scale publishing projects were implemented, and later the digitization of genealogical sources began. Foreign scholars also described Jewish documents in Ukrainian archives. The National Holocaust Memorial Museum in Washington, the Central Archives of the History of the Jewish People and Yad Vashem in Jerusalem, FamilySearch International, and others joined the projects of digitization and indexing of Jewish documents in the archives of Ukraine.

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Cohen-Hanegbi, Naama. "Special Cluster Learning Practice from Texts: Jews and Medicine in the Later Middle Ages". Social History of Medicine 32, n. 4 (22 ottobre 2019): 659–69. http://dx.doi.org/10.1093/shm/hkz076.

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Abstract The study of the medical practices of medieval European Jews has tended to centre on the dynamics of inclusion and exclusion of Jews in European societies, with medical practices and non-learned practitioners within Jewish communities receiving less attention. Information is particularly lacking on the more rudimentary aspects of medical training and practice, daily medical care and household medicine. This essay highlights features of the historiography of Jewish activity in medicine that beckon new or renewed scholarly attention. The essay introduces a cluster of articles, which begin to fill this lacuna while charting methodological keys for future work in the field.

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Ouaknine-Yekutieli, Orit. "The Oufran "Letters of Tzaddikim Burials": Cross-Translations between Charms, Epitaphs, and Historiography". Jewish Social Studies 28, n. 2 (marzo 2023): 153–72. http://dx.doi.org/10.2979/jewisocistud.28.2.06.

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Abstract: In this article, I focus on two themes connected to the Jewish community of the southern Moroccan town of Oufran and its place within conceptions of Moroccan Jewishness and Jewish Moroccanness. The first theme is the story of Oufran's burned martyrs— ha-nisrafim in Hebrew—and the second, the topos of this community's antiquity. I analyze the intertextual creation, circulation, evolution, and use of the stories of Oufran by Jews, Muslims, and French-Christian colonial agents and discuss how these stories derive from and have sustained Judeo-Muslim imaginings and shared experiences. I also claim that Oufran's story and history are deeply affected by "translations" between different realms of knowledge.

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Ouaknine-Yekutieli, Orit. "The Oufran "Letters of Tzaddikim Burials": Cross-Translations between Charms, Epitaphs, and Historiography". Jewish Social Studies 28, n. 2 (marzo 2023): 153–72. http://dx.doi.org/10.2979/jss.2023.a901516.

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Abstract (sommario):

Abstract: In this article, I focus on two themes connected to the Jewish community of the southern Moroccan town of Oufran and its place within conceptions of Moroccan Jewishness and Jewish Moroccanness. The first theme is the story of Oufran's burned martyrs— ha-nisrafim in Hebrew—and the second, the topos of this community's antiquity. I analyze the intertextual creation, circulation, evolution, and use of the stories of Oufran by Jews, Muslims, and French-Christian colonial agents and discuss how these stories derive from and have sustained Judeo-Muslim imaginings and shared experiences. I also claim that Oufran's story and history are deeply affected by "translations" between different realms of knowledge.

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Vengerska, Victoriуa, e Kateryna Mahaletska. "ANTISEMITISM IN SOVIET UKRAINE: ORIGINS, CONTENT, CONSEQUENCES. HISTORIOGRAPHY OF THE PROBLEM". Intermarum history policy culture, n. 12 (31 marzo 2023): 130–57. http://dx.doi.org/10.35433/history.112053.

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The purpose of the article is to analyze and systematize the scientific literature on the study of various aspects of Stalin's state policy of anti-Semitism implemented on Ukrainian lands in the Soviet era. Methodology. The study used general scientific and special historical methods of scientific knowledge. This made it possible to study and generalize the historiography of anti-Semitism in the Soviet period of national history. Scientific novelty. For the first time, modern studies of the phenomenon of Soviet anti-Semitism in the Ukrainian territories are systematized on the basis of the thematic principle. The reasons that complicated the process of researching the history of Ukrainian Jews in the Soviet period are analyzed. Conclusions. In modern historiography, the Jewish issue had to fight for its "place under the sun". The activation of researchers' attention to Judaica, the history of Jews and the Holocaust is associated with the 80-90s of the 20th century. Since the process of formation of Ukrainian historiography was just beginning in the 1990s, the Jewish theme did not immediately become its component. In recent years, the largest number of publications that have appeared in Ukraine are devoted to the problems of the Holocaust and Baby Yar, as its personification. Why was the Holocaust possible? Why did the choice of assimilation strategy not become salvation for the Jews? How did anti-Semitic sentiments grow in the conditions of Stalinist authoritarianism and why do they remain viable at the everyday level? Reflections, searches for answers to these and other questions are presented in modern Ukrainian and foreign historiography, some of them remain open, which preserves prospects for further research.

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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, n. 2 (maggio 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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Schwartz, Yossef. "Like Giants Sitting on the Dwarf’s Shoulders: Religious Anarchism and the Making of Modern Zionist Historiography". Religions 14, n. 10 (26 settembre 2023): 1239. http://dx.doi.org/10.3390/rel14101239.

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German and Central European Jews shaped many primary Jewish responses to modernity. The religious renewal, or the alleged “Jewish Renaissance” among German Jews in the first decades of the 20th century, offers a radical encounter with tradition as part of Jewish modernism. In this paper, I aim to examine a group of revolutionary young intellectual anarchists, striving for a new religious excitement free of the traditional binding part of established religions. In various forms, religiosity became the only possible way of radical political thinking, a kind of antinomian liberation theology. In the absence of traditional communal ties of orthodox praxis and systematic theological speculation, these political intellectuals turn to historical discourse as their leading theological super-structure. Their critique of modernism was merged into a nostalgic rethinking of pre-modern religious forms and cultural patterns. The Zionists among them contributed much to the ammunition of the sacred covenant of Land, Blood, disrespect toward any form of legal normativity, and solid messianic expectation. This fatal combination is responsible for many disturbing elements in the contemporary Israeli public sphere.

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Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, n. 1 (aprile 2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities during the bubonic plague depredations. Despite the real devastation caused by the fourteenth-century chaos, much vibrant life remained within German Jewish communities. Little has been written, particularly in English, concerning the reasons for subsequent Christian resistance to the presence of Jews and the effects of new Christian conceptions of their own communities on Jewish self-perception. Bell's book intends to fill this gap. Neither a social history, nor an intellectual history of fifteenth-century Germans and Jews, it is a pioneering attempt to track the changing definitions of Jewish and Christian identity in the fifteenth century. It is an ambitious enterprise.

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42

Sloin, Andrew. "The Other Jewish Century". Russian History 42, n. 4 (27 novembre 2015): 441–52. http://dx.doi.org/10.1163/18763316-04204004.

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This review essay examines works of Russian and Soviet Jewish History by Eugene Avrutin, Oleg Budnitskii, and Yaacov Ro’i that focus on the relationship between Jews and the state during the “long” Russian twentieth century. The works examine this relationship in three discrete periods: the late imperial era proceeding the revolutions of 1917; the era of the Russian Civil War; and the late Soviet era of stagnation and decline. Challenging interpretations of Soviet historiography that have emphasized the open inclusion of Jews in the Soviet project, these works collectively stress the need to reconsider the persistence of racial discourses and anti-Semitism that structured relations between Jews and the state before and after the Bolshevik revolution.

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David, Abraham. "The Lutheran Reformation in Sixteenth-Century Jewish Historiography". Jewish Studies Quarterly 10, n. 2 (2003): 124. http://dx.doi.org/10.1628/0944570033029167.

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Myers, David. "THE SCHOLEM-KURZWEIL DEBATE AND MODERN JEWISH HISTORIOGRAPHY". Modern Judaism 6, n. 3 (1986): 261–86. http://dx.doi.org/10.1093/mj/6.3.261.

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Klaus Hödl. "Looking Beyond Borders: Performative Approaches to Jewish Historiography". Journal of Jewish Identities 1, n. 1 (2008): 51–66. http://dx.doi.org/10.1353/jji.0.0046.

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46

Gurock, Jeffrey S. "A Synthesis for the New American Jewish Historiography". Reviews in American History 26, n. 2 (1998): 385–89. http://dx.doi.org/10.1353/rah.1998.0024.

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Meyer, Michael A. "The Emergence of Jewish Historiography: Motives and Motifs". History and Theory 27, n. 4 (dicembre 1988): 160. http://dx.doi.org/10.2307/2505001.

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Eldem, Edhem. "Salonica and Its Jewish History in Turkish Historiography". Jewish History 28, n. 3-4 (4 novembre 2014): 431–38. http://dx.doi.org/10.1007/s10835-014-9222-1.

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49

Dreifuss, Havi. "Jewish Historiography of the Holocaust in Eastern Europe". Polin: Studies in Polish Jewry 29, n. 1 (gennaio 2017): 217–45. http://dx.doi.org/10.3828/polin.2017.29.217.

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50

LACZÓ, FERENC. "Beyond Helpless Victims and Survivor Trauma: New Historiography on Jews in the Age of the Holocaust". Contemporary European History 27, n. 4 (1 marzo 2018): 693–707. http://dx.doi.org/10.1017/s0960777318000048.

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This review essay explores recent scholarship on the history of Jews in the post-Habsburg territories, before and after the Second World War. The impressive wave of scholarship that has emerged in recent decades on European Jewish history shortly before, during and, increasingly, after the Holocaust, has only made historians more aware of how much they have left to do to reconstruct, at least in text, the lives of European Jews – a multilingual and culturally, economically and politically heterogeneous group – that the Holocaust so systematically and brutally destroyed. Aiming to overcome reductionist attempts that either subsume the history of Jews under a national narrative or parcel it into separate national units without comparative or transnational agendas, a growing number of scholars aim to reconceptualise Jewish history as being crucial to European and global history.

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