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Relevant bibliographies by topics / Charities (Jewish)

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Academic literature on the topic 'Charities (Jewish)'

Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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Journal articles on the topic "Charities (Jewish)"

1

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 (July 2020): 174–90. http://dx.doi.org/10.3366/nfs.2020.0283.

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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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Irwin, Mary Ann. "“Women with Hearts” and the Americanization of Jewish San Francisco, 1850–1880." Pacific Historical Review 92, no. 4 (2023): 538–75. http://dx.doi.org/10.1525/phr.2023.92.4.538.

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For San Francisco’s female Jewish pioneers, learning to organize and operate charitable societies was an integral step in their Americanization, or assimilation into American culture. Charity work taught women leadership skills and, at the same time, accustomed their fathers, husbands, and sons to limited forms of female authority within the community. In the process, leaders of San Francisco’s first female-led Jewish charities transformed themselves as well as their community. In some cases, male support for women’s charitable enterprises marked the spread of American Reform Judaism through San Francisco’s pioneer synagogues. In other instances, questions regarding the proper place of women intensified community members’ adherence to the traditions of their fathers. Even so, by founding and leading charitable associations through the period 1850–1880, “women with hearts” transformed Jewish San Francisco, male and female, foreign- and native-born, helping all to become more fully American. The glory of the San Francisco example is that the sources allow us to watch the process unfold, as the female leaders of benevolent agencies trod paths taking them from Jewish immigrants to Jewish Americans, or from well-intentioned but untrained “ladies bountiful” to what Jacob Marcus Rader called the New Woman, the “Jewish social worker.”

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Dotsenko, Viktor, Mikhail Zholob, and Mikhail Zhurba. "Legislative regulation of the activities of Jewish charities organizations in the Russian Empire in the second half of the 19th — early 20th century." OOO "Zhurnal "Voprosy Istorii" 2021, no. 03 (March 1, 2021): 130–38. http://dx.doi.org/10.31166/voprosyistorii202103statyi17.

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The article analyzes the features of Russian legislation that regulated the activities of Jewish charitable organizations and partnerships in the second half of the 19th - early 20th centuries; in addition, the article examines the practical application of its norms by imperial officials and Jewish philanthropists in the southwestern provinces of the Russian Empire.

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Michałowska-Mycielska, Anna. "Działalność dobroczynna kobiet w gminach żydowskich w Rzeczypospolitej w XVI–XVIII wieku." Studia Judaica, no. 2 (48) (2021): 277–93. http://dx.doi.org/10.4467/24500100stj.21.012.15067.

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Charitable Activities of Women in Jewish Communities in the Polish-Lithuanian Commonwealth Between the Sixteenth and Eighteenth Centuries Charity was an important form of social activity of women in Jewish communities in the Polish-Lithuanian Commonwealth, it was also a manifestation of female piety. Charity is also an area—despite a clear distinction between gender and related social roles—where cooperation between men and women can be observed. Women were involved in charities as community officials, associates or members of charity brotherhoods, as well as acting individually. However, their activities were always largely subordinated and overshadowed by activities of men, and acting within the framework of community structures, they were subject to the regulations and control of men. It is also noticeable that women’s charitable work was less formalized than that of men, which was probably due to the fact that women were less mobile and relied on family and neighborly contacts in their activities.

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Kuzovova, Natalia M. "1932–1933 жылдардағы Ашаршылық кезіндегі Украинаның оңтүстігіндегі азшылық ұлттар." Qazaq Historical Review 1, no. 3 (September 29, 2023): 331–39. http://dx.doi.org/10.69567/3007-0236.2023.3.331.339.

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The article is devoted to the issue of the situation of national minorities who lived compactly in the South of Ukraine during the famine of 1932-1933. The focus of the article is on the lives of German, Swedish and Jewish colonists who lived in national districts or had national village councils. The circumstances due to which natives of Central Asia (Uzbeks, Qyrgyz, and Qazaqs) find themselves at the epicenter of the Ukrainian Holodomor are also considered. It was found that all national communities were affected by the famine in Ukraine. Although they could receive a little help from their states and foreign charities (Germans, Swedes, and Jews), they had to hand it over to the MOPR or exchange it unevenly in Torgsіn. They also faced repression in response to disclosing information that they were on hunger strike in consulates or foreign media. But despite everything, they still did it because of the difficult living conditions. Unlike other national minorities, the people from Central Asia ended up in the South of Ukraine as labor prisoners, so their life was much worse because in 1933 they were practically stopped being supplied with food.

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Casale Mashiah, Donatella. "Income Concentration Trends and Competition in the Charitable Sector: An Analysis of Jewish Charities in England and Wales." Contemporary Jewry 39, no. 2 (January 31, 2019): 293–339. http://dx.doi.org/10.1007/s12397-019-09278-2.

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Lavie, Smadar. "De/Racinated Transcendental Conversions: Witchcraft, Oracle and Magic among the Israeli Feminist Left Peace Camp." Holy Land Studies 9, no. 1 (May 2010): 71–80. http://dx.doi.org/10.3366/hls.2010.0004.

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Drawn from the ethnography of Mizrahi feminist activism, my essay partakes of Michael Selzer's 1967 monumental The Aryanisation of the Jewish State. It analyses the oratory process through which Israel's feminist ‘Peace Camp’ racinates the question of Palestine. While this camp – which is almost 100 percent upper middle class Ashkenazi – opens up for the Palestinian nationalist feminist, allowing her space between her ‘nation’ and ‘race’, it manages to transcend its colonialist deracination of the Mizrahim, Israel's demographic non-European majority. The essay argues that the racinated Mizrahi is not allowed to enter either the peace-club or any sites of the tight-knit Israeli cultural-economic elites promoting the Oslo Peace Process. Such deracinated peace-witchcraft is rarely practised to improve the disenfranchised lived realities of most (poor) Mizrahim, who often resort to charities, right-wing and/or ultra-orthodox by default. Paradoxically, however, these progressive feminists admit their bounds of race through the appropriation of postmodern-queer-multicultural-border postures to apologise for their domination of the public peace sphere.

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Dawson, Sandra Trudgen. "Refugee Children and the Emotional Cost of Internationalism in Interwar Britain." Journal of British Studies 60, no. 1 (January 2021): 115–39. http://dx.doi.org/10.1017/jbr.2020.189.

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AbstractThis article explores the complexity surrounding the politics and emotions of internationalism and humanitarian work in interwar Britain by using as a lens the public and official responses to assisting “refugee children.” Analysis of British responses to refugee emergencies after the First World War, the Spanish Civil War, and the Nazi persecution of Jews and other minorities suggests that attitudes shifted dramatically between the arrival of Basque child refugees in May 1937 and the Kindertransports in late 1938. Charities and refugee committees, many of them faith-based, had to negotiate the spaces between nation, ideology, and emotion to successfully raise funds for refugees. All appeals were to “save” children, and yet the responses and the amounts raised were vastly different. Campaigns to support almost four thousand Basque children proved politically polarizing and bureaucratic. In contrast, the immediate and widespread response to fund-raising to bring ten thousand children to Britain in 1938 suggests that a significant change in attitudes and fund-raising practices had taken place in a short time. Unlike the political divisions that hampered support for the Basque children, Britons from all walks of life appeared by 1938 to embrace the emotional and financial cost of internationalism in a way they had not only a year before.

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"Isaac Wolfson, BT., 17 September 1897 - 20 June 1991." Biographical Memoirs of Fellows of the Royal Society 40 (November 1994): 421–27. http://dx.doi.org/10.1098/rsbm.1994.0048.

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Twentieth Century Britain has known a considerable number of men who have built up large fortunes it has known a much smaller number who have given away large sums of money to help people in need and supported hospitals, hospices and a long list of charities as well as education and research. It is doubtful, however, if it has known anyone who made and gave away money on the same scale and with the same undisguised satisfaction in both operations as Isaac Wolfson. There are few if any of the original universities, few if any of the major centres of scientific and medical research which do not have cause to be grateful for this son of an immigrant Jewish cabinet-maker from Russia, who by the time of his death in June 1991 had seen grants from the Wolfson Foundation he created with his wife and son in 1955 reach a total of £130 million - a much higher figure in present day values if account is taken of inflation.

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Dissertations / Theses on the topic "Charities (Jewish)"

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Zmiri, Ofer. "Non profit organizations and strategic management : the National Budgeting Conference." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69528.

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This study investigates the phenomenon of a communal Jewish organization, the National Budgeting Conference (NBC). In essence, the NBC is in charge of allocating money to national organizations through contributions collected from each local community. This unique arrangement doesn't exist in other Jewish communities around the globe; the common procedure is that every local federation allocates money for the local needs.
The objective of this dissertation is to follow the activities of the NBC from a strategic management point of view. So far, almost the entire body of literature on Jewish organizations stem from a political science and an ethnicity point of view. My assumption is that by conducting the study from a management perspective, I have been able to research topics that usually do not receive a lot of attention in literature about Jewish organizations; some of these topics include whether and to what extent environmental elements in the community, as well as power relations, influence the decision-making process. I also focused on the NBC's structure, outcomes, and chances of survival. I concluded that the NBC operates within a very fluid and unstable environment, and as a result, it will have to monitor its interests carefully and adapt in a slow, incremental fashion if it wishes to increase its chances of survival.

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Books on the topic "Charities (Jewish)"

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A, Kosmin Barry, and Ritterband Paul, eds. Contemporary Jewish philanthropy in America. Savage, Md: Rowman & Littlefield, 1991.

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2

L, Sales Amy, Tobin Diane K, and Maurice and Marilyn Cohen Center for Modern Jewish Studies, eds. Jewish family foundations study. Waltham, MA: Maurice and Marilyn Cohen Center for Modern Jewish Studies, Institute for Community and Religion, Brandeis University, 1996.

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N.Y.) Jewish Funders Network (Organization: New York. Jewish Funders Network. New York: Jewish Funders Network, 2010.

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Treguboff, Sanford M. Sanford M. Treguboff: Administration of Jewish philanthropy in San Francisco. Berkeley, Calif: Regional Oral History Office, Bancroft Library, University of California, 1988.

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Vaad Harabbanim Leinyanei Tzedaka B'Eretz Hakodesh. Vraiment?: Quiconque a fain vienne et mange. [New York?]: Vaad Harabbanim, 2010.

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6

N, Dobkowski Michael, ed. Jewish American voluntary organizations. Westport, Conn: Greenwood Press, 1986.

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Tracy, Salkowitz, Andrea and Charles Bronfman Philanthropies, and Jewish Funders Network (Organization: New York, N.Y.), eds. Executive development & succession planning: A growing challenge for the American Jewish Community. New York: Jewish Funders Network, 2009.

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8

Council of Jewish Federations (U.S.). Network of selected Jewish organizations. New York: Council of Jewish federations, 1987.

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9

Justice, Jewish Funds for. 25 years of Jewish Funds for Justice. New York: Jewish Funds for Justice, 2009.

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10

Foundation, Nathan Cummings, ed. Visioning justice: And the American Jewish community. New York: The Nathan Cummings Foundation., 2009.

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Book chapters on the topic "Charities (Jewish)"

1

"PRIVATE AND COMMUNAL CHARITIES. THE RELIEF OF THE POOR." In Jewish Life In The Middle Ages, 364–81. Routledge, 2013. http://dx.doi.org/10.4324/9780203040973-25.

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Fraser, Derek. "Fellowship and philanthropy." In Leeds and its Jewish community, 215–34. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526123084.003.0013.

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In this chapter the importance of mutual aid and philanthropic endeavour are stressed as a means of community cohesion and as a counter to the fragmentation so characteristic of the Leeds community. As with many other activities, the fellowship bodies were often associated with place of origin, later replaced by national bodies, such as B’nai Brith. The 140-year history of the Board of Guardians, later the Welfare Board, is traced with stress on the desire of Leeds Jewry to look after its own poor. The changing role of charities is explained by reference to the increase in state welfare in the twentieth century

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Weinberg, David H. "Return, Relief, and Rehabilitation." In Recovering a Voice, 22–72. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764104.003.0002.

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This chapter discusses the start of the relief effort for the Jews of post-war France, Belgium, and the Netherlands after the Second World War. The initial strategy devised by the American Jewish Joint Distribution Committee (JDC) and other international Jewish organizations in 1945 in France, Belgium, and the Netherlands was to leave relief efforts to others. While working to secure Jewish representation on local aid committees that had been created by Christian charities, the Red Cross, and individual political parties, they would piggyback on the numerous relief efforts that Jewish communities in the three countries had themselves established during the war or had initiated at the time of liberation. Where possible, they would also demand that national governments assist Jewish survivors. In the absence of support from private aid groups and despite their weakened condition, a variety of local Jewish community agencies did what they could to aid survivors. Ultimately, in the first two decades after the war, American and other international organizations would be only partially successful in restructuring the Jewish communities of western Europe.

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Rabin, Shari. "Reminding Myself That I Am a Jew." In Jews on the Frontier. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479830473.003.0003.

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Jewish migrants to the United States reveled in their ability to move, but also struggled to adapt to the distinctive social and economic relations of the United States, which was a “world of strangers.” This chapter shows how Jews created a wide range of social ties and institutions—not just congregations—in search of stability, trust, and identity. They entered into friendships and voluntary societies with non-Jews, but also sought out coreligionists through informal ties, newspapers, kosher boardinghouses, fraternalism, and worship services. Gradually, they moved to create Jewish organizations that were public and recognized by the state, including mutual aid societies, literary societies, fraternal lodges, charities, and congregations. Voluntarism did not perfectly map onto Jewish communalism, however, even more so because mobile Jews were rarely consistent, stable, or religiously uniform. This was especially problematic for congregations, which struggled to determine the boundaries and meaning of “membership” as well as the nature of congregational identity, liturgy, and worship.

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Stampfer, Shaul. "The Pushke and its Development." In Families, Rabbis and Education, 102–20. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781874774853.003.0006.

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This chapter details how charity is collected by Jewish communities. Traditional east European Jewish communities collected money in a number of ways; taxation was only one of the standard means. Communities had to make sure that payments required by the government were met and that communal facilities, such as synagogues, were kept in good condition. However, the needs of individuals were regarded as a very different matter and they were usually dealt with by voluntary, charitable activities. Donations had to be collected by charitable organizations which could not resort to coercion. One of the most popular methods employed by Jewish charities in recent generations was the pushke (‘charity box’ in Yiddish) which was found in many Jewish homes. While it may appear traditional, this was an innovation of the nineteenth century which spread quickly throughout all of eastern Europe. A careful look at the complicated dynamics behind the simple pushke reveals a great deal about the structure and values of east European Jewish society.

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"Appendix 1. Sampling of Charities and Charitable Institutions Advertising or Soliciting Subscribers in the Jewish Chronicle, 1841–1859." In “We are not only English Jews—we are Jewish Englishmen”, 168–69. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781644690864-013.

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Stone, Dan. "Survivors, Displaced Persons, Refugees." In Fate Unknown, 249—C6P104. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198846598.003.0007.

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Abstract This chapter shows how survivors became displaced persons (DPs), then refugees and new immigrants, or, in a minority of cases, stayed to become the nucleus of a renewed Jewish community in Germany—a very beleaguered and small one with a tenuous connection to wider society in the first postwar decade or so. As the camps became established communities, UNRRA/IRO cared for survivors by housing them and providing medical assistance. With the indispensable help of charities, survivors were encouraged to become functioning members of society again through vocational training, economic assistance, and joining and running associations and institutions of all sorts, from sports clubs to religious bodies, theatre groups to political movements, and self-representation organizations for dealing with the occupation and German authorities. Because the DP camps lasted for longer than anyone envisaged, these organizations became deeply entrenched and developed, and the camps became the settings for revitalized communities, long before their inhabitants were transplanted to Palestine/Israel, the United States, or elsewhere. The role of the survivors in helping themselves was crucial; from medical care to vocational training to political representation, survivors held key positions in the movements and societies that sought to advance the DPs’ cause—on the basis that no one else could understand them or would help them in the necessary ways. Using ITS records, the chapter shows how survivors formed their own tracing organizations, searched for their loved ones, and were in turn helped with medical care and emigration.

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