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Journal articles on the topic 'Famous Jews'
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1
Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY." vol 5 issue 15 5, no. 15 (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
2
Marienberg, Evyatar. "Jews, Jesus, and Menstrual Blood." transversal 14, no. 1 (2016): 1–10. http://dx.doi.org/10.1515/tra-2016-0001.
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AbstractThis article examines how concepts related to menstruation and menstrual blood were used by medieval Jews to insult the Christians’ God and his mother. One of the central concepts used in these exchanges was the claim that Jesus was conceived while Mary was menstruating. The article checks this and similar claims when they appear, among other places, in polemic works, such as the rather famous Toledot Yeshu (“The Genealogy of Jesus”), and in the Jewish chronicles about the massacres of Rhineland Jews during the first crusade of 1096.
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Godfrey, Gerald. "The Judges and the Jews." Ecclesiastical Law Journal 7, no. 32 (2003): 50–61. http://dx.doi.org/10.1017/s0956618x00004944.
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The Jews have been a source of constant trouble to the judiciary of this country; but, to be fair, only for the last 350 years. Between 1066, when the first Jews to settle here came over from what is now France in the wake of the Norman Conquest, to 1290, when the Jews were expelled, Jewish issues do not appear to have concerned the judges. This discussion of judicial involvement with Jewish issues begins in 1655, when, following Menasseh ben Israel's famous initiative, two senior judges, Chief Justice Glyn and Chief Baron Steel, advised the assembly that had been summoned by Cromwell to consider the matter, that ‘there was no law which forbids the Jews’return into England’.
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Trepte, Hans-Christian. "Between Homeland and Emigration. Tuwim’s Struggle for Identity." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (2017): 35–47. http://dx.doi.org/10.18778/1505-9057.36.04.
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Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer. Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.
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Moch, Michał. "„Nasza walka z Żydami” – Sayyida Qutba – arabski fundamentalistyczny pamflet na Żydów i judaizm w kontekście europejskiego dyskursu antysemickiego." Kultura i Społeczeństwo 52, no. 2 (2008): 177–88. http://dx.doi.org/10.35757/kis.2008.52.2.8.
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The paper deals with the famous essay by Sayyid Qutb, one of the most famous ideologues of Islamic fundamentalism and leader of the Muslim Brethren in Egypt, who was sentenced to death in 1966. Despite its rather small volume, “Our Fight with Jews” is a really influential text, especially among the fundamentalist milieu in the Arab societies. The essay’s sole purpose was to clarify Qutb’s hostile attitude towards Judaism and the Jews. The Egyptian fundamentalist justifies his point using religious, historical and political arguments. Some of the historical views, figures of speech and propaganda tricks, appearing in the text, were probably borrowed from the European anti-Semitic literature. After presenting Qutb’s short biography, the author researches main aspects of the aforementioned work; and debates how Islamic theological background merges with the influences of European anti-Semitism.
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Baker, Murray. "Who Was Sitting in the Theatre at Miletos? An Epigraphical Application of a Novel Theory." Journal for the Study of Judaism 36, no. 4 (2005): 397–416. http://dx.doi.org/10.1163/157006305774482641.
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AbstractStephen Mitchell has proposed a broad view of the cult of the Most High God (Theos Hypsistos) in which the followers describe themselves as theosebes. This provides a robust identity for these God-fearers and allows for a wider local context for theosebes (and other God-fearer) inscriptions. Mitchell's view is applied to the famous seating inscription for Jews and God-fearers in the theatre in Miletos. Here a quiet Jewish community is associated with a community of followers of the Most High God which included prominent members. The inscription should be read as, "The place of the Jews [real Jews], who are called [are part of] the group of theosebioi [followers of the Most High God]."
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MURZAKHANOV, Yuri Isaevich, and Ekaterina Sergeevna NORKINA. "THE CONTRIBUTION OF IGOR GODOVICH SEMYENOV IN THE STUDY OF THE HISTORY OF THE MOUNTAIN JEWS. TO THE 60 ANNIVERSARY OF THE SCIENTIST." Herald of Daghestan Scientific Center of Russian Academy of Science, no. 80 (April 30, 2021): 53–57. http://dx.doi.org/10.31029/vestdnc80/7.
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The article is written to the 60th anniversary of Igor Godovich Semyonov, a famous Daghestan and Russian historian, Doctor of historical sciences, who has made a significant contribution to the study of history, ethnography and the problems of genesis of Mountain Jews.
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Bulanyi, Mykola. "Converted Jews." Universum Historiae et Archeologiae 3, no. 2 (2020): 22. http://dx.doi.org/10.15421/26200202.
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The aim of the scientific paper to reconstruct the life strategies of the father of the famous figure of the Great Reform era M. Posen, as well as to attempt to study the little-known early stage of his biography. Research methods: biographical, reconstruction, hermeneutics, intertextual analysis, comparative studies, systemic-structural, conceptual method of M. Epstein, etc. Main results. Thanks to the use of a number of approaches, it was possible to reach broader issues, such as the reconstruction of the identity of two generations of the Posens, identification strategies for their entry into the imperial society and determination of the position and opportunities of converted Jews in the era of Alexander I. Thus, the principle of new historicism made it possible to analyze texts in their primary context, which in turn made it possible to investigate Posen’s attitude to texts, which was reflected in his project for changes in censorship. The systematic principle made it possible to reflect on the whole the process of development of the institution of censorship in the Russian Empire and the role of converted Jews in it on the M. Posen’s example. The study of legislative acts was carried out using the historical-juridical analysis and A. Etkind’s philosophy of reconstruction, which made it possible to inscribe the Posens’ history to the historical and cultural context of the era. Thanks to scientific tools and the involvement of previously unknown sources, it became possible to clarify the main milestones of M. Posen’s early biography, while he working in various departments, as well as possible reasons for career growth in the context of the Alexander era. Practical significance: the accomplished developments can be used in the future to create generalizing works on historical biography, Jewish study, interethnic history, social history, etc. Scientific novelty: for the first time, attempts were made to reconstruct the biography of M. Posen’s father based on the initial materials and the activities of the first generations of the Posens in Russia Empire. Type of article: analytical.
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Lazaroms, Ilse Josepha. "As the Old Homeland Unravels: Hungarian-American Jews’ Reactions to the White Terror in Hungary, 1919–24." Austrian History Yearbook 50 (April 2019): 150–65. http://dx.doi.org/10.1017/s0067237819000080.
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In his office on 1 Union Square West in New York City, Samuel Buchler, president of the Federation of Hungarian Jews in America, sat at his desk and looked at the trees turning red, yellow, and brown in the park below the window. It was September 1924, and Buchler had just read the news from Hungary. After years of anti-Jewish violence—the white terror, passively condoned by the postwar regime—the Hungarian government had decided to honor Felix M. Warburg, president of the American Jewish Joint Distribution Committee (JDC, or Joint), with a Red Cross Decoration. The honor came directly from Admiral Miklós Horthy, regent of Hungary, who wanted to acknowledge the role the JDC had played in “mitigating misery in Hungary.” It was clear that the JDC had aided millions of Jewish war victims across the devastated landscapes of East Central Europe, including Hungary. But Buchler was skeptical. Since its founding in 1916, the Federation of Hungarian Jews had tried to ameliorate the fate of Hungarian Jews across the ocean, who in quick succession had felt the tremors of war, terror, revolution, social exclusion, and institutional antisemitism. It was ironic that the government Buchler held responsible for much of the anti-Jewish violence and agitation was now hoping to be on good terms with the most famous Jew in the realm of international humanitarianism. For Buchler and the Federation of Hungarian Jews, this was cause for concern.
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Gaimani, Aharon. "Visiting Graves of Ẓaddiqim in Yemen". Review of Rabbinic Judaism 18, № 2 (2015): 281–300. http://dx.doi.org/10.1163/15700704-12341288.
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The article deals with the phenomenon in Yemen of Jews’ visiting the graves of ẓaddiqim, which was a very limited one. Throughout Yemen there were but a few gravesites of Jewish ẓaddiqim to which pilgrimages were made; they were of interest only to people living in their vicinity. The most famous among the Yemenite graves of ẓaddiqim was that of Rabbi Shalom Shabazi, the most highly esteemed figure among Yemenite Jewry. This was the only site to which Jews came from all over Yemen. Despite the difficult journey and the dangers along the way, Yemenite Jews visited the grave for various purposes: to make personal requests, to pray, to ask for success and for the fulfillment of vows made by people who had been ill but had recovered. In this paper, I present new oral and written testimonies about pilgrimage to his grave.
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Shiff, Ofer. "The Jewish Centrality of Israel." Israel Studies Review 36, no. 2 (2021): 48–65. http://dx.doi.org/10.3167/isr.2021.360205.
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This article examines reactions in the Jewish Diaspora to the ways the Diaspora is viewed in Israel, especially with regard to the Israeli self-perception of Israel as the ultimate spiritual and religious center for its Diaspora. These ideas are explored using as a case study the 1958 ‘Who is a Jew?’ controversy and David Ben-Gurion’s famous correspondence with 51 ‘Jewish sages’ on the question of how to classify on an Israeli identity card a child born in Israel to a non-Jewish mother. Focusing on the responses of the Orthodox Jewish sages, I suggest that this correspondence may be understood as a reflection of different, sometimes conflicting understandings of the nature and meaning of Israel’s centrality for Jews and Judaism.
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Spear, Sonja E. "Claiming the Passion: American Fantasies of the Oberammergau Passion Play, 1923–1947." Church History 80, no. 4 (2011): 832–62. http://dx.doi.org/10.1017/s0009640711001235.
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In 1934 the third centennial celebration of Oberammergau's famous passion play coincided with Adolph Hitler's rise to power. For American Jews, the Oberammergau Passion Play had long symbolized the Christian roots of Anti-Semitism. Ironically, American Jews' liberal Protestant allies viewed Oberammergau as a symbol of Christian ecumenism, capable of uniting Protestants, Catholics, and even Jews. “Claiming the Passion” traces Oberammergau in the rhetoric of American liberals from the American tour of Anton Lang, who portrayed the Christus in 1923, to his successor's trial for Nazi sympathies in 1947. It places the conflicting Jewish, Catholic, and Protestant views of Oberammergau in the context of the early goodwill or interfaith movement. It argues that liberal Protestants' enthusiasm for Oberammergau arose from their effort to articulate a more inclusive national identity, in opposition to the Ku Klux Klan and other nativists. But the conflicts over Oberammergau also suggest that liberal Protestants had not yet come to terms with Jewish critiques of Christian Anti-Judaism.
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Moskovkin, Vladimir M. "A Jew’s Fate in Eurasian Space: Between Hatred and Misunderstanding. Role of Mikhail Vygon‘s Legacy in Understanding Persecution of Jews in Crimea in Twentieth Century." Eurasian Crossroads 2, no. 1 (2020): 010310124. http://dx.doi.org/10.55269/eurcrossrd.2.010310124.
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In the article, I investigate the role of prosaic oeuvres and memoirs of the famous but now forgotten Yalta-born writer, public figure and teacher of Jewish origin Mikhail Josifovich Vygon (1924-2011), in the reconstruction of the Jewish genocide in Crimea by Nazi criminals during the Great Patriotic War, as well as the later political oppression of Jews in the Soviet Union. An especial attention is paid to Vygon’s testimony of atrocities of the Russians and Ukrainians to the Jews during the German occupation of Crimea. As a result of studying the unpublished works of Vygon, I conclude that the Yalta writer was pessimistic about the future fate of the Jews in Eurasia. Only the formation of the State of Israel in 1948, according to Vygon, where he emigrated in 1991 after the collapse of the Soviet Union, put an end to the almost universal political, cultural and social persecution of the Jewish nation in Eurasia.
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Cheyette, Bryan. "On a Double Decker Omnibus to Golders Green." Cambridge Journal of Postcolonial Literary Inquiry 9, no. 1 (2022): 92–99. http://dx.doi.org/10.1017/pli.2021.43.
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My abiding memory of Daniel Boyarin is sitting with him on the top deck of one of London’s famous red buses. We were traveling to Golders Green to eat a kosher meal after a conference in central London. It was the summer of 1994, at the height of Western optimism that the Oslo Accords would bring the Israeli-Palestinian conflict to an end. This optimism, however naive, resulted in an extraordinary phenomenon. Closeted Jews in the British academy attended the conference by the hundreds. The late Laura Marcus and I, who organized “Modernity, Culture, and ‘the Jew,’” were expecting a handful of specialists along with the invited speakers, such as Daniel Boyarin. Instead, the audience was made up of a rainbow alliance of out-Jews and other others who could no longer fit on a single red bus but needed a fleet of double-deckers. This was a time when a new iteration of Jewish studies—feminist, fluidly gendered, postcolonial, antiracist, anti-Eurocentric—came into being and has, thankfully, influenced future generations of scholars.2 No less important, it was a time of a momentary and unspoken hope that the world could be healed and that tikkun olam (the “repair of the world”) might at long last be on the horizon.
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Zaretsky, Eli. "The Place of Psychoanalysis in the History of the Jews." Psychoanalysis and History 8, no. 2 (2006): 235–54. http://dx.doi.org/10.3366/pah.2006.8.2.235.
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Situating psychoanalysis in the context of Jewish history, this paper takes up Freud's famous 1930 question: what is left in Judaism after one has abandoned faith in God, the Hebrew language and nationalism, and his answer: a great deal, perhaps the very essence, but an essence that we do not know. On the one hand, it argues that ‘not knowing’ connects psychoanalysis to Judaism's ancestral preoccupation with God, a preoccupation different from that of the more philosophical Greek, Latin and Christian traditions of theology. On the other hand, ‘not knowing‘ connects psychoanalysis to a post-Enlightenment conception of the person (i.e. of personal life), as opposed to the more abstract notion of the subject associated with Kant.
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Erman, Uri. "The Operatic Voice of Leoni the Jew: Between the Synagogue and the Theater in Late Georgian Britain." Journal of British Studies 56, no. 2 (2017): 295–321. http://dx.doi.org/10.1017/jbr.2017.3.
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AbstractMichael Leoni, a leading singer in late eighteenth-century London, became famous for his role in Richard Brinsley Sheridan's anti-Jewish operaThe Duenna. He was discovered, however, at the Jewish synagogue, where his singing enthralled non-Jews in the early 1770s. Tracing Leoni's public reception, this article argues that the performative effect of his singing had a multifaceted relation to his audience's psychology of prejudice, serving to both reiterate and reconfigure a variety of preconceptions regarding the Jews. Leoni's intervention through operatic singing was particularly significant––a powerful, bodily manifestation that was capable of transforming listeners while exhibiting the deep acculturation of the singer himself. The ambivalence triggered by his performances would go on to define the public reception of other Jewish singers, particularly that of Leoni's protégé, John Braham, Britain's leading tenor in the early nineteenth century. Ultimately, the experience of these Jews' performances could not be easily deconstructed, as the Jewish performers' voices were emanating from within written, sometimes canonical, musical works. This representational impasse gave rise to a public discourse intent on deciphering their Jewishness, raising questions of interpretation, intention, and confession.
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Tavim, José Alberto Rodrigues da Silva. "Elizabethan Orientalia." European Judaism 51, no. 2 (2018): 13–21. http://dx.doi.org/10.3167/ej.2017.510204.
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Elizabeth I had people of Jewish origin in her personal circle, such as the famous physician Rodrigo Lopez, who was a relative of an influential Jew called Álvaro Mendes. Mendes was born in Portugal, and later took refuge in the Ottoman Empire, where he was known as Salomon ibn Ya’ish; we know that he exchanged correspondence with Elizabeth I, and the queen always favoured him in her missives to Sultan Murad III. The queen knew that Mendes received, while a Christian, a knighthood in the Order of Santiago, since she dubbed him ‘Eques’ in her correspondence. So even if ibn Ya’ish lived exiled in the Ottoman Empire, Elizabeth I still considered him a ‘Westerner’. The question that arises is: to what extent did this pragmatic diplomacy of Elizabeth I with Islamic states where some ‘Western’ Jews appear as pivotal elements shape their image in Elizabethan England, especially in the eclectic circles in which Shakespeare lived?
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da Silva Tavim, Josè Alberto Rodrigues. "Elizabethan Orientalia." European Judaism 51, no. 2 (2018): 13–21. http://dx.doi.org/10.3167/ej.2018.510204.
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Abstract Elizabeth I had people of Jewish origin in her personal circle, such as the famous physician Rodrigo Lopez, who was a relative of an influential Jew called Álvaro Mendes. Mendes was born in Portugal, and later took refuge in the Ottoman Empire, where he was known as Salomon ibn Ya’ish; we know that he exchanged correspondence with Elizabeth I, and the queen always favoured him in her missives to Sultan Murad III. The queen knew that Mendes received, while a Christian, a knighthood in the Order of Santiago, since she dubbed him ‘Eques’ in her correspondence. So even if ibn Ya’ish lived exiled in the Ottoman Empire, Elizabeth I still considered him a ‘Westerner’. The question that arises is: to what extent did this pragmatic diplomacy of Elizabeth I with Islamic states where some ‘Western’ Jews appear as pivotal elements shape their image in Elizabethan England, especially in the eclectic circles in which Shakespeare lived?
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Piotrkowski, Meron M. "Artapanus as a Source for the Building of the Temple of Onias in Egypt." Journal for the Study of the Pseudepigrapha 29, no. 3 (2020): 197–214. http://dx.doi.org/10.1177/1868103420913773.
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In scholarly literature, one frequently encounters the claim that Artapanus supplies the only reference to the building of the Temple of Onias in the entire extant corpus of Jewish-Hellenistic literature. While this assumption has found acceptance, this article wishes to investigate that claim. While Artapanus indeed incorporated a reference to the building of a temple by Jews in Heliopolis—the same place, where Josephus located the Temple of Onias—it seems, however, that what Artapanus had in mind was not the Jewish Temple of Onias, but the famed Egyptian Temple of Atum-Ra. This insight is supported by passages of ancient Hellenistic writers such as Herodotus and Diodorus Siculus, who, as Artapanus, contain similar references, to which the latter appears to allude. Artapanus’ note may thus be explained by the notion that the piece of information about Jews being responsible for the building of a famous Egyptian temple fulfills an apologetic purpose and served to aggrandize the Jewish presence in the Egyptian Diaspora.
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Verschik, Anna. "Pent Nurmekund as the translator of Yiddish folksongs into Estonian." Nordisk Judaistik/Scandinavian Jewish Studies 15, no. 1-2 (1994): 94–99. http://dx.doi.org/10.30752/nj.69512.
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One can often hear the question: are there any Jews in Estonia at all? And if there are, is there any reason to speak about Estonian Jewry in the sense we speak about Polish, Lithuanian, Galatian Jewry? Indeed, Estonia has never been a “traditional” land of Jews: during the Russian rule it did not belong to the so-called pale of settlement. Estonia never met with the “Jewish question”, there was no ground either for everyday or for official antisemitism. The Department of Jewish studies in the University of Tartu was the first one of its kind in the Nordic countries. At that time it was not unusual that an Estonian understood some Yiddish, there are also examples of the students who studied seriously the language and the culture of Jews. Pent Nurmekund, a famous polyglot was one of them. Nurmekund had learned a number of Yiddish folksongs and later translated some of them into Estonian. The two songs we are going to speak about are “Toibn” and “Main fraint”. Nurmekund performed both a Yiddish and an Estonian version of the first song. Main fraint was recorded only in Yiddish, the Estonian translation was published in the literary periodical Looming.
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Edwards, John. "Why the Spanish Inquisition?" Studies in Church History 29 (1992): 221–36. http://dx.doi.org/10.1017/s0424208400011311.
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It seems quite extraordinary that an important European country should apparently have wished to go down in history as the originator of calculated cruelty and violence against members of its civil population. Yet the writers of the famous sketches inMonty Python’s Flying Circuswere far from being the first to introduce ‘the Spanish Inquisition’ as a cliché to represent arbitrary and yet calculated tyranny. By the late sixteenth century, Christian Europe, both Catholic and Protestant, had already formed the image of Spain which has become known as the ‘Black Legend’. Just as many Spaniards distrusted Italy, because Jews lived freely there, and France because Protestants were in a similar condition in that country, so Italian opposition to the forces of Ferdinand the Catholic and his successors, together with the ultimately successful Dutch rebels, created, with the help of growing knowledge of Spain’s atrocities against the inhabitants of the New World, a counter-myth, in which the Spaniards themselves appeared as heardess oppressors, but also, ironically, as crypto-Jews (marranos). Erasmus wrote that France was ‘the most spotless and most flourishing part of Christendom’, since it was ‘not infected with heretics, with Bohemian schismatics, with Jews, with half-Jewishmarranos’, the last term clearly referring to Spain. Not surprisingly, there is also a Jewish story of what happened in Spain before, during, and after 1492, which may best be summed up, in general outline, in the words, written in 1877, of Frederic David Mocatta’s study of Iberian Jews and the Inquisition.
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Richter, Klaus. "Kišinev or Linkuva? Rumors and threats against Jews in Lithuania in 1903." Romanian Journal for Baltic and Nordic Studies 3, no. 1 (2011): 117–30. http://dx.doi.org/10.53604/rjbns.v3i1_6.
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Over Easter 1903, a large-scale anti-Jewish riot in Kišinev, capital of the Russian governorate of Bessarabia, left dozens of Jews dead and hundreds injured, thus leading to a massive wave of emigration. A product of social discontent and anti-Semitic agitation, the riots of Kišinev became notoriously famous as the onset of a wave of pogroms of hitherto unprecedented brutality, which only subsided after the end of the Russian Revolution of 1905/06. This article analyzes the incidents by emphasizing cultural transfers between Kišinev and Lithuania, using the histoire croisée approach in order to provide for the different ethnic, social and political backgrounds and motivations of the actors. It also compares the disturbances in the rural north of Lithuania and in the Bessarabian industrial city of Kišinev in order to contextualize anti-Jewish violence in Lithuania on the larger scale of the Russian pogroms. When Lithuanian Jews were sometimes threatened to be killed “as in Kišinev” and at other times to be treated “as in Linkuva”, the significance of analyzing cultural transfer while keeping the regional context in mind becomes apparent.
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Köse, İsmail. "The Lloyd George Government of the UK: Balfour Declaration the Promise for a National Home to Jews (1916-1920)." Belleten 82, no. 294 (2018): 727–59. http://dx.doi.org/10.37879/belleten.2018.727.
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Palestine, throughout modern known history has been geographically called "the least of all lands". Meanwhile because hosted holy shrines of three monotheistic religions, it was/is one of the most praised/precious small piece of land on the globe. Palestine came under Ottoman rule after Sultan Selim's Egyptian Campaign in 1517 and until the year of 1917 was an Ottoman land during 400 years. Before Ottomans, following old Roman experience, small colonies or administrations had been planted in Palestine with the express intention of preventing the political regeneration of the Jews. Under Ottoman rule, Jews and other two religions have been peacefully living in Palestine. In 1897 at Basel Congress, World Zionist Organization decided to establish a Jewish State in Palestine. They asked Ottoman Sultan Abdulhamid II for a national home in Palestine but could not achieve what they desired. Abdulhamid II also restricted Jewish pilgrimage to Palestine to prevent any possible de facto unpermitted foreign settlement of Jews. But, due to corruption and bribery of local rulers that rule could not be implemented properly. Nowadays addressing their future plans Zionists were asking to send high number of Jews to Palestine and the progress taken by bribery was not enough such kind of stream. The opportunity Zionists looking for emerged during WWI while British search of support for unsustainable war economy. In the year of 1916, a Zionist sympathizer Lloyd George became British Prime Minister and Foreign Minister of his Cabinet Arthur Balfour proclaimed his famous publication promising a national home hence Israeli State for Jews. To realize that aim Palestine had to be occupied and become a British colony. This paper will search archive documents and related second hand publications to shed light on Zionist activities and establishment process of Israel, special focus will be put on the role of Lloyd George Government. Arab reactions, especially the attitude of Sheriff Hussein and his son Faisal to the developments also will be discussed.
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Spiegel, Flora. "The tabernacula of Gregory the Great and the conversion of Anglo-Saxon England." Anglo-Saxon England 36 (November 14, 2007): 1–13. http://dx.doi.org/10.1017/s0263675107000014.
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AbstractIn a famous letter to his missionaries in England, Pope Gregory the Great suggested that the newly converted Anglo-Saxons should be encouraged to build small huts, or ‘tabernacula’, in conjunction with Christian festivals. He seems to have associated these structures with the Jewish festival of Sukkot, reflecting a missionary strategy modelled on both the biblical conversion of the Israelites and on Gregory's own proselytizing approach towards the Jews of Rome. Gregory's instructions are discussed in the light of historical writings and archaeological evidence, which suggest that ‘tabernacula’ were indeed constructed in England during the conversion period, possibly adapted from pre-Christian Anglo-Saxon ritual structures.
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O’Kernick, Patrick J. "Stelae, Elephants, and Irony: The Battle of Raphia and Its Import as Historical Context for 3 Maccabees." Journal for the Study of Judaism 49, no. 1 (2018): 49–67. http://dx.doi.org/10.1163/15700631-12481190.
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Abstract The opening verses of 3 Maccabees set the story in the aftermath of the Battle of Raphia (217 bce); the significance of this historical setting has been overlooked. The Battle of Raphia is intimately related to the narrative at large in at least three ways. First, 3 Maccabees advocates for a counter-tradition to a stele tradition that arises out of Ptolemy’s victory at Raphia. Second, the story reworks the famous incident of Ptolemy’s elephant retreat at Raphia into a tale of praise for the God of the Jews. And finally, the book is invested with the irony already present in the historical realities of Ptolemy’s short-lived victory.
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Brener, I. S. "ESTHER ROSENTHAL-SCHNEIDERMAN ARCHIVE. RUSSIAN-LANGUAGE SECTION." Regional problems 24, no. 2-3 (2021): 218–26. http://dx.doi.org/10.31433/2618-9593-2021-24-2-3-218-226.
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Esther Rosenthal-Schneiderman was directly involved in the creation of the Jewish Autonomous region. The most famous historians in the world have repeatedly turned to her memoirs to hear the story of a witness to the events that began with the expedition of B. L. Brook to the Biro-Bidzhan region and before the repressions of 1937–1938. Her works, published in Israel in Yiddish and Hebrew, are little known to the Russian-speaking reader. The documents and articles, found in the personal archive, translated into Russian, provide an additional opportunity to learn about the Birobidzhan project, which became part of the Russian Jews history.
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Sclar, David. "Adaptation and Acceptance: Moses Ḥayim Luzzatto's Sojourn in Amsterdam among Portuguese Jews". AJS Review 40, № 2 (2016): 335–58. http://dx.doi.org/10.1017/s0364009416000441.
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Although scholars have written extensively about Moses Ḥayim Luzzatto and his literary oeuvre, there has been virtually no work on his stay in Amsterdam (1735–43). The controversy over his supposed Sabbatianism, which engulfed much of the European rabbinate and led to his self-imposed exile from Padua, did not rage overtly in the Dutch Republic, and historians have generally regarded these years as nothing more than a quiet period for Luzzatto and of little consequence to him personally.Using previously unpublished archival material, this article demonstrates that Luzzatto was highly regarded in Amsterdam's generally insular Portuguese community. He received charity and a regular stipend to study in the Ets Haim Yeshiva, forged relationships with both rabbinic and lay leaders, and arguably influenced the community's religious outlook. However, a comparison of the manuscript and print versions ofMesillat yesharim, his famous Musar treatise composed and published in the city, reveals the limitations under which Luzzatto lived. Research into Luzzatto's time in Amsterdam shows the man's enduring self-assurance and relentless critique of his critics, as well as the Portuguese rabbinate's broadening horizons.
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Balogh, András F. "Imagination und Wissen über die Nachbarvölkerin der rumäniendeutschen Literatur nach dem ersten Weltkrieg." Studia Universitatis Babeș-Bolyai Philologia 66, no. 3 (2021): 35–48. http://dx.doi.org/10.24193/subbphilo.2021.3.02.
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"Imagination and Knowledge about the Neighbouring Peoples in the German Literature in Romania after the First World War. The starting point of this paper consists in adapting the ideas formulated by the cultural turn, according to which culture is a product of a dynamic process. After the First World War, a new cultural field was formed through a very fast process in the micro-society of German-speaking people in Transylvania and Banat. This cultural field was mostly influenced by the newspapers and cultural periodicals (Klingsor, Siebenbürgisch-Deutsches Tageblatt, Temeswarer Zeitung), by ecclesiastical discourse and by the speeches given by the Saxon and Swabian politicians. The literature of this period illustrates a very intense life; several texts deal with either the problems of time or describe a glorious past. The most famous authors (Adam Müller Guttenbrunn, Karl von Möller, Adolf Meschendörfer, Heinrich Zillich) are in the spotlight of public life. This article’s case studies are taken from the literature of Transylvania. In general, it can be said that the representation of Romanians is positive, that of Hungarians is to some degree negative, while Jews are rarely represented. Keywords: imagology, Romanians, Hungarians, Jews "
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Bond, Helen K. "Josephus on Herod’s Domestic Intrigue in the Jewish War." Journal for the Study of Judaism 43, no. 3 (2012): 295–314. http://dx.doi.org/10.1163/157006312x644128.
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Abstract This article argues that women and domestic intrigue are prominent within the Herod narrative in Josephus’ Jewish War for a specific rhetorical reason. While the first half of the narrative presents the famous king in encomiastic terms, using him to illustrate Josephus’ contention that Jews generally were content to remain loyal to Rome, the second half of the account subtly presents a rather different thesis. Attention to domestic drama allowed Josephus to suggest that Herod was a man who was unable to control either his own emotions or his turbulent family, and so was unfit to rule. Ultimately for Josephus, the ideal constituency for Judaea is not monarchy (as represented by Herod) but the theocratic reign of priests.
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Seleznyov, Nikolai N. "Al-Makīn ibn al-ʿAmīd on Moses of Crete". Scrinium 15, № 1 (2019): 321–27. http://dx.doi.org/10.1163/18177565-00151p20.
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Abstract In the first, still unpublished, volume of The Blessed Compendium (al-Majmūʿ al-mubārak) – the historical work of the 13th-century Arabic-speaking Christian writer al-Makīn ibn al-ʿAmīd, there is a chapter on the Byzantine Emperor Theodosius II the Younger (r. 402-450). In this chapter, Ibn al-ʿAmīd retells the famous story of Moses of Crete, “who appeared among the Jews” and declared himself to be the Messiah to subsequent tragic disappointment of those who believed in him. The present article discusses this story and suggests an explanation for the discrepancies between Ibn al-ʿAmīd’s text and its Arabic source – the Book of the Heading (Kitāb al-ʿUnwān) of Agapius of Manbij (Hierapolis).
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Flusser, David. "Virgil the Magician in an Early Hebrew Tale." Florilegium 7, no. 1 (1985): 145–54. http://dx.doi.org/10.3138/flor.7.009.
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Hebrew literature in the Middle Ages was not restricted to theological and philosophical literature only. Mediaeval Jews, and likewise their gentile neighbours, loved a good story even if it had no relationship to religion; and, if such stories were created in the Christian world, Jews translated them into Hebrew. There was in the Middle Ages great interest in entertaining stories and in their accomplished recitation. This period also witnessed the creative development of the epic in both prose and poetry. Fortunately, Hebrew literature too did not exempt itself from taking an active part in this work. Understandably, our contemporary taste is sufficiently different that this creativity is neglected in our own day. From another perspective we should remember that a discernible portion of modern literature would have caused embarrassment and stimulated disgust in the ’’darkness'* of the Middle Ages. However, if not for their innocent curiosity and preference for fine plot there would never have developed such classics as the Decameron or The Canterbury Tales. One of the more famous mediaeval novellae which, however, does not fit our contemporary taste, even though it was popular among mediaeval readers and even artists, is the story of Virgil in the basket and his vengeance.
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Lehnardt, Andreas. "The Anti-Samaritan Attitude as Reflected in Rabbinic Midrashim." Religions 12, no. 8 (2021): 584. http://dx.doi.org/10.3390/rel12080584.
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Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non-Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti-Samaritan attitude. This article analyzes several dialogues between rabbis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samaritan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams.
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Dengler, Judith. "Die tirolische Legende vom „Anderl von Rinn“. Andreaskult und Wallfahrtskirche." historia.scribere, no. 10 (June 19, 2018): 211. http://dx.doi.org/10.15203/historia.scribere.10.113.
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Hippolyt Guarinoni is a key figure in the Tyrolean Anderl-cult. His anti Jewish attitude rooted in a deeply Catholic attitude very common in the baroque era. He created a Tyrolean marthyr’s cult („Anderl-cult“) following the concept of the Simon of Trient-legend. The Anderl-legend spread very fast. It was then connected to a child’s murder in Judenstein, near Innsbruck, for which Jews were made responsible. To commemorate the violent „ritual death“ of Anderl Guarinoni planned a church at the very spot of his death. The plan was realized after Guarinonis death in the 17th century. Pilgrimages, processions, songs, prayers, plays, etc. made the place famous far across the borders. These pilgrimages continued far into the 20th century thus keeping up a latent antisemitism in the population. The cult was forbidden in 1989 by Bishop Stecher.
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Georgi, Dieter. "The Early Church: Internal Jewish Migration or New Religion?" Harvard Theological Review 88, no. 1 (1995): 35–68. http://dx.doi.org/10.1017/s0017816000030388.
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This paper discusses the issue of “Christian” identity customarily defined by its distinctiveness. I wish to start with a biographical observation: The classics school that I entered in April 1939 in Frankfurt am Main was under the same roof as the Jewish high school. This struck me as very peculiar given the propaganda and political activity of the late thirties in Nazi Germany. The Jewish high school was named after Samson Rafael Hirsch, the famous Jewish scholar and rabbi of nineteenth-century Frankfurt. On our side of the building there was nobody who would answer my questions about the school, and before long the object of my boyish inquisitiveness ceased to exist. As part of the German war machine, a military censorship complex took over the Jewish part of the building and closed the Jewish high school. The Jewish students and their teachers disappeared. We, the students of the non-Jewish part of the building, wondered during study breaks where they and the many Jews in the neighborhood of our school had gone. As the yellow star on the clothes of Jewish fellow citizens appeared, it became very obvious to us youngsters that there were fewer and fewer Jewish people around. As the Nazis established a store “for Jews only” at the trolley stop near our school, the pain and hunger of the people with the Star of David showed more and more on their faces. Their number visibly dwindled.
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Cooper, Levi. "NAPOLEONIC FREEDOM OF WORSHIP IN LAW AND ART." Journal of Law and Religion 34, no. 1 (2019): 3–41. http://dx.doi.org/10.1017/jlr.2019.15.
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ABSTRACTNapoleon's most famous innovation in his legendary military career was the use of the daunting Grande Armée with an emphasis on speed, maneuverability, and maintaining the offensive. Yet Napoleon understood that while skirmishes were won or lost on the battlefield, the real war lay in public perception. To that end, Napoleon used art and cultural treasures as part of his arsenal in order to create the perception of victory, regardless of the outcome of any particular campaign. Examining contemporary French artistic representations of Napoleon granting freedom of worship to religious groups, this article analyzes artwork as a tool for fashioning and communicating legal narrative. Popular visual arts are mined for meaning, painting a portrait of the legal and cultural setting of these creative works. The partisan artwork demonstrates how Napoleon's artists depicted freedom of worship as the freedom—granted to all faiths—to worship Napoleon. It is noted that Jews feature disproportionately in the Empire period's depictions of freedom of worship. This is surprising, as the Jewish community was numerically insignificant and hardly influential in Napoleon's realm. This article argues that in addition to broadcasting religious tolerance, Napoleonic artwork used Jews and symbols like Moses and tablets of law to fashion a narrative of law that foregrounded the legal legitimacy of Napoleon's rule: Napoleon's regime is legally just; the enlightened ruler affords rights and liberties to all his subjects; divine Napoleon is the new lawgiver.
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Brackney, Kathryn L. "Remembering “Planet Auschwitz” During the Cold War." Representations 144, no. 1 (2018): 124–53. http://dx.doi.org/10.1525/rep.2018.144.1.124.
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During one of the most famous moments of the trial of Adolf Eichmann, author and Holocaust survivor Yehiel Dinur took the witness stand in the summer of 1961 to deliver a brief and enigmatic testimony about what he termed “the Auschwitz planet.” Over the next two decades, as international Holocaust consciousness re-emerged in the shadow of the Cold War, writers, thinkers, and filmmakers would elaborate on the topography of “Planet Auschwitz,” figuring the Holocaust as an alien world at the limits of modernity. Drawing on a number of sources not always included in canons of art and theory of Holocaust memory, this article shows how the genocide of Europe’s Jews, ongoing global racial conflicts, and the penetration of the “final frontier” became overlapping sites of philosophical speculation during the 1960s and 1970s about the nature of modernity and what it means to be a human being.
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Reed, Annette Yoshiko. "The Construction and Subversion of Patriarchal Perfection: Abraham and Exemplarity in Philo, Josephus, and the Testament of Abraham." Journal for the Study of Judaism 40, no. 2 (2009): 185–212. http://dx.doi.org/10.1163/157006309x355187.
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AbstractIn dialogue with recent research on the Roman discourse of exemplarity, this article explores representations of Abraham in selected sources from the first and early second centuries C.E. In the first part of the article, references to the patriarch in the writings of Philo and Josephus are considered in light of the transformation of Greek ideas about exempla by Roman authors like Polybius, Livy, and Valerius Maximus. In the second part, the inversion of Abraham's exemplarity in the Testament of Abraham is investigated in relation to the treatment of famous figures in the Apocolocyntosis and in Juvenal's 10th Satire. By juxtaposing the use of exempla in contemporaneous Roman and Jewish writings, the article explores their parallel reflections on the power of the past and shows how Romans and Jews alike appropriated of elements of Greek culture for the articulation of new expressions of local pride, ethnic specificity, and cultural resistance.
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Landgrebe, Alix. "Between Hatred and Nostalgia." Nordisk judaistik/Scandinavian Jewish Studies 31, no. 1 (2020): 76–86. http://dx.doi.org/10.30752/nj.85147.
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 This article discusses the revival of Polish national thought from the nineteenth and early twentieth centuries. I demonstrate how the so-called Jewish question influenced the debate and the vision of Jewry in Poland after 1989 and how it was used to create a new national identity. I outline why the so-called Jewish question was so crucial in Polish national debates. Furthermore, I demon- strate how the Polish Jewish past was portrayed and commemorated in the Third Polish Republic. This research focuses upon the period of Aleksander Kwasniewski’s presidency (1995–2005), during which the famous debate about the pogrom in Jedwabne took place.
 The original version of this article was presented as a paper in January 2019 at a conference in Stockholm entitled ‘Jews in Middle Eastern Europe after the Downfall of the Wall in 1989’, organised by Paideia, The European Institute for Jewish Studies in Sweden.
 
 
 
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Morawiec, Arkadiusz. "„Dezynfekcja”. Literatura polska wobec eksterminacji osób psychicznie chorych." Przestrzenie Teorii, no. 27 (December 15, 2017): 261–96. http://dx.doi.org/10.14746/pt.2017.27.18.
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The article concerns the theme of extermination of the mentally ill and handicapped in Polish literature. It outlines the basic facts regarding this crime perpetrated by the Nazis and indicates how Polish literature reacted to it. There are few works which deal with this crime. Writers (and historians) probably considered the extermination of the mentally ill to be a fact of insignificance compared to other Nazi crimes, or knew little about it. Thus Polish literature treats it incidentally, by entering it in another, more extensive or “more important” issue (the extermination of the Jews, the extermination of the Polish population), or treats it as an occasion to take up “more fundamental” (ideological) problems. The article analyzes famous works, Stanisław Lem’s novel Hospital of the Transfiguration and Andrzej Bursa’s poem The liquidation of the mentally ill in Kobierzyn by the Germans, and less known texts: Piotr Matywiecki’s poem *** [Dragged into the sun….] and Anna Dziewit-Meller’s novel Mount Taygetus.
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Fischbach, Michael R. "The New Left and the Arab-Israeli Conflict in the United States." Journal of Palestine Studies 49, no. 3 (2020): 7–21. http://dx.doi.org/10.1525/jps.2020.49.3.7.
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The youthful activists who made up the New Left during the 1960s were largely in accord in their opposition to the Vietnam War and their support for the black freedom movement. By contrast, they were deeply divided about how to approach the Arab-Israeli conflict. Some left-wing youth championed the Palestinian cause as another example of support for anti-imperialist struggles in the Third World. Malcolm X, the Black Panther Party (BPP), and famous Youth International Party (Yippie) figures Abbie Hoffman and Jerry Rubin felt this way, as did certain members of Students for a Democratic Society (SDS). Other members of the New Left balked at calling Israel an imperialist oppressor and pushed back, including some in SDS, but also groups like the Radical Zionist Alliance. The result was bitter conflict and invective that was worsened by the fact that left-wing Jews, who were present in disproportionately large numbers in the New Left, were represented on both sides of this issue.
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Vitale, Alessandro. "The Jewish Autonomous Region of Birobidzhan in Siberia." European Spatial Research and Policy 28, no. 1 (2021): 161–84. http://dx.doi.org/10.18778/1231-1952.28.1.08.
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The Jewish Autonomous Region (JAR) of Birobidzhan in Siberia is still alive. The once famous “Siberian Zion”, at the confluence of the Bira and Bidzhan rivers, a stone’s throw away from China and a day from the Pacific Ocean, 9,000 km and six days by train from Moscow, is still a geographical reality. The political class of the Soviet Union decided to create a territory the size of Belgium for a settlement for Jews, choosing a region on the border between China and the Soviet Union. It believed that Soviet Jews needed, like other national minorities, a homeland with a territory. The Soviet regime thus opted to establish an enclave that would become the JAR in 1934. We should note that the creation of the JAR was the first historically fulfilled case of building an officially recognised Jewish national territory since antiquity and well before Israel. Nevertheless, many historians declared this experiment a failure and the history of the Region only tragic. It is interesting to note, however, that the survival of the JAR in post-Soviet Russia has been not only a historical curiosity, a legacy of Soviet national policy, but today – after the collapse of the Soviet Union – it represents a very interesting case study. It is also a topic useful for the analysis and understanding of inter-ethnic relations, cooperation, and coexistence and it is a unique case of geographic resettlement that produced a special case of “local patriotism”, as an example also for different ethnic groups living in the JAR, based on Jewish and Yiddish roots.
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Skibińska, Alina, and Joanna Tokarska-Bakir. "“Barabasz” and the Jews: From the history of the “Wybraniecki” Home Army Partisan Detachment." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (February 20, 2013): 13–78. http://dx.doi.org/10.32927/zzsim.781.
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The article demonstrates hitherto not described events from the history of the Home Army partisan detachment “Wybraniecki”, which was famous in the Kielce region. It was under command of the legendary Marian Sołtysiak (nom de guerre “Barabasz”), who was at the same time the commanding officer of the Kielce Home Army Sabotage Directorate (Kedyw). Initially, the detachment was a seven-person strong sabotage group. In June 1943 it already had a few dozen members and was quartered in a forest camp. In spring 1944 it was transformed into a partisan detachment, which belonged to the 4th Infantry Regiment of the Home Army Legions and which participated in the Operation Tempest. The events described in the article took place between the autumn of 1943 and spring of 1944, when the detachment’s squads were quartered in a few separate places and met from time to time during the concentrations ordered by the commander. At that time some Jews in hiding were murdered. Among those shot were: the group kept in hiding by the Pole Stefan Sawa (posthumously decorated with the Righteous among the Nations medal) in a cottage near Daleszyce, Michał Ferenc – Zajączków municipality clerk, Roman Olizarowski “Pomsta” – a “Wybraniecki” detachment soldier, who was liquidated after the discovery of his Jewish origin, Izaak Grynbaum from Chęciny and about three Jews hiding in bunkers near Mosty. After the war the following people stood trial: Edward Skrobot, Józef Molenda, Władysław Dziewiór, Mieczysław Szumielewicz and Marian Sołtysiak. The authors reconstruct the facts of those executions, discuss the motivations of the perpetrators and analyze them against the background of the functioning of the underground judiciary, and call into question the validity of some of its sentences. They also discuss the methods and line of defense of the accused ex-partisans.
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Blum, Charlotte, and Humphrey Fisher. "Love for Three Oranges, or, The Askiya's Dilemma: The Askiya, al-Maghīlī and Timbuktu, c. 1500 a.d." Journal of African History 34, no. 1 (1993): 65–91. http://dx.doi.org/10.1017/s0021853700033004.
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The authors argue that, during the crucial decade of Songhay history which followed the death of Sunni Ali, Askiya Muḥammad pursued, sometimes quickly and sometimes hesitantly, three distinct ‘Islamic’ options, in contrast to the ‘received tradition’ which sharply differentiates between the reign of the last sunni's and the first of the askiyas. Askiya Muḥammad began his reign in alliance with the court clerics of the imperial capital in Gao, who were accustomed to ‘mixing’ Islamic and traditional practices. After his pilgrimage he sought out the advice of the radical Muslim scholar from the Sahara, al-Maghīlī. The strong positions of al-Maghīlī against the Jews and also the Musūfah, a Berber group strongly associated with Timbuktu, led the askiya to his third choice, the urbane and tolerant Islamic practice of the famous center of Muslim scholarship. The authors advance this as a new interpretation of predominantly old available evidence, and they suggest, on the one hand, the complexity and multiplicity of Islamic practices in the Niger Buckle region around 1500 A.D. and, on the other, the necessity of choice among the three options.
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Classen, Albrecht. "Toleration, Tolerance, or Intolerance in the Works of the Young Martin Luther." Humanities and Social Science Research 1, no. 1 (2018): p9. http://dx.doi.org/10.30560/hssr.v1n1p9.
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Martin Luther=s hateful and anti-Judaic sentiments have attracted much attention especially because they have often been identified as highly influential on modern anti-Semitism. But in his early years, Luther could harbor quite different attitudes. A critical reading of his treatise ADaß Jesus Christus ein geborner Jude sei@ from 1523 will allow us to gain important insights into the delicate and yet impactful approach to toleration as it had developed throughout the Middle Ages. While Luther espoused a specific form of toleration, he cannot be identified as a defender of tolerance in the modern sense of the word. Tragically, however, despite his early attempt at reaching out to people of Jewish faith, the famous reformer quickly changed his mind and embraced a most aggressive strategy against Jews at large. This article will highlight the intricate and fragile nature of toleration as it was pursued by many medieval and early modern intellectuals and writers, and demonstrate that this ideal was highly appealing, but also subject to quick changes to the opposite.
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Alston, Richard. "Philo's in Flaccum: Ethnicity and Social Space in Roman Alexandria." Greece and Rome 44, no. 2 (1997): 165–75. http://dx.doi.org/10.1093/gr/44.2.165.
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Philo's famous account of anti-semitic rioting in Alexandria in A.D. 38, the InFlaccum, has frequently been exploited by scholars interested in the legal status of the Jewish community within the city and the issue of the constitution of Alexandria. This legalissue lies near the heart of the dispute which leads to some ancient and most modern accounts tracing the roots of the dispute to the Ptolemaic period. It is notable, however, that the first major attested outbreaks of anti-Jewish feeling considerably post-date the Roman conquest, suggestingthat this is a problem of Roman Alexandria with its roots in the Roman administration of the city. Philo also places comparatively little emphasis on legality in the InFlaccum. The account of the persecution concentrates rather on the topography of the dispute. The centrality of spatial factors in the In Flaccum can be illustrated by comparing the persecution of the Jews and the fall of Flaccus. Flaccus was publicly humiliated through a show trial, through the sale of his property at public action, and on his journey into exile, by the crowds in Italy and Greece who flocked to watch him pass. He was excluded from public space, both from his city by decree of the emperor and from the urban spaces of his island exile, prompted in the latter case by his conscience. Finally, while in isolation, he was attacked and murdered. The Jews were robbed and driven from the streets of their city into exile and deprived of access to the theatre and market. Their leaders were humiliated in the most public places in the city and finally they were attacked in their own homes. Although the parallels are not exact, as can be seen in Table 1, they are explicit and thiselaborate structure demonstrates for Philo the justice of God in His persecution of the persecutors.
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Yelenskyy, Viktor Ye. "Afterword. Tendencies of religious change in the world of the twentieth century and their implications in the Ukrainian context." Ukrainian Religious Studies, no. 48 (September 30, 2008): 314–39. http://dx.doi.org/10.32420/2008.48.1993.
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How will religion develop in the 21st century? How optimistic can her outlook be on her future? What will be the meaning of global religious change in the coming decades? Despite being very advanced in the West, the answers to these questions remain problematic. In the famous work, "Returning the Sacred: Arguments for the Future of Religion," D. Bell noted that in the late eighteenth and early nineteenth centuries, most thinkers expected that religion would disappear in the twentieth century. At the turn of the nineteenth and twentieth centuries, many sociologists believed that sociologists believed that "At least since the Enlightenment, most Western intellectuals have expected the death of religion as fervently as the ancient Jews of the coming of the Messiah," reminds American religious scholars R. Stark and R. Bindbridge. and the social sciences were particularly distinguished in the prediction of the inevitable triumph of rationality over “prejudice.” The most celebrated figures in sociology, anthropology, and psychology unanimously expressed the belief that their children, or indeed grandchildren, would witness a new era in which, from Freud, the infantile illusions of religion humanity will outgrow ”
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Masalha, Nur. "Naji Al-Ali, Edward Said and Civil Liberation Theology in Palestine: Contextual, Indigenous and Decolonising Methodologies." Holy Land Studies 11, no. 2 (2012): 109–34. http://dx.doi.org/10.3366/hls.2012.0041.
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This article coins a new expression: ‘civil liberation theology’ in Palestine. Astonishingly while feminist, black and post-colonial theologies of liberation have flourished in the West, there is little discussion of indigenous and decolonising perspectives or civil and secular-humanist reflections on liberation theology. Inspired by the works of Palestinian visual artist Naji Al-Ali and public intellectual Edward Said, the article brings into the debate on theologies of liberation in Palestine-Israel a neglected subject: an egalitarian, none-denominational theology rooted in decolonising methodologies. This civil liberation theology attempts to address the questions: how can exile be overcome? How can history be transcended and decolonised? And how can indigenous memory be reclaimed? The article brings into focus indigenous, humanist and non-religious ways of thinking on which Edward Said and Naji Al-Ali (in his famous figurative character Handhala) insisted. This civil liberation theology also draws on contrapuntal methodologies and critical indigenous and non-denominational theologies in ‘historic Palestine’ – progressive, creative and liberative theologies which occupy multiple sites of liberation and can be made relevant not only to people of faith (Muslims, Jews, Christians) but also to secular-humanists.
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Kucherova, Anna O. "Hannah Arendt and Marcel Proust:from the novel-document to storytelling." Philosophy Journal, no. 3 (2021): 36–51. http://dx.doi.org/10.21146/2072-0726-2021-14-1-36-51.
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The paper focuses on Hannah Arendt’s essay “Between vice and crime”, in which Arendt explores the process of stigmatization of Jews in salons at the turn of the XXth century. For this purpose, Arendt uses the novel “In search of lost time” by Marcel Proust as a document of the era. This essay elucidates the methodological impact of the novel in resolving the socio-political problems it describes. The author shows that the magnum opus of the famous French writer had a significant, foundational influence on H. Arendt’s thought. In particular, the article reconstructs her dialogue with M. Proust, the result of which was Arendt’s expansion of the potential of fiction. Since then, the novel has not been limited to its instrumental character. It acquires the ontological significance of storytelling. The paper shows the logic of Hannah Arendt’s disclosure of the novel’s capabilities through her interpretation of “In Search of Lost Time”. The author also identifies the factors that influenced this logic. The proposed perspective on fiction as the source of H. Arendt’s thought allows the author to reveal the origins of Arendt’s innovative philosophical ideas (storytelling, in particular) characterized by a literary component.
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Dal Bo, Federico. "Hebrew and Aramaic Terms in the Extractiones de Talmud. The Term “Yeshivah” in the Thirteenth-Century Latin Translation of the Talmud." Journal of Transcultural Medieval Studies 5, no. 2 (2018): 241–60. http://dx.doi.org/10.1515/jtms-2018-0020.
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Abstract Translation is hardly an exceptional event. On the contrary, it is quite common and reflects the necessity of communication despite the obvious multiplicity of human languages. Therefore, it has often exhibited a practical and prescriptive nature – as a discourse characterised by instructions to translators about how, what and why to translate. In the present article, I will pay special attention to the treatment of Hebrew and Aramaic terms in the thirteenth-century Latin translation of the Talmud – better known as Extractiones de Talmud (‘Excerpts from the Talmud’). This translation is a large anthology from the Babylonian Talmud that was compiled by Christian authorities in consequence of the famous Paris process of 1240, when the Jewish convert Nicholas Donin confronted the prominent Rabbi Yehiel of Paris regarding the allegedly blasphemous, anti-Christian nature of the Talmud. This large anthology frequently emphasises linguistic difference and abounds in providing details about specific terms from Talmudic literature. Yet the Extractiones appear to neglect the complex nature of the Talmud. They never mention that the Talmud is bilingual – as it collects Hebrew and Aramaic texts – while emphasising that in it the Jews still employ the so-called ‘Holy Tongue’. I will argue that the Extractiones’ emphasis on Hebrew has both ideological and practical purposes. On the one hand, the notion that Hebrew abounds in the Talmud resonates well with the Christian expectation that Judaism is still bound to the “hebraica veritas” (‘Hebrew truth’). On the other hand, an unexperienced Christian reader might have found it difficult to come to terms with the linguistically and historically complex nature of the Talmud. Therefore, the focus on Hebrew may have been the result of an oversimplification for the readers’ sake. The case will be proven on account of one central example: the translation of the Hebrew term “yeshivah”. I will show that the treatment of this term illustrates how the Latin translator of the Talmud intended to emphasise the cultural difference between Jews and Christians, without abandoning the practical need of offering some form of cultural adaptation.
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Soldat, Oleg. "“Today is history” Amon Göth’s limping chiasmus and overcoming of the stylistics." Zbornik Matice srpske za drustvene nauke, no. 180 (2021): 543–56. http://dx.doi.org/10.2298/zmsdn2180543s.
Full textAbstract:
We have tried to open some new and possibly undisclosed vistas on the famous scene in the movie Schindler?s List, by Steven Spielberg, by probing the famous question: can and should the Holocaust be represented. To the best of my knowledge, the famous speech of the main antagonist of the movie, Amon Goeth, ?Today is history?, has not to this moment been treated in this manner, as the bearer of the insightful theories of style and philosophy. This is what we tried to remedy in this paper. We try to accomplish this by broadening the conceptual frames of the classical stylistics coming from structuralism of De Saussure, and by applying Mikhail Bakhtin?s philosophy of the speech genre, to this particular scene. Starting hypothesis, relating to the gap between Western and Russian semioses, was that classical semiosis, best represented by Peirce and Umberto Eco, would not tolerate this broadening of the diegetic script towards the biblical levels of the meaning, which are absent in this capacities of Western semiosis. We assumed that this was the subconscious plan of the director, namely, to represent the German plan: to make Holocaust not only reach the biblical proportions, but biblical style and meaning as well, and thus to immortalize itself. During the analysis we have encountered certain similarities in the distribution and the behavior of the figure of speech asyndeton, in the diegetic script of the movie, and the attitudes of the modernity, as they are represented in Catherine Pickstock?s book After Writing: Liturgical Consummation of the Philosophy. Together with Bakhtins? work, Pickstocks? analyses served as our guiding and starting point of the observation and manipulation of the deigetic text. After having discovered the aborted patterns of the stylistic reconfiguration, towards which nazi propaganda unsuccesufully aimed at, in order to accomplish the paschal rite de passage through controlling of the historical necessity, we moved toward the pictures of history, harboured in the depos of the Nazi understanding of what Jews and Germans are. We have found essential contradictions in this respect with the Nazis, stemming from the serious ontological error of confusing ancient Roman ancestral history and very deformed and reduced Judeo-Christian perspectives, which represent the only possible epistemological interface which can manouvre the Holocaust into description. Thus, we conclude, that this description is not only possible, but it is neccessary, just like its counterpart, representation.