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Relevant bibliographies by topics / Fear of Jewish and not-Jewish binary

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Academic literature on the topic 'Fear of Jewish and not-Jewish binary'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Fear of Jewish and not-Jewish binary"

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Amit-Kochavi, Hannah. "Sanctions, Censure and Punitive Censorship: Some Targeted Hebrew Translations of Arabic Literature from 1961-1992." TTR 23, no. 2 (2012): 89–112. http://dx.doi.org/10.7202/1009161ar.

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Translations of Arabic literature into Hebrew have been marginally present in Israeli Jewish culture for the last 62 years. Their production and reception have been affected by the ongoing political Jewish-Arab conflict which depicts the Arab as a threatening enemy and inferior to the Jew. This depiction has often led to fear and apprehension of Arabic literary works. The present paper focuses on several cases where Hebrew translations of Arabic prose and poetry were publicly condemned as a potential threat to the stability of Israeli Jewish sociopolitical creeds and state security. The variou

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Goldscheider, Calvin. "Are American Jews Vanishing Again?" Contexts 2, no. 1 (2003): 18–24. http://dx.doi.org/10.1525/ctx.2003.2.1.18.

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High rates of intermarriage have become an obsession with Jewish community leaders. They fear the disappearance of Jews in America. But demography is not destiny. The case of the Jews shows one way ethnic communities can control their fates.

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Gabay, Clive. "What do you call it when Jeremy Corbyn walks into a Seder? Jewishness, Gustav Landauer (1870–1919) and ethical subject-formation." Thesis Eleven 165, no. 1 (2021): 101–19. http://dx.doi.org/10.1177/0725513620985638.

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Then UK Labour Party leader Jeremy Corbyn’s attendance at a Passover Seder organised by the radical leftist group, Jewdas, in April 2018, led to a brief but vitriolic controversy involving Anglo-Jewish umbrella organisations concerning who qualifies to speak as a Jew. This article uses this controversy to engage with Judith Butler’s attempt to address this question, suggesting that in decentring Zionist claims to Jewish subjectivity she fails to take account of how different Jewish subjectivities are formed, and thus ends up proposing a ‘good Jew/bad Jew’ binary that dissolves Jewishness into

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Garibova, Sarah. "To Protect and Preserve: Echoes of Traditional Jewish Burial Culture in the Exhumation of Holocaust Mass Graves in Postwar Belarus and Ukraine." AJS Review 44, no. 1 (2020): 75–98. http://dx.doi.org/10.1017/s0364009419000898.

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As Soviet Jews returned to their hometowns after the Holocaust, they encountered a catastrophic landscape of mass graves that defied Jewish traditions of dignified, secure burial. Throughout the postwar decades, survivors strove to bring their relatives “to a Jewish grave”—in other words, to provide them a burial consistent with Jewish burial norms. These norms included the desire to bury children beside their parents, concern for the physical security and legal status of grave plots, a reluctance to disturb the dead, and a fear of exposing human remains to public view. Given the chaotic circu

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Norich, Anita. "Under Whose Sign? Hebraism and Yiddishism as Paradigms of Modern Jewish Literary History." PMLA/Publications of the Modern Language Association of America 125, no. 3 (2010): 774–84. http://dx.doi.org/10.1632/pmla.2010.125.3.774.

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In 1974 the Yiddish Poet Malka Heifetz Tussman, Born in Russia, Living in California, Published a Small Volume of Poems in Israel. This peripatetic author and text are paradigmatic of the cosmopolitan, multilingual nature of modern Jewish literature. The book, by a woman who was at various times a Yiddish teacher, an anarchist, and a writer of Russian poetry and English essays, was entitled ‘Under Your Sign.’ As the title indicates, the politics and poetics of sign systems are central concerns of this volume. I offer a few stanzas from one of its poems— ‘Widowhood’—to suggest the multiplicity

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Morris-Reich, Amos. "Georg Simmel’s Logic of the Future: ‘The Stranger’, Zionism, and ‘Bounded Contingency’." Theory, Culture & Society 36, no. 5 (2019): 71–94. http://dx.doi.org/10.1177/0263276419839117.

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For reasons that have more to do with the historiographical traditions of modern Jewish history and the history of critical thought than history itself, Georg Simmel – of Jewish descent – is rarely discussed within the frame of modern Jewish history. Bringing the two together as a theoretical contribution to Simmel studies and modern Jewish history alike, this article explores Simmel’s logic of contingency in the context of modern Jewish history. Which forms and types could Jews realistically seek to fulfill from the perspective of Simmel’s thought? Which could they hope to escape and what cou

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Roy, Sara. "Reflections on the Israeli-Palestinian Conflict in U.S. Public Discourse: Legitimizing Dissent." Journal of Palestine Studies 39, no. 2 (2010): 23–38. http://dx.doi.org/10.1525/jps.2010.xxxix.2.23.

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This essay argues that the climate of intimidation and fear surrounding a more critical discussion of the Israeli-Palestinian conflict in the United States has begun to change. Despite the obstacles that still remain, a counterdiscourse challenging dominant conceptualizations and understandings of the conflict, particularly Israel's role, has not only emerged but also gained growing legitimacy and weight. These changes can be found in academia (at all levels of the educational hierarchy), civil society, and policy circles. Some of the most dramatic changes have occurred within the U.S. Jewish

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Willoughby, Jay. "Jewish Revival and Respect for Islam in Nineteenth-Century Europe." American Journal of Islam and Society 30, no. 3 (2013): 150–53. http://dx.doi.org/10.35632/ajis.v30i3.1111.

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On May 17, 2013, Joseph V. Montville, director of the Esalen Institute’s “Toward the Abrahamic Family Reunion” project (http://abrahamicfamilyreunion. org), addressed a select audience at the IIIT headquarters on pre-Zionist Jewish scholarly interest in Islam. He began by recalling how German and Austro-Hungarian Jewish scholars discovered remarkable similarities in the Torah, the Talmud, and the Qur’an. While hardly a surprise to Muslims, this was a “major revelation and surprise” to European Christian philologists and historians of religions. This&#x

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KNOWLES, M. P. "Reciprocity and ‘Favour’ in the Parable of the Undeserving Servant (Luke 17.7–10)." New Testament Studies 49, no. 2 (2003): 256–60. http://dx.doi.org/10.1017/s0028688503000134.

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At least for Jewish audiences, the meaning of the parable of the undeserving servant (Luke 17.7–10) is clear enough: slaves can claim no credit for doing what they have been ‘commanded’ (the redoubled τα διαταχθεντα of vv. 9–10). Both the passive voice and parallels from Jewish literature indicate that ‘Master’ and ‘slave’ are ciphers for God and the pious. Mishnah 'Abot 1.3, for example, is widely cited: ‘Do not be like slaves who serve the Master for the sake of reward, but be as slaves who serve the Master other than for reward, and let the fear of Heaven be upon you.’ J. D. M. Derrett has

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Grzemska, Aleksandra. "Szczęście w nieszczęściu. O matkach dzieci Holocaustu[dot. P. Dołowy: Wrócę, gdy będziesz spała. Rozmowy z dziećmi Holocaustu]." Śląskie Studia Polonistyczne 14, no. 2 (2019): 253–63. http://dx.doi.org/10.31261/ssp.2019.14.16.

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The article is a discussion of Patrycja Dołowy’s book which contains conver-sations with Holocaust children, the survivors of Shoah. Its main theme are relations of Jewish children with their both “biological” and “foster” mothers. The topic is a complex one, for it relates to persons confronting the Holocaust trauma, their unstable, fractured identity, and more often than not, the lack of knowledge about one’s family fates and roots. The mother in those stories eludes a unifying, common, and typical definition. The cases described in the stories of Holocaust children undermine the simplifying

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Dissertations / Theses on the topic "Fear of Jewish and not-Jewish binary"

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Hödl, Klaus. "‘Jewish history’ as part of ‘general history’: A comment." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2018. https://slub.qucosa.de/id/qucosa%3A34627.

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Books on the topic "Fear of Jewish and not-Jewish binary"

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Beth, Zasloff, ed. Hope, not fear: A path to Jewish renaissance. St. Martin's Press, 2008.

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Hope, Not Fear. St. Martin's Griffin, 2010.

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Ophir, Adi, and Ishay Rosen-Zvi. Gentiles Are Not Barbarians. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0009.

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This chapter compares the Jew-goy distinction to another binary opposition functioning in Mediterranean antiquity, usually considered both older and similar: the Greek-barbarian one. After following the traces that this contrast has left in Jewish texts, primarily in Paul and in Tannaitic literature, the chapter compares and contrasts these two discursive formations, shedding light on the uniqueness of the Jew-goy distinction. With the aid of new studies on the concept of “barbarians” in classical Greece and Hellenistic cultures it reconstructs the relationship between the two oppositions and

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Ophir, Adi, and Ishay Rosen-Zvi. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0001.

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Much scholarship has been devoted to Jewish relations with and attitudes toward gentiles in different periods. This book explores the category itself and its formation. The concept of the goy divides humanity in a binary manner, separating Jews from all non-Jews, and lumping the latter together into one group. This division also assumes, tacitly or explicitly, God, His Law, and His relation to one people. Such naming, partition, and structure is anything but self-evident, and was not always a part of the thinking patterns and discursive practices of Jews. Where did it come from? What forces ma

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Book chapters on the topic "Fear of Jewish and not-Jewish binary"

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Temkin, Sefton D. "Jewish Life." In Creating American Reform Judaism. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0006.

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This chapter discusses the establishment of Jewish communities and congregations in New York. It shows that there were problems of adjustment and acculturation facing the individual, and they form part of the problems besetting the organized Jewish community. No struggle for emancipation conditioned the religious thinking of the American Jew; they were called upon, however, to confront the fact of emancipation from the moment they set foot on American soil. Language and culture were different; they left a world which was all tradition and found themselves in a world which had no traditions. Just as Gentile prejudices were not always obliterated by the Constitution and the Bill of Rights, the prolonged Jewish experience of being treated as an outcast left its residue of fear and suspicion; the siege mentality did not disappear overnight; the opportunities for integration did not in all spheres overcome the barriers set up by the instinct for survival.

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"Al Tirah (“Fear Not!”): Jewish Apocalyptic Eschatology, from Schweitzer to Allison, and After." In “To Recover What Has Been Lost”: Essays on Eschatology, Intertextuality, and Reception History in Honor of Dale C. Allison Jr. BRILL, 2020. http://dx.doi.org/10.1163/9789004444010_003.

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Ficowska, Elżbieta. "My Two Mothers." In Polin: Studies in Polish Jewry Volume 13, translated by Gwido Zlatkes. Liverpool University Press, 2000. http://dx.doi.org/10.3828/liverpool/9781874774600.003.0007.

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This chapter describes the author's two mothers: her Jewish mother, who gave her life, and her Polish mother, who saved that life. Both accomplished something that went beyond ordinary humanity. To save the author in the nightmarish days of July of 1942, her Jewish mother endured the pain of giving up her only child to Żegota, a Polish organization that provided help to dying Jews. Through this organization, she was placed in less-threatening hands: hands that at first had seemed alien but did not turn out so. The author's Polish mother fulfilled the deepest desires of her Jewish mother. She conquered her own fear to save the author, showering great love on her to take the place of the one who brought her into the world and who was soon to leave it. Their presence reminds the author that there is nothing more destructive than hatred and nothing more blessed than human goodness.

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Kraemer, David. "At Home in the World." In Jews at Home. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113461.003.0012.

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This chapter is a response to the previous chapter's assumption that the development of Jews at home as an emotional concept is new by mining rabbinical sources to find precedent in Jewish tradition. Though it does not dismiss the arguments already made, the chapter asserts that the previous might be built upon too short-term a view of Jewish history. For most of the examples called upon to illustrate or bolster the previous chapter's arguments, here there are analogous historical examples that work to strengthen Judaism and the community of adherents. In fact, the lesson of Jewish history, and particularly of the rabbinic age, is that Jews should not inhibit themselves because of the fear of ultimate failure, because stasis itself could lead to stagnation and even death. It is today recognized by most historians of the period that the rabbis were originally a very small group. This means that, early on, their practices took centuries to become ‘traditional’. The chapter contends that it is arguably the rabbis' combining of the inherited with the boldly innovative that enabled Jews living in an age of challenge and frequent discomfort to survive as Jews into the coming era.

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Tuszewicki, Marek. "Astrology." In A Frog Under the Tongue. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781906764982.003.0009.

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This chapter discusses the role of astrology in Jewish medicine, which was another field of great significance for therapeutics. The Bible exhorted Israel not to fear 'portents in the sky' that caused the pagans to tremble. While they rejected the speculations of astrologers of other nations and doubted the accuracy of their predictions, the actual idea of astral influences recurred frequently in their own writings. Knowledge of basic astrological concepts was crucial to an understanding of many aspects of Jewish culture, above all the calendar and the rabbinic discussions surrounding it. The conviction that the seven planets influenced human life and health, in particular at the hour of one's birth, had put down deep roots in the popular consciousness. The Jews perceived a link between the movements of the heavenly bodies and the comparable phenomena of dying and returning to life that they observed in nature. In the folk imagination, the image of the sky was enriched by the conviction that everybody had a light, or lamp, up there which was extinguished with their death. It is pertinent to add that the sun, moon, and stars (and sometimes also the seven planets) featured extremely frequently in the texts of Jewish conjurations. They were mentioned above all in incantations, alongside the attributes of God and religious paraphernalia endowed with an aura of sanctity. Astrology was an intrinsic aspect of views on the rules governing the world that dominated thought in Jewish society until the early twentieth century.

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Parfitt, Tudor. "The Black/Jew in the Racial State." In Hybrid Hate. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190083335.003.0009.

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Extreme racist opinion in Germany, exemplified by Theodor Fritsch, asserted that Jews were a negroid mix. This continued in the works of, for instance, Louis-Ferdinand Céline. Each individual Jew, according to John Beddoe, the pigmentation expert, contained the negroid and Asiatic type. The Jew was a chameleon in this respect. Rudolf Virchow conducted a research project in which skin color was presented not as an objective fact but rather as something to be intuitively felt. The general consensus, even among Jews, was that Jews were dark, yet the research showed the contrary. Jews in the liberal arts and poetry of the Weimar period often constructed Jews as dark or black, as in the work of George Grosz. The Swiss-French race theorist and anti-Semite George-Alexis Montandon perceived the Jews as an ancient cross of Asiatic and negro and expressed this in his famous exhibition, “How to recognize a Jew.” The fear of cross-breeding became more intense in the Nazi period, along with sexual fear of blacks and Jews. Hitler attacked the “black disgrace” on the Rhine that was leading to a Jewish-inspired Vernegerung and would eventually produce in Germany something like the negrified French state to the south. Nazi polemical and propaganda literature habitually portrayed the Jews as black or dark. Nazis borrowed from American anti-black legislation. Fascist Italy had a similar fear of racial pollution by Jews and blacks, as can be seen in countless cartoons and illustrations in La Difesa della Razza. Cultural pollution by Jews and negroes was equally feared.

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Dohrn, Verena. "The Rabbinical Schools as Institutions of Socialization in Tsarist Russia, 1847–1873." In Polin: Studies in Polish Jewry Volume 14. Liverpool University Press, 2001. http://dx.doi.org/10.3828/liverpool/9781874774693.003.0006.

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This chapter shows that between 1847 and 1873, the rabbinical schools of Vilna and Zhitomir were not merely educational institutions; their general role in promoting reform and their specific status as boarding schools made them vehicles of socialization as well. School regulations and the conduct and self-awareness of pupils and teachers — as well as the public's fear of contact and its suspicion of these institutions — marked off the schools from the traditional Jewish world around them. The schools developed their own atmosphere, which left a lasting impression on the pupils. The chapter attempts to show how the special character of these institutions evolved during the period in which they emerged and developed. Their character was expressed by the rabbinical schools' living quarters, with well-furnished and well-equipped rooms, by the appearance of pupils and teachers, by school regulations (especially the system of supervision), and by the conduct of the headmasters, teachers, supervisors, and pupils.

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Bernfeld, Tirtsah Levie. "Epilogue." In Poverty and Welfare Among the Portuguese Jews in Early Modern Amsterdam. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113577.003.0008.

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This chapter identifies the most important characteristics of poverty and welfare among the Portuguese community of early modern Amsterdam. One remarkable feature of the poor in the Amsterdam Portuguese milieu is the prominence of women, until recently hardly considered. The reasons for this were manifold: as a key group in the effort to perpetuate Jewish tradition in the peninsula, women were consistently persecuted by the Inquisition and many fled in fear of it, as well as out of the desire to live openly as Jews. Also, economic opportunities for men outside the Dutch Republic led to many women being left on their own in the city, dependent on welfare. The poor relief provided by the Portuguese community was not exceptionally generous, at least when judged by Amsterdam standards, nor was it granted permanently to all poor people. The system was hierarchical and elitist, presided over by a closed, wealthy caste who ran a strict regime. By the middle of the eighteenth century, the Amsterdam Portuguese community had lost its international attraction as a place of refuge.

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