Journal articles: 'Jewish Culture'

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Shneer, David. "A Study in Red: Jewish Scholarship in the 1920s Soviet Union." Science in Context 20, no. 2 (June 2007): 197–213. http://dx.doi.org/10.1017/s026988970700124x.

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ArgumentIn the 1920s the Soviet Union invested a group of talented, mostly socialist, occasionally Communist, Jewish writers and thinkers to use the power of the state to remake Jewish culture and identity. The Communist state had inherited a multiethnic empire from its tsarist predecessors and supported the creation of secular cultures for each ethnicity. These cultures would be based not on religion, but on language and culture. Soviet Jews had many languages from which to choose to be their official Soviet language, but Yiddish, the vernacular of eastern European Jewry, won the battle and served as the basis of secular Soviet Jewish culture. Soviet Jewish scholars, writers, and other cultural activists remade Jewish culture by creating a usable Jewish past that fit the socialist present, reforming the “wild” vernacular of Yiddish into a modern language worthy of high culture, and transforming Jews into secular Soviet citizens.

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Muszkalska, Bożena. "Music as an expression of Jewishness in contemporary Poland." Puls - musik- och dansetnologisk tidskrift 8 (May 1, 2023): 57–71. http://dx.doi.org/10.62779/puls.v8i.19231.

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Over half a century after the Holocaust, in Eastern European countries where the Jewish community remained only a small part of the population, products of Jewish culture (or what is perceived as Jewish culture), including music, have become vital components of the popular public domain. In Poland, there are festivals and concerts of Jewish music, more and more records with this music, Jewish museums, and renovated Jewish districts, with Jewish cuisine, and music that are offered to tourists visiting Poland as the main attractions. They attract enthusiastic – and often non-Jewish – crowds. I consider how non-Jews involved in this movement in Poland perceive and implement Jewish culture, why they do it, how much it involves the recovery of Jewish heritage, and how this represents the musical culture of Jews in museums and at events organized for tourists. I also consider the relation of non-Jews as a majority group to Jews as a minority group, as well as the impact of the musical actions of the former on the musical culture of the latter. The article is based on field research and observations I have made during more than twenty years, both among the remaining Jews in Poland and in mixed or non-Jewish communities where music perceived as Jewish is promoted.

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L’Hommedieu, Jonathan H. "Lithuanian Jewish Culture." Journal of Baltic Studies 43, no. 1 (March 2012): 137–39. http://dx.doi.org/10.1080/01629778.2012.651317.

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Young, James E., and David Roskies. "Modern Jewish Culture." Contemporary Literature 28, no. 2 (1987): 278. http://dx.doi.org/10.2307/1208393.

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Chen, Tianyu. "Space and Politics of Identity in “Eli, the Fanatic”." Theory and Practice in Language Studies 10, no. 8 (August 1, 2020): 977. http://dx.doi.org/10.17507/tpls.1008.17.

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In Philip Roth’s short story “Eli, the Fanatic”, the construction of Eli’s cultural identity is interwoven with the game of space. Space not only represents the change of Eli’s cultural identity, but also participates in its constitution as dynamics. Eli, representing the Americanized Jews of Woodenton, tried to marginalize the Jewish culture through isolating and encoding the physical space where the displaced persons temporarily dwelt. Shuttling between Woodenton and the Yeshivah, Eli was caught between American culture and Jewish culture. He was trapped into a liminal space full of cultural collision, which caused him to reconsider his location of culture. The implosion of liminal space triggered by Eli’s ambivalence about two cultures urged him to conduct spatial practice on his body, which indicated his embrace of Jewish identity. The fluidity of Eli’s cultural identity reflects Roth’s nonessential thought on cultural identity.

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Kushner, Tony. "Virtually Jewish: Reinventing Jewish Culture in Europe." Journal of Jewish Studies 55, no. 1 (April 1, 2004): 157–62. http://dx.doi.org/10.18647/2528/jjs-2004.

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Xiang, Fang. "Defending Jewish Identity and Culture in Malamud’s Three Novels." English Language and Literature Studies 8, no. 4 (November 28, 2018): 66. http://dx.doi.org/10.5539/ells.v8n4p66.

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Malamud’s novels are featured by the Jewishness. This thesis tries to analyse three characters’ deviation from Jewish identity and culture, and their returning to the Jews or their awakening of Jewishness after they underwent despair and frustration in their life. This thesis also reveals Malamud’s sarcasm toward those who betrayed Jews and his effort to defend Jewish identity.

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Davis, Joseph M. "Philosophy, Dogma, and Exegesis in Medieval Ashkenazic Judaism: The Evidence of Sefer Hadrat Qodesh." AJS Review 18, no. 2 (November 1993): 195–222. http://dx.doi.org/10.1017/s036400940000489x.

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During the Middle Ages, each Mediterranean land, from one end of the sea to the other, had its Jewish philosophers. There was one region and one Jewish culture, however, that made no contribution at all to the writing of medieval Jewish philosophy. That was Ashkenazic or Northern European Judaism, the culture of the Jews of England, Northern France, Germany, and Eastern Europe north of the Balkans.

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Safran, Gabriella. "Dancing with Death and Salvaging Jewish Culture inAusteriaandThe Dybbuk." Slavic Review 59, no. 4 (2000): 761–81. http://dx.doi.org/10.2307/2697418.

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Jerzy Kawalerowicz told reporters that he made his 1982 film,Austeria(The inn) to commemorate the Polish-Jewish people and culture destroyed in the Holocaust. This non-Jewish Polish director, known best in the west for hisMother Joanna of the Angels(a depiction of death and possession at a medieval French convent), grew up among Jews in the eastern part of Poland. He had been struck by the Polish-Jewish author Julian Stryjkowski's 1966 novella,Austeria,a haunting depiction of Jewish life in Galicia at the beginning of the twentieth century. Kawalerowicz—with Stryjkowski—immediately decided to turn the book into a movie. After the Six-Day War in 1967 sparked an “anti-Zionist campaign” in Poland, however, the Polish government found the Jewish topic of their screenplay “politically unacceptable.” In 1981, the film was granted permission and funding. It was completed in 1982, following the crackdown on Solidarity and the imposition of martial law. The authorities allowed its distribution, having determined that it displayed “humanitarian values” and that it did not represent a political threat. In the capacity of a quasiofficial expression of Polish regret at the passing of the Jews, and perhaps as a demonstration of liberalism aimed at the western critics of the new regime,Austeriawas widely promoted and exported to film festivals abroad.

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Hussein, Mostafa. "Intertwined Landscape." Israel Studies Review 33, no. 2 (September 1, 2018): 51–65. http://dx.doi.org/10.3167/isr.2018.330204.

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This article examines the ways in which Zionist intellectuals interacted with Arabo-Islamic culture in the Yishuv by looking into the cultivation of Islamicate knowledge pertinent to land and nature and its impact on the construction of the Jewish cultural landscape. I argue that in establishing a connection between Jews and the natural landscape of Palestine/ Israel, Jewish intellectuals relied on Arabo Islamic culture and its centuries of knowledge about the flora and the land itself. In their search to comprehend the flora and place names of the land of the Bible, Jewish individuals consulted Arabo-Islamic sources, finding them instrumental to their national enterprise. The culmination of these endeavors is that, in addition to Jewish and Western sources, Islamicate culture was one of the wellsprings from which Jewish intellectuals drew in shaping the emergent culture in the Yishuv and the early decades of the State of Israel.

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Bishop, Paul, and Jacob Golomb. "Nietzsche and Jewish Culture." Modern Language Review 94, no. 3 (July 1999): 879. http://dx.doi.org/10.2307/3737084.

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Rékai, Miklósi. "Time in Jewish Culture." Acta Ethnographica Hungarica 48, no. 1-2 (April 2003): 5–20. http://dx.doi.org/10.1556/aethn.48.2003.1-2.2.

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Kochan, Lionel. "Nietzsche and Jewish Culture." Journal of Jewish Studies 49, no. 1 (April 1, 1998): 187. http://dx.doi.org/10.18647/2101/jjs-1998.

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Gesin, Michael. "Jewish American Food Culture." Journal of Popular Culture 43, no. 3 (June 2010): 650–52. http://dx.doi.org/10.1111/j.1540-5931.2010.00762_4.x.

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15

Gilman, Sander. "Images-Imagination." IMAGES 1, no. 1 (2007): 10–11. http://dx.doi.org/10.1163/187180007782347656.

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AbstractThe new acceptability of Jewish Studies within the disciplines has been furthered by the creation of Images. As with the development of a new generation of makers of Jewish culture, Images provides a context for innovative approaches to the visual culture of the Jews, however defined.

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Chajes, J. H. "Judgments Sweetened: Possession and Exorcism in Early Modern Jewish Culture." Journal of Early Modern History 1, no. 2 (1997): 124–69. http://dx.doi.org/10.1163/157006597x00073.

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AbstractThe century 1550-1650 has been called "the Age of the Demoniac" by European historians who have analyzed the prominent role played by the possessed in numerous witch-trials during this period, as well as the propagandistic uses of demonic possession in the era of the Counter-Reformation. Noting that accounts of demonic possession among Jews reappear in Jewish sources after an absence of more than a millennium precisely in this period (c. 1540), J. H. Chajes here assesses the nature of the relationship, if any, between the Christian phenomenon and its Jewish analogue. Chajes identifies many elements common to the Jewish and Christian constructions of the phenomenon and its treatment (exorcism). Many of these, however, are near universals as far as spirit possession is concerned; the emphasis in the Jewish construction of possession on reincarnation and the locus of the Jewish "proliferation" in Ottoman Galilee further complicates the positing of direct Christian influence upon the Jewish developments. Instead, Chajes suggests that the Jewish proliferation of spirit possession arose for reasons analogous to those which fueled the proliferation in Christian Europe. These include inter-religious rivalry, efforts to reform the religiosity of the masses, and efforts to enhance and strengthen clerical authority. Moreover, the idiom of possession served to express the frustrated sexuality of the victims (nearly all female), as well as the stresses associated with life in pietistic religious environments.

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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (August 1, 2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This paper explores the way in which Messianic Jews have progressively exploited the space between two historically competitive socio-religious cultures in order to create an identity of their own in the American religious landscape. It also introduces Messianic Israelites, non-Jewish but sympathetic believers who are struggling with the implications of an ethnically divided church where Jews are the categorically privileged members.

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Mincer, Laura Quercioli. "Ubi Lenin, Ibi Jerusalem: Illusions and Defeats of Jewish Communists in Polish-Jewish, Post-world War II Literature." European Journal of Jewish Studies 1, no. 1 (2007): 35–61. http://dx.doi.org/10.1163/187247107780557236.

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AbstractOn the basis of an analysis of literary texts by Polish-Jewish authors, the character of the Communist Jews, their motivations and relations to Jewish and Polish culture is described. This topic involves at the same time the forms of Jewish self-representation and self-consciousness, and the role played by Polonized Jews within Polish society. The article opens with a brief sketch of the possible affinities between Jewish Messianism and revolutionary utopia.

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Kayam, Orly. "Language and Culture." Studies in English Language Teaching 3, no. 4 (December 29, 2015): 500. http://dx.doi.org/10.22158/selt.v3n4p500.

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The study focuses on Ethiopian Jewish women’s struggles with language usage and social adaptation. The study aims to (a) evaluate the importance of knowledge and usage of Amharic in their daily lives, (b) evaluate the importance of knowledge and usage of Hebrew in their daily lives and (c) identify the differences in Israeli and Ethiopian Jewish cultures. The study was based on data collected and analyzed from a questionnaire that was distributed to a class of Ethiopian Jewish women who study English at a school in Netanya, Israel. The findings showed that while all of the participants speak Amharic, there are differences in literacy in Amharic among them. All of them have difficulties in Hebrew, but see Hebrew as the vehicle for upward mobility within Israeli society. They view Israeli culture as one that is lacking in politeness, respect and dignity, which is very much part of the fabric of the Ethiopian Jewish lifestyle. There is also a strong desire to preserve the past by preserving their language. This study promotes a new dimension to the study of Ethiopian Jewish women (Kayam & Hirsch, in press) in that it adds to the study of language acquisition in the immigrant setting.

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Spinner, Samuel J. "“We Are All Endangered Species”: Jerome Rothenberg’s Jewish Primitivism." Comparative Literature 76, no. 2 (June 1, 2024): 220–39. http://dx.doi.org/10.1215/00104124-11060575.

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Abstract Jerome Rothenberg’s poetry brings together a group of major—seemingly disparate—topics: the Holocaust; ecological crisis; Yiddish culture; and what he terms ethnopoetics, a poetic primitivism centered largely on the culture of Indigenous Americans. This article shows how genocide, both of Native Americans and of European Jews, becomes in Rothenberg’s poetry the catalyst for a new purpose for primitivism—resisting ecological and cultural devastation. Rothenberg’s reactivation of Jewish primitivism follows two paths: first, an insistence on understanding the destruction of Jewish culture in conjunction with the destruction of Indigenous peoples and cultures globally. Second, he links these genocides to the scope and consequences of environmental destruction, which he recognizes as an integral part of the threat to minority cultures and to humanity in general. Rothenberg’s primitivist poetry seeks to resist extinction. This is a striking attempt to negate the association of primitivism with colonial domination and violence and create a poetry of survival in the face of genocide and environmental destruction.

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Kaiser, Max. "‘Jewish Culture is Inseparable From the Struggle Against Reaction’: Forging an Australian Jewish Antifascist Culture in the 1940s." Fascism 9, no. 1-2 (December 21, 2020): 34–55. http://dx.doi.org/10.1163/22116257-09010003.

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Abstract In the immediate postwar period Jewish communities worldwide sought to draw political lessons from the events of the Holocaust, the rise of fascism and the Second World War. A distinctive popular Jewish left antifascist politics developed as a way of memorialising the Holocaust, struggling against antisemitism and developing anti-racist and anti-assimilationist Jewish cultures. This article looks at the trilingual magazine Jewish Youth, published in Melbourne in the 1940s in English, Yiddish and Hebrew, as a prism through which to examine Jewish antifascist culture in Australia. Jewish Youth featured an oppositional political stance against antisemitism and fascism, tied often to Holocaust memorialisation; a conscious political and cultural minoritarianism and resistance to assimilation; and a certain fluctuating multilingualism, tied to its transnational situatedness and plurality of audiences.

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Łoziński, Krzysztof. "The Jewish symbols." Review of Nationalities 6, no. 1 (December 1, 2016): 269–85. http://dx.doi.org/10.1515/pn-2016-0014.

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Abstract In every culture, people have always used symbols giving them sense and assigning them a specific meaning. Over the centuries, with the passage of time religious symbols have mingled with secular symbols. The charisms of Judaism have mutually intermingled with the Christian ones taking on a new tribal or national form with influences of their own culture. The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews. The article indicates the sources of symbols from biblical times to the present day. I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well. By showing examples of the interpenetration of cultures, the text is an attempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones. It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness. The political value of a symbol as one of the elements of the genesis of the creation of the state of Israel is also discussed.

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Leung, Frederick K. S. "Jewish culture, Chinese culture, and mathematics education." Educational Studies in Mathematics 107, no. 2 (March 20, 2021): 405–23. http://dx.doi.org/10.1007/s10649-021-10034-3.

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Roth, Norman. "New Light on the Jews of Mozarabic Toledo." AJS Review 11, no. 2 (1986): 189–220. http://dx.doi.org/10.1017/s0364009400001690.

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Medieval Spain represents a unique phenomenon in the history of Jewish civilization. Not only did the Jews live longer in Spain than in any other land in their history (indeed, almost as long as they occupied their homeland in the land of Israel from Abraham to the Roman destruction of Jerusalem in 70 C.E.), but the Jewish population of medieval Spain was greater than that of all other lands combined, and the rich achievements of Jewish culture there were unequaled elsewhere. Of all the cities in Spain which served as major centers of Jewish life and culture, Toledo perhaps stands out as the most important. Studies dealing with Jewish life in Spain have recognized this, and the long-awaited appearance of a recent two-volume work in Spanish devoted to the Jews of Toledo has helped focus attention once again on the vast archival material available.

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Zubrzycki, Geneviève. "Nationalism, “Philosemitism,” and Symbolic Boundary-Making in Contemporary Poland." Comparative Studies in Society and History 58, no. 1 (January 2016): 66–98. http://dx.doi.org/10.1017/s0010417515000572.

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AbstractThis article analyzes the growing interest in Jews and all things Jewish in contemporary Poland—from the spectacular popularity of festivals of Jewish culture to the opening of Judaica bookstores and Jewish cuisine restaurants; from the development of Jewish studies programs at various universities and the creation of several museums to artists’ and public intellectuals’ engagements with Poland's Jewish past and Polish-Jewish relations more broadly. Drawing on ethnographic fieldwork, over sixty formal interviews with Jewish and non-Jewish activists, and informal conversations with participants in various Jewish-centered initiatives, I argue that this cultural phenomenon is related to the attempt by specific political and social groups to build a pluralistic society in an ethnically and denominationally homogenous nation-state. I build on the literature on nationalism and symbolic boundaries by showing that bringing back Jewish culture and “resurrecting the Jew” is a way to soften, stretch, and reshape the symbolic boundaries of the nation that the Right wants to harden and shrink using Catholicism as its main tool.

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Williams, Margaret. "Jewish Festal Names in Antiquity—A Neglected Area of Onomastic Research." Journal for the Study of Judaism 36, no. 1 (2005): 21–40. http://dx.doi.org/10.1163/1570063054012123.

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AbstractNaming children to reflect the occasion of their birth is found in many cultures and Jewish culture in antiquity was no exception. Although Sabbath-derived names have been studied, no comprehensive treatment of Jewish festal names exists. This paper attempts to fill that gap by examining in turn each name used by Jews during the Persian, Hellenistic and Roman periods with a definite or possible festal connection. The study concludes with an attempt to explain why the category of Jewish festal names expanded in late antiquity. It is suggested that the most likely reason was the enhanced festal role enjoyed by the synagogue at that time.

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Zhang, Ruoyu. "China-Rezeption der jüdischen Emigranten in Shanghai am Beispiel von Kurt Lewin und Willy Tonn." Jahrbuch für Internationale Germanistik 53, no. 1 (January 1, 2021): 91–114. http://dx.doi.org/10.3726/ja531_91.

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Abstract This article explores the social-cultural, but little-known phenomenon based on German-language Shanghai Jewish exile publications: In the 1930s and 40s, these Jewish intellectuals, such as Kurt Lewin and Willy Tonn, fascinated by the Chinese culture, not only “studied” the enduring cultural essence of Chinese civilization that has survived and thrived for thousands of years, but they also “thought” about the common oriental virtues between Chinese and Jewish culture, to encourage the Jews in the Diaspora to bravely find the spiritual salvation, with a firm conviction that their culture will never die out in spite of a devastating blow by the Nazis.

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Kiel, Yishai. "Negotiating “White Rooster” Magic and Binitarian Christology." Journal of Ancient Judaism 9, no. 2 (May 19, 2018): 259–79. http://dx.doi.org/10.30965/21967954-00902007.

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The article explores a set of religious and mythical motifs found in a Jewish Babylonian Aramaic magic bowl from the Moussaieff collection (M 163), which includes references to the sun god Šamaš(-Mithra); Jesus, his heavenly Father, and the cross; binitarian Christology; the oppression of the Great Man of the End and Suffering Messiah; a cosmic bird referred to as White Rooster; and a semi-divine angelic figure called ḤRWM AḤRWM. These motifs are situated in the broader context of contemporaneous Jewish Babylonian traditions incorporated in the talmudic, mystical, and magical corpora, on the one hand, and the surrounding Christian, Syro-Mesopotamian, and Iranian cultures, on the other hand. The article contributes to the decentralization of Greco-Roman culture as the sole context for ancient Judaism as well as the decentralization of rabbinic expressions as representative of ancient Jewish culture at large. The cultural mapping of the religious and mythical motifs found in this magic bowl, both within and beyond the confines of Jewish Babylonia, exemplifies the complex and dynamic nature of the participation of Jewish Babylonian magic practitioners, not only in the larger fabric of contemporaneous talmudic, mystical, and magical currents in Jewish culture, but also in the broader framework of the Christian, Syro-Mesopotamian, and Iranian cultures that pervaded the Sasanian East.

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Barbosa, Isabella de Kassia Cordeiro, and Silvia Helena Benchimol Barros. "A CULTURA JUDAICA NA LITERATURA DE ESCRITORES SEFARDITAS: glossários, festas e cerimônias." Narrares Journal 1, no. 1 (June 25, 2024): 21. http://dx.doi.org/10.18542/narraresj.v1i1.16492.

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In this, we studied elements of Jewish culture in “Um pedaço de lua caía na mata” by Paulo Jacob and “Cabelos de fogo” by Marcos Serruya. “Um pedaço de lua caía na mata”, tells the story of Solomon and his family, who seek to remain Jewish in a culturally rich environment, fighting not to abandon their beliefs. “Cabelos de fogo” tells the story of Hana, a Jewish woman who was brought to the Amazon to become prostitutes. In addition to prostitution, Hana had to adapt to an unfamiliar culture. In them we find different aspects of Jewish culture such as: festivities, expressions and customs. Described in a contextualized way, building on a translation between Jewish and Amazonian cultures. We investigated how this process of cultural translation took place. For the theoretical-historical basis we used the works of Samuel Benchimol (2008), Reginaldo Heller (2010), Regina Igel (1997), among others. For cultural translation studies, we will use Peter Burke (2000).

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Barzilay, Tzafrir. "Shock and Awe: Medieval Northern European Jews and the Language of Violence." Medieval Encounters 28, no. 3 (September 28, 2022): 265–91. http://dx.doi.org/10.1163/15700674-12340140.

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Abstract In twelfth-century northern Europe, public declarative violence was often employed to establish and demonstrate authority, lordship and power. This article argues that Jews adopted the Christian language of violence but reshaped it to communicate their own views and culture. The first section focuses on depictions of public violence during the persecution of the First Crusade, and on changes in Jewish liturgical practices supported by violent narratives. It shows that during the twelfth century, these descriptions became blunter and more evocative, and were established as a major feature of Jewish culture. The second section analyses the place of declarative public violence in contemporary Christian culture, while comparing it to Jewish perceptions on this issue. It shows that Jews saw such violence as major means to prove loyalty to their identity, to communicate their values and to claim authority.

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Zucker, Bat-Ami. "AMERICAN JEWISH COMMUNISTS AND JEWISH CULTURE IN THE 1930s." Modern Judaism 14, no. 2 (1994): 175–85. http://dx.doi.org/10.1093/mj/14.2.175.

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Hirsch, Dafna. "“Interpreters of Occident to the Awakening Orient”: The Jewish Public Health Nurse in Mandate Palestine." Comparative Studies in Society and History 50, no. 1 (January 2008): 227–55. http://dx.doi.org/10.1017/s001041750800011x.

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Recent scholarship on Zionism has shown Orientalism to be a pregnant concept through which to study the formation of Jewish society and culture in Palestine and later Israel. As this body of scholarship suggests, Zionist self-perception as an outpost of Western civilization in the Orient has played a fundamental role in shaping both Zionism's relations to the Palestinians and to its “internal Others”—mizrahi, literally, Oriental Jews. Indeed, it was Zioinist Orientalism which created the mizrahi category in the first place, turning heterogeneous Asian, North African, and Palestine's Sephardic Jewish communities into a single, supposedly coherent group in need of modernization and civilization, against which the ‘westernness’ of European ashkenazi Jews was repeatedly asserted. What these studies often overlook is that the Zionist ‘civilizing mission’ was initially directed at (east) European Jews. Thus, for many of the “culture builders” who during the mandate years operated in the yishuv—the Jewish community of Palestine—Jewish westernness was deemed a project, something yet to be achieved.

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Gantner, Eszter B. "Interpreting the Jewish Quarter." Anthropological Journal of European Cultures 23, no. 2 (September 1, 2014): 26–42. http://dx.doi.org/10.3167/ajec.2014.230203.

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The persecution, flight and murder of European Jews in the first half of the twentieth century and the profound social and political transformations that decisively affected European cities in the final decade of the 20th century have radically altered urban 'Jewish landscapes'. New stakeholders and institutions emerged with their own networks, goals and interests, and have constructed, staged and marketed 'Jewish culture' anew. The resultant Jewish spaces are being constituted in an urban space located at the intersection of ethnic representation, collective memory, and drawing on an imagined material culture, which includes architectural, physical and digital spaces (e.g. synagogues, Jewish quarters). This Europe-wide process is closely related to the delicate politics of memory and to discourses on the authenticity of cities. This article analyses how the image of 'Jewishness' plays an increasingly important role in the marketing of historical authenticity that cities and their tourism affiliates are undertaking.

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Lange, Horst, Klaus L. Berghahn, and Jost Hermand. "Goethe in German-Jewish Culture." German Studies Review 26, no. 1 (February 2003): 150. http://dx.doi.org/10.2307/1432922.

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Finkin, Jordan, and Benjamin Harshav. "The Polyphony of Jewish Culture." Modern Language Review 103, no. 3 (July 1, 2008): 819. http://dx.doi.org/10.2307/20467925.

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Jais, Meyer, and Madeleine Dobie. "Report on Jewish Culture (Excerpt)." Yale French Studies, no. 85 (1994): 174. http://dx.doi.org/10.2307/2930074.

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CARAGOUNIS, C. C. "Greek culture and Jewish Piety." Ephemerides Theologicae Lovanienses 65, no. 4 (December 1, 1989): 280–308. http://dx.doi.org/10.2143/etl.65.4.556422.

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Leibman, Laura A. "Introduction: Jewish American Material Culture." American Jewish History 101, no. 2 (2017): 115–20. http://dx.doi.org/10.1353/ajh.2017.0024.

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Mellow, Muriel, Sylvia Barack Fishman, Ariela Keysar, Barry A. Kosmin, and Jeffery Scheckner. "Jewish Life and American Culture." Sociology of Religion 63, no. 1 (2002): 122. http://dx.doi.org/10.2307/3712549.

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Gruber, Ruth Ellen. "The Kraków Jewish Culture Festival." Polin: Studies in Polish Jewry 16, no. 1 (January 2003): 357–67. http://dx.doi.org/10.3828/polin.2003.16.357.

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Weininger, Melissa. "Nationalism and Monolingualism: the “Language Wars” and the Resurgence of Israeli Multilingualism." Polylinguality and Transcultural Practices 16, no. 4 (December 15, 2019): 622–36. http://dx.doi.org/10.22363/2618-897x-2019-16-4-622-636.

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With the establishment of a Jewish settlement in Palestine in the early 20th century, and a Hebrew culture with it, furious debates arose among Jewish writers about the future of Jewish literary multilingualism. Until this period, the idea that Jewish monolingualism was a preferred mode of cultural existence or that a writer would have to choose between the two primary languages of European Jewish cultural production was a relatively new one. Polylingualism had been characteristic of Jewish culture and literary production for millennia. But in modernity, Jewish nationalist movements, particularly Zionism, demanded a monolingual Jewish culture united around one language. Nonetheless, polylingual Jewish culture has persisted, and despite the state of Israel’s insistence on Hebrew as the national language, Israeli multilingualism has surged in recent years. This article surveys a number of recent developments in translingual, transcultural, and transnational Israeli literary and cultural forms

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Rudnicki, Szymon. "Jews of the Second Polish-Lithuanian Commonwealth: 1918–1939." Judaic-Slavic Journal, no. 1 (3) (2020): 97–130. http://dx.doi.org/10.31168/2658-3364.2020.1.06.

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In no other country were Jews, proportionally, such a huge minority as in Poland. Religiously, economically, and politically Jews varied a great deal. They were an urban and closed group which kept only economic contacts with the rest of the population. In the Polish state they had to struggle for equal rights. Anti-Semitism propagated by nationalists was very powerful. In the second half of the 1930s the Polish government (sanacja) adopted the nationalists’ slogans and tried to restrict the Jews’ economic activity. An expression for the modernization of the Jews was the emergence, in the end of the nineteenth century, of a Jewish intelligentsia. Political parties were established and represented both the Polish state and Jewish national movements. Polish Jews created a rich trilingual culture in Yiddish, Hebrew, and Polish. The second Polish Republic can be considered a golden era for Jewish culture in Poland.

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Fine, Steven. "Menorahs in Color: Polychromy in Jewish Visual Culture of Roman Antiquity." Images 6, no. 1 (2012): 3–25. http://dx.doi.org/10.1163/18718000-12340001.

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Abstract In recent years, polychromy has developed as a significant area of research in the study of classical art. This essay explores the significance of this work for interpreting Jewish visual culture during Roman antiquity, through the focal lens of the Arch of Titus Digital Restoration Project. In July 2012, this project discovered that the Arch of Titus menorah was originally colored with yellow ochre paint. The article begins by presenting the general field of polychromy research, which has developed in recent years and resulted in significant museum exhibitions in Europe and the US. It then turns to resistance to polychromy studies among art historians, often called “chromophobia,” and to uniquely Jewish early twentieth-century variants that claimed that Jews were especially prone to colorblindness. After surveying earlier research on polychromy in Jewish contexts, we turn to polychromy in ancient Palestinian synagogue literature and art. Finally, the article explores the significance of polychromy for the study of the Arch of Titus menorah panel, and more broadly considers the importance of polychromy studies for contextualizing Jewish attitudes toward Roman religious art (avodah zarah).

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Mayer, Gabriel. "Historical Museums in Israel: Semiotics of Culture." Journal of Arts and Humanities 6, no. 01 (January 19, 2017): 43. http://dx.doi.org/10.18533/journal.v6i01.1089.

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Tiny by physical size, the State of Israel retains some of the world’s most important cultural treasures, along with many other great cultural institutions. Archeological treasures have yielded much information as far as biblical history and have been well adapted to a Zionist narrative by both the Jewish press and international news organizations, such as the New York Times whose archives are replete with reports of Jewish history being dug up by the Jewish people. Once the State of Israel gained independence in 1948, the course was set for the development of historical museums whose discourse would reflect the most significant events in Jewish history, most especially the Holocaust and the state of constant warfare that continues to imbue the cultural consciousness of its citizens. In this paper we outline, through categorization, the various historical museums, which are currently operating. Furthermore, this article hopes to shed some light upon the cultural sensibilities conveyed through these institutions. This paper is about Israeli culture, mythology, and collective needs, as formed by and informed through a variety of historical museums. The working assumption is that in a historical museum culture is partially formed and at the same time the culture is influencing the contents and narratives on display inside the museum. It should be clear from the start that the discussion is held about Israeli museums as viewed by a Jewish population and created by and for Jews. Notwithstanding the multifaceted collective of Israeli society, this work is confined to and circumscribed by this demarcation. In the following sections, I intend to provide an explanation for this viewpoint from a historical perspective and also provide a framework of what constitutes a historical museum and justify the methodology of its employ. This will be followed by a discussion of the main categorical types of historical museums present in Israel, and finally a detailed accounting of specific museums.

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Engelhardt, Arndt. "To “Fish from the Pearls of the Jewish Spirit”: The Cultural Agenda of the Eschkol Publishing House." Naharaim 12, no. 1-2 (December 19, 2018): 31–56. http://dx.doi.org/10.1515/naha-2018-0003.

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Abstract In 1922, philosopher Jakob Klatzkin (1882–1948) and Zionist politician and later president of the World Jewish Congress, Nahum Goldmann (1895–1982) founded the Eschkol publishing company in Berlin and began their major work on the Encyclopaedia Judaica (1928–1934). Eschkol was active during the Weimar Republic, where culture and politics were shaped by a Jewish renaissance and by the sustained migration of Jews from Eastern Europe. Most of the publisher’s books and brochures show emblematic historical ruptures and the migration of knowledge to new spaces, languages, and cultures. This article analyzes Eschkol’s publications and cultural agenda from the perspective of a material culture of printed works, and focuses on its textbook program. It concentrates the discussion on the historian Simon Bernfeld (1860–1940) and Jakob Klatzkin, two formative scholars of that period.

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Srougo, Shai. "The Mediterranean culture of fishing: Continuity and change in the world of Jewish fishermen, 1500–1929." International Journal of Maritime History 32, no. 2 (May 2020): 288–304. http://dx.doi.org/10.1177/0843871420920961.

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This essay discusses the maritime Jews and their changing role in the fishing occupation in the Mediterranean sea. The first part presents the trends in historiography regarding the Thessalonikian Jewish fishermen in Ottoman and Post Ottoman periods. The second section explores the maritime world of Jewish fishermen in Ottoman Thessaloniki between the sixteenth and the twentieth centuries. We will establish the cultural identity of the Jewish fishermen, which expressed itself in Thermaikos Bay. The third part depicts the reasons for the collapse of the Jewish sea tenure in Greek Thessaloniki, especially between the years 1922-1924, and continues to describe one of the responses; the settlement of several fishing families in Acre (in Mandatory Palestine). Their experience in the new environment was short (1925-1929) and we will investigate the linkage between their cultural marginality in the core society to the failure of forming a Jewish maritime community in Acre.

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Dziuban, Roman. "Yakiv Honigsman and his collection in the funds of the manuscript department of the Vasyl Stefanyk National Scientific Library of Ukraine in Lviv." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 14(30) (December 2022): 229–54. http://dx.doi.org/10.37222/2524-0315-2022-14(30)-10.

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In recent years, the interest of both the general public and the scientific community to get better acquainted with the culture of national minorities in Ukraine has been growing. Therefore, intelligence becomes relevant, which covers the processes of development of cultures of these minorities and actualizes the directions of further research in this area. One such minority is the Jewish minority. Jews belong to one of the oldest ethnic minorities in Ukraine, known since ancient times. The number of Jews declined sharply in Ukraine in the middle of the last century, due to the policy of extermination by the German Nazis during World War II, and continued to decline during the independence of Ukraine due to the departure of a large number of Jews to their ancient homeland. territory of the State of Israel. However, in the new post-Soviet conditions of an independent Ukrainian state, the Jewish community has better opportunities to develop its national culture. The purpose of the article and our task was to review the personal fund of the economist and researcher of the history of the Jewish community of eastern Poland and western Ukraine, which makes up the historical and biographical background. Archival research methods were used in compiling the descriptions of J. Honigsman’s fund, and a biographical method was used in compiling the biographical information about the scientist. Autobiographies, personal documents, memoirs, articles about the scientist, as well as correspondence were used for the analysis. General historical research methods and the historical source method were useful. The described archive of J. Honigsman can be useful first of all to economists who study the economy of Western Ukraine in the second half of the XIX – early XX centuries. There are some values of his work on the life and death (Holocaust) of Jews during the German occupation of Galicia, as well as documents relating to the life of the Jewish community in Lviv after Ukraine gained independence in 1991. Keywords: Honigsman, Jewish literature, old prints, manuscripts, B’nai Brith International, reviews, ghetto, Ukrainian-Jewish relations, correspondence.

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Ariel, Yaakov. "Can Adam and Eve Reconcile?: Gender and Sexuality in a New Jewish Religious Movement." Nova Religio 9, no. 4 (May 1, 2006): 53–78. http://dx.doi.org/10.1525/nr.2006.9.4.053.

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In the late 1960s a new Jewish religious movement challenged the current conventional assumptions on the relationship between Judaism and the sexual revolution, as well as the women's movement. The neo-hasids were members of the counterculture who became observant Jews and sought inspiration in Hasidic forms of Jewish spirituality. While to many the hippie culture seemed far removed from an observant form of Judaism, to the neo-hasids such a hybrid seemed possible and even desirable. Calling their center the House of Love and Prayer, the group negotiated between Jewish tradition and hippie culture in an attempt to create a new Jewish environment. A major challenge for the group was accommodating hippie modes of sexuality with Jewish laws governing personal and matrimonial behavior. The group interpreted Jewish laws dictating gender roles and sexual behavior in light of the new expectations of female members, as well as the new norms in sexual conduct promoted by the counterculture and the emerging women's movement. Likewise, the neo-hasids gave new meanings and forms to Jewish rites, reinterpreting them in light of their new understanding of the relationship between the sexes. The compromise the group cut in the realm of sexuality and gender has become the de facto attitude of turnof-the-twenty-first-century traditionalist Jews and has permitted thousands of young women and men to become "returnees to tradition" and join the ranks of observant Jewish communities.

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Mendel, Yonatan. "1914 as an inflection point: Arabic teaching in the Jewish community in Palestine." Journal of Arabic Sociolinguistics 2, no. 1 (March 2024): 116–30. http://dx.doi.org/10.3366/arabic.2024.0025.

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The late Ottoman period in Palestine witnessed the establishment of some prominent Hebrew educational institutions which, in addition to Hebrew, taught Arabic and other languages. Arabic was primarily taught in Arabic by native speakers – either Palestinians of Muslim or Christian origin, or Jewish-Sephardic teachers (from Palestine or neighboring countries) who were fluent in both the language and the culture. In light of pedagogical developments in the field of Arabic studies in the Middle East, and the widespread instruction of Arabic in Jewish schools, an Arabic-language pedagogical and educational elite developed in Jewish schools in Palestine, composed of Jewish and Arab natives to the region. Yet political and demographic changes transformed Arabic-language study at the start of the century. Whereas at the close of the 19th century, Jews constituted 3% of the population, they had increased to 10% by 1914, and included more and more European Jews as well as Jews who immigrated to Palestine as part of the Zionist movement’s efforts. In other words, for the first time in history, on the eve of World War I most Jews in the country were immigrants from Europe who represented new national Zionist ideologies. Their attitudes toward Arabic instruction were different, their pre-school capabilities in Arabic were nonexistent, and their presence transformed relations between Jews and Arabs alongside Arabic pedagogy in the Jewish school system. Thus, 1914 symbolizes the end of an era of Arabic-language instruction dominated by individuals intimately familiar with Arabic language and culture and ushered in the demise of the Arabic-Sephardic Jewish leadership that had been instrumental to Jewish Arabic-language instruction until that time.

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Faradhillah, Nadia. "Jewish Immigrant Foodways: Hyphenating America." Rubikon : Journal of Transnational American Studies 4, no. 1 (July 19, 2019): 1. http://dx.doi.org/10.22146/rubikon.v4i1.47868.

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The article’s propose is understanding the position of Kosher Laws in Jewish foodways as religious and cultural signifier for Jews’ identity. Beside, this article also aims to explain the way the Jewish immigrants assimilate with American culture through their foodways. This topic is chosen because Jewish immigrants have unique position in American society in accordance to their food way. In the New Land that guarantees them freedom they struggle to keep their identity and assimilate as religious and cultural group through Jewish foodways.Qualitative method will be used in this library research on Jewish foodways archives and writings. This article will be started by introduction portraying Jews migration to the United States and their foodways that they brought along the migration.The findings of this research show that Jewish foodways divided the Jews for the difference of opinion between the Jews towards their Kosher Laws. The non-religious Jews adapt easily to the American foodways. The religious Jews found it difficult to assimilate to the American foodways, albeit they found a way to assimilate, yet still keep their obedience.Keywords: Kosher Law, Jewish American, Theory of Practice, Post-Nationalism, Foodways

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Journal articles on the topic 'Jewish Culture'

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