Relevant bibliographies by topics / Jewish imprints

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Jewish imprints'

Author: Grafiati
Published: 26 July 2024

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Journal articles on the topic "Jewish imprints"

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Dauber, Jeremy. "Comic Books, Tragic Stories: Will Eisner’s American Jewish History." AJS Review 30, no. 2 (October 27, 2006): 277–304. http://dx.doi.org/10.1017/s0364009406000134.

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In recent years, we have witnessed a significant increase in writing by scholars and literary and cultural critics on the genre of the comic book, corresponding to an increased legitimacy given to the comic book industry and its writers and artists more generally. Part of this phenomenon no doubt stems from the attention lavished on the field by mainstream fiction and nonfiction writers who consider comic books a central part of their own and America’s cultural heritage, such as Michael Chabon and Jonathan Lethem. It may also stem from the changing nature of the industry’s finances, which now employ a “star system” revolving around writers and artists, not merely the major companies’ storied characters; though the days of the big houses that control the major characters are by no means gone, in the last two decades, numerous specialty imprints have been developed to publish characters that are owned outright by writers and artists, to say nothing of profit-sharing deals with major stars, even at some of the major companies.
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Herman, Shael. "Tout Fait Maison: A Law Code Crafted by the Eighteenth Century Jewry of Metz." Review of Rabbinic Judaism 21, no. 1 (March 12, 2018): 1–56. http://dx.doi.org/10.1163/15700704-12341336.

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Abstract This inquiry examines Le Recueil des Loix, Coutumes, et Usages Observes par les Juifs de Metz. Evocative of the medieval German Sachsenspiegel, the volume’s detailed regulations supply a rich portrait of a Jewish community in Alsace-Lorraine during the turbulent final decades of the ancien regime. While France evolved during these decades from feudalism to democracy, the Jews transitioned from serfs main-mortables or royal chattels to citizenship. Ideals of the emerging French democracy were imprinted upon the Code Napoleon (1805), a distinctively anti-feudal, secular expression of French citizens’ newfound autonomy. In contrast, the Recueil originated in an act of will on the part of the Jews’ overlords. In accordance with royal orders, it was deposited in the records of the royal court at Metz in about 1742; royal judges and members of the bar consulted the Recueil in all manner of disputes involving Jewish litigants and Jewish law. The Recueil, as the handiwork of eighteenth century Alsatian Jews, was unique in engrafting Jewish law and ethics upon French law of the ancien regime.
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Kubiszyn, Marta. ""Za Krakowską Bramę rzadko się człowiek wypuszczał…"." Politeja 16, no. 1(58) (October 31, 2019): 361–76. http://dx.doi.org/10.12797/politeja.16.2019.58.19.

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"One Would Rarely Venture behind the Krakowska Gate…": Imaginary Boundaries of the Jewish District in Lublin in Memories of Pre‑war Inhabitants Up until the World War II, Jews played an important role in the history of Lublin. At least since the 16th century, Jews had lived in the segregated district of Podzamcze, called the “Jewish Town”. Although they started to inhabit the Old Town in 1862 and eventually lived in all parts of Lublin by the interwar period, the former boundaries between the “Jewish” and “Christian” parts of the city remained strongly imprinted in social memory, affecting everyday existence. This article analyses the imaginary boundaries that delineated the “Jewish” district of Lublin in the pre‑World War II period. Drawing on oral testimonies of Christian residents of the city recorded in years 1998‑2005 and archival materials such as articles from local papers, documents of communal institutions, and photos from the 1920s and 1930s, the opposing categories of “ours” and “theirs” have been used to describe social relations in urban space. The author of the article argues that the persistence of segregation in shared memory is expressed not only in visual forms, but it also has sound, smell and taste dimensions.
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Endelman, Todd M. "Derek J. Penslar. Shylock's Children: Economics and Jewish Identity in Modern Europe. The S. Mark Taper Foundation Imprint in Jewish Studies. Berkeley: University of California Press, 2001. xi, 374 pp." AJS Review 29, no. 2 (November 2005): 384–86. http://dx.doi.org/10.1017/s0364009405330170.

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In the early modern and modern periods, the occupational profile of Jews in the West diverged dramatically from that of their neighbors and fellow citizens. Commerce, rather than agriculture or artisanal or industrial manufacturing, provided the arena in which Jews labored to make a living. From an economic perspective, this was not a problem. It did not place Jews at a competitive disadvantage. Indeed, the opposite was true. In the context of industrialization, urbanization, and mass consumption, buying and selling was more profitable than tolling in a field, workshop, or factory. Having been forced into a narrow range of occupations earlier in their history, Jews in the West now found themselves in an advantageous position economically. However, for Gentiles, who rarely viewed Jews in a disinterested light, the Jewish distinctive occupational profile was problematic and often viewed as symptomatic of a more profound pathology. In the nineteenth and twentieth centuries, with Jews becoming citizens of the states in which they lived and moving rapidly into the middle class, their economic distinctiveness became a central feature of the debate about their fate and future, what was known at the time as the “Jewish Question.”
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Curran, John. "‘The Long Hesitation’: Some Reflections on the Romans in Judaea." Greece and Rome 52, no. 1 (April 2005): 70–98. http://dx.doi.org/10.1093/gromej/cxi002.

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On a day without precise date some time in Judaea in the first century of the common era, an interview of exceptional historical importance took place between a representative of Roman power and a Jewish prophet. What passed between them has left an indelible imprint on history, although religious believers, historians, and theologians have struggled for almost two thousand years to comprehend the legacy. The Roman was Titus Flavius Vespasianus, general of a vast army on its way to Jerusalem, and the Jewish prophet, priest and pharisee was Yosef ben Matthityahu.The year was AD 67. In the summer of the previous year, the priests of the great temple of the Jewish God in Jerusalem had suspended the sacrifices which had been held twice a day for more than two generations in honour of the emperors of Rome. The suspension marked the formal beginning of a disastrous revolt mounted by the Jews against the empire of Rome in the East. Josephus had been appointed as a commander as soon as the revolt broke out and he had been sent to Galilee, some 50 miles north of Jerusalem, to organize resistance there. After initial success, he had been besieged by Roman forces at Jotapata, 10 miles from Nazareth. And when it became clear to the rebels that they were likely to fall into Roman hands he alleges that they carried out an elaborate mass-suicide, killing their comrades, starting at the lowest levels in the command and working up.
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Englard, Yaffa. "It’s All Eve’s Fault." Religion and the Arts 26, no. 3 (June 1, 2022): 273–316. http://dx.doi.org/10.1163/15685292-02603001.

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Abstract The traditional reading of the biblical account of the Garden of Eden has left a weighty imprint on Western civilization, holding Eve solely to blame for introducing sin into the human world and thus the loss of Paradise, suffering, and death. This paper seeks to demonstrate the way in which Jewish and Christian theological and interpretative traditions of this story are concretely exemplified in medieval visual representations whose influence can still be seen in the twenty-first century.
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Davidovitch, Nitza. "Jerusalem — the heart of the Jewish people in рoetry and song." Musical art in the educological discourse, no. 3 (2018): 49–53. http://dx.doi.org/10.28925/2518-766x.2018.3.4953.

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There are many cities all over the world, but our hearts have always yearned for one particular city throughout Jewish history. Jerusalem is a city that is a symbol. In this paper, we present several texts that have found a place in the nation’s heritage and influenced many generations, including adages found in the Bible that have left an imprint in numerous locations across the world. Sometimes it seems that writers across generations wrote similarly about Jerusalem, whether they were in Spain, Yemen, Morocco, or Poland. Jerusalem has been and remains a source of inspiration through the ages.
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Шляхов, O. "Ethnopolitical Contradictions in Katerynoslav Region in the Conditions of the Systemic Crisis of the Russian Autocracy of the End of XIX - BEGINNING OF THE XX CENTURY." Problems of Political History of Ukraine, no. 15 (February 5, 2020): 49–61. http://dx.doi.org/10.33287/11927.

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In the post-reform period, the Katerynoslav province was used as a locomotive of capitalist transformations, and on the other hand represented polyethnic and poly-denominational territories inhabited by Ukrainians, Russians, Jews, Germans, Poles, Greeks, Tatars, Bulgarians. etc. Such diversity could not but affect the ethnic relations in the region, which left a significant imprint on them. These relationships, in turn, were characterized by both relationship development and mutual influences, and a sufficiently high level of conflict. In particular, the author analyzes the causes and manifestations of superechtas between representatives of different ethnic groups that inhabited Katerynoslav region at the end of XIX - early XX centuries.Thus, it is emphasized that the rupture of social ties and impoverishment of a large part of the population during the transition from traditional to industrial society objectively created the basis for the spread of xenophobic and nationalist sentiments. At the same time, attention is drawn to the fact that at this time tsarism continued to build its intrinsic policy on the principles of the great power, the basis of which was known the «Uvarov» triad – «autocracy, Orthodoxy, nationality», in particular, when the official ideology was counted ethnic Ukrainians to Russians. Therefore, in the confines of a large-scale, chauvinistic policy, the Ukrainians were demolished and assimilated, and the rights of the Jewish population and representatives of other ethnic groups inhabiting the empire were restricted at the legislative level.Conflicts on the national soil in the region have seen an increase in the number of riotous actions against the local Jewish population, as well as the launching of anti-German campaigns, especially during the First World War. In addition, numerous disputes in Katerynoslav province have arisen between Ukrainians and Russians, as well as between local workers and foreign management personnel, who appeared in large numbers at the factories and mines of the region in the modern period. All this led to the destabilization of the socio-political situation, becoming a significant component of the revolutionary crisis that swept the Russian Empire in the early twentieth century.
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Koller, Aaron. "The Self-Referential Coda to Avot and the Egyptian-Israelite Literary Tradition of Wisdom." Journal of Ancient Judaism 8, no. 1 (May 19, 2017): 2–25. http://dx.doi.org/10.30965/21967954-00801002.

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It has often been noted that Mishnah Avot is heir to aspects of the biblical tradition of Wisdom. A further element of this inheritance is studied here: the tradition of ending a Wisdom book with a selfreferential coda, commenting on the value of the text just completed. A philological study of the end of Avot opens this study, and the results of that study allow us to situate the coda to Avot in the context of other codas in the Mishnah, especially tractates Neziqin and Kelim. The paper then moves to situate the conclusion to Avot in the heritage of the conclusions of earlier Jewish books of Wisdom – Ben Sira, Qohelet, and Proverbs, as well as other biblical books that show the imprint of Wisdom, such as Hosea.
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Cahn, Steven J. "A German-Jewish Tradition of Bildung and Its Imprint on Composition and Music Theory." Musical Quarterly 101, no. 4 (2018): 482–518. http://dx.doi.org/10.1093/musqtl/gdz006.

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Dissertations / Theses on the topic "Jewish imprints"

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Sakinofsky, Phyllis Celia. "Imprints of memories, shadows and silences shaping the Jewish South African story /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/47942.

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Thesis contains the novel "Waterval" by Phyllis Sakinofsky.
Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.
Bibliography: p. 128-138.
PART ONE -- Introduction -- Section One -- Early history -- The apartheid years - two realities -- Post-apartheid South Africa -- The creative response of Jews to apartheid -- Section Two -- Our relationship with the past: placing narrative in the context of history -- Rememory and representation -- Telling the truth through stories -- Section Three -- Imprints of memories, shadows and silences: shaping the Jewish South African story -- PART TWO -- Waterval: a work of fiction by Phyllis Sakinofsky
This is a non-traditional thesis which comprises a work of fiction and a dissertation. -- The novel is set in South Africa and provides an account of events that took place among three families, Jewish, Coloured and Afrikaans, over three generations. -- The dissertation is constructed in three sections. The first section describes the settlement of South Africa's Jewish community, its divergent responses to apartheid and how this is mirrored in its literary output. -- In the second section, the relationship between history and fiction since the advent of postmodernism is discussed, how there has been a demand for historical truthfulness through multiple points of view and how consequently there has been an upsurge in memories and memorials for those previously denigrated as the defeated or victims. -- Fiction has been re-valued because it is through the novel that these once-submerged stories are being told. The novel has the capacity to explore uncomfortable or silenced episodes in our history, tell important truths and record stories and losses in a meaningful and relevant way. A novel might be shaped by history but it is through the writer's insights and interpretations that messages or meanings can reach many. -- South Africa's Truth and Reconciliation Commission report is an example of how the written word can expose the relationship between the re-telling of history and finding an alternate truth. By recording the many conflicting stories of its peoples, it has linked truth and literature, ensuring an indelible imprint on the country's future writing. The past cannot be changed, but how the nation deals with it in the future will be determined by language and narrative. -- The final section is self-reflexive and illustrates the symbiotic bond between the research and creative components, citing examples from the dissertation of how the two streams influenced one another.
Mode of access: World Wide Web.
145 p
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Gueta, Anat. "ha-Sefarim ha-mudpasim shel shenot ha-"shin" ke-maḳor le-ḥeḳer ḥaye ha-ruaḥ shel ha-ḥevrah ha-Yehudit." 2002. http://repository.upenn.edu/miscellaneous_papers/6/.

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Thesis (Ph.D.)--Universiṭat Bar-Ilan, 2002.
Title from PDF title page (Penn Libraries ScholarlyCommons, viewed on August 24, 2009). Electronic version does not include Part 2. Nispaḥim u-reshimah bibliyografit (p. 261-352). Includes bibliographical references (p. 353-396)
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Books on the topic "Jewish imprints"

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Marion, Aptroot, ed. Jewish books in Whitechapel: A bibliography of Narodiczky's Press. London: Duckworth, 1991.

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Estreicher, Karol Józef Teofil. Bibliografia judaików polskich stulecia XV-XVIII: Hasło Żydzi : materiały do tomu XXXV Bibliografii Polskiej Estreicherów. Kraków: Collegium Columbinum, 2004.

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Rosenbach, A. S. W. An American Jewish bibliography: Being a list of books and pamphlets by Jews, or relating to them, printed in the United States from the establishment of the press in the colonies until 1850. Ithaca, N.Y: Canonymous Press, 2001.

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Blumenthal Rare Book and Manuscript Library. The Jewish printed book in India: Imprints of the Blumenthal Rare Book and Manuscript Library. Berkeley, Calif: Judah L. Magnes Museum, 1992.

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Rosenfeld, Moshe N. Jewish printing in Wilhermsdorf: A concise bibliography of Hebrew and Yiddish publications printed in Wilhermsdorf between 1670 and 1739, showing aspects of Jewish life in Mittelfranken three centuries ago : based on public & private collections and genizah discoveries. London: M.N. Rosenfeld, 1995.

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Stadtmaer, Oren, Andrey Pshenitskiy, and Olga Lempertaitė. Lietuvos knygos Hebrajų kalba 1759-1900: Kontrolinis sąrašas = Ha-sefarim ha-ʻIvriyim she-hudpesu be-Liṭaʼ ba-shanim 1759-1900 : reshimah mikdamit. Vilnius: Lietuvos nacionaline martyno mazvydo biblioteka, 2011.

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1933-, Blok Lodewijk, and Wallet Bart, eds. Bibliografie over het Jodendom en Israël voor het Nederlandse Talgebied, 1992-2006. Leuven: Peeters, 2007.

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Rosenfeld, Moshe N. Jewish printing in Karlsruhe: A concise bibliography of Hebrew and Yiddish publications printed in Karlsruhe between 1755 and 1840, including a listing of Judaica until the year 1899, based on public & private collections and Genizah discoveries. London: M.N. Rosenfeld, 1997.

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R, Auerbach Rena, Eichstädt Volkmar, Vidal Sassoon International Center for the Study of Antisemitism (Universiṭah ha-ʻIvrit bi-Yerushalayim), and Felix Posen Bibliographic Project on Antisemitism., eds. The "Jewish question" in German-speaking countries, 1848-1914: A bibliography. New York: Garland, 1994.

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Bloomberg, Marty. The Jewish Holocaust: An annotated guide to books in English. 2nd ed. San Bernardino, Calif: Borgo Press, 1995.

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Book chapters on the topic "Jewish imprints"

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Diebner, Bernd J., Ingrid Hjelm, Niels Peter Lemche, Ingrid Hjelm, and Jim West. "The Role of the Mesopotamian ‘Exilic Community’ (gālût) and Its Theological Imprint on the Jewish Bible 1." In Failed Methods and Ideology in Canonical Interpretation of Biblical Texts, 165–81. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003440321-16.

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Burnett, Stephen G. "Short Title List of Buxtorf Imprints." In From Christian Hebraism to Jewish Studies: Johannes Buxtorf (1564-1629) and Hebrew Learning in the Seventeenth Century, 245–51. BRILL, 1996. http://dx.doi.org/10.1163/9789004473553_013.

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"IMPRINT." In Our Courage – Jews in Europe 1945–48, 347–48. De Gruyter Oldenbourg, 2020. http://dx.doi.org/10.1515/9783110653076-030.

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Schainker, Ellie R. "Epilogue." In Confessions of the Shtetl. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798280.003.0008.

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The epilogue summarizes how the phenomenon of Russian Jewish conversion, though marginal in number, left an outsized imprint on the cultural map of East European Jews who grappled with questions of Jewish identity and the role of religion in the increasingly powerful Jewish secular nationalist ideologies of the late nineteenth and early twentieth centuries. The epilogue explores evolving Jewish attitudes towards baptism, interfaith sociability, and cultural mobility in the late-imperial period, and it puts conversions from Judaism in imperial Russia in conversation with conversions from Judaism in the modern period more broadly. Finally, the epilogue looks ahead to the inter-revolutionary period (1906-1917) and the Soviet period when conversions from Judaism accelerated, accompanied by a growing ethnic conception of Jewish identity whereby national Jewishness found explicit harmony with Christian religious adherence.
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Rapoport-Albert, Ada, and Marcin Wodziński. "Introduction." In Polin: Studies in Polish Jewry Volume 33, 3–16. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781906764753.003.0001.

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This chapter describes Hasidism’s former reputation as a singular exception to the scarcity of scholarship on the religious dimension of Jewish life in eastern Europe. It cites the nineteenth-century liberal critique of the movement, which contributed to the disproportionate prominence of Hasidism in the scholarly literature about the religious life of east European Jews. It also explains liberal critique that originated in the militantly anti-Hasidic posture adopted by the early nineteenth-century maskilim, which left a deep imprint on the modern school of Jewish historiography. The chapter talks about the Jewish communities of eastern Europe that were divided into the opposing camps: Hasidic and anti-Hasidic. It analyzes the dichotomy that placed the movement at the very heart of an embattled arena and had the subsequent effect of harnessing Hasidism to a wide range of ideologically driven historiographical constructs.
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Crowdus, Miranda L. "Remembering the Destruction, Re-animating the Collective." In The Oxford Handbook of Jewish Music Studies, 553–68. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197528624.013.4.

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Abstract As elsewhere in eastern and southern Europe, many Jewish communities in Greece were almost completely destroyed during the Holocaust, which resulted in the near erasure of many distinctive religious and cultural practices. Among these erased communities were the Romaniote Jews, an Indigenous Judeo-Greek population distinct from the Sephardic Jews who arrived in Greece following the Spanish Inquisition. The cultural losses included their musical practices, which were largely orally transmitted. A few Romaniote leaders and practitioners continue the musical-liturgical traditions today in Greece, as well as in the United States and Israel. The living practice of this musical liturgy that is ever-changing in the typical manner of orally transmitted repertoires arguably embodies a process of remembering destruction. This process is shown by the imprint of gaps in memory caused by rupture embedded in the repertoire. While remembering destruction is an intrinsically Jewish practice, it is of specific importance to the Jews of Ioannina (a city that once was, and arguably still is, the spiritual center of Romaniote Jews) and their descendants. In the past decade, an annual pilgrimage to Ioannina to attend a Romaniote Yom Kippur service has become a pivotal experience for both Romaniote Jews and others, enabling them to remember and mourn the pre-Holocaust community. This annual pilgrimage, at the epicenter of Romaniote religious and social significance, generates a new Jewish collective based on Romaniote identity and history that includes the restoration of distinct musical practices.
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Halpern, Ben, and Jehuda Reinharz. "The National Home." In Zionism and the Creation of a New Society, 229–61. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195092097.003.0011.

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Abstract Global events had an overwhelming impact upon the growth of the Jewish national home under the mandate. The political turmoil of Europe in the r92os, the world economic and political crises of the 1930s, and the cataclysms of the 1940s all left a deep imprint upon the Yishuv’s development. Yet the effect was more often inversely related to general world trends than it was a direct reflection of them.
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Andruss, Jessica. "Salmon’s Engagement with Rabbinic Sources." In Jewish Piety in Islamic Jerusalem, 56—C3.N29. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197639559.003.0003.

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Abstract The Karaite movement is known for its antagonism to the traditions and institutions of the ancient rabbis and their intellectual heirs, the medieval Rabbanites. Yet scholars have demonstrated that Salmon and his fellow Karaites were not only familiar with rabbinic texts but also actively engaged with these sources when formulating their own literature. This chapter analyzes Salmon’s allusions to rabbinic sources, from the Targum and the Talmud to the Pesikta de Rab Kahana and Lamentations Rabbah. The purpose of this analysis is to show that Salmon relied upon and strategically reconceived rabbinic teachings as a way of confirming exegetical points, crafting homilies, or constructing anti-Rabbanite polemics. This chapter focuses on the deep imprint of rabbinic culture in Salmon’s intellectual formation, arguing that his genius lies, in part, in his ability to reformulate the rabbinic tradition as a building block of Karaite Judaism.
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Don-Yehiya, Eliezer. "Memory and Political Culture: Israeli Society and the Holocaust." In Modern jews and their musical agendas, 139–62. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195086171.003.0008.

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Harrán, Don. "Introduction." In Salamone Rossi, 1–10. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198162711.003.0001.

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Abstract There were Jewish musicians before Salamone Rossi, but Rossi was the first of them to leave an indelible imprint on European music history as a composer. We know little of his predecessors: most appear to have been instrumentalists, perhaps accompanying themselves while they sang—Abramo dall’Arpa, active in Mantua around the mid-sixteenth century, comes to mind. Of early Jewish composers we know even less. It stands to reason that some may have written one or more works, probably for a single voice, as, for example, Obadiah the Proselyte, thought to be the author of music to a prayer and part of a hymn in the twelfth century. The larger part of the instrumentalists and composers are likely to have yielded to external pressures by converting to Christianity, as did Mahieu le juif, a trouvere from the thirteenth century, or the lutenist Giovanni Maria ebreo, active in Rome, until 1523, under Leo X, Adrian VI, and Clement VIl.
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