Journal articles: 'Jewish literature Jewish literature Jewish literature European literature European literature Zionism in literature'

1

Rubin, Abraham. "Zionism, Pan-Asianism, and the Postcolonial Predicament in the Interwar Writings of Eugen Hoeflich." AJS Review 45, no. 1 (2021): 120–42. http://dx.doi.org/10.1017/s0364009420000446.

Full text

Abstract:

In the early 1920s, the Viennese writer and journalist Eugen Hoeflich promoted a unique vision of Zionism that aligned Jewish nationalism with a set of anticolonial ideologies collectively known as Pan-Asianism. This article explores the poetic and political strategies Hoeflich employed in order to affiliate Zionism with the Pan-Asian idea in general, and the Indian anticolonial struggle in particular. I read Hoeflich's turn to Pan-Asianism as an attempt to work through a conceptual problem that theorist Partha Chatterjee calls the “postcolonial predicament.” That is, how might the Jews assert their collective identity without reproducing the Eurocentric discourses that presuppose their inferiority? Hoeflich's vision of Indian-Jewish solidarity constitutes an imaginative effort to de-Europeanize Jewish nationalism and disentangle Zionism from British imperial designs. On a broader level, this study sheds light on the transnational solidarities that informed central European Zionists in the interwar era, and points to the discursive continuities that linked Jewish nationalists in Europe to anticolonial thinkers in Asia.

APA, Harvard, Vancouver, ISO, and other styles

2

Hodin, Mark. "Willy Loman and Postwar Jewish Insecurity." American Literary History 32, no. 1 (2019): 46–76. http://dx.doi.org/10.1093/alh/ajz048.

Full text

Abstract:

Abstract Willy Loman’s cryptic Jewish identity, recognizable but absent, has long been considered an act of ethnic betrayal, evidence of Arthur Miller’s inauthenticity as a Jewish writer. However, as scholars recently have explored the undercurrent of anxiety running beneath the surface of postwar Jewish life, Willy’s feelings of rootlessness, and his worries over American success, seem now particularly “Jewish.” Arguing that Willy Loman represents a postwar Jewish-American identity crisis, not a suppressed Jewish essence, the article analyzes the reception of Death of a Salesman (1949) in the Jewish press, from the pulpit, and within the synagogue community. Throughout, Willy’s preoccupation with acceptance and his eventual self-destruction resonate uncomfortably with the nightmare of European catastrophe that American Jews were then processing. In this context, the article claims that Biff’s attempt to counter his father’s world of selling by laboring in Texas, an action usually interpreted through myths of the American West, may have been read by Jewish Salesman audiences through a discourse of postwar Zionism they knew well: namely, the resettlement of Holocaust refugees in the land of Israel.

APA, Harvard, Vancouver, ISO, and other styles

3

Olson, Jess. "The Late Zionism of Nathan Birnbaum: The Herzl Controversy Reconsidered." AJS Review 31, no. 2 (2007): 241–76. http://dx.doi.org/10.1017/s0364009407000517.

Full text

Abstract:

Despite a distinguished life and a remarkable written and intellectual legacy, history has not been kind to Nathan Birnbaum. While alive, he was acknowledged not only as one of the founders of central European Zionism but also as a major figure in Jewish politics and thought. As a journalist and essayist, he contributed to and was read widely in a staggering number of Jewish periodicals in central Europe—several of which, such as the first Jewish nationalist periodical in the German language, Selbst-Emancipation—he founded and edited himself. Yet today, little of his legacy is known, and his massive literary and intellectual production has received surprisingly little attention from Jewish historians.

APA, Harvard, Vancouver, ISO, and other styles

4

Loeffler, James. "Between Zionism and Liberalism: Oscar Janowsky and Diaspora Nationalism in America." AJS Review 34, no. 2 (2010): 289–308. http://dx.doi.org/10.1017/s0364009410000358.

Full text

Abstract:

Of all the varieties of modern Jewish politics, none has experienced a more curious fate than Diaspora Nationalism. This nonterritorial strain of Jewish nationalism, also known as Autonomism, was once widely regarded as “together with Zionism the most important political expression of the Jewish people in the modern era.” From its fin-de-siècle origins in the Russian and Austro-Hungarian empires, it spread rapidly across Eastern Europe, sprouting various movements for Jewish national-cultural autonomy. After World War II, however, Diaspora Nationalism vanished almost overnight. So too was its intellectual afterlife marked by silence, as postwar historians of Jewish political thought largely ignored its legacy. Recently, however, Diaspora Nationalism has emerged as a growing field of scholarship. The results are impressive: a striking new wave of studies on its intellectual leadership, political parties, cultural projects, and various interwar East European Autonomist experiments. This abundance of fresh research promises to reframe not only the history of Diaspora Nationalism, but also that of Zionism and Jewish nationalism more generally.

APA, Harvard, Vancouver, ISO, and other styles

5

Myers, Jody. "Yosef Salmon. Religion and Zionism: First Encounters. Jerusalem: Magnes Press, 2002. xxvii, 399 pp." AJS Review 28, no. 2 (2004): 376–78. http://dx.doi.org/10.1017/s0364009404310214.

Full text

Abstract:

This is a translation and slight modification of Dat ve-Ziyyonut: Imutim Rishonim (1990), a Hebrew collection of articles previously published by Yosef Salmon. In this English volume, some sections of the Hebrew edition were omitted, some were altered, and two recent articles were added. The thirteen articles address the period from 1818 (the writings of Hatam Sofer) until 1922 (the founding of Ha-Poءel ha-Mizrachi) and ask how religious Jews—especially those who were drawn toward the hope of restoring the Jewish people to Zion—dealt with the challenges presented by the increasingly secular Jewish national movement. This question is at the center of Salmon's body of research on East European Zionism.

APA, Harvard, Vancouver, ISO, and other styles

6

Ginat, Rami. "Jewish Identities in the Arab Middle East: The Case of Egypt in Retrospect." International Journal of Middle East Studies 46, no. 3 (2014): 593–96. http://dx.doi.org/10.1017/s0020743814000646.

Full text

Abstract:

Much work has been done in recent decades on the histories of the Jews of Arab lands across a variety of time periods, reflecting an increasing interest in the historical past of the Jews of the “Orient.” While diverse, this literature may be divided into several general groups. The first comprises studies written by Western and Israeli scholars and encompasses a broad spectrum of Arabic-speaking countries. This literature has explored, among other things, issues relating to the way of life and administration of ethnically and culturally diverse Jewish communities, their approaches to Zionism and the question of their national identities, their positions regarding the Zionist–Israeli–Arab conflict in its various phases, and the phenomena of anti-Semitism, particularly in light of the increasing escalation of the conflict. It includes works by Israeli intellectuals of Mizrahi heritage, some of whom came together in the late 1990s in a sociopolitical dissident movement known as the Mizrahi Democratic Rainbow Coalition. The target audience of this movement was Mizrahi Jews: refugees and emigrants from Arab countries as well as their second- and third-generation offspring. The movement, which was not ideologically homogeneous (particularly regarding approaches to the resolution of the Israeli–Palestinian conflict), took a postcolonialist approach to the Zionist narrative and enterprise, and was critical of the entrenchment of the Ashkenazi (European-extraction) Jews among the elites of the emerging Israeli society. The movement had scant success in reaching its target population: the majority of Mizrahi/Sephardi Jews living in Israel. Nevertheless, it brought to the fore the historical socioeconomic injustices that many Jews from Arab countries had experienced since arriving in Israel, whether reluctantly or acquiescently.

APA, Harvard, Vancouver, ISO, and other styles

7

Rechter, David. "Re-Inventing the Jewish past: European Jewish Intellectuals and the Zionist Return to History." Journal of Jewish Studies 47, no. 2 (1996): 402–4. http://dx.doi.org/10.18647/1938/jjs-1996.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Veidlinger, Jeffrey. "From Ashkenaz to Zionism: Putting Eastern European Jewish Life in (Alphabetical) Order." AJS Review 33, no. 2 (2009): 379–89. http://dx.doi.org/10.1017/s0364009409990250.

Full text

Abstract:

The publication of the YIVO Encyclopedia of Jews in Eastern Europe is a monumental achievement. It is the type of text that can transform a discipline, providing easily accessible and reasonably accurate answers to common reference questions and summarizing the state of the field in an evenhanded and inclusive manner. As one of the nearly 450 contributors to the encyclopedia, I personally feel a great deal of pride in its outcome. The two-volume, 2,400-page encyclopedia includes more than 1,800 entries, almost 1,200 illustrations, 57 color plates, and 55 maps. Editor in chief Gershon David Hundert of McGill University has succeeded in producing, as YIVO claims, “the definitive reference work on all aspects of the history and culture of Jews in Eastern Europe from the beginnings of their settlement in the region to the present.”

APA, Harvard, Vancouver, ISO, and other styles

9

Gohar, Saddik Mohamed. "Pursuing the Zionist Dream on the Palestinian Frontier." Acta Neophilologica 53, no. 1-2 (2020): 61–81. http://dx.doi.org/10.4312/an.53.1-2.61-81.

Full text

Abstract:

This paper critically examines Theodore Herzl’s canonical Zionist novel, Altneuland /Old New Land as a frontier narrative which depicts the process of Jewish immigration to Palestine as an inevitable historical process aiming to rescue European Jews from persecution and establish a multi-national Utopia on the land of Palestine. Unlike radical Zionist narratives which underlie the necessity of founding a purely Jewish state in the holy land, Altneuland depicts an egalitarian and cosmopolitan community shared by Jews, Arabs and other races. The paper emphasizes that Herzl’s Zionist project in Altneuland is not an extension of western colonialism par excellence. Herzl’s narrative is a pragmatic appropriation of frontier literature depicting Palestine as a new frontier and promoting a construct of mythology about enthusiastic individuals who thrived in the desert while serving the needs of an enterprising and progressive society. Unlike western colonial narratives which necessitate the elimination of the colonized natives, Herzl’s novel assimilates the indigenous population in the emerging frontier community.

APA, Harvard, Vancouver, ISO, and other styles

10

Fine, Steven. "“They Remembered That They Had Seen It in a Jewish Midrash”: How a Samaritan Tale Became a Legend of the Jews." Religions 12, no. 8 (2021): 635. http://dx.doi.org/10.3390/rel12080635.

Full text

Abstract:

This article relates the transmission history of a single Samaritan text and its fascinating trajectory from a Samaritan legend into early modern rabbinic tradition, and on to nineteenth and early twentieth century Jewish studies circles. It focuses on the only Samaritan narrative cited in all of Louis Ginzberg’s monumental Legends of the Jews (1909–1938). Often called the “Epistle of Joshua son of Nun,” I trace the trajectory of this story from a medieval Samaritan chronicle to Samuel Sulam’s 1566 publication of Abraham Zacuto’s Sefer Yuḥasin. From there, we move to early modern belles lettres in Hebrew and Yiddish, western scholarship and then to the great Jewish anthologizers of the fin de siècle, Micha Yosef Berdyczewski, Judah David Eisenstein and Louis Ginzberg. I will suggest reasons why this tale was so appealing to Sulam, a Sephardi scholar based in Istanbul, that he appended it to Sefer Yuḥasin, and what about this tale of heroism ingratiated it to early modern European and then early Zionist readers. The afterlife of this tale is a rare instance of Samaritan influence upon classical Jewish literature, undermining assumptions of unidirectional Jewish influence upon the minority Samaritan culture from antiquity to modern times.

APA, Harvard, Vancouver, ISO, and other styles

11

Perlmann, Joel. "The American Jewish Future after Immigration and Ethnicity Fade: H. A. Wolfson’s Analysis in 1918." Religions 9, no. 11 (2018): 372. http://dx.doi.org/10.3390/rel9110372.

Full text

Abstract:

H. A. Wolfson arrived in the United States at 16 from the Lithuanian region of the Russian Empire and at Harvard as a freshman five years later. He remained at Harvard until his death in 1974, as Emeritus Professor of Hebrew Literature and Philosophy. Among the most important historians of western religious philosophy, he published on contemporary issues only until 1925 and even then only rarely. Nevertheless, his 1918 article, “Pomegranates”, deserves attention. Wolfson clearly followed debates about the American ethnic future. He carved out an original and unexpected position on that issue, and on the American Jewish future within that context. He perceptively rejected Horace Kallen’s views of a “multi-national America”, and like Israel Zangwill’s Melting Pot, he stressed that full cultural and political assimilation would occur in the United States. But unlike Zangwill, he argued that Jewish religious creativity would find a long-term place in American life, once freed of its national trappings. Strongly supporting a Hebraic renaissance and a Jewish homeland in Palestine, he also emphasized with great force that the “we”—the east-European Jewish intellectuals and the Zionists—had greatly misunderstood the promise of Reform Judaism for the diaspora.

APA, Harvard, Vancouver, ISO, and other styles

12

Penslar, Derek J. "David N. Myers. Re-inventing the Jewish Past: European Jewish Intellectuals and the Zionist Return to History. New York: Oxford University Press, 1995. viii, 278 pp." AJS Review 22, no. 2 (1997): 263–66. http://dx.doi.org/10.1017/s0364009400009685.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Engel, David. "Israel Oppenheim. The Struggle of Jewish Youth for Productivization: The Zionist Youth Movement in Poland. East European Monographs, no. 273. Boulder, Colo.: East European Monographs, 1989. vii, 194 pp." AJS Review 17, no. 1 (1992): 129–32. http://dx.doi.org/10.1017/s0364009400012113.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Brenner, Rachel Feldhay. "Between Identity and Anonymity: Art and History in Aharon Megged's Foiglman." AJS Review 20, no. 2 (1995): 359–77. http://dx.doi.org/10.1017/s036400940000698x.

Full text

Abstract:

In a recent article, “Israeli Literature Over Time,”Aharon Megged describes his work as “unremittingly concerned with burning national issues,” mainly with the issue of Israel′s relationship to the Diaspora.1 Megged′s intense preoccupation with the Zionist ideology of the negation of the Diaspora emerged in his 1955 story “Yad va-shem” (“The Name”). The story presents a scathing criticism of Israel′s dissociation from the history of the Diaspora and especially from the catastrophe of the Holocaust. “Yad va-shem” was followed by an article entitled “Tarbutenu ha-yeshana ve-ha-hadasha” (“Our Old and New Culture”) in which Megged deplored Israel′s severance of its Diaspora roots and urged a reexamination of the negative attitude toward the destroyed European Jewish culture.In 1984, Megged published Massa ha-yeladim el ha-aretz ha-muvtachat (“The Children's Journey”), a novel based on a true story about a group of young survivors of the Holocaust on their way to Palestine.3 This work, as Dan Laor notes in his review, “offers a perspective of the Diaspora in the Holocaust which differs from [the typical Israeli attitude of] contempt infused with pity” toward the Diaspora Jew.

APA, Harvard, Vancouver, ISO, and other styles

15

Grossman, Elwira. "The greatest european literature of Jewish experience’." East European Jewish Affairs 28, no. 2 (1998): 103–8. http://dx.doi.org/10.1080/13501679808577883.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Levy, Lital, and Allison Schachter. "Jewish Literature / World Literature: Between the Local and the Transnational." PMLA/Publications of the Modern Language Association of America 130, no. 1 (2015): 92–109. http://dx.doi.org/10.1632/pmla.2015.130.1.92.

Full text

Abstract:

In the past two decades, scholars of world literature and transnational literary studies have called for an overhaul of the national literature model, in favor of a model based on literature's movement beyond national boundaries. Yet across the spectrum of approaches, scholarship on world literature has focused on the languages of the metropolitan center while largely overlooking the literary cultures of the so-called peripheries. We examine Jewish literature as a transnational and multilingual body of writing whose networks of linguistic and cultural exchange provide a clear counterpoint to the center-periphery model of global literary circulation. Moreover, the essay offers one of the first comparative studies of Eastern European Jewish literature and Middle Eastern Jewish literature, furnishing new methodological tools for a comparative approach to Jewish literary culture.

APA, Harvard, Vancouver, ISO, and other styles

17

Clifford, Dafna. "The Jewish Self-Portrait in European and American Literature." Journal of Jewish Studies 48, no. 2 (1997): 396. http://dx.doi.org/10.18647/2031/jjs-1997.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

ALI, Baydaa Abbas. "TRANSLATE ARABIC LITERATURE INTO HEBREW... REASONS AND MOTIVES." RIMAK International Journal of Humanities and Social Sciences 3, no. 1 (2021): 142–56. http://dx.doi.org/10.47832/2717-8293.1-3.12.

Full text

Abstract:

Arab literature is undoubtedly the focus of attention of Jewish critics and translators, and their areas of interest in the modern era. And translate it or not realize it. Therefore, the Jewish translators used to translate many of the Arab literary products as the most vital means on the ground, which contribute greatly to the knowledge of the essence of Arab societies and the social transformations therein, so that literature is a mirror of the social, intellectual and political transformations that societies witness. Our research will focus on three prominent translators who have adopted unique trends of translation, in opposition to ideological motives, and led translation activities in different directions: Menachem Kaplwick (1988-1900), Shimon Ballas (1930-2019) and Anton Shammas (1950). All three represent not only three generations of translators who have worked within this translation activity, but also three ideological and ethnic groups of translators: the European-oriented Jewish translators who are the orientalists, and the Jews of Arab culture who maintained their confidence in this culture but who served in their activities and orientations.

APA, Harvard, Vancouver, ISO, and other styles

19

ALI, Baydaa Abbas. "TRANSLATE ARABIC LITERATURE INTO HEBREW... REASONS AND MOTIVES." RIMAK International Journal of Humanities and Social Sciences 3, no. 1 (2021): 142–56. http://dx.doi.org/10.47832/2717-8293.1-3.12.

Full text

Abstract:

Arab literature is undoubtedly the focus of attention of Jewish critics and translators, and their areas of interest in the modern era. And translate it or not realize it. Therefore, the Jewish translators used to translate many of the Arab literary products as the most vital means on the ground, which contribute greatly to the knowledge of the essence of Arab societies and the social transformations therein, so that literature is a mirror of the social, intellectual and political transformations that societies witness. Our research will focus on three prominent translators who have adopted unique trends of translation, in opposition to ideological motives, and led translation activities in different directions: Menachem Kaplwick (1988-1900), Shimon Ballas (1930-2019) and Anton Shammas (1950). All three represent not only three generations of translators who have worked within this translation activity, but also three ideological and ethnic groups of translators: the European-oriented Jewish translators who are the orientalists, and the Jews of Arab culture who maintained their confidence in this culture but who served in their activities and orientations.

APA, Harvard, Vancouver, ISO, and other styles

20

Zalkin, Mordechai. "Scientific Literature and Cultural Transformation in Nineteenth-Century East European Jewish Society." Aleph: Historical Studies in Science and Judaism 5 (January 2005): 249–71. http://dx.doi.org/10.2979/ale.2005.-.5.249.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Ortner, Jessica. "The reconfiguration of the European Archive in contemporary German-Jewish migrant-literature." Nordisk Judaistik/Scandinavian Jewish Studies 28, no. 1 (2017): 38–54. http://dx.doi.org/10.30752/nj.65912.

Full text

Abstract:

A considerable number of Eastern European migrant authors of Jewish origin are currently lifting Holocaust memory to a new level. Writing in German about events taking place in remote areas of the world, they expand the German framework of memory from a national to a transnational one. By partaking in reconsidering what is ‘vital for a shared remembering’ of Europe, this branch of writing reflects the European Union’s political concern for integrating the memories of the socialistic regimes in European history writing without relativising the Holocaust. In Vielleicht Esther, Katja Petrowskaja consults various national and private archives in order to recount the history of the mass shooting of over 30,000 Ukrainian Jews at Babij Jar – a canyon near Kiev. Thus, she ‘carries’ a marginalised event of the Holocaust into the German framework of memory and uncovers the layers of amnesia that have not only concealed the event amongst the Soviet public but also distorted and for ever made inaccessible her family’s past.

APA, Harvard, Vancouver, ISO, and other styles

22

Czerny, Boris. "The Jewish Persona in the European Imagination: A case of Russian literature." Journal of Modern Jewish Studies 13, no. 1 (2014): 140–42. http://dx.doi.org/10.1080/14725886.2013.874864.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Zalkin, Mordekhai. "Scientific Literature and Cultural Transformation in Nineteenth-Century East European Jewish Society." Aleph: Historical Studies in Science and Judaism 5, no. 1 (2005): 249–71. http://dx.doi.org/10.1353/ale.2005.0011.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Nethanel, Lilach. "The Non-Reading Reader: European Hebrew Literature at the Turn of the 20th Century." Zutot 14, no. 1 (2017): 112–24. http://dx.doi.org/10.1163/18750214-12341284.

Full text

Abstract:

Abstract European Hebrew literature presents a challenge to the study of early-twentieth-century national literature. By the end of the nineteenth century, the reading of modern Hebrew in Europe was neither part of a religious practice, nor did it merely satisfy a purely aesthetic inclination. It mainly functioned as an ideological means used by a minority of Jews to support the linguistic-national Jewish revival. However, some fundamental contradictions put into question the actual influence of this literature on the political sphere. This article asks a series of questions about this period in the history of Hebrew readership: How did the non-spoken Hebrew language come to produce popular Hebrew writings? How did this literature engage the common Jewish reader? In this article I propose a new consideration of Hebrew reading practices. I argue for the inclusion of the non-reading readers as important contributors to the constitution of the Jewish literary nation.

APA, Harvard, Vancouver, ISO, and other styles

25

Almohideb, Mohammad, A. Kevin Waiters, and William Gerstein. "Familial Classic Kaposi Sarcoma in Two Siblings: Case Report and Literature Review." Journal of Cutaneous Medicine and Surgery 17, no. 5 (2013): 356–61. http://dx.doi.org/10.2310/7750.2013.12082.

Full text

Abstract:

Background: Kaposi sarcoma (KS) is a cutaneous endothelial vascular proliferation with four subtypes: iatrogenic, acquired immune deficiency syndrome (AIDS) related, African, and classic. Familial cases of KS are rare, with 72 cases reported to date, and all were described with the classic variant. The occurrence of classic KS in the Jewish population is well documented, and most of the familial classic KS cases were also reported in Jewish families. Objective: We briefly present the history, biopsies, laboratory data, diagnosis, and treatment of localized lower limb classic KS in two siblings of Jewish Eastern European ethnic descent with their response to different therapy modalities. One of our cases had the second longest reported period of follow-up for familial classic KS of 40 years.

APA, Harvard, Vancouver, ISO, and other styles

26

Zierler, Wendy. "Diaspora and Zionism in Jewish American Literature: Lazarus, Syrkin, Reznikoff, Roth (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 1 (2004): 149–52. http://dx.doi.org/10.1353/sho.2005.0035.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Pötzl, Viktoria. "From pan-Asianism to safari-Zionism: gendered Orientalism in Jewish-Austrian literature." Journal of Modern Jewish Studies 19, no. 2 (2019): 205–23. http://dx.doi.org/10.1080/14725886.2019.1648407.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

SED-RAJNA, Gabrielle. "«The European Association for Jewish Studies»." Revue des Études Juives 147, no. 3 (1988): 529–30. http://dx.doi.org/10.2143/rej.147.3.2012889.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Kessner, Carole S. "Diaspora and Zionism in Jewish-American Literature: Lazarus, Syrkin, Reznikoff and Roth (review)." American Jewish History 90, no. 3 (2002): 345–48. http://dx.doi.org/10.1353/ajh.2003.0045.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Lassner, Phyllis. "Diaspora and Zionism in Jewish American Literature: Lazarus, Syrkin, Reznikoff, and Roth (review)." Modernism/modernity 10, no. 2 (2003): 408–10. http://dx.doi.org/10.1353/mod.2003.0041.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Reitter, Paul. "Zionism and the Rhetoric of Jewish Self-Hatred." Germanic Review: Literature, Culture, Theory 83, no. 4 (2008): 343–64. http://dx.doi.org/10.3200/gerr.83.4.343-364.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Feldman, Sara Miriam. "Jewish Simulations of Pushkin's Stylization of Folk Poetry." Slavic and East European Journal 59, no. 2 (2015): 229–45. http://dx.doi.org/10.30851/59.2.004.

Full text

Abstract:

This article examines the prosody and other features of Hebrew and Yiddish translations of Eugene Onegin , which were composed as a part of Ashkenazi Jewish cultural movements in Eastern Europe, Russia, and Palestine. Russian literature played an important role within the history of modern literature in both Hebrew and Yiddish. Translating Russian literature tested the limits of the literary Yiddish and Hebrew languages. Due to the novel’s status in the Russian canon and its poetic forms, translating it was a coveted literary challenge for high-culture artistic production in Jewish languages. I examine this phenomenon using Pushkin’s simulation of folk poetry in the “Song of the Girls.” Due to the different social and textual functions of Yiddish and Hebrew, as well as their linguistic features, translatability of even formal characteristics differed from one Jewish language to another. The changes in Hebrew pronunciation during this period were reflected clearly in the changing limits of the ability of writers to translate Onegin . Though motivated by an inward-facing drive to produce modern and Western literature in one Jewish language or another, these translations were also a manifestation of the cultural bond between secular, East European Jewish intellectuals and Russian literature.

APA, Harvard, Vancouver, ISO, and other styles

33

Wogenstein, Sebastian. "Jewish Tragedy and Caliban: Arnold Zweig, Zionism and Antisemitism." Germanic Review: Literature, Culture, Theory 83, no. 4 (2008): 365–89. http://dx.doi.org/10.3200/gerr.83.4.365-389.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Spinner, Samuel J. "Reading Jewish." PMLA/Publications of the Modern Language Association of America 134, no. 1 (2019): 150–56. http://dx.doi.org/10.1632/pmla.2019.134.1.150.

Full text

Abstract:

How do you read jewish? The question sounds odd. Why is it that reading jewish is catachrestic in a way that reading German is not? The obvious answer is that German is a language while Jewish is not. Yet there are Jewish languages. Hebrew is one, of course, and linguists describe many more, from Ladino (the language of the Iberian Jewish diaspora) to Krymchak (the ethnolect of a group of Crimean Jews). There is also Yiddish, the language of most European Jews for roughly the millennium preceding the Holocaust; now it lives on primarily in Hasidic communities around the world. Yiddish means Jewish; and in a sense, knowing how to read the former (i.e., decipher the Yiddish language) can imply knowing how to read the latter (i.e., decipher Jewish identity). This has been the belief of many Jews from the late nineteenth century to the present who accept the idea that language is central to national identity. Strangely, in this period the reverse notion has also been active: that knowing Jewish implies knowing Yiddish. his paradox—that you can read a language without knowing it—was catalyzed by a modernist approach to the intersection of Jewish language with Jewish identity. But it was also grounded in facets of the history and philology of Yiddish reading that opened a path to literacy through illiteracy.

APA, Harvard, Vancouver, ISO, and other styles

35

Ury, Scott. "Lost and Found? Jewish Historians, Jewish History, and Narrativization of Order in East European Cities." AJS Review 41, no. 1 (2017): 9–36. http://dx.doi.org/10.1017/s0364009417000022.

Full text

Abstract:

This article argues that the long-standing turn to “the Jewish community” as a central organizing principle in works dedicated to Jewish history in east European cities has helped create and institutionalize a specific communal model of Jewish urban history, one that prioritizes narratives of Jewish communal order over explorations of the chaos and fluidity that characterize many other studies of the modern city. The article begins by discussing the central place of “the community” in foundational works of Jewish history, continues by examining the critical role played by communal record books (pinkasim) in the construction of east European Jewish history, and then analyzes several works that embraced and reinforced the communal model of Jewish urban history. The article concludes by examining two key archival collections and discussing the various ways that the source material amassed in them illustrates how scholars like Jacob Shatzky and Israel Klausner used historical research and writing as a means to narrativize, domesticate, and make sense of the intersection between Jews and cities.

APA, Harvard, Vancouver, ISO, and other styles

36

Yedidya, Asaf. "Expansion of Torah Study, Halachic Renewal, and the Religious Zionist Compendium." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (2021): 220–43. http://dx.doi.org/10.1093/mj/kjab005.

Full text

Abstract:

Abstract As part of the cultural revival that accompanied the Zionist revolution, important literary projects were created, providing ideological support for the Zionist project, enriching the newly revived Hebrew culture and redefining the Jewish bookshelf. Within this diverse cultural work, the project of the anthologies was formed. These projects were led at the beginning by disciples of Ahad Ha'am—the founder of the cultural stream in Zionism. Religious Zionism, which during the British Mandate in Palestine had struggled for its place among the pioneers, also sought to initiate its own literary projects. However, its scholars came to compile anthologies individually rather than through the Movement. Their interest was sparked by a combination of modern Jewish scientific research, an aspiration to enrich Jewish literature, and the theoretical and practical challenge presented by national revival. The two most prominent efforts of this sort during the Mandate period: Otzar HaGeonim (by Benjamin Menashe Levin), and Seder Kiddushin ve-Nissu'in Aharei Hatimat ha-Talmud (by Abraham Chaim Freimann), reflected two different trends in religious Zionism. The first, expanding the study of Torah, touched on the theoretical side of the Talmud in Jewish literature and enjoyed Orthodox consensus. The second, concerned with the renewal of halacha, touched on the practical side of religious law throughout the ages and sought to locate, collect, and analyze judgments and rabbinic rulings from Jewish consortiums in the post-Talmudic period, in order to formulate legal precedents that could resolve halachic problems that might arise in the future in Eretz Israel, where the Jewish People were about to establish an independent national state.

APA, Harvard, Vancouver, ISO, and other styles

37

Rossen, Rebecca. "Uneasy Duets: Contemporary American Dances about Israel and the Mideast Crisis." TDR/The Drama Review 55, no. 3 (2011): 40–49. http://dx.doi.org/10.1162/dram_a_00093.

Full text

Abstract:

Jewish choreographers have consistently created dances that embody the shifting role of Israel in American Jewish life. Countering the Zionism of mid-century dances about Israel, contemporary Jewish American choreographers such as Liz Lerman and Kristen Smiarowski actively question the ideology of unconditional support, deftly grapple with the Israeli-Palestinian conflict, and situate performance as an opportunity for activism, inquiry, and debate.

APA, Harvard, Vancouver, ISO, and other styles

38

Hollander, Philip. "Rereading “Decadent” Palestinian Hebrew Literature: The Intersection of Zionism, Masculinity, and Sexuality in Aharon Reuveni's ‘Ad Yerushalayim." AJS Review 39, no. 1 (2015): 3–26. http://dx.doi.org/10.1017/s0364009414000622.

Full text

Abstract:

This article asserts that politics motivated Aharon Reuveni to employ representations of psychic fragmentation and dysfunctional social institutions to portray Palestinian Jewish life in his novelistic trilogy‘Ad Yerushalayim. These purportedly decadent representations helped him foreground individual and collective flaws he saw limiting the early twentieth-century Palestinian Jewish community's development and promote norms he saw as conducive to growth. Thus, as examination of the trilogy's central male figures demonstrates, Reuveni advances a Zionist masculinity grounded in introspectiveness and ongoing commitment to the achievement of communally shared goals. To further support this Zionist masculine form, the trilogy categorizes men who pursue homosocial ties with others who don't maintain this masculinity as homosexuals. Thus gender and sexuality are used to coerce male readers into adopting specific behavioral norms. This attention to gender and sexuality's role in early twentieth-century Palestinian Hebrew fiction offers a way to grasp its long-overlooked political character.

APA, Harvard, Vancouver, ISO, and other styles

39

Ober, Kenneth. "Meïr Goldschmidt and the main currents in 19th-century Judaism." Nordisk Judaistik/Scandinavian Jewish Studies 22, no. 1 (2001): 7–45. http://dx.doi.org/10.30752/nj.69578.

Full text

Abstract:

Although the noted nineteenth-century Danish-Jewish writer Meïr Goldschmidt (1819–1887) made his entry into literature with a novel on Jewish themes, his later novels treated non-Jewish subjects, and his Jewish heritage appeared progressively to recede into the background of his public image. Literary historians have paid little attention to his complex perception of his own Jewishness and have made no effort to discover the immense significance he himself felt that Judaism had for his life and for his literary works. Moreover, no previous study has comprehensively treated Goldschmidt’s far-reaching network of interrelationships with an astonishing number of other major Jewish cultural figures of nineteenth-century Europe. During his restless travels crisscrossing Europe, which were facilitated by his phenomenal knowledge of the major European languages, he habitually sought out and associated with the leading Jewish figures in literature, the arts, journalism, and religion, but this fact and the resulting mutually influential connections he formed have been overlooked and ignored. This is the first focused and documented study of the Jewish aspect of Goldschmidt’s life, so vitally important to Goldschmidt himself and so indispensable to a complete understanding of his place in Danish and in world literatures.

APA, Harvard, Vancouver, ISO, and other styles

40

Stanciu. "Dana Mihãilescu. Eastern European Jewish American Narratives, 1890–1930." Studies in American Jewish Literature (1981-) 40, no. 2 (2021): 205. http://dx.doi.org/10.5325/studamerjewilite.40.2.0205.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Amiran-Sappir, Revital. "Zionism between Raw Force and Eros: Berdichevski's Passionate Relation to the Jewish Political Revolution." Israel Studies Review 23, no. 1 (2008): 15–39. http://dx.doi.org/10.3167/isf.2008.230102.

Full text

Abstract:

This article deals with the relation of Micha Yosef Ben Gurion (Berdichevski)—one of the central formulators of the Zionist idea and of modern Hebrew literature—to the Zionist political sphere. As a wordly Jewish intellectual, Berdichevski attempted to establish a kind of Zionism that would allow Jewish individuals to engage in it as an act of their desires. In exploring how his carnal inclinations affected his vision of the political, I argue that Berdichevski's perception fails qualitatively by transposing its guiding sensual approach to the formulation of the new Jewish political sphere. As this article will show, Berdichevski's relation to the Jewish political revolution reveals a sometimes limited perception regarding the possibilities of freedom inherent in political activity and often contradicts his own aspiration to nurture the liberty of Jewish individuals.

APA, Harvard, Vancouver, ISO, and other styles

42

Vallois, Nicolas. "JEWISH SOCIAL SCIENCE AND THE ANALYSIS OF JEWISH STATISTICS IN THE EARLY TWENTIETH CENTURY." Journal of the History of Economic Thought 43, no. 1 (2021): 1–26. http://dx.doi.org/10.1017/s1053837219000634.

Full text

Abstract:

The late nineteenth century saw the multiplication of statistical studies on Jewish populations. This literature is now known as “Jewish Statistics” or “Jewish Social Science” (JSS). This article focuses on the articles published in Zeitschrift für Demographie und Statistik der Juden (Journal for Demography and Statistics of the Jews, ZDSJ). The ZDSJ was the main journal in JSS and appeared from 1905 until 1931.Existing scholarship on JSS has either focused on the influence of Zionism (Hart 2000) or eugenics and race theory (Efron 1994). This article proposes to relate JSS to the history of economics and statistics. As is suggested by the intellectual profile of the main contributors to the ZDSJ, we argue that JSS was a by-product of the German historical school in economics. Though JSS was intended for a mostly Jewish audience, its organization and methods were clearly inspired by those of German economists.

APA, Harvard, Vancouver, ISO, and other styles

43

Talbot, Michael. "“Jews, Be Ottomans!” Zionism, Ottomanism, and Ottomanisation in the Hebrew-Language Press, 1890–1914." Die Welt des Islams 56, no. 3-4 (2016): 359–87. http://dx.doi.org/10.1163/15700607-05634p05.

Full text

Abstract:

In recent years the study of national and civic identities in the later Ottoman period has revealed huge degrees of complexity among previously homogenised groups, none more so that the Jewish population of the Sublime State. Those Jews who moved to the Ottoman Empire from the 1880s as part of a burgeoning expression of Jewish nationalism developed a complex relationship with an Ottomanist identity that requires further consideration. Through an examination of the Hebrew-language press in Palestine, run largely by immigrant Zionist Jews, complemented by the archival records of the Ottoman state and parliament, this paper aims to show the complexities of the engagement between Ottoman and Jewish national identities. The development of Jewish nationalism by largely foreign Jews came with an increase in suspicion from the Ottoman elites, sometimes manifesting itself in outright anti-Semitism, and strong expressions of nationalism in the Hebrew press were denounced both by Ottoman and non- and anti-nationalist Jewish populations. The controversy over immigrant Jewish land purchases in Palestine from the 1890s led to a number of discussions over how far foreign Jews could and should embrace an Ottoman cultural and political identity, with cultural, labour, and political Zionists taking different positions. The issue of Ottomanisation should also be taken in the context of the post-1908 political landscape in the Ottoman Empire, with separatist nationalisms increasingly under the spotlight, and the debates among the different forms of Jewish nationalism increasingly focusing on the limits of performative and civic Ottoman nationalism.

APA, Harvard, Vancouver, ISO, and other styles

44

Dalin, David G. "Cyrus Adler, Non-Zionism, and the Zionist Movement: A Study in Contradictions." AJS Review 10, no. 1 (1985): 55–87. http://dx.doi.org/10.1017/s0364009400001197.

Full text

Abstract:

For close to fifty years, Cyrus Adler was one of American Jewry's most influential communal leaders and public servants. Taking part in the founding of the Jewish Publication Society (1888), on whose various committees he would serve as chairman throughout his life, Adler was a founder of the American Jewish Historical Society (1892), and its president for more than twenty years. Together with Louis Marshall, Jacob Schiff, Oscar Straus, Felix Warburg, and his cousin, Judge Mayer Sulzberger, Adler played an instrumental role in organizing the American Jewish Committee (1906), and served as its president from 1929 until his death in 1940. During his thirtytwo years (1908–1940) as president and chief administrative officer of the Dropsie College for Hebrew and Cognate Learning, Adler shaped the institution into one of the preeminent institutions of higher Jewish learning in America. When Solomon Schechter died in 1915, Adler succeeded him to the presidency of the Jewish Theological Seminary, with which he had been closely associated since its founding in 1886, while remaining president of Dropsie as well. Serving as president of the seminary for twenty-five years, Adler played a central role in the founding of the United Synagogue, whose presidency he also held.

APA, Harvard, Vancouver, ISO, and other styles

45

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

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

46

Selleri, Vincenzo. "Jews in the Piazza: Jewish Self-government in the Fifteenth-century Kingdom of Naples." European Journal of Jewish Studies 11, no. 1 (2017): 24–44. http://dx.doi.org/10.1163/1872471x-12341301.

Full text

Abstract:

This study intends to make a contribution to the literature on Jewish autonomy in the Late Middle Ages by analyzing Jewish political life in the Kingdom of Naples in the fifteenth century. Contrary to Italian and European scholarship which has interpreted Jewry policy in the Kingdom of Naples in the fifteenth century as a direct emanation of the ‘good heart’ of the Aragonese kings, I argue that Jewish charters must be considered the product of Jewish agency. I suggest that the Jewish ruling elites, not the king nor the municipal governmets sought the administrative and juridical separation of the iudece (Jewish Communities) from the municipal governement of southern cities. Considering that Jewish political action, and the administration of the iudeca mirrored that of cities, I argue that Jewish Communities fit perfectly into the Aragonese administrative puzzle.

APA, Harvard, Vancouver, ISO, and other styles

47

Ravvin, Norman, Sherry Simon, Krzysztof Majer, et al. "Reviews and Interviews / Contributors." Text Matters, no. 5 (November 17, 2015): 247–81. http://dx.doi.org/10.1515/texmat-2015-0018.

Full text

Abstract:

This paper is an account of the conference titled Kanade, di goldene medine? Perspectives on Canadian-Jewish Literature and Culture / Perspectives sur la littérature et la culture juives canadiennes, which took place in Łódź in April, 2014 as a result of collaboration between the University of Łódź and Concordia University (Montreal). As a venue for discussing Canadian Jewish identity and its links with Poland, the conference supported a dialogue between Canadians, Polish Canadianists, and European scholars from further afield. Established and young scholars attended from Germany, the United Kingdom, France, Belgium, the Czech Republic, and Canada, in addition to many Polish participants. The presence of scholars such as Goldie Morgentaler or Sherry Simon as well as curator Barbara Kirshenblatt-Gimblett contributed to an examination of both past and present Canadian and Polish Jewish life and led to an examination of Polish and Canadian literature and history from a highly personal perspective. Conference-goers took advantage of the opportunity to get to know Łódź, via walking tours and a visit to the Łódź Jewish community’s Lauder-funded centre on Narutowicza. The paper aims, as well, to investigate how the history of Jewish Łódź is conveyed in the novels of Joseph Roth and Chava Rosenfarb.

APA, Harvard, Vancouver, ISO, and other styles

48

Krauze-Karpińska, Joanna. "EMIGRANT RESEARCHERS OF OLD LITERATURE." Polish Studies of Kyiv, no. 35 (2019): 27–31. http://dx.doi.org/10.17721/psk.2019.35.27-31.

Full text

Abstract:

In the geopolitical area of Eastern and Central Europe 20th century was a period of unwilling and un- planned migration of huge numbers of individuals, groups of people, societies or even whole nations, and the displace- ment of borders and states. Two destructive wars, two totalitarian systems fighting against each other forced millions of human beings to change the place of living. Especially the experience of the World War II settled the fate of many people in the region and caused several waves of political emigration. The author uses the term ‘old literature’ in broad sense, including also 19th century literary output, as for the big number of young researchers this period of history seems to be a very old one. Among the Polish refugees fleeing the country in various times and circumstances there were also politicians, soldiers, artist, writers, people of culture and scholars. The article presents and reminds of some Polish researchers of literature who had to change their country of living by political reasons, but did not abandon their research. The first group of emigrants formed those who left Poland short before or during the world war II. Some of them worked as professors at west European universities, an decided not to returned into the country occupied by Germans or emigrated with Polish Government, others get in Western Europe leaving Soviet Union with the Polish army formed by general Anders. They continued scholar work abroad and took part in formation of several new generations of researchers in Slavonic litera- ture. Another wave of emigration took place after the war, in late 40. and included mainly Polish citizens of Jewish origin who in spite of surviving the holocaust and returning home decided to leave Poland for fear of communism. A numerous emigration of Polish Jews was also provoked by communist government of Poland in march 1968. The author presents briefly the silhouettes of such scholars as Stanisław Kot, Wacław Lednicki, Józef Trypućko, Wiktor Weintraub, Jadwiga Maurer, Rachmiel Brandwajn and Jan Kott. The situation of 20th century Polish emigrants seems very similar to that of 19th and also represents the common experience of many Eastern and Central European countries and societies. Losing the homeland scholars of these countries also lost the close contact with their cultural roots, but on the other hand they gained a wider glance, distanced outlook of national literature and art and common platform of dialog and confrontation. Many times the foreign Universities, where they found the possibility to provide their research and meet the representative émigrés of other nations, became for them such places as Collège de France for Adam Mickiewicz and constitute the space where they all could meet together without mutual distrust and give lectures about Slavonic literature and culture for German, British of American students, inspiring them to pursue studies in Slavonic philology.

APA, Harvard, Vancouver, ISO, and other styles

49

Alon, Shir. "A Specter Is Haunting Poland." boundary 2 47, no. 1 (2020): 97–114. http://dx.doi.org/10.1215/01903659-7999520.

Full text

Abstract:

This essay assesses a series of art projects, festivals, and institutional spaces acknowledging Poland’s Jewish past that appeared in Poland during its first decade of EU membership. Identifying a recurring practice of making absence present and tangible, or more broadly a concern with Jewish ghosts, the essay examines how contemporary art practices peddle in nostalgia for a Jewish past as a mode of desiring a cosmopolitan European future. As “newly integrated” Europeans, Poles are caught in a double bind: on the one hand, their Jewish ghosts allow them to participate in European postimperial discourses of tolerance and multiculturalism; on the other, they remain haunted, continually eroticized and differentiated from the “real” Europe.

APA, Harvard, Vancouver, ISO, and other styles

50

Bharat, Adi S. "Next year in Jerusalem? ‘La nouvelle judéophobie’, neo-crypto-Judaism and the future of French Jews in Éliette Abécassis’s Alyah." French Cultural Studies 29, no. 3 (2018): 228–43. http://dx.doi.org/10.1177/0957155818773977.

Full text

Abstract:

Éliette Abécassis, one of the principal flagbearers of a nascent contemporary Jewish-French literature, has written a novel entitled Alyah, which engages in a series of reflections on the future of Jewish life in France. Among other themes, Abécassis tackles the memory of Jewish life in North Africa, especially in Morocco, the relationship between antisemitism and anti-Zionism, the affective value of the Israeli–Palestinian conflict for Jews and Muslims in France, and ‘la nouvelle judéophobie’. In this article, I read Alyah in its socio-political context in order to suggest that, while Abécassis highlights at times the potential for Jewish-Muslim solidarity, the novel ends up reproducing an oppositional, conflictual binary of Jews versus Muslims – something that Maud Mandel has termed a ‘narrative of polarisation’.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Jewish literature Jewish literature Jewish literature European literature European literature Zionism in literature'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles