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Journal articles on the topic 'Jewish migrant'
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1
Brown, Rachel H. "Reproducing the national family: kinship claims, development discourse and migrant caregivers in Palestine/Israel." Feminist Theory 20, no. 3 (March 13, 2019): 247–68. http://dx.doi.org/10.1177/1464700119833039.
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This article probes the politics of the migrant caregiver/citizen-employer relationship in Palestine/Israel as it unfolds within the Jewish-Israeli home. Based on interviews with migrants from the Philippines, Nepal, India and Sri Lanka and their Jewish-Israeli employers, I examine how Israel’s ethno-racially hierarchical citizenship regime and the transnational gendering and racialisation of carework manifest in this relationship. I begin by situating migrant women working as caregivers within the legal and political context of Palestine/Israel, delineating how gendered constructions of the Jewish-Israeli woman uphold the borders of the nation and paint non-Jewish migrant women as reproductively threatening. I then analyse two common tropes among citizen-employers in describing migrant caregivers. The first, what I term the ‘kinship trope’, characterizes them as ‘one of the family’, obscuring the ethno-racial basis of the state. I show how this trope contrasts sharply with Zionist settler colonial rhetoric portraying Jewish-Israelis as ‘one big family’. The second trope represents migrant women as individual agents of economic development and Israel as a market-driven, neoliberal society that is equally a state for all its citizens. By depicting Israel as a ‘modern’, ‘progressive’ state that is an exemplar of gender equality, this trope again masks the ethno-racial basis of citizenship, as well as gender disparities. Finally, I argue for a feminist approach to migrant carework that accounts for the ways neoliberal labour formations are mediated by gendered racisms specific to a particular state’s racial nation-building project.
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Ben-Nun, Gilad. "Jewish Law, Roman Law, and the Accordance of Hospitality to Refugees and Climate-Change Migrants." Migration and Society 4, no. 1 (June 1, 2021): 124–36. http://dx.doi.org/10.3167/arms.2021.040112.
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This article examines Jewish law’s approach to forced migration. It explains the difference under Jewish law between forced migration brought about by disasters and the state of being a refugee—which is directly associated with war and armed conflict. It continues by demonstrating how these distinctions influenced the religious Jewish authors of the 1951 Refugee Convention. It concludes with the fundamental distinction between Jewish law and Roman law, concerning the latter’s application of a strong differentiation between citizens and migrant foreigners, which under Jewish law was entirely proscribed as per the religious duty to accord hospitality to forced migrants irrespective of their background.
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Geraldo, Denilson. "A solidariedade palotina com os migrantes | The pallottine solidarity with migrants." Caderno Teológico da PUCPR 6, no. 1 (December 15, 2021): 106–21. http://dx.doi.org/10.7213/2318-8065.06.01.p106-121.
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O artigo apresenta o atual carisma palotino no apostolado com os migrantes em conexão com a Sagrada Escritura e o Magistério da Igreja, bem como a história vivida por São Vicente Pallotti. São quatro aspectos que se relacionam entre si, mas sistematicamente estudados: antes de tudo a experiência da migração no Antigo Testamento e o mandamento de Deus ao povo judeu para amar os migrantes, porque também eles foram migrantes no Egito. No Novo Testamento, Jesus Cristo foi identificado como migrante, quando a primeira comunidade cristã foi enviada a anunciar o Evangelho a todos os povos e recomendou a acolhida e a hospitalidade aos estrangeiros. O segundo ponto é a ação apostólica de Pallotti com os migrantes devido ao deslocamento em massa no século XIX e o cuidado necessário aos migrantes italianos, seja pela necessidade espiritual seja pela solidariedade social. Os primeiros Palotinos foram também para os Estados Unidos, Brasil, Argentina, Uruguai, entre outros países. A terceira parte é sobre o ensinamento da Igreja a respeito da migração, começando por Pio XII, passando pelo Vaticano II e alcançando o atual pontificado de Francisco. Em conclusão, há uma proposta para o apostolado universal e sinodal realizado pela família Palotina. The article presents the current Pallottine charism on the apostolate with migrants in connection with Holy Scripture and the Magisterium of the Church, as well as the history lived by St. Vincent Pallotti. There are four aspects that relate to each other but are systematically studied: first of all the experience of migration in the Old Testament and God's commandment to the Jewish people to love the migrant because he too was a migrant in Egypt. In the New Testament, Jesus Christ is identified as a migrant, while the first Christian community was sent to proclaim the Gospel to all peoples and recommended welcoming and hospitality to foreigners. The second point is Pallotti's apostolic action with migrants due to the mass displacement in the nineteenth century and the necessary care for Italian migrants both for spiritual necessity and social solidarity. The first Pallottines also went to the United States of America, Brazil, Argentina, Uruguay, etc. The third part is on the ecclesial teaching on migrations beginning with Pius XII, passing through Vatican II and achieving the current pontificate of Francis. In conclusion there is a proposal for the universal and synodal apostolate carried out by the Pallottine Family.
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Sabar, Galia. "African Christianity in the Jewish State: Adaptation, Accommodation and Legitimization of Migrant Workers' Churches, 1990-2003." Journal of Religion in Africa 34, no. 4 (2004): 407–37. http://dx.doi.org/10.1163/1570066042564400.
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AbstractThis paper examines the role of African Initiated Churches (AICs) in the lives of African migrant laborers in Israel. Its aim is to attain a deeper understanding of religion and church affiliation among African migrant laborers in Israel from the perspective of the Africans themselves. It traces the creation and development of the AICs in Israel, including the various services and activities that the churches provided for their members in the social, economic and political arenas. It argues that the African churches in Israel occupied a particularly large and central place in their members' lives compared to migrant churches in other western diasporas, taking on roles of other traditional social, economic, political and civil actors in Africa. The paper examines the AICs' multiple adaptations to unique conditions in Israel and to the needs of their membership. Though many of the patterns identified are similar to those found in other diaspora communities, certain features of Israel and its society, mainly those connected to the Jewish identity of the State of Israel and the limited civic horizon open to non-Jews, made for substantial differences. These features forced Africans to create their own Afro-Christian space to fulfill their needs and became the key anchors in the spiritual, emotional and practical lives of the African migrants in Israel. Finally this article argues that the churches became the main space for the production of a sense of belonging within the Israeli civic context, in spite of the fact that the migrants' religious identities and institutions were not used as vehicles for recognition or channels for gaining legitimacy in Israel's public sphere.
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Richarz, Monika. "Mägde, Migration und Mutterschaft." Aschkenas 28, no. 1 (November 23, 2018): 39–69. http://dx.doi.org/10.1515/asch-2018-0003.
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Abstract This article casts light on the situation of the 18th century Jewish underclass by using the example of maid servants. Serving as a maid was the most widespread occupation for Jewish women in the early modern era. Forced to migrate and to live unmarried in the house of a Schutzjude (Jew living under the protection of the authorities), maids were subjected to two rigid legal systems: the local Jewish law and the general law for menials that also applied to Christian servants. Because their families were often too poor to give them a dowry or to acquire authority protection, their chances of marriage were limited. And yet, Jewish maids had the highest number of illegitimate children, often fathered by middle-class Jews. Maids who became pregnant out of wedlock were branded as whores and dismissed. The councils of Jewish parishes were constantly involved in conflicts between parish members and migrant servants. Many maid servants tried to improve their difficult social situation by leaving Judaism.
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Mata, Roberto. "The Deportation of Juan: Migration Rhetoric as Decolonial Strategy in Revelation." Open Theology 7, no. 1 (January 1, 2021): 654–69. http://dx.doi.org/10.1515/opth-2020-0185.
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Abstract This article explores John’s Exodus rhetoric as a decolonial strategy and maps its implications for contemporary migrants. Other scholars have convincingly argued that local authorities deported John to Patmos as a vagus, because his message opposed civic institutions, but they do not explain the nature and function of his preaching. Using migrant narratives and decolonial theory, I read John’s call to come out of Babylon and his deployment of Exodus topoi as migration rhetoric. He uses topoi of liberation, wilderness wanderings, and promised land to subvert the colonial situation of the assemblies under Rome. Rather than migrating to a place, believers embody the eschatological Exodus by rejecting food offered to idols and upholding the boundaries of Jewish identity as they wait for the full realization of God’s kingdom in the New Jerusalem. Regarding Latinx migrant communities, John’s Exodus rhetoric informs how migrants legitimate their migration and how they negotiate identity and resist imperialism in the US/Mexico borderlands.
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Rutland, Suzanne D. "Creating Transformation: South African Jews in Australia." Religions 13, no. 12 (December 6, 2022): 1192. http://dx.doi.org/10.3390/rel13121192.
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Since the 1960s Australian Jewry has doubled in size to 117,000. This increase has been due to migration rather than natural increase with the main migration groups being South Africans, Russians, and Israelis. Of the three, the South Africans have had the most significant impact on Australian Jewry—one could argue that this has been transformative in Sydney and Perth. They have contributed to the religious and educational life of the communities as well as assuming significant community leadership roles in all the major Jewish Centres where they settled. This results from their strong Jewish identity. A comparative study undertaken by Rutland and Gariano in 2004–2005 demonstrated that each specific migrant group came from a different past with a different Jewish form of identification, the diachronic axis, which impacted on their integration into Jewish life in Australia, the synchronic axis as proposed by Sagi in 2016. The South Africans identified Jewishly in a traditional religious manner. This article will argue that this was an outcome of the South African context during the apartheid period, and that, with their stronger Jewish identity and support for the Jewish-day- school movement, they not only integrated into the new Australian-Jewish context; they also changed that context.
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Marmari, Shaul. "Cradles of Diaspora: Bombay, Aden, and Jewish Migration across the Indian Ocean." Crossroads 19, no. 1 (August 12, 2020): 5–33. http://dx.doi.org/10.1163/26662523-12340004.
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Abstract During the nineteenth and early twentieth centuries, migrant communities of Middle Eastern Jews emerged across the vast space between Shanghai and Port Said. The present article points to two crucial knots in the creation of these far-reaching Jewish diasporas: Bombay and Aden. These rising port cities of the British Raj were first stations in the migration of thousands of Middle Eastern Jews, and they presented immigrants with new commercial, social, cultural and spatial horizons; it was from there that many of them proceeded to settle elsewhere beyond the Indian Ocean. Using the examples of two prominent families, Sassoon in Bombay and Menahem Messa in Aden, the article considers the role of these places as the cradles from which Jewish diasporas emerged.
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Rajan Kadanthodu, Suraj. "Migration, Discrimination and Assimilation in the State of Israel." Diaspora Studies 15, no. 2 (June 27, 2022): 134–57. http://dx.doi.org/10.1163/09763457-bja10014.
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Abstract The coalescence of Jews from across the world to form a unified Jewish nation-state has been the dream of many Jewish and Zionist leaders. With the gathering of immigrants after the State of Israel was established, the founders strived for a ‘fusion of exiles’ (mizug hagaluyot), where individual migrant cultural identities would assimilate to form a new Israeli identity that was predominantly European. Though the idea of a ‘New State’ appealed to Indian Jews, the promises that were made before they migrated from India did not materialise once they arrived in Israel, and they had to undergo several challenges, including discrimination based on colour and ethnicity, thus delaying their assimilation within Israeli society. This paper tries to understand the migration patterns of the Bene Israeli and Cochin Jewish communities and the prejudices enforced by the Israeli government and its agencies on them, which challenged their integration into mainstream Israeli society.
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Renshaw, Daniel. "The Other Diasporas: Western and Southern European Migrants in Charles Booth’s Life and Labour of the People in London." Journal of Migration History 5, no. 1 (April 25, 2019): 134–59. http://dx.doi.org/10.1163/23519924-00501006.
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This article analyses the discourse surrounding diaspora in Charles Booth’s Life and Labour of the People in London, drawing upon the published volumes of that project and the unpublished notebooks used to record observations and interviews. It examines how Western and Southern European migrant groups in London were depicted in Charles Booth’s work at the turn of the twentieth century, comparing these depictions with those of the Irish Catholic and Jewish Diasporas. It focuses on four areas through which the concept of diaspora was interrogated in Life and Labour – through ideas of territory, economic roles, criminality, and the nature of transnational institutions. It will examine patterns of settlement, interactions with the host society, ideas of belonging, and why between 1890 and 1914 Western and Southern European diasporas failed to attract the attention or the opprobrium so apparent in the discourse on Irish and Jewish migrants.
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Hasan, Mariwan, and Latef Noori. "Ayad Akhtar’s American Dervish: Analysis and Revaluation." ISSUE NINE 5, no. 2 (December 28, 2021): 6–13. http://dx.doi.org/10.25079/ukhjss.v5n2y2021.pp6-13.
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Apparently the best and yet the most famous work by Ayad Akhtar is American Dervish which was published in 2012. It has gained quick attention, but not by many, as a debut novel about the identity issue. Yet, no studies have been devoted to studying the novel from an analytical point of view of Pakistani-American migrants’ issues in America, in general. However, the novel has received some attention, there remain some aspects, in our view, and an essential aspect amongst them is the analytical study of the novel, which is not explored yet. In general migrants to new countries will usually face difficulty and especially if they are followers of a different religion. Also, the difference in their culture with culture of the country they migrate to will be an obstacle in integrating themselves into the new culture as seen in the character of Hayat Shah’s father; whereas to some extent different for Hayat himself. Hayat befriends a Jewish girl and neglects Islam and similarly his father becomes friend with a Jewish teacher, Nathan. It is not easy for the migrant people to integrate into the American culture and tolerate the other religious beliefs such as Judaism as it is quite a novel experience for them. The migrants obligingly ignore their surrender to their own Islamic religion and assimilate into the Judaism and American culture, which is very difficult. These are the two key aspects that the paper focuses on by analyzing and highlighting the challenges that Hayat Shah and his family members face in America. Akhtar demonstrates the difficulty for the migrant characters between either choosing Islam or Judaism or secularism to be able to live like Americans.
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Titzmann, Peter F., Rainer K. Silbereisen, and Eva Schmitt-Rodermund. "Friendship Homophily Among Diaspora Migrant Adolescents in Germany and Israel." European Psychologist 12, no. 3 (January 2007): 181–95. http://dx.doi.org/10.1027/1016-9040.12.3.181.
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Abstract. Immigrant adolescents have been found to prefer intraethnic over interethnic friendships, a phenomenon called friendship homophily (FH). This study investigates whether Russian Jewish immigrants in Israel and ethnic German immigrants in Germany differ in their FH rates, which variables predict friendship homophily in each sample, and whether relative strength of association between predictors and FH differs between both samples. FH is measured using reports on best friends, cliques, and distant friendships. Results found FH, in general, to be more pronounced in the Russian Jewish sample, and acculturation orientation and language use predicted interindividual differences in FH in both samples. Perceived discrimination predicted higher levels of FH in cliques and distant friendships only in Israel. Findings suggest the importance of acculturation in selecting intra- or interethnic friends.
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Rybak, Jan. "Racialization of Disease: The Typhus-Epidemic, Antisemitism and Closed Borders in German-Occupied Poland, 1915–1918." European History Quarterly 52, no. 3 (June 21, 2022): 461–84. http://dx.doi.org/10.1177/02656914221103467.
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This article analyses responses to the typhus epidemic in German-occupied Poland during the First World War. The German conquest of the Kingdom of Poland in 1915 not only instated a new political regime, but also brought about social misery on an unprecedented scale. Especially in larger cities, the poor segments of the population were made homeless or cramped into tiny apartments and suffered from hunger and disease. From 1915 outbreaks of typhus occurred in major cities, often found amongst the Jewish population. The German occupiers forcefully responded by fumigating houses, quarantining suspected cases, and forcing thousands of families into delousing facilities. These measures particularly targeted Jews as German medical officials identified them as the carriers and spreaders of the disease – some of them characterized typhus itself as a ‘Jewish disease’. In an effort to prevent the spread of the disease to Germany and to protect the German Volkskörper, Polish Jews – for the fact that they were Jews – were from 1918 onwards barred from crossing the border and thousands of Jewish migrant workers in German industry were arrested and deported. The article examines both the political and the medical context in which these policies were employed and analyses Jewish responses to both the spreading of the disease and the German anti-Jewish policies. It shows the close connection between health policy and antisemitic and nationalist ideological narratives and projects, and identifies this racialization of disease as a key moment in the development of German antisemitism.
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Ortner, Jessica. "The reconfiguration of the European Archive in contemporary German-Jewish migrant-literature." Nordisk Judaistik/Scandinavian Jewish Studies 28, no. 1 (September 26, 2017): 38–54. http://dx.doi.org/10.30752/nj.65912.
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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.
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Wilke, Carsten L. "Theologie im Tauchbad." Aschkenas 30, no. 2 (November 25, 2020): 271–302. http://dx.doi.org/10.1515/asch-2020-0012.
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AbstractThis article surveys three centuries of rabbinic culture in Schnaittach (Central Franconia) on the basis of unexplored Hebrew sources. Located in an enclave within the Nuremberg territory, the Schnaittach rabbinate served four rural communities and variously exerted jurisdiction over large areas of Franconia, Upper Palatinate, and Bavaria. As a provincial authority, the rabbinate was oriented toward the political centers in Amberg, Munich, and Vienna, as well as toward the Jewish hubs of Fürth and Frankfurt. The rabbis of Schnaittach produced literary works in the fields of responsa and homiletics that this study contextualizes within a multilevel network of social relations. Early modern rabbis interacted with local tribunals, Christian theologians, Jewish fellow scholars, and migrant students while guiding rural Jews in their daily lives. Several documents show how they mediated, jointly with their wives, in issues of marital sexuality and cared for the female space that was the ritual bath.
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Titova, Ekaterina V. "ETHNO-CULTURAL ADAPTATION OF MIGRANT STUDENTS IN THE JEWISH AUTONOMOUS OBLAST." Vestnik Tomskogo gosudarstvennogo universiteta, no. 414 (January 1, 2017): 141–44. http://dx.doi.org/10.17223/15617793/414/22.
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Ore, Hadas. "Ambivalent nostalgia: Jewish-Israeli migrant women “cooking” ways to return home." Food, Culture & Society 21, no. 4 (June 25, 2018): 568–84. http://dx.doi.org/10.1080/15528014.2018.1481332.
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Renshaw, Daniel. "Monsters in the Capital: Helen Vaughan, Count Dracula and Demographic Fears in fin-de-siècle London." Gothic Studies 22, no. 2 (July 2020): 148–64. http://dx.doi.org/10.3366/gothic.2020.0046.
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This article examines the confluence of fears of demographic change occasioned by Jewish migration to Britain between 1881 and 1905 with two key gothic texts of the period – Arthur Machen's The Great God Pan (1894) and Bram Stoker's Dracula (1897). The descriptions of the activities of the demonic protagonists Helen Vaughan and Count Dracula in London will be compared with contemporary depictions of Jewish settlement by leading anti-migrant polemicists. Firstly, it will consider the trope of settlement as a preconceived plan being put into effect directed against ‘Anglo-Saxon’ English society. Secondly, it will look at ideas of the contested racial inferiority or superiority of the ‘other’. Thirdly, the article will examine the imputed chameleonic natures of both gothic monsters and Jews rising up the metropolitan social scale. The article will conclude by comparing the way Machen's and Stoker's protagonists deal with their opponents with posited ‘solutions’ for the Eastern European immigration ‘problem’.
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Neuhaus, David M. "60-Minute Conversations with Jesuit History Series." Journal of Jesuit Studies 4, no. 4 (August 8, 2017): 659–77. http://dx.doi.org/10.1163/22141332-00404007.
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In October 2016, Rev. David Neuhaus, S.J. delivered at the Boston College Center for Christian-Jewish Learning’s Fifth Annual John Paul ii Lecture in Christian-Jewish Relations. He is the patriarchal vicar for Hebrew-speaking Catholics in Israel. He is also the coordinator of the pastoral care for migrant workers and asylum seekers. At the occasion, Robert A. Maryks, the editor of this journal, interviewed David about his Jesuit and scholarly career. This is the second of a series of 60-Minute Conversations with Jesuit History. What follows is an edited transcription of the interview that was videotaped at Boston College in October 2016 (https://www.youtube.com/watch?v=vFcIq38m9MI).
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Odes, H. S., D. Fraser, and J. Krawiec. "Inflammatory Bowel Disease in Migrant and Native Jewish Populations of Southern Israel." Scandinavian Journal of Gastroenterology 24, sup170 (January 1989): 36–38. http://dx.doi.org/10.3109/00365528909091348.
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Oh, Chong Jin. "Diaspora Nationalism: The Case of Ethnic Korean Minority in Kazakhstan and its Lessons from the Crimean Tatars in Turkey." Nationalities Papers 34, no. 2 (May 2006): 111–29. http://dx.doi.org/10.1080/00905990600617623.
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A diaspora is a migrant community which crosses borders, retains an ethnic group consciousness and peculiar institutions over extended periods (Cohen, 1997, p. ix). It is an ancient social formation, comprised of people living out of their ancestral homeland, who retain their loyalties toward their co-ethnics and the homeland from which they were forced out (Esman, 1996, p. 317). The Jews were the most ancient and well-known diasporic people. For a long time, “diaspora” meant almost exclusively the Jewish people. Hence diaspora signified a collective trauma, a banishment, where one dreamed of home but lived in exile. However, in recent years other peoples, such as Palestinians, Armenians, Chinese, Tatars, etc., who have settled outside their natal territories but maintain strong collective identities, also have defined themselves as disasporas. As Cohen states, “the description or self-description of such groups as diasporas is now common,” which allows a certain degree of social distance to displace a high degree of psychological alienation. Accordingly, during the last decades, disaspora has been rediscovered and expanded to include refugees, gastarbeiters, migrants, expatriates, expellees, political refugees, and ethnic minorities (Safran, 1991, p. 83).
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Shamir, Hila, and Guy Mundlak. "Spheres of Migration: Political, Economic and Universal Imperatives in Israel’s Migration Regime." Middle East Law and Governance 5, no. 1-2 (2013): 112–72. http://dx.doi.org/10.1163/18763375-00501004.
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This article seeks to describe the piecemeal process of creation of what may, arguably, be a new immigration regime in Israel. In order to do so, we focus on three distinct waves of non-Jewish entry to Israel. The first is the day-labor entry of Palestinian workers from the Occupied Palestinian Territories (OPT) since 1967; the second is the entry of migrant workers from various countries, primarily since 1993; and the third is the entry of asylum-seekers, primarily from Africa, since 2007. Each of these waves was carved out by the state as a distinct sphere of migration, a narrow exception to Israel’s general Jewish Settler Regime, which is based on a different functional imperative. The entry of Palestinians is justified primarily by a political imperative – the political relationship between Israel and the Palestinians under occupation. The entry of migrant workers is, first and foremost, seen as the result of economic imperatives – a way to supply cheap labor to cater to the needs of the domestic labor market and fulfill the economic needs of the state. The entry of asylum-seekers (and their rights upon entry) rests primarily on a universal humanitarian imperative led by the state’s moral and convention-based responsibility toward those who are in dire need, and particularly in need of a safe territorial haven.
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Dayan, Hilla, Anat Stern, Roman Vater, Yoav Peled, Neta Oren, Tally Kritzman-Amir, Oded Haklai, et al. "Book Reviews." Israel Studies Review 35, no. 2 (September 1, 2020): 175–203. http://dx.doi.org/10.3167/isr.2020.350211.
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Yael Berda, Living Emergency: Israel’s Permit Regime in the Occupied West Bank (Stanford, CA: Stanford Briefs, 2018), 152 pp. Paperback, $14.00. Randall S. Geller, Minorities in the Israeli Military, 1948–58 (Lanham, MD: Lexington Books, 2017), 238 pp. Hardback, $100.00. eBook, $95.00. Yaacov Yadgar, Israel’s Jewish Identity Crisis: State and Politics in the Middle East (Cambridge: Cambridge University Press, 2020), 226 pp. Paperback, $26.99. Kindle, $16.99. Ian S. Lustick, Paradigm Lost: From Two-State Solution to One-State Reality (Philadelphia: University of Pennsylvania Press, 2019), 232 pp. Hardback, $27.50. Ilan Peleg, ed., Victimhood Discourse in Contemporary Israel (Lanham, MD: Lexington Books, 2019), 222 pp. Hardback, $90.00. Sarah S. Willen, Fighting for Dignity: Migrant Lives at Israel’s Margins (Philadelphia: University of Pennsylvania Press, 2019), 344 pp. Hardback, $89.95. As’ad Ghanem and Mohanad Mustafa, Palestinians in Israel: The Politics of Faith after Oslo (Cambridge: Cambridge University Press, 2018), 206 pp. Paperback, $29.99. Daniel G. Hummel, Covenant Brothers: Evangelicals, Jews, and U.S.-Israeli Relations (Philadelphia: University of Pennsylvania Press, 2019), 352 pp. Hardback, $49.95. Cary Nelson, Israel Denial: Anti-Zionism, Anti-Semitism, and the Faculty Campaign Against the Jewish State (Bloomington: Indiana University Press, 2019), 658 pp. Hardback, $45.00. Kindle, $7.99. Letters to the Editors
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Elias and Kemp. "The New Second Generation: Non-Jewish Olim, Black Jews and Children of Migrant Workers in Israel." Israel Studies 15, no. 1 (2010): 73. http://dx.doi.org/10.2979/isr.2010.15.1.73.
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Marsden, Magnus. "The Alternative Histories of Muslim Asia’s Urban Centres: De-Cosmopolitanisation and Beyond." Copenhagen Journal of Asian Studies 38, no. 1 (September 23, 2020): 9–32. http://dx.doi.org/10.22439/cjas.v38i1.6059.
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Historians increasingly analyse the cultural diversity of life in the Afro-Eurasian arena of ‘Muslim dominion’ in terms of its cosmopolitanism. By contrast, critical scholarship has recently brought attention to declining levels of religious diversity in present-day Muslim Asia – a term that refers to Asia’s Muslimmajority population zones. This article, by contrast, explores the ongoing legacy of urban cosmopolitanism in Muslim Asia. It focuses on a small but lively community of Jews from the Afghan cities of Kabul and Herat, and does so in comparison to a considerably larger community of Jews from formerly Soviet Central Asian Republics, especially Uzbekistan and Tajikistan, who identify themselves as ‘Bukharan’. Investigating ethnographic material relating to Afghan and Bukharan Jewish communities based in New York, the article sheds light on an alternative and ongoing history of cosmopolitanism in Muslim Asia. More broadly, it also argues that field research amongst migrant and diasporic communities from Muslim Asia living in the West can offer important insights into the afterlives of the region’s historic cities.
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Swyngedouw, Marc. "De Sociale Ruimte Hertekenen : Een gevalstudie aan de hand van de constructie van de bedreigende immigrant in Vlaanderen 1930/1980." Res Publica 37, no. 2 (June 30, 1995): 227–45. http://dx.doi.org/10.21825/rp.v37i2.18684.
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This article exposes comparable social mechanisms that have generated the social construction of threatening immigrants in Europe in the thirties and in the eighties. The analysis is building on Bourdieu 's theory of the construction of social space and the genesis of social groups. This semiotic-praxiological approach is used to explain why the specific historical and socio-economical conditions in the thirties and eighties have lead to the construction of Jews and Muslims as threatening immigrants. Our discussion focuses on the exemplary caseof the 'migrant problem' in historical and actual political discourse in Flanders (Belgium). Where at the end of the thirties the notion 'immigrant' referred exclusively to Jews, in the eighties it is used for Turkish and Maroccan 'guestworkers'. In spite of the specific historical and social situation of Jewish and Muslim immigrants parallel social mechanisms and discourses emerge in the redrawing of the social space by creating 'theatening' immigrants/strangers. These mechanisms are a religious anti Judaism/anti-Islamism, rapid social economie change fueling an economical argumented antiJew/anti-muslim and (cultural) racism legitimized by an internationally disseminated ethno-nationalism.
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Collomp, Catherine. "La Scuola di Francoforte in esilio: storia di un'inchiesta sull'antisemitismo nella classe operaia americana." MEMORIA E RICERCA, no. 31 (September 2009): 121–40. http://dx.doi.org/10.3280/mer2009-031008.
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- Between July and December 1944 the Institute for social research of Columbia University made known the results of a survey on anti-Semitism in the American working class carried out by the Jewish Labor Committee of New York. The results of the research confirmed the rooting of a few stereotypes and prejudices on Jews in some specific segments of the American working world: more widespread among "blue collars" rather than "white collars" and among the white population rather than the black. This form of anti-Semitism involved, paradoxically, also the workers of factories producing weapons to fight against the Third Reich. A form of anti-Semitism which did not stop with the end of World War II but turned, using the same mechanisms analyzed by migrant German sociologists, into a discrimination against communist militants.Parole chiave: Scuola di Francoforte, esilio, classe operaia, antisemitismo, razzismo, comunismo School of Frankfurt, exile, anti-Semitism, working class, racism, communism
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Englund, Martin. "Facing Sweden: The Experience of Sweden after the Forced Migration from Poland During the Antisemitic Campaign, 1967–1972." Studia Scandinavica 6, no. 26 (December 28, 2022): 93–106. http://dx.doi.org/10.26881/ss.2022.26.06.
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This article presents how the historical experience of Sweden is depicted in six biographies about the lives of Polish-Jewish refugees who migrated to Sweden from Poland in 1967–1972 due to the antisemitic campaign. It is an early output of the dissertation project Vi, de fördrivna [We, the Expelled], for which the historical experiences of this migrant group are being collected and analyzed. The depiction of Sweden in the biographies is viewed from the perspective of historical orientation. Generally, the biographies give a positive picture of Sweden. The Sweden illustrated is contrasted with a repressive depiction of Poland during the antisemitic campaign. Sweden at the time of arrival is also contrasted with Sweden in later years, which might be described as Sweden in decline.
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Cohen, Yolande. "Zionism, Colonialism, and Post-colonial Migrations: Moroccan Jews’ Memories of Displacement." Contemporary Review of the Middle East 6, no. 3-4 (September 2019): 338–51. http://dx.doi.org/10.1177/2347798919872835.
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The emigration of Jews from Morocco to Israel, in particular, is the subject of intense debate among historians, signaling the difficulty of telling a unified story of this moment. I want to contribute to this debate by showing that the combining and often opposing forces of Colonialism and Zionism were the main factors that triggered these migrations, in a period of rising Moroccan nationalism. But those forces were also seen as opportunities by some migrants to seize the moment to better their fate and realize their dreams. If we cannot assess every migrant story, I want here to suggest through my family’s experience and memory and other collected oral histories, how we could intertwine those memories to a larger narrative to shed more light on this history. The push and pull forces that led to Moroccan Jewry’s migrations and post-colonial circulations between the 1940s and 1960s were the result of a reordering of the complex relationships between the different ethnic and religious communities well before the migration took place. The departures of the people interviewed for this study are inscribed in both the collective and family dynamics, but were organized in secret, away from the gaze of the others, particularly that of non-Jewish neighbors. Their belonging to a sector of the colonial world, while still prevalent in their narratives, is blurred by another aspect of post-colonial life in Morocco, that is the cultural/education nexus. Depending on where one has been educated and socialized, the combined effects of Colonialism and Zionism strongly impacted the time of their departures and the places they went to.
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Rottenberg, Yakir, Hagai Levine, Lital Keinan-Boker, Estela Derazne, Adi Leiba, and Jeremy D. Kark. "Risk of nasopharyngeal carcinoma penetrates across immigrant generations: A migrant cohort study of 2.3 million Jewish Israeli adolescents." International Journal of Cancer 140, no. 5 (January 18, 2017): 1060–67. http://dx.doi.org/10.1002/ijc.30525.
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Levine, Hagai, Merav Leiba, Yael Bar Zeev, Lital Keinan-Boker, Estela Derazne, Adi Leiba, and Jeremy D. Kark. "Risk of Hodgkin lymphoma according to immigration status and origin: a migrant cohort study of 2.3 million Jewish Israelis." Leukemia & Lymphoma 58, no. 4 (August 26, 2016): 959–68. http://dx.doi.org/10.1080/10428194.2016.1220552.
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Kot, Victoria, Miri Yemini, and Maia Chankseliani. "Triple exclusion: Life stories of Jewish migrant academics from the former Soviet Union at a contested university under siege." International Journal of Educational Development 76 (July 2020): 102191. http://dx.doi.org/10.1016/j.ijedudev.2020.102191.
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Kaminer, Matan. "The Agricultural Settlement of the Arabah and the Political Ecology of Zionism." International Journal of Middle East Studies 54, no. 1 (December 21, 2021): 40–56. http://dx.doi.org/10.1017/s0020743821001021.
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AbstractAgricultural settlement geared to capitalist commodity production and accompanied by massive ecological interventions has historically been central to the Zionist colonial project of creating a permanent Jewish presence in the “Land of Israel.” The hyperarid southern region known as the Central Arabah is an instructive edge-case: in the 1960s, after the expulsion of the bedouin population, cooperative settlements were established here and vegetables produced through “Hebrew self-labor,” with generous assistance from the state. In the 1990s the region was again transformed as the importation of migrant workers from Thailand enabled farmers to expand cultivation of bell peppers for global markets. But today ecological destruction, depletion of water resources, and global warming cast doubt over the viability of settlement in this climatically extreme region. I locate the settlements of the Arabah within the historical political ecology of the Zionist movement, arguing that their current fragility exposes the essential precarity of capitalist colonization.
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Bethke, Svenja. "How to dress up in Eretz Israel, 1880s–1948: A visual approach to clothing, fashion and nation building." International Journal of Fashion Studies 6, no. 2 (October 1, 2019): 217–37. http://dx.doi.org/10.1386/infs_00006_1.
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This article provides a methodological approach to the integration of Zionist photographs into research on the pre-state Jewish community in Eretz Israel from the end of the nineteenth century until the foundation of the Jewish state in 1948. By focusing on dress, and drawing on visual culture and fashion studies, the article highlights the role of the individual in nation building and foregrounds the influence of various migrant groups in the emergence of a national project. While scholarship has largely ignored the role of dress, and especially male dress, in pre-state settings, the article takes the example of Eretz Israel to show how examining dress in Zionist photographs sheds light on the experimental and transnational character in search of a new Hebrew culture. By examining three photographs of socialist Zionist groups of the second Aliyah, the article shows how male Zionist settlers integrated transnational dressing habits and fantasies about their imagined homeland. They created a new way of dressing as an expression of political agendas that were interconnected with the reinvention of a new image of the male Jew. Looking beyond the case study of Eretz Israel, the article stresses the broader relevance of dress in the negotiations and power struggles at the micro level of a pre-state community and the emergence of national clothing ideals. It concludes by outlining ways of refining the methodological approach, and suggesting future research avenues at the intersection of fashion studies and nation building by shifting the focus towards case studies prior to the existence of national fashion systems.
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Albrecht, Monika. "Shared Histories in Multiethnic Societies: Literature as a Critical Corrective of Cultural Memory Studies." Journal of Literary Theory 16, no. 2 (August 30, 2022): 309–30. http://dx.doi.org/10.1515/jlt-2022-2027.
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Abstract The staging of history in literature is engaged in dynamic exchange with society’s memory discourses and in this context, literature is generally seen as playing a creative role as a formative medium in memory cultures. For some time, however, many feel that established concepts of Cultural Memory Studies need to be reconsidered for multiethnic societies. The assumption is that official memory cultures tend to exclude people with a migrant background from identity-forming discourses about the past. Using Germany as an example, this paper argues, first, that the question of memory in multiethnic societies needs to be reconsidered indeed, but in a different direction than has been assumed so far, and, second, that much-discussed concepts such as the post-migrant paradigm or multidirectional memory tend to circumvent the problems at hand rather than contribute to their solution. The paper therefore discusses the preconditions for a literary-theoretical engagement with this socio-political issue and the direction in which an alternative conceptualization would have to go – that is, not a new theory or method, but a novel perspective that should be the basis for future theory building. Rather than confining the notion of a »shared history« to, either the common history of a country’s native population, or to the history since migration shared by minorities and receiving society, this paper proposes to focus on actual links between the histories of Germany as the receiving society and the histories of the new Germans’ countries of origin. Using literary texts and discussing a concrete example, it brings such shared histories to the fore and explores how they open up national memory discourses transnationally. The underlying vision is that these important components of multiethnic societies have the potential to show a way in which national and transnational memory landscapes as a whole could be transformed. In this sense, the metaphor of »Migration into Other Pasts« may be rephrased as migration not »into the past of others« but a territorial move within one common shared history. The paper therefore shows that the prerequisites for a literary-theoretical examination of the question of memory culture in multiethnic societies and its literary representations must be sought in the offerings of literature itself. The literary example, Orkun Ertener’s novel Lebt (Alive/Live! 2014), with its numerous entangled and interweaving shared histories shows particularly clearly how literature can function as a drive or even theory generator for concepts to be developed – instead of, conversely, imposing readymade concepts on both German multiethnic societies and its literary production. The novel perspective of this paper can be summarized in the inversion of the conventional point of departure: Instead of looking for a way to include people with a migrant background into the German memory culture, the first question to be asked should be how, in the age of the general recognition of concepts of entangled history, the idea could arise and persist for so long that migrants with Turkish roots, for instance, have no relation to German history. By focusing on the historical connectivities between Germans and new Germans, Orkun Ertener’s novel Lebt chooses a different approach in this regard. It provides a transnational expansion of memory discourses on German, Greek, Jewish and Turkish/Ottoman history and thus opens up a new and long overdue memory space that is of central interest to multiethnic societies in Germany and beyond. As it seems, it takes writers who are more interested in entangled histories than in history as a resource for identity to get this right. Ertener undoubtedly belongs to this type of writers, as evidenced not least by the fact that he cites or refers to some of the most important historical studies for his context from Mark Mazower’s Salonica – City of Ghosts, a standard reference on the multiethnic and multicultural history of Thessaloniki, to Turkey, the Jews and the Holocaust by Corry Guttstadt who challenged the myth of a Jewish-friendly policy in Turkey. Ertener’s novel Lebt is saturated with the interconnected histories of various ethnic groups and may therefore serve as a blueprint for a vision of memory culture in a multiethnic society. In conclusion, the essay outlines that developing an alternative concept of memory and historical consciousness in multiethnic societies and their literary representations cannot be based on much-discussed concepts such as post-migration or multidirectional memory. Although a superficial glance suggests that they might be the obvious choice for the topic of this paper, a novel take on multiethnic memory landscapes must start from specific shared histories and their entanglements. The paper therefore proposes that a bottom-up development of theoretical-methodological work is necessary in the case of representations of memory in multiethnic societies. This approach must highlight how links between the histories of the receiving societies and the histories of the migrants’ countries of origin are, or could become, important components of an alternative memory culture in multiethnic landscapes – and that these links hold the potential for transforming national and transnational memory landscapes as a whole.
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Pellicer-Ortín, Silvia. "“The Ghost Language Which Passes between the Generations”: Transgenerational Memories and Limit-Case Narratives in Lisa Appignanesi’s Losing the Dead and The Memory Man." Humanities 9, no. 4 (November 2, 2020): 132. http://dx.doi.org/10.3390/h9040132.
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This article aims to uncover the tensions and connections between Lisa Appignanesi’s autobiographical work Losing the Dead (1999) and her novel The Memory Man (2004) and to point out that, in spite of belonging to different genres, they share several formal, thematic, and structural features. By applying close-reading and narratological tools and drawing on relevant theories within Trauma, Memory, and Holocaust Studies, I would like to demonstrate that both works can be defined as limit-case narratives on the grounds that they blur literary genres, fuse testimonial and narrative layers, include metatextual references to memory and trauma, and represent and perform the transgenerational encounter with traumatic memories. Moreover, Appignanesi’s creations will be contextualised within the trend of hybrid life-writing narratives developed by contemporary British-Jewish women writers. Accordingly, these authors are contributing to the expansion of innovative liminal autobiographical and fictional practices that try to represent what it means to be a Jew, a migrant, and an inheritor of traumatic experiences in the post-Holocaust world. Finally, I launch a further reflection on the generic hybridisation characterising those contemporary narratives based on the negotiation of transgenerational memories, which will be read as a fruitful strategy to problematize the conflicts created when the representation of the self and (family) trauma overlap.
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COHEN, BRIGID. "Diasporic Dialogues in Mid-Century New York: Stefan Wolpe, George Russell, Hannah Arendt, and the Historiography of Displacement." Journal of the Society for American Music 6, no. 2 (May 2012): 143–73. http://dx.doi.org/10.1017/s1752196312000028.
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AbstractThis article explores mid-century New York intellectual scenes mediated by the avant-garde émigré composer Stefan Wolpe (1902–72), with special emphasis on Wolpe's interactions with jazz composer George Russell (1923–2009) and political philosopher Hannah Arendt (1906–75). Cross-disciplinary communities set the stage for these encounters: Wolpe and Russell met in the post-bop circles that clustered in Gil Evans's basement apartment, while Wolpe encountered Arendt at the Eighth Street Artists’ Club, the hotbed of Abstract Expressionism. Wolpe's exchanges with Arendt and Russell, long unacknowledged, may initially seem unrelated. Yet each figure shared a series of “cosmopolitan” commitments. They valued artistic communities as spaces for salutary acts of cultural boundary crossing, and they tended to see forms of self-representation in the arts as a way to respond to the dehumanizing political disasters of the century. Wolpe and Arendt focused on questions of human plurality in the wake of their forced displacements as German-Jewish émigrés, whereas Russell confronted dilemmas of difference as an African American migrant from southern Ohio in New York. Bringing together interpretive readings of music with interview- and archive-based research, this article works toward a historiography of aesthetic modernism that recognizes migration as formative rather than incidental to its community bonds, ethical aspirations, and creative projects.
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Mühlstein, Lea. "Migration – A New Normal." European Judaism 53, no. 1 (March 1, 2020): 28–36. http://dx.doi.org/10.3167/ej.2020.530105.
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This article, originally presented as the Jewish lecture at the 44th International Conference for Dialogue between Jews, Christians and Muslims, explores the Jewish view on welcoming refugees and migrants anchored in an exploration of the communal narrative of the Jewish people from biblical times as well as in a reflection on the author’s personal life story. It asks how our societies live up to the values of our faith tradition and explores examples of how Jewish communities are trying to positively address the challenges of global migration.
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Cojocaru, Alina. "Representations of Eastern European Jewish Immigrants in the Twentieth-Century British Press: Judaism and the Urban Regeneration of London." DIALOGO 9, no. 1 (December 5, 2022): 34–45. http://dx.doi.org/10.51917/dialogo.2022.9.1.2.
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This paper examines the (mis)representations of Eastern European Jewish immigrants in the British newspapers of the early twentieth century. As members of transnational networks, as simple travelers or victims of a forced emigration, Jews pursued economic prospects, freedom from antisemitism or the right to assert their political and cultural liberties while exploring new cities. The migration flows brought them to various European metropolises that were not only observed through the eyes of “the other,” “the stranger,” but also shaped by the cultural articulations of Judaism. Jewish migrants were nonetheless often perceived as dangerous to the ideas of national homogeneity. Positioning itself at the nexus of discourse and experience, a particular focus of this paper is to investigate the manner in which the cultural and religious differences experienced by both Jewish migrants and the settled population were depicted and negotiated, as well as the impact that Jewish immigrants had on the development of the modern city, specifically on London’s East End.
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Benjamin, Tova. "The “Yellow” and “Jewish” Question in the Russian Far East: Managing Foreignness, Productivity, and Colonization, 1858-1914." Judaic-Slavic Journal, no. 1 (5) (2021): 68–100. http://dx.doi.org/10.31168/2658-3364.2021.1.04.
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This article compares the Russian empire’s “Yellow” and “Jewish” question in the Far East, contrasting imperial officials’ attitudes toward Chinese, Korean, and Jewish settlement and economic activities in the Priamurskii Krai. Considering these groups side by side reveals how the empire treated Jews as its own internal other, and how discourse about Jews in the Western borderlands could be broadened to include other groups the Russian empire viewed as a threat: in this case, Chinese and Korean migrants and settlers. The article details the legal limbo these three groups existed in between 1858–1884, and the development of anti-Asian and anti-Jewish attitudes after administrative boundaries were redrawn in 1884. Despite the small number of Jews in the region, local officials and the Ministries of Justice and Interior debated the “Jewish Question” in the Priamur, and Jews were considered the archetypical economic exploiter for those Russian officials and Russian settlers who wanted to underscore the perceived economic threat of Chinese and Korean settlers. While the empire formerly considered Jews as a potentially productive colonizing element, this article uses the regional example of the Far East to consider how imperial attitudes toward non-Russian elements of the population weighed the economic usefulness of undesirable groups against their perceived cultural threat.
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Temez, Elsa. "SURAT YAKOBUS KEPADA MUSYAWARAH PARIPURNA IAMS DI SEOUL." Jurnal Ledalero 15, no. 2 (December 6, 2016): 347. http://dx.doi.org/10.31385/jl.v15i2.49.347-365.
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In his classic study of mission, David Bosch (1991) outlined three biblical paradigms of mission from Matthew, Luke and Paul. In this essay, the author proposes a further paradigm drawn from the Letter of James. James is viewed as a circular written for Jewish-Christian migrant communities to encourage them towards a mission ad intra and intra gentes. James makes six calls to radical conversion: he strenghtens the readers’ hope as they struggle against overwhelming odds, he then calls for conversion against greed and against ambition and power struggles, exhorting them not to be seduced by the values of society, and so leave behind their friendship with the world; he finally calls for faithcoherence. The essay concludes with four applications of the “James Paradigm” for the renewal of mission witness among Christians today.
<b>Keywords:</b> Epistle of James, the paradigm of an internal mission,repentance, characterististics of James’ mission, consistent faith
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Surat Yakobus kepada Musyawarah Paripurna IAMS di Seoul. David J.Bosch, dalam buku klasiknya Transformasi Misi Kristen, menganalisis tiga sumber Alkitab dalam Perjanjian Baru (Matius, Lukas, dan Paulus) guna merumuskan tiga paradigma misioner yang berasal dari ketiganya. Di dalam esai ini penulis menampilkan paradigma Surat Yakobus. Yakobus menyajikan segi-segi yang tidak tampak dalam ketiga paradigma di atas, yang dianggap relevan dengan situasi kita saat ini. Artikel menyimpulkan empat aplikasi pandangan Yakobus dalam rangka pembaruan kesaksian misi Kristen dewasa ini.
<b>Kata-kata kunci:</b> Surat Rasul Yakobus, paradigma misi internal,pertobatan, ciri-ciri misi Yakobus, iman konsisten
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Tapper, Joshua. "“This Is Who I Would Become”: Russian Jewish Immigrants and Their Encounters with Chabad-Lubavitch in the Greater Toronto Area." Canadian Jewish Studies / Études juives canadiennes 29 (May 7, 2021): 57–80. http://dx.doi.org/10.25071/1916-0925.40169.
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Since the early 1970s, the Chabad Lubavitch movement has served as an important setting for religious, social, and cultural activity among Russian-speaking Jewish migrants to Canada and the United States. While scholars and community observers have long recognized the attentiveness of Lubavitch emissaries toward Russian Jews, there is no quantitative data and little qualitative research on Chabad’s influence in the post-Soviet Jewish diaspora. This paper explores the motivations, mechanics, and consequences of this encounter in a Canadian setting, examining how Chabad creates a religious and social space adapted to the unique features of post-Soviet Jewish ethnic and religious identity. Participating in a growing scholarly discussion, this paper moves away from older characterizations of Soviet Jewish identity as thinly constructed and looks to the Chabad space for alternative constructions in which religion and traditionalism play integral roles. This paper draws on oral histories and observational fieldwork from a small qualitative study of a Chabad-run Jewish Russian Community Centre in Toronto, Ontario. It argues that Chabad, which was founded in eighteenth-century Belorussia, is successful among post-Soviet Jews in Canada and elsewhere thanks, in part, to its presentation of the movement as an authentically Russian brand of Judaism—one that grew up in a pre-Soviet Russian context, endured the repressions of the Soviet period, and has since emerged as the dominant Jewish force in the Russian-speaking world. The paper, among the first to examine the religious convictions of Canada’s Russian-speaking Jewish community, reveals that post-Soviet Jews in Toronto gravitate toward Chabad because they view it as a uniquely Russian space.
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Drewniak, Dagmara. "“Storytelling is an ancient art”: Stories, Maps, Migrants and Flâneurs in Arnold Zable’s Selected Texts." Australia, no. 28/3 (January 15, 2019): 109–23. http://dx.doi.org/10.7311/0860-5734.28.3.10.
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Nadine Fresco in her research on exiled Holocaust survivors uses the term diaspora des cendres (1981) to depict the status of Jewish migrants whose lives are forever marked by their tragic experience as well as a conviction that “the[ir] place of origins has gone up in ashes” (Hirsch 243). As a result, Jewish migrants and their children have frequently resorted to storytelling treated as a means of transferring their memories, postmemories and their condition of exile from the destroyed Eastern Europe into the New World. Since “[l]iterature of Australians of Polish-Jewish descent holds a special place in Australian culture” (Kwapisz Williams 125), the aim of this paper is to look at selected texts by one of the greatest Jewish-Australian storytellers of our time: Arnold Zable and analyse them according to the paradigm of an exiled flâneur whose life concentrates on wandering the world, sitting in a Melbourne café, invoking afterimages of the lost homeland as well as positioning one’s status on a map of contemporary Jewish migrants. The analyses of Zable’s Jewels and Ashes (1991) and Cafe Scheherazade (2001) would locate Zable as a memoirist as well as his fi ctional characters within the Australian community of migrants who are immersed in discussing their un/belonging and up/rootedness. The analysis also comprises discussions on mapping the past within the context of the new territory and the value of storytelling.
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Bawalsa, Nadim. "Legislating Exclusion: Palestinian Migrants and Interwar Citizenship." Journal of Palestine Studies 46, no. 2 (2017): 44–59. http://dx.doi.org/10.1525/jps.2017.46.2.44.
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This article explores the British Mandate's legal framework for regulating citizenship and nationality in Palestine following the post–World War I fragmentation of the Ottoman Empire. It argues that the 1925 Palestinian Citizenship Order-in-Council prioritized the settlement and naturalization of Jews in Palestine, while simultaneously disenfranchising Palestinians who had migrated abroad. Ultimately, the citizenship legislation reflected British imperial interests as it fulfilled the promises made in the Balfour Declaration to establish in Palestine a homeland for the Jewish people, while it attempted to ensure the economic viability of a modern Palestine as a British mandated territory. Excluded from Palestinian citizenship by the arbitrary application of the Order-in-Council, the majority of Palestinian migrants during the 1920s and 30s never secured a legal means to return to Palestine, thus marking the beginning of the Palestinian diaspora.
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Parkin, D. M., R. Steinitz, M. Khlat, J. Kaldor, L. Katz, and J. Young. "Cancer in Jewish migrants to Israel." International Journal of Cancer 45, no. 4 (April 15, 1990): 614–21. http://dx.doi.org/10.1002/ijc.2910450407.
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Tishkina, K. A. "Jewish Organizations of Western Siberia during the First World War and the Civil War and the Problem of Jewish Refugees." Nauchnyi dialog, no. 5 (May 30, 2020): 465–81. http://dx.doi.org/10.24224/2227-1295-2020-5-465-481.
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The measures to improve the situation of Jewish refugees in Western Siberia in the conditions of social and political cataclysms of the beginning of the XX century are discussed in the article. It is noted that legislative documents clearly regulated issues related to the migration of Jews, so not all settlements in Siberia were available for their residence. It is emphasized that due to a number of factors, including the economic plan, forced migrants preferred to settle in Western Siberia. It is indicated that, in addition to state authorities, support for arriving refugees was provided by local Jewish communities: a branch of the Petrograd society, the Jewish Committee for Assistance to War Victims (JCAWV), was opened in the Tomsk province; there was a branch under the auspices of JCAWV in Mariinsk, Novonikolaevsk and Kainsk; in Omsk, the All-Russian Union of Cities supported the creation of national committees. Based on the involvement of a wide range of sources, the following areas of activity of Jewish organizations in helping co-religionists were characterized: providing housing, teaching the Russian language, employment, medical support, etc. It is concluded that for a number of reasons, not all of the tasks assigned to organizations were implemented, primarily due to the lack of stable sources of funding.
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Cohen, Rina. "From Ethnonational Enclave to Diasporic Community: The Mainstreaming of Israeli Jewish Migrants in Toronto." Diaspora: A Journal of Transnational Studies 8, no. 2 (September 1999): 121–36. http://dx.doi.org/10.3138/diaspora.8.2.121.
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Previous research on Israelis in Toronto has revealed the existence of a distinctive ethnic community of Israelis on the margins of, but at the same time distinct from, the more established Jewish community (G. Gold and Cohen 182; Cohen and G. Gold, “Israelis” 18). As is the case in other Israeli communities in North America (S. Gold, “Patterns” 121; Mittelberg and Waters 422; Rosen 28; Shokeid 43; Sobel 31; Uriely, “Patterns” 48, “Rhetorical”), Israelis in Toronto tend to live in Jewish neighborhoods, send their children to Jewish day schools or Sunday schools, be members of the JCC (Jewish Community Center), and participate in some of the local organized Jewish activities. While remaining a marginal part of the general Jewish community, they have developed distinctive Israeli communal activities involving politics, recreation, culture, and entrepreneurship.
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Mandour, Sahar. "From Diaspora to Nationalism via Colonialism: The Jewish “Memory” Whitened, Israelized, Pinkwashed, and De-Queered." Kohl: A Journal for Body and Gender Research 1, no. 1 (August 1, 2015): 42–53. http://dx.doi.org/10.36583/kohl/1-1-4.
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In this essay, I argue that the concept of queerness, defined as resisting static productions of knowledge and being, constitutes a threat to the monolithic narrative of Zionist Diasporic memory. As the Jewish memories were forced into one homogeneous linear narrative, the Israeli identity was whitewashed and branded; it differentiated itself from the Arabness of Mizrahi Jews, and served to suppress the histories of migrants and Palestinians alike in favor of absolute sovereignty and settler colonialism. This process, which I call de-queering memory, debilitates cross-temporal diasporic narratives, and celebrates a pinkwashed identity of white Jewishness.
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Kalir, Barak. "To deport or to ‘adopt’? The Israeli dilemma in dealing with children of non-Jewish undocumented migrants." Ethnography 21, no. 3 (July 19, 2020): 373–93. http://dx.doi.org/10.1177/1466138120939593.
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This article analyses the unprecedented decision taken by the Israeli state in 2005 to legalize the status of non-Jewish undocumented migrants’ children. In explaining how the plight of culturally assimilated non-Jewish children succeeded in penetrating the hermetic ethno-religious definition of citizenship in Israel, the article focuses on the subtle yet critical influence of kinship on modern state-making and the affective fashioning of national belonging. By insisting on treating culturally assimilated non-Jewish children as Others, Israel increasingly ran the risk of unveiling the feeble construction of the Jewish nation in terms of kinship as ‘one big family’. The Israeli media increasingly began to question the refusal of the state to recognize children who were evidently ‘Israelis in every way’. Such a development, as some Israeli politicians undoubtedly realized, could have potentially been more detrimental to the mythological foundations of the Jewish state than the ‘adoption’ of a few hundred non-Jewish children.
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Lenhard, Philipp. "Zwischen Berlin und Paris." Zeitschrift für Religions- und Geistesgeschichte 73, no. 1 (January 24, 2021): 1–20. http://dx.doi.org/10.1163/15700739-07301003.
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For Hegel’s German-Jewish disciples, the French Revolution marked the starting point of a history of freedom, which was to include legal and political emancipation. In many cases, however, the experiences of German-Jewish migrants in Paris were disappointing. The philosophical idea of “France” was not to be confused with its political reality. Nevertheless, the image of France served as a critical antithesis to the political situation in Germany throughout the 1820 and 1830s. The article discusses the impact of France on the political concepts of Jewish Hegelians with a focus on the jurist and political philosopher Eduard Gans.