Journal articles: 'Jewish resistance'

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Zajączkowska-Drożdż, Agnieszka. "Działalność konspiracyjna Żydów w Krakowie jako reakcja na niemiecką politykę Zagłady." Studia nad Autorytaryzmem i Totalitaryzmem 43, no. 3 (2021): 439–63. http://dx.doi.org/10.19195/2300-7249.43.3.30.

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This article presents a detailed history of what the underground resistance of Krakow’s Jews consisted of during the Second World War. It incorporates examples of different types of passive resistance applied as well as the history of illegal organisations that undertook aid activities and Jewish partisan actions. The activities of the partisans in the Krakow forests is scrutinised, together with how contact networks and the production of illegal documents were organised. The article contains a comprehensive analysis of the greatest military achievement of Krakow Jews, known as “attack on Bohemia”, which was remembered as a momentous occasion. Finally, the article shows the evo-lution of the idea of resistance to the Germans and their anti-Jewish policy among Jewish youth.

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Lapidot, Elad. "Back to Exile: Current Jewish Critiques of the Jewish State." Religions 15, no. 2 (2024): 250. http://dx.doi.org/10.3390/rel15020250.

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This article reviews recent books by Jewish thinkers that critique the idea of a Jewish state from the perspective of Jewish exile. It outlines two main approaches. The first, secular approach, rejects the Jewish state in favor of a secular state, seeing Judaism itself as the problem, whether arising from biblical violence or collective identity. The second, post-secular approach, rejects the Jewish state as secular, and finds resources in Jewish tradition for an alternative political vision centered on exile, understood as resistance to sovereignty and violence. This article argues that Jewish opposition to the Jewish state aims to limit sovereignty, integrate Jews into the Middle East space, and recover an exilic Jewish tradition of social ethics and pluralism. The idea of exile thus provides resources for envisioning decolonization and coexistence in Israel–Palestine.

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Shostak, Arthur B. "Jewish Resistance Against the Nazis." European Legacy 21, no. 8 (2016): 867–68. http://dx.doi.org/10.1080/10848770.2016.1192775.

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Einwohner, Rachel L. "Jewish Resistance against the Nazis." Holocaust and Genocide Studies 30, no. 2 (2016): 353–55. http://dx.doi.org/10.1093/hgs/dcw033.

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Eversole, Theodore W. "Jewish resistance in wartime Greece." Jewish Culture and History 16, no. 2 (2014): 206–10. http://dx.doi.org/10.1080/1462169x.2014.960182.

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Morrus, Michael R. "Jewish Resistance to the Holocaust." Journal of Contemporary History 30, no. 1 (1995): 83–110. http://dx.doi.org/10.1177/002200949503000104.

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Puspitaningrum, B. Dewi, and Airin Miranda. "Le rôle de l’armée juive dans la libération de Juifs en France 1942 - 1945." Digital Press Social Sciences and Humanities 3 (2019): 00007. http://dx.doi.org/10.29037/digitalpress.43280.

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<p class="Keyword">Nazi Germany used Endlösung to persecute Jews during the Second World War, leading them to the Holocaust, known as “death”. During the German occupation in France, the status of the Jews was applied. Polonski reacted to the situation by establishing a Zionist resistance, Jewish Army, in January 1942. Their first visions were to create a state of Israel and save the Jews as much as they could. Although the members of the group are not numerous, they represented Israel and played an important role in the rescue of the Jews in France, also in Europe. Using descriptive methods and three aspects of historical research, this article shows that the Jewish Army has played an important role in safeguarding Jewish children, smuggling smugglers, physical education and the safeguarding of Jews in other countries. In order to realize their visions, collaborations with other Jewish resistances and the French army itself were often created. With the feeling of belonging to France, they finally extended their vision to the liberation of France in 1945 by joining the French Forces of the Interior and allied troops.</p>

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VAN TIELHOF, MILJA. "The predecessors of ABN AMRO and the expropriation of Jewish assets in the Netherlands." Financial History Review 12, no. 1 (2005): 87–108. http://dx.doi.org/10.1017/s0968565005000053.

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This article describes the role played by Dutch banks in the confiscation of Jewish property during World War II. ABN AMRO's predecessors, then seven commercial banks, surrendered the lion's share of Jewish financial assets to the Nazis. How can this be explained? One possible answer is that the banks allowed their own, commercial, interests to prevail over those of their Jewish clients. Other factors were: strategies of deception by the German authorities, low level of resistance among Dutch Jews, German pressure on banks to release Jewish assets and, finally, the lengthy duration of the war.

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Vinnitsa, Gennadiy. "The Resistance of the Jewish Population of Eastern Belarus to the Nazi Genocide in 1941–1944." European Journal of Jewish Studies 13, no. 1 (2019): 103–41. http://dx.doi.org/10.1163/1872471x-11311053.

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Abstract The resistance of the Jews of the Eastern Belarus to the Nazi genocide is a chapter of World War II history to which little attention has been paid. This article deals with the position and resistance of the Jewish population of the eastern regions of the Byelorussian Soviet Socialist Republic (BSSR) to the Nazi genocide during the German occupation in 1941–1944. The material presented here is the first attempt towards a comprehensive coverage of the activities of Jews concentrated in places of isolation to resist Nazi actions against the Jewish population. Materials from Belarusian, Israeli, German and Russian archives have substantially supplemented data from the author’s personal archive.

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Rouhana, Nadim N. "““Jewish and Democratic””? The Price of a National Self-Deception." Journal of Palestine Studies 35, no. 2 (2006): 64–74. http://dx.doi.org/10.1525/jps.2006.35.2.64.

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The current academic and legal campaign to constitutionalize Israel as a state that is both ““Jewish and democratic”” amounts to an act of national self-deception, rooted in the collective inability or unwillingness to accept that discriminatory policies toward the non-Jewish minority contradict democratic processes, on the part of that country's Jewish majority. The author addresses the recent efforts to create an Israeli constitution by the consent of the Jewish majority that would legitimatize the denial of equal citizenship rights for non-Jewish citizens. Because Israeli Jews have constructed opposition to the ““Jewish and democratic”” model as ““extremism,”” Palestinian citizens of Israel are forced to limit their resistance to passive rejection of the concept, refusing to acquiesce in their own subordination and denying moral legitimacy to the system that discriminates against them.

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Propola, Krystian. "Obraz Żydówek na froncie wschodnim II wojny światowej we współczesnych rosyjskojęzycznych mediach żydowskich. Na przykładzie wydania internetowego amerykańskiego czasopisma „Jewriejskij Mir”." Studia Judaica, no. 1 (47) (2021): 243–64. http://dx.doi.org/10.4467/24500100stj.21.009.14611.

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The Image of Jewish Women on the Eastern Front of World War II in Contemporary Russian-Language Jewish Media: The Example of the Online Edition of the American Newspaper Yevreiski Mir The main aim of this paper is to present the image of Jewish women participating in hostilities on the Eastern Front of World War II in the contemporary Russian-language Jewish media on the example of the online edition of the American newspaper Yevreiski Mir. An analysis of its articles proves that the fates of women of Jewish origin in the Red Army and the Soviet resistance movement are used by the authors to strengthen social ties among Russian-speaking Jews. Moreover, it is shown that the use of biographical threads of selected Jewish women helps journalists create a new narrative in which Jewish women are presented not only as victims but also as war heroines proud of their origin.

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Mahboobi, Sajjad. "Bernard Malamud Revisited: Portrait of the Post-Holocaust Jewish Hero in the Fixer." International Journal of Applied Linguistics and English Literature 8, no. 6 (2019): 34. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.6p.34.

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The primary focus of this article is concept of Jewish heroism in Bernard Malamud’s most celebrated novel, The Fixer (1966). In light of a truth-oriented historicist approach, my underlying argument is that Malamud’s protagonists are Jewish heroes who befit the post-Holocaust era. They are not schlemiels, unlike what many critics believe, and have three main missions: first, to remind the world of the suffering the Jews have endured throughout history, especially during the alleged Holocaust; second, to revive the qualities of Jewishness and Jewish tradition that no longer existed among the younger Jewish generation of the postwar America; and third, to help the Jews free themselves from their victim mentality, intensified after the Holocaust, through heroic acts of resistance and acceptance of responsibility toward their people. These protagonists neither share America’s postwar upheavals, nor resemble the least to the affluent Wall Street Jew financers. They are typical post-Holocaust Jewish heroes.

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Bassi, Shaul. "Angry Jewish Resistance. Interpreting Shylock’s Rage." Shakespeare 18, no. 1 (2021): 8–23. http://dx.doi.org/10.1080/17450918.2021.2017336.

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Fotinos, Nicoletta I. "Jewish Medical Resistance in the Holocaust." Holocaust Studies 24, no. 1 (2017): 117–21. http://dx.doi.org/10.1080/17504902.2017.1361646.

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Cirjan, Mihai-Dan. "Jewish Resistance to ‘Romanianization’, 1940-44." European Review of History: Revue européenne d'histoire 23, no. 1-2 (2016): 302–4. http://dx.doi.org/10.1080/13507486.2016.1149940.

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Jeffcoat Schedtler, Justin P. "Perplexing Pseudepigraphy." Journal of Ancient Judaism 8, no. 1 (2017): 69–89. http://dx.doi.org/10.30965/21967954-00801005.

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The fragments of the “Pseudonymous Greek Poets” constitute a collection of genuine and spurious quotations of renowned Greek poets – Homer, Hesiod, Aeschylus, etc. – on topics current in Hellenistic Jewish philosophy. The functions of these fragments are most often considered in terms used to characterize Hellenistic Jewish literature more broadly, i. e.: missionary literature, an apologetic defense of Judaism for a non-Jewish audience, an affirmation of Judaism for a Jewish audience, or a testament to the superiority of Judaism in the Hellenistic world. Each of these readings is guided by the presumption that Jews viewed the Hellenistic world as a foreign entity in need of some degree of “assimilation,” “resistance,” or “reconciliation,” and that Hellenistic Jewish literature reflects this process. This paper undermines this premise, demonstrating that the pseudonymous Greek fragments functioned instead to situate Hellenistic Jewish principles – as well as those who shared them – as part and parcel of broader Hellenistic trajectories.

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Borodina, Tetiana. "“We must fight!”. The resistance of the Jews to the genocidal policy in Kremenchuk (1941–1943)." NaUKMA Research Papers. History 6 (November 24, 2023): 73–85. http://dx.doi.org/10.18523/2617-3417.2023.6.73-85.

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The article examines an almost unexplored topic about the resistance of the Jews to the Nazi genocidal policy in Kremenchuk. The author reviewed historiographical developments on this issue, outlined terminology, and characterized the source base (a part of the sources is introduced into scientific circulation for the first time). The article analyzes the factors that influenced Holocaust flow in the city: the evolution of the “Final Solution to the Jewish Question” during the occupation of the town; events at the front that determined the priority of current tasks for rear structures; demands or the lack of demands for Jewish labor, etc. In accordance with this, the author researched the condition of local Jews and Jews-prisoners of war who got to the Kremenchuk due to the encirclement of parts of the South-Western Front and analyzed the dynamics of the implementation of the Holocaust in the city.The article considers the aspects that prevented the development of a purely Jewish resistance movement in Kremenchuk. Therefore the author explores the opposition of Jews at the individual level and their activities as a member of underground organizations that actively helped Jews (those who were prisoners of war, local people, and those who arrived in the city during the occupation). Consequently, it was investigated that thanks to the cooperation of leaders from among the Soviet prisoners of war and local activists, it was possible to create an effective infrastructure for providing help and rescue to persecuted groups, including Jews. For example, in the «Patriot of the Motherland» underground organization, this infrastructure consisted of a prisoner of war camp, the first city hospital, a Red Cross station, and underground apartments. This enabled those persecuted within the framework of underground organizations to effectively resist the Nazi genocidal policy. The article also analyzes, on an individual level, how both local and Jewish prisoners of war, as well as those who arrived in Kremenchuk, resisted the genocide.

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Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities during the bubonic plague depredations. Despite the real devastation caused by the fourteenth-century chaos, much vibrant life remained within German Jewish communities. Little has been written, particularly in English, concerning the reasons for subsequent Christian resistance to the presence of Jews and the effects of new Christian conceptions of their own communities on Jewish self-perception. Bell's book intends to fill this gap. Neither a social history, nor an intellectual history of fifteenth-century Germans and Jews, it is a pioneering attempt to track the changing definitions of Jewish and Christian identity in the fifteenth century. It is an ambitious enterprise.

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Klibansky, Ben-Tsiyon. "Jewish resistance in provincial Lithuania in 1941." Holocaust Studies 26, no. 1 (2019): 38–61. http://dx.doi.org/10.1080/17504902.2019.1570694.

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Poznanski, R. "The Geopolitics of Jewish Resistance in France." Holocaust and Genocide Studies 15, no. 2 (2001): 245–65. http://dx.doi.org/10.1093/hgs/15.2.245.

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Brothers, Eric. "ON TEACHING THE HOLOCAUST AND JEWISH RESISTANCE." Jewish Education 59, no. 3 (1992): 29–32. http://dx.doi.org/10.1080/15244119208548210.

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Liekis, Šarūnas. "Soviet Resistance and Jewish Partisans in Lithuania." Polin: Studies in Polish Jewry 25, no. 1 (2013): 311–56. http://dx.doi.org/10.3828/polin.2013.25.331.

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Aronowicz, Annette. "The Downfall of Haman: Postwar Yiddish Theater between Secular and Sacred." AJS Review 32, no. 2 (2008): 369–88. http://dx.doi.org/10.1017/s0364009408000160.

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In 1940, just before the Germans entered Paris, Haim Sloves, an Eastern European Jewish intellectual, finished writing a play in Yiddish, Homens mapole, or The Downfall of Haman. It was an act of resistance, as Haman, the great enemy of the Jews, was a transparent reference to Hitler, but within and beyond that, it continued a project that had absorbed many Eastern European Jews since the second half of the nineteenth century. Rabbinic tradition, they felt, was dying. It was urgent to discover a new source of inspiration for the Jewish people. In 1944–45, when Sloves and other Jewish survivors returned to Paris, where they had immigrated years before the war, the task of rebuilding seemed more urgent still. To continue to search for a new, secular mode of expression was intimately tied to the very revival of the Jewish people. Between 1945 and 1949, Homens mapole, considerably shortened and somewhat modified, played to resounding acclaim not only in Paris but also in several cities across three continents.

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Rozenblit, Marsha L. "István Deák: A Historian Who Cared about the Jews." Journal of Austrian-American History 7, no. 1 (2023): 74–79. http://dx.doi.org/10.5325/jaustamerhist.7.1.0074.

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Abstract This article will demonstrate how the Habsburg historian István Deák always paid significant attention in his scholarship to the role of Jews in Central European society. In his first book on left-wing intellectuals in Weimar Germany, his 1979 study of Louis Kossuth, the leader of the Hungarian revolution of 1848, his magnum opus on the Habsburg army officer corps (1990), and his later work on collaboration and resistance in Nazi-occupied Europe, Deák revealed much about both the assimilation of Jews into European society and their rejection by that society. In his book on Kossuth, Deák demonstrated the ambivalence of the revolutionaries, whose liberalism impelled them to emancipate the Jews at the same time as many thought them incapable of Magyarization. Ultimately, it was Jewish loyalty to the Hungarian cause that made the Hungarian revolutionaries extend equal rights to the Jews. In his book on the army officers, Deák clearly demonstrated how the late Habsburg army refused to allow anti-Jewish prejudice to flourish. Unfortunately, many Habsburg Jewish officers were deported to the death camps during World War II.

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Shohat, Ella. "The Invention of the Mizrahim." Journal of Palestine Studies 29, no. 1 (1999): 5–20. http://dx.doi.org/10.2307/2676427.

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This essay examines the paradoxical effects on Arab Jews of their two, rival essentialist nationalisms-Jewish and Arab. It shows how the Eurocentric concept of a single "Jewish History" cut non-Ashkenazi Jews off from their origins, even while the Zionist idea that Arabness and Jewishness are mutually exclusive gradually came to be shared by Arab nationalist discourse. The emergence of a new, hybrid identity of Mizrahim, as a product both of Israel's assimilationist policy and of resistance to it, is discussed. Finally, the author proposes an interdisciplinary framework-Mizrahi studies-as a way of going beyond hegemonic Zionist discourses while at the same time making a strong link to the Palestinian issue.

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Semeryn, Khrystyna. "Образотворення єврейського погрому в оповіданнях Марії Конопніцької „Mendel Gdański” (1890) і Леоніда Пахаревського „Батько” (1906): порівняльний аспект". Studia Polsko-Ukraińskie 9 (18 липня 2022): 162–75. http://dx.doi.org/10.31338/2451-2958spu.9.10.

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The paper analyzes the images of the Jewish pohrom in the short stories written by a Polish writer Maria Konopnicka “Mendel Gdański” (1890) and by the Ukrainian writer Leonid Pakharevsky “The Father” (1906). The research is made within a framework of comparative analysis. Both authors depict pohroms with an image of an old Jewish man caring for his children or grandchildren. In the wake of anti-Jewish riots the protagonists are undergoing deep personal changes. Mendel loses his love for his city, while Leisor loses his passionary illusions and became involved in an armed struggle for freedom. Konopnicka focuses on the natural belonging of the Jewish population to Polish society and more broadly to the Eastern European multicultural space. Pakharevsky outlines the generation gap. While the older Jews accepts death without resistance, guided by faith in the promised biblical land, the younger Jews denies these illusions and defends their life resolutely. In addition, Konopnicka and Pakharevsky are looking for preconditions for the pohrom. According to them, the only reasons are social prejudices, stereotypes, as well as a criminal factor, to wit the role of criminals and lumpen in anti-Semitic actions. Both short stories use the technique of instilling a sense of danger, although Pakharevsky’s story begins with a scene of fire and a direct attack. Eventually, the pohroms indeed lead to a real escalation of hostility and a painful rift between the Jewish and non-Jewish worlds. In closing, these stories are not only about the genesis and the course of anti-Semitic pohroms, but also universal categories. Importantly, the process of self-determination of the Jewish people nowadays and the renewal of Jewish identity are intelligently represented here.

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KOLJANIN, MILAN. "ESCAPE FROM THE HOLOCAUST. YUGOSLAV JEWS IN SWITZERLAND (1941-1945)." ИСТРАЖИВАЊА, no. 26 (January 6, 2016): 167–77. http://dx.doi.org/10.19090/i.2015.26.167-177.

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The destruction of the Yugoslav state in April 1941 implied it joining the ‘new European order’ under the domination of the National Socialist Germany in which the Jewish people were exposed to total annihilation. The greatest number of Yugoslav Jews saved their lives by escaping to the areas under the Italian rule. After Italy capitulated in September 1943, a larger number of refugees found refuge in neutral Switzerland. Jewish refugees, like other Yugoslav refugees, enjoyed the help of the Yugoslav government in exile through its diplomatic missions. The conflict of two resistance movements in the country caused a division among the Jewish refugees in Switzerland. Ideological, political and social differences among the refugees were also reflected in the issue of returning to the country after the war. The paper was written on the basis of archival research and relevant historiographical literature.

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Schlaepfer, Aline. "Sidon against Beirut: Space, Control, and the Limits of Sectarianism within the Jewish Community of Modern Lebanon." International Journal of Middle East Studies 53, no. 3 (2021): 424–38. http://dx.doi.org/10.1017/s0020743821000180.

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AbstractWhen the State of Greater Lebanon was established in 1920, the Jewish Community Council of Beirut was officially recognized as the central administrative body within Lebanon, and although smaller communities such as Sidon and Tripoli also had their own councils they were consequently made subject to the authority of Beirut. In this context of political overhaul, I argue that some Jewish actors made use “from below” of political opportunities provided by sectarianism “from above”—or national sectarianism—to garner control over all Jewish political structures in Lebanon. But by examining in particular activities in and around the Israelite Community Council in Sidon (al-Majlis al-Milli al-Isra'ili bi-Sayda), I show how and why these attempts to practice new forms of sectarianism were met with resistance, despite connections that tied Lebanon's Jews together administratively in one community.

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Thorne, M. Benjamin. "Jewish Resistance to Romanianization, 1940–44Stefan Cristian Ionescu." Holocaust and Genocide Studies 32, no. 3 (2018): 474–76. http://dx.doi.org/10.1093/hgs/dcy058.

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BRABER, BEN. "Jewish Resistance in Wartime Greece By Steven Bowman." History 92, no. 307 (2007): 425. http://dx.doi.org/10.1111/j.1468-229x.2007.401_61.x.

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Jakulytė-Vasil, Milda. "Ponar and the will to remember: Holocaust commemorations in Soviet Lithuania." Heritage, Memory and Conflict 3 (May 10, 2023): 47–50. http://dx.doi.org/10.3897/ijhmc.3.70389.

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This article explores the post-war history of the largest mass murder site in Lithuania, Ponar, and attempts by Jewish survivors to commemorate Holocaust victims during the period of Soviet occupation (1944–1990). The research shows that in spite of the ruling authorities creating significant obstacles for the small Jewish population to hold commemorations and over the course of the various physical transformations of Ponar, the site remained one of the most significant and most symbolic for Jewish identity and Jewish resistance to state policies.

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Jakulytė-Vasil, Milda. "Ponar and the will to remember: Holocaust commemorations in Soviet Lithuania." Heritage, Memory and Conflict 3 (May 10, 2023): 47–50. http://dx.doi.org/10.3897/ijhmc.3.e70389.

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This article explores the post-war history of the largest mass murder site in Lithuania, Ponar, and attempts by Jewish survivors to commemorate Holocaust victims during the period of Soviet occupation (1944–1990). The research shows that in spite of the ruling authorities creating significant obstacles for the small Jewish population to hold commemorations and over the course of the various physical transformations of Ponar, the site remained one of the most significant and most symbolic for Jewish identity and Jewish resistance to state policies.

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

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

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Gordley, Matthew E. "Psalms of Solomon as Resistance Poetry." Journal of Ancient Judaism 9, no. 3 (2018): 366–85. http://dx.doi.org/10.30965/21967954-00903005.

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Two trends in recent scholarship provide a new set of lenses that enable contemporary readers to appreciate more fully the contents and genre of Psalms of Solomon. On the one hand, scholars such as Richard Horsley, Anathea Portier-Young, and Adela Yarbro Collins have now explored the ways in which early Jewish writers engaged in a kind of compositional resistance as they grappled with their traditions in light of the realities of oppressive empires. These approaches enable us to consider the extent to which Psalms of Solomon also may embody a kind of resistant counterdiscourse for the community in which it was edited and preserved. On the other hand, scholars within biblical studies (e. g., Hugh Page) and beyond have examined the dynamics of the poetry of resistance. Such poetry has existed in many times, places, and cultures, giving a voice to the oppressed, protecting the memory of victims, and creating a compelling vision of a possible future in which the oppression is overcome. In this article the poetry of Guatemalan poet Julia Esquivel is interwoven with Psalms of Solomon to illustrate these dynamics and to illuminate the kinds of concerns that scholars like Barbara Harlow and Caolyn Forché have highlighted within the poetry of witness. Since Psalms of Solomon has yet to be explored through these dual lenses of resistance and resistance poetry, this article examines these early Jewish psalms in light of these scholarly trends. I argue that Psalms of Solomon can be understood as a kind of resistance poetry that enabled a community of Jews in the first century B. C. E. to resist the dominant discourse of both the Roman Empire and its client king, Herod the Great. The themes of history, identity, and possibility that pervade resistance poetry in other times and places are central features of Psalms of Solomon.

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Balcells, Laia, and Daniel Solomon. "Violence, Resistance, and Rescue during the Holocaust." Comparative Politics 53, no. 1 (2020): 161–80. http://dx.doi.org/10.5129/001041520x15863824603010.

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What do different forms of anti-Semitic violence during World War II teach us about the comparative study of political violence? In this article, we review three recent political science books about the perpetrators of anti-Semitic violence, the responses of their Jewish victims, and the rescue efforts that helped European Jews evade violence. These books demonstrate promising theoretical, empirical, and methodological uses for the rich historical record about the Holocaust. We use these studies to highlight the methodological innovations that they advance, the blurry theoretical boundaries between selective and collective forms of mass violence, and the possibility of agentive action by perpetrators, victims, and rescuers alike. We conclude by highlighting the social-psychology of genocidal violence and the legacies of these episodes as areas for future inquiry.

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

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

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Libel-Hass, Einat, and Elazar Ben-Lulu. "Are You Our Sisters? Resistance, Belonging, and Recognition in Israeli Reform Jewish Female Converts." Politics and Religion Journal 18, no. 1 (2024): 131–57. http://dx.doi.org/10.54561/prj1801131l.

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The religious conversion process is a significant expression of an individual’s intention to gain a new religious identity and be included in a particular religious community. Those who wish to join the Jewish people undergo giyur (conversion), which includes observing rituals and religious practices. While previous research on Jewish conversions in Israel focused on the experiences of persons who converted under Orthodox auspices, this study analyzes the experiences of female immigrants from the former Soviet Union (FSU) and the Philippines who chose to convert through the Reform Movement in Israel. Based on qualitative research, we discovered that the non-Orthodox process, which is based on liberal values, not only grants converts under the aegis of Reform entry to the Jewish people, but promotes their affiliation with the Reform Movement and advances their acculturation into Jewish Israeli society. Their choice is a political decision, an act of resistance against an Orthodox Israeli religious monopoly, and an expression of spiritual motivations. The converts become social agents who strengthen the Reform Movement’s socio-political position in Israel, where it struggles against discrimination. Furthermore, since most converts are women, new intersections between religion, gender, and nationality are exposed.

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Ben Johanan, Karma. "Uncensored: Recovering Anti-Christian Animosity in Contemporary Rabbinic Literature." Harvard Theological Review 114, no. 3 (2021): 393–416. http://dx.doi.org/10.1017/s0017816021000250.

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AbstractThis article focuses on the recovery of censored Jewish texts in contemporary Orthodox rabbinic literature. I show that contemporary Orthodox scholars make use of critical methods which are close to those of the historical, philological, and biblical sciences, in order to reconstruct those portions of the Jewish tradition which were omitted or transformed in the early-modern period by Christian censorship or by Jews with an “eye” to the censor. As the censored texts were mostly omitted or changed because they were recognized as offensive to Christian sensitivities, their current recovery entails also a renewed discussion of Judaism’s attitude to Christianity. I argue that the “uncensoring” of Jewish traditions is closely connected with expressions of animosity towards Christianity. The combination of this animosity with the use of modern scientific methods brings the common cultural assumptions which relate resistance to inter-faith rapprochement with “traditionalism,” and a reactionary approach to modernism, into question.

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Grudzińska-Gross, Irena. "Muranów czyli karczowanie. O książce „Festung Warschau” Elżbiety Janickiej." Studia Litteraria et Historica, no. 1 (December 31, 2012): 1–6. http://dx.doi.org/10.11649/slh.2012.019.

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Muranów, or about land clearing The article is a review of “Festung Warschau” by Elżbieta Janicka which maps the clash between the recently built monuments celebrating Jewish or Polish places of martyrdom from the times of Second World War. Janicka walks through the streets of the former Jewish neighbourhoods of Warsaw; she photographs and discusses the new plaques, crosses, monuments, and other forms of public marking of history on the buildings, squares and streets. She convincingly shows that the new historical commemorative signs of Polish martyrdom are often placed in the sites that were marked by Jewish resistance or suffering, and that the marks of Polish suffering are rarely linked materially to the site. The new monuments obstruct and hide the past presence of Warsaw Jews and, by submerging their past, create a new vision of ethnically cleansed history of Warsaw, especially in its relation to Second World War. The review applauds the book and rejects some of the criticism against it.

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Rubin, Daniel Ian. "The Muddy Waters of Multicultural Acceptance: A Qualitative Case Study on Antisemitism and the Israeli/Palestinian Conflict." Journal of Ethnic and Cultural Studies 5, no. 1 (2018): 1–15. http://dx.doi.org/10.29333/ejecs/96.

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The Jewish peoples have endured thousands of years of discrimination and subjugation, yet during this new millennium, Jews and antisemitism are conspicuously absent from university ethnic studies classroom discourse in the United States. Those scholars, determined to penetrate the walls of the multicultural education stronghold, are met with an ebb and flow of silence and vociferous resistance. A primary rationale for multiculturalists ignoring antisemitism appears to be the Zionist question and how they, themselves, perceive Israel’s relationship with Palestine. This qualitative case study analyzed interviews of six prominent scholars in the areas of multiculturalism, history, and Judaism through a critical pedagogical lens. Throughout this paper, the author explores his personal experiences in regard to educational multiculturalists and the dismissal of Jews as a persecuted group. From discourse analysis of themes and recurrent meanings in the data, it is evident that the majority of study participants believe that Israel’s behavior toward the Palestinians is unacceptable, yet that does not justify the large-scale generalizations of the Jewish people in the United States. As a result, this paper argues for the inclusion of the Jewish experience into university multicultural discourse.

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Lehrer, Erica, and Monika Murzyn-Kupisz. "Making Space for Jewish Culture in Polish Folk and Ethnographic Museums." Museum Worlds 7, no. 1 (2019): 82–108. http://dx.doi.org/10.3167/armw.2019.070107.

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Looking beyond Poland’s internationally lauded new Jewish museums, this article asks how Jews are represented in longer-standing folk and ethnographic museums whose mandates have been to represent the historical culture of the Polish nation. How have such museums navigated growing internal pressures to incorporate Jews and reconsider the boundaries of “Polishness” alongside external pressures to rethink the function and approach of ethnographic museology? Based on three museums that have taken three different approaches to Jewishness—what we call cabinet of Jewish curiosities, two solitudes, and ambivalent externalization—we assess the roles played by inherited discourses and structures as well as human agents within and beyond the museum. We illuminate how social debate about the character of the nation (and Jews’ place in it) plays out in museums at a moment in their transition from nineteenth- to twenty-first-century paradigms and how a distinctively Polish path toward a “new museology” is emerging in conversation with and resistance to its Western counterparts.

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Lehrer, Erica, and Monika Murzyn-Kupisz. "Tworzenie przestrzeni dla kultury żydowskiej w polskich muzeach etnograficznych. Działania kuratorskie związanez pokazywaniem pluralizmu kulturowego w kontekście utraty różnorodności etnicznej." Teksty Drugie 4, no. 2020 (2020): 155–87. http://dx.doi.org/10.18318/td.2020.4.10.

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Looking beyond Poland’s internationally lauded new Jewish museums, this article asks how Jews are represented in longer-standing folk and ethnographic museums whose mandates have been to represent the historical culture of the Polish nation. How have such museums navigated growing internal pressures to incorporate Jews and reconsider the boundaries of “Polishness” alongside external pressures to re¬think the function and approach of ethnographic museology? Based on three museums that have taken three different approaches to Jewishness—what we call cabinet of Jewish curiosities, two solitudes, and ambivalent externalization—we assess the roles played by inherited discourses and structures as well as human agents within and beyond the museum. We illuminate how social debate about the character of the nation (and Jews’ place in it) plays out in museums at a moment in their transition from nineteenth- to twenty-first-century paradigms and how a distinctively Polish path toward a “new museology” is emerging in conversation with and resistance to its Western counterparts.

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Evener, Vincent M. "Jewishness as an Explanation for Rejection of the Word." Church History and Religious Culture 95, no. 2-3 (2015): 203–21. http://dx.doi.org/10.1163/18712428-09502005.

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The present essay challenges prior accounts of the “literary echo” to Martin Luther’s 1523 treatise, That Jesus Christ Was Born a Jew, which called for “friendly” theological instruction of Jews. Focusing on a dialogue between a Christian and a Jew written by Caspar Güttel, I demonstrate that Güttel was not concerned with the persuasion of Jews. Rather, writing in 1527, Güttel deployed his knowledge of the ineffectiveness of Luther’s missionary overture as part of a larger strategy casting intra-Christian resistance to the Word as “Jewish.” Moreover, the primary influence on Güttel was not That Jesus Christ Was Born a Jew, but Luther’s Christmas Postils. From the latter, Güttel received and propagated an image of Jews as “blind with seeing eyes”—as unable to deny truth yet paradoxically unreceptive to it. Güttel’s case underlines the necessity of looking beyond Luther’s “Jewish writings” to locate the transmission and reception of the reformer’s anti-Judaism.

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Weizman, Elian. "Decolonising Israeli society? Resistance to Zionism as an educative practice." Ethnicities 17, no. 4 (2016): 574–97. http://dx.doi.org/10.1177/1468796816666593.

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According to Samia Mehrez (1991 : 255), a complete decolonisation process must include both the colonised and colonising societies. For the colonisers, decolonisation entails liberation from the hegemonic system of thought and from ‘imperialist, racist perceptions, representations, and institutions’. Rooted in the conceptualisation of Israel as a settler colonial project, this article aims to shed light on decolonisation attempts from within the (colonising) Israeli society. Here, resistance practices of groups of Jewish-Israeli anti-Zionists, in active support of the Palestinian struggle, entail a confrontation with the state but at the same time include another, long-term dimension: the formation of discourse and practice that challenge the Zionist consensus, which thus function as an educative practice. This article aims to shed light on these activities and to conceptualise them as acts of ‘critical pedagogy’. Indeed, their resistance teaches the Jewish-Israelis first about the reality of the oppression that Palestinians suffer. Second, and crucially, it reveals to the Jewish-Israelis the boundaries of permitted political activity and the possibility of overlooking and disregarding social conventions and legal norms. Most importantly, this type of activity (that is largely Palestinian-led and directed), symbolises the struggle against the boundaries and borders imposed by the state, aimed at separating Israelis from Palestinians and thus it constitutes a counter-hegemonic praxis.

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Radzyner, Amihai. "JEWISH LAW, STATE, AND SOCIAL REALITY: PRENUPTIAL AGREEMENTS FOR THE PREVENTION OF DIVORCE REFUSAL IN ISRAEL AND THE UNITED STATES." Journal of Law and Religion 33, no. 1 (2018): 61–88. http://dx.doi.org/10.1017/jlr.2018.15.

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AbstractRabbinical courts in Israel serve as official courts of the state, and state law provides that a Jewish couple can obtain a divorce only in these courts, and only strictly according to Jewish law. By contrast, in the Western world, especially the United States, which has the largest concentration of Jews outside of Israel, the Jewish halakha is not a matter of state law, and rabbinical courts have no official status. This article examines critically the common argument that for a Jew committed to the halakha, and in particular for a Jewish woman who wants to divorce her husband, a state-sponsored halakhic system is preferable to a voluntary one. This argument is considered in light of the main tool that has been proven to help American Jewish women who wish to obtain a halakhic divorce from husbands refusing to grant it: the prenuptial agreement. Many Jewish couples in the United States sign such an agreement, but only a few couples in Israel do so, primarily because of the opposition of the rabbinical courts in Israel to these agreements. The article examines the causes of this resistance, and offers reasons for the distinction that exists between the United States and Israel. It turns out that social and legal reality affect halakhic considerations, to the point where rabbis claim that what the halakha allows in the United States it prohibits in Israel. The last part of the article uses examples from the past to examine the possibility that social change in Israel will affect the rulings of rabbinical courts on this issue.

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Iermakov, Nadia, and Nehemia Stern. "Gendering the Struggle: Women’s Voices of Resistance and the Jewish Movement in the Soviet Union." Religions 15, no. 3 (2024): 310. http://dx.doi.org/10.3390/rel15030310.

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This article analyzes the contribution of women to the Soviet Union’s Jewish movement. We argue that an assessment of the personal stories of Jewish female activists in the former Soviet Union reveals a uniquely meaningful impact on the exodus of Jewry from the Soviet Union, the image of the Soviet Jewish struggle in the international arena, and the establishment of a human rights movements in its support. We explore who these women were, their personal identities, and through what factors they became so successful as prominent leaders in their communities as well as within international organizations. More broadly, by highlighting the link between women’s human rights activities and personal life stories, this article emphasizes a more nuanced analysis concerning the complexity of heroism within national freedom movements through its impact on their careers, mental health, and future destinies.

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Weinberg, Henry H. "THE DEBATE OVER THE JEWISH COMMUNIST RESISTANCE IN FRANCE." Contemporary French Civilization 15, no. 1 (1991): 1–17. http://dx.doi.org/10.3828/cfc.1991.15.1.001.

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Sassin, H. R. "Liberals of Jewish Background in the Anti-Nazi Resistance." Leo Baeck Institute Yearbook 37, no. 1 (1992): 381–96. http://dx.doi.org/10.1093/leobaeck/37.1.381.

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Hesse, Isabelle. "Whiteness, Apartheid, and Resistance in Jewish South African Writing." Journal of Jewish Identities 13, no. 1 (2020): 43–61. http://dx.doi.org/10.1353/jji.2020.0009.

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Israel-Cohen, Yael. "Jewish Modern Orthodox Women, Active Resistance and Synagogue Ritual." Contemporary Jewry 32, no. 1 (2011): 3–25. http://dx.doi.org/10.1007/s12397-011-9072-9.

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Journal articles on the topic 'Jewish resistance'

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