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Journal articles on the topic 'Modern European Jewish History'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Cassen, Flora. "Early Modern Jewish History." Church History and Religious Culture 97, no. 3-4 (2017): 393–407. http://dx.doi.org/10.1163/18712428-09703010.

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Whereas most fields devoted to the study of minorities define the subjects of their inquiries in opposition to the ethnic, racial, religious, or gender hierarchies of society, Jewish studies has, traditionally fashioned itself along the norms of the European, western humanistic tradition. In this essay I suggest that the study of Jews and Jewish life in and out of early modern Europe provides an opportunity to revise this paradigm and offer two directions for the future of the field: the synthesis of the Jews’ histories of persecution and integration in Europe; and the exploration of the Jews’

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Hacohen, Malachi. "Nation and Empire in Modern Jewish European History." Leo Baeck Institute Year Book 62 (2017): 53–65. http://dx.doi.org/10.1093/leobaeck/ybx002.

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Gamliel, Ophira. "Back from Shingly: Revisiting the premodern history of Jews in Kerala." Indian Economic & Social History Review 55, no. 1 (2018): 53–76. http://dx.doi.org/10.1177/0019464617745926.

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Jewish history in Kerala is based on sources mainly from the colonial period onward and mostly in European languages, failing to account for the premodern history of Jews in Kerala. These early modern sources are based on oral traditions of Paradeśi Jews in Cochin, who view the majority of Kerala Jews as inferior. Consequently, the premodern history of Kerala Jews remains untold, despite the existence of premodern sources that undermine unsupported notions about the premodern history of Kerala Jews—a Jewish ‘ur-settlement’ called Shingly in Kodungallur and a centuries-old isolation from world

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Miron, Guy. "A People between Languages." Contributions to the History of Concepts 7, no. 2 (2012): 1–27. http://dx.doi.org/10.3167/choc.2012.070201.

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The field of modern European Jewish history, as I hope to show, can be of great interest to those who deal with conceptual history in other contexts, just as much as the conceptual historical project may enrich the study of Jewish history. This article illuminates the transformation of the Jewish languages in Eastern Europe-Hebrew and Yiddish-from their complex place in traditional Jewish society to the modern and secular Jewish experience. It presents a few concrete examples for this process during the nineteenth and early twentieth centuries. The article then deals with the adaptation of Cen

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

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This article argues that the long-standing turn to “the Jewish community” as a central organizing principle in works dedicated to Jewish history in east European cities has helped create and institutionalize a specific communal model of Jewish urban history, one that prioritizes narratives of Jewish communal order over explorations of the chaos and fluidity that characterize many other studies of the modern city. The article begins by discussing the central place of “the community” in foundational works of Jewish history, continues by examining the critical role played by communal record books

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

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AbstractThe century 1550-1650 has been called "the Age of the Demoniac" by European historians who have analyzed the prominent role played by the possessed in numerous witch-trials during this period, as well as the propagandistic uses of demonic possession in the era of the Counter-Reformation. Noting that accounts of demonic possession among Jews reappear in Jewish sources after an absence of more than a millennium precisely in this period (c. 1540), J. H. Chajes here assesses the nature of the relationship, if any, between the Christian phenomenon and its Jewish analogue. Chajes identifies

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Modena, Luisa Levi D’Ancona. "Italian-Jewish Patrons of Modern Art in Nineteenth- and Twentieth-Century Italy." Ars Judaica: The Bar Ilan Journal of Jewish Art 16, no. 1 (2020): 3–29. http://dx.doi.org/10.3828/aj.2020.16.3.

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With a focus on art donations, this article explores several case studies of Jewish Italian patrons such as Sforni, Uzielli, Sarfatti, Castelfranco, Vitali, and others who supported artists of movements that were considered modern at their time: the Macchiaioli (1850-1870), the Futurists (1910s), the Metaphysical painters (1920s), the Novecento group (1920-1930s), and several post WWII cases. It reflects on differences in art donations by Jews in Italy and other European countries, modes of reception, taste, meanings and strategy of donations, thus contributing to the social history of Italian

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Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.

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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were

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Zwicker, Lisa Fetheringill, and Jason Ulysses Rose. "Marriage or Profession? Marriage and Profession? Marriage Patterns Among Highly Successful Women of Jewish Descent and Other Women in Nineteenth- and Twentieth-Century German-Speaking Central Europe." Central European History 53, no. 4 (2020): 703–40. http://dx.doi.org/10.1017/s0008938920000539.

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AbstractThis study analyzes the marriage patterns of five hundred highly successful women in modern German-speaking Central Europe. Among the women at the very top of their professions, women of Jewish descent were more likely than non-Jewish women to marry while they pursued their careers. The results of our quantitative study—67.6 percent of women of Jewish descent married versus 51.6 percent of non-Jewish women—provide a unique body of data that complements and contributes to other research that identifies distinctive aspects of Central European Jewish life patterns: the high number of Jewi

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Jánošíková, Magdaléna, and Iris Idelson-Shein. "New Science in Old Yiddish: Jewish Vernacular Science and Translation in Early Modern Europe." Jewish Quarterly Review 113, no. 3 (2023): 394–423. http://dx.doi.org/10.1353/jqr.2023.a904505.

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Abstract: This essay explores the phenomenon of the translation of scientific works from European languages into Yiddish from the early sixteenth century through the late eighteenth century. By following the trajectory of texts and ideas from the non-Jewish realm to the Ashkenazi Jewish vernacular, it draws attention to the ways in which cultural and scientific innovations reached Jewish readers of various classes, spaces, and genders well beyond the narrow elite of rabbinically or university-trained Jews. The essay challenges the notion that there existed in early modern Europe a neat divisio

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Loeffler, James. "When Hermann Cohen Cried: Zionism, Culture, and Emotion." Jewish Social Studies 28, no. 3 (2023): 80–104. http://dx.doi.org/10.2979/jewisocistud.28.3.04.

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Abstract: In this article, I examine a curious chapter in the history of modern Jewish culture: the 1914 Berlin meeting of Zionist musician Avraham Zvi Idelsohn with the philosopher Hermann Cohen. A shared belief in the redemptive power of aesthetics and the unique character of Jewish music briefly drew the two men together. Each saw in sound an unparalleled means by which to recalibrate Jewish difference in relation to Western civilization. Each identified music as the key to large-scale cultural and emotional Jewish renewal in the face of European modernity. Yet their ensuing argument reveal

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Loeffler, James. "When Hermann Cohen Cried: Zionism, Culture, and Emotion." Jewish Social Studies 28, no. 3 (2023): 80–104. http://dx.doi.org/10.2979/jss.2023.a910388.

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Abstract: In this article, I examine a curious chapter in the history of modern Jewish culture: the 1914 Berlin meeting of Zionist musician Avraham Zvi Idelsohn with the philosopher Hermann Cohen. A shared belief in the redemptive power of aesthetics and the unique character of Jewish music briefly drew the two men together. Each saw in sound an unparalleled means by which to recalibrate Jewish difference in relation to Western civilization. Each identified music as the key to large-scale cultural and emotional Jewish renewal in the face of European modernity. Yet their ensuing argument reveal

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Aschheim, Steven E. "George Mosse and Jewish History." German Politics and Society 18, no. 4 (2000): 46–57. http://dx.doi.org/10.3167/104503000782486444.

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George Mosse viewed history as a totality. It should come as no surprise, then, that his vision of the modern Jewish experience was in accordance with this predilection. Just as, for him, the political and the religious, the scientific and the aesthetic realms, were intertwined, deeply co-implicated, he refused to pigeon-hole and separate, or to use one of his favorite terms, “ghettoize” Jewish history and cut it off from the larger European whole. When he arrived in the late 1960s at the Hebrew University, I recall, he rather jolted the more conservative historians there not only because they

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Cavell, Emma. "The Measure of Her Actions: A Quantitative Assessment of Anglo-Jewish Women's Litigation at the Exchequer of the Jews, 1219–81." Law and History Review 39, no. 1 (2021): 135–72. http://dx.doi.org/10.1017/s073824802000036x.

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Taking a chiefly quantitative approach to Jewish women's litigation at the Exchequer of the Jews between in the period 1219–81, this article represents the first exploration of Jewish women before the law in medieval England. It contends that, far from enjoying a level of ‘legal sexual equality’ not available to Christian women, Anglo-Jewish women at the Exchequer of the Jews in fact shared many of their experiences of (secular) law and justice with their Christian counterparts. This contention is possible in part because of the greater interest, over the last decade, in pre-modern European wo

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Христина, Бойко, та Бойко Марта. "Презентування, поширення та популяризація єврейської історико-культурної спадщини у просторі сучасного музею (на прикладі польського досвіду)". ВІСНИК Львівської національної академії мистецтв, № 35 (16 липня 2018): 257–372. https://doi.org/10.5281/zenodo.1313224.

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In the article, the authors discussed the activities of Jewish museums in Ukraine and in the world. In each country, museums are created based on local traits and characteristics. The first Jewish museums in Europe are opened at the turn of the 19th and 20th centuries – in Vienna in 1893, in Prague in 1906, in Budapest and in Warsaw in 1910. In Ukraine, Judaic collections appear in the middle of the XIX century. In 1934, a Jewish Community Museum opened in Lviv, and one of the largest collections of Maximilian Goldstein's Jewish art in Poland was also accessible to visitors. After th

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Rabkin, Yakov M. "Language in Nationalism: Modern Hebrew in the Zionist Project." Holy Land Studies 9, no. 2 (2010): 129–45. http://dx.doi.org/10.3366/hls.2010.0101.

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This article examines the history of Israel's lingua franca as a constituent of the Zionist project. Based largely on recent scholarship, this work sheds light on the role of language in the educational and political efforts to create a New Hebrew Man who, in contradistinction to the European Jew, was to live ‘as a free man’ in his own land. Reflecting Jewish experience in the Russian Empire, these efforts alienated traditional, particularly non-Ashkenazi Jews. The article addresses the question of the uniqueness of the modern Israeli vernacular that contributes to the historical legitimacy of

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

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This article relates the transmission history of a single Samaritan text and its fascinating trajectory from a Samaritan legend into early modern rabbinic tradition, and on to nineteenth and early twentieth century Jewish studies circles. It focuses on the only Samaritan narrative cited in all of Louis Ginzberg’s monumental Legends of the Jews (1909–1938). Often called the “Epistle of Joshua son of Nun,” I trace the trajectory of this story from a medieval Samaritan chronicle to Samuel Sulam’s 1566 publication of Abraham Zacuto’s Sefer Yuḥasin. From there, we move to early modern belles lettre

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

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ArgumentIn the 1920s the Soviet Union invested a group of talented, mostly socialist, occasionally Communist, Jewish writers and thinkers to use the power of the state to remake Jewish culture and identity. The Communist state had inherited a multiethnic empire from its tsarist predecessors and supported the creation of secular cultures for each ethnicity. These cultures would be based not on religion, but on language and culture. Soviet Jews had many languages from which to choose to be their official Soviet language, but Yiddish, the vernacular of eastern European Jewry, won the battle and s

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Rethelyi, Mari. "The Khazar Ancestry of Hungarian Jews." Nineteenth Century Studies 34 (November 1, 2022): 95–115. http://dx.doi.org/10.5325/ninecentstud.34.0095.

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Abstract In late nineteenth century Hungary, progressive Jewish (Neolog) scholars wrote several articles in Neolog journals publicly supporting theories of common ancestry and race with Hungarians. They created a unique identity for themselves through discussions of common origin and history, making Jews into Hungarians. One of their main theories was that of Khazar ancestry, which, despite being controversial even in its own time, enabled stories of a common Judeo-Hungarian past and race to emerge. The Hungarian nationalism that was key to their self-definition underlay all arguments concerni

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Petrovsky-Shtern, Yohanan. "Hasidei de'ar‘a and Hasidei dekokhvaya’: Two Trends in Modern Jewish Historiography." AJS Review 32, no. 1 (2008): 141–67. http://dx.doi.org/10.1017/s036400940800007x.

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Gershon Hundert, one of the leading scholars of Eastern European Jewry, has portrayed Hasidism as “one of many movements of religious enthusiasm that arose in the eighteenth century.” Though most scholars today agree with this description, they diverge regarding the goals of the movement, the causes of its emergence and spread, and its impact on Eastern European Jewry. Simon Dubnow, the father-founder of modern Eastern European Jewish historiography, considered Hasidism to be a response to the seventeenth-century communal crisis. He portrayed Hasidism as a spiritual movement of ordinary Jews w

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Hofmeester, Karin. "Jewish Ethics and Women's Work in the Late Medieval and Early Modern Arab-Islamic World." International Review of Social History 56, S19 (2011): 141–64. http://dx.doi.org/10.1017/s0020859011000423.

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SummaryIn this article, Moses Maimonides’interpretationof Jewish law on women and work – as reflected in hisMishneh Torah– is contrasted with the daily lives of Jewish working women as portrayed in the documents of the Cairo Geniza. Later rabbinic writings and European travel accounts are analysed to show how Jewish ethics of women and work were translated into social practice in the late medieval and early modern Arab-Islamic world, where Islamic law and the existence of separate worlds for men and women rather than the contrast between public and private spheres seem to have informed general

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

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Abstract European Hebrew literature presents a challenge to the study of early-twentieth-century national literature. By the end of the nineteenth century, the reading of modern Hebrew in Europe was neither part of a religious practice, nor did it merely satisfy a purely aesthetic inclination. It mainly functioned as an ideological means used by a minority of Jews to support the linguistic-national Jewish revival. However, some fundamental contradictions put into question the actual influence of this literature on the political sphere. This article asks a series of questions about this period

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Zipperstein, Steven J. "Jewish historiography and the modern city: Recent writing on European Jewry." Jewish History 2, no. 1 (1987): 73–88. http://dx.doi.org/10.1007/bf01651514.

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Raz-Krakotzkin, Amnon. "Orientalism, Jewish Studies and Israeli Society: A Few Comments." Philological Encounters 2, no. 3-4 (2017): 237–69. http://dx.doi.org/10.1163/24519197-12340034.

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One of the claims that was voiced in the debate over Edward Said’s book Orientalism was that the author ignored German Orientalist research. This essay does not discuss this claim itself, but rather uses this debate as a starting point for investigating different aspects of Israeli consciousness. Indeed, German Orientalism was not directly connected to colonialist activity, but it encompassed the discourse regarding the relation between Germany and Judaism and “the Jewish Question.” The question was whether Jews were Oriental and therefore foreign to European culture, or rather a religious gro

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Tanzer, Frances. "European Fantasies: Modernism and Jewish Absence at the Venice Biennale of Art, 1948–1956." Contemporary European History 31, no. 2 (2021): 243–58. http://dx.doi.org/10.1017/s0960777321000138.

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This article examines how states with a fascist past – Germany, Austria and Italy – used modernism in the visual arts to rebrand national and European culture at the Venice Biennale of Art after 1945. I argue that post-war exhibitions of modern art, including those at the Biennale, reveal a vast confrontation with Jewish absence after the Holocaust. Christian Democrats and proponents of European integration attempted to reimagine modernism without the Jewish minority that had shaped it in crucial ways. Meanwhile, living Jewish artists resisted their exclusion from the post-war interpretations

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

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Of all the varieties of modern Jewish politics, none has experienced a more curious fate than Diaspora Nationalism. This nonterritorial strain of Jewish nationalism, also known as Autonomism, was once widely regarded as “together with Zionism the most important political expression of the Jewish people in the modern era.” From its fin-de-siècle origins in the Russian and Austro-Hungarian empires, it spread rapidly across Eastern Europe, sprouting various movements for Jewish national-cultural autonomy. After World War II, however, Diaspora Nationalism vanished almost overnight. So too was its

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Paluch, Agata. "Between Active Matter and Letters: Kabbalah, Natural Knowledge, and Jewish How-To Books in Early Modern East-Central Europe." Early Science and Medicine 29, no. 3 (2024): 271–303. http://dx.doi.org/10.1163/15733823-20240107.

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Abstract This essay focuses on Jewish practical kabbalistic books of recipes that were produced in early modern East-Central Europe. These handwritten sources document the Jewish engagement with practical forms of expertise, which were informed by the theoretical foundations of kabbalistic knowledge. Through two case studies, the article highlights Jewish vernacular ideas about nature and matter, and the techniques used to transform these ideas into practical things during the early modern period. It also explores the phenomenon of recording these ideas and methods in the form of practical kab

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Walden, Joshua S. "“An Essential Expression of the People”: Interpretations of Hasidic Song in the Composition and Performance History of Ernest Bloch's Baal Shem." Journal of the American Musicological Society 65, no. 3 (2012): 777–820. http://dx.doi.org/10.1525/jams.2012.65.3.777.

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Abstract This article examines Ernest Bloch's Baal Shem: Three Pictures of Chassidic Life, considering its score, its performance history, and early recordings of the second movement, “Nigun,” by Yehudi Menuhin, Joseph Szigeti, and Mischa Elman, to investigate the idea, promoted by the composer and many of his performers and critics, that the music represented Jewish identity through the evocation of Hasidic song. Bloch's score and Menuhin's performances were described as expressing what was often characterized during the early twentieth century as a self-affirming racial feeling that linked t

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Lederhendler, Eli. "Classless: On the Social Status of Jews in Russia and Eastern Europe in the Late Nineteenth Century." Comparative Studies in Society and History 50, no. 2 (2008): 509–34. http://dx.doi.org/10.1017/s0010417508000224.

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In this paper I examine the economic and political factors that undermined the social class structure in an ethnic community—the Jews of Russia and eastern Europe at the end of the nineteenth century. Compared with the documented rise and articulation of working classes in non-Jewish society in that region, Jews were caught in an opposite process, largely owing to discriminatory state policies and social pressures: Among Jews, artisans and petty merchants were increasingly reduced to a single, caste-like status. A Jewish middle class of significant size did not emerge from the petty trade sect

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Berkovitz, Jay R. "Lois C. Dubin. The Port Jews of Habsburg Trieste: Absolutist Politics and Enlightenment Culture. Stanford Studies in Jewish History and Culture. Stanford: Stanford University Press, 1999. ix, 335 pp." AJS Review 28, no. 2 (2004): 387–91. http://dx.doi.org/10.1017/s0364009404360216.

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The scope of research devoted to the entrance of European Jews into the modern civic realm has expanded steadily in the last two decades. Historians have turned their attention to communities formerly considered only marginally important because of their small size, their location at the periphery of Europe's most significant political and cultural developments, or their failure to correspond to the models of emancipation and enlightenment derived from the historical experience of French and German Jews. This new direction in Jewish historical writing has generated an ever-increasing body of s

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Szabó, Alexandra M. "The Changing Memories of Jewish Budapest: Pre- and Post-Holocaust Representations of a City." Cultural History 10, no. 1 (2021): 133–49. http://dx.doi.org/10.3366/cult.2021.0234.

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Budapest was the home to one of the largest Jewish communities in the central European region before the Holocaust, and the history of the city becoming a metropolis at the turn of the twentieth century cannot be told without its Jewish inhabitants. This paper examines the scholarly established notion of the Jewish Budapest by including its modern history, literature, and the city's cultural heritage of architecture. The intersection of the several aspects establishes a conceptual framework that shows how the Jewish Budapest is considered a lively home before the Shoah, and remembered after th

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Henning, Philipp. "Der Mythos vom »Import«. Islamische Codes und europäische Ideologie im muslimischen Antisemitismus." Aschkenas 32, no. 2 (2022): 303–31. http://dx.doi.org/10.1515/asch-2022-2018.

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Abstract Today’s anti-Semitism in European societies is often said to have been imported on a large scale by Muslim immigrants. It needs to be revealed that this is a historically abbreviated representation useful for particular political purposes – especially from the right. The influence of medieval European-Christian anti-Judaism and modern anti-Semitism on the Muslim world has a centuries-old history and is usually disregarded in the debate. Nevertheless, there are clear anti-Jewish terms and conventions in Islamic tradition. However, some of these codes are not immediately recognizable as

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WEINSTEIN, RONI. "JEWISH MODERN LAW AND LEGALISM IN A GLOBAL AGE: THE CASE OF RABBI JOSEPH KARO." Modern Intellectual History 17, no. 2 (2018): 561–78. http://dx.doi.org/10.1017/s1479244318000264.

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During the late sixteenth and early seventeenth centuries, Rabbi Joseph Karo composed two major Jewish codes of law: the Beit Yosef, and its abridged version, Sulchan ‘Aruch. Though several centuries of legal discussion and scholarship have passed since their publication, these double codes of law were never superseded. This codification project defined the axial place of law in Jewish tradition. I argue that it responded to changes in legal processes and the enforcement of law that simultaneously transformed early modern Europe and the Ottoman world. Transcontinentally connected changes in po

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Terpitz, Olaf. "Trapped in Time – Early Modern Court Jew, Early Maskil or Outsider? Yehuda Leyb Nevakhovich and his Historiographical Tract." Iudaica Russica, no. 1(12) (June 28, 2024): 1–14. https://doi.org/10.31261/ir.2024.12.04.

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Yehuda Leyb Nevakhovich (1776-1831) seems to be almost forgotten in current research on Jewish literature and culture in Eastern Europe. Nevertheless, among his contemporaries, he enjoyed a remarkable success in the realm of cultural production, and to some extent in the realm of imperial Russian society. Entangled between Hebrew, Russian, and European literatures, the scope of Nevakovich’s writing encompasses occasional poetry, emancipation treatises, and historical dramas. His understanding of literature was wide, interlacing the fields of literature, history and historiography. In his histo

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Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fe

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

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This article examines the prosody and other features of Hebrew and Yiddish translations of Eugene Onegin , which were composed as a part of Ashkenazi Jewish cultural movements in Eastern Europe, Russia, and Palestine. Russian literature played an important role within the history of modern literature in both Hebrew and Yiddish. Translating Russian literature tested the limits of the literary Yiddish and Hebrew languages. Due to the novel’s status in the Russian canon and its poetic forms, translating it was a coveted literary challenge for high-culture artistic production in Jewish languages.

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Katz, Jonathan G. "Françoise Légey and Childbirth in Morocco." French Politics, Culture & Society 39, no. 1 (2021): 34–58. http://dx.doi.org/10.3167/fpcs.2021.390103.

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Abstract The pioneering French doctor Françoise Entz Légey (1876-1935) devoted her career in Algeria and Morocco to women's healthcare. Much acclaimed in her lifetime, and remembered today largely for her two books on Moroccan folklore, Légey established in Marrakesh a maternity hospital and a milk dispensary. She also embarked on a plan to instruct “modern” midwives to replace indigenous matrones and sages-femmes, known in Arabic as qablas. While Protectorate policy afforded opportunities to European women physicians like Légey, it simultaneously undermined the authority of indigenous Morocca

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Engel, David. "Crisis and lachrymosity: on Salo Baron, Neobaronianism, and the study of modern European Jewish history." Jewish History 20, no. 3-4 (2006): 243–64. http://dx.doi.org/10.1007/s10835-006-9020-5.

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van Gelder, Maartje, and Tijana Krstić. "Introduction: Cross-Confessional Diplomacy and Diplomatic Intermediaries in the Early Modern Mediterranean." Journal of Early Modern History 19, no. 2-3 (2015): 93–105. http://dx.doi.org/10.1163/15700658-12342452.

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This special issue, an exercise in integrated Mediterranean history through the lens of diplomacy, demonstrates that diplomatic genres and practices associated with a European political and cultural tradition, on the one hand, or an Islamic tradition, on the other, were not produced in isolation but attained meaning through the process of mediation and negotiation among intermediaries of different confessional and social backgrounds. Building on the “new diplomatic history,” the essays focus on non-elite (e.g. Christian slaves, renegades, Jewish doctors, Moriscos) and less commonly studied (mi

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Sclar, David. "History for Religious Purposes: The Writing, Publication, and Renewal of Tzemah David." Zutot 12, no. 1 (2015): 16–30. http://dx.doi.org/10.1163/18750214-12341268.

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This paper examines the pervasive religiosity of Tzemah David and of its subsequent reprinting. David Gans’s work of history was published at least ten times between the end of the sixteenth century and the middle of the nineteenth century, indicating its popularity and continued relevance among Eastern European Jews. The book took on varied and unexpected meaning, as printers amended the text to renew it for successive generations. Although some historians have argued that early modern Jews did not have an imminent interest in historical events, the sustained demand for Tzemah David suggests

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Saposnik, Arieh. "Jody Myers. Seeking Zion: Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer. Oxford: Littman Library of Jewish Civilization, 2003. xiv, 256 pp." AJS Review 29, no. 1 (2005): 186–88. http://dx.doi.org/10.1017/s0364009405350094.

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The religious thought of Rabbi Tsevi Hirsch Kalischer seems a promising starting point for a study of messianism in the Jewish encounter with modernity. Kalischer himself stood at the vortex of dramatic changes that were transforming Jewish life in the mid-nineteenth century. He lived on the seam line between Eastern and Western European Jewries, at a crucial historical juncture that witnessed political upheaval, the rise of nationalism, the crisis of enlightenment thought. His lifetime spanned the period of great hopes for Jewish emancipation and early disenchantment with it. Religiously and

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Kizilov, Mikhail. "Slave Trade in the Early Modern Crimea From the Perspective of Christian, Muslim, and Jewish Sources." Journal of Early Modern History 11, no. 1-2 (2007): 1–31. http://dx.doi.org/10.1163/157006507780385125.

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AbstractThe Crimea, a peninsula on the border between the Christian West and the Muslim East, was a place where merchants from all over the Black Sea region, East and West Mediterranean, Anatolia, Turkey, Russia, and West European countries came to buy, sell, and exchange their goods. In this trade "live merchandise"—reluctant travellers, seized by the Tatars during their raids to adjacent countries—was one of the main objects to be negotiated. Numerous published and archival sources (accounts of European and Ottoman travellers, letters and memoirs of captives, Turkish defters [registers], Rus

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Bartal, Israel. "Back to the Post-Communist Motherlands." Nordisk judaistik/Scandinavian Jewish Studies 31, no. 1 (2020): 52–64. http://dx.doi.org/10.30752/nj.86216.

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This article presents some of the personal observations of a veteran Israeli scholar whose long-years' encounters with the 'real' as well as the 'imagined' eastern Europe have shaped his historical research. As an Israeli-born historian of Polish-Ukrainian origin, (the so-called 'second generation') he claims to share an ambivalent attitude towards his countries of origin with other fellow- historians. Jewish emigrants from eastern Europe have been until very late in the modern era members of an old ethno-religious group. One ethnos out of many in a diverse multi-ethnic environment, whose demo

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Matanky, Eugene D. "Praying with Moses Cordovero: Adopting and Adapting Spanish Kabbalah in Italy and East-Central Europe." Aschkenas 34, no. 2 (2024): 291–312. http://dx.doi.org/10.1515/asch-2024-2014.

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Abstract This article explores Moses Cordovero’s (1522–1570) commentary on the Rosh Hashanah liturgy and its reception among Italian and East-Central European Jews, highlighting its intersections with broader issues in early modern Jewish history, such as manuscript and print cultures, individual mobility, and the dissemination of knowledge. Through an in-depth analysis of three documents—an annotated printed Mahzor and two manuscripts written in Ashkenazi script—the article demonstrates how individuals enhanced and adapted Cordovero’s kabbalistic intentions for their own liturgical practices.

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DeKoven Ezrahi, Sidra. "From Zurishaddai to Menachem Mendel: The Shlemiel’s Journey from Ancient to Modern Israel." Naharaim 18, no. 1 (2024): 45–65. http://dx.doi.org/10.1515/naha-2024-0002.

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Abstract This essay explores the evolution and resilience of the shlemiel, a central figure in two millennia of Jewish culture. Rooted in biblical narratives, the shlemiel transitions eventually into a symbol of Yiddish and Eastern European diasporic life, embodying both comedic and tragic elements. Tracing his journey through cultural history, from German to Yiddish and modern Hebrew and American literature, theater, and film, the essay delves into the complexities of his character, rooted in folklore and revolving around mistaken identity. Themes of gender and sexuality, along with interpret

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Wilhelm, Cornelia. "German Refugee Rabbis in the United States and the Formation of ‘the Last Generation of the German Rabbinate’." European Judaism 54, no. 1 (2021): 6–26. http://dx.doi.org/10.3167/ej.2021.540103.

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This article uses an innovative digital humanities database and generational history in order to analyse the lives and careers of German refugee rabbis in the United States. It identifies the cohort among the refugee rabbis who were part of a communitisation process and defined themselves as ‘the last generation of the German rabbinate’, and illuminates how and why they could continue their careers in the United States better than elsewhere. It also examines their late returns to the country of their birth and analyses how they made sense of their own history by exchanges with the Germans. Thi

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Hirsch, Dafna. "“WE ARE HERE TO BRING THE WEST, NOT ONLY TO OURSELVES”: ZIONIST OCCIDENTALISM AND THE DISCOURSE OF HYGIENE IN MANDATE PALESTINE." International Journal of Middle East Studies 41, no. 4 (2009): 594a. http://dx.doi.org/10.1017/s0020743809990353.

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During the British Mandate period Zionist health organizations and professional groups made an extensive effort to educate the Jewish public in health and hygiene. This article analyzes the Hebrew popular-scientific discourse of hygiene. It looks at the inculcation of hygienic models of conduct as part of a project of modernization and Westernization. As the analysis demonstrates, Zionist identity was constructed as modern and Western in opposition to the Orient and Oriental ways of life. At the same time, “Occidental” and “Oriental” were unstable and sometimes ambivalent categories in the hyg

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Todd, Lisa M. "Localism, Landscape, and Hybrid Identities in Imperial Germany." Central European History 39, no. 1 (2006): 123–30. http://dx.doi.org/10.1017/s0008938906000057.

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To discuss the connections between place, nature, and identity, and the dilemmas of modern German history that derive from them, James Retallack (University of Toronto) and David Blackbourn (Harvard University) brought together sixteen historians from Canada and the United States for a three-day conference at the Munk Centre for International Studies at the University of Toronto from May 12 to 14, 2005. The meeting was generously sponsored by the Deutscher Akademischer Austausch Dienst (German Academic Exchange Service, or DAAD)/University of Toronto Joint Initiative in German and European Stu

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Tantlevskij, Igor, and Igor Evlampiev. "A living person against the laws of space: Hebrew and Ancient Greek summands of European outlook." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 1 (2021): 86–107. http://dx.doi.org/10.25205/1995-4328-2021-15-1-86-107.

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The article deals with the basic features of ancient Greek and ancient Jewish world outlook and analyzes their role in European history down to the 20th century. Attention is drawn to the fact that the fundamental difference of the ancient Greek worldview manifests itself in the absolute prevalence of spatial concepts, while time is understood by the model of "eternal return", the repetition of the same, rather than as a history that enriches man. In the center of the ancient Jewish worldview, on the contrary, is the idea of time as a historical process, which includes an endless dialogue betw

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BURZLAFF, JAN. "CONFRONTING THE COMMUNAL GRAVE: A REASSESSMENT OF SOCIAL RELATIONS DURING THE HOLOCAUST IN EASTERN EUROPE." Historical Journal 63, no. 4 (2019): 1054–77. http://dx.doi.org/10.1017/s0018246x19000566.

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AbstractThis historiographical review focuses on the complex interactions between Nazi Germany, local populations, and east European Jews during the Holocaust. Braving fierce historical revisionism in eastern Europe and the Baltic states, recent studies have shifted the spotlight from Germans to Poles, Ukrainians, Russians, Lithuanians, and other ethnicities. As a result, the analytic categories with which most historians still work – notably ‘perpetrator/victim/bystander’ and ‘collaboration/resistance’ – have outlived their usefulness. A more complex picture of the Nazi-occupied territories i

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