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Artículos de revistas sobre el tema "European Association for Jewish Culture"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Spinner, Samuel J. "“We Are All Endangered Species”: Jerome Rothenberg’s Jewish Primitivism." Comparative Literature 76, no. 2 (2024): 220–39. http://dx.doi.org/10.1215/00104124-11060575.

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Abstract Jerome Rothenberg’s poetry brings together a group of major—seemingly disparate—topics: the Holocaust; ecological crisis; Yiddish culture; and what he terms ethnopoetics, a poetic primitivism centered largely on the culture of Indigenous Americans. This article shows how genocide, both of Native Americans and of European Jews, becomes in Rothenberg’s poetry the catalyst for a new purpose for primitivism—resisting ecological and cultural devastation. Rothenberg’s reactivation of Jewish primitivism follows two paths: first, an insistence on understanding the destruction of Jewish cultur

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2

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

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3

Volovici, Marc. "Leon Pinsker'sAutoemancipation!and the Emergence of German as a Language of Jewish Nationalism." Central European History 50, no. 1 (2017): 34–58. http://dx.doi.org/10.1017/s0008938917000061.

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AbstractThis article examines the role of the German language in early Jewish nationalism. It focuses on the publication, reception, and afterlife of the pamphletAutoemancipation!, published in 1882 by Leon Pinsker, a Russian Jewish doctor. The first Jewish nationalist pamphlet to be written in German by a Russian Jew, its rhetoric and terminology tapped into various Jewish and European discourses of emancipation. Pinsker not only challenged the legal-political conception of emancipation as it had been commonly used in German-Jewish discourse, but also mobilized its social and revolutionary co

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4

Batsiayev, Vasil F. "Theatrical arts of Jews in Belarus." Humanitarian: actual problems of the humanities and education 21, no. 1 (2021): 31–47. http://dx.doi.org/10.15507/2078-9823.053.021.202101.031-047.

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Introduction. Spiritual culture occupies an important place in the life of the Jews in Belarus. Its important component is art, including theatrical. In Belarus since the 16th century there are many different Jewish theatrical associations, but they have not been sufficiently studied to date. There are no special works on this problem in the ethnological literature. At the same time, the analysis of the process of their creation, repertoire and activity, determination of forms and structure is of great scientific interest and is of great practical importance. Research Methods. The structural m

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5

Meir, Natan M. "Jews, Ukrainians, and Russians in Kiev: Intergroup Relations in Late Imperial Associational Life." Slavic Review 65, no. 3 (2006): 475–501. http://dx.doi.org/10.2307/4148660.

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This article explores the associational life of late imperial Kiev to gauge the extent of Jewish participation in the city's civil society and the nature of interethnic relations in the voluntary sphere. Natan Meir demonstrates that, despite political and societal circumstances that often discouraged positive interactions between Jews and their Russian and Ukrainian neighbors, the voluntary association made possible opportunities for constructive interethnic encounters. These opportunities included a range of experiences from full Jewish integration to a segregation of Jewish interests within

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6

Kaplan, Edward. "Healing Wounds: Reflections on Abraham Joshua Heschel and Interfaith Partnership in Poland." Religion and the Arts 12, no. 1 (2008): 411–19. http://dx.doi.org/10.1163/156852908x271169.

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AbstractAbraham Joshua Heschel (1907–1972) was born in Warsaw, Poland, in a devout Hasidic community and earned a doctorate in philosophy from the University of Berlin during Hitler's rise to power. He immigrated to the United States in 1940 and became a Judaic scholar, writer, teacher, theologian, and social activist. Heschel influenced the drafting of Nostra Aetate during the Second Vatican Council, and Christians and Jews saw Heschel as an embodiment of a Hebrew prophet. Yet Heschel himself was irremediably wounded by the Holocaust. He remained vulnerable, hypersensitive to other people's p

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Ujvári, Hedvig. "Drawn to Decisions: Hungarian Jewish Citizen Ignác Goldziher." Der Islam 100, no. 2 (2023): 519–37. http://dx.doi.org/10.1515/islam-2023-0027.

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Abstract In a previous study about Max Nordau (1849–1923), a doctor, writer, journalist, and Zionist born in Hungary who had spent his youth in Budapest and had a successful career in Paris, and Theodor Herzl (1860–1904), who became known as a playwright in Vienna, an employee of the newspaper Neue Freie Presse, and ultimately as the author of Der Judenstaat (The State of the Jews), I examined the role that assimilation, language, and identity played in the development of their careers. Ujvári, Hedvig, “Issues of Assimilation, Language and Identity in the Lives of Young Max Nordau and Tivadar

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8

Goldberg, Ann. "Hate Speech and Identity Politics in Germany, 1848–1914." Central European History 48, no. 4 (2015): 480–97. http://dx.doi.org/10.1017/s0008938915000886.

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AbstractA dramatic paradigm shift has occurred in European and German hate-speech laws, from their nineteenth-century origins in repressive campaigns against the Left to their present association with pluralism, tolerance, and minority rights. This article rethinks the timing and causes of that shift, arguing that, contrary to the prevailing scholarship, the decade of the 1890s—not 1945—constituted the first key turning point toward a human-rights model of hate-speech law. Departing from a more traditional legal historiography focused on formal legal institutions and laws, the article examines

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9

Feldman, Eliahu. "Psychoanalysis, sociology and European Jewish culture." International Journal of Psychoanalysis 93, no. 3 (2012): 744–46. http://dx.doi.org/10.1111/j.1745-8315.2011.00533.x.

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10

Dzhaman, Vasyl, and Yaroslav Dzhaman. "POLYETHNIC CHERNIVTSI: A MULTICULTURAL CITY AS A BASIS OF DEVELOPMENT OF ETHNIC TOURISM." GEOGRAPHY AND TOURISM, no. 67 (2022): 10–17. http://dx.doi.org/10.17721/2308-135x.2022.67.10-17.

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Goals: disclosure of the effect of population's ethnic structure upon formation of poly-cultural space of the city that represents the basis for the development of ethnic tourism; analysis of potentialities for development of ethnic tourism in poly-ethnic City of Chernivtsi. Methods: processing of statistical and analytical materials using such methods of geographical research as systems-structural and diachronic, descriptive, comparative-geographical and statistical analyses. Study results. Chernivtsi is a vivid example of poly-ethnic urban space, the fact which is confirmed by the diachronic

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11

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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12

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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13

Tov, Emanuel. "Europe and the Jewish-Christian Bible." Sabornost, no. 14 (2020): 1–12. http://dx.doi.org/10.5937/sabornost2014001t.

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The aim of this paper is to illustrate the influence of the Bible on European culture in three main aspects: language (translation), art and name-giving. Considering the vast impact of the Bible, this influence may be compared with that of classical culture. Fist part of the paper examines the influence of the Hebrew biblical expressions on the European languages in which Bible was translated into and then it continues with an analysis of the influence of the biblical characters, stories and motifs on European art. The last part researches the influence of the Hebrew names on the name-giving t

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14

Weininger, Melissa. "Nationalism and Monolingualism: the “Language Wars” and the Resurgence of Israeli Multilingualism." Polylinguality and Transcultural Practices 16, no. 4 (2019): 622–36. http://dx.doi.org/10.22363/2618-897x-2019-16-4-622-636.

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With the establishment of a Jewish settlement in Palestine in the early 20th century, and a Hebrew culture with it, furious debates arose among Jewish writers about the future of Jewish literary multilingualism. Until this period, the idea that Jewish monolingualism was a preferred mode of cultural existence or that a writer would have to choose between the two primary languages of European Jewish cultural production was a relatively new one. Polylingualism had been characteristic of Jewish culture and literary production for millennia. But in modernity, Jewish nationalist movements, particula

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15

Gantner, Eszter B. "Interpreting the Jewish Quarter." Anthropological Journal of European Cultures 23, no. 2 (2014): 26–42. http://dx.doi.org/10.3167/ajec.2014.230203.

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The persecution, flight and murder of European Jews in the first half of the twentieth century and the profound social and political transformations that decisively affected European cities in the final decade of the 20th century have radically altered urban 'Jewish landscapes'. New stakeholders and institutions emerged with their own networks, goals and interests, and have constructed, staged and marketed 'Jewish culture' anew. The resultant Jewish spaces are being constituted in an urban space located at the intersection of ethnic representation, collective memory, and drawing on an imagined

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16

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

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During the Middle Ages, each Mediterranean land, from one end of the sea to the other, had its Jewish philosophers. There was one region and one Jewish culture, however, that made no contribution at all to the writing of medieval Jewish philosophy. That was Ashkenazic or Northern European Judaism, the culture of the Jews of England, Northern France, Germany, and Eastern Europe north of the Balkans.

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17

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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18

Friedland, LeeEllen. ""Tantsn Is Lebn": Dancing in Eastern European Jewish Culture." Dance Research Journal 17, no. 2 (1985): 76. http://dx.doi.org/10.2307/1478085.

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19

Rozier, Gilles. "The Bibliothèque Medem: Eighty Years Serving Yiddish Culture." Judaica Librarianship 15, no. 1 (2014): 25–34. http://dx.doi.org/10.14263/2330-2976.1042.

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The Bibliothèque Medem (or Medem-Bibliotek, in Yiddish), in Paris, is the largest Yiddish library in Western and Central Europe, as well as a major Jewish cultural center. Founded in 1928 by a group of Eastern European Jewish immigrants who were aligned with the socialist Bund, its trajectory over eight decades (including the four years of the German occupation) is chronicled here. Today, the collections of the Bibliothèque Medem comprise 20,000 volumes in Yiddish and 10,000 titles in the Latin alphabet dealing with Jewish culture. In addition, it maintains about 30,000 uncataloged book volume

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20

Muszkalska, Bożena. "Music as an expression of Jewishness in contemporary Poland." Puls - musik- och dansetnologisk tidskrift 8 (May 1, 2023): 57–71. http://dx.doi.org/10.62779/puls.v8i.19231.

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Over half a century after the Holocaust, in Eastern European countries where the Jewish community remained only a small part of the population, products of Jewish culture (or what is perceived as Jewish culture), including music, have become vital components of the popular public domain. In Poland, there are festivals and concerts of Jewish music, more and more records with this music, Jewish museums, and renovated Jewish districts, with Jewish cuisine, and music that are offered to tourists visiting Poland as the main attractions. They attract enthusiastic – and often non-Jewish – crowds. I c

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21

Lustig, Jason. "Who Are to Be the Successors of European Jewry? The Restitution of German Jewish Communal and Cultural Property." Journal of Contemporary History 52, no. 3 (2016): 519–45. http://dx.doi.org/10.1177/0022009416647116.

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Who are to be the successors of European Jewry? This question faced Jewish leaders after the Holocaust, in terms both legal – inheriting heirless property – as well as spiritual – carrying forward Jewish culture. Looted Jewish property was never merely a matter of inheritance. Instead, disputes revolved around the future of Jewish life. While Jewish restitution organizations sought control of former communal property to use around the world, some German-Jewish émigrés and survivors in Germany sought to establish themselves as direct successors to former Jewish communities and institutions. Suc

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22

Barzilay, Tzafrir. "Shock and Awe: Medieval Northern European Jews and the Language of Violence." Medieval Encounters 28, no. 3 (2022): 265–91. http://dx.doi.org/10.1163/15700674-12340140.

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Abstract In twelfth-century northern Europe, public declarative violence was often employed to establish and demonstrate authority, lordship and power. This article argues that Jews adopted the Christian language of violence but reshaped it to communicate their own views and culture. The first section focuses on depictions of public violence during the persecution of the First Crusade, and on changes in Jewish liturgical practices supported by violent narratives. It shows that during the twelfth century, these descriptions became blunter and more evocative, and were established as a major feat

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23

Galas, Michał. "The 5th Congress of European Association for Jewish Studies." Ruch Biblijny i Liturgiczny 47, no. 4 (1994): 281. http://dx.doi.org/10.21906/rbl.782.

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24

Kotliar, Elena Romanovna, and Nadezhda Sergeevna Shirina. "Historical accidental font in the works of artists of the "Culture League"." Культура и искусство, no. 3 (March 2022): 41–53. http://dx.doi.org/10.7256/2454-0625.2022.3.37588.

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The subject of the study is the historical accidental font used in the works of members of the Jewish art organization. "Culture League".The object of the study is the accidental font as an instrument of semantic and stylistic definition of these works within the framework of Jewish culture. The research uses methods of analysis of visual symbols in the works of members of the art section of the "Culture League" and their semantics, methods of synthesis and historicism in the formulation of the definition of historical accidental font. On the basis of the studied works of A. G. Shitsgal, T. O.

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25

Hormann, Louisa. "An uncertain future: Jewish refugee artefacts in New Zealand and their ‘return’ to Germany." Tuhinga 28 (September 1, 2017): 62–79. https://doi.org/10.3897/tuhinga.28.e34233.

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The absence of artefacts in many Jewish museums today is due to the widescale destruction, plundering and displacement of people and their possessions during the 1941–45 Holocaust. While some European institutions actually hoarded large Judaica collections in this period, countless Jewish objects went into exile with refugee families. The main methods used by European Jewish museums to offset this deficiency (through narrative display, and by seeking object donations from these refugee families) raise critical museological questions regarding the representation and ‘repatriation’ of these exil

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26

Hirsch, Dafna. "“Interpreters of Occident to the Awakening Orient”: The Jewish Public Health Nurse in Mandate Palestine." Comparative Studies in Society and History 50, no. 1 (2008): 227–55. http://dx.doi.org/10.1017/s001041750800011x.

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Recent scholarship on Zionism has shown Orientalism to be a pregnant concept through which to study the formation of Jewish society and culture in Palestine and later Israel. As this body of scholarship suggests, Zionist self-perception as an outpost of Western civilization in the Orient has played a fundamental role in shaping both Zionism's relations to the Palestinians and to its “internal Others”—mizrahi, literally, Oriental Jews. Indeed, it was Zioinist Orientalism which created the mizrahi category in the first place, turning heterogeneous Asian, North African, and Palestine's Sephardic

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27

Shapira, Elana. "The Transformation of Jewish Culture in European and American Cities." Journal of Urban History 42, no. 4 (2016): 782–87. http://dx.doi.org/10.1177/0096144216645784.

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28

Holzapfel, Otto, and Philip Vilas Bohlman. "The Musical Culture of Central European Jewish Immigrants to Israel." Jahrbuch für Volksliedforschung 31 (1986): 154. http://dx.doi.org/10.2307/848316.

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29

Berkowitz, Joel. "Yiddish Modernism: Studies in Twentieth-Century Eastern European Jewish Culture." East European Jewish Affairs 48, no. 3 (2018): 442–44. http://dx.doi.org/10.1080/13501674.2018.1566588.

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30

Feldman, Walter Zev. "Klezmer Music in the Context of East European Musical Culture." Judaic-Slavic Journal, no. 1 (3) (2020): 231–70. http://dx.doi.org/10.31168/2658-3364.2020.1.11.

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The repertoire and social role of the klezmer musician in Eastern Europe can be best appreciated within the context of the broader “traditional” musical life of East European Jews. From the early seventeenth century onward the emphasis on the “Jewishness” and halakhic validity of all aspects of life now became fixed and part of local custom (minhag). This merging of the sacred and the secular came to affect music and dance just as it did costume, through the internal action of the Jewish community, not pressure from external sources. The instrumental klezmer music and the accompanying professi

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31

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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32

Andriejauskienė, Julijana. ",,Kalbų ginčas“ tarpukario Kaune: hebrajistai prieš jidišistus." Lietuvos istorijos studijos 54 (December 16, 2024): 42–57. https://doi.org/10.15388/lis.2024.54.3.

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The rise of the modern Jewish culture and national consciousness among East European Jews increased the relevance of the question of the ‘national’ language. The phenomenon, called riv ha-leshonot in Hebrew and shpraknkampf in Yiddish, emerged, meaning the war of the languages. More or less all centres of the East European Jewish community were affected by the phenomenon of this ‘conflict’. Kaunas Jewry was not an exception in this struggle. The article looks closely at the linguistic debates of Kaunas City Jews in the Republic of Lithuania (1918–1940). This research presents the linguistic pr

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33

Kotliar, Elena Romanovna, Natal'ya Anatol'evna Zolotuhina, and Arina YUr'evna Zolotuhina. "The cultural code of the Shtetl in Grigory Gorin's play "Memorial Prayer"." Философия и культура, no. 3 (March 2024): 21–37. http://dx.doi.org/10.7256/2454-0757.2024.3.69819.

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The subject of our article is the identification of cultural codes of Eastern European shtetl towns in the play by Grigory Gorin "Memorial Prayer", the libretto of which was written by the author based on the works of the famous Yiddish writer Sholom Aleichem. The author of the article describes the history and conditions of localization of Jewish culture in Eastern Europe and the Russian Empire, the peculiarities of its transformation, the tragic history of the Jewish theater in the first third of the twentieth century. After the disappearance of the towns and the disuse of the Yiddish langua

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34

Hacohen, Malachi Haim. "Dilemmas of Cosmopolitanism: Karl Popper, Jewish Identity, and “Central European Culture”." Journal of Modern History 71, no. 1 (1999): 105–49. http://dx.doi.org/10.1086/235197.

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Seidman, Naomi. "Reading “Queer” Ashkenaz: This Time from East to West." TDR/The Drama Review 55, no. 3 (2011): 50–56. http://dx.doi.org/10.1162/dram_a_00094.

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What if we read “queer” Eastern European Jews not through a Central European psychoanalytic lens, but through the analytic resources of Ashkenaz? Could queer studies approaches to Yiddish culture, in their reliance on Freudian and post-Freudian perspectives, have failed to see the full contours of traditional Jewish erotic systems?

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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (2018): 124–33. http://dx.doi.org/10.3167/ej.2018.510218.

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Abstract This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimi

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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (2018): 124–33. http://dx.doi.org/10.3167/ej.2017.510218.

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This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimilation. M

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38

Loeffler, James. "“In Memory of Our Murdered (Jewish) Children”: Hearing the Holocaust in Soviet Jewish Culture." Slavic Review 73, no. 3 (2014): 585–611. http://dx.doi.org/10.5612/slavicreview.73.3.585.

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This article offers the first major investigation of the Holocaust in wartime Soviet music and its connection to questions of Soviet Jewish identity. Moving beyond the consistent focus on Dmitrii Shostakovich's 1962 Symphony no. 13 ﹛Babi Yar),I present an alternative locus for the beginnings of Soviet musical representations of the Nazi genocide in a now forgotten composition by the Soviet Jewish composer Mikhail Gnesin, his 1943 Piano Trio, “In Memory of Our Perished Children.” I trace the genesis of this work in Gnesin's web of experiences before and during the war, examining Gnesin's carefu

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39

Greenberg, Reesa. "Jews, Museums, and National Identities." Ethnologies 24, no. 2 (2003): 125–37. http://dx.doi.org/10.7202/006642ar.

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Museums, particularly ethnographic museums, are paradigmatic sites for testing the limits of tolerance of, for, and within, minority cultures. In a discussion of European Jewish museums in Europe, I examine four inter-related variables as indices of tolerance: 1) a museum’s integration into the culture at large; 2) the inclusion of various Jewish ethnic and racial types; 3) the representation of women; and 4) the response to genocide.

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40

Беліченко, Наталія. "21-й та 129-й псалми в прочитанні Ф. Мендельсона й А. Шенберга: художньо-композиційні паралелі". Аспекти історичного музикознавства, № X (1 березня 2017): 63–78. https://doi.org/10.5281/zenodo.2529535.

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Метою статті є виявлення спільності в загально-художньому й композиційному методах музичних інтерпретацій 21-го та 129-го  (тобто, близьких за змістом) псалмів, котрі належать двом композиторам значно віддалених, – як у часі, так і за світоглядом, –  генерацій німецької (і, водночас, єврейської) культури, а саме Феліксу Мендельсону-Бартольді й Арнольду Шенберґу. Розглянуто 21-й та 129-й псалми Ф. Мендельсона й А. Шенберґа. Виявлено спільність у загально-художньому й композиційному методах втілення цих близьких за змістом псалмів: біблійні першоджерела, склад хору, ст

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Freimüller, Tobias. "Germans, Jews, and Poles: The Difficult New Beginnings of Jewish Life in Frankfurt am Main after 1945." Polin: Studies in Polish Jewry 37 (January 2025): 393–413. https://doi.org/10.3828/polin.2025.37.393.

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The fact that Jewish life re-emerged in Frankfurt am Main after 1945 and that a new Jewish community could be permanently established there was largely because Holocaust survivors, many of them from Poland, were stranded in the American occupation zone of Germany, of which Frankfurt was the centre. Here, one of the largest camps for Jewish displaced persons was established, where an impressive diversity of Jewish life and culture emerged for a few years. Even after emigration to America and Israel became possible in 1948, some displaced persons remained in Germany. This chapter traces how diff

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Dasgupta, Freya. "Crucified with the Brother from Galilee: Symbol of the Cross in Modernist Yiddish Imagination." Religions 13, no. 9 (2022): 804. http://dx.doi.org/10.3390/rel13090804.

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The European Enlightenment witnessed a Jewish reclamation of Jesus. It led modernist Yiddish intellectuals to experiment with Christian motifs as they tried to contend with what it meant to be Jewish in the modern world. This article proposes to examine, with special focus on poetry, how the crucified Jesus not only became a space of hybridity for Yiddish literary artists to formulate modern Jewish identity and culture but also the medium through which to articulate Jewish suffering in a language that resonated with the oppressors. By doing so, the article seeks to understand the relevance tha

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Bar-Am, Gali Drucker. "“Our Shtetl, Tel Aviv, Must and Will Become the Metropolis of Yiddish”: Tel Aviv—a Center of Yiddish Culture?" AJS Review 41, no. 1 (2017): 111–32. http://dx.doi.org/10.1017/s0364009417000058.

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The remnant of the eastern European Jews that arrived in Israel after the Holocaust established a vibrant center of Yiddish culture in Tel Aviv. This paper tells its story. It spotlights the uniqueness of the Tel Aviv center in comparison with similar cultural centers established by eastern European Jews in other cities around the world, both before and after the Holocaust. It portrays the Jewish cultural activists and leaders that composed the Tel Aviv Yiddish center, the special conditions that awaited them in Israel, the institutions that they established, and their aftermath. Finally, it c

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Wygoda, Tsivia Frank. "(Un)Mapping the “Pied-Noir Jew”: Indeterminacy and the Representation of Pied-Noirs and Algerian Jews in Contemporary French Cinema." MLN 138, no. 4 (2023): 1337–60. http://dx.doi.org/10.1353/mln.2023.a920094.

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Abstract: This article offers new reflections on the articulation of Pied-Noir and Algerian Jewish memory through the figure of the “Pied-Noir Jew” in French culture. The analysis of cinematographic materials and their literary sources shows how Algerian Jewish screen and stage artists participated in the creation in France of a nostalgic cultural community of Algerian Jews and French-European ex-settlers while also navigating the tensions and differences between Pied-Noir and Jewish memory of Algeria. The aporetic figure of the “Pied-Noir Jew” as a cultural and affective concept encapsulates

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Wolski, Paweł. "Rekonstruowanie żydowskiego miasta. Nils Roemer: German City, Jewish Memory. The Story of Worms. Waltham, Brandeis University Press, 2010, pp. 316. Michael Meng: Shattered Spaces. Encountering Jewish Ruins in Postwar Germany and Poland." Narracje o Zagładzie, no. 1 (December 31, 2015): 338–41. http://dx.doi.org/10.31261/noz.2015.01.27.

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Reconstructing a Jewish town. Nils Roemer: German City, Jewish Memory. The Story of Worms. Waltham, Brandeis University Press, 2010, pp. 316. Michael Meng: Shattered Spaces. Encountering Jewish Ruins in Postwar Germany and Poland. Cambridge, Harvard University Press, 2011, pp. 351. The text briefly compares two books: Nils Roemer’s German City, Jewish Memory. The Story of Worms and Michael Meng’s Shattered Spaces. Encountering Jewish Ruins in Postwar Germany and Poland. Both represent fascinating approaches to the process of the reconstruction of the Jewish identity as an important part

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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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Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.

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The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today consid

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Nalewajko-Kulikov, Joanna. "The People of the Book(s): On Jewish Reading Habits in the Nineteenth and Twentieth Centuries." Acta Poloniae Historica 129 (July 31, 2024): 251–60. http://dx.doi.org/10.12775/aph.2024.129.09.

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Review of: Nathan Cohen, Yiddish Transformed: Reading Habits in the Russian Empire, 1860–1914, trans. Rebecca Wolpe, New York–Oxford, 2023, Berghahn Books, 431 pp.; Dan Tsahor, The Book of the People: The Hebrew Encyclopedic Project and the National Self, Berlin–Boston, 2023, de Gruyter, 228 pp. (Studia Judaica, 117); Marat Grinberg, Soviet Jewish Bookshelf: Jewish Culture and Identity Between the Lines, Waltham, 2023, Brandeis University Press, 284 pp. (The Tauber Institute Series for the Study of European Jewry)

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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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Moreno, Aviad, and Haim Bitton. "The Moroccan “Yizkor Book”: Holocaust Memory, Intra-Jewish Marginalization, and Communal Empowerment in Israel." Diaspora: A Journal of Transnational Studies 23, no. 2 (2023): 261–83. http://dx.doi.org/10.3138/diaspora.23.2.2023.08.09.

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The writing of “Yizkor books” (Yizker bikher, רעכיב רוכזי)—memorial books for European Jewish communities that were destroyed in the Holocaust—has developed and expanded as the remnants of these lost communities scattered around the globe in the post-war era. The motives for writing comparable books among non-European Jewish communities—which experienced different circumstances of dispersal but were still influenced by Holocaust memory—and the way these books nourished the intentional creation of immigrant communities, are understudied. This article focuses on the related genre of what we defi

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