DOCSLIB.ORG

My Indian Bene Israel Home

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
My Indian Bene Israel Home My Indian Bene Israel Home ERUSHA NEWMAN When I was a child in India, my father was employed by the Brit- ish, prior to independence, and was required to move from time to time. It wasn’t until 1942 that we fi nally settled in Pune and my large family could establish roots. I had six brothers and four sisters, and it was up to my mother to establish a core around which family life could develop. This core was rich with our Indian Bene Israel holidays. Years later, in March of 1976, I boarded a fl ight in Bombay, India, bound for Cleveland, Ohio, to join my brother and mother. What I brought with me from India to my new life in America, more than any worldly possessions, are memories of the Holy Days. Shabbat My mother would light an oil lamp, which consisted of coconut oil in a large glass bowl with a cotton wick. There was enough oil for the lamp to burn until the end of Shabbat. We had a small cotton bush in our front garden and my mother would collect the cotton and make wicks by rolling the cotton on fi ne bamboo sticks. The lamp was placed on a special table in the corner of the living room and the bowl was used only at Shabbat and our Jewish holidays. My Indian Bene Israel Home ❖ 201 Copyright © 2009. State University of New York Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses Copyright © permitted under U.S. or applicable copyright law. EBSCO Publishing : eBook Collection (EBSCOhost) - printed on 6/4/2017 8:27 AM via EASTERN KENTUCKY UNIV AN: 549525 ; Rosen, Deborah Nodler, Ben-Yoseph, Miriam.; Where We Find Ourselves : Jewish Women Around the World Write About Home Account: s8356098 She lit the lamp and then my father led the Shabbat prayers by giving his blessings to each family member, starting with the youngest. Then the family sat around the dining room table, where my father said Kiddush over home-made wine and bread, which was then distributed to everyone. The wine was made by soaking dry grapes in warm water over- night and then bringing it to a boil the next day. The dry grapes would plump up and be crushed by hand, to extract the juice. Whole wheat fl our was kneaded into dough, and rolled out into two thin fl at breads, which were then roasted on a griddle until crisp. These were placed in a small bowl containing salt, and kept on a special plate. After prayers over wine and fruit, my father washed his hands and mumbled a prayer, which none of us could hear, before blessing the two crisp breads. He would hold the two breads in his hand, sprinkle salt on the top one, and break pieces for everyone. The tradition in Bene Israel homes was to say a prayer over the fruits of the season, one fruit an annual, and one a perennial. After the prayers, we helped mother set the table for dinner—usually chicken curry, chapattis (Indian fl at bread), rice, and vegetable. Rosh Hashanah As small children, we looked forward to the High Holy Days, because it meant getting new clothes—fancy and very colorful for Rosh Hashanah, and simple white for Yom Kippur. But as we grew older, the clothes didn’t mean much; it was more important to get together as a family. Special treats, in Bene Israel households, were prepared days before the holidays. On Rosh Hashanah, my mother would pre- pare an elaborate meal of chicken or fi sh curry, rice, vegetables, and chapattis. Every Bene Israel home prepared a special halvah made from wheat gluten, coconut milk, sugar, and saffron. This mixture, about 202 ❖ Where We Find Ourselves Copyright © 2009. State University of New York Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses Copyright © permitted under U.S. or applicable copyright law. EBSCO Publishing : eBook Collection (EBSCOhost) - printed on 6/4/2017 8:27 AM via EASTERN KENTUCKY UNIV AN: 549525 ; Rosen, Deborah Nodler, Ben-Yoseph, Miriam.; Where We Find Ourselves : Jewish Women Around the World Write About Home Account: s8356098 the consistency of milk, was put in a large, thick-bottomed vessel, placed on a hot coal fi re and stirred continuously for several hours until it was the consistency of Jell-O. This process was laborious and everyone had to join in the stirring until the desired consistency was reached. Only mother knew when that was and no one could get out of this job. The batter was poured into deep platters (thalis) and sprinkled with almonds, pistachios, golden raisins, and poppy seeds. It had to be completely cooled before being cut into squares. My brothers were given the task of delivering the fi nished product to very close relatives and many friends, who were not necessarily Jewish. We attended Rosh Hashanah services in our best clothes. The services were held in the Bene Israel synagogue, a long way from where we lived. After services, we returned home to more prayers followed by a delicious meal. Though she lived far away, visiting our grandmother after dinner was a tradition in our family. We walked there with our parents, to get her blessing for the coming year and the years to come. She had all sorts of treats ready for us to devour. We lived on the banks of the Mulla and Mutha River, which was the only water venue available at which Jews could perform the Tashlich ritual of disposing of their sins after Rosh Hashanah. After this Tashlich prayer, friends and relatives would stop by to wish my parents well for the holidays. Yom Kippur A somber holiday. We fasted the traditional twenty-four hours, went to the synagogue, and then broke the fast at home. Everyone in the synagogue wore white clothes, unlike at any other holiday. After an early dinner we attended Erev Yom Kippur services and returned for the morning and afternoon prayers the next day. Since we lived a distance from the synagogue, we stayed on the premises until the evening prayers were over. My Indian Bene Israel Home ❖ 203 Copyright © 2009. State University of New York Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses Copyright © permitted under U.S. or applicable copyright law. EBSCO Publishing : eBook Collection (EBSCOhost) - printed on 6/4/2017 8:27 AM via EASTERN KENTUCKY UNIV AN: 549525 ; Rosen, Deborah Nodler, Ben-Yoseph, Miriam.; Where We Find Ourselves : Jewish Women Around the World Write About Home Account: s8356098 On returning home, hungry and exhausted, we looked forward to breaking the fast with family members. This we did with home- made wine, followed by the puris and other treats. The puris are a type of pastry fi lled with a mixture of roasted cream of wheat, sugar, sliced almonds and pistachios, golden raisins, poppy seeds, coconut, and cardamom. Here again, the process was very laborious, and everyone had to lend a hand in the preparation of this elaborate treat. Another delicacy was coconut-fi lled pancakes (blintzes), deli- cious with lamb or chicken curry. My older siblings were given the responsibility of making all the pre-fast-breaking purchases of various foods at the local bakery, along with plenty of soft drinks to quench twenty-four hours’ worth of thirst. Dinner—prepared after breaking the fast—as the usual: curries, and vegetables with rice and chapattis. Sukkot and Simchat Torah Though we did not build a Sukkah at home, the synagogue had one built—of bamboo, palm and banana leave—and decorated with fl owers and fruits. In the center of the sukkah, a lulav, made of a lemon with palm leaves, was hung from the ceiling. The synagogue provided snacks and other refreshments for the congregation. On Simchat Torah we went to the synagogue to enjoy the danc- ing with the Scrolls. After prayers the congregants took the Scrolls and walked or danced around the bima amid loud and deafening chants from the Bible. This would continue far into the evening, until everyone was exhausted and ready to go home. Not Just a Memory Those were the happy times with my family. I continue to light Shab- bat candles. I prepare puris and halvah. As was the custom at home, 204 ❖ Where We Find Ourselves Copyright © 2009. State University of New York Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses Copyright © permitted under U.S. or applicable copyright law. EBSCO Publishing : eBook Collection (EBSCOhost) - printed on 6/4/2017 8:27 AM via EASTERN KENTUCKY UNIV AN: 549525 ; Rosen, Deborah Nodler, Ben-Yoseph, Miriam.; Where We Find Ourselves : Jewish Women Around the World Write About Home Account: s8356098 I continue to celebrate the High Holy Days by inviting friends and relatives to enjoy our traditional snacks and Indian food. I continue to transfer my Indian Bene Israel home from my birthplace to my new life in the United States. My Indian Bene Israel Home ❖ 205 Copyright © 2009. State University of New York Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses Copyright © permitted under U.S. or applicable copyright law. EBSCO Publishing : eBook Collection (EBSCOhost) - printed on 6/4/2017 8:27 AM via EASTERN KENTUCKY UNIV AN: 549525 ; Rosen, Deborah Nodler, Ben-Yoseph, Miriam.; Where We Find Ourselves : Jewish Women Around the World Write About Home Account: s8356098 Copyright © 2009.
Load more

Recommended publications
  • Between Mumbai and Manila
    Manfred Hutter (ed.) Between Mumbai and Manila Judaism in Asia since the Founding of the State of Israel (Proceedings of the International Conference, held at the Department of Comparative Religion of the University of Bonn. May 30, to June 1, 2012) V&R unipress Bonn University Press Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de. 296’.095’0904–dc23 ISBN 978-3-8471-0158-1 ISBN 978-3-8470-0158-4 (E-Book) Publications of Bonn University Press are published by V&R unipress GmbH. Copyright 2013 by V&R unipress GmbH, D-37079 Goettingen All rights reserved, including those of translation into foreign languages. No part of this work may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, microfilm and recording, or by any information storage and retrieval system, without permission in writing from the publisher. Printing and binding: CPI Buch Bu¨cher.de GmbH, Birkach Printed in Germany Contents Manfred Hutter / Ulrich Vollmer Introductory Notes: The Context of the Conference in the History of Jewish Studies in Bonn . ................... 7 Part 1: Jewish Communities in Asia Gabriele Shenar Bene Israel Transnational Spaces and the Aesthetics of Community Identity . ................................... 21 Edith Franke Searching for Traces of Judaism in Indonesia . ...... 39 Vera Leininger Jews in Singapore: Tradition and Transformation . ...... 53 Manfred Hutter The Tiny Jewish Communities in Myanmar, Thailand and Cambodia . 65 Alina Pa˘tru Judaism in the PR China and in Hong Kong Today: Its Presence and Perception .
    [Show full text]
  • Jews in India a Brief History Overview
    Jews in India A Brief History Overview • Presence since ca. 70 CE • 5 groups • Kochin • Bene Israel • Baghdadis • Lost tribes (Bnei Menashe/[Ephraim]) • [Israelis] Objectives after today, you should be able to… • identify the diverse groups of Jews in India. • outline the historical development of Jewish communities. • compare different perspectives on Indian Jewish identity. • generalize the complex relationship between different Jewish communities in India. Malabar (Kochin) Jews Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Jewish Group in India • 562 BCE/68-70 CE Cranganore • 1000 CE shasana • Chera Bhaskara Ravi Varma • Issuppu Irappan (Joseph Rabban) "We have granted to Issuppu Irappan, the merchant, tolls by the boat and by other vehicles, merchant dues, the right to employ the day lamp, decorative cloth, palanquin, umbrella, kettle drum, trumpet, gateway, arch, arched roof, weapons and rest of the seventy two privileges. We have remitted customs, dues and weighing fee. Moreover, according to this copper-plate grant, he shall be exempted from payments due to the king from settlers in the town, but he shall enjoy what they enjoy.” Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Group in India • 562 BCE/68-70 CE Cranganore • 14th CE to Kochi (Yehudan Mappila) • Acculturation v. Assimilation • Wedding • Simhat Torah (display, circumambulation, ark) • Hebrew (temple)/ Malayalam (life-cycle) • Castes and sub-castes Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Group in India •
    [Show full text]
  • For Solo Exhibition Catalog: “Faces: Weaving Indian Jewish Narratives” at Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (Prince of Wales Museum) in Mumbai India
    For Solo exhibition catalog: “Faces: Weaving Indian Jewish Narratives” at Chhatrapati Shivaji Maharaj Vastu Sangrahalaya (Prince of Wales Museum) in Mumbai India. (Sept 30 - Oct 20 2013) Pitching One’s Tent: Faces within the Indian Jewish Narrative Siona Benjamin’s most recent work, which has grown out of a Fullbright project, offers imagery consistent with her paintings throughout her distinguished career. Her world is transcultural and transnational. She grew up as a Jew in India, in a Mumbai predominantly divided between Hindu and Muslim cultures, and she attended schools that were variously Catholic and Zoroastrian. Even as a Jew she comes from a tradition within an array of diverse traditions—a Bene Israel, not a Sephardi or Ashkenazi or Mizrahi or Romaniot.1 She also grew up as a girl in a culture still finding its way toward healthy treatment of women. So her childhood made the interweave of diverse threads of tradition into a colorful tapestry—and the asking of questions regarding definitions and boundaries—an inevitable part of her reality. She and her generation gradually dispersed, mostly to Israel and to America, while her parents remained in India. She came to the American Midwest and then to New Jersey, both locations part of an America with its own still-unanswered questions of regarding diversity of religion, ethnicity, gender and race. Her painting reflects her own diversity: the tradition of Indian and Pakistani miniature painting, particularly that sponsored by the Mughals, but also the Persian miniature tradition that fed into Mughal art as well as non-Mughal Islamic art and also 18th-century Rajput—Hindu-based— Northern Indian art.
    [Show full text]
  • Downloaded From
    Ethnic trajectories in Israel: comparing the "Bené Israel" and "Beta Israel" communities, 1950-2000 Abbink, G.J. Citation Abbink, G. J. (2002). Ethnic trajectories in Israel: comparing the "Bené Israel" and "Beta Israel" communities, 1950-2000. Anthropos: Internationale Zeitschrift Für Völker- Und Sprachenkunde, 97, 3-19. Retrieved from https://hdl.handle.net/1887/9468 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/9468 Note: To cite this publication please use the final published version (if applicable). ANTHROPOS 97.2002: 3-19 Ethnie Trajectories in Israël Comparing the "Bene Israel" and "Beta Israel" Communities, 1950-2000 Jon G. Abbink Abstract. - In this article a comparative study is presented of of various origins. Critical reassessments of the the Indian and the Ethiopian Jews in Israël, immigrant com- long-dominant sociological perspective on social munities that went through similar expériences of intégration intégration or "absorption" of these groups in and accommodation in Israël, despite the time lag in their arrivai. Elements of their history and sociocultural background Israël (e.g., the "Eisenstadt school") have made in the countries of origin are discussed in order to explain it clear that ethnie diversity and tensions now the émergence and status of ethnie identity in a complex visible were already long present under the sur- new society with a shared background ideology of intégration face. Tensions and conflicts with ethnie referents (Zionism). An assessment is made of the (perceived) initial have only gained a belated récognition in Israeli religieus and social marginality of the two groups as it may have interacted with their social "careers" and group status.
    [Show full text]
  • A Sort of Paradise for the Hebrews: the Lofty
    Ethnic Diversity and Civic Identity Patterns of Conflia and Cohesion in Cincinnati since 1820 EDITED BY Henry D. Shapiro and Jonathan D. Sarna "A Sort of Paradise for the Hebrews": The Lofty Vision of Cincinnati Jews" UNIVERSITY OF ILLINOIS PRESS Urbana and Chicago 00,) 1 l ""' Ethnic Diversity and Civic Identity I 1 ~. William J. Egan, A Lovillg and DeseIVed Tri[;ufe to the Revered Memory of JONATHAN D. SARNA th" Most Reverelld Heltry Moeller, D.D. (Norwood, Ohio; Private Printing), to. 114. M. Edmund Hussey, A History of the Seminaries of the Archdiocese of (:II1.illllilti 1829-1979 (Norwood, Ohio: Mt. St. Mary's Seminary of the West, 1( 79),41l. II ~. CT, August 29, 1907, p. 4. "A Sort of Paradise for the Hebrews": 116. Ibid. I 17. Moeller to N. j. Walsh, August 15, 1906, AAC The Lofty Vision of Cincinnati Jews I JR. X.B. Drexelius, Secretary, Norwood Heights Company, "Minutes," Sep­ temher J 9, 1906, AAC; F. X. Dutton, CT, August 2, 1906, p. 4; CT, August 29, 190:, p. 4. Moeller added an important provision regarding his ohligation to huild . ;1 cathedr;11 in Norwood Heights. He agreed to do so only "if conditions warrant it," namely if Cincinnati annexed Norwood and if a large population settled in the 511 btl i VIsion. 119. Ibid., August 27, 190R, p. 8. 120. Ibid., August 29, 1907, p. 4. The Cincinnati Jewish community won widespread acclaim as the nine­ 121. Moeller to Dcmpsey, Allgust, 1911, AAC; Mocller to DelJ1psey, July [4, teenth century drew to a close.
    [Show full text]
  • Terrorists in the Village? Negotiating Jewish-Muslim Relations in South Asia
    6 Terrorists in the Village? Negotiating jewish-Muslim Relations in South Asia Yulia Egorova In 20 l 0, Pakistani-Canad1an writer and JOUrnahst Tarek Fatah published a book under the title Jhe jew Is Not My f.nemy: L'nn·tlmg the Myths that Fuel Muslim Anti­ Semitism. The book aims to explore why Juda1sm and Islam are polanzed in the contemporary world and offers a provocative cnt1que of anti- Jewish and anti-Zionist rhetoric in Muslim communities. fatah was prompted to embark on h1s project examining Muslim anti-Semitism by the Mumbai attacks of 2008, when the Chabad­ l.ubavitch Jewish Center was taken over by members of a Pakistan-based extremtst orgamzation, and an Israeli-born rabbi, Gavriel Holtzberg, and his wife, Rivka, were murdered together with other hostages. fatah asks why Muslims who are not involved m the conflict in the Middle East would resent Israel or the Jews and suggests that in the late 1940s and 1950s there was no anti-Semitism in Pakistan, where the Jewish communities of Peshawar and Karachi had enjoyed peaceful relations with their Muslim neighbors ( fatah 2010. 175-177). To support his position, Fatah quotes a former officer in the Pakistan army who is adamant that even the establishment of the State of Israel did not cause local Muslims to change their attitudes toward local Jews: "Of course, we were on the side of the Arabs, but it did not cross our minds to target the Jews of Peshawar" ( fatah 2010, 176). These words reminded me oi a com·ersation I had in Mumbai with a member of the Bene Israel Jewish community who knew the rabbi assassinated in 2008.
    [Show full text]
  • Reform Judaism in the American West, Cincinnati, 1840-1870
    Queen City Heritage In 1852 the Bene Israel con- gregation erected a new syna- gogue on Broadway and Sixth streets. It became known as "the Broadway Schuhl." Spring 1986 Reform Judaism Am I My Brother's Keeper: Reform Judaism in the American West, Cincinnati, 1840-1870 Alan I. Marcus adherents of tradition. The emergence of sectarianism creat- ed a crisis among Jewish congregations of unprecedented proportions, a crisis not dissimilar to that encountered by Today the congregation of Bene Israel is commonly known as America's Protestant churches over the slavery issue. Like Rockdale Temple and the congregation of Bene Teshurun is knownthe churches, which broke into Northern and Southern as the Isaac M. Wise Temple entities—each of which claimed to be doing God's work and Mid-nineteenth century Americans zealously holding to His laws2—Jewish congregations on the question pursued the cause of reform. Calling for the application of of reform threatened to and frequently actually did split Christian tenets to contemporary life, crusaders launched asunder. And like the North and the South, Jewish modern- evangelical attacks on intemperance and slavery, established ists and traditionalists did battle for the hearts and minds of institutions for the humane treatment of the destitute and the Jewish community. disabled, and even tinkered with the responsibilities of city Sometimes these sectarian tensions left government. Behind this flurry of reformist activitiy laid the institutional or architectural monuments. As Leon Jick, a oft repeated revelation that the contemporary situation- prominent historian of American Jewry, has noted, estab- modern life—was more complex than earlier times and posed lished congregations in virtually every American city problems much more serious.
    [Show full text]
  • Diversity of Judaism
    Diversity of Judaism Diversity of Religious Interpretation and Practice In addition to ethnic diversity, modern Jewish adherents are divided into several different branches or sects. In North America, the four main branches include Orthodox, Reform, Conservative, and Reconstructionist. Orthodox Judaism Orthodox Judaism is considered the most traditional form of modern Judaism. Orthodox Judaism views itself as the continuation of the beliefs and practices of normative Judaism, as accepted by the Jewish nation at Mt. Sinai and codified in successive generations in an ongoing process that continues to this day. Figure 17: Colourful Kippah According to Orthodox Judaism beliefs, both the Written Law and the Oral Law are of divine origin, and represent the word of God. The Orthodox movement holds that the information (except for scribal errors) is the exact word of God and does not represent any human creativity or influence. For the Orthodox, the term Torah refers to the Written Law as interpreted by the Oral Law. As practical questions arise, Orthodox authorities apply the Halakhic process (the system of legal reasoning and interpretation described in the Oral Torah) using the Torah (both Oral and Written) to determine how best to live in accordance with God’s will. In this way, Orthodoxy evolves to meet the demands of the times. Hasidic Judaism: Hasidic (or Chasidic) Judaism emerged in 12th-century Germany. The Hasidim, or pious ones in Hebrew, belong to a special movement within Orthodox Judaism. It is a mystical movement that stresses joy, faith, and ecstatic prayer, accompanied by song and dance. The Hasidic ideal is to live a pious life, in which even the most mundane actions are sanctified.
    [Show full text]
  • Lost and Isolated Jewish Communities Spring Semester 13-5-410
    Ginsburg Ingerman Overseas Students Program Ben-Gurion University of the Negev Lost and Isolated Jewish Communities Spring Semester 13-5-410 Dr. Steven J. Klein Email: [email protected] Course Description The phenomenon of Jewish lost tribes is rooted in the history and legends of the Jewish people dating back to the First Temple Period. While the Bible – backed by archaeological evidence – tells us that Assyria exiled 10 Northern Tribes of Israel in the 8th c. BCE, biblical prophecy foretold the eventual return of these tribes, leading to Israel's ultimate redemption. Class lectures and material include the history and theory of the fate of the Lost Tribes of Israel, a survey of Jewish and Israelite communities living in isolation from mainstream Jewry over the centuries and analysis of their relationship with and/or reintegration into Israeli society. Course Objectives: The course strives to give students a deeper understanding of the history of lost and isolated Jewish communities and the intricacies of their relationship with modern-day Israel. Course Disciplines: Jewish Studies, History, Anthropology Learning Outcomes: On successful completion of this course, students should be able to: 1. Elucidate the fate of the Lost Tribes of Israel and the search for them over the centuries 2. Distinguish between the varying claims of isolated communities to mainstream Jewry 3. Critically analyze the debate over the acceptance of these groups into Israeli society 4. Recall Israeli legislation and policies regarding communities claiming affinity to Israel 5. Summarize the challenges these communities face in retaining their individual identities Course Structure: Total # of lectures: 13 Total # of credits: 2 ECTS (European Credit Transfer System): will be calculated by OSP Teaching method The course will be conducted through a combination of formal lectures, class discussion and meetings with representatives of isolated Jewish or Israelite communities both on and off the campus.
    [Show full text]
  • Becoming Jewish
    Becoming Jewish Becoming Jewish: New Jews and Emerging Jewish Communities in a Globalized World Edited by Tudor Parfitt (Senior Editor) and Netanel Fisher (Editor) Becoming Jewish: New Jews and Emerging Jewish Communities in a Globalized World Edited by Tudor Parfitt and Netanel Fisher This book first published 2016 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2016 by Tudor Parfitt, Netanel Fisher and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-9965-8 ISBN (13): 978-1-4438-9965-9 CONTENTS Introduction ................................................................................................ ix New Jews from a Global Perspective Tudor Parfitt and Netanel Fisher Of the Seed of Israel? Claiming Descent from the Ten Lost Tribes and Forced Converts (Anousim) Chapter One ................................................................................................. 2 Joining or Rejoining the Jewish People in Africa Tudor Parfitt Chapter Two .............................................................................................. 25 The Unification of the Ten Lost Tribes with the Two “Found” Tribes Shalva Weil Chapter
    [Show full text]
  • The Changing Role and Function of Synagogues Remodelled As Museums in Cochin, Kerala
    Theme: Access and Integration- working together with archives and other heritage institutions Sub-theme: Building new alliances Title Successful adaptation: The Changing role and function of Synagogues remodelled as museums in Cochin, Kerala Yong Sun Lee Abstract This paper investigates collective memory facilitated by the synagogues which have been given an increased responsibility of connecting with larger base in Cochin, Kerala. After the new state of Israel was established in 1948, a massive migration of Jewish community from Cochin to Israel happened, thereby disabling the surviving synagogues to perform their religious functions. Hence, two of the synagogues located in Chendamangalam and Parur in Cochin have been remodelled to museums under the Muziris Heritage Project by Government of Kerala with the Archaeological Survey of India. The Chendamangalam Jewish museum is India’s first Jewish museum, opened in February 2006. The Jewish museums display Jewish history and heritage through architecture and exhibition of ritual object. Preserving the Jewish heritage and tradition will enrich the awareness, responsibility and sense of belongingness among the Jewish as well as the non- Jewish community. This paper will discuss how these two Jewish museums contribute to the Jewish heritage. This may, probably, give a new lease of life to the Jewish heritage and existing synagogues in India. From Synagogue to Museum Cochin is undoubtedly the first and one of the best study cases to discuss the role of synagogues converted into museums in India. After the changing role and functions of synagogues as they have been remodelled into museums in Cochin, the architectures have to be re-examined in the context of memory and explore how new places have developed to allow a counter-memory to challenge the dominant narrative of museum in general.
    [Show full text]
  • The Anglo-Jewish Elite Benefited from Superior Access to Credit And
    Adam Mendelsohn Ethnics and Empire: Jewish Colonials in the mid-19th century As befits a nation birthed from a penal colony, Australia and its Jews celebrate Moses Joseph, a convict transported in 1827 for theft, as one of the founding fathers of the Jewish community of Sydney. Within a handful of years of his arrival in the antipodes, Joseph had amassed enough money to open a tobacconist shop – his wife, a free settler who followed him to Australia, was, for legal reasons, his nominal employer – and began a meteoric rise that left him a substantial landowner, pioneering industrialist, shipping tycoon, and leading gold buyer by the early 1850s. Chained migration spurred the un-manacled variety: his success enticed a flotilla of family members to sail for Australia and New Zealand. The fledgling Jewish community in Sydney depended on his energy and largesse, as did a variety of other causes. (His fanciful coat of arms – with “Jerusalem” in Hebrew at its center – appears in stained glass at the University of Sydney flanked by those of colonial luminaries and Queen Victoria.) He was instrumental in creating and supporting several Jewish institutions in the colonial port town, including its first permanent synagogue and Jewish school. Joseph returned to England as a prosperous merchant – he was granted an absolute pardon in 1848 – with his once-sullied image burnished by success. In London he became a patron of Jewish causes, donating money to schools and other institutions in the capital that sought to uplift and modernize Jewish life.1 Moses Joseph was not the only Jew who returned to England reinvented as a colonial gentleman and with the newfound means to influence metropolitan Jewish life.
    [Show full text]