DOCSLIB.ORG

Diplomarbeit Imagining Sephardic Diaspora

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Diplomarbeit Imagining Sephardic Diaspora Institut für Religionswissenschaft Diplomarbeit Titel der Diplomarbeit Imagining Sephardic Diaspora Verfasser Martin Stechauner angestrebter akademischer Grad Magister (Mag.) Wien, April 2013 Studienkennzahl lt. Studienblatt: A 057 011 Studienrichtung lt. Studienblatt: Individuelles Diplomstudium Religionswissenschaft UniStG Betreuer: Univ.-Prof. Dr. Wolfram Reiss 1 2 Contents 1. Introduction......................................................................................................................................5 1.1. Research Approach & Research Question...........................................................................5 1.2. Theoretical Approach...........................................................................................................6 1.3. Methodology......................................................................................................................10 1.4. Structure.............................................................................................................................15 2. Imagining Diaspora Communities..................................................................................................17 2.1. Benedict Anderson's Conception of Imagined Communities............................................18 2.2. Imagining Cultural Identity................................................................................................21 2.3. Theorizing Diaspora...........................................................................................................23 2.3.1. Imaginative Geographies.......................................................................................23 2.3.2. Diasporas & Homelands........................................................................................25 2.4. Cultural Identity and Diaspora...........................................................................................27 2.5. Final Hypotheses................................................................................................................32 3. Imagining Sephardic Diaspora.......................................................................................................35 3.1. Imagining National Identity of Jews in Antiquity..............................................................35 3.2. Sephardic Jewry within the Ethnic Diversity of Judaism..................................................44 3.3. The Role of Language within Sephardic Culture...............................................................49 3.3.1. How to call the Language of the Sephardic Jews?................................................53 3.3.2. Judeo-Spanish: A Language or a Dialect?.............................................................59 3.3.3. What was the Language of Jews in Pre-Expulsion Spain?....................................61 3.4. Sepharad & Sephardic Diaspora – One, Two, Three or Four Diasporas?..........................65 4. Imagining Sephardic History..........................................................................................................71 4.1. Origins, Myths and First Persecutions...............................................................................71 4.2. The Golden Age.................................................................................................................75 4.3. Jews in Christian Spain......................................................................................................80 4.4. Imagining Sephardic Diasporas.........................................................................................87 4.4.1. The Glory of Spain................................................................................................90 4.4.2. The Trauma of Expulsion......................................................................................95 4.5. Imagining Sephardic Nationhood......................................................................................97 5. Imagining the Sephardic Community of Vienna..........................................................................102 5.1. Baron Diego d'Aguilar – A Legendary Figure between Myth and Reality......................102 5.2. A Legendary Hero............................................................................................................108 5.3. Authorship and Social Environment................................................................................112 6. Conclusion....................................................................................................................................122 7. Sources.........................................................................................................................................128 8. Appendix.......................................................................................................................................138 Acknowledgement............................................................................................................................143 Abstract.............................................................................................................................................145 Zusammenfassung (Abstract in German).........................................................................................146 Statement of Confirmation...............................................................................................................149 3 4 1. Introduction 1.1. Research Approach & Research Question Within the last few decades more and more attention has been drawn to the studies of Sephardic communities, especially in the fields of Jewish and Romance Studies. The growing interest in the history and language of Sephardic Jews has not solely been limited to the traditional and well- known cultural centres of Sephardic Jewry (e.g. in the former Ottoman Empire 1 or in the Netherlands 2); in the recent past also smaller, however, no less significant and thriving Sephardic communities, such as the (historic) Sephardic community of Vienna have taken the centre stage of several studies 3, exhibitions 4 and symposia 5. The aim of the present thesis is, however, to highlight another aspect of Sephardic Jewry, that goes a bit beyond the study of Sephardic history and language, namely the different notions of Sephardic diaspora and identity. Animated by these objectives I will try to find answers to the following question: Which mechanisms are responsible for the emergence of Sephardic identity and to what extend does the experience of diaspora play a significant role in the identity finding process of Sephardic Jews? Of course, in order to find an answer to this question, my analysis will heavily rely on the linguistic and historiographical studies about Sephardic Jewry that have been carried out so far. However, in order to gain deeper insights into the diasporic and cultural identity of Sephardic Jews, I have chosen a discourse-analytic approach. Since the so-called “'linguistic' turn” in the 1960s and the following “'discursive' turn” in the early 1980s, discourse analysis has become a popular methodological choice within most disciplines of the humanities and social sciences, in order to study “how our language use and [other] modes of representation fundamentally affect and shape our understandings of reality and our constructions of meaningful worlds” 6. Also in the fields of the Studies of Religion discourse-analytical approaches have more and more frequently been applied over the recent years 7, simply because such approaches not only provide new perspectives on 1 cf. e.g. Benbassa, Rodrigue 2000 2 cf. e.g. Bodian 1997 3 cf. e.g. Eugen 2001 4 cf. the exhibition “ Die Türken in Wien ” organised by the Jewish Museum of Vienna (2010) and the Jewish Museum Hohenems (2011) about the Turkish-Israelite Community of Vienna (cf. , http://www.jmw.at/de/die-t-rken-wien 25.3.2013; http://www.jm-hohenems.at/index2.php?id=3030&lang=0, 25.3.2013) 5 cf. the conference “ Sefarad an der Donau ” organised by Michael Studemund Halévy at the Austrian Academy of Science (26.06.2011 – 29.06.2011) (cf. http://www.oeaw.ac.at/vk/detail.do?id=92 , 25.12.2013) 6 Moberg 2013, p. 4 7 cf. Wijsen 2013, pp. 1-3 5 religion and religious phenomena as such but also because they offer new ways of (re-)evaluating and (re-)interpreting the research material (i.e. primary and secondary sources) at our disposal. In this regard, discourse analysis also turns out to be a very useful tool for gaining deeper insights into certain aspects of religion and religious communities, such as issues dealing with religious and cultural identity. 1.2. Theoretical Approach So far, a variety of different discourse-analytic approaches have emerged which usually “share the same meta-theoretical underpinning, namely that of social constructionism”. Social- constructionist perspectives are usually associated with “post-structuralism” and “postmodernism/postmodern critique” and have so far been adopted by many different disciplines (e.g. philosophy, sociology, psychology, anthropology etc.) 8. Marcus Moberg names four key assumptions which are commonly shared by most social constructionists: (1) “the view that conventional knowledge is based upon [an] objective unbiased observation of the world” has to be challenged; (2) “all modes of understanding are viewed as being intimately tied to a particular historical, social, and cultural context” which also implies that there are multiple possible constructions of the world; (3) “all forms of
Load more

Recommended publications
  • Group B Expulsions of Jews and Muslims from Spain
    Group B Expulsions of Jews and Muslims from Spain: Impact on Morocco In the Iberian Peninsula (today’s Spain and Portugal), Christian kingdoms in the north gradually pushed southward, taking territories from the Muslims who had ruled Spain/Portugal since the early 8th century. This process was called the ‘reconquista’ (‘reconquest’). As areas of the Iberian Peninsula fell to Christian armies, the religious balance of the population shifted until Spain had become a predominantly Catholic country, albeit with large Muslim and Jewish minorities. In 1492, Granada, the last Muslim kingdom on the Iberian Peninsula fell, ending more than 700 years of Muslim rule in southwestern Europe. The newly victorious Spanish government ended the religious pluralism of the previous centuries. The Alhambra Decree expelled the Jews from Spain and began a period of intolerance toward Muslims. (Similarly, Portugal expelled both Jews and Muslims in 1497 – though many Portuguese Muslims relocated to Spain rather than leaving the region.) At first, Spanish Muslims, known as ‘Mudejars,’ had some freedom of religion. Within a few years, however, Muslims were being forced – through torture and imprisonment – to convert to Christianity. Many ‘Moriscos’ (as Muslim converts to Christianity, and later their descendants, were called) continued to practice the Muslim religion in secret, which put them at risk from the Spanish Inquisition, a council that prosecuted anyone who differed from strict Catholic beliefs/practices. Religious intolerance, persecution, and forced conversions – along with frequent attempts to prevent Muslims from emigrating – resulted in several Muslim revolts, such as a revolt from 1499 to 1501, a second revolt in the mid-1500s, and the War of the Alpujarras from 1568 to 1571.
    [Show full text]
  • Aliyah and Settlement Process?
    Jewish Women in Pre-State Israel HBI SERIES ON JEWISH WOMEN Shulamit Reinharz, General Editor Joyce Antler, Associate Editor Sylvia Barack Fishman, Associate Editor The HBI Series on Jewish Women, created by the Hadassah-Brandeis Institute, pub- lishes a wide range of books by and about Jewish women in diverse contexts and time periods. Of interest to scholars and the educated public, the HBI Series on Jewish Women fills major gaps in Jewish Studies and in Women and Gender Studies as well as their intersection. For the complete list of books that are available in this series, please see www.upne.com and www.upne.com/series/BSJW.html. Ruth Kark, Margalit Shilo, and Galit Hasan-Rokem, editors, Jewish Women in Pre-State Israel: Life History, Politics, and Culture Tova Hartman, Feminism Encounters Traditional Judaism: Resistance and Accommodation Anne Lapidus Lerner, Eternally Eve: Images of Eve in the Hebrew Bible, Midrash, and Modern Jewish Poetry Margalit Shilo, Princess or Prisoner? Jewish Women in Jerusalem, 1840–1914 Marcia Falk, translator, The Song of Songs: Love Lyrics from the Bible Sylvia Barack Fishman, Double or Nothing? Jewish Families and Mixed Marriage Avraham Grossman, Pious and Rebellious: Jewish Women in Medieval Europe Iris Parush, Reading Jewish Women: Marginality and Modernization in Nineteenth-Century Eastern European Jewish Society Shulamit Reinharz and Mark A. Raider, editors, American Jewish Women and the Zionist Enterprise Tamar Ross, Expanding the Palace of Torah: Orthodoxy and Feminism Farideh Goldin, Wedding Song: Memoirs of an Iranian Jewish Woman Elizabeth Wyner Mark, editor, The Covenant of Circumcision: New Perspectives on an Ancient Jewish Rite Rochelle L.
    [Show full text]
  • Pointing to the Torah and Other Hagbaha Customs
    289 Pointing to the Torah and other Hagbaha Customs By: ZVI RON The idea of displaying the text of the Torah to the listening congre- gation is already found in Tanakh. Before Ezra read to the assem- bled Jews from the Torah scroll, we are told that “Ezra opened the scroll before the eyes of the people … and when he opened it, all the people stood silent. Ezra blessed the Lord God, and all the people answered, ‘Amen! Amen!’ with their hands upraised, then they bowed and prostrated themselves before the Lord, faces to the ground” (Neh. 8:5-6). It is not clear if the showing of the Torah and the reaction of bowing was meant to be a onetime practice or some- thing that would accompany every public Torah reading. Still, this source forms the basis of the idea of displaying the Torah scroll as codified in Masekhet Soferim 14:13.1 Just as reported in Nehemiah, Masekhet Soferim instructs that the Torah is to be shown before the reading, at which time the congregation should bow: “It is a mitz- vah for all the men and women to see the writing, bow and say, ‘This is the Torah that Moses placed before the Children of Israel’ (Deut. 4:44). ‘The Torah of the Lord is perfect, restoring the soul’ (Ps. 19:8).” This source is quoted by Ramban in his discussion of 1 See Morekhai Zer-Kavod, Da‘at Mikra: Ezra v–Nehemia (Jerusalem: Mossad Harav Kook, 1994), p. 105, note 6. See there also an alternate in- terpretation that the word vayiftah in this verse means “began reading” ra- ther than “opened.” According to that interpretation there was not neces- sarily a public display of the Torah at this event, and the people reacted to hearing the words of the Torah, rather than to seeing the scroll.
    [Show full text]
  • Introduction of Rabbi Yosef Kapach to His Edition of Moses Maimonides
    Introduction of Rabbi Yosef Kapach to his edition of Moses Maimonides’ Mishneh Torah (translated by Michael J. Bohnen) Rabbi Kapach was the foremost editor of the works of Maimonides. Born in Yemen in 1917, he used ancient manuscripts to restore the text of the Mishneh Torah. Several fascinating articles about Rabbi Kapach can be found at www.chayas.com/rabbi.htm The following is a summary and translation of his 20 page Introduction to his edition of the Mishneh Torah. Translator’s Summary My Work. When in my youth I studied the Mishneh Torah with my grandfather of blessed memory, most people used printed books, each with his own edition, but my grandfather and several of the others had manuscripts which were several hundred years old, each scroll of a different age. The errors and deficiencies of the printed texts were well known. The changes that Maimonides made over time in the Commentary on the Mishnah, after completing the Mishneh Torah, he then inserted in the Mishnah Torah. These are all found in our manuscripts, but some are not found in the printed texts. The Jews of Yemen are a conservative group. They would never have presumed to "correct" or "amend" a text that came into their hands, and certainly not the works of Maimonides. However, the Mishneh Torah was subjected to severe editing by the printers and various editors who made emendations of style, language, the structure of sentences and the division of halachot, to the extent that there is hardly any halacha that has not been emended. In this edition of ours, we are publishing, with God’s help, the words of Maimonides in full as we received them from his blessed hand.
    [Show full text]
  • The Birth of Thought in the Spanish Language 14Th Century Hebrew-Spanish Philosophy Series: Philosophical Studies Series
    springer.com Ilia Galán Díez The Birth of Thought in the Spanish Language 14th century Hebrew-Spanish Philosophy Series: Philosophical Studies Series Presents a critical, up-to-date analysis on the origin of Spanish philosophy written by Santob de Carrión Includes a historical and cultural introduction that provides biographical detail as well as context for a greater understand of Santob's philosophy Awarded the International Samuel Toledano’ prize, Jerusalem, 2014 This book takes readers on a philosophical discovery of a forgotten treasure, one born in the 14th century but which appears to belong to the 21st. It presents a critical, up-to-date analysis of Santob de Carrión, also known as Sem Tob, a writer and thinker whose philosophy arose in the Spain of the three great cultures: Jews, Christians, and Muslims, who then coexisted in 1st ed. 2017, XVIII, 234 p. 3 illus. peace. The author first presents a historical and cultural introduction that provides biographical detail as well as context for a greater understand of Santob's philosophy. Next, the book offers Printed book a dialogue with the work itself, which looks at politics, sociology, anthropology, psychology, Hardcover ethics, aesthetics, metaphysics, and theodicy. The aim is not to provide an exhaustive analysis, 89,99 € | £79.99 | $109.99 or to comment on each and every verse, but rather to deal only with the most relevant for [1]96,29 € (D) | 98,99 € (A) | CHF today’s world. Readers will discover how Santob believed knowledge must be dynamic, and 106,50 tolerance fundamental, fleeing from dogma, since one cannot avoid a significant dose of moral Softcover and aesthetic relativism.
    [Show full text]
  • Jewish Culture in the Christian World James Jefferson White University of New Mexico - Main Campus
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations Fall 11-13-2017 Jewish Culture in the Christian World James Jefferson White University of New Mexico - Main Campus Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Part of the History Commons Recommended Citation White, James Jefferson. "Jewish Culture in the Christian World." (2017). https://digitalrepository.unm.edu/hist_etds/207 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. James J White Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Sarah Davis-Secord, Chairperson Timothy Graham Michael Ryan i JEWISH CULTURE IN THE CHRISTIAN WORLD by JAMES J WHITE PREVIOUS DEGREES BACHELORS THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of Masters of Arts History The University of New Mexico Albuquerque, New Mexico December 2017 ii JEWISH CULTURE IN THE CHRISTIAN WORLD BY James White B.S., History, University of North Texas, 2013 M.A., History, University of New Mexico, 2017 ABSTRACT Christians constantly borrowed the culture of their Jewish neighbors and adapted it to Christianity. This adoption and appropriation of Jewish culture can be fit into three phases. The first phase regarded Jewish religion and philosophy. From the eighth century to the thirteenth century, Christians borrowed Jewish religious exegesis and beliefs in order to expand their own understanding of Christian religious texts.
    [Show full text]
  • Shulchan Arukh Amy Milligan Old Dominion University, [email protected]
    Old Dominion University ODU Digital Commons Women's Studies Faculty Publications Women’s Studies 2010 Shulchan Arukh Amy Milligan Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/womensstudies_fac_pubs Part of the History of Religions of Western Origin Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Yiddish Language and Literature Commons Repository Citation Milligan, Amy, "Shulchan Arukh" (2010). Women's Studies Faculty Publications. 10. https://digitalcommons.odu.edu/womensstudies_fac_pubs/10 Original Publication Citation Milligan, A. (2010). Shulchan Arukh. In D. M. Fahey (Ed.), Milestone documents in world religions: Exploring traditions of faith through primary sources (Vol. 2, pp. 958-971). Dallas: Schlager Group:. This Book Chapter is brought to you for free and open access by the Women’s Studies at ODU Digital Commons. It has been accepted for inclusion in Women's Studies Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Spanish Jews taking refuge in the Atlas Mountains in the fifteenth century (Spanish Jews taking refuge in the Atlas Mountains, illustration by Michelet c.1900 (colour litho), Bombled, Louis (1862-1927) / Private Collection / Archives Charmet / The Bridgeman Art Library International) 958 Milestone Documents of World Religions Shulchan Arukh 1570 ca. “A person should dress differently than he does on weekdays so he will remember that it is the Sabbath.” Overview Arukh continues to serve as a guide in the fast-paced con- temporary world. The Shulchan Arukh, literally translated as “The Set Table,” is a compilation of Jew- Context ish legal codes.
    [Show full text]
  • Traveling with Jewish Taste We're Off on the Road to Morocco – Culinarily, at Least by Carol Goodman Kaufman
    Page 16 Berkshire Jewish Voice • jewishberkshires.org July 27 to September 6, 2020 BERKSHIRE JEWISH VOICES Traveling with Jewish Taste We're off on the Road to Morocco – culinarily, at least By Carol Goodman Kaufman As anyone who reads this column regularly may guess, I love to travel. And, much of what I love about traveling to points around the globe is sampling the amazing variety of native foods and flavors. So, since we can’t really visit places much farther than a gas tank’s capacity right now, why not do it in our kitchens? And, while we’re imagining our tour, why not “meet” some members of the Tribe. Let’s start our global trek in Morocco. Jews have been present in Morocco for two and a half millennia, tolerated under heavy taxation in the best of times, persecuted and executed during the worst. The first recorded presence of Jews in Morocco was in the 8th century under Carthaginian rule. Their numbers grew between the 8th and 12th centuries, and Slat Al Azama Synagogue in Marrakech Fez was a particularly attractive destination due to its diverse and tolerant popu- lation. A golden age for Fez Jews lasted for almost three hundred years. The next couple of centuries saw a somewhat tolerant Almoravid rule, although Jews lived under Moroccan Braised Chicken With Dates dhimmi status, meaning “protected person.” As Serves 6 non-Muslims, they were required to pay special taxes If there is one food that conjures up images of camel caravans, desert oases, in exchange for being able to fragrant spices, and coffee boiling over an open fire, it is the date.
    [Show full text]
  • The Jewish Community of Spain, but May Cast a Favorable Light As Spanish-Israeli Relations, Well As on Spain's Image Among World Jewry
    THE JEWISHCOMMUNITY OF SPAIN Diana Ay ton-Shenker This article examines thepolitical dynamics of the contemporary Span ish Jewish community. First, the community's history, foundation, settle ment and early development are introduced. Then its organizational struc ture and function are addressed in the countrywide, local (particularly Madrid and Barcelona), and international (relations with Israel) arenas. The community's legal status is explored next. The community's character emerges through an analysis of leadership dynamics; Jewish identity, as similation, and integration; antisemitism and philosemitism. The study concludes with a look at current trends and directions. Introduction Today, after five centuries of Jewish invisibility and virtual a life. The absence, Spain is witness to unique rebirth of Jewish is one most restoration of organized Jewish life in Spain of the remarkable achievements of contemporary diaspora Jewry. The in its contem Spanish Jewish community is unique thoroughly porary Jewish nature and development set against its tremen dous historical legacy. The history of the Jews in Spain is the as source of great pride in the Spanish Jewish community, well as the focus of attention in the international arena (especially in 1992).While Spanish Jewryis most widely known in itshistori a cal sense, the contemporary Jewish community offers unique JewishPolitical Studies Review 5:3-4 (Fall 1993) 159 This content downloaded by the authorized user from 192.168.82.205 on Tue, 27 Nov 2012 06:27:42 AM All use subject to JSTOR Terms and Conditions 160 Diana Ayton-Shenker recon reflection of the modern Jewish experience. Although its a struction is relatively recent phenomenon, the Spanish Jewish community incorporates a full range of organized Jewish life.
    [Show full text]
  • Jews and the Language of Eastern Slavs
    Jews and the Language of Eastern Slavs Alexander Kulik Jewish Quarterly Review, Volume 104, Number 1, Winter 2014, pp. 105-143 (Article) Published by University of Pennsylvania Press For additional information about this article http://muse.jhu.edu/journals/jqr/summary/v104/104.1.kulik.html Access provided by Hebrew University of Jerusalem (16 Feb 2014 01:30 GMT) T HE J EWISH Q UARTERLY R EVIEW, Vol. 104, No. 1 (Winter 2014) 105–143 Jews and the Language of Eastern Slavs ALEXANDER KULIK INTRODUCTION THE BEGINNINGS OF JEWISH PRESENCE in Eastern Europe are among the most enigmatic and underexplored pages in the history of the region. The dating and localization of Jewish presence, as well as the origin and cultural characteristics of the Jewish population residing among the Slavs in the Middle Ages, are among the issues which have become a subject of tense discussion and widely diverging evaluations, often connected to extra-academic ideological agendas. The question of the spoken language of the Jews inhabiting Slavic lands during the Mid- dle Ages is unresolved. Did all or most of these Jews speak languages of their former lands (such as German, Turkic, or Greek), did they speak local Slavic vernaculars? Or did they, perhaps, speak some Judeo-Slavic vernacular(s), which later became extinct? If the last two suggestions appear plausible, then was the Jews’ experience limited to oral usage, or can we also expect to find written evidence of Slavic literacy among medieval Jews? What impact could such literacy on the part of the Jews have had on the literary production and intellectual horizons of Slavs? Or could it even have impacted East Slavic cultural contacts with Latin Europe, in which Slavic-literate Jews may have been involved? The research leading to these results has received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007–2013) / ERC grant agreement no 263293.
    [Show full text]
  • Catalogue of Manuscripts in the Roth Collection’, Contributed by Cecil Roth Himself to the Alexander Marx Jubilee Volume (New York, 1950), Where It Forms Pp
    Handlist 164 LEEDS UNIVERSITY LIBRARY Provisional handlist of manuscripts in the Roth Collection Introduction Dr Cecil Roth (1899-1970), the Jewish historian, was born on 5 March 1899 in Dalston, London, the youngest of the four sons of Joseph and Etty Roth. Educated at the City of London School, he saw active service in France in 1918 and then read history at Merton College, Oxford, obtaining a first class degree in modern history in 1922, and a DPhil in 1924; his thesis was published in 1925 as The Last Florentine Republic. In 1928 he married Irene Rosalind Davis. They had no children. Roth soon turned to Jewish studies, his interest from childhood, when he had a traditional religious education and learned Hebrew from the Cairo Genizah scholar Jacob Mann. He supported himself by freelance writing until in 1939 he received a specially created readership in post-biblical Jewish studies at the University of Oxford, where he taught until his retirement in 1964. He then settled in Israel and divided his last years between New York, where he was visiting professor at Queens’ College in City University and Stern College, and Jerusalem. He died in Jerusalem on 21 June 1970. Roth’s literary output was immense, ranging from definitive histories of the Jews both globally and in several particular countries, to bibliographical works, studies of painting, scholarly research, notably on the Dead Sea scrolls, and biographical works. But his crowning achievement was the editorship of the Encyclopaedia Judaica, which appeared in the year of his death. Throughout his life Roth collected both books and manuscripts, and art objects.
    [Show full text]
  • Finding Aid (English)
    Records of the Jewish Community of Salonika, Greece RG-67.018M United States Holocaust Memorial Museum Archives 100 Raoul Wallenberg Place SW Washington, DC 20024-2126 Tel. (202) 479-9717 e-mail: [email protected] Descriptive summary Title: Records of the Jewish Community of Salonika, Greece Dates: 1912-1954 Accession number: 2008.151 Creator: Yivo Institute for Jewish Research Extent: 7,819 digital images 12 microfilm reels (digitized) Repository: United States Holocaust Memorial Museum Archives, 100 Raoul Wallenberg Place SW, Washington, DC 20024-2126 Languages: Ladino, Greek, Hebrew, French, German, English, Italian, Yiddish Scope and content of collection The collection contains registration books containing records of vital statistics, 1920-1939; lists of Salonika Jews, ca. 1939; records of the Rabbinical Court, 1920-1938; correspondence with the Salonika Jewish Community from individuals and institutions pertaining to housing, administration of Jewish quarters, and the production and distribution of matzo; records and correspondence of the Jewish Communal Council of Salonika, the Commission of Education, Salonica-Palestine, S. A., and the Banque Union; as well miscellaneous documents relating to Jewish life in Greece, ca. 1912-1936. Administrative Information Restrictions on access: No restrictions on access. Restrictions on reproduction and use: For scholarly use only, no reproduction without permission. Films shall not be copied or shared in any way with another individual or institution. Information on these films of a personal or confidential nature shall not be shared with third parties, neither through hard copy printouts nor by making copy films. For permission to reproduce documents write to the Chief Archivist, YIVO Archives at: [email protected].
    [Show full text]