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Contemporary Antisemitism in Three Dimensions: a New Framework for Analysis
Contemporary Antisemitism in Three Dimensions: A New Framework for Analysis Johannes Due Enstad∗ Preprint (May 2021) Abstract What characterizes the global development of antisemitism in the 21st century, and why does it affect some countries more than others? Current frameworks are unable to provide comprehensive answers to this important question. Existing studies tend to operationalize antisemitism too narrowly, using a single indicator of the phenomenon. Moreover, their scope tends to be restricted to a specific national or ideological context. The resulting nearsightedness fails to capture the conceptual breadth of antisemitism and precludes discovery of cross-national patterns and trends over time, which in turn hinders development of testable hypotheses about why antisemitism varies across space and time. To advance the study of antisemitism empirically and theoretically, this article proposes a new analytical framework composed of three key indicators: antisemitic attitudes, incidents targeting Jews, and Jews’ exposure to antisemitism. Reviewing extant data on these indicators, the article finds that: (1) attitudes vary considerably by geographic and cultural region as well as among population sub-groups; (2) current incident data do not enable cross-national comparison, but global incident levels have fluctuated on a relatively high level after 2000; and (3) Jews’ exposure to antisemitism appears relatively high and stable over the past decade, with some notable temporal and spatial variation, and is not tied to levels of antisemitic attitudes in the way one might expect. Employing the three-dimensional framework enables the formation of a more accurate and nuanced picture of how antisemitism is developing, and helps identify unresolved questions and hypotheses to guide future research. -
Project: Representations of Host Desecration in Medieval Aragon
Project: Representations of Host Desecration in Medieval Aragon The accusation of host desecration by Jews in the Middle Ages was a pan- European phenomenon driven by Christian ideology in tandem with more local political and social concerns. The host was perhaps the most heavily invested and, as a result, the most volatile Christian symbol, representing at once the body of Christ and the body of Christian believers. At different times and different places, accusations of host desecration were used to define boundaries and communities, others and enemies. The NEH Institute on the Medieval Mediterranean allowed me to lay the groundwork for a study of several such accusations that occurred in the Kingdom of Aragon during the second half of the fourteenth century as well as of artistic representations of host desecration from the same area and period. During the month-long institute I focused primarily on one artistic representation and one documented case of host desecration: the altarpiece from the monastery of Santa María de Vallbona de les Monges, now in the Museu Nacional d’Art de Catalunya; and the case of host ‘desecration’ that occurred in Barcelona in 1367. The Corpus Christi altarpiece was painted, perhaps by Guillem Seguer, around 1335-1345 for the Corpus Christi chapel in the monastery of Santa María de Vallbona de les Monges, located in the county of Urgell. The retaule and its accompanying frontal are organized, literally and figuratively, around the Eucharistic wafer that one sees in the representation of the Trinity and in an array of scenes drawn from wide variety of source types. -
From Ritual Crucifixion to Host Desecration 25 Derived the Information He Put to Such Disastrous Use at Lincoln
Jewish History 9Volume 12, No. 1 9Spring 1998 From Ritual Cruc,ifixion to Host Desecration: Jews and the Body of Christ Robert C. Stacey That Jews constitute a threat to the body of Christ is the oldest, and arguably the most unchanging, of all Christian perceptions of Jews and Judaism. It was, after all, to make precisely this point that the redactors of the New Testament reassigned resPonsibility for Jesus's crucifixion from the Roman governor who ordered it, to an implausibly well-organized crowd of "Ioudaioi" who were alleged to have approved of it. 1 In the historical context of first-century CE Roman Judea, it is by no means clear who the New Testament authors meant to comprehend by this term loudaioi. To the people of the Middle Ages, however, there was no ambiguity, ludaei were Jews; and the contemporary Jews who lived among them were thus regarded as the direct descendants of the Ioudaioi who had willingly taken upon themselves and their children the blood of Jesus that Pilate had washed from his own hands. 2 In the Middle Ages, then, Christians were in no doubt that Jews were the enemies of the body of Christ. 3 There was considerably more uncertainty, however, as to the nature and identity of the body of Christ itself. The doctrine of the resurrection imparted a real and continuing life to the historical, material body of Christ; but it also raised important questions about the nature of that risen body, and about the relationship between that risen body and the body of Christian believers who were comprehended within it. -
Jews and Altarpieces in Medieval Spain
jews and altarpieces in medieval spain 76 JEWS AND 77 ALTARPIECES IN MEDIEVAL SPAIN — Vivian B. Mann INTRODUCTION t first glance, the title of this essay may seem to be an oxymoron, but the reali- ties of Jewish life under Christian rule in late medieval Spain were subtle and complicated, even allowing Jews a role in the production of church art. This essay focuses on art as a means of illuminating relationships between Chris- tians and Jews in the fourteenth and fifteenth centuries. Historians continue to discuss whether the convivencia that characterized the earlier Islamic rule on the Iberian Peninsula continued after the Christian Reconquest, the massacres following the Black Death in 1348 and, especially, after the persecutions of 1391 that initiated a traumatic pe- riod lasting until 1416. One view is that the later centuries of Jewish life on the Peninsula were largely a period of decline that culminated in the Expulsion from Spain in 1492 and the Expulsion from Portugal four years later. As David Nirenberg has written, “Violence was a central and systematic aspect of the coexistence of the majority and minorities of medieval Spain.”1 Other, recent literature emphasizes the continuities in Jewish life before and after the period 1391–1416 that witnessed the death of approximately one-third of the Jewish population and the conversion of another third to one half.2 As Mark Meyerson has noted, in Valencia and the Crown of Aragon, the horrific events of 1391 were sudden and unexpected; only in Castile can they be seen as the product of prolonged anti-Jewish activity.3 Still the 1391 pogroms were preceded by attacks on Jews during Holy Week, for example those of 1331 in Girona.4 Nearly twenty years ago Thomas Glick definedconvivencia as “coexistence, but.. -
Hannah Arendt Und Die Frankfurter Schule
Einsicht 03 Bulletin des Fritz Bauer Instituts Hannah Arendt Fritz Bauer Institut und die Frankfurter Schule Geschichte und MMitit BeiträgenBeiträgen vonvon LLilianeiliane WWeissberg,eissberg, Wirkung des Holocaust MMonikaonika BBolloll uundnd Ann-KathrinAnn-Kathrin PollmannPollmann Editorial haben wir uns in einer Ringvorlesung den zentralen Exponenten die- ser Auseinandersetzung zugewandt: Peter Szondi, Karl Löwith, Jacob Taubes, Ernst Bloch und anderen. Unsere Gastprofessorin, Prof. Dr. Liliane Weissberg, hat in einem Seminar Hannah Arendts umstrittene These von der »Banalität des Bösen« neu beleuchtet, während das Jüdische Museum sich mit den Rückkehrern der »Frankfurter Schu- le« (Horkheimer, Adorno, Pollock u.a.) beschäftigte. Im Rahmen ei- ner internationalen Tagung führte Liliane Weissberg die beiden The- men »Hannah Arendt« und »Frankfurter Schule« zusammen. Zwei der dort gehaltenen Vorträge drucken wir in diesem Heft ab. Sie werden ergänzt durch einen Artikel zu Günther Anders, dessen Überlegungen zu »Auschwitz« und »Hiroshima« einen deutlich anderen Denkansatz in dieser deutsch-jüdischen Nachkriegsgeschichte darstellen. Liebe Leserinnen und Leser, Die vom Fritz Bauer Institut gemeinsam mit dem Jüdischen Mu- seum Frankfurt, dem Deutschen Filminstitut – DIF und CineGraph die Herbstausgabe unseres Bulletins, – Hamburgisches Centrum für Filmforschung e.V. organisierte Jah- Einsicht 02, war dem Prozess gegen John restagung der Arbeitsgruppe »Cinematographie des Holocaust« fand Demjanjuk gewidmet. Die Gerichts- dieses Jahr im Jüdischen Museum statt und hatte Benjamin Murmel- verhandlung in München hat erst nach stein (1905–1989) zum Thema. Der Rabbiner, Althistoriker, Gelehr- dem Erscheinen unseres Heftes begon- te und umstrittene letzte »Judenälteste« von Theresienstadt gewährte nen, sodass wir uns darin vor allem auf Claude Lanzmann 1975 in Rom – zur Vorbereitung seines Shoah- die Vorgänge, die zum Schwurgerichts- Films – ein 11-stündiges Interview. -
The Blood Libel in Eastern Europe
Jewish History (2012) 26: 275–285 © Springer Science+Business Media Dordrecht 2012 DOI: 10.1007/s10835-012-9166-2 The Blood Libel in Eastern Europe ROBERT WEINBERG Swarthmore College, Swarthmore, PA, USA E-mail: [email protected] Keywords Antisemitism · Blood libel · Kiev · Mendel Beilis · Russian Empire This issue of Jewish History explores the phenomenon of “blood libel” in eastern Europe in the nineteenth and twentieth centuries. The accusation that Jews murder Christians, particularly young boys and girls, for ritual purposes has a long and lurid lineage that dates back to the Middle Ages.1 The accusa- tion of ritual murder emerged in England in the mid-twelfth century with the charge that Jews had killed a Christian youth in order to mock the Passion of Christ. By the middle of the thirteenth century the belief that Jews killed Christians had spread to the European continent, where gentiles now accused Jews of desecrating the Host and using gentile blood for religious purposes, including consuming it in matzo. The charge of ritual murder gained strength in the wake of the Fourth Lateran Council, held in 1215, when the Western Christian church affirmed that the wafer and wine used in the sacrament of the Eucharist contained the body and blood of Christ. According to some histo- rians, the belief that Christians consumed the blood and flesh of their savior during weekly communion—the doctrine of transubstantiation—prompted many believers to project onto Jews their own guilt over ritual cannibalism.2 Church officials in Rome issued numerous papal bulls that rejected the notion of blood libel, asserting that Jews did not engage in Host desecration or use gentile blood for the baking of matzo. -
Antisemitism, Secularism, and the Catholic Church in the European Union
ANTISEMITISM, SECULARISM, AND THE CATHOLIC CHURCH IN THE EUROPEAN UNION An Undergraduate Research Scholars Thesis by MADISON COWART Submitted to the LAUNCH: Undergraduate Research office at Texas A&M University in partial fulfillment of requirements for the designation as an UNDERGRADUATE RESEARCH SCHOLAR Approved by Faculty Research Advisor: Dr. Alexander Pacek May 2021 Major: Political Science Copyright © 2021. Madison Cowart. RESEARCH COMPLIANCE CERTIFICATION Research activities involving the use of human subjects, vertebrate animals, and/or biohazards must be reviewed and approved by the appropriate Texas A&M University regulatory research committee (i.e., IRB, IACUC, IBC) before the activity can commence. This requirement applies to activities conducted at Texas A&M and to activities conducted at non-Texas A&M facilities or institutions. In both cases, students are responsible for working with the relevant Texas A&M research compliance program to ensure and document that all Texas A&M compliance obligations are met before the study begins. I, Madison Cowart, certify that all research compliance requirements related to this Undergraduate Research Scholars thesis have been addressed with my Research Faculty Advisor prior to the collection of any data used in this final thesis submission. This project did not require approval from the Texas A&M University Research Compliance & Biosafety office. TABLE OF CONTENTS Page ABSTRACT ................................................................................................................................... -
January 28Th, 2020 Rabbi Sharon Kleinbaum Brief History of Jews In
January 28th, 2020 Rabbi Sharon Kleinbaum Brief History of Jews in Muslim Majority Countries The Prophet Muhammad (571 – 632 ce) Mecca, Medina, Jerusalem Within 100 years Islam spread throughout Arabian Peninsula Religion Christians ~ 2.3 billion (31%) Muslims ~ 1.8 billion (24 %) Hindus ~ 1.1 billion (15%) Buddhists ~ .5 billion (7%) Jews: ~ 11-12 million World population ~ 6.8 billion Most Muslims live in South and South East Asia Role of Arabic and Arab culture 10-15% Shia (only majority in Iran and Iraq) 85-90% Sunni Abrahamic religions Qur’an (mikra) Judaism not idolatry according to Islam Islam not idolatry (avoda zara) according to Judaism (According to Judaism - Christianity is avoda zara) Both monotheisitic religions Sharia law = Halachah Jewish law Both have oral traditons: Islam: Qur’an – Hadith 1 Judaism: Written Torah (Torah sh’bichtav) – Oral Torah (torah sh’ba’al peh) Brief overview of Jews in Muslim Majority Countries Ancient Antiquity Arabian Peninsula North Africa - Maghreb (Libya, Algeria, Mauritania, Tunisia, Morocco) Middle Ages Golden Age of Spain (North Africa) Early Modern Period Ottoman Empire Kurdistan Bukhara Zaydi Yemen Post Colonial Dhimmi status Maimonides Golden Age of Spain After 1492 – Morrocco – Berber Jews/Jews from Spain and Portugal Arab Culture relationship to Muslim religion Ottoman Empire 2 Birth of Zionism (1881, 1896 – responses to antisemitism in Russia – Bund/Revolution, Zionism, Emigration) Sikes – Picot Agreement – End of Ottoman Empire (May 1916 – France and UK with Russian agreement) Britain: -
THE FUTURE of ANTISEMITISM the 1990 Helen M Cohen Memorial Lecture* the Masks That Hide the Ugly Face of Antisemitism Are Increasing in Number
THE FUTURE OF ANTISEMITISM The 1990 Helen M Cohen Memorial Lecture* The masks that hide the ugly face of antisemitism are increasing in number. Yet certain themes remain constant, and under the surface they survive over long periods of time and in apparently hostile waters. It has been dismaying to many to see that after seventy years of avowedly scientific education, after three generations of education and indoctrination in criticism of superstition, after seven decades of intensive revolutionary efforts to root out irrationality and prejudice, antisemitism is still alive and well in Soviet Russia. For some of us, professing Christians, it has been especially dismaying to realize that one of the worst aspects of traditional Christianity has survived during the years when our co-believers have wintered through the frozen years of Bolshevik dictatorship and repression. As the thaw sets in, antisemitism is again emerging as a powerful popular force. Traditional Antisemitism For a thousand years the poets and theologians of Mother Russia praised her identity as the carrier of Christian civilization, of true Orthodox Christianity. When Constantinople fell to the Turks in 1453, Moscow became the dominant center of Christendom as the Orthodox faithful understood it. *Given at Rochester NY, 20 March 1990 by Dr Franklin H Littell of Philadelphia; board member of the Vidal Sassoon International Center for the Study of Antisemitism, Hebrew University; author of The Crucifixion of the Jews, American Protestantism and Antisemitism; Ida E King Visiting Distinguished Professor of C Holocaust Studies, Stockton State College (NJ). No one can understand the triumphant, victorious, overpowering resonance of Tchaikowsky's 1812 Overture unless he realizes that it was written to celebrate that watershed event when the armies of Holy Russia threw back the forces of "the Anti-Christ" (Napoleon) from the gates of the "Third Rome" of Christian history in Russian Orthodox eyes. -
Antisemitism and Philo-Semitism in Russia and Ukraine: from Evolution to Revolution
Antisemitism and Philo-Semitism in Russia and Ukraine: From Evolution to Revolution Analytical Report Vladimir (Ze’ev) Khanin Tel-Aviv, March 2019 Tel Aviv University Goldstein-Goren Diaspora Research Center Euro-Asian Jewish Congress Institute for Euro-Asian Jewish Studies (IEAJS) Antisemitism and Philo-Semitism in Russia and Ukraine: From Evolution to Revolution Analytical Report Vladimir (Ze’ev) Khanin Tel-Aviv, March 2019 Academic Publication Vladimir (Ze’ev) Khanin, Antisemitism and Philo-Semitism in Russia and Ukraine: From Evolution to Revolution Monograph analytical reports series, Issue No 1 (March 2019) Editorial and Publication board: Dr. Haim Ben-Yakov (EAJC-IEAJS), Dr. Velvl Chernin (Ariel University and the IEAJS), Prof. Valery Dymshits (St. Petersburg Federal University), Prof. Simha Goldin (Goldstein Goren Diaspora Research Center, TAU), Dr. Igor Schupak (Tkuma Institute for the Holocaust and Jewish Heritage Studies, Dnipro); Dr. Leonid Smilovitsky (Goldstein Goren Diaspora Research Center, TAU) Acknowledgement: Opinions and data presented in the monograph is on the sole responsibility of its author and are not necessarily reflect position of the Goldstein Goren Center, of the Euro-Asian Jewish Congress or any other organization. © Euro-Asian Jewish Congress - Institute for Euro-Asian Jewish Studies, Herzliya, 2019 © Goldstein-Goren Diaspora Research Center, Tel Aviv University, 2019 © Vladimir (Ze’ev) Khanin, 2019 CONTENT Foreword 5 About the Author 7 PART 1: INTRODUCTION 8 PART 2: ANTISEMITISM IN RUSSIA AND THE FSU: AN -
The Problem of Antisemitism Jewish Studies 1370G (550) Zoom Discussions: Monday 3:00-4:30, Wednesday 2:30-3:30
The Problem of Antisemitism Jewish Studies 1370G (550) Zoom Discussions: Monday 3:00-4:30, Wednesday 2:30-3:30 Professor: Dr. John P. Hope Email: [email protected] Office Hours: By appointment Prerequisites: None Course Description This course serves as an introductory survey of antisemitic ideas from the time of the later Roman Empire until today, together with an examination of some responses to those ideas by philosophers, political theorists, and artists. Focusing primarily on the development of attitudes in Europe and North America, we will explore the historical and intellectual context of antisemitism, study the debates surrounding its definition and origins, and examine its ramifications in theology, political thought, art, and literature. Learning Objectives This course aims to help students to: • Understand the interrelationship between antisemitic ideas and beliefs and the historical, intellectual, and social contexts in which they developed • Adjudicate among the various scholarly arguments surrounding the definition and origins of antisemitism • Analyze the differences and similarities between antisemitism and other forms of ethnic or religious prejudice • Evaluate the strengths and weakness of scholarly and polemical arguments • Identify potential research topics • Amass and evaluate research sources • Construct an argument and communicate it in writing Course Method Class will unfold primarily as discussion, with meetings on Zoom twice a week. Students are expected to come to class having done the reading and identified questions and topics for discussion. Required Resources Jean-Paul Sartre, Anti-Semite and Jew, Schoken All other readings will be provided in electronic form on owl.uwo.ca. Assessment Grades will be determined by the following assignments: • Preparation and participation: 25% • 5-page analytical paper: 20% • Research paper: 30% • Final exam: 25% Discussion board Included in your class participation grade is the requirement to contribute NINE paragraph-length posts to our OWL discussion board (owl.ca). -
CONTENTS Hanukkah and the Myth of the Maccabees in Zionist
VOLUME XXXIV NUMBER 1 JUNE 1992 CONTENTS Hanukkah and the Myth of the Maccabees in Zionist Ideology and in Israeli Society ELIEZER DON-YEHIYA Rebuilding Jewish Education in Europe After the War BERNARD STEINBERG Death's Shadow. Reflections on the Holocaust COLIN HOLMES Book Reviews Correspondence Chronicle Editor:] udith Freedman OBJECTS AND SPONSORSHIP OF THE JEWISHJOURNAL OF SOCIOLOGY The}twishjournal ofSociology was sponsored by the Cultural Department of the World Jewish Congress from its inception in I959 until the end of I980. Thereafter, from the first issue of I98I (volume 23, no. I), the Journal has been sponsored by Mauricc Freedman Research Trust Limited, which is registered as an educational charity and has as its main purposes the encouragement of research in the sociology of the Jews and the publication ofTheJewishJournal of Sociology. The objects of the Journal remain as stated in the Editorial of the first issue in I959: 'This Journal has been brought into being in order to provide an international vehicle for serious writing on Jewish social affairs ... Academically we address ourselves not only to sociologists, but to social scientists in general, to historians, to philosophers, and to students of comparative religion .... We should like to stress both that the Journal is editorially independent and that the opinions expressed by authors are their own responsibility.' The founding Editor of the JJS was Morris Ginsberg, and the founding Managing Editor was Maurice Freedman. Morris Ginsberg, who had been Professor of Sociology at the London School of Economics, died in I 970. Maurice Freedman, who had been Professor of Social Anthropology at the London School of Economics and later at the University of Oxford, succeeded to the title of Editor in I97I, when Dr Judith Freedman (who had been Assistant Editor since I963) became Managing Editor.