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Hip Hop from '48 Palestine
Social Text Hip Hop from ’48 Palestine Youth, Music, and the Present/Absent Sunaina Maira and Magid Shihade This essay sheds light on the ways in which a particular group of Palestin- ian youth offers a critical perspective on national identity in the colonial present, using hip hop to stretch the boundaries of nation and articulate the notion of a present absence that refuses to disappear. The production of identity on the terrain of culture is always fraught in relation to issues of authenticity, displacement, indigeneity, and nationalism and no more so than in the ongoing history of settler colonialism in Palestine. In the last decade, underground hip hop produced by Palestinian youth has grown and become a significant element of a transnational Palestinian youth culture as well as an expression of political critique that has begun to infuse the global Palestinian rights movement. This music is linked to a larger phenomenon of cultural production by a Palestinian generation that has come of age listening to the sounds of rap, in Palestine as well as in the diaspora, and that has used hip hop to engage with the question of Palestinian self- determination and with the politics of Zionism, colonial- ism, and resistance. Our research focuses on hip hop produced by Palestinian youth within the 1948 borders of Israel, a site that reveals some of the most acute contradictions of nationalism, citizenship, and settler colonialism. Through hip hop, a new generation of “1948 Palestinians” is construct- ing national identities and historical narratives in the face of their ongoing erasure and repression.1 We argue that this Palestinian rap reimagines the geography of the nation, linking the experiences of “ ’48 Palestinians” to those in the Occupied Territories and in the diaspora, and producing an archive of censored histories. -
March May 5,1985
SPRING EVENTS ISSUE Volume LII, No. 6 April 15, 1985 Nisan 24, 5745 The observance of Yom HaShoa — Holocaust Remembrance Day has, in recent years, gained considerable recognition as an important date on the Jewish calendar. In communities throughout the world and especially in Israel and America congregations, schools and other organizations and institutions have marked this YOM HA'ATZMAUT SERVICE AND PROGRAM TO HONOR day with seriousness and commitment. We are ISRAEL INDEPENDANCE DAY proud that Kehilath Jeshurun has been in the forefront of this effort as more than 500 people THURSDAY EVENING - APRIL 25, at 7:30 P.M. now gather in our Main Synagogue each year. Once again, Kehilath Jeshurun will be the site anniversary and also honor the leaders and The Yom HaShoa program at KJ traditional¬ of a spirited observance and celebration of Yom citizens of the State who help all Jews stand tall ly begins with a memorial candle lighting Ha'atzmaut — Israel Independance Day. As is wherever we may be around the world. The ceremony in memory of the six million Jews traditional, we will begin our observance on songs reflect a pride in our people and the land who perished during the Holocaust. This year, Thursday evening, April 25 with the service in of Israel and leave us with the hope for peace we will once again ask members of our con¬ the Main Synagogue led by Cantor Avrum in the future. gregation who are survivors of the Holocaust Davis. The entire KJ community is invited to join as well as the adult children of survivors and Part two of the evening will be a ZIMRIAH with us on young children of survivors to light these OF SONGS FROM ISRAEL AND OUR THURSDAY EVENING, APRIL 25 memorial candles. -
I I I !
c><^!^<c><><>e>e<><><><><>0<><^^ I 1 INDEX % 4 I I% i% I I I I I ! ! ! '5*3K>^00<><><><3><3><3><><><3><><^^ <^^^^^><^><^><£^><^^ Index Aascher, Abraham, 290 Aleman, Miguel, 201 Abbreviations, list of, 452 Alexander Kohut Memorial Foundation, Abdullah, King of Hashemite Jordan, 179, 454 405, 410 Algeria, 425, 432-34 Aberg, Einar, 62, 296 Ail-American Conference against Com- Abrahams, I., 269 munism, 84 Abrevaya, Dr., 303 Allgemeine Wochenzeitung der Juden in Academic Council for Hebrew Univer- Deutschland, 321 sity, 463 Alliance Israelite Universelle, 278, 387, Acheson, Dean, 116, 117, 375 412, 418, 420, 440, 428, 429, 430, Achron, Joseph, 186 431-32, 435 Actions Committee of the Labor Zionist Alliance Israelite Universelle, American Movement in Canada, 466 Friends of, 455 Actors' Equity Association, 60 Alliance Voice—Farband Shtimme, 485 Adato, Salomon, 302 Alpha Epsilon Phi Women's Fraternity, Adenauer, Konrad, 313, 319 459 Adler, Nettie, 250 Alpha Epsilon Pi Fraternity, 459 Adler, Robert, 186 Alpha Omega Fraternity, 459 Afghanistan, 406-07 Alpha Zeta Omega, 460 Africa, population, 197, 199 L'Amandier Fleuri, 280 Africa (see also North Africa, South Ambijan Bulletin, 335, 336 Africa) American Academy for Jewish Research, Aged, care of, 136-37, 156 Inc., 179, 454 ' Agudas Achim, 291 American Association of English-Jewish Agudas Israel World Organization, 444, Newspapers, 454 447, 448, 456 American Association for Jewish Educa- Agudath Israel of America, Inc., 87, 121, tion, 99, 109, 122, 456. 131, 456 American Association of School Ad- Agudath Israel of America, Inc. Chil- ministrators, 75 dren's Division—Pirchei Agudath American Association of University Israel, 456 Women, 81 Agudath Israel of America, Inc. -
The Jewish Autonomous Region in Siberia. Multicultural Heritage and Coexistence
Studia z Geografii Politycznej i Historycznej tom 3 (2014), s. 151–170 Alessandro Vitale The Jewish Autonomous Region in Siberia. Multicultural heritage and coexistence Technically, Israel is not the only official Jewish homeland in the world. In the Far East of Russian Siberia there still exists the Jewish Autonomous Region (JAR) of Biro- bidzhan. Beginning in 1928 the Soviet Union set aside a territory larger than Belgium and Holland combined and considerably bigger than Israel, for Jewish settlement, located some five thousands miles east of Moscow along the Soviet-Chinese border, between the 48th and 49th parallels north latitude, where the climate and conditions are similar to Ontario and Michigan. Believing that Soviet Jewish people, like other national minorities, deserved a territorial homeland, the Soviet regime decided to settle a territory that in 1934 would become the Jewish Autonomous Region. The idea was to create a new Zion – in a move to counterweight to Palestine – where a “proletarian Jewish culture” based on Yiddish language could be developed. In fact, the establishment of the JAR was the first instance of an officially acknowledged Jewish national territory since ancient times: the “First Israel”. But the history of the Region was tragic and the ex- periment failed. Nevertheless, Birobidzhan’s renewed existence of today and the revival of Jewish life in the post-Soviet JAR are not only a curious legacy of Soviet national policy, but after the break-up of the Soviet Union and the worldwide religious rebirth represent an interesting case-study in order to study some challenging geographic pro- blems, and interethnic relations. -
Stephen Fruitman
Creating Heart Stephen fruitman Creating a New Heart Marcus Ehrenpreis on Jewry and Judaism Akademisk avhandling med tillstånd av rektorsämbetet vid Umeå universitet för avläggande av filosofie doktorsexamen offentligen försvaras i Humanisthuset, hörsal E fredagen den 12 oktober 2001, klockan 09.15 av Stephen Fruitman <*3 V Stephen Fruitman: Creating a New Heart: Marcus Ehrenpreis on Jewry and Judaism English text Department of Historical Studies, University of Umeå, S-901 87 Umeå, Sweden Monograph 2001. 252 pages Idéhistoriska skrifter nr 35 ISBN: 91-7305-111-X ISSN: 0282-7646 Abstract This dissertation represents the first attempt to take account of the entire Swedish œuvre of Marcus Ehrenpreis and view it as a single, coherent statement, recognizing the very fundamental confrontation taking place between tradi tional and modern ways of viewing reality and its possible resolution. A reading of his work reveals that the one constant in his life in letters was the struggle to reconcile the apparent logical antithesis of universalism and particu larism, which this dissertation sees as one with resonance for all ethnic minorities. In the Chapter One, a general orientation in the modern Jewish world is provided, including the traditional worlds of Orthodoxy and Hasidism into which he was born; the trend toward the political emancipation of the Jews in Western and Central Europe and the subsequent waves of assimilation among young Jews; the exacerbation of antisemitic tendencies in both Eastern and Western Europe; the emergence of Jewish -
Identity, Diaspora, and Resistance in Palestinian Hip-Hop Chapter Author(S): Randa Safieh
Indiana University Press Chapter Title: Identity, Diaspora, and Resistance in Palestinian Hip-Hop Chapter Author(s): Randa Safieh Book Title: Palestinian Music and Song Book Subtitle: Expression and Resistance since 1900 Book Editor(s): Moslih Kanaaneh, Stig-Magnus Thorsén, Heather Bursheh, David A. McDonald Published by: Indiana University Press. (2013) Stable URL: https://www.jstor.org/stable/j.ctt16gzf3q.10 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Indiana University Press is collaborating with JSTOR to digitize, preserve and extend access to Palestinian Music and Song This content downloaded from 92.16.163.209 on Mon, 15 Jul 2019 07:35:27 UTC All use subject to https://about.jstor.org/terms Part 2 Identity This content downloaded from 92.16.163.209 on Mon, 15 Jul 2019 07:35:27 UTC All use subject to https://about.jstor.org/terms This page intentionally left blank This content downloaded from 92.16.163.209 on Mon, 15 Jul 2019 07:35:27 UTC All use subject to https://about.jstor.org/terms 4 Identity, Diaspora, and Resistance in Palestinian Hip- Hop Randa Safieh The Inception of Palestinian Hip- Hop Since the late 1990s Palestinian hip- hop has developed as a national and cultural phenomenon. -
Die Entwicklung Der Jüdischen Gemeinschaft in Russland Nach Dem Zusammenbruch Der Sowjetunion
Die Entwicklung der jüdischen Gemeinschaft in Russland nach dem Zusammenbruch der Sowjetunion. Eine Gemeindestudie Inauguraldissertation zur Erlangung des Grades eines Doktors der Philosophie der Kulturwissenschaftlichen Fakultät der Universität Bayreuth vorgelegt von Karin Leipold M.A. aus Fürth angenommen am 5. Februar 2014 Erstgutachter: Prof. Dr. Christoph Bochinger Zweitgutachter: Prof. Dr. Stefan Schreiner Inhaltsverzeichnis Inhaltsverzeichnis 1. Einleitung ______________________________________________________________ 4 1.1 Die jüdische Gemeinschaft in Russland als Gegenstand der Arbeit .................... 5 1.2 Forschungsstand – Das Judentum in Russland im wissenschaftlichen Diskurs ........................................................................................................................... 9 1.3 Die Arbeit im Kontext der Religionswissenschaft ................................................ 25 1.4 Aufbau der Arbeit ...................................................................................................... 27 Teil I Hintergrundinformationen 2. Soziologie der jüdischen Gemeinde ______________________________________ 29 2.1 Die Entwicklung der jüdischen Gemeinde – Ein historischer Überblick .......... 30 2.2 Die Typisierung jüdischer Gemeinschaften nach 1945 von Daniel J. Elazar .... 35 3. Geschichte des Judentums in Russland bis zum Ende der Sowjetunion – Ein Überblick __________________________________________________________ 39 3.1 Die jüdische Gemeinschaft in der Sowjetunion .................................................... -
Dead Sea Scrolls Spring 2018
The University of Texas at Austin Department of Middle Eastern Studies ACH 330 1 (32370) / CTI 375 (34480) / HIST 364G 3 (39190) JS 364 4 (39820) / MEL 321 17 (41220) / MES 342 23 (41460) / RS 353D (43215) Dead Sea Scrolls Spring 2018 GENERAL INFORMATION Instructor: Professor Jonathan Kaplan Course Description: For almost seventy years, the discovery of the Dead Sea Scrolls has influenced significantly our understanding of Second Temple Judaism, the formation of the Bible, and the origins of the religious movements of Christianity and Rabbinic Judaism. This course presents an in-depth study of the Dead Sea Scrolls in order to understand better the development of law, interpretation, ritual, messianism, apocalypticism, and prayer in the late Second Temple period. This course will include discussion of the archaeology of the Qumran community, textual production and transmission in antiquity, scribal practices in antiquity, and pseudonymous authorship. Prerequisites: None Global Cultures Flag: This course carries the Global Cultures flag. Global Cultures courses are designed to increase your familiarity with cultural groups outside the United States. You should therefore expect a substantial portion of your grade to come from assignments covering the practices, beliefs, and histories of at least one non-U.S. cultural group, past or present. Learning Goals: After completing this course successfully, students should be able to: • Outline the development of Jewish history between the third century B.C.E. and the second century C.E. • Give an overview of the types of literature found among the Dead Sea Scrolls. • Describe the history of the group associated with the Dead Sea Scrolls. -
Nation Making in Russia's Jewish Autonomous Oblast: Initial Goals
Nation Making in Russia’s Jewish Autonomous Oblast: Initial Goals and Surprising Results WILLIAM R. SIEGEL oday in Russia’s Jewish Autonomous Oblast (Yevreiskaya Avtonomnaya TOblast, or EAO), the nontitular, predominately Russian political leadership has embraced the specifically national aspects of their oblast’s history. In fact, the EAO is undergoing a rebirth of national consciousness and culture in the name of a titular group that has mostly disappeared. According to the 1989 Soviet cen- sus, Jews compose only 4 percent (8,887/214,085) of the EAO’s population; a figure that is decreasing as emigration continues.1 In seeking to uncover the reasons for this phenomenon, I argue that the pres- ence of economic and political incentives has motivated the political leadership of the EAO to employ cultural symbols and to construct a history in its effort to legitimize and thus preserve its designation as an autonomous subject of the Rus- sian Federation. As long as the EAO maintains its status as one of eighty-nine federation subjects, the political power of the current elites will be maintained and the region will be in a more beneficial position from which to achieve eco- nomic recovery. The founding in 1928 of the Birobidzhan Jewish National Raion (as the terri- tory was called until the creation of the Jewish Autonomous Oblast in 1934) was an outgrowth of Lenin’s general policy toward the non-Russian nationalities. In the aftermath of the October Revolution, the Bolsheviks faced the difficult task of consolidating their power in the midst of civil war. In order to attract the support of non-Russians, Lenin oversaw the construction of a federal system designed to ease the fears of—and thus appease—non-Russians and to serve as an example of Soviet tolerance toward colonized peoples throughout the world. -
Hip Hop from ’48 Palestine Youth, Music, and the Present/Absent
Social Text View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by FADA - Birzeit University Hip Hop from ’48 Palestine Youth, Music, and the Present/Absent Sunaina Maira and Magid Shihade This essay sheds light on the ways in which a particular group of Palestin- ian youth offers a critical perspective on national identity in the colonial present, using hip hop to stretch the boundaries of nation and articulate the notion of a present absence that refuses to disappear. The production of identity on the terrain of culture is always fraught in relation to issues of authenticity, displacement, indigeneity, and nationalism and no more so than in the ongoing history of settler colonialism in Palestine. In the last decade, underground hip hop produced by Palestinian youth has grown and become a significant element of a transnational Palestinian youth culture as well as an expression of political critique that has begun to infuse the global Palestinian rights movement. This music is linked to a larger phenomenon of cultural production by a Palestinian generation that has come of age listening to the sounds of rap, in Palestine as well as in the diaspora, and that has used hip hop to engage with the question of Palestinian self- determination and with the politics of Zionism, colonial- ism, and resistance. Our research focuses on hip hop produced by Palestinian youth within the 1948 borders of Israel, a site that reveals some of the most acute contradictions of nationalism, citizenship, and settler colonialism. Through hip hop, a new generation of “1948 Palestinians” is construct- ing national identities and historical narratives in the face of their ongoing erasure and repression.1 We argue that this Palestinian rap reimagines the geography of the nation, linking the experiences of “ ’48 Palestinians” to those in the Occupied Territories and in the diaspora, and producing an archive of censored histories. -
The Jewish Autonomous Region in Siberia. Multicultural Heritage and Coexistence
Studia z Geografii Politycznej i Historycznej tom 3 (2014), s. 151–170 Alessandro Vitale The Jewish Autonomous Region in Siberia. Multicultural heritage and coexistence Technically, Israel is not the only official Jewish homeland in the world. In the Far East of Russian Siberia there still exists the Jewish Autonomous Region (JAR) of Biro- bidzhan. Beginning in 1928 the Soviet Union set aside a territory larger than Belgium and Holland combined and considerably bigger than Israel, for Jewish settlement, located some five thousands miles east of Moscow along the Soviet-Chinese border, between the 48th and 49th parallels north latitude, where the climate and conditions are similar to Ontario and Michigan. Believing that Soviet Jewish people, like other national minorities, deserved a territorial homeland, the Soviet regime decided to settle a territory that in 1934 would become the Jewish Autonomous Region. The idea was to create a new Zion – in a move to counterweight to Palestine – where a “proletarian Jewish culture” based on Yiddish language could be developed. In fact, the establishment of the JAR was the first instance of an officially acknowledged Jewish national territory since ancient times: the “First Israel”. But the history of the Region was tragic and the ex- periment failed. Nevertheless, Birobidzhan’s renewed existence of today and the revival of Jewish life in the post-Soviet JAR are not only a curious legacy of Soviet national policy, but after the break-up of the Soviet Union and the worldwide religious rebirth represent an interesting case-study in order to study some challenging geographic pro- blems, and interethnic relations. -
The German Exile Literature and the Early Novels of Iris Mur- Doch
University of Szeged Faculty of Arts Doctoral Dissertation The German Exile Literature and the Early Novels of Iris Mur- doch Dávid Sándor Szőke Supervisors: Dr. Zoltán Kelemen Dr. Anna Kérchy 2021 Acknowledgements I have a great number of people to thank for their support throughout this thesis, whether this support has been academic, financial, or spiritual. First of all, I would like to thank my supervisors, Dr Zoltán Kelemen and Dr Anna Kérchy for their unending help, encouragement and faith in me during my research. Their knowledge about the Holocaust, 20th century English woman writers and minorities has given exceptional depth to my understanding of Murdoch, Steiner, Canetti and Adler. The eye-opening essays and lectures by Dr Peter Weber about the Romanian painter and Holocaust survivor Arnold Daghani’s time in England provided a genesis for this thesis. Had it not for him, I would not have thought about putting Murdoch’s thinking in the context of Cen- tral European refugee literature and culture during and after the Second World War. This thesis owes much to the 2017 Holocaust Conference in Szeged (19 October) and the 2019 International Holocaust Conference in Halle (14-16 November). I would like to express my gratitude to the March of the Living Hungary, the Holocaust Memorial Centre Budapest, the Memory Point of Hódmezővásárhely, the synagogues of Szeged and Hódmezővásárhely, Professor Werner Nell (Martin-Luther-Universität Halle-Wittenberg), Professor Thomas Bremer (Martin-Luther-Universität Halle-Wittenberg), Professor Sue Vice (University of Shef- field), and Dr Zoltán Kelemen for making these events possible. During my PhD, as part of the Erasmus ++ programme I spent an entire year at Martin- Luther-Universität Halle-Wittenberg, where I made a great deal of research about the German coming to terms with the past.