Address of the President of the Ukraine, Leonid Kuchma to The

Total Page:16

File Type:pdf, Size:1020Kb

Address of the President of the Ukraine, Leonid Kuchma to The Address of the President of the Ukraine, Leonid Kuchma to the Knesset Plenum Jerusalem, 25 November 1996 (Unofficial translation) Honorable President, Honorable Prime Minister, Honorable Knesset Speaker, Members of Knesset, citizens of the State of Israel, first of all I wish to thank you for the opportunity that has been given me to address you – the sons and daughters of the Jewish nation, an ancient nation that is full of wisdom – from this most important stage. I view this opportunity as proof of our growing mutual desire to deepen the cooperation between our countries, and also as a good sign on the road to strengthening the friendly relations and cooperation between Ukraine and Israel. The historic fates of our peoples have a lot in common. For hundreds of years the Ukrainian nation, just like the Jewish nation, was denied the possibility of establishing a sovereign and independent state. It was doomed to forceful assimilation, was scattered all across the globe, experienced terrible sacrifices in the 20th century, such as the famine of 1933, Stalin's persecutions and World War Two. The number of Ukrainian victims can be compared to the number of Jewish victims during the Holocaust. At the time Ukraine was a refuge for a third of the global Jewish population. The inalienable assets of the Jewish religion were born on Ukraine's soil. It was here that the masterpieces of Israeli thought appeared – such as works of literature and art – and progressive political ideas developed. The works of Sholem Aleichem, Hayim Nahman Bialik and Shaul Tchernichovsky and many literary figures and intellectuals have become an inseparable and organic part of the spirit and history of the Ukrainian people and the Jewish people. Our peoples have always lived side by side. Our peoples would marry among themselves, raise children and, together, overcome during periods of disaster. But for years the Ukrainians and the Jews were nations that did not have their own state and felt like foreigners on their land. And along came new eras. At the end of the 1940s the Jewish nation succeeded in realizing its 2,000-year-old ambition to renew its sovereign state, and the Ukrainian delegation to the United Nations was among the first to support the revival of the Jewish statehood. On August 24, 1991, without one bullet fire and without one drop of blood, Ukraine's independence was renewed. We are marching forward despite all the difficulties toward building an open society. Half a million of Ukraine's citizens who are of Jewish descent contribute substantially to the building of the state of Ukraine. Not long ago we received a new constitution. We successfully formulated all of the state's institutions according to the European democratic model, and with persistence and consistency we are making the transition to a market economy. We have built, on our own, a capital and banking system; we've initiated reform in the national currency and now Ukraine has its own currency – the hryvnia. Civil and social calm is preserved in our country. National anti-Semitism, a despicable legacy from times past, has been eradicated once and for all. Ukraine is a democratic country, and all of its citizens, irrespective of race, nationality and religion, can freely realize their right to respectable lives filled with happiness – God's gift. The notorious "fifth line," the nationality line, which in past times blocked the path of the Jews, has been erased from the Ukrainian passport. We are doing everything we can to renew the social life, religion and culture of the Jewish people in Ukraine. If a number of years ago there were 12 synagogues in our country, today there are already 50. "International Solomon University" operates (in Ukraine), in addition to 13 Jewish schools and another 60 Sunday schools. There are more than 20 Jewish communities. We have Jewish newspapers; there is a weekly television program, theaters and Jewish bands that perform successfully. We are doing everything we can in order to give thousands of hasidim from all over the world the opportunity to visit the grave of Rabbi Nachman in Uman and pray to God on Rosh Hashanah. Believe that all that is said here is not propaganda or an attempt to curry favor with someone. This is our policy on issues of nationality; a serious long-term policy; a policy which meets the highest international standards in the field of defending human rights and national minorities. However, we must admit that not everything is rosy and problem-free in the Jewish community in Ukraine. To this day we can sense the annihilation of the rich historic layer of the Jewish culture in Ukraine as a result of the genocide perpetrated by the Nazi enemies and their accomplices. This is a tragedy - a fracture that is all-human and universal in nature - the results of which cannot be overcome for years, even decades. Regretfully, today we can no longer renew the special atmosphere of the Ukrainian Jewish towns that were destroyed in a large wave of fire during World War Two, when the two peoples lived in peace and brotherhood; shared the joy and overcame the difficulties. We are conducting extensive activity to commemorate the memory of those who fell during those terrible years, in order to improve and preserve Jewish cemeteries, sites of mass annihilation of the Jewish people and graves of prominent figures in the fields of religion and Hasidism in Volhynia, Ivano-Frankivsk, Ternopil, Berdychiv – all these places are under the auspices of the state. They are open to the praying of pilgrims. Of course, these extensive activities demand time and money. The Jews of Ukraine, along with other citizens of different nationalities, carry the heavy burden of the economic crisis which fell on the shoulder of the entire Ukrainian nation. Many Jews, while seeking a better fate, are making aliyah to Israel or decide to immigrate to the United States and other countries, though this decision is not easy for everyone. Ukraine respects the right of every person to go outside of the country's boundaries. Our policy on this issue coincides with international norms. But from a human perspective, it is a great pity when so many sons and daughters of the Jewish nation, talented and educated, leave the land of Ukraine in droves, for good. Our most lofty goal is to create such conditions that every Ukrainian citizen will be able to build in Ukraine a happy life for himself and his children. It is towards this end that the far-reaching economic reforms are directed – to lead Ukraine to a market economy, to take full advantage of the vast intellectual potential of our society. Certainly, we do not remain indifferent to the expressions of aggressive chauvinism and anti-Semitism that we – the leadership – and most of the people, condemn unequivocally. We are (strictly) monitoring the activity of ephemeral yet quite loud groups which operate to the detriment of Ukraine. We are doing everything so that the malignant tumor of neo-Nazism and the sick anti-Semitism will not plant its poisonous roots in the consciousness of the Ukrainian society. We will not allow anyone to violate the calm and peace between the peoples living on our land (and) light the flame of lethal confrontations between brothers. As president of Ukraine I will make sure of this. Distinguished ladies and gentlemen, the Ukrainian people and the Jewish people are two peoples that have been blessed with special talents which, by god's will, were gathered together on one stretch of land to live together as brothers. This is how it was and how it will be despite the few dark pages in our history. We condemn the crimes of the past and certain criminals, yet we must also, once and for all, cast aside simplistic clichés of anti-Semitism and hatred of Ukrainians. We must reject out of hand generalizing allegations against entire peoples of committing crimes against humanity. So said Ze'ev Jabotinsky, who was born in Odessa: "The personality of a nation is artificial, and it should not be asked to provide an answer; nor is it obligated to justify itself." The guideline of strengthening the friendly relations and trust between the Ukrainian people and the Jewish people is a fundamental guideline, a strategic guideline. This is the basis for building real friendly relations with the State of Israel. My visit to your country is another testament to this. The basic principles of our foreign policy, which is characterized by consistency, level-headedness, a vision for the future, mutual respect, equal rights and honoring the precedence of international law, can clearly be seen in Ukraine's attitude towards developing mutual relations with Israel. As a result of this policy, Ukraine has obtained the status of a strategic partner of the United States. Ukraine is an esteemed member of the Organization for Security and Cooperation in Europe, a member of the European Council, and it has also worked with NATO on its Partnership for Peace program. Ukraine also takes part in UN missions to establish peace. In its Middle Eastern policy Ukraine casts aside, unequivocally, archaic clichés of the former Soviet Union. We aspire to good and balanced relations with all of the region's countries, including Israel and the Arab states. Therefore, we welcome and support the peace process which began five years ago in Madrid. We are aware of the complexity and the unique risks, compared with the more extended international conflicts, and continuously support the strict adherence to the principles of international law and a comprehensive settlement of the Israeli-Arab conflict on the basis of Security Council Resolutions 242 and 338.
Recommended publications
  • June 18, 2016 This Week's Text יְבָרֶ כְָך יְהוָה
    Naso June 18, 2016 This Week’s Text יְבָרֶ כְָךיְהוָה וְיִשְׁמְרֶ ָך. יָאֵר יְהוָה פָּנָיו אֵלֶיָך וִיחֻנֶָּךּ. יִשָּׂא יְהוָה פָּנָיו אֵלֶיָך וְיָשֵׂם לְָך שָׁלֹום. Numbers 6:24 May Adonai bless you and protect you. May Adtonai deal kindly and graciously with you. May Adonai bestow Divine favor upon you and grant you peace. Linking Our Text to Modern Israel The priestly benediction originates in this week’s Torah portion as the blessing Moses and Aaron were instructed to recite to the Israelite people. The intricacies of the text, still used today as a blessing in many contexts, are unique and remarkable for this ancient Biblical text. Though this is not considered an actual poem found in the Torah - the classic ones being Song of the Sea, Song at the Spring, and Moses Final Song - the shape of this blessing points to the fact that indeed it is poetry at Parody in Israeli Prayer its best. The phrases build one upon the other from 3 words in the first line, to 5 Poems in the second and finally 7 in the third. The number of letters go from 15 to 20 to 25. Furthermore, parallelism, so frequently found throughout other Biblical poetry The Flourishing of Post- is present from line to line, each intentionally expanding on the previous verse. Amichai Poetry - Tablet Clearly, this is not ordinary narrative or prose, rather it is an intentionally crafted Magazine Jan. 10, 2012 set of verses. To date, archaeologists and historians consider it to be the oldest pre- Chaim Guri exilic text to be found within Israel (from around 6th C BCE).
    [Show full text]
  • The Story of Israel As Told by Banknotes
    M NEY talks The Story of Israel as told by Banknotes Educational Resource FOR ISRAEL EDUCATION Developed, compiled and written by: Vavi Toran Edited by: Rachel Dorsey Money Talks was created by Jewish LearningWorks in partnership with The iCenter for Israel Education This educational resource draws from many sources that were compiled and edited for the sole use of educators, for educational purposes only. FOR ISRAEL EDUCATION Introduction National Identity in Your Wallet “There is always a story in any national banknote. Printed on a white sheet of paper, there is a tale expressed by images and text, that makes the difference between white paper and paper money.” Sebastián Guerrini, 2011 We handle money nearly every day. But how much do we really know about our banknotes? Which president is on the $50 bill? Which banknote showcases the White House? Which one includes the Statue of Liberty torch? Why were the symbols chosen? What stories do they tell? Banknotes can be examined and deciphered to understand Like other commemoration the history and politics of any nation. Having changed eight agents, such as street times between its establishment and 2017, Israel’s banknotes names or coins, banknotes offer an especially interesting opportunity to explore the have symbolic and political history of the Jewish state. significance. The messages 2017 marks the eighth time that the State of Israel changed the design of its means of payment. Israel is considered expressed on the notes are innovative in this regard, as opposed to other countries in inserted on a daily basis, in the world that maintain uniform design over many years.
    [Show full text]
  • Idiom by Rachel (1926)
    4. Idiom By Rachel (1926) I know embellished sayings galore, Endless flowery phrases, Walking jauntily - trotting With a haughty glance. My heart is for the innocent idiom –like an infant Humble like dirt. I know uncountable words – Therefore I hush. Does your ear hear even in silence My lowly idiom? Will you treasure it like a brother, As a mother in her lap? Translation by Rachel Korazim and Michael Bohnen Biography: Rachel Bluwstein Sela (1890 –1931) was a Hebrew-language poet who immigrated to Palestine, then part of the Ottoman Empire, in 1909. She is known by her first name, Rachel, or as Rachel the Poetess. Rachel was born in Saratov in Imperial Russia, the eleventh daughter of her parents and granddaughter of the rabbi of the Jewish community in Kiev. During her childhood, her family moved to Poltava, Ukraine, where she attended a Russian-speaking Jewish school and, later, a secular high school. She began writing poetry at age 15. Two years later she moved to Kiev and began studying painting. At the age of 19, Rachel visited Palestine with her sister en route to Italy, where they were planning to study art and philosophy. They decided to stay on as Zionist pioneers, learning Hebrew by listening to children’s chatter in kindergartens. They settled in Rehovot and worked in the orchards. Later, Rachel moved to Kvutzat Kinneret on the shores of the Sea of Galilee, where she studied and worked in a women's agricultural school. In 1913 she journeyed to France to study agronomy and drawing. When World War I broke out, unable to return to Palestine, she returned instead to Russia where she taught Jewish refugee children.
    [Show full text]
  • The Post-Communist Motherlands
    Back to the NJ post-Communist motherlands Reflections of a Jerusalemite historian Israel Bartal DOI: 10.30752/nj.86216 Remote celestial stars, celestial stars so close Remote and distant from the watching eye And yet their lights so close to the observer’s heart ‘Remote Celestial Stars’, Jerusalem 1943 (Tchernichovsky 1950: 653), translated by Israel Bartal. Remote and distant, and yet so close All of them, regardless of date or place, have shared similar sentiments regarding their In his last poem, written in a Greek Orthodox old countries. My thesis is that this was the monastery in Jerusalem in the summer of 1943, case not only for the first generation of East the great Hebrew poet Shaul Tchernichovsky European newcomers; many of those born in (1875–1943) eloquently expounded in some Israel (the ‘second generation’) have continued dozens of lines his life experience. Watching the ambivalent attitude towards their coun- the Mediterranean sky, the Ukrainian-born tries of origin, so beautifully alluded to by the Zionist was reminded of his youth under the Hebrew poet, myself included. skies of Taurida, Crimea and Karelia. His self- Historically speaking, Jewish emigrants examination while watching the Israeli sky from Eastern Europe have been until very brought to his mind views, memories, texts and late in the modern era members of an old ideas from the decades he had lived in Eastern ethno-religious group that lived in a diverse Europe. After some twenty years of separa- multi-ethnic environment in two pre-First tion from his home country, the provinces in World War empires.
    [Show full text]
  • Creating the Zionist Narrative: Culture in the Service of Ideas Dr
    ARLT 100g: Creating the Zionist Narrative: Culture in the Service of Ideas Dr. David Mendelsson [email protected] [email protected] Tuesdays and Thursdays: 3:30 – 4:50 p.m. TTH 214 Office Hours: Tuesdays 2:15 – 3:15 p.m. Office: HUC 107 Phone number: 323/749-3424 http://www.facebook.com/pages/Jewish-Studies-at-USC/153674587980302?ref=sgm twitter: www.twitter.com/louchheim_usc Course Description: This course will examine the various cultural media used by the Zionist movement in the first half of the twentieth century in order to mobilise Jewry on behalf of its project: the creation of a Jewish national home in Eretz Yisrael (Palestine). Although a critical dimension of this effort was political in its purpose, our interest will focus on the cultural commitment: the creation of a new Jewish identity centered on the idea of the "New Hebrew." What were the characteristics of this new Jew? What were the key values expressed through this new identity? In what ways did the New Hebrew represent a rebellion and in what ways a continuity with the Jewish past? This course will use literature, film, posters, sacred sites, performative ceremonies, children's games and music as prisms through which to examine this new cultural being. The course will also examine dissenting voices in the Yishuv (pre-state Jewish community in Palestine) and later the State of Israel that rejected the ethos of the New Jew as well as their alternative cultural and ideational positions. The course will conclude with an examination of contemporary Israel; what has happened to the idea of the New Jew as expressed by the Labor Zionist movement? Israel is experiencing a plethora of cultural struggles in which competing voices are attempting to shape the country in their own image.
    [Show full text]
  • Judah David Eisenstein and the First Hebrew Encyclopedia
    1 Abstract When an American Jew Produced: Judah David Eisenstein and the First Hebrew Encyclopedia Between 1907 and 1913, Judah David Eisenstein (1854–1956), an amateur scholar and entrepreneurial immigrant to New York City, produced the first modern Hebrew encyclopedia, Ozar Yisrael. The Ozar was in part a traditionalist response to Otsar Hayahdut: Hoveret l’dugma, a sample volume of an encyclopedia created by Asher Ginzberg (Ahad Ha’am)’s circle of cultural nationalists. However, Eisenstein was keen for his encyclopedia to have a veneer of objective and academic respectability. To achieve this, he assembled a global cohort of contributors who transcended religious and ideological boundaries, even as he retained firm editorial control. Through the story of the Ozar Yisrael, this dissertation highlights the role of America as an exporter of Jewish culture, raises questions about the borders between Haskalah and cultural nationalism, and reveals variety among Orthodox thinkers active in Jewish culture in America at the turn of the twentieth century. When an American Jew Produced: Judah David Eisenstein and the First Hebrew Encyclopedia by Asher C. Oser Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Jewish History Bernard Revel Graduate School Yeshiva University August 2020 ii Copyright © 2020 by Asher C. Oser iii The Committee for this doctoral dissertation consists of Prof. Jeffrey S. Gurock, PhD, Chairperson, Yeshiva University Prof. Joshua Karlip, PhD, Yeshiva University Prof. David Berger, PhD, Yeshiva University iv Acknowledgments This is a ledger marking debts owed and not a place to discharge them. Some debts are impossible to repay, and most are the result of earlier debts, making it difficult to know where to begin.
    [Show full text]
  • Seeing Israel and Palestine with New Eyes February 15 – 24, 2017
    A Little Bit of Heaven, Hardship, and Hope: Seeing Israel and Palestine with New Eyes February 15 – 24, 2017 Day 1, Thursday, February 15, 2018: Arrive [no guide, no bus] • Arrive at Ben Gurion Airport and make your own way to the hotel in Tel Aviv. Hotel: Gilgal Hotel, Tel Aviv Day 2, Friday, February 16, 2018: Tel Aviv [1 guide, no bus] • After breakfast meet your guide and walk to Trumpeldor Cemetery for an introduction to the Zionist beginnings of Tel Aviv. Founded in 1902, before the official creation of Tel Aviv, the cemetery contains the graves of the city's founders, early residents, and cultural and historical figures, including Moshe Sharett, the second Prime Minister of Israel, Hayim Nahman Bialik, Israel's national poet, Meir Dizengoff, the first mayor of Tel Aviv, Ahad Ha'am, one of the foremost pre-state Zionist thinkers, Shaul Tchernichovsky, one of the greatest Hebrew poets, and many others. • Next visit Beit Ha’ir, the historical Town Hall of Tel-Aviv. Beit Ha’ir is part of the Bialik Complex – a center of Hebrew and Israeli culture that comprises a pivotal chapter in the history and cultural life of the city. The Bialik Square and its surrounding buildings, including Beit Ha’ir, have been declared a World Cultural Heritage Site by UNESCO and are included in the area of Tel-Aviv designated a “White City” for its unique variant of modern international architecture. • Then check out the pre-Shabbat hustle and bustle of the Carmel Shuk Market, meeting vendors, and savoring the best of local produce.
    [Show full text]
  • 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.
    [Show full text]
  • Ever-Dying Hope WENDY ZIERLER
    captured and imprisoned the yetzer ha-ra (the of capitalism — cautious, but not paralyzed, “evil urge” — lust, selfishness, competitive- because as both Karl Marx and the sages of the ness), the result was a world without growth, Talmud said (Kiddushin 40b), what counts is not without striving, without creativity — because, just contemplating the world, but changing it. as the rabbis concluded, it is in the nature of Change it we must; it’s time. A system ruled human beings that “without the evil urge, no by small, oligarchic boards of directors will one would build a house, marry, have chil- never be adequately responsive to the needs of SHMA.COM dren, or engage in trade.” There was the warn- the majority. A system that is structurally con- ing of Sanhedrin 97a: “All the calculated dates cerned only with the creation of profit — and of redemption have passed, and now the mat- that now permits 85 individual families to own Lawrence Bush is the editor ter depends upon teshuvah and mitzvot” — a as much wealth as half the planet’s human of Jewish Currents magazine (jewishcurrents.org) and teaching that for me thoroughly contradicted households combined, according to Oxfam — JEWDAYO, a daily blog the Marxist “calculation” of the historical inevi- will never adequately cultivate human potential (jewishcurrents.org/jewdayo). tability of socialism (after the self-devouring of in all of its diversity. Moreover, our planet can- His books include Waiting for capitalism) and therefore expunged my politics not bear the rapaciousness of capitalistic growth God: The Spiritual Explorations of a certain “history’s-on-my-side” arrogance.
    [Show full text]
  • Odessa Soundscapes Одесса Мама Еврейская Музыка Mama of Odessa Одессы
    Center for the Study of Cultures of Place in the מרכז לחקר המוסיקה היהודית Modern Jewish World JEWISH MUSIC RESEARCH CENTRE Supported by the I-CORE Program of the Planning and Budgeting Committee and The Israel Science Foundation (grant No 1798/12) אימא אודסה המוסיקה של אודסה Jewish היהודית Odessa Soundscapes Одесса Мама Еврейская Музыка Mama of Odessa Одессы Music of the Synagogue and the Jewish Street in Odessa at the Beginning of the 20th Century Sunday, 25 March 2018 Cantor Azi Schwartz (Park Avenue Synagogue, New York) Vira Lozinski - Yiddish and Russian songs The Chamber Choir of the Jerusalem Academy of Music and Dance Conductor: Stanley Sperber Piano and organ: Raymond Goldstein Da'at Hamakom - Center for the Study of Cultures of Place in the Modern Jewish World Jewish Music Research Centre - Faculty of the Humanities - The Hebrew University of Jerusalem In collaboration with Park Avenue Synagogue, New York Idea and production: Anat Rubinstein, Eliyahu Schleifer, Edwin Seroussi (Jewish Music Research Centre) Technical support and production coordination: Anat Reches (Da'at Hamakom), Sari Salis, Tali Schach (Jewish Music Research Centre) Production coordination for the Jerusalem Academy of Music and Dance: Chana Englard The Chamber Choir of the Jerusalem Academy of Music and Dance Conductor and musical manager: Stanley Sperber Assistant conductor: Taum Karni Musical adviser: Tami Kleinhaus Choir pianist: Irina Lunkevitch Choir manager: Maya Politzer Acting choir manager: Yif'at Shachar Choir members: Soprano Alto Tenor Bass Maria
    [Show full text]
  • Minorities in Modern Hebrew Literature: a Survey1
    Minorities in Modern Hebrew Literature: A Survey Minorities in Modern Hebrew Literature: A Survey1 近現代ヘブライ文学におけるマイノリティ:概観 Doron B. Cohen, Ph.D. ドロン・B・コヘン,Ph.D. Summary:1 Along their history, Jews often found themselves in a minority situation, and their awareness of this fact was expressed in their writings, but in modern times Jews also experienced being a majority. However, even while being an ethnic minority, they had various groups of social minorities in their midst. The present article offers a survey of the attitude towards various kinds of minorities as expressed in Modern Hebrew literature, along a division to three periods: (1) in Eastern Europe, from mid-19th to early 20th century (minorities such as orphans, the handicapped, and women as marginal- ized in society); (2) in Central Europe and Palestine, during the first half of the 20th century (similar minorities); (3) in the State of Israel (similar minorities, as well as Arabs, Jews of Asian and African origin and migrant workers). Our survey shows that authors of Modern Hebrew literature displayed an acute awareness of the plight of different minorities. Key words: Hebrew Literature, Minorities, Jews & Arabs, Ashkenazim, Mizrahim 要旨: 歴史を通じて、ユダヤ人はしばしばマイノリティの状況にあり、その意識は彼らの書くもの に表現されてきた。しかし、近現代においては、ユダヤ人はマジョリティとしての立場も体 験することになった。民族としてはマイノリティであっても、彼らの内部には様々な社会的 マイノリティ集団を抱えていた。本稿は、近現代ヘブライ文学に表れた様々なマイノリティ への態度を概観するものである。近現代を以下の三つの時期に区分する:(1)19 世紀半ば −20 世紀初頭の東欧(社会の周縁にあるマイノリティとしては、孤児、障がい者、女性な ど )、( 2)20 世紀前半の中央ヨーロッパとパレスティナ地域(同上のマイノリティ)、(3) イスラエル国家において(同上のマイノリティに加えて、アラブ人、アジア系及びアフリカ 系ユダヤ人、移民労働者)。本稿の概観を通して、近現代ヘブライ文学の著者は、様々なマ イノリティの窮状を鋭く認識し、それを表現していたことが窺える。 キーワード: ヘブライ文学、マイノリティ、ユダヤ人とアラブ人、アシュケナジーム、ミズラヒーム 1 I am grateful to Prof. Nitza Ben-Dov of Haifa University for her generous assistance in the writing of this article, but I must obviously assume sole responsibility for any error or misjudgment in it.
    [Show full text]
  • Four Constructions of the Holocaust in Israeli Political Culture
    Cont Jewry (2017) 37:125–170 DOI 10.1007/s12397-017-9208-7 The Holocaust in Israeli Political Culture: Four Constructions and Their Consequences Editor’s Note: This Article is Followed by Four Comments and a Response by Ian Lustick Ian S. Lustick1 Received: 14 March 2016 / Accepted: 23 March 2017 / Published online: 24 April 2017 Ó Springer Science+Business Media Dordrecht 2017 Abstract The collective memory of the Holocaust among Israeli Jews has featured competition among four related but distinct constructions: Zionist Proof-text; Wasting Asset; Object Lesson for safeguarding human rights; and Template for Jewish life. This paper will analyze this competition and the implications of the apparent victory of the Template. While there is a sequence to the changing prominence of these different versions of the Holocaust, each version has enjoyed periods of relative success since World War II. In recent decades, however, the Holocaust as a Template for Jewish Life has emerged as ascendant. Throughout, competition among the four constructions was driven by parochial and temporary political interests and by the unintended consequences of dissatisfactions associated with any one of them. My analysis will trace this competition and those conse- quences, using them to explain the extreme and highly particular features of current Israeli Jewish collective memory of the Holocaust. The paper concludes with an assessment of the implications of the hegemonic status of this version of the Holocaust for appreciating Israel’s contemporary political predicament. Keywords Israel Á Holocaust Á Political culture Á Collective memory Á Hegemony Á Constructivism & Ian S. Lustick [email protected] 1 Department of Political Science, University of Pennsylvania, Philadelphia, PA, USA 123 126 I.
    [Show full text]