DOCSLIB.ORG

1. Increasing Knowledge About Jews and Judaism 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1. Increasing Knowledge About Jews and Judaism 2 Increasing Knowledge about Jews and Judaism Teaching Aid 1 1. Increasing Knowledge about Jews and Judaism 2. Overcoming Unconscious Biases 3. Addressing Anti-Semitic Stereotypes and Prejudice 4. Challenging Conspiracy Theories 5. Teaching about Anti-Semitism through Holocaust Education 6. Addressing Holocaust Denial, Distortion and Trivialization 7. Anti-Semitism and National Memory Discourse 8. Dealing with Anti-Semitic Incidents 9. Dealing with Online Anti-Semitism 10. Anti-Semitism and the Situation in the Middle East Increasing Knowledge about Jews and Judaism In 2016, the world’s Jewish popu- lation was estimated to be near- “Out-group” refers to those people who do not belong to a specif- ly 14.5 million.1 Although that ic “in-group”. Research published in 2009 into the existence and may seem like a large number, relative strength of favouritism for in-groups versus out-groups since Jewish communities tend based on multiple identity categories (body type, political views, to be concentrated in certain are- nationality, religion and more) concluded that individuals’ behav- as, many students may have had iour towards others was significantly affected by their respective few, if any, opportunities to get to identities. In particular, the research found that: know Jewish people or to learn • those belonging to the in-group are treated more favourably than about Jewish traditions and the those belonging to the out-group in nearly all identity categories religion of Judaism. and in all contexts; and • family and kinship are the most powerful sources of differenti- Due to this lack of contact and ation, followed by political views, religion, sports-team loyalty understanding, prejudices, pre- and music preferences. sumptions and a mental collec- tion of hearsay, rumours, myths SOURCE: Avner Ben-Ner et al., “Identity and in-group/out-group differen- and stereotypes can build over tiation in work and giving behaviors: Experimental evidence”, Journal of time. This type of ignorance can Economic Behavior & Organization, Vol. 72, Issue 1, 2009, pp. 153-170. breed mistrust, and misunder- stood differences can lead to fear and rejection. This can pro- vide fertile ground for exclusion, intolerance and hatred. Seeing Jewish people as an “out- The purpose of this teaching aid is group” fosters prejudice against to provide basic knowledge about Teachers need to be aware that them. Increased knowledge and the religion, culture and diversi- this lack of knowledge and expe- familiarity with an unknown ty of the Jewish people; and foster rience makes reliance on stere- tradition is one of several understanding of the roots, prac- otypes more likely, and preju- teaching strategies that can be tices and customs, prayers and dices can be developed based employed to decrease prejudice beliefs, etc., of this diverse group. on limited information about and the perceived differences The teaching suggestions that fol- an unfamiliar group (a so-called between an “in-group” and an low can help students broaden “out-group”). “out-group”.2 their understanding of the many aspects of being Jewish. 1 “2016 World Jewish Population”, The Berman Jewish DataBank, <https://www.jewishdatabank.org/databank/search-results/study/831>. 2 Maureen McBride, Scottish Centre for Crime and Justice, “What works to reduce prejudice and discrimination? A review of the evi- dence”, 14 October 2015, <https://www2.gov.scot/Resource/0048/00487370.pdf>. 1 Background The Jewish people first emerged religious or ethnic groups, many • Ethiopian Jews are also known as a distinct group in the Middle migrated. Today, different terms as the Beta Israel, many thou- East in the second millennium are used to refer to this geograph- sands of whom reside in Isra- BCE. Jews today are a heteroge- ic diversity. el today. neous group of people with dif- ferent national origins, physical • “Ashkenazi” refers to Jews who • Other Jewish ethnic groups characteristics and various levels migrated into northern France can be found around the world, and types of religiosity. and Germany around 800-1000 from India to Canada. CE and later to Central and East- The term “Jewish” refers today to ern Europe, where many spoke Over the centuries, in some any person belonging to the Jew- Yiddish (a mixture of Hebrew places Jews were invited by ish people or to Judaism by con- and German). aristocratic rulers to settle in version. According to Jewish law a defined territory, with limited – Halakha – Jewishness is trans- • “Sephardic” describes Jews rights. Before the emergence of mitted by the mother, meaning who went to Spain and Portu- national governments, national that Jews are born Jewish. For gal, some settling in North Afri- law and citizenship as we rec- many, however, the term does not ca and the Ottoman Empire ognize them today, Jewish lead- explicitly refer to a religious affil- after being expelled during ers maintained a relationship iation but implies the recognition the Inquisitions in the fifteenth with the monarch, who agreed of a common cultural history. and sixteenth centuries. Their to protect them.5 language – Ladino – is a Span- The Jewish diaspora began fol- ish-Hebrew hybrid. In addition to the languages of lowing the destruction of the national origin, Hebrew has first temple in what is now mod- • “Mizrahi” is often used to refer become a unifying language ern day Jerusalem by the Baby- to Jews outside of these two for Jews in Israel and beyond. lonians in 586 BCE and contin- European groups. Their ances- The re-birth of the ancient, bib- ued during the Roman Empire.3 tors largely remained in the lical Hebrew as a living modern While some Jews remained in Middle East or lived in North language in the late nineteenth the region, living alongside other Africa or Central Asia.4 and early twentieth centuries 3 De Lange, Nicholas, An Introduction to Judaism (Cambridge University Press, 2000), p. 27. 4 For more on the term “Mizrahi” and how it is used around the world today see: <https://www.myjewishlearning.com/article/who- are-mizrahi-jews/>; <https://www.myjewishlearning.com/article/mizrahim-in-israel/>. 5 Examples of this relationship existed in France, England and Germany in the twelfth century. See: Gavin I. Langmuir, Towards a Defi- nition of Antisemitism (London: University of California Press, 1996), pp. 137-142. 2 is a remarkable cultural devel- opment. Jewish populations of selected OSCE participating States in 2016 Before the Holocaust, when Per cent (%) six million Jews were killed in Total Jewish population Country6 population Europe, there were 16.7 million population who are (in millions) Jewish people worldwide. As of Jewish 2016, the global Jewish popula- Azerbaijan 8,400 9.7 0.87 tion had returned to 14.4 million – less than 0.2 per cent of the Belgium 29,500 11.2 0.26 total world population. Today, Canada 388,000 35.8 1.08 the largest concentration of Jew- ish people live in Israel, which France 460,000 64.3 0.71 is inhabited by more than 6.5 Germany 117,000 81.1 0.14 million Jews – approximately 75 per cent of the country’s popu- Hungary 47,60 0 9.8 0.49 7 lation. Italy 27,40 0 62.5 0.04 At the end of the nineteenth cen- Latvia 5,000 2.0 2.5 tury, Jews were migrating to this Netherlands 29,900 16.9 0.18 part of what was then the Otto- man Empire. In the early twen- Moldova 3,500 4.1 0.85 tieth century and after the Hol- Russia 179,500 144.3 0.12 ocaust, the numbers migrating there increased considerably. Sweden 15,000 9.8 0.15 Switzerland 18,800 8.3 0.23 The fact that Jewish people rep- Turkey 15,500 78.2 0.02 resent a low percentage of the population of many countries Ukraine 56,000 42.8 0.13 (excluding Israel) means that United people in those countries may 290,000 65.3 0.44 Kingdom have never met a Jewish per- son. At the same time, it is also United States 5,700,000 321.2 1.77 possible that they have had con- tact with Jewish people without realizing it, since many Jewish curled sidelocks) is highly visi- into European Jews’ experienc- people are not visibly Jewish. ble.8 Some religious Jewish men es and perceptions of anti-Sem- Some people associate Jews with can only be recognized as such itism indicated they sometimes the ultra-Orthodox, or Hasi- because they wear a kippah (or avoided displaying their Juda- dim, whose traditional dress yarmulke/skullcap). However, ism in public.9 (black hats, beards and possibly respondents to a 2018 survey 6 Data from Sergio DellaPergola, “World Jewish Population, 2016”. Berman Jewish DataBank, No. 17 (February, 2017) p. 24. 7 Israel Central Bureau of Statistics, Monthly Bulletin of Statistics – February 2019, “Population, By Population Group”, <https://www. cbs.gov.il/en/publications/Pages/2019/Monthly-Bulletin-of-Statistics-February-2019.aspx> 8 Many Hasidic men wear suits that are reminiscent of the style Polish nobility wore in the 18th century, when Hasidic Judaism began. 9 European Union Agency for Fundamental Rights, Experiences and perceptions of antisemitism: second survey on discrimina- tion and hate crime against Jews in the EU (2018), p. 37, <https://fra.europa.eu/en/publication/2018/2nd-survey-discrimina- tion-hate-crime-against-jews>. 3 Religious Aspects According to biblical accounts, In Judaism, the central author- outlines the largest denomina- Jewish people are the descend- ity does not rest in one per- tional groups, though others ants of Abraham. The key reli- son but in sacred texts and tra- also exist.12 gious principle of Judaism is ditions. Traditional practice the belief in a single, omnisci- revolves around the study and Orthodox Jews retain tradition- ent, omnipotent, benevolent, observance of God’s laws and al Jewish laws and customs to transcendent God, who created commandments as written in varying extents, not only as they the universe and continues to the Torah and expounded in relate to liturgy but also regard- govern it.
Load more

Recommended publications
  • 1 Jews, Gentiles, and the Modern Egalitarian Ethos
    Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God.
    [Show full text]
  • A Fresh Perspective on the History of Hasidic Judaism
    eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai.
    [Show full text]
  • Migration of Jews to Palestine in the 20Th Century
    Name Date Migration of Jews to Palestine in the 20th Century Read the text below. The Jewish people historically defined themselves as the Jewish Diaspora, a group of people living in exile. Their traditional homeland was Palestine, a geographic region on the eastern coast of the Mediterranean Sea. Jewish leaders trace the source of the Jewish Diaspora to the Roman occupation of Palestine (then called Judea) in the 1st century CE. Fleeing the occupation, most Jews immigrated to Europe. Over the centuries, Jews began to slowly immigrate back to Palestine. Beginning in the 1200s, Jewish people were expelled from England, France, and central Europe. Most resettled in Russia and Eastern Europe, mainly Poland. A small population, however, immigrated to Palestine. In 1492, when King Ferdinand and Queen Isabella expelled all Jewish people living in Spain, some refugees settled in Palestine. At the turn of the 20th century, European Jews were migrating to Palestine in large numbers, fleeing religious persecution. In Russia, Jewish people were segregated into an area along the country’s western border, called the Pale of Settlement. In 1881, Russians began mass killings of Jews. The mass killings, called pogroms, caused many Jews to flee Russia and settle in Palestine. Prejudice against Jews, called anti-Semitism, was very strong in Germany, Austria-Hungary, and France. In 1894, a French army officer named Alfred Dreyfus was falsely accused of treason against the French government. Dreyfus, who was Jewish, was imprisoned for five years and tried again even after new information proved his innocence. The incident, called The Dreyfus Affair, exposed widespread anti-Semitism in Western Europe.
    [Show full text]
  • Have You Heard of These Ethnic Groups?
    Have you heard of these Ethnic Groups? Ethnic Group Homeland Population Bhils India 17.1 million Kazahs Kazakhstan 18 million Tagalogs Philippines 19.6 million Amhara Ethiopia 19.9 million Berbers Algeria, Morocco, 20-50 million Tunisia, Libya Fula West Africa 20-25 million Igbo Nigeria 20 million Khas Nepal 20 million Yoruba Nigeria 20 million Akan Ghana 20.9 million Source: https://joshuaproject.net/unreached/11 Have you heard of these Ethnic Groups? Ethnic Group Homeland Population Bhils India 17.1 million Kazahs Kazakhstan 18 million Tagalogs Philippines 19.6 million Amhara Ethiopia 19.9 million Berbers Algeria, Morocco, 20-50 million Tunisia, Libya Fula West Africa 20-25 million Igbo Nigeria 20 million Khas Nepal 20 million Yoruba Nigeria 20 million Akan Ghana 20.9 million Jews Israel (worldwide) 14.7 million (2019) Sources: https://joshuaproject.net/unreached/1 2 Berman Jewish Databank: https://www.jewishdatabank.org/databank/search-results?category=Global Facts about the Jewish People • Nobel Prize winners (1901-2018): 900 total. 208 were Jewish (Israel has produced a disproportionate number of Nobel Prize winners)https://www.jewishvirtuallibrary.org/jewis h-nobel-prize-laureates • 8 US Supreme Court Justices: Louis Brandeis (1916-1939), Benjamin Carodozo (1931-9138), Felix Frankfurter (1939-1962), Arthur Goldberg (1962-1965), Abe Fortas (1965-1969), Ruth Ginsburg (1993-2020), Stephen Breyer (1994-), Elena Kagan (2010-) https://www.jewishvirtuallibrary.org/jewish-u-s- supreme-court-justices 3 Facts about the Jewish People • Jews
    [Show full text]
  • Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
    JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews.
    [Show full text]
  • Judaism Practices Importance of the Synagogue • This Is the Place
    Ms Caden St Michael’s Catholic College R.E. Department Revision- Judaism Practices rabbi and a pulpit where sermons are delivered. Importance of the Synagogue The Ark (Aron Hakodesh)- this is This is the place where Jewish the holiest place in the Synagogue. people meet for prayer, worship and They believed that the original ark study. They believe that any prayer contained stone tablet s that God can only take place where there are gave to Moses at Sinai. In at least 10 adults. Synagogues, Jews are reminded of Synagogues are usually rectangular the original ark. It is at the front of shaped but there are no specific the Synagogue facing Jerusalem. rules about its size and decoration. There are usually steps up to the It is common for there to be a stain- Ark to remind them that God and glassed window representing the the Torah are more important and Star of David. sacred. The ark is only opened during The synagogue is the central point special prayers and when it’s read for life as a Jewish community- it is during services. where many rites of passages take Ever-Burning Light (Ner Tamid)- place. This symbolises God’s presence and a It is important as a place of study reminder of the Menorah that was e.g. it is where a young boy/girl will lit every night in the Temple. learn Hebrew and study the Torah in Reading Platform (bimah)- This is a preparation for their bar/bat raised platform which is usually in mitzvahs. the very centre- it is used for Questions: reading from the Torah and becomes the focus of worship.
    [Show full text]
  • Varieties of Authenticity in Contemporary Jewish Identity
    [133] Contempo- Varieties of Authenticity rary Jewish Identity in Contemporary Jewish • Identity Stuart Z. Charmé Stuart Z. Charmé uch discussion about religious pluralism among Orthodox and non-Orthodox Jews, about assimilation and Jewish conti- Mnuity, about Jewish life in Israel and in the Diaspora, and about a variety of other issues related to Jewish identity all invoke “authenticity” as the underlying ideal and as the ultimate legitimizer (or de-legitimizer) of various positions. In an address to the graduating class of Reconstructionist rabbis in 1983, Irving Howe encouraged the next generation of rabbis to “try for an atmosphere of authenticity, wherever you find yourselves.”1 An Orthodox rabbi in Philadelphia recently encouraged liberal Jews to share a Sabbath meal at an Orthodox home in order to see “how special an authentic Shabbas really is.”2 Israel, claimed Daniel Elazar, is “the only place in the world where an authentic Jewish culture can flourish (at least potentially). Even the more peripheral of American Jews are touched by the Jewish authenticity of Israel, while the more committed find the power of Israel in this respect almost irresistible.”3 And in response to such typical Zionist authenticity claims, one of Philip Roth’s literary alter egos proposes that Europe, not Israel, is “the most authentic Jewish homeland there has ever been, the birthplace of rabbinic Judaism, Hasidic Judaism, Jewish secularism, socialism, on and on.”4 Authenticity has become the key term for postmodern reconstruc- tions and “renewals” of
    [Show full text]
  • Jewish Persecutions and Weather Shocks: 1100-1800⇤
    Jewish Persecutions and Weather Shocks: 1100-1800⇤ § Robert Warren Anderson† Noel D. Johnson‡ Mark Koyama University of Michigan, Dearborn George Mason University George Mason University This Version: 30 December, 2013 Abstract What factors caused the persecution of minorities in medieval and early modern Europe? We build amodelthatpredictsthatminoritycommunitiesweremorelikelytobeexpropriatedinthewake of negative income shocks. Using panel data consisting of 1,366 city-level persecutions of Jews from 936 European cities between 1100 and 1800, we test whether persecutions were more likely in colder growing seasons. A one standard deviation decrease in average growing season temperature increased the probability of a persecution between one-half and one percentage points (relative to a baseline probability of two percent). This effect was strongest in regions with poor soil quality or located within weak states. We argue that long-run decline in violence against Jews between 1500 and 1800 is partly attributable to increases in fiscal and legal capacity across many European states. Key words: Political Economy; State Capacity; Expulsions; Jewish History; Climate JEL classification: N33; N43; Z12; J15; N53 ⇤We are grateful to Megan Teague and Michael Szpindor Watson for research assistance. We benefited from comments from Ran Abramitzky, Daron Acemoglu, Dean Phillip Bell, Pete Boettke, Tyler Cowen, Carmel Chiswick, Melissa Dell, Dan Bogart, Markus Eberhart, James Fenske, Joe Ferrie, Raphäel Franck, Avner Greif, Philip Hoffman, Larry Iannaccone, Remi Jedwab, Garett Jones, James Kai-sing Kung, Pete Leeson, Yannay Spitzer, Stelios Michalopoulos, Jean-Laurent Rosenthal, Naomi Lamoreaux, Jason Long, David Mitch, Joel Mokyr, Johanna Mollerstrom, Robin Mundill, Steven Nafziger, Jared Rubin, Gail Triner, John Wallis, Eugene White, Larry White, and Ekaterina Zhuravskaya.
    [Show full text]
  • Guide to the Synagogue for Interfaith Couples and Families
    GUIDE TO THE SYNAGOGUE FOR INTERFAITH COUPLES AND FAMILIES Introduction ..................................................................................................................... 2 What happens at a synagogue? ...................................................................................... 3 Daily Prayer ................................................................................................................. 4 Torah Reading ............................................................................................................. 5 Special Prayers For Holidays ...................................................................................... 6 Lifecycle Events (But Not All Of Them!) ....................................................................... 7 Study ........................................................................................................................... 9 Other Community Activities ....................................................................................... 10 What Kind of Synagogue Is it? Jewish Denominations ................................................. 11 Reform ................................................................................................................... 12 Conservative .......................................................................................................... 12 Orthodox ................................................................................................................ 14 Hasidic Orthodox ......................................................................................................
    [Show full text]
  • University of Southampton Research Repository Eprints Soton
    University of Southampton Research Repository ePrints Soton Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", University of Southampton, name of the University School or Department, PhD Thesis, pagination http://eprints.soton.ac.uk UNIVERSITY OF SOUTHAMPTON FACULTY OF HUMANITIES English Department Hasidic Judaism in American Literature by Eva van Loenen Thesis for the degree of Doctor of Philosophy December 2015 UNIVERSITY OF SOUTHAMPTON ABSTRACT FACULTY OF YOUR HUMANITIES English Department Thesis for the degree of Doctor of Philosophy HASIDIC JUDAISM IN AMERICAN LITERATURE Eva Maria van Loenen This thesis brings together literary texts that portray Hasidic Judaism in Jewish-American literature, predominantly of the 20th and 21st centuries. Although other scholars may have studied Rabbi Nachman, I.B. Singer, Chaim Potok and Pearl Abraham individually, no one has combined their works and examined the depiction of Hasidism through the codes and conventions of different literary genres. Additionally, my research on Judy Brown and Frieda Vizel raises urgent questions about the gendered foundations of Hasidism that are largely elided in the earlier texts.
    [Show full text]
  • Traces of Absence: How the Trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair Is Present in Photographs and Home Movies
    City University of New York (CUNY) CUNY Academic Works Dissertations, Theses, and Capstone Projects CUNY Graduate Center 6-2021 Traces of Absence: How the Trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair Is Present in Photographs and Home Movies Natalie Haziza The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/4423 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Running head: TRACES OF ABSENCE i Traces of Absence: How the trauma of the Yemenite, Mizrahi and Balkan Kidnapped Children Affair is present in photographs and home movies Natalie Haziza The Graduate Center & City College – CUNY A dissertation submitted to the Graduate Faculty in Psychology in partial fulfillment of the requirement for the degree of Doctor of Philosophy. The City University of New York 2021 TRACES OF ABSENCE © 2021 NATALIE HAZIZA All Rights Reserved ii TRACES OF ABSENCE This manuscript has been read and accepted for the Graduate Faculty in Clinical Psychology Doctoral program to satisfy the dissertation. Elliot Jurist, PhD – Dissertation Chair ________________________________ Date ____________ Richard Bodnar, PhD - Executive Officer ________________________________ Date ____________ Dissertation Committee: Sarah O’Neill, PhD ___________________________ Adeyinka M. Akinsulure-Smith, PhD, ABPP ___________________________ Shoshana Madmoni-Gerber, PhD __________________________ Marianne Hirsch, PhD __________________________ iii TRACES OF ABSENCE For Avigail and Yoyi, to many more muddy puddles אתסלב סמ ו ד י , לבק י ברהה ישנ ק ו ת ממ נ י .
    [Show full text]
  • The Uses of the Synagogue
    The uses of the synagogue Bet k’nesset (house of meeting) The word ‘synagogue’ refers to a Jewish place of worship; many Jews refer to it as the bet k’nesset (house of meeting). The synagogue has an important role to play in the wider Jewish community. The name ‘bet k’nesset’ reflects the fact that as well as a place of prayer and worship, the synagogue plays a valuable role as that of a social centre, where various activities take place just as at the original Temple in Jerusalem. Modern synagogues are usually built with meeting rooms or classrooms incorporated into the building. There will sometimes be a hall for community use, which acts as a venue for a variety of events such as bar mitzvah and wedding celebrations. The synagogue therefore acts as a hub for all ages, holding youth club meetings, hosting lectures, and providing a meeting place for senior citizens. ‘Bet midrash’ (house of study) The name ‘bet midrash’ (house of study) and ‘shul’ (school) refers to the synagogue as a place for study and underlines the fact that education is very important in Jewish life. The Torah says: ‘And these words which I command you today shall be in your heart. You shall teach them diligently to your children …’ (Deuteronomy 6:6-7). For many Jewish children who attend secular schools, there is no opportunity to study Hebrew as part of the mainstream curriculum. For this reason, Jewish children are able to attend Hebrew classes that are held at the synagogue. However, education does not stop with children.
    [Show full text]