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Copyright of Naharaim -- Journal of German -- Jewish Literature & Cultural History / Zeitschrift für Deutsch -- jüdische Literatur und Kulturgeschichte is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vierteljahrshefte für Zeitgeschichte is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Paul's reference to his adaptability to different groups in 1 Cor 9.19–23 is central to recent discussions about Paul's Jewishness. This paper argues that the crucial context for Paul's metaphor of self-enslavement (1 Cor 9.19) is not to be found in anthropological passages such as Rom 6 or Gal 5, but rather in the conditions of a slave's life in antiquity. This leads to an interpretation that combines essential concerns of a Paul within Judaism perspective with those of more traditional exegesis. [ABSTRACT FROM AUTHOR]

The article focuses on Nahum Slouschz's concept of "Hebraic Mediterraneità" and its role in Jewish nationalism. Topics include Slouschz's integration of philology, archaeology, and history in developing this vision, the influence of his ideas from Odesa to Paris, and how Itamar Ben-Avi expanded and popularized Mediterraneanism to support his cantonization plan for mandatory Palestine.

The article examines the theory of hypertextuality and interpretation in the Pentateuch. It is noted that ancient Jewish authors revised old texts to address new contexts and define their community identity. Gérard Genette's theory of hypertextuality offers ways to categorize literary interactions between texts and make our assumptions about how interpretive texts function more explicit. The article examines four significant revisions of Pentateuchal materials: the Deuteronomic and Priestly work of the Pentateuch, the Temple Scroll, and the Book of Jubilees. It emphasizes that the distinction between "biblical" and "non-biblical" did not exist in the Second Temple period and that a new approach is needed to consider these texts equally. The theory of hypertextuality can make important contributions to integrating biblical studies and research on the Dead Sea Scrolls. One such contribution is the treatment of interpretations in the Pentateuch and interpretations of the Pentateuch on an equal level. The theory of hypertextuality allows for recognizing and analyzing similarities between different texts. The use of this theory can also help understand the relationships between source texts and dependent texts in ancient Jewish literature. There are various approaches to applying the theory of hypertextuality to different texts, such as the New Testament and the Old Testament. The text discusses the theory of hypertextuality and its application to the Pentateuch. It emphasizes that mere coherence of a text is not sufficient to argue that it was designed for independent existence. Instead, it is argued that the function of a text should be considered in line with the intentions of its authors. The text also examines the characteristics of ancient Jewish hypertexts, such as self-presentation and paratextual markers, to determine whether they were designed as substitutes, supplements, or corrections to their hypotext. It is noted that Deuteronomy, Jubilees, and the Temple Scroll can be considered as continuations or supplements, while the Priestly work can be seen as an independent alternative to existing narratives. The use of paratextual signs, such as titles, can indicate a hypertextual relationship between texts. This article examines the revisions in and of the Pentateuch using Gérard Genette's theory of hypertextuality. The theory offers ways to categorize literary interactions between texts and make the functioning of interpretive texts more explicit. This can help solve urgent problems in the study of the Hebrew Bible and ancient Judaism. The article focuses particularly on the book of Deuteronomy and its connection to the hypotextual context. It emphasizes that interpretation does not only occur retrospectively to the foundational texts of Western religion and culture but is built into them and produces interpretation. [Extracted from the article]

Jiří Weil (1900–1959), the Czech writer of Jewish origin, is known primarily for his works of fiction dealing with the experience of the Shoah, both in the form of short stories and his celebrated novels Život s hvězdou (Life with a Star, 1949) and Na střeše je Mendelssohn (Mendelssohn is on the Roof, 1960), as well as the text collage Žalozpěv za 77 297 obětí (Lamentation for 77 297 Victims, 1958). However, the fact that Weil presented the theme of Jewishness also from a different perspective is often overlooked — for example in the novel Harfeník (The Harpist, 1958) and in the unpublished texts ‘Perrotina, mašina chlebozlodějská’ (Perrotine, the Bread-Stealing Machine) and ‘Tiskařská romance’ (A Printer’s Romance), in which he linked the theme of Jewishness to that of the beginnings of the labour movement in the Czech lands in the 19th century. Although Weil’s post-war literary output is characterised by his focus on themes of Jewishness and the Shoah, we also find Jewish figures represented in his pre-war novel writing. Last but not least, it is necessary also to recall his texts of a non-fiction character, in which he dealt with Jewish themes in the course of his employment at the State Jewish Museum. The focal point of this contribution therefore resides in the presentation of Weil’s lesser-known texts, dealing with the theme of Jewishness other than through the prism of the Shoah, and in his uncovering of a complex of Jewish identities in his pre-war novel Moskvahranice (Moscow-Border, 1937).

The article examines the construction of cultural identities in German-speaking Jewish authors from post-Soviet countries. The implosion of the Soviet system is a crucial event for the emergence of today's world, which is characterized by the globalization of cultures and lifestyles. The resulting migrations further led to literary deconstructions of identity on several levels. Here, particular attention is paid to the levels of cultural belonging, mother tongue, and gender. In doing so, the texts of Lena Gorelik, Olga Grjasnowa, and Sasha Marianna Salzmann, among others, highlight the possibilities of a porous, dynamic, and contradictory identity shaped by the experience of migration and not belonging to a national culture: Their transcultural, multilingual, and non-binary main characters can be seen as archetypes of a non-classifiable literary subject. [ABSTRACT FROM AUTHOR]

The article focuses on the question of Jewish legal belonging in the pre-1866 history of Romania's Donau principalities. It explores debates about Jews' legal status, delving into historical traditions and the impact of external imperial categorizations on their belonging, challenging assumptions about their status before the constitution of 1866. The topics covered include the legal and societal contexts shaping Jewish identity, the evolving dynamics of governance, and the impact of imperial frameworks on Jews' status and belonging in the Danube principalities.

Most academic research on Jews in Germany addresses the past, culture, and religion. If the present is discussed, researchers mainly focus on antisemitism. Ina SCHAUM breaks this pattern. Her research needs to be located in a transdisciplinary framework. In her work, she introduces individual lives, and expressions of agency, indicating the divide between the diversity of Jews, and their experiences, and how they are perceived by non-Jews. Boldly, she uses case studies to depict what "doing being Jewish" means for young Jews in connection to their intimate love relationships. The outcome is refreshing; it does full justice to Jewish life-worlds in Germany. By way of presenting two young Jews in Germany in depth, SCHAUM lifts the lid on the underlying diversity of Germany's Jewish population. She contrasts constructions of Jews with real living Jews, revealing that Jewishness is but one aspect in their quest for love, and that the researcher of the bespoke Jew is indeed also an implicated subject. SCHAUM's work needs to be appreciated as a harbinger in the country where she is based. Informed by English-language anthropology and sociology, she pushes methodological boundaries, consistently questioning the line between researcher and researched from late 1960s onwards. Jews are her case study; yet her theoretical considerations and methodological reflections extend much further. [ABSTRACT FROM AUTHOR]

Copyright of Colloquia Germanica Stetinensia is the property of Wydawnictwo Naukowe Uniwersytetu Szczecinskiego / University of Szczecin Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

With the Shoah, the number of speakers of Yiddish was brutally reduced; thus, Yiddish culture was destroyed. In the immediate post-war period, there were initiatives in Poland to preserve and revive the remnants. The article deals with various such manifestations, in particular with the Yiddish programs of the Polish Radio. In the 1950s they increasingly faced attempts of political influence that involved conveying ideological messages. Under these conditions, the Yiddish language played an identity-determining role and became an important cultural carrier, in which the situation in Poland differed from that in other states.

Copyright of Colloquia Germanica Stetinensia is the property of Wydawnictwo Naukowe Uniwersytetu Szczecinskiego / University of Szczecin Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The program of „translating faith" was also inherent to the coming-into-existence of the so-called Septuagint. Jews living in Egypt began to translate their holy texts for pedagogical needs. The awareness of Greek cultural superiority required efforts to demonstrate that Jewish culture is equally valuable. Because of the non-Jewish political rulership, Jews had to emphasize their loyalty (Ex. 22.27 [28]; Deut. 17.15); anti-Jewish oppression built the desire of liberation (Isa. 9.3). The translation of the Septuagint therefore includes elements of inculturation (e.g. Gen. 1.26; Ex. 3.14) and dissociation (e.g. Prov. 3.19). Common language (between Jews and non-Jews) did not refer to a common religious feeling; and differences of language (between the Jews in Egypt and the Jews in Israel) did not imply "confessional controversies". The translation of holy texts into Greek is hence no direct model for shaping ecumenical relationships nowadays, but an appeal to an ethos of speaking, writing, and translating in one's own way. [ABSTRACT FROM AUTHOR]

The representation of love relationships complicates the question of post-Holocaust representations of Jews in recent German-language fiction. The images of Jewish mothers and mother-child relationships examined in this article vary from the reproduction of stereotyped traits to critical reflection upon and undermining of processes of stereotyping. These shifting literary representations reflect changes in German-Jewish identity as well as the ways in which non-Jewish Germans can come to think about the past and present status of Jews in Germany in order to develop a capacity for complex and nuanced empathy. [ABSTRACT FROM AUTHOR]

The author of the article analysed the profile of Jewish identity and education, indicating some essential problems and describing the way they are being tackled today. As far as Jewish identity is concerned, Z. Gross distinguished and depicted two separate standpoints, thus establishing two kinds of identity: substantive and constructive. She also described the diachronic and synchronic types of Jewish identity discourse, highlighting their implications for education. The educational system in Israel points to five fundamental historic events (the establishment of the Zionist Movement, the Holocaust, the establishment of the State of Israel, The Six Day War and the assassination of prime Minister Rabin) constituting a significant factor of Jewish Zionist education, addressing them in school curricula of particular subjects. Also, it is important to commemorate these events in educational processes in order to nurture the Jewish memory and strengthen Jewish national solidarity and identity despite the internal conflicts and fundamental reservations. Hence, the ability to compartmentalize and differentiate between consensus and conflict in the educational process is a salient feature of post-modern education. As to the synchronic discourse, the educational system in Israel requires transformation, since essentially no promoting forms have been undertaken, only some sporadic activities done by few teachers personally aware and committed to this problem. The contemporary educational system in Israel, according to Z. Gross, faces three closely interconnected cardinal problems in the ideological, social and administrative spheres. These difficulties result from the conflict between two Jewish civilizations and traditions: the traditional and the modern. As a consequence, dramatic transformations in Jewish identity and Jewish education are taking place. Therefore, these days the Israeli educational system needs to cerate a new, multicultural Jew, embodying the various identity conflicts that originated in historical and cultural processes. Such Jews are able to develop a dialectical approach towards the inherent conflicts, employing various identities as the basis of an identity capable of facing the special challenges of traditional society and adjusting itself gradually to ensure integration in the post-modern world.

Broadcasts aired by the Polish Radio in the Yiddish language in the 1950s were listened to all over the world. All the audience felt that for them, due to numerous reasons, the broadcasts were a matter of high value, and it is confirmed in letters sent to the station. It is also confirmed by negative reaction of the audience to the programme’s closure in 1958. The majority of letters was written in the Yiddish language, and in some cases other languages were used too – Russian, Polish, German. The letters contained many different personal traits, while reflecting the condition of preserved the Yiddish language, after the loss of homeland. The condition of Yiddish language that was used in the letters, for example informs about whether the author was subject to socialization in the original Jewish community (family home, school), whether they were present in the Jewish community, or whether they were affected by linguistic alienation in the country of their residence. Sometimes the audience would tackle the subject of their language deficiencies and point out to the forceful interruption of their Jewish education or the conditions in the country of their asylum.

"Survival in the spoken word and in text - Basic concepts of Jewish thought and writing as signposts towards the search for an identity". In my arguments in relation to the question, whereby the Jewish identity is essentially characterized, I draw equally on historical, cultural and religious sources. My reflections commence with the accounts of the Creation as they are reported in Genesis 1 and 2, in order to make a fitting assessment of the powers of the beginning which made possible the formation of the world and living beings. Not only the creative but also the destructive energies in “Jahwe Elohim” manifest themselves in seemingly contrary behaviour which is, for humankind, incomprehensible: In order to demonstrate this, it was necessary tto make an appeal to the book of Job. Finally I discuss Vilem Flussers ways of thinking with respect to the plurality of Jewish traditions and belief in their many-sided facets.

This article seeks to evaluate why the translators of the Septuagint often preferred literal to free renderings. After some general remarks on levels of literalness the author evaluates possible explanations for the literal renderings in the Septuagint. An alternative interpretation draws on the theories of the translation theorists Schleiermacher (1813) and Venuti (1995). It explains literalism as being rooted in the desire for conservation of the Jewish identity within the context of Hellenistic culture with the hebraicizing style serving as a means of resistance to Hellenism. [ABSTRACT FROM AUTHOR]

After the National Socialists came to power in 1933 the Jews in Germany were excluded from most sports clubs. As a reaction to this, and in order to still be able to participate in all kinds of sports, many Jews assembled in Jewish sports associations. In Germany, there were two competing sports organizations: the Maccabi sports movement which was part of the National Jewish/Zionist movement, and the »Sportbund Schild« (shield) which attracted the »assimilated« and patriotic German-Jewish followers. Using the example of the Jewish »Sportgruppe Schild« in Hamburg, which existed between 1933 and 1938, this contribution shows that the Jewish Sports organization meant much more than only physical training and social networking: for the young generation in particular, the »Sportgruppe Schild« played an important part in enhancing their self-confidence and strengthening their Jewish identity. [ABSTRACT FROM AUTHOR]

The main Jewish sport movement was and is Zionist (and as such nationalist), nevertheless I would claim that Jewish sport is a transnational practice par excellence. Sport, and especially Jewish sport, transcends the concept of nation and state, but sport historiography still follows national paradigms. The sport history of big cities might help to find an empirical basis for a transnational history of modern sports. The search for community and belonging is vital for the experience of the modern individual. From the nineteenth century onwards the »nation« was the preferred »imagined community« to fill the void left by religion and tradition after the age of Enlightenment. But there were other communities as well, such as the workers' movement or other political communities and social classes or sporting communities. By looking at an East European Jewish metropolis such as Vilne (today's Vilnius), I want to explore the ambiguous character of the Jewish sport movement and the agency of Jewish athletes in their search for identity and belonging. [ABSTRACT FROM AUTHOR]

Research on Jewish life in Vienna prior to the Holocaust understandably focuses on places, where it predominantly took place: the Leopoldstadt and the city centre. This view fails to consider the suburb, an area that reflects spatial aspects of Jewish life and does not evoke the connotations typically associated with being Jewish but is instructive as it regards questions of »Jewish difference«. Based on the biographies of two Jewish sports officials, the article shows that (Jewish) difference was defined primarily by parameters of space which manifest as »Bodenständigkeit« (being native): In actual fact, at least in the field of popular culture, ascriptions to a non-Jewish suburb were more powerful than the Jewishness of the officials: In self-perceptions as well as in external ascriptions the meanings of Jewishness were informed by suburban affiliations. [ABSTRACT FROM AUTHOR]

Copyright of Edith-Stein-Jahrbuch is the property of Echter Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a biography of Jewish socialist and philosopher Chaim Zhitlowsky. It discusses his work as a philosophical critic of Hegel-Marxian dialectics in epistemic theory and history philosophy; as an activist and theorist of the Russian Party of Social Revolutionaries; and as a socialist nationalism theorist of a secular, culture-based Jewish identity.

The article introduces the topics of the September 20141 issue of the Jewish history periodical "Aschkenas: Zeitschrift für Geschichte und Kultur der Juden" on Jewish identities in the Soviet Union including Jewish-Russian art, a children's colony in Malachovka, and pogroms in Dovid Hofsteyn's poetry cycle "Troyer".

It is often stated in handbooks that in 175 B.C.E., Judaea (or Jerusalem) was transformed from an ethnos to a polis. This statement is based on received opinions about Hellenistic (and especially Seleucid) administrative categories that can no longer be maintained. A re-examination of the relevant literary and epigraphic evidence shows that ethnos was not used as an antonym to polis in Hellenistic sources. The article then tries to explain the emergence of a scholarly paradigm that took ethnos to be precisely that: the designation for oriental, non-urbanized communities that were inferior in important regards to the Greek polis. The main influence is argued to have been Aristotle's peculiar use of the two terms. The scholarly concept of an ethnos/polis-divide can be traced back to nineteenth-century scholarship and its "orientalist" conceptions. This is important for appreciating recent discussions of the nature of Jewish identity in antiquity ("people" or "religion"), and for an increased awareness in Jewish studies of the discourses that have shaped common knowledge about the Hellenistic Orient in general and Judaism in particular. [ABSTRACT FROM AUTHOR]

An article on Jewish people in Germany's border regions of Poznań, now Poland, and Alsace-Lorraine, on the border with France, between the foundation of the German Empire and World War I is presented. The author discusses the tension between growing German nationalism and the regional identities of people living in these areas, as well as examining the effect of the annexation of Alsace-Lorraine and Poznań on the identity of the Jewish population of Germany. The role of border regions like Poznań and Alsace-Lorraine as cultural and political buffers is also examined.

The article examines the concept of mimicry in contemporary Polish- and Russian-Jewish literature. The author argues that massive social, religious, and political marginalization of Jews in the 20th century has caused mimicry to characterize Eastern European Jewish identity in the form of ethnic and cultural assimilation and deception. The phenomenon of this mimicry after the holocaust, and Communism, is evident in the texts of East European Jewish authors. The article examines the socially constructed "Jewish body," and European crypto-Judaism.

The article discusses the concept that the Shoah (Holocaust) should be regarded as a singular event and what that implies for treating survivors and their children with psychotherapy. The author presents case studies of survivors and their children who had undergone unsuccessful psychotherapy influenced by the mainstream thought that Holocaust survivors suffer effects of a universal trauma, one not specifically related to their being Jewish. After under going psychotherapy which recognized their Jewishness, these same people experienced successful treatment. Referred to in the article are clinical studies of Shoah survivors by psychologist Nathalie Zajde and the writings of psychoanalyst William G. Niederland, who developed the concept of KZ-Syndrom, concentration camp syndrome.

The article presents a reflection concerning the attitude of Jews toward German culture and German-Jewish relations in contemporary discourse. The author discusses Jewish identity and the theme of collective identities after the Holocaust as represented in various literature by Austrian, German, Israeli, and U.S. Jewish and non-Jewish authors. Also discussed is the theme of the Holocaust as a theme in literature in the books "Gebürtig," by Robert Schindel, and "Harlem Holocaust," by Maxim Biller.

The article explores the concept of identity in various German-Jewish discourses. The author discusses author Doerte Bischoff and her views concerning Jewish identity and German-Jewish relations. Topics discussed include references to the book by Robert Schindel concerning the topic of fetishism and the autobiography titled "Weiter Leben: Eine Jugend," by Holocaust survivor Ruth Klüger.

The article discusses the fictitious travel letters published by the Jewish author Isaac Abraham Euchel in 1789 and 1790 titled "Briefen des Meschullam ben Uria aus Eschtemoa (Iggerot Meschullam ben Uria ha-Eschtemoi)." Topics discussed include some of Euchel's earlier concerns with Jewish Diaspora, religion, studies, and enlightenment, or Haskala, Jewish and non-Jewish relations, and Jewish self-assertion and self-representation. Also mentioned are Euchel's reflections concerning clothing.

This article examines the influence of the senses and perception on the discourse on "Jewishness" in fin-de-siecle Vienna. In Das große Protokoll gegen Zwetschkenbaum, Albert Drach represents how the characters are "seen," "heard," and "smelled," and how this perception is translated into action in the praxis of the legal system. The argument begins by outlining the field of "sensory history," proceeds to Jews and Jewish theater in Vienna around the turn of the century, and then analyzes Drach's novel. [ABSTRACT FROM AUTHOR]

The article discusses advertisements seeking Jewish marriage partners placed in German newspapers during the early years of National Socialism (Nazism), 1933-1938. Several examples are cited of such personals inserts appearing in the same newspaper editions carrying anti-Semitic excerpts from Nazi Propaganda Minister Joseph Goebbels. The author takes this situation of media visibility as evidence that the isolation and separation of Jews from Aryans occurred over some time in Nazi Germany until 1938. The ads are seen to contain coded references to life under Nazism, as well as to express a pride in Jewish identity counter to government propaganda.

Eli Amir (born in 1937 in Baghdad, immigrated to Israel in 1950) belongs to the relatively large group of Jewish writers born in Iraq. Due to the negative attitude of the leading Ashkenazi Hebrew culture toward Arabic language and culture, Iraqi-Jewish immigrants living in Israel had (and their children still have) to reject their own roots. Eli Amir decided to publish his literary works in Hebrew. Three of his four novels are semi-autobiographic. They give insight into the difficult situation of upper middle class Iraqi-Jewish people before and after migration from Baghdad to Israel. This article emphasizes Amir's first novel (in Hebrew: Tarnegol kaparot, 1983; in English: Scapegoat, 1987), a book that describes the life of Iraqi-Jewish immigrants after their arrival in Israel in 1950 from the point of view of a teenager who is separated from his family and brought up in a special school for immigrants and in a kibbutz. The young hero learns to cope with the expectations of his Israeli-Zionist teachers, the wishes of his parents, who feel deeply humiliated because they have to stay in a primitive tent camp for immigrants, and the pressure put on him by his peer group. He successfully adapts to the norms and the language of his new environment and turns into a mediator between the life styles, mentalities and languages of the different groups to which he belongs, proving the secret surplus value of a hybrid identity. [ABSTRACT FROM AUTHOR]

The Weimar Classicism author Friedrich Schiller became a role model for Jewish modernity during the nineteenth century not only for German but also for East European Jews in the shtetl from Hungary to Galicia, and Russia. This article points out the outstanding impact of Schiller's work for the formation of Jewish modernity. The "Ode to Joy" in its numerous Hebrew and Jiddish translations of serves as paradigmatic example. With this example and the overall Jewish reception of Schiller the cultural dynamic of Jewish modernity becomes more discernible. Originally it was driven by the almost unshakable optimism that Schiller's ideas of Bildung, freedom, and universal solidarity could indeed become reality. Part of this dynamic was, however, that at the end of the nineteenth, and all the more facing the catastrophe of the twentieth century, doubts arose about the project of a German-Jewish culture, first perceiving its limitations and finally experiencing its failure. [ABSTRACT FROM AUTHOR]

Copyright of Swiss Journal of Sociology / Schweizerische Zeitschrift für Soziologie is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)