Jewish Identities

In der späten Habsburgermonarchie identifizierten sich bereits weite Bevölkerungsteile mit Nationalitätenkonzepten. Die Regierung hatte zuvor durch Sprachklassifikationen und -standardisierungen einen erheblichen Beitrag zur Herausbildung von Nationalitäten geleistet. Die Bewegung des politischen Zionismus forderte die Anerkennung von Jüd*innen als Nationalität. In der österreichischen Sozialdemokratie widmete man sich der „Nationalitätenfrage“. Die zionistische Bewegung hingegen wurde in der sozialdemokratischen Arbeiter-Zeitung entweder nicht wahrgenommen oder offenkundig verachtet. In mehreren Artikeln wurde auf antisemitische Vorurteile, wie den „geldgierigen Juden“, zurückgegriffen. Die zionistische Zeitung Jüdische Volksstimme kritisierte diese Haltung und Praxis in zahlreichen Beiträgen des Analysezeitraums 1900-1910. Ein häufiger Vorwurf lautete, dass die Sozialdemokratie die „Judenfrage“ und den wachsenden Antisemitismus ignorieren würde. Sozialdemokrat*innen, die ursprünglich aus jüdischen Familien stammten, sich aber assimilierten und taufen ließen (Victor Adler bspw.), wurde vorgeworfen an „jüdischem Selbsthass“ zu leiden. In der Arbeiter-Zeitung reagierte man nicht auf die Kritik der Jüdischen Volksstimme. Die Diskussion über das Verhältnis von Sozialismus und Zionismus wurde in der Jüdischen Volksstimme sehr intensiv geführt, während sich die Arbeiter-Zeitung damit nicht befasste. In der österreichischen Sozialdemokratie hielt man an der Hoffnung fest, dass sich der Antisemitismus durch den Sozialismus und die Assimilierung von Jüd*innen aufheben würde. Ziel der Arbeit ist es jüdische Identitätsdiskurse, die das Verhältnis der zionistischen Bewegung und der österreichischen Sozialdemokratie der späten Habsburgermonarchie umspannen, anhand der Zeitungen Jüdische Volksstimme und Arbeiter-Zeitung aufzuzeigen.

This contribution to a special issue on gender looks at contemporary Jewish women fiction writers in the UK who, following the sexual revolution, depict the rebellion against the restrictive gender roles and behavioural rules of the Jewish home. I will argue that the subversive representation of transgressive behavior demonstrates tensions between, on the one hand, loyalty to the Jewish home and the imperative of communal or tribal continuity and, on the other, the pull of ideologies and agendas which encourage women to be independent in a society that affords them freedom to do what they want.

... 10. Yisrael Gutman, The Warsaw Ghetto and the Resistance (Tel Aviv: Hakibbutz Hameuhad, 1978, Hebrew), 198-199; Yitzhak Cukierman, Those Seven Years (Tel Aviv: Hakibbutz Hameuhad and Ghetto Fighters ... See Yotam Benziman, "To Change the Past" (Hebrew), in press. ...

En este artículo se presenta una visión panorámica de la situación actual del judaísmo así como de los principales problemas y desafíos que afronta en la actualidad. De manera especial se reflexiona sobre el concepto de identidad judía, pues son muchas y diferentes las respuestas a las preguntas ¿quién es judío? y ¿qué significa ser judío?

The Shoah is an historical event that leaves its marks on Jewish memory and thought to this day. Broadly speaking, there are two lessons of the Shoah: a particularistic one-relevant to Jews only-and a universalistic lesson, for all peoples. This article examines how the memory of the Shoah and these lessons contribute to the formation of Jewish identity. Works considering the Shoah of three metal bands with prominent Jewish members will be used: one Israeli-Jewish band-Salem; and two multireligious American bands-Anthrax and Disturbed. I will start by analysing songs about the Shoah and continue with a broader look at their entire catalogues and interviews. The ideas expressed will be understood on the background of theories considering Jewish identity and metal music and culture. This qualitative research is therefore grounded in the methodology of the history of ideas. My main findings are: (1) Most metal songs about the Shoah were written by a band with prominent Jewish members. (2) It indeed functions as a living memory affecting Jewish identity-that is, values and sociopolitical beliefs. (3) All the songs analysed create engagement by arousing an emotional response in listeners. (4) While Jewish identity is clearly manifested in Salem and Disturbed's

A review of "The Black Jews of Africa" where I also comment on the methodological questions around ethnic claims of Israelite origins, attributed Judaic practices, and the standards of evidence for actual cultural links to Middle East Judaic practices and communities. At the end, I suggest we also extend this skepticism to Jews of European descent.

In der späten Habsburgermonarchie identifizierten sich bereits weite Bevölkerungsteile mit Nationalitätenkonzepten. Die Regierung hatte zuvor durch Sprachklassifikationen und -standardisierungen einen erheblichen Beitrag zur Herausbildung von Nationalitäten geleistet. Die Bewegung des politischen Zionismus forderte die Anerkennung von Jüd*innen als Nationalität. In der österreichischen Sozialdemokratie widmete man sich der "Nationalitätenfrage". Die zionistische Bewegung hingegen wurde in der sozialdemokratischen Arbeiter-Zeitung entweder nicht wahrgenommen oder offenkundig verachtet. In mehreren Artikeln wurde auf antisemitische Vorurteile, wie den "geldgierigen Juden", zurückgegriffen. Die zionistische Zeitung Jüdische Volksstimme kritisierte diese Haltung und Praxis in zahlreichen Beiträgen des Analysezeitraums 19001910. Ein häufiger Vorwurf lautete, dass die Sozialdemokratie die "Judenfrage" und den wachsenden Antisemitismus ignorieren würde. Sozial...

This article explores the complex identities of Dr. Krystyna Modrzewska
(1919–2008), a Polish-Jewish physician and writer, and a fascinating
border-crosser. Hailing from an assimilated Jewish family in Lublin,
she was a convert to Catholicism as well as a closeted transsexual and
transvestite, Modrzewska struggled to create and assert her various
personae through shifting historical circumstances. In her multiple
postwar and war memoirs, she negotiated her own understanding of
Jewishness and Polishness, absorbing the revelations of Polish hostilities
against the Jews. Realizing her gender dysphoria, she had to hide
and adjust to societal norms, while she projected her real gender identity
in her literary output. Ultimately, she framed her life within the Catholic
values of guilt, repentance and reconciliation, expressing her most
unified self in a mode of personal, spiritual confession. This is the first
study analyzing Modrzewska’s multiple identities. Based on original,
untranslated Polish documents, it contributes to the understanding of
Polish-Jewish female doctors recreating their “selves” in the oppressive
climate of communist Poland and post-1968 exile.

... Anja Tippner, "Bewegung und Benennung. ... 190 Y1 - 2011 PB - Youngstown State University Center for Judaic and Holocaust Studies SN - 1946-2522 UR - http://muse.jhu.edu/journals/ journal_of_jewish_identities/v004/4.1.smola.html N1 - Issue 4, Number 1, January 2011 ER -. ...

Jews in Osijek in the Late 19th Century According to Memoir"Traces of History" by Vilma Vukelić
The topic of this presentation will be the Jews in Osijek in the late 19th century, based on the memoirs of Vilma Vukelić. Vilma Vukelić (Osijek, 1889 – Zagreb, 1956) was a Croatian writer and translator who wrote in German. She was born in the Jewish family of the economist Julius Miskolczy from Osijek. After completing primary school, she attended the Girls’ Secondary School in Osijek. She continued her education in Vienna (1893 – 1895). In 1902, she married the military officer and author Milivoj Vukelić. As a married woman and mother of four children, she studied chemistry at the Faculty of Natural Sciences in Munich in 1911. The First World War prevented her from completing her studies. She translated the works of Croatian authors and poets into German. After the end of the First World War, she first lived in Osijek, and then moved to Zagreb. She lived in Paris from 1931 till 1937. After 1937, she returned to Zagreb, where she died. Only one of her books, the novel “Die Heimatlosen” (Leipzig, 1923), about the life of the Jewish ethnic community in Hungary before the First World War, was published in her lifetime. She left behind the manuscripts of eight novels, several poems and other texts, and the autobiographical writings/memoirs “Traces of History”, which were first published in 1994. She wrote the memoirs not long after the end of the Second World War, in 1948. They were originally envisioned as a way for the author to tell her grandchildren where their roots lie, but are also a valuable source for studying family history as well as the history of the Jewish community in Osijek. In the memoirs, the author describes her life up to her marriage as well as the life of her family and other families from Osijek. The value of this book lies precisely in these descriptions since the author, through her family story, speaks about her heterogeneous identity, which was characteristic of Jews in Croatia in the late 19th century.

This article will analyze the construction of Jewish identity in the German media, exemplified in public broadcasting relating to Jewish life in the federal states of Hamburg and Schleswig-Holstein. Our analysis will center around
the development of the Jewish communities in the years 2004 and 2005, a period chosen due to the profound changes in Jewish communal structures taking place at this time. From the 1990s onward, the German media have
focused their reporting on Jewish life in Germany on its increasing diversity and on developments within the Jewish communities. Our analysis of how the development of Judaism is constructed in public-service media in the two
federal states will demonstrate the ways in which the media help shape the public image of Judaism.

Im Mittelpunkt des Beitrags steht die Analyse der medialen Konstruktion von jüdischer Identität am Beispiel der öffentlichen Berichterstattung zum jüdischen Leben in den Bundesländern Hamburg und Schleswig-Holstein. Dabei wird vor allem die Entwicklung der jüdischen Gemeinden in den Jahren 2004 und 2005 in den Blick genommen, da sich hier wesentliche Veränderungen in den Gemeindestrukturen vollzogen. Die Medien konzentrierten sich seit den 1990er Jahren insbesondere auf die Ausdifferenzierung des Daseins von Juden in Deutschland sowie die Gemeindeentwicklungen. Die Analyse der medialen Konstruktion der Entwicklung des Judentums in den beiden Bundesländern zeigt auch, wie Medien das öffentliche Bild des Jüdischen mitformen.

A recent research (2013) based on the Swiss National Research Programme «Religions, the state and society»., sheds light on contemporary Jewry in Switzerland. 
Since Jewish communities have been granted legal recognition by a number of Swiss cantons, the self-perception of Swiss Jews has sometimes shifted, however sometimes not at all. This paper reports on a number of findings of the Swiss National Research Programme. Within communities typically led by an orthodox rabbi, a variety of religious preferences and tendencies can coexist. Confrontation between orthodox, conservative and liberal Jewish groups continues to raise issues of inclusion and exclusion. New areas of conflict have emerged concerning the place of females within communities and in worship, how to deal with marriages between Jews and non-Jews and their progeny, and the emergence of new Haredi movements, strongly orthopraxic groups. This raises questions about rules and standards for self-organization, the canon of religious values as well as systemic effects both within and beyond the Jewish communities themselves.

... 5. Gay Becker, Yewoubdar Beyene, and Leilani Cuizon Canalita, "Immigrating for Status in Late Life: Effects of Globalization on Filipino ... Single Elderly Chinese Immigrants in Canada," International Journal of Aging and Human Development 65.2 (2007): 121-148; David Ip, Chi ...

With Sharansky's ascent to this particular position and the concurrent shift in the Jewish Agency's mission from fomenter of migration to builder of secular Jewish identity, Soviet Jews have moved to the center of conversations about Jewish identity and culture. These new ...

The Jewish Diaspora applies to all communities of Jews who throughout history, by reasons of exile or escape, evictions or migrations, reside in any part of the world outside their homeland of Israel. The results of these displacements have always been the same – Jews of the Diaspora surviving through methods of acculturation, assimilation, and accommodation. This paper examines the Diaspora of Jews to Asia with arguments supporting the application of Port Jew theories and how they could be, and should be, used to evaluate the history of Jewish settlements throughout southern and eastern Asia.

The affiliation of The Journal of the Learning Sciences(JLS) with the International Society of the Learning Sciences (ISLS) is providing this journal with many benefits. JLShas additional subscribers as ISLS gains members (and ISLS gains members through the journal, so it is a productive two-way relationship), and there are more people reading the journal. We are also getting more submissions

Nili Sharf Gold's book is important because it contains a report on the life of the poet and his writing until 1948. The report is supported by the author's visits to Würzburg, Germany, Amichai's childhood town, and is based on the author's interviews with Amichai's friends and ...

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In the postmodern condition, individuals are flooded with
images, symbols, and content from various traditions and cultural contexts.
How does tradition change in its postmodern uses? How does
folklore fill the contemporary need for “authenticity”? This article presents
three models of adapting folkloric materials, reflecting different
ways of coping with issues such as identity, community, tradition, multiculturalism,
and the desire to fill some of the emptiness experienced
by individuals in the complex cultural context of the postmodern condition
characterizing contemporary Western culture. The liturgical
poem “Im Nin’alu”—referenced and shaped differently by Ofra Haza,
Madonna, and Offer Nissim—constitutes a test case for examining a
variety of models for adapting traditional material, with varying degrees
of postmodernity. The first model seeks to experience authenticity
through a restoration of, or return to, “tradition.” The second one,
shaped in the context of World Music, springs from a spirituality that
yearns for an “authentic” experience as manifested through a tradition
that belongs to the culture of the Other. The third model, which we
term “remix spirituality,” seeks to generate an ecstatic experience in an
ultra-postmodern manner.

... Gender Constructions in the Debates on German-Jewish Literature. Eva Lezzi Universität Potsdam Translation: William Hiscott. ... It was only in 1910 that the memoirs were translated by BerthaPappenheim into a “generally understandable language and character set,” 43 once ...