Nordisk Judaistik-Scandinavian Jewish Studies最新文献_第5页

Kalonymus Kalman Shapira

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2021-02-24 DOI: 10.1093/obo/9780199840731-0202

{"title":"Kalonymus Kalman Shapira","authors":"","doi":"10.1093/obo/9780199840731-0202","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0202","url":null,"abstract":"Rabbi Kalonymus Kalman Shapira (b. 1889–d. 1943), otherwise known as the Piaseczner Rebbe, was a creative mystical thinker and an important Hasidic leader. The scion of a minor Hasidic dynasty, he went on to found one of the most important Hasidic educational institutions in interwar Poland. He is best known for his sermons in the Warsaw Ghetto, but his many writings, most of which were published posthumously, offer rich depictions of the inner life, the nature of spiritual fellowship, and the revitalization of religion in the wake of secularism. Study of Shapira’s writings mediate against any claim that later Polish Hasidism as a whole had stagnated, was uninterested in the project of spiritual self-renewal, or had essentially given up on the potential for ecstasy and mystical experience. Shapira’s works have engendered a significant and growing body of scholarly research on 20th-century Hasidism, and of course, the history of the Holocaust and religious responses thereto. Though few scholars have analyzed his writings and communal leadership from broader social or cultural perspectives, Shapira’s innovative teachings on pedagogy, spiritual instruction, and the master-disciple relationship are of interest to educational philosophers and practitioners.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"90 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76056521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Nathan Birnbaum

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2021-01-12 DOI: 10.1093/obo/9780199840731-0200

Jessica J. Olson

{"title":"Nathan Birnbaum","authors":"Jessica J. Olson","doi":"10.1093/obo/9780199840731-0200","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0200","url":null,"abstract":"Nathan Birnbaum (b. 1864–d. 1937), also known by the pseudonym Mathias Acher (“another Mathias”), was a journalist, theorist of Jewish nationalism, and political activist. Birnbaum was a pioneer in the emergence of both secular Jewish nationalism and Orthodox political organization. Deeply affected by his exposure to rising anti-Semitism in fin-de-siècle Vienna and alienated by what he would term “assimilation mania” (Assimilationssucht), Birnbaum’s ideology was shaped early by two themes that developed throughout his career: belief that there was an intrinsic, unique Jewish identity, and that this identity could be activated as a solution to the oppression afflicting European Jews. Birnbaum’s early work integrated models of central European nationalism filtered through the writings of Moses Hess, Peretz Smolenskin, and Leon Pinsker. In the wake of anti-Jewish violence in Russia in 1882, Birnbaum and other Jewish students at Vienna University founded Kadimah, the earliest Jewish nationalist organization in central Europe. He cultivated an important presence among central European Jewish nationalists, and he was a significant influence on a young generation of “cultural” Zionists. In the early 1890s, he coined the term “Zionism” (Zionismus) to describe Palestine-oriented Jewish nationalism. When Theodor Herzl arrived in Zionist circles in 1896, he sidelined Birnbaum along with nearly everyone else who had preceded him in the movement, but Birnbaum’s opinion on the nature of authentic Jewish identity was already evolving. He eventually became an internal, and ultimately outside, critic of Zionism, concluding that an organic Jewish identity already existed in the folkways, Yiddish language, and communities of eastern European Jews. As an extension of this, he led in organizing the first conference of the Yiddish language in 1908. In the aftermath of the conference, Birnbaum deepened his engagement with the Yiddish language and eastern European Jewish culture and increasingly turned his thoughts to issues of spirituality and religion. After the outbreak of the First World War, Birnbaum announced himself a “ba’al teshuva,” a penitent returnee to Torah-observant Judaism. He was embraced by the Agudah, and his skills as a journalist and activist were put to use in Agudah organizing. Now Birnbaum revolutionized his understanding of the foundation of Jewish identity. Maintaining the ideal of Jewish authenticity as the only route to Jewish cohesion, Birnbaum rejected his earlier ethno-nationalist understanding of Jewish identity, replacing it with Orthodox religious observance and belief in the Torah. He aligned himself with a Hasidic religiosity that was an organic extension of his admiration for eastern European Jewry. A transformation that earned him respect in the Orthodox world and derision among the secular nationalists he had left behind, Birnbaum considered his change consistent with his views on Jewish authenticity. As the situation of European Je","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"36 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76444296","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Nordic Jews in the twentieth and twenty-first centuries 二十世纪和二十一世纪的北欧犹太人

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-12-12 DOI: 10.30752/NJ.99325

Dóra Pataricza

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Didaktiska reflektioner om judendom, stereotyper och tankefigurer

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-12-12 DOI: 10.30752/NJ.89966

H. Bengtsson

{"title":"Didaktiska reflektioner om judendom, stereotyper och tankefigurer","authors":"H. Bengtsson","doi":"10.30752/NJ.89966","DOIUrl":"https://doi.org/10.30752/NJ.89966","url":null,"abstract":"This article addresses the issue of teaching Judaism for students in the teacher-training programme and those training to become clergy in a Swedish milieu. A major challenge in the secular post-Protestant setting is to pinpoint and challenge the negative presuppositions of Judaism as a religion of legalism, whereas the student’s own assumption is that she or he is neutral. Even if the older paradigms of anti-Jewish stereotypes are somewhat distant, there are further patterns of thought which depict Judaism as a ‘strange’ and ‘legalistic’ religion. Students in the teacher-training programme for teaching religion in schools can in class react negatively to concepts like kosher slaughter, circumcision and the Shabbat lift. Even if the explanatory motives vary, there is nonetheless a tendency common to ordination students, relating to a Protestant notion of the Jewish Torah, commonly rendered as ‘Law’ or ‘legalism’. This notion of ‘the Law’ as a means of self-redemption can, it is argued in the article, be discerned specially among clergy students reading Pauline texts and theology. This analysis shows that both teacher-training and textbooks need to be updated in accordance with modern research in order to refute older anti-Jewish patterns of thought. As for the challenge posed by the simplistic labelling of both Judaism and Islam as religions of law, the implementation of the teaching guidelines concerning everyday ‘lived religion’ enables and allows the teacher to better disclose Judaism, Christianity and Islam as piously organised living faiths rather than as being ruled by legalistic principles.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"65 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87505319","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

Svenska judars berättelser om flyktingar, överlevande och hjälpverksamheter under och efter Förintelsen

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-12-12 DOI: 10.30752/nj.90024

Malin Thor Tureby

引用次数: 1

Minnen från ett finskjudiskt musikerliv i tradition och förändring –

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-12-12 DOI: 10.30752/NJ.97080

Ruth Illman

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"Den som pekar på andras brister visar därigenom sina egna"

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-12-12 DOI: 10.30752/nj.98544

Malin Thor Tureby

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The General Jewish Workers’ Bund 犹太工人联合会

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-07-29 DOI: 10.1093/obo/9780199840731-0199

Jack B. Jacobs, Gertrud Pickhan

{"title":"The General Jewish Workers’ Bund","authors":"Jack B. Jacobs, Gertrud Pickhan","doi":"10.1093/obo/9780199840731-0199","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0199","url":null,"abstract":"The General Jewish Workers’ Bund, founded illegally, in Vilna, in 1897, ultimately became a significant political movement among Jews living in the tsarist empire. The Bund played a major role in organizing the Russian Social Democratic Workers’ Party, created self-defense groups to combat antisemitic violence, and was heavily involved in combating tsarism. It was characterized by its sympathy for Marxism, its advocacy of national cultural autonomy for Russian Jewry, and its critique of Zionism. The Bund opposed Lenin’s ideas on party organization from the beginning of the 20th century onward. This opposition presaged the bitter disagreements between leading Bundists on the one hand and the Bolshevik Party on the other following the overthrow of the Provisional Revolutionary government in October 1917. But the Bund ultimately split over its relationship to Bolshevism into two, opposing, organizations—the Kombund (eventually absorbed into the Communist Party) and the Social Democratic Bund (which was later hounded out of the Soviet Union). In the Second Polish Republic, the Bund succeeded in attracting considerable support, despite obstacles, in many major cities (and in specific, smaller, communities with significant Jewish populations). It published numerous periodicals, organized trade unions, fostered a constellation of organizations devoted to children, youth, women, physical education, and education, supported secular, Yiddish language, cultural institutions, and ran electoral campaigns. By the late 1930s, the Bund was regularly winning seats on municipal councils and in Jewish communal elections in important Jewish communities in Poland, including Warsaw, Lodz, Vilna, Bialystok, and Lublin. The invasion of Poland, in 1939, by both Germany and the USSR, put an end to the Bund’s heyday. In the eastern portions of what had been the Polish Republic, Bundist leaders were arrested by the Soviet secret police. Some died or were executed while being held prisoner in the USSR. In Nazi-occupied Poland, Bundists generally suffered the same fate as did the rest of the Jewish population. Many Bundists in Nazi-occupied Poland were murdered. Others died of hunger or disease. A modest number of Bundists survived the Second World War, and attempted to reestablish the Bund in postwar Poland. Once, however, Poland became a Communist state, the Polish Bund was liquidated. Bundist organizations, made up all but exclusively of emigres and refugees, operated in the decades following the end of the Second World War in many countries around the world. Few of these organizations, however, survived the passing of the immigrant generation.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"53 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86145447","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Jewish American Women Writers in the 18th and 19th Centuries 18和19世纪的美国犹太女作家

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-07-29 DOI: 10.1093/obo/9780199840731-0198

Irina Rabinovich

{"title":"Jewish American Women Writers in the 18th and 19th Centuries","authors":"Irina Rabinovich","doi":"10.1093/obo/9780199840731-0198","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0198","url":null,"abstract":"While the only existing substantial writings by Jewish women in 18th-century North America are the letters of Abigail Levy Franks and Rebecca Gratz, several 19th-century women published novels, short stories, essays, and poetry. Moreover, a periodical edited by Rosa Sonneschein, The American Jewess, appeared between 1895 and 1899. Despite these writers’ important literary contributions both to Jewish and general readerships, their work was often overlooked in studies of American literature. While women’s writings in general have frequently been neglected and excluded from literary canons, it is likely that the situation for Jewish female authors was also a result of their triple “otherness,” as artists, women, and Jews. In addition to a general bias against female literary endeavors in the 19th-century, these writers’ own culture often rebuffed their ambitions. Hence, Jewish women writers sometimes lived with a sense of agonizing ambivalence within a Jewish community that tended to reject their aspirations. However, while a life dedicated to literature required sacrifices, these women found that writing allowed them to repossess and investigate their Jewish legacy. This bibliography focuses on primary documents and scholarly writings that demonstrate the literary accomplishments of the 18th-century Franks and a range of 19th-century Jewish American women novelists, short story writers, poets, and essayists who wrote in English.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"438 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75078709","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Space in Modern Hebrew Literature 现代希伯来文学中的空间

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2020-03-25 DOI: 10.1093/obo/9780199840731-0197

Karen Grumberg

{"title":"Space in Modern Hebrew Literature","authors":"Karen Grumberg","doi":"10.1093/obo/9780199840731-0197","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0197","url":null,"abstract":"The complex relationship between space and modern Hebrew literature proceeds from key spatial paradigms of the Hebrew Bible: Egypt, the desert, and Zion. Over centuries, Jews dispersed around the globe used Hebrew to express different modes of spatial engagement: rabbis considered the places and placelessness of God; medieval Andalusian poets longed for Zion; communist Jews in Baghdad and Jewish polyglots in Odessa used Hebrew to narrate their relationship to places their families inhabited for generations; Israeli Jews and Israeli Palestinians, in an era when Hebrew is no longer the sole purview of Jews, share Hebrew to reflect on homeland and diaspora in poetry and prose. Though “space” is by no means a novel phenomenon, the “spatial turn” in the humanities and social sciences offered scholars of Hebrew culture conceptual and theoretical tools for addressing the diverse spatial configurations they encountered. The theorization of space and place in literature emphasized their active role in social relations and called for new conceptualizations of the construction and subversion of identities. Works by Gaston Bachelard, Michel de Certeau, Henri Lefebvre, Doreen Massey, Edward Said, Edward Soja, and Yi-Fu Tuan, among others, have undergirded investigations of space and place in modern Hebrew literature. Because most of the critical work on space in Hebrew literature addresses Hebrew texts from the 20th century, this entry focuses on this period, though it also provides citations of scholarship analyzing biblical, rabbinic, Andalusian, and Haskalah texts. The citations mostly refer to literary texts but also include spatial analyses in cultural studies and history contexts. While many of the texts cited address the nation and territory or, alternatively, spatial paradigms that coalesce in resistance to the national, others investigate spatial paradigms in Hebrew that circumvent the national to consider fluid spatialities such as diaspora, migration, transnationalism, and travel, as well as historical spatial configurations that exist as memories, dreams, or specters. The preponderance of concrete investigations of specific places such as the city, the desert, and the kibbutz indicates the materiality of much of Hebrew literary spatiality. As the final section on modernity demonstrates, the spatial has opened fruitful avenues of inquiry within the existing historical discourse on Hebrew culture. There is, inevitably, some overlap in these categories: entries under The City, for example, might feel at home under Modernism and Place, while the line demarcating Borders and Beyond is appropriately penetrable, bleeding into Spatialities of Center and Margins. Finally, this entry should by no means be taken to represent all the scholarship on space in modern Hebrew literature, but rather to provide a sense of significant contributions and recent research.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"74 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86332199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0