Nordisk Judaistik-Scandinavian Jewish Studies最新文献_第7页

Orthodoxy 正统

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-11-26 DOI: 10.1093/obo/9780199840731-0191

Ilan Fuchs

{"title":"Orthodoxy","authors":"Ilan Fuchs","doi":"10.1093/obo/9780199840731-0191","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0191","url":null,"abstract":"The term Orthodox comes from the Greek, meaning “the right idea.” In Jewish communities, Orthodoxy is used to identify a theological and sociological stream in the modern period. From a theological perspective, the term is used to signify the belief that canonical Jewish texts are divine, and that the Halakha (or Halacha), the Jewish legal system, is binding. The Jewish historian Jacob Katz (b. 1904–d. 1998) saw Orthodoxy as a phenomenon that developed in the modern era as a response to secularization. This response created a critical dialogue with modernity that leads Orthodox communities to selectively choose and legitimize parts of the modern experience, creating a spectrum of Orthodoxies with many different sociological variables determined by the extent of integration with modernity (e.g., in Israel, Orthodoxy spans a spectrum from religious Zionism to Haredi [or Charedi] Judaism). The sociologist Menachem Friedman points to several common attributes to Orthodoxy, mainly its rejection of secular society and the emphasis that Orthodox discourse puts on the past as a lost idyllic reality that should be resurrected. Geographically and chronologically, Orthodoxy spans many spaces. It morphs in many ways, and its manifestation in 19th-century Russia is very different from its evolution in interwar Poland or post-Holocaust Israel. But in these different situations and historical contexts, Orthodoxy developed very clear theological and political agendas, all based on a shared textual traditions that allows for transitions between different Orthodox communities, such as modern Orthodoxy in the United States. The Orthodox ethos stems from the positions of Rabbi Moshe Sofer (b. 1762–d. 1839), known as the Chatam Sofer, who had to craft a policy reacting to acculturation, secularization, and assimilation in Germany and Hungary. He promoted a policy of creating fences around the observant Jewish community, preventing the influence of secularism by celebrating particularism and emphasizing the need to maintain a separate Jewish sphere with the most minimal connections to the non-Jewish world.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"27 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85344416","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

Keeping kosher or not keeping kosher in contemporary Denmark 在当代丹麦，是否遵守犹太教规

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-11-24 DOI: 10.30752/nj.77168

J. Fischer

引用次数: 1

Latin American Jewish Studies 拉丁美洲犹太人研究

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-10-30 DOI: 10.1093/obo/9780199840731-0190

A. Dujovne, E. Kahan

{"title":"Latin American Jewish Studies","authors":"A. Dujovne, E. Kahan","doi":"10.1093/obo/9780199840731-0190","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0190","url":null,"abstract":"The presentation of a comprehensive selection of academic texts in the field of Latin American Jewish studies, such as the one we develop here, requires considering a series of analytical challenges. The first one is epistemological in nature: when referring to a topic as “Latin American” it is not always kept in mind that this adjective comprises many countries, with very different histories and realities. Although there are historical, cultural, and linguistic common grounds that bring most of the countries in the region together, the differences between them are substantial. Only by contrasting this region with others, and through analytical or political enunciation, is it possible to construct it as a single unit. The same is true for Jewish history in the region. Although we can identify common elements that define a unique context for the development of Jewish life in Latin America, such as the historically most widespread religion—Catholicism—and the dominant languages and cultural backgrounds—Spanish and Portuguese—there are many particularities that differentiate historical experiences. The differences in size, degree of institutional development, and social and cultural visibility of the Jewish populations in the Latin American countries, present a second challenge for the current selection. Although we aimed to offer a balanced bibliographical overview of the region, the fact that Argentina, with the largest Jewish community, followed by Brazil and Mexico, has received much more attention from scholars, led us to an unavoidable bias imbalance. Finally, this selection faces a third challenge related to the publishing languages. This is directly associated with the places of academic production. In the cases in which we selected a Spanish or Portuguese-language book or article, we attempted to include the English version. However, most of the references are published only in Spanish or Portuguese. This piece begins with references that address the development of the Latin American Jewish studies field, and continues with the following topics: Converts and crypto-Jews in colonial America; immigration; the formation of communities and the dynamics of integration; Jewish political trends and Jewish participation in national politics; culture and art; Spanish and Portuguese-language literature, which includes an entry on Yiddish literature; women, prostitution, and gender; religion; anti-Semitism; Nazism and the Holocaust; the two bomb attacks in Argentina (Embassy of Israel in 1992 and the Asociación Mutual Israelita Argentina in 1994); and finally, the repressive actions of military dictatorships.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"27 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84681005","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

Bibliografi över judaistisk forskning i Norden 1986–1988 / Bibliography of Jewish studies in Scandinavia 1986–1988

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-08-11 DOI: 10.30752/NJ.84323

Björn Dahla, Nils Martola

引用次数: 0

American Hebrew Literature 美国希伯来文学

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-07-31 DOI: 10.1093/obo/9780199840731-0188

S. Katz

{"title":"American Hebrew Literature","authors":"S. Katz","doi":"10.1093/obo/9780199840731-0188","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0188","url":null,"abstract":"Over two million Jewish refugees immigrated to the United States between 1880 and 1924, escaping poverty and persecution of the tsar and similar anti-Semitic regimes, until the 1924 Johnson-Reed (Immigration) Act constricted the passage through the country’s open gates. That migration included established and future Hebrew (Yiddish and English) literati whose contributions presaged the establishment, supplementing earlier immigrations by Sephardi, German, and other Jews, of a new world center of modern Hebrew literature and culture, much in keeping with its predecessors, large and small, back in Berlin, Italy, Galicia, and Russia. This one took root in the United States, waxed, and briefly competed with its growing “sibling” in Eretz Yisrael, only to wilt and wane, leaving behind virtually no progeny by the 1960s. When active, this geographically scattered center produced a considerable literary oeuvre, much of which remains the purview of the few able or interested to read it, while little has been translated and thematically marginalized in the shadow of Eretz Israeli concerns, modernisms, linguistic deviations, and nationalist programs. Hebraists in America identified with and saw themselves as direct heirs to their European Hebrew literary roots, drawing inspiration from the likes of S. Tchernichovsky and H. N. Bialik, poetry being the leading genre in the first decades. Yet, after a period of nostalgic looking-back, they also drew on models from English literature and the new landscape that opened before them. While depicting the world left behind, Hebraists also sought to Americanize their works and settings. Looking about them, they focused on the experience of the Big City, the great outdoors, and exotic locales from east to west. Perplexing though it might not have been, their palette also ran to the encounters with Gentiles, and, most intriguingly, they represented in Hebrew the lives and folk culture of Native and African Americans in lengthy compositions that rivaled those written in English. So while the nostalgic glances initially gave rise to a pessimism about America being the land that devours and assimilates its inhabitants, these soon gave way to an Americanization of Hebrew letters that became the expression of a settled community looking at the here-and-now in its representation of the Jewish (or Hebraic) experience and a mature sensibility that gave rise to the Bellows, Malamuds, Roths, Ozicks, Hellmans, and Ginsbergs from the second half of the 20th century onward. Though all Hebraists of those generations have passed away, a few new writers of Hebrew—Maya Arad, Reuven Namdar, and Robert Whitehill-Bashan among them—call America their home today (with other expatriates spending a long or short time outside Israel, among them Shelly Oria in the United States; Ayelet Tsabari in Canada; Yonatan Sagiv in the UK; Yossi Avni-Levy in Poland; and Adam Coman, Mati Shemoelof, and Itamar Orlev in Germany). Studies of American Hebrew li","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"22 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77263998","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

An-sky (Shloyme Zanvil Rapoport) 安斯基(Shloyme Zanvil Rapoport)

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-07-31 DOI: 10.1093/obo/9780199840731-0189

B. Horowitz

{"title":"An-sky (Shloyme Zanvil Rapoport)","authors":"B. Horowitz","doi":"10.1093/obo/9780199840731-0189","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0189","url":null,"abstract":"Semyon (Shimon) An-sky was a Jewish author, playwright, researcher of Jewish folklore, revolutionary, and political activist. He was also an aid worker during World War I. He was born Shloyme Zanvil Rapoport in Chasniki, Belarus (near Vitebsk) on 27 October 1863, and died on 8 November 8 1920 in Otwock, Poland. He was born into a relatively poor family; his father was notably absent, while his mother owned and ran a small inn. An-sky grew up in contact with the local peasantry, drinkers, and brawlers—the unfortunates of the Northwest Territories in the Russian Empire (now Belarus). Although he attended a religious primary school (heder), at an early age he rejected a life of traditional Jewish observance and the authority of rabbinic law. In Vitebsk, he became friendly with Chaim Zhitlowski, the future leader of the Jewish Autonomy movement, and the two studied revolutionary literature in Yiddish and Russian. At age sixteen, An-sky left his home to become a tutor of Russian among Jewish families; he used his position to convince his charges to leave the “straight and narrow” life of Judaism. By the age of eighteen he had organized a half-way house for runaways among young Jews. Soon after he left Belorussia and traveled to the coal mines in the Don Basin in Ukraine, where he began collecting folklore among the miners. It was there that he wrote his first works on the peasant reader and his first stories about Jewish life in the Northwest Territories. He soon moved to St. Petersburg and served on the editorial board of the popular journal Russkoe Bogatstvo. In 1892, out of fear of the police, he left Russia and moved ultimately to Paris, where he found employment as the secretary to the famed Russian populist Pyotr Lavrov. After Lavrov’s death in 1900, An-sky became a leader in the Socialist Revolutionary Party. He continued to write stories about Jewish life, including the novel Pioneers (1903–1905). He returned to Russia in January 1906 as a result of the Tsar’s amnesty. He began publishing widely on Jewish folklore. In 1912 he organized the Jewish Ethnographic Expedition; together with a group of specialists, he traveled through parts of the Pale of Settlement and collected artifacts, songs, and folktales. In 1915, billeted with Russian forces, he volunteered to bring money to Jewish communities affected by war, predominantly in Galicia (Ukraine), Podolia, and Bukovina. His work resulted in a memoir about the destruction of Jewish life during World War I. At the end of the war, An-sky became a devotee of Zionism and the ideas of Vladimir (Ze’ev) Jabotinsky. He returned to St. Petersburg after the February Revolution, and to his collection of materials, which constituted Russia’s first Jewish Ethnographic Museum. He was elected to the Constituent Assembly on behalf of the Socialist Revolutionary Party, but the Bolsheviks never permitted the Assembly to operate and put out an arrest warrant for An-sky, who escaped to Poland. Living in a sanatoriu","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"23 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80056852","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

David Bergelson

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-07-31 DOI: 10.1093/obo/9780199840731-0187

Harriet Lisa Murav

{"title":"David Bergelson","authors":"Harriet Lisa Murav","doi":"10.1093/obo/9780199840731-0187","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0187","url":null,"abstract":"David Bergelson (b. 1884–d. 1952) was the most important Yiddish modernist prose writer of the 20th century. His innovations in style, character, and especially atmospherics, or “mood,” earned him immediate praise from literary critics, who saw him as the first Yiddish modernist. The fates and feelings of his characters, the settings, and his elliptical, decentered style reflect a unified artistic emotion, the highlight of his fiction. Bergelson wrote short stories, novels, essays, plays, and articles for newspapers and journals, including Eygns, Milgroym, and In shpan, which he founded and edited. Bergelson’s oeuvre can be divided into his Kiev period (until 1919), during which he wrote the novels The End of Everything and Departure, his self-imposed exile in Berlin (1921–1933), and the Soviet period (1934–1952). The Berlin exile was a time of great creativity, as well as a political turning point. Bergelson rather ambiguously proclaimed his turn to communism in 1926. This ideological turn, and the tragedy of his death (he was one of the prominent Soviet Yiddish writers killed on Stalin’s orders on August 12, 1952), has until recently overshadowed engagement with his literary work. Reappraisals of his literary creativity as a whole, and especially after his self-proclaimed turn to communism after 1926, are changing the overall evaluation.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86969987","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

Haskalah (Jewish Enlightenment) Literature 哈斯卡拉(犹太启蒙)文学

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-05-29 DOI: 10.1093/obo/9780199840731-0185

Amir Banbaji

{"title":"Haskalah (Jewish Enlightenment) Literature","authors":"Amir Banbaji","doi":"10.1093/obo/9780199840731-0185","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0185","url":null,"abstract":"The Haskalah movement became distinguishable in Prussia during the last two decades of the 18th century. It had significant early precursors in Italy and central Europe during the earlier 18th century. After its stormy beginnings in Berlin and Königsberg it moved eastward, supported by new political and economic opportunities. It ran its course in eastern Europe by the early 1880s, with the rise of an avalanche of new ideas that came into being in the aftermath of anti-Jewish pogroms in the South of Russia. Nevertheless, the movement had many subsequent offshoots in the Middle East and North Africa, even after the rise of European Jewish nationalism, and well into the first half of the 20th century. Scholars usually consider the Haskalah movement and its literature a major factor in the process leading to the transformation and modernization of Jewish life, both inside and outside Europe, since the early to mid-18th century. Commonly translated as “Jewish Enlightenment,” the Haskalah (meaning, in Hebrew, knowledge, wisdom, and learning) is often depicted as having deep affiliation with secularization and European enlightenment. This rather automatic identification, however, became a subject of debate once scholars of Haskalah began to tie the movement to various strands of critiques of enlightenment. Such significant changes also befell the definition of Haskalah literature. Defined by most early- to mid-20th-century literary historians as a first instance of modern Hebrew literature, the founding scholars of Haskalah studies defined its literature as written, received, and formed by European elite males, who wrote in Hebrew. This definition has recently been broadened in ways that are likely to transform the innermost meaning of the Haskalah. Haskalah literature now includes works written in Yiddish as well as other Jewish languages, and it encompasses women’s writing and practices of reading, as well as detailed histories of Haskalah works written in North Africa and the Middle East. Finally, stimulated by new developments in the study of Enlightenment, the Haskalah is viewed by many as a playground for competing views on secularization, modernization, and the critique of Enlightenment. Thus, the field of Haskalah studies continues to evolve, as scholars revisit their most fundamental assumptions regarding its historical significance. The founding paradigm of the field established the perception that this was a daring break with Jewish traditional past and a harbinger of Jewish return to the universal or European history. This sense of exhilarating crisis has been replaced since the late 1980s with a more moderate view of Haskalah, as social and intellectual historians began to put greater stress on the maskilim’s (proponents of the Haskalah) attempt to reconcile Jewish scriptures and traditions with the main tenets of the European Enlightenment. This approach has been challenged yet again by scholars seeking to show that maskilim—or their text","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"44 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-05-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77372302","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

Maurice Schwartz

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-05-29 DOI: 10.1093/obo/9780199840731-0186

Edna Nahshon

{"title":"Maurice Schwartz","authors":"Edna Nahshon","doi":"10.1093/obo/9780199840731-0186","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0186","url":null,"abstract":"The actor-manager Maurice Schwartz (b. 1888–d. 1960) was a towering figure of the modern Yiddish stage. Born Moshe Schwartz in Sudilkov, a small town in the Ukraine, Schwartz came to America in 1901, and within a few years he launched a successful acting career. In 1918 he founded the Yiddish Art Theatre (Yidish Kunst Teater), a New York City-based company that was devoted to the sophisticated production of quality drama in Yiddish. At the time, the idea of a Yiddish art theater was in the air, promoted by the cultural elite of the American Jewish immigrant community, who were dissatisfied with the prevalence of what they termed shund (trash), namely popular escapist melodramas and operettas. Schwartz produced, directed, and starred in most of his productions, his name practically synonymous with that of his company. The Yiddish Art Theatre was widely recognized as a prestigious communal institution. It gained critical acclaim and international renown and, despite the rapid Americanization of the Yiddish-speaking community in the U.S., it managed to remain active (albeit with some hiatuses) until the mid-1950s. Schwartz’s inexhaustible energy, unflagging commitment to his mission, and astute managerial skills made this longevity possible in the face of growing financial and sociological odds. All told, the Yiddish Art Theatre staged nearly two hundred plays. The repertoire included works by major Yiddish playwrights and by major Russian and European dramatists. In the 1930s the repertoire became almost exclusively Jewish in content, offering depictions of the Old World of eastern Europe, plays directly or implicitly related to contemporary concerns, and dramas about Jewish historical personalities and events. Plays based on I. B. Singer’s novels—The Brothers Ashkenazi (1931), The Family Carnovsky (1931), and Yoshe Kalb (1932)—were particularly well received. The latter proved a sensational success and drew unprecedented interest at home and abroad. Schwartz’s productions had reputations as unabashedly theatrical—full of color, movement, emotion, and pathos. This theatricality gained the admiration of many Anglo critics, notably Brooks Atkinson of the New York Times. Schwartz was a gifted character actor. While always the star of his productions, he also surrounded himself with top talent. Notable performers associated with his theater include Ludwig Satz, Jacob Ben-Ami, Celia Adler, Stella Adler, Jacob Buloff, Paul Muni, Bertha Gerstein, and many others. Schwartz also worked with top-notch musical directors and stage designers. His collaboration with Boris Aronson, later one of Broadway’s most celebrated set designers, is particularly striking. A standout experiment was their 1926 revival of Abraham Goldfaden’s musical farce TheTenth Commandment as an avant-garde extravaganza produced for the opening of Schwartz’s new playhouse, an elegant neo-Moorish construction built on Second Avenue and Twelfth Street in New York City. The playhouse is the on","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"90 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-05-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76313635","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

Ny udgave af en velskreven grammatiksucces

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Nordisk Judaistik-Scandinavian Jewish Studies Pub Date : 2019-05-27 DOI: 10.30752/NJ.80382

Flemming André Philip Ravn

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