Between Two Poles: Barukh Mitrani between Moderate Haskalah and Jewish Nationalism

IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY Zutot Pub Date : 2021-05-21 DOI:10.1163/18750214-bja10017
Tamir Karkason
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Abstract

Barukh Mitrani was an Ottoman maskil who wandered between the Balkans, Istanbul and Palestine. While living in Edirne, Mitrani established his first periodical, Carmi (Pressburg 1881). Carmi’s issues were an ongoing maskilic sermon, drawing on a deep acquaintance with the Jewish bookshelf. This paper examines selections from the fifth article in Carmi, ‘Our Nationhood.’ Influenced by the moderate Haskalah, Mitrani idealized a ‘Golden Mean,’ which sought to balance the agendas of ‘the two poles’: insular Ultra-Orthodox Jews on the one hand, and secularized ‘Westernizers’ on the other. Mitrani also espoused a Jewish nationalism which had affinities with the Hebrew ‘republic of letters’ and the national resurgence in the Balkans. He perceived every Jew as part of three circles: the individual, the family, and the nation. Yet his nationalism was not separatist; he obliged Jews to remain loyal Ottoman citizens and promote the Sultanate while also settling in Palestine.

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两极之间:巴鲁克·米特拉尼在温和的哈斯卡拉和犹太民族主义之间
巴鲁克·米特拉尼是奥斯曼帝国的一名面具匠,他游走于巴尔干半岛、伊斯坦布尔和巴勒斯坦之间。住在埃迪尔内期间,米特拉尼创办了他的第一本期刊《卡米》(1881年出版)。卡米的问题是一个持续的假面布道,利用对犹太人书架的深刻了解。本文考察了《卡尔米》第五篇文章《我们的国家》中的选段。受温和的哈斯卡拉的影响,米特拉尼理想化了一个“中庸之道”,试图平衡“两极”的议程:一方面是孤立的极端正统犹太人,另一方面是世俗化的“西化者”。米特拉尼还支持犹太民族主义,这与希伯来语的“字母共和国”和巴尔干半岛的民族复兴有密切关系。他认为每个犹太人都是三个圈子的一部分:个人、家庭和国家。然而,他的民族主义并不是分离主义;他要求犹太人保持忠诚的奥斯曼公民身份,并在巴勒斯坦定居的同时促进苏丹国的发展。
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来源期刊
Zutot
Zutot HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.30
自引率
0.00%
发文量
14
期刊介绍: Zutot: Perspectives on Jewish Culture aims to fill a gap that has become more and more conspicuous among the wealth of scholarly periodicals in the field of Jewish Studies. Whereas existing journals provide space to medium and large sized articles, they neglect the small but poignant contributions, which may be as important as the extended, detailed study. The Zutot serves as a platform for small but incisive contributions, and provides them with a distinct context. The substance of these contributions is derived from larger perspectives and, though not always presented in an exhaustive way, will have an impact on contemporary discussions. The Zutot covers Jewish culture in its broadest sense, i.e. encompassing various academic disciplines—literature, languages and linguistics, philosophy, art, sociology, politics and history—and reflects binary oppositions such as religious and secular, high and low, written and oral, male and female culture.
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