Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903292
S. Shuman
{"title":"Un-Settled Questions: Frontier Logic and Satmar Political Theology","authors":"S. Shuman","doi":"10.1353/sho.2023.a903292","DOIUrl":"https://doi.org/10.1353/sho.2023.a903292","url":null,"abstract":"","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"254 - 257"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41569742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903280
Joanna Sadowska
Abstract:This article concerns the Jewish community living in Bialystok, northeastern Poland's largest city. It used to be an important center of Jewish social and cultural life, with over forty thousand Jewish residents before World War II. As a consequence of the Holocaust, the population of the community decreased to a maximum of 1,500. The research, based mainly on statistical data from Jewish social institutions, reveals further changes, mainly caused by migratory movements and the processes of acculturation and assimilation, which led to the total disappearance of that community within less than thirty years. Another subject of the analysis is the demographic and professional structure of this population in the postwar years. The research shows that the unique demographic structure was the result of varied chances of survival during the war: higher in the case of men and people of working age. The professional activity of Bialystok Jews was characterized by a low rate of regular employment, especially in industry, and a relatively high rate of work in cooperatives and craft workshops. This professional structure differed significantly from the situation before the war and also from that typical in Polish society in general during this period, but with the passage of time, the uniqueness of the Jewish community decreased.
{"title":"A City Transfigured: The Structure of the Bialystok Jewish Community after World War II","authors":"Joanna Sadowska","doi":"10.1353/sho.2023.a903280","DOIUrl":"https://doi.org/10.1353/sho.2023.a903280","url":null,"abstract":"Abstract:This article concerns the Jewish community living in Bialystok, northeastern Poland's largest city. It used to be an important center of Jewish social and cultural life, with over forty thousand Jewish residents before World War II. As a consequence of the Holocaust, the population of the community decreased to a maximum of 1,500. The research, based mainly on statistical data from Jewish social institutions, reveals further changes, mainly caused by migratory movements and the processes of acculturation and assimilation, which led to the total disappearance of that community within less than thirty years. Another subject of the analysis is the demographic and professional structure of this population in the postwar years. The research shows that the unique demographic structure was the result of varied chances of survival during the war: higher in the case of men and people of working age. The professional activity of Bialystok Jews was characterized by a low rate of regular employment, especially in industry, and a relatively high rate of work in cooperatives and craft workshops. This professional structure differed significantly from the situation before the war and also from that typical in Polish society in general during this period, but with the passage of time, the uniqueness of the Jewish community decreased.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"21 - 47"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44970609","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903287
Sharon B. Oster
Abstract:Attention to the figure of the Muselmann in Holocaust studies is finally picking up steam, in what is a long overdue conversation. Recent studies of the concept and phenomenon are challenging long-held assumptions about to whom and what the term Muselmann refers, what it meant in the Nazi concentration camps, and what it means now. This essay responds to two pieces published here, "Did Jews Die as Muslims at Auschwitz? Spectres of the Muselmann," by Kathrin Wittler, and "Witnessing the Ghost, Letting the Ghost Witness," by Alexander Williams. Raising key questions about the term Muselmann, these essays together illustrate the ongoing problems it poses for Holocaust studies. While Wittler provides a historical excavation of the Orientalist and colonialist associations that cleave to the word Muselmann, one desperately needed in Holocaust studies, Williams approaches the subject theoretically, in effort to make the term perform sweeping conceptual work. Explaining "spectral" figures in Holocaust testimony remains fruitful, but doing so through inherited definitions of Muselmänner, based on a few iconic survivor testimonies, simplifies the ethical implications of the phenomenon, and perpetuates its problematic semantic history. I therefore argue that scholars would do well to use the term carefully and critically, lest we perpetuate these problems. Other recent studies on the topic that look at a wider variety of survivor perspectives prove the Muselmann to be an incoherent category and raise new ethical questions about concentration camp prisoner agency. As such work shows, it is time to demystify the specter haunting Holocaust studies.
{"title":"A Specter Haunting Holocaust Studies: The Muselmann","authors":"Sharon B. Oster","doi":"10.1353/sho.2023.a903287","DOIUrl":"https://doi.org/10.1353/sho.2023.a903287","url":null,"abstract":"Abstract:Attention to the figure of the Muselmann in Holocaust studies is finally picking up steam, in what is a long overdue conversation. Recent studies of the concept and phenomenon are challenging long-held assumptions about to whom and what the term Muselmann refers, what it meant in the Nazi concentration camps, and what it means now. This essay responds to two pieces published here, \"Did Jews Die as Muslims at Auschwitz? Spectres of the Muselmann,\" by Kathrin Wittler, and \"Witnessing the Ghost, Letting the Ghost Witness,\" by Alexander Williams. Raising key questions about the term Muselmann, these essays together illustrate the ongoing problems it poses for Holocaust studies. While Wittler provides a historical excavation of the Orientalist and colonialist associations that cleave to the word Muselmann, one desperately needed in Holocaust studies, Williams approaches the subject theoretically, in effort to make the term perform sweeping conceptual work. Explaining \"spectral\" figures in Holocaust testimony remains fruitful, but doing so through inherited definitions of Muselmänner, based on a few iconic survivor testimonies, simplifies the ethical implications of the phenomenon, and perpetuates its problematic semantic history. I therefore argue that scholars would do well to use the term carefully and critically, lest we perpetuate these problems. Other recent studies on the topic that look at a wider variety of survivor perspectives prove the Muselmann to be an incoherent category and raise new ethical questions about concentration camp prisoner agency. As such work shows, it is time to demystify the specter haunting Holocaust studies.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"225 - 232"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41636521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903281
Elizabeth Ingenthron
Abstract:Critical pedagogy makes for an enriched approach to Jewish Studies because of shared principles and values also found in Jewish traditions and teachings. The first step of critical pedagogy is to pose the world as a problem. This article agrees with scholarship suggesting that whiteness and racism are fundamental problems of our time. After synthesizing Jewish Studies with a critical pedagogical approach that focuses on the problems of whiteness and racism, the next important step in critical pedagogy is reflection—in this instance, reflection on the relationship between Judaism, whiteness, and racism. This article uses critical whiteness studies as a theoretical framework for reflecting on these relationships. There are two overarching schools of thought in critical whiteness studies—one being that whiteness can be rearticulated to "antiracist white," and the other arguing that whiteness must be abolished. The following article builds upon the latter, making a proposal for one way that Judaism might contribute to liberation movements led by Black, Indigenous and People of Color toward the abolition of whiteness and racism. Finally, the article explores cultural action, the third step of critical pedagogy, at the ideological and material levels. Bringing critical whiteness studies to Jewish Studies reveals one of the many possible ways that Judaism can help to dismantle whiteness and racism.
{"title":"Critical Pedagogical Jewish Studies: Whiteness, Racism, and Jewish Ethno/National Fissures","authors":"Elizabeth Ingenthron","doi":"10.1353/sho.2023.a903281","DOIUrl":"https://doi.org/10.1353/sho.2023.a903281","url":null,"abstract":"Abstract:Critical pedagogy makes for an enriched approach to Jewish Studies because of shared principles and values also found in Jewish traditions and teachings. The first step of critical pedagogy is to pose the world as a problem. This article agrees with scholarship suggesting that whiteness and racism are fundamental problems of our time. After synthesizing Jewish Studies with a critical pedagogical approach that focuses on the problems of whiteness and racism, the next important step in critical pedagogy is reflection—in this instance, reflection on the relationship between Judaism, whiteness, and racism. This article uses critical whiteness studies as a theoretical framework for reflecting on these relationships. There are two overarching schools of thought in critical whiteness studies—one being that whiteness can be rearticulated to \"antiracist white,\" and the other arguing that whiteness must be abolished. The following article builds upon the latter, making a proposal for one way that Judaism might contribute to liberation movements led by Black, Indigenous and People of Color toward the abolition of whiteness and racism. Finally, the article explores cultural action, the third step of critical pedagogy, at the ideological and material levels. Bringing critical whiteness studies to Jewish Studies reveals one of the many possible ways that Judaism can help to dismantle whiteness and racism.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"48 - 76"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44101747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903282
Anat Koplowitz-Breier
Abstract:While numerous postbiblical authors consider the major figures in the Davidic dynasty, others have turned their attention to the more peripheral characters in the David cycle. The three Israeli novels discussed in this article—Yael Lotan's Avishag (2002), Avraham Burg's Avishag (2011), and Eva Etzioni-Halevy's But the King Did Not Know Her (2014)—focus on Avishag the Shunammite. Although all draw on the same biblical text, each develops it in a particular direction. Lotan's Avishag embodies both political and feminist features, developing from a young maiden into a royal secret agent. Burg's reading is a political one: he remains loyal to the patriarchal point of view by choosing a male narrator; hence his Avishag is still a relatively minor character. Etzioni-Halevy's novel falls into the category of feminist historical/biblical romance. Her protagonist, Avishag, positioned as a romance heroine, develops from a passive maiden into a mature woman who seeks to determine her own fate. Moreover, since Avishag's character in the biblical narrative is mentioned in the middle of the inheritance struggle between David's sons Adonijah and Solomon, each of the novelists uses it as a springboard for rereading the Davidian story through a different prism. By choosing different narrators, different languages (English, pseudo-biblical Hebrew, and contemporary Hebrew), and slightly different genres, each of the authors adapts the biblical story to enhance a different reading of the Bible, making the ancient story accessible and fresh to contemporary readers as an "old vessel filled with new wine."
{"title":"Transmatriation? Avishag the Shunammite in Three Contemporary Israeli Novels","authors":"Anat Koplowitz-Breier","doi":"10.1353/sho.2023.a903282","DOIUrl":"https://doi.org/10.1353/sho.2023.a903282","url":null,"abstract":"Abstract:While numerous postbiblical authors consider the major figures in the Davidic dynasty, others have turned their attention to the more peripheral characters in the David cycle. The three Israeli novels discussed in this article—Yael Lotan's Avishag (2002), Avraham Burg's Avishag (2011), and Eva Etzioni-Halevy's But the King Did Not Know Her (2014)—focus on Avishag the Shunammite. Although all draw on the same biblical text, each develops it in a particular direction. Lotan's Avishag embodies both political and feminist features, developing from a young maiden into a royal secret agent. Burg's reading is a political one: he remains loyal to the patriarchal point of view by choosing a male narrator; hence his Avishag is still a relatively minor character. Etzioni-Halevy's novel falls into the category of feminist historical/biblical romance. Her protagonist, Avishag, positioned as a romance heroine, develops from a passive maiden into a mature woman who seeks to determine her own fate. Moreover, since Avishag's character in the biblical narrative is mentioned in the middle of the inheritance struggle between David's sons Adonijah and Solomon, each of the novelists uses it as a springboard for rereading the Davidian story through a different prism. By choosing different narrators, different languages (English, pseudo-biblical Hebrew, and contemporary Hebrew), and slightly different genres, each of the authors adapts the biblical story to enhance a different reading of the Bible, making the ancient story accessible and fresh to contemporary readers as an \"old vessel filled with new wine.\"","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"102 - 77"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43476680","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903279
Rhona Burns
Abstract:This paper focuses on the way national symbol is constructed in the Hebrew novel Susati, which was written as a national allegory at around the turn of the twentieth century. The paper sheds new light on the Jewishness of the chosen aesthetic representation. The paper argues that Abramovitsh's symbolic method accentuates a new understanding of Jewish national existence that is represented through the behavioral constructions that develop between the novel's human protagonist and the animal protagonist—the mare—as well as between these two and the devil. This elaborate and complicated literary representation mirrors the chaotic reality experienced by many Jews in early twentieth-century Eastern Europe.
{"title":"On the Construction of National Symbol in S. Y. Abramovitsh's Susati","authors":"Rhona Burns","doi":"10.1353/sho.2023.a903279","DOIUrl":"https://doi.org/10.1353/sho.2023.a903279","url":null,"abstract":"Abstract:This paper focuses on the way national symbol is constructed in the Hebrew novel Susati, which was written as a national allegory at around the turn of the twentieth century. The paper sheds new light on the Jewishness of the chosen aesthetic representation. The paper argues that Abramovitsh's symbolic method accentuates a new understanding of Jewish national existence that is represented through the behavioral constructions that develop between the novel's human protagonist and the animal protagonist—the mare—as well as between these two and the devil. This elaborate and complicated literary representation mirrors the chaotic reality experienced by many Jews in early twentieth-century Eastern Europe.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"1 - 20"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48170326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903285
Alexander Williams
Abstract:Within debates surrounding "Levi's Paradox"—the idea that through their survival, survivors are not necessarily the "complete witnesses" of the Holocaust—the Muselmann is frequently posited as able to reconcile this conundrum. Within testimonial literature, these emaciated prisoners were perceived as ghost-like entities who were neither alive nor dead but somehow between life and death. The observed absence left in witness narratives thereby appears to be testimony from inside the experience of these Muselmänner. What is ubiquitously overlooked in such analyses is that the Muselmann primarily functions as a metaphor—rendering the absent dead legible in language. Ignoring this risks instrumentalizing the Muselmann, which threatens to allow the metaphor to become shorthand for something more generic—obfuscating the reality that Muselmänner signify real Holocaust victims.However, all metaphors contain a potential for semantic flexibility. Cannot the Muselmann's ability to pollute rigid dichotomies therefore be approached productively and more ethically when refocalizing him as a ghostly entity in testimonial literature? By examining passages from Primo Levi's If This Is a Man and Charlotte Delbo's Auschwitz and After, this article asks: if the Muselmann is viewed as a ghostly or spectral metaphor—a haunting force within the Holocaust's literary corpus—how might this spectral witness be able to draw attention to erasure and historical blind spots? Constituting an ethical and an interpretive undertaking, this refocalization simultaneously allows one to speak with the Muselmann and enables these anonymous victims to manifest themselves anew as haunting forces through literary testimony.
摘要：在围绕“李维斯悖论”（Levi's Paradox）的辩论中，幸存者不一定是大屠杀的“完整见证者”，穆塞尔曼经常被认为能够调和这个难题。在证言文献中，这些瘦弱的囚犯被视为幽灵般的实体，他们既不活着也不死，但不知何故处于生与死之间。因此，在证人叙述中观察到的缺席似乎是来自这些Muselmänner经历内部的证词。在这些分析中普遍被忽视的是，Muselmann主要起到隐喻的作用——在语言中使缺席的死者清晰可见。忽视这一点有可能使Muselmann工具化，这可能会使这个比喻成为更通用的东西的缩写——混淆Muselmänner象征真正大屠杀受害者的现实。然而，所有隐喻都包含着语义灵活性的潜力。因此，当穆塞尔曼在证明文学中将他重新塑造为一个幽灵般的实体时，就不能有效地、更合乎道德地对待他污染僵化的二分法的能力吗？通过研究普里莫·李维（Primo Levi）的《如果这是一个人》（If This Is a Man）和夏洛特·德尔博（Charlotte Delbo？这种重新定位构成了一种道德和解释事业，同时允许人们与Muselmann对话，并使这些匿名受害者能够通过文学证词重新表现出令人难忘的力量。
{"title":"Witnessing the Ghost, Letting the Ghost Witness: Exploring the Impediments of Witness Narratives in Holocaust Camp Testimonies through Spectrality and the Metaphor of the Muselmann","authors":"Alexander Williams","doi":"10.1353/sho.2023.a903285","DOIUrl":"https://doi.org/10.1353/sho.2023.a903285","url":null,"abstract":"Abstract:Within debates surrounding \"Levi's Paradox\"—the idea that through their survival, survivors are not necessarily the \"complete witnesses\" of the Holocaust—the Muselmann is frequently posited as able to reconcile this conundrum. Within testimonial literature, these emaciated prisoners were perceived as ghost-like entities who were neither alive nor dead but somehow between life and death. The observed absence left in witness narratives thereby appears to be testimony from inside the experience of these Muselmänner. What is ubiquitously overlooked in such analyses is that the Muselmann primarily functions as a metaphor—rendering the absent dead legible in language. Ignoring this risks instrumentalizing the Muselmann, which threatens to allow the metaphor to become shorthand for something more generic—obfuscating the reality that Muselmänner signify real Holocaust victims.However, all metaphors contain a potential for semantic flexibility. Cannot the Muselmann's ability to pollute rigid dichotomies therefore be approached productively and more ethically when refocalizing him as a ghostly entity in testimonial literature? By examining passages from Primo Levi's If This Is a Man and Charlotte Delbo's Auschwitz and After, this article asks: if the Muselmann is viewed as a ghostly or spectral metaphor—a haunting force within the Holocaust's literary corpus—how might this spectral witness be able to draw attention to erasure and historical blind spots? Constituting an ethical and an interpretive undertaking, this refocalization simultaneously allows one to speak with the Muselmann and enables these anonymous victims to manifest themselves anew as haunting forces through literary testimony.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"185 - 211"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43534623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903283
Dikla Yogev
Abstract:The Bais Yaakov school network represents an unusual phenomenon: a school system with strong transnational tendencies. Founded in 1917 in Poland, it developed rapidly there in the interwar period; in the 1930s, it also struck roots first in Mandate Palestine and then in North America. The Bais Yaakov network of schools, which flourishes today, tells a story of sustainability over time and space. This paper presents historical analysis and social network analysis (SNA) of the early years of the Bais Yaakov network, analyzing Hebrew press newspaper articles published between 1930 and 1948 to demonstrate how a number of key leaders in the schools' administration played a crucial role in developing the network. This network involved not only the schools themselves, but also religious advocacy and government relations. Key actors leveraged their brokering power with these larger organizations in order to expand the network in Poland and the Land of Israel. The organizational affiliations of key actors thus shed light on the place of Bais Yaakov within a larger network of community organizations: in both locations, these leaders usually held a double role as educators as well as important community figures within the broader Orthodox Jewish context. These findings suggest that the sustainability of transnational networks depends on strong leaders who are involved within the network to promote its specific global identity but who are also active and powerful in the local peripheries, amplifying network visibility within local and broader communities and maintaining beneficial connections with local governmental authorities.
{"title":"The Bais Yaakov Network: A Case Study for a Transnationally Sustainable Community Leadership","authors":"Dikla Yogev","doi":"10.1353/sho.2023.a903283","DOIUrl":"https://doi.org/10.1353/sho.2023.a903283","url":null,"abstract":"Abstract:The Bais Yaakov school network represents an unusual phenomenon: a school system with strong transnational tendencies. Founded in 1917 in Poland, it developed rapidly there in the interwar period; in the 1930s, it also struck roots first in Mandate Palestine and then in North America. The Bais Yaakov network of schools, which flourishes today, tells a story of sustainability over time and space. This paper presents historical analysis and social network analysis (SNA) of the early years of the Bais Yaakov network, analyzing Hebrew press newspaper articles published between 1930 and 1948 to demonstrate how a number of key leaders in the schools' administration played a crucial role in developing the network. This network involved not only the schools themselves, but also religious advocacy and government relations. Key actors leveraged their brokering power with these larger organizations in order to expand the network in Poland and the Land of Israel. The organizational affiliations of key actors thus shed light on the place of Bais Yaakov within a larger network of community organizations: in both locations, these leaders usually held a double role as educators as well as important community figures within the broader Orthodox Jewish context. These findings suggest that the sustainability of transnational networks depends on strong leaders who are involved within the network to promote its specific global identity but who are also active and powerful in the local peripheries, amplifying network visibility within local and broader communities and maintaining beneficial connections with local governmental authorities.","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"103 - 143"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48390794","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-31DOI: 10.1353/sho.2023.a903289
J. W. Joselit
{"title":"Rooted in Brooklyn","authors":"J. W. Joselit","doi":"10.1353/sho.2023.a903289","DOIUrl":"https://doi.org/10.1353/sho.2023.a903289","url":null,"abstract":"","PeriodicalId":21809,"journal":{"name":"Shofar: An Interdisciplinary Journal of Jewish Studies","volume":"41 1","pages":"238 - 242"},"PeriodicalIF":0.5,"publicationDate":"2023-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44359196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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