Pub Date : 2022-01-02DOI: 10.1080/1462169x.2022.2025660
T. Griffiths, D. Irwin
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Pub Date : 2022-01-02DOI: 10.1080/1462169X.2022.2025659
D. Irwin
ABSTRACT This article considers the role interest in medieval Anglo-Jewish moneylending transactions. Although there is some discussion of the impact of the prohibition of charging interest in 1275, fundamentally this piece is concerned with the preceding century. During this period, interest could be openly charged upon individual transactions. This is article examines how interest functioned at the transactional level.
{"title":"Profit, usury and interest in medieval Anglo-Jewish transactions","authors":"D. Irwin","doi":"10.1080/1462169X.2022.2025659","DOIUrl":"https://doi.org/10.1080/1462169X.2022.2025659","url":null,"abstract":"ABSTRACT This article considers the role interest in medieval Anglo-Jewish moneylending transactions. Although there is some discussion of the impact of the prohibition of charging interest in 1275, fundamentally this piece is concerned with the preceding century. During this period, interest could be openly charged upon individual transactions. This is article examines how interest functioned at the transactional level.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46572216","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}
Pub Date : 2021-12-27DOI: 10.1080/1462169X.2022.2019981
Pinchas Roth
ABSTRACT This article explores aspects of literacy and written culture in the Jewish community in England during the twelfth and thirteenth centuries. The Jews of medieval England lived in a multilingual world and created their own multilingual culture. They deployed their spoken language of French (or Anglo-Norman) and their written language of Hebrew with creativity and playfulness, along with knowledge of English and Aramaic. The legal culture of Norman England placed great emphasis on written documents. Although Jews were major participants in this system of legal textuality, some of them remained skeptical about the trustworthiness of documents produced by Christians.
{"title":"Words and seals: multivalent language and Jewish legal literacy in medieval England","authors":"Pinchas Roth","doi":"10.1080/1462169X.2022.2019981","DOIUrl":"https://doi.org/10.1080/1462169X.2022.2019981","url":null,"abstract":"ABSTRACT This article explores aspects of literacy and written culture in the Jewish community in England during the twelfth and thirteenth centuries. The Jews of medieval England lived in a multilingual world and created their own multilingual culture. They deployed their spoken language of French (or Anglo-Norman) and their written language of Hebrew with creativity and playfulness, along with knowledge of English and Aramaic. The legal culture of Norman England placed great emphasis on written documents. Although Jews were major participants in this system of legal textuality, some of them remained skeptical about the trustworthiness of documents produced by Christians.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48116814","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}
Pub Date : 2021-12-27DOI: 10.1080/1462169X.2022.2019983
A. Bale, J. Rosenthal
ABSTRACT This essay explores two exhibitions with which the authors were involved, in order to think through issues around curating and displaying medieval Anglo-Jewry history. The exhibitions were Blood: Uniting & Dividing (5 November 2015–28 February 2016) and Jews, Money, Myth (19 March-17 October 2019) both of which were developed at the Jewish Museum London in collaboration with the Birkbeck Institute for the Study of Anti-semitism at Birkbeck, University of London.
{"title":"Curating the past: blood and money in London","authors":"A. Bale, J. Rosenthal","doi":"10.1080/1462169X.2022.2019983","DOIUrl":"https://doi.org/10.1080/1462169X.2022.2019983","url":null,"abstract":"ABSTRACT This essay explores two exhibitions with which the authors were involved, in order to think through issues around curating and displaying medieval Anglo-Jewry history. The exhibitions were Blood: Uniting & Dividing (5 November 2015–28 February 2016) and Jews, Money, Myth (19 March-17 October 2019) both of which were developed at the Jewish Museum London in collaboration with the Birkbeck Institute for the Study of Anti-semitism at Birkbeck, University of London.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44252495","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1996470
Jan Rybak
perspective on the margins, it is one of its strong points to leave the well-trodden tracks of canonized key German-Hebrew literary figures: the study explicitly puts forward the literary works of less known, if not forgotten, writers like Moshe Yaakov Ben-Gavriel (Eugen Höflich), Baruch Kurzweil, and Rudolf Kastein, whose book Eine palästinensische Novelle [A Palestinian Short Story] was the product of an economically difficult self-publishing effort. Their protagonists struggle with the impossibility of settling in Palestine and with their literary projections of European landscapes and cities. Their invocation of fictitious settings challenges the Zionist ideal through what Schirrmeister calls ‘deterritorialisation by means of fantasy’ (‘fantastische Deterritorialisierung’, 219). The book does not isolate the writers in their German-speaking bubble. Very loosely inspired by Bourdieu’s field theory, it goes beyond the personal (and literary) biographies and the current leitmotiv of a lost ‘Heimat’ by taking into account the writings’ agitated publication histories that actually reflect the literary conditions of pre-State Israel. In a further research perspective, this angle would allow to study the German-Hebrew entanglements in more detail through their conflicts, their concurrences, and their struggles for legitimation. Who among the German-speaking authors, for instance, succeeded in establishing themselves? Who did not? Why? In consequence, these German-Hebrew contacts would be characterized not only by the textual migrations and the material movements through personal archives but also by the moves of the literary field’s constant fights for position and categorization. This potential leads us back to the beginning of both the book and this review: the author’s participation in the search for a category that would finally situate the German-speaking literature in Palestine/Israel is characterized less by the attempt to ‘reterritorialise’ (221) it by a new concept and more by the acknowledgement of its multidirectional paths and movements. This engaging, very readable book, based on Schirrmeister’s PhD thesis, completed in 2017 at the Research Center Exile Literature at the University of Hamburg, distinguishes itself by its theoretical and historical awareness that demonstrates the author’s understanding of Hebrew culture as a framework for the conditions and possibilities of German speaking literary production in pre-State Israel. It also provides an approach to think about German literary production in Palestine/Israel beyond the authors’ individual biographies within a relational German-Hebrew perspective. The German-Hebrew literary entanglement is by no means a phenomenon of the past, as the author convincingly shows at the end of his study. Writers like Tomer Gardi and Mati Schemoelof are part of this developing research field which the existence of this study proves to be both fruitful and promising.
{"title":"Yiddish Revolutionaries in Migration: The Transnational History of the Jewish Labour Bund","authors":"Jan Rybak","doi":"10.1080/1462169X.2021.1996470","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1996470","url":null,"abstract":"perspective on the margins, it is one of its strong points to leave the well-trodden tracks of canonized key German-Hebrew literary figures: the study explicitly puts forward the literary works of less known, if not forgotten, writers like Moshe Yaakov Ben-Gavriel (Eugen Höflich), Baruch Kurzweil, and Rudolf Kastein, whose book Eine palästinensische Novelle [A Palestinian Short Story] was the product of an economically difficult self-publishing effort. Their protagonists struggle with the impossibility of settling in Palestine and with their literary projections of European landscapes and cities. Their invocation of fictitious settings challenges the Zionist ideal through what Schirrmeister calls ‘deterritorialisation by means of fantasy’ (‘fantastische Deterritorialisierung’, 219). The book does not isolate the writers in their German-speaking bubble. Very loosely inspired by Bourdieu’s field theory, it goes beyond the personal (and literary) biographies and the current leitmotiv of a lost ‘Heimat’ by taking into account the writings’ agitated publication histories that actually reflect the literary conditions of pre-State Israel. In a further research perspective, this angle would allow to study the German-Hebrew entanglements in more detail through their conflicts, their concurrences, and their struggles for legitimation. Who among the German-speaking authors, for instance, succeeded in establishing themselves? Who did not? Why? In consequence, these German-Hebrew contacts would be characterized not only by the textual migrations and the material movements through personal archives but also by the moves of the literary field’s constant fights for position and categorization. This potential leads us back to the beginning of both the book and this review: the author’s participation in the search for a category that would finally situate the German-speaking literature in Palestine/Israel is characterized less by the attempt to ‘reterritorialise’ (221) it by a new concept and more by the acknowledgement of its multidirectional paths and movements. This engaging, very readable book, based on Schirrmeister’s PhD thesis, completed in 2017 at the Research Center Exile Literature at the University of Hamburg, distinguishes itself by its theoretical and historical awareness that demonstrates the author’s understanding of Hebrew culture as a framework for the conditions and possibilities of German speaking literary production in pre-State Israel. It also provides an approach to think about German literary production in Palestine/Israel beyond the authors’ individual biographies within a relational German-Hebrew perspective. The German-Hebrew literary entanglement is by no means a phenomenon of the past, as the author convincingly shows at the end of his study. Writers like Tomer Gardi and Mati Schemoelof are part of this developing research field which the existence of this study proves to be both fruitful and promising.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41967592","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1997206
Javier Castaño
On occasion of the celebration of Spain’s national day, 12 October 2017, I decided to visit the exhibition The Power of the Past: 150 Years of Archaeology in Spain, at the National Archaeological Museum (MAN) in Madrid. The display of 150 pieces assembled from different regional museums, was aimed at representing the variegated material heritage emerging from archaeological excavations across Spain since the Museum was founded in 1867. One basic underlying concept in the exhibition was the centrality of the land – the peninsula and the islands – as a crossroads of divergent cultures once established therein, and the objects were chosen to represent them. At a somber and isolated corner towards the end of the exhibition, and following the item selected to represent the Canary Islands, I noticed a display glass case containing two different sets of objects aimed at representing a new research field: Jewish medieval archaeology. It seemed to me that the exhibition’s curator felt the need to include some Jewish items, but doing it as a result of a last-minute urge he/she did not accompany it with a suitable explanation. Paradoxically, and perhaps unintentionally, the location of the glass cases contributed to enhance a sensation of seclusion within the exhibition that did not at all fit with the historical narrative of Spain’s medieval Jews, dominated by some preconceived notions, buzzwords such as Convivencia – a term originated in the early twentieth century. As a historian by training for whom textual evidence provides, among other elements, the framework for an object’s interpretation, I tried to inquire about the lack of an adequate contextualization of the chosen items to represent Jewish material culture: the first was a set of four silver platters from Briviesca, a town northeast of Burgos, found during excavation work at the old Jewish quarter destroyed in 1366. This background, and the fact that a hexagram was engraved on the platters surface, had been considered enough to display them previously in temporary exhibitions as part of a Passover service (!!). A tiny inscription in Latin script engraved on the back, though, would suggest that the set had originally been made for, and owned by, Christians. We could assume, only hypothetically, that the platters found their way into Jewish hands after being pawned. It is pertinent to raise the question here of what makes an (or not so-) ordinary object Jewish? With the exception of a limited typology of Jewish ceremonial objects, a Jewish home was not substantially different from a non-Jewish
{"title":"Representing Hispano-Jewish and Sephardic material culture in Spain","authors":"Javier Castaño","doi":"10.1080/1462169X.2021.1997206","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1997206","url":null,"abstract":"On occasion of the celebration of Spain’s national day, 12 October 2017, I decided to visit the exhibition The Power of the Past: 150 Years of Archaeology in Spain, at the National Archaeological Museum (MAN) in Madrid. The display of 150 pieces assembled from different regional museums, was aimed at representing the variegated material heritage emerging from archaeological excavations across Spain since the Museum was founded in 1867. One basic underlying concept in the exhibition was the centrality of the land – the peninsula and the islands – as a crossroads of divergent cultures once established therein, and the objects were chosen to represent them. At a somber and isolated corner towards the end of the exhibition, and following the item selected to represent the Canary Islands, I noticed a display glass case containing two different sets of objects aimed at representing a new research field: Jewish medieval archaeology. It seemed to me that the exhibition’s curator felt the need to include some Jewish items, but doing it as a result of a last-minute urge he/she did not accompany it with a suitable explanation. Paradoxically, and perhaps unintentionally, the location of the glass cases contributed to enhance a sensation of seclusion within the exhibition that did not at all fit with the historical narrative of Spain’s medieval Jews, dominated by some preconceived notions, buzzwords such as Convivencia – a term originated in the early twentieth century. As a historian by training for whom textual evidence provides, among other elements, the framework for an object’s interpretation, I tried to inquire about the lack of an adequate contextualization of the chosen items to represent Jewish material culture: the first was a set of four silver platters from Briviesca, a town northeast of Burgos, found during excavation work at the old Jewish quarter destroyed in 1366. This background, and the fact that a hexagram was engraved on the platters surface, had been considered enough to display them previously in temporary exhibitions as part of a Passover service (!!). A tiny inscription in Latin script engraved on the back, though, would suggest that the set had originally been made for, and owned by, Christians. We could assume, only hypothetically, that the platters found their way into Jewish hands after being pawned. It is pertinent to raise the question here of what makes an (or not so-) ordinary object Jewish? With the exception of a limited typology of Jewish ceremonial objects, a Jewish home was not substantially different from a non-Jewish","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45790389","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1997203
Maite Ojeda-Mata, Joachim Schlör
A traditional definition of cultural heritage, tangible and intangible, includes all assets that have a symbolic cultural value: from historic towns, buildings, cultural landscapes and cultural objects to intangible manifestations that usually fall into the category of folklore and ‘popular culture’. They are a unique set of cultural manifestations created under particular social, cultural, and economic circumstances, which are impossible to recreate truly. The speed with which the world is changing places heritage at a risk of being lost through physical destruction or loss of knowledge. National and international organisations have sought to establish a formal system of identifying a sample of that heritage and conserving it for the future. As it cannot include everything, determining the best or most representative samples or things to preserve is not always a politically or ideologically neutral decision (Messenger and Smith, 2010,Waterton 2012). The UNESCO and the Council of Europe have been very active in the area of cultural heritage. Among the issues of interest for these organisations in the broad field of culture are cultural identity and the recognition of minorities (Richards 1996). Since the 1990s, studies on ‘place’ and ‘space’ have contributed to rethinking the concept of heritage (Brauch, Lipphardt, Nocke 2008). If the concept of ‘heritage’ refers to the past, the concept of ‘space’ refers to the dynamic relationships that occur – alongside many other areas – around heritage, its use, interpretation, (re)creation of identities, and construction of social relationships (Breglia 2006). That is, not as something stable and fixed but as something symbolic and fluid (Gromova and Voigt, 2015). As Diana Pinto pointed out, in the mid-1990s, when she coined the concept of ‘Jewish space’, cultural heritage and other Jewish cultural spaces in Europe would inevitably come from the hand not only of Jews but often of non-Jews (Pinto 1996). The transformation in tourist products of old Jewish neighbourhoods in Europe is one such example for a form of coconstruction of memories and, even, identities (Eszter 2014). As Joan and Jean Comaroff have argued, ethnicity and cultural heritage have become a commodity, a market product (of those in the margins, the exoticised ‘others’) to be consumed (Comaroff and Comaroff, 2009). This raises crucial questions about who’s heritage and identity are distinguished for preservation, by whom, why, and how.
{"title":"Introduction: Jewish cultural heritage, space and mobility in Spain, Portugal and North Africa","authors":"Maite Ojeda-Mata, Joachim Schlör","doi":"10.1080/1462169X.2021.1997203","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1997203","url":null,"abstract":"A traditional definition of cultural heritage, tangible and intangible, includes all assets that have a symbolic cultural value: from historic towns, buildings, cultural landscapes and cultural objects to intangible manifestations that usually fall into the category of folklore and ‘popular culture’. They are a unique set of cultural manifestations created under particular social, cultural, and economic circumstances, which are impossible to recreate truly. The speed with which the world is changing places heritage at a risk of being lost through physical destruction or loss of knowledge. National and international organisations have sought to establish a formal system of identifying a sample of that heritage and conserving it for the future. As it cannot include everything, determining the best or most representative samples or things to preserve is not always a politically or ideologically neutral decision (Messenger and Smith, 2010,Waterton 2012). The UNESCO and the Council of Europe have been very active in the area of cultural heritage. Among the issues of interest for these organisations in the broad field of culture are cultural identity and the recognition of minorities (Richards 1996). Since the 1990s, studies on ‘place’ and ‘space’ have contributed to rethinking the concept of heritage (Brauch, Lipphardt, Nocke 2008). If the concept of ‘heritage’ refers to the past, the concept of ‘space’ refers to the dynamic relationships that occur – alongside many other areas – around heritage, its use, interpretation, (re)creation of identities, and construction of social relationships (Breglia 2006). That is, not as something stable and fixed but as something symbolic and fluid (Gromova and Voigt, 2015). As Diana Pinto pointed out, in the mid-1990s, when she coined the concept of ‘Jewish space’, cultural heritage and other Jewish cultural spaces in Europe would inevitably come from the hand not only of Jews but often of non-Jews (Pinto 1996). The transformation in tourist products of old Jewish neighbourhoods in Europe is one such example for a form of coconstruction of memories and, even, identities (Eszter 2014). As Joan and Jean Comaroff have argued, ethnicity and cultural heritage have become a commodity, a market product (of those in the margins, the exoticised ‘others’) to be consumed (Comaroff and Comaroff, 2009). This raises crucial questions about who’s heritage and identity are distinguished for preservation, by whom, why, and how.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41637535","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1993541
Vanessa Paloma Elbaz
ABSTRACT Al-Andalus and the perception of its peacefully idyllic past currently inhabit Spain and Morocco through music. This article explores the multiple manners in which both the acoustic establishment of Jewish belonging and participation, and the reception of sonic allegiance help build a symbolic order that confirms the intrinsic relation of the Jew to the diverse nation in contemporary Spain and Morocco through the heritagization of a communal sounded voice. Finally, looking at two Jewish performers, one in Morocco and one in Spain, this article will address historical entanglements between both countries. The case studies aim to provide micro-histories of the larger conversations on Jewish belonging within each modern nation-state in the last generation through the performance of popular Jewish music as a symbol for the coexistence of al-Andalus.
{"title":"Imagining a sonic al-Andalus through sound, bones, and blood: the case of Jewish music in Morocco and Spain","authors":"Vanessa Paloma Elbaz","doi":"10.1080/1462169X.2021.1993541","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1993541","url":null,"abstract":"ABSTRACT Al-Andalus and the perception of its peacefully idyllic past currently inhabit Spain and Morocco through music. This article explores the multiple manners in which both the acoustic establishment of Jewish belonging and participation, and the reception of sonic allegiance help build a symbolic order that confirms the intrinsic relation of the Jew to the diverse nation in contemporary Spain and Morocco through the heritagization of a communal sounded voice. Finally, looking at two Jewish performers, one in Morocco and one in Spain, this article will address historical entanglements between both countries. The case studies aim to provide micro-histories of the larger conversations on Jewish belonging within each modern nation-state in the last generation through the performance of popular Jewish music as a symbol for the coexistence of al-Andalus.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43526478","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1993542
Aviad Moreno
ABSTRACT For Jews in colonial North Africa and beyond, modernization is often deemed a linear process of physical and cultural disengagement from traditional urban spaces. In contrast, this article portrays the process as dialectical and contextual mental transitions between the oppositional experiences of ‘modern-colonial’ and ‘traditional-communal’ spaces that mutually shape modern Jewish life across real and imagined townscapes. Focusing on one of the most vibrant sites of urbanization in North Africa – the mid-twentieth century international city of Tangier and neighboring Tetuan – I show how this dynamic transition was essential in shaping modernity and ethnic identity among a mobile Jewish middle class.
{"title":"Remapping ‘tradition’: community formation and spatiocultural imagination among Jews in colonial northern Morocco","authors":"Aviad Moreno","doi":"10.1080/1462169X.2021.1993542","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1993542","url":null,"abstract":"ABSTRACT For Jews in colonial North Africa and beyond, modernization is often deemed a linear process of physical and cultural disengagement from traditional urban spaces. In contrast, this article portrays the process as dialectical and contextual mental transitions between the oppositional experiences of ‘modern-colonial’ and ‘traditional-communal’ spaces that mutually shape modern Jewish life across real and imagined townscapes. Focusing on one of the most vibrant sites of urbanization in North Africa – the mid-twentieth century international city of Tangier and neighboring Tetuan – I show how this dynamic transition was essential in shaping modernity and ethnic identity among a mobile Jewish middle class.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47539324","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}
Pub Date : 2021-10-02DOI: 10.1080/1462169X.2021.1991286
M. Pignatelli
ABSTRACT This article analyzes some of the data collected during an anthropological research carried out among Jews, crypto-Jews and their descendants from Bragança, Portugal. In view of the growing interest in the Jewish heritage in the country, Bragança has also revived its Jewish legacy and is decorated with new Jewish cultural spaces in recent years. The study describes what were the authenticity and significance premises set by the official agents involved in this construction and also the Brigantines´ role and perceptions in the process, reflecting on the ‘engaging heritage’ notion considering four local sites.
{"title":"A synagogue, a well, a mikveh and a stele: ethnographic notes on Bragança´s Jewish heritage","authors":"M. Pignatelli","doi":"10.1080/1462169X.2021.1991286","DOIUrl":"https://doi.org/10.1080/1462169X.2021.1991286","url":null,"abstract":"ABSTRACT This article analyzes some of the data collected during an anthropological research carried out among Jews, crypto-Jews and their descendants from Bragança, Portugal. In view of the growing interest in the Jewish heritage in the country, Bragança has also revived its Jewish legacy and is decorated with new Jewish cultural spaces in recent years. The study describes what were the authenticity and significance premises set by the official agents involved in this construction and also the Brigantines´ role and perceptions in the process, reflecting on the ‘engaging heritage’ notion considering four local sites.","PeriodicalId":35214,"journal":{"name":"Jewish Culture and History","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42909980","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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