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Index to Leo Baeck Institute Year Book, vol. 65 利奥·贝克学院年鉴索引,第65卷
Pub Date : 2020-11-01 DOI: 10.1093/leobaeck/ybaa011
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引用次数: 0
Spaces of Gendered Jewish and Non-Jewish Encounters: Bed Lodgers, Domestic Workers, and Sex Workers in Vienna, 1900–1930* 性别化的犹太人和非犹太人相遇的空间:1900-1930年维也纳的房客、家庭佣工和性工作者*
Pub Date : 2020-10-01 DOI: 10.1093/leobaeck/ybaa006
Susanne Korbel
This article presents findings on encounters between Jews and non-Jews in the context of daily life in Vienna between 1900 and 1930. In the early twentieth century, the Habsburg capital underwent tremendous population growth, which increased the opportunities among its inhabitants of interreligious and cultural interactions, but also confronted them with a housing shortage. Up to twenty per cent of the population had to share housing or even beds with their fellow citizens. Those who could afford more comfortable living conditions, such as private apartments, also shared them with non-family members. The middle and upper classes employed domestics who lived with the families they worked for and had rooms within the family apartments. Homes thus provided spaces in which Jewish and non-Jewish relations thrived. This article sheds light on the range of encounters that took place in homes, how Jewishness and gender were negotiated in such encounters, whether relations were formed as a consequence, and, if so, what they looked like. Based on a close examination of memoirs, novels, and court records, I argue that the range of Jewish and non-Jewish relations was much broader than historiography has hitherto suggested, due to the shared experiences triggered by the urban making of Vienna. Fin-de-siècle Vienna provided a pluricultural urban setting characterized by a new quality of mobility. A large number of people, Jews and non-Jews alike, were on the move, new professions emerged, and increasing possibilities for leisure and entertainment spread along the Danube. These developments occurred in a climate of antisemitism, popularized and * Research for this article was funded by the Austrian Science Fund (FWF), grant P31036-G28. I wish to thank Gabriel Finder, Klaus Hödl, Joachim Schlör, and the anonymous referees for their helpful feedback on earlier drafts of this article. All translations are my own unless otherwise indicated. 1 Moritz Csáky, ‘Hybride Kommunikationsräume und Mehrfachidentitäten. Zentraleuropa um 1900’, in Elisabeth Röhrlich (ed.), Migration und Innovation um 1900. Perspektiven auf das Wien der Jahrhundertwende, Vienna 2016, pp. 65–97. The concept of pluriculturalism builds on the assumptions of multiculturalism, although, in an attempt to overcome the problematic singularity of the concept of multiculturalism, scholars have begun to focus on how cultures resonate, interact, and merge through mutual mediation, rather than merely tolerating one another or coexisting. See Anil Bhatti, ‘Plurikulturalität’, in Johannes Feichtinger and Heidemarie Uhl (eds), Habsburg neu denken. Vielfalt und Ambivalenz in Zentraleuropa—30 kulturwissenschaftliche Stichworte, Vienna 2016, pp. 171–180. 2 Mary Gluck, The Invisible Jewish Budapest: Metropolitan Culture at the Fin de Siècle, Madison 2016; Klaus Hödl, Entangled Entertainers: Jews and Popular Culture in Fin-de-Siècle Vienna, New York 2019; Susanne Winner of the Leo Baeck Institute Yearbook Essay Pri
这篇文章展示了1900年至1930年间维也纳日常生活中犹太人和非犹太人相遇的发现。在20世纪初,哈布斯堡王朝的首都经历了巨大的人口增长,这增加了其居民之间宗教和文化交流的机会,但也面临着住房短缺。多达20%的人口不得不与同胞同住,甚至同床。那些能够负担得起私人公寓等更舒适生活条件的人,也会与非家庭成员合租。中产阶级和上层阶级雇佣家仆,这些家仆与他们为之工作的家庭住在一起,并在家庭公寓里有房间。因此,住宅为犹太人和非犹太人的关系提供了蓬勃发展的空间。这篇文章揭示了在家庭中发生的一系列遭遇,犹太身份和性别是如何在这种遭遇中协商的,是否因此形成了关系,如果是这样的话,它们是什么样子的。基于对回忆录、小说和法庭记录的仔细研究,我认为犹太人和非犹太人关系的范围比史学迄今所认为的要广泛得多,因为维也纳的城市建设引发了共同的经历。芬-de- si<e:1>维也纳提供了一个多元文化的城市环境,其特点是新的流动性。大量的人,包括犹太人和非犹太人,都在迁徙,新的职业出现了,越来越多的休闲和娱乐方式沿着多瑙河传播。这些发展发生在反犹太主义的氛围中,这篇文章的研究是由奥地利科学基金(FWF)资助的,拨款P31036-G28。我要感谢Gabriel Finder、Klaus Hödl、Joachim Schlör和匿名审稿人对本文早期草稿的有益反馈。除非另有说明,所有的翻译都是我自己的。1 . Moritz Csáky, Hybride Kommunikationsräume和Mehrfachidentitäten。《1900年的欧洲中心》,见伊丽莎白Röhrlich(编),《1900年的移民与创新》。透视auf das Wien der Jahrhundertwende,维也纳2016,pp. 65-97。多元文化主义的概念建立在多元文化主义的假设之上,然而,为了克服多元文化主义概念的奇异性问题,学者们开始关注文化如何通过相互调解产生共鸣、互动和融合,而不仅仅是相互容忍或共存。见Anil Bhatti, ' Plurikulturalität ',见Johannes Feichtinger和Heidemarie Uhl(编),Habsburg newdenken。《中欧文化与文化》,维也纳,2016,第171-180页。2玛丽·格拉克,《看不见的犹太人布达佩斯:芬兰的大都会文化》,麦迪逊,2016;克劳斯Hödl,纠缠的艺人:犹太人与流行文化in fin -de- si<e:1>维也纳,纽约2019;本作品采用知识共享署名-非商业-非衍生品4.0国际许可协议。市长卡尔·卢格将宗教运动转变为种族主义运动,从而为社会所接受。这种对犹太人的强烈仇恨根植于一种被称为“现代反犹太主义”的生物学思想。“雅利安段落”(arierparagraph)将犹太学生从兄弟会中驱逐出去,与反犹太主义协会(Verein zur Abwehr des antisemiitismus)等机构竞争。尽管如此,日常生活为居民提供了似乎无穷无尽的机会,让犹太人和非犹太人相遇,这是由这座城市的脉搏滋养的。人口的大量增长使维也纳成为一个拥有200多万居民的大都市,导致市民不得不与其他市民共享住房。绝大多数人与同一层楼甚至整栋楼的邻居共用厕所。他们从走廊里的“Bassena”(公共水池)取水,孩子们在院子里玩耍,成年人聚集在“Zimmer”、“k<e:1>切”或“Kabinett”(房间、厨房和连接的房间,当时构成了许多维也纳公寓)。那些能负担得起更舒适的条件的人,与家人和其他人一起住在私人公寓里。上流社会和普通中产阶级家庭都雇佣家政工人——女佣、保姆、看护者——这些人与他们为之工作的家庭住在一起,并在他们家里有房间。在这篇文章中,我探索了维也纳的公寓和共用卧室等私密空间,作为促进犹太人和非犹太人相遇的场所,并研究了犹太性和性别作为空间体验的重叠。
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引用次数: 0
Fighting Hatred and Teaching Love in a ‘World that is Common to us all’: Recontextualizing Stefan Zweig’s Pedagogy of Humanism 在“我们所有人共同的世界”中对抗仇恨和教导爱:重新审视斯蒂芬·茨威格的人文主义教育学
Pub Date : 2020-07-29 DOI: 10.1093/leobaeck/ybaa004
Sarah Wobick-Segev
In late 1933, Stefan Zweig stood before a committee to aid German Jews, and pleaded for immediate action to help German-Jewish children find new homes abroad. This article examines Zweig’s call to accept refugees within his larger quest to promote a humanist and universalist Europe. His goal was not merely intended to help individual Jewish children enjoy happier childhoods in other parts of the world, but a collective task to combat hatred. Stefan Zweig’s humanism and cosmopolitanism expressed themselves in a pedagogic and educational mission that was based on a particularly Jewish commitment to Bildung and took two major forms—a literary one (as seen in his historical-biographical writings) and an activist one (in his speeches, interviews and newspaper writings). The two expressions worked in tandem and reflected the same message and concerns. Moreover, both reflected his general aim to promote and help realise an alternative, humanist Europe; one in which the healthy and happy future of Jewish youth (and others) would be ensured.
1933年末,斯蒂芬·茨威格站在一个援助德国犹太人的委员会面前,请求立即采取行动,帮助德国犹太儿童在国外找到新的家园。本文探讨了茨威格在推动一个人道主义和普世主义的欧洲的更大追求中呼吁接受难民。他的目标不仅仅是帮助世界其他地方的犹太儿童享受更快乐的童年,而是一项与仇恨作斗争的集体任务。斯蒂芬·茨威格的人文主义和世界主义表现在他的教学和教育使命上,这种使命是基于犹太人对教育的特别承诺,并以两种主要形式表现出来——一种是文学形式(在他的历史传记作品中可以看到),另一种是行动主义形式(在他的演讲、采访和报纸文章中)。这两种表达同时起作用,反映了同样的信息和关切。此外,这两者都反映了他推动和帮助实现另一种人道主义欧洲的总体目标;犹太青年(和其他人)的健康和幸福的未来将得到保证。
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引用次数: 0
Franz Rosenzweig, Adele Alsberg Rosenzweig, and the German-Jewish Family* 弗朗茨·罗森茨威格、阿黛尔·阿尔斯伯格·罗森茨威格和德裔犹太家庭*
Pub Date : 2020-04-26 DOI: 10.1093/leobaeck/ybaa002
Amy Hill Shevitz, Susanne Hillman
The Jewish family was foundational to philosopher and theologian Franz Rosenzweig’s understanding of Jewish life. This article examines his view of the Jewish family in the light of two memoirs, only recently translated into English, written by his mother, Adele Alsberg Rosenzweig, with whom he had a very close yet contentious relationship. The memoirs illustrate the historical contexts of both Adele’s and Franz’s generations, as well as the personal, familial contexts in which Franz was raised, and are thus a good starting point from which to examine the significance of the Jewish family in his experience and thought.
犹太家庭是哲学家和神学家弗朗茨·罗森茨威格理解犹太人生活的基础。本文根据他母亲阿黛尔•阿尔斯伯格•罗森茨威格(Adele Alsberg Rosenzweig)撰写的两本回忆录考察了他对犹太家庭的看法,这两本回忆录最近才被翻译成英文。阿黛尔与罗森茨威格的关系非常亲密,但也有争议。这些回忆录阐述了阿黛尔和弗朗茨两代人的历史背景,以及弗朗茨成长的个人和家庭背景,因此是一个很好的起点,可以用来研究犹太家庭在他的经历和思想中的重要性。
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引用次数: 0
German-Jewish Esotericism: The Case of Meir Wiener’s Expressionist Kabbalah 德国犹太人的神秘主义:梅尔·维纳的表现主义卡巴拉
Pub Date : 2020-04-24 DOI: 10.1093/leobaeck/ybaa003
Amir Engel
The fact that bizarre intellectual trends and teachings, like occultism, parapsychology, and neopaganism played an important role in modern German culture is thoroughly documented by scholars of German history. Experts on German-Jewish history, however, still tend to describe German-Jewish culture as one formed around the ideals of ‘Bildung’ and the Enlightenment. As a result, German-Jewish occultism, mysticism, and other non-Enlightenment texts and authors have received relatively little scholarly attention. The present article aims to help correct this bias by introducing a new framework for the study of German-Jewish culture, and by examining an all but forgotten case study: Meir Wiener and his work. After introducing the term ‘Western esotericism’, developed by scholars of religious studies, the article uses it to explore two of Meir Wiener’s strangest and virtually forgotten works. Wiener, it is shown, produced fantastically esoteric works in the context of German expressionism and Kabbalah studies, which better represent their time and place than scholars have thus far acknowledged.
神秘主义、超心理学和新异教等奇怪的思想趋势和教义在现代德国文化中发挥了重要作用,这一事实被德国历史学者详尽地记录了下来。然而,研究德国犹太历史的专家仍然倾向于将德国犹太文化描述为一种围绕“建设”和启蒙运动理想形成的文化。因此,德国犹太人的神秘主义,神秘主义和其他非启蒙文本和作者得到了相对较少的学术关注。本文旨在通过引入一个研究德国犹太文化的新框架,并通过考察一个几乎被遗忘的案例研究:梅尔·维纳和他的作品,来帮助纠正这种偏见。在介绍了宗教研究学者提出的“西方神秘主义”一词后,文章用它来探讨梅尔·维纳最奇怪、几乎被遗忘的两部作品。据称,维纳在德国表现主义和卡巴拉研究的背景下创作了令人难以置信的深奥作品,这些作品比学者们迄今为止所承认的更能代表他们的时代和地点。
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引用次数: 1
Between Exclusion and Intersection: Heidegger’s Philosophy and Jewish Volkism1 在排斥与交集之间:海德格尔哲学与犹太民族主义
Pub Date : 2020-02-03 DOI: 10.1093/leobaeck/ybz018
Daniel M. Herskowitz
This article deals with some unexplored Jewish resp.onses to the volkish elements in Martin Heidegger’s philosophy. Heidegger’s idiosyncratic and deeply philosophical account of volkism stood at the heart of his political support of National Socialism and of his exclusion of the Jews from the ontological task of thinking. This article demonstrates, however, that some of Heidegger’s Jewish readers identified with volkish moments in his philosophy and found these to be pertinent to their own condition as Jews in the modern world. This was made possible by the fact that, within the intellectual climate in which Heidegger’s thinking took shape, the volkish lexicon (Volk, Gemeinschaft, ‘fate’, ‘destiny’, and even ‘struggle’) was commonplace, indicated no clear association with any certain political view, and, indeed, was a central organ through which Jews made sense of their own existence and historical and political situation. Thus, while Heidegger’s volkism led to a philosophical marginalization of Jews, the multifariousness and widespread currency of volkish thinking brought some Jewish readers to recognize their shared conceptual horizon with Heidegger and to differentiate between Heidegger’s practical politics, which were anti-Jewish and loathsome, and his volkism, which was seen as fitting and useful for the Jewish case.
这篇文章涉及一些未被探索的犹太人的问题。马丁·海德格尔哲学中的民族元素。海德格尔对民族主义的独特而深刻的哲学解释是他对国家社会主义的政治支持以及他将犹太人排除在思考本体论任务之外的核心。然而,这篇文章表明,海德格尔的一些犹太读者认同他哲学中的民族主义时刻,并发现这些时刻与他们自己作为犹太人在现代世界中的处境有关。这是可能的,因为在海德格尔思想形成的知识氛围中,大众词汇(Volk, Gemeinschaft,“命运”,“命运”,甚至“斗争”)是司空寻常的,表明与任何特定的政治观点没有明确的联系,实际上,是犹太人理解自己的存在以及历史和政治处境的中心器官。因此,虽然海德格尔的民族主义导致了犹太人在哲学上的边缘化,但民族主义思想的多样性和广泛传播使一些犹太读者认识到他们与海德格尔共有的概念视界,并区分海德格尔的反犹太人和令人厌恶的实践政治,以及他的民族主义,这被视为适合和有用的犹太人的情况。
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引用次数: 13
The Crisis of Enlightenment: Jewish Discourses on German Cultural Traditions in National Socialist Germany 启蒙的危机:国家社会主义德国关于德国文化传统的犹太话语
Pub Date : 2020-02-03 DOI: 10.1093/leobaeck/ybaa001
Kerstin Schoor
This article explores the self-conceptions of German Jews in National Socialist Germany in the context of a critical rereading of 1930s receptions of the German and European Enlightenment. The transformation of the Jewish community and Jewish culture into a part of bourgeois society had taken place in the course of the German and European Enlightenment, from its beginnings to the foundation of the German Empire in 1871. The efforts of the Jewish minority to ‘emancipate’ itself from any form of heteronomy from around 1820—to become self-reliant and responsible citizens in thought and deed—had become a kind of symbol for the progressive reasoning of the Enlightenment. Consequently, given the aggressive antisemitic policies of the National Socialist state, the German-Jewish relationship to the Enlightenment in internal and public debates after 1933 must be viewed as key when exploring the externally damaged self-conceptions of large parts of the German-Jewish minority. For the writers and artists of Jewish descent examined in this article, the relationship to the Enlightenment—and to German and Jewish culture—was once more open to debate.
本文通过对20世纪30年代德国和欧洲启蒙运动的批判性重读,探讨了国家社会主义德国犹太人的自我概念。犹太社区和犹太文化向资产阶级社会的一部分的转变发生在德国和欧洲启蒙运动的过程中,从启蒙运动的开始到1871年德意志帝国的建立。从1820年左右开始,犹太少数民族努力将自己从任何形式的他律中“解放”出来,在思想和行为上成为自力更生和负责任的公民,这已经成为启蒙运动进步推理的一种象征。因此,考虑到国家社会主义国家激进的反犹政策,在1933年之后的内部和公开辩论中,德裔犹太人与启蒙运动的关系必须被视为探索大部分德裔犹太少数民族外部受损的自我概念的关键。对于本文所考察的犹太血统的作家和艺术家来说,他们与启蒙运动的关系——以及与德国和犹太文化的关系——再一次被公开讨论。
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引用次数: 1
The Bitburg Affair and the Beginnings of Jewish Activism in 1980s West Germany* 比堡事件与20世纪80年代西德犹太激进主义的开端*
Pub Date : 2020-01-03 DOI: 10.1093/leobaeck/ybz017
J. Cronin
President Ronald Reagan and Chancellor Helmut Kohl’s visit to the military cemetery at Bitburg in May 1985 was covered extensively by the international media, and gave rise to a vigorous debate about the place of the National Socialist past in German memory, as well as the dignity accorded to Holocaust victims and survivors. The Jewish voices in this debate were overwhelmingly North American. However, what few have considered thus far is why a perceived insult to Jewish memory in Germany should not also have affected Jews who were living in Germany. Consequently, this article looks at the Bitburg debate from a German-Jewish perspective. What role did the Zentralrat der Juden in Deutschland (ZdJ) play in the debate? And what effects, if any, did it have on Jewish life in West Germany, and on the emergence of a new Jewish activism in Germany over the longer term?
1985年5月,罗纳德·里根总统和赫尔穆特·科尔总理对比特堡军事公墓的访问得到了国际媒体的广泛报道,并引发了一场关于国家社会主义过去在德国记忆中的位置以及给予大屠杀受害者和幸存者尊严的激烈辩论。在这场辩论中,犹太人的声音绝大多数来自北美。然而,到目前为止,很少有人考虑到,为什么在德国对犹太人记忆的侮辱不应该也影响到生活在德国的犹太人。因此,本文从德国犹太人的角度来看待比特堡之争。德国犹太人中心(ZdJ)在这场辩论中扮演了什么角色?如果有的话,它对西德犹太人的生活有什么影响,对德国长期以来新的犹太激进主义的出现有什么影响?
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引用次数: 0
Jewish Nationalism and Indifference between Posen and Poznań: The Jewish People’s Council, 1918–1920* 波森与波兹纳兹之间的犹太民族主义与冷漠:犹太人民委员会,1918-1920 *
Pub Date : 2019-11-12 DOI: 10.1093/leobaeck/ybz015
Jan Rybak
This article analyses the role of the Jüdischer Volksrat—the Jewish People’s Council—in Posen/Poznań between 1918 and 1920. In establishing this institution, Zionist activists gained a significant amount of influence in a traditionally German-acculturated Jewish space during the period of transition from German to Polish rule in the city. Claiming to represent the city’s ‘third nation’ and making demands for Jewish national autonomy, the Jüdischer Volksrat was instrumental in reshaping intercommunity relations and the Jews’ place in society, winning the support of sizeable sections of the Jewish population. This article argues that these successes can be attributed not to the reception of grand ideological concepts of Jewish nationalism, but rather to the fact that Jüdischer Volksrat activists played a central role in people’s everyday lives. They provided economic support, food deliveries, legal aid, and collective security, thereby placing themselves at the centre of the community. The article shows, however, that contrary to activists’ hopes, support for the Volksrat did not necessarily mean an immediate acceptance of Jewish-national concepts. As the debates around the establishment of a Jewish school illustrate, support for national claims and institutions was primarily situational and related to immediate local pressures.
本文分析了1918年至1920年间犹太人民委员会(j discher volksrat)在波森/波兹纳齐的作用。在这座城市从德国到波兰统治的过渡时期,犹太复国主义活动家在传统上被德国文化同化的犹太人空间中获得了相当大的影响力。自称代表城市的“第三民族”并要求犹太民族自治,j人民大会(discher Volksrat)在重塑社区间关系和犹太人在社会中的地位方面发挥了重要作用,赢得了相当一部分犹太人口的支持。本文认为,这些成功不能归因于对犹太民族主义的宏大意识形态概念的接受,而是归因于jdistcher Volksrat活动家在人们的日常生活中发挥了核心作用。他们提供经济支助、食品运送、法律援助和集体安全,从而使自己处于社区的中心。然而,这篇文章表明,与积极分子的希望相反,对人民党的支持并不一定意味着立即接受犹太民族概念。正如围绕建立犹太学校的辩论所表明的那样,对国家主张和机构的支持主要是情境性的,与当地的直接压力有关。
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引用次数: 0
The Troubled Friendship of Clemens Brentano and Rahel Levin in the Shadow of the Christlich-deutsche Tischgesellschaft* 克莱门斯·布伦塔诺和拉赫尔·莱文在基督教德意志协会的阴影下陷入困境的友谊*
Pub Date : 2019-11-01 DOI: 10.1093/leobaeck/ybz010
D. Hertz
This article reconstructs the friendship between the Romantic author Clemens Brentano and the Jewish salonnière Rahel Levin, and explores her motivations for maintaining a friendship with him in spite of his public and private attacks on contemporary Jews, including her. Through analysis of his 1811 speech at the Christlich-deutsche Tischgesellschaft and the letters they exchanged, the article shows how limited Levin’s options were for balancing her identity as a Jew with her social and intellectual ambitions.
本文重建了浪漫主义作家克莱门斯·布伦塔诺与犹太沙龙作家拉赫尔·莱文之间的友谊,并探讨了她与他保持友谊的动机,尽管他公开和私下攻击包括她在内的当代犹太人。通过分析他1811年在德国基督教协会的演讲以及他们之间的书信往来,这篇文章显示了莱文在平衡犹太人身份与她的社会和学术抱负方面的选择是多么有限。
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引用次数: 0
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