Pub Date : 2021-02-24DOI: 10.1093/obo/9780199840731-0202
Rabbi Kalonymus Kalman Shapira (b. 1889–d. 1943), otherwise known as the Piaseczner Rebbe, was a creative mystical thinker and an important Hasidic leader. The scion of a minor Hasidic dynasty, he went on to found one of the most important Hasidic educational institutions in interwar Poland. He is best known for his sermons in the Warsaw Ghetto, but his many writings, most of which were published posthumously, offer rich depictions of the inner life, the nature of spiritual fellowship, and the revitalization of religion in the wake of secularism. Study of Shapira’s writings mediate against any claim that later Polish Hasidism as a whole had stagnated, was uninterested in the project of spiritual self-renewal, or had essentially given up on the potential for ecstasy and mystical experience. Shapira’s works have engendered a significant and growing body of scholarly research on 20th-century Hasidism, and of course, the history of the Holocaust and religious responses thereto. Though few scholars have analyzed his writings and communal leadership from broader social or cultural perspectives, Shapira’s innovative teachings on pedagogy, spiritual instruction, and the master-disciple relationship are of interest to educational philosophers and practitioners.
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Pub Date : 2021-01-12DOI: 10.1093/obo/9780199840731-0200
Jessica J. Olson
Nathan Birnbaum (b. 1864–d. 1937), also known by the pseudonym Mathias Acher (“another Mathias”), was a journalist, theorist of Jewish nationalism, and political activist. Birnbaum was a pioneer in the emergence of both secular Jewish nationalism and Orthodox political organization. Deeply affected by his exposure to rising anti-Semitism in fin-de-siècle Vienna and alienated by what he would term “assimilation mania” (Assimilationssucht), Birnbaum’s ideology was shaped early by two themes that developed throughout his career: belief that there was an intrinsic, unique Jewish identity, and that this identity could be activated as a solution to the oppression afflicting European Jews. Birnbaum’s early work integrated models of central European nationalism filtered through the writings of Moses Hess, Peretz Smolenskin, and Leon Pinsker. In the wake of anti-Jewish violence in Russia in 1882, Birnbaum and other Jewish students at Vienna University founded Kadimah, the earliest Jewish nationalist organization in central Europe. He cultivated an important presence among central European Jewish nationalists, and he was a significant influence on a young generation of “cultural” Zionists. In the early 1890s, he coined the term “Zionism” (Zionismus) to describe Palestine-oriented Jewish nationalism. When Theodor Herzl arrived in Zionist circles in 1896, he sidelined Birnbaum along with nearly everyone else who had preceded him in the movement, but Birnbaum’s opinion on the nature of authentic Jewish identity was already evolving. He eventually became an internal, and ultimately outside, critic of Zionism, concluding that an organic Jewish identity already existed in the folkways, Yiddish language, and communities of eastern European Jews. As an extension of this, he led in organizing the first conference of the Yiddish language in 1908. In the aftermath of the conference, Birnbaum deepened his engagement with the Yiddish language and eastern European Jewish culture and increasingly turned his thoughts to issues of spirituality and religion. After the outbreak of the First World War, Birnbaum announced himself a “ba’al teshuva,” a penitent returnee to Torah-observant Judaism. He was embraced by the Agudah, and his skills as a journalist and activist were put to use in Agudah organizing. Now Birnbaum revolutionized his understanding of the foundation of Jewish identity. Maintaining the ideal of Jewish authenticity as the only route to Jewish cohesion, Birnbaum rejected his earlier ethno-nationalist understanding of Jewish identity, replacing it with Orthodox religious observance and belief in the Torah. He aligned himself with a Hasidic religiosity that was an organic extension of his admiration for eastern European Jewry. A transformation that earned him respect in the Orthodox world and derision among the secular nationalists he had left behind, Birnbaum considered his change consistent with his views on Jewish authenticity. As the situation of European Je
{"title":"Nathan Birnbaum","authors":"Jessica J. Olson","doi":"10.1093/obo/9780199840731-0200","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0200","url":null,"abstract":"Nathan Birnbaum (b. 1864–d. 1937), also known by the pseudonym Mathias Acher (“another Mathias”), was a journalist, theorist of Jewish nationalism, and political activist. Birnbaum was a pioneer in the emergence of both secular Jewish nationalism and Orthodox political organization. Deeply affected by his exposure to rising anti-Semitism in fin-de-siècle Vienna and alienated by what he would term “assimilation mania” (Assimilationssucht), Birnbaum’s ideology was shaped early by two themes that developed throughout his career: belief that there was an intrinsic, unique Jewish identity, and that this identity could be activated as a solution to the oppression afflicting European Jews. Birnbaum’s early work integrated models of central European nationalism filtered through the writings of Moses Hess, Peretz Smolenskin, and Leon Pinsker. In the wake of anti-Jewish violence in Russia in 1882, Birnbaum and other Jewish students at Vienna University founded Kadimah, the earliest Jewish nationalist organization in central Europe. He cultivated an important presence among central European Jewish nationalists, and he was a significant influence on a young generation of “cultural” Zionists. In the early 1890s, he coined the term “Zionism” (Zionismus) to describe Palestine-oriented Jewish nationalism. When Theodor Herzl arrived in Zionist circles in 1896, he sidelined Birnbaum along with nearly everyone else who had preceded him in the movement, but Birnbaum’s opinion on the nature of authentic Jewish identity was already evolving. He eventually became an internal, and ultimately outside, critic of Zionism, concluding that an organic Jewish identity already existed in the folkways, Yiddish language, and communities of eastern European Jews. As an extension of this, he led in organizing the first conference of the Yiddish language in 1908. In the aftermath of the conference, Birnbaum deepened his engagement with the Yiddish language and eastern European Jewish culture and increasingly turned his thoughts to issues of spirituality and religion. After the outbreak of the First World War, Birnbaum announced himself a “ba’al teshuva,” a penitent returnee to Torah-observant Judaism. He was embraced by the Agudah, and his skills as a journalist and activist were put to use in Agudah organizing. Now Birnbaum revolutionized his understanding of the foundation of Jewish identity. Maintaining the ideal of Jewish authenticity as the only route to Jewish cohesion, Birnbaum rejected his earlier ethno-nationalist understanding of Jewish identity, replacing it with Orthodox religious observance and belief in the Torah. He aligned himself with a Hasidic religiosity that was an organic extension of his admiration for eastern European Jewry. A transformation that earned him respect in the Orthodox world and derision among the secular nationalists he had left behind, Birnbaum considered his change consistent with his views on Jewish authenticity. As the situation of European Je","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"36 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76444296","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}
Conference report on the online workshop ‘Nordic Jews in the 20th and 21st centuries: Multiple Identifications in Everyday Life’, organized by Professor Lena Roos, 15–16 October 2020.
{"title":"Nordic Jews in the twentieth and twenty-first centuries","authors":"Dóra Pataricza","doi":"10.30752/NJ.99325","DOIUrl":"https://doi.org/10.30752/NJ.99325","url":null,"abstract":"Conference report on the online workshop ‘Nordic Jews in the 20th and 21st centuries: Multiple Identifications in Everyday Life’, organized by Professor Lena Roos, 15–16 October 2020.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"50 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84575907","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}
This article addresses the issue of teaching Judaism for students in the teacher-training programme and those training to become clergy in a Swedish milieu. A major challenge in the secular post-Protestant setting is to pinpoint and challenge the negative presuppositions of Judaism as a religion of legalism, whereas the student’s own assumption is that she or he is neutral. Even if the older paradigms of anti-Jewish stereotypes are somewhat distant, there are further patterns of thought which depict Judaism as a ‘strange’ and ‘legalistic’ religion. Students in the teacher-training programme for teaching religion in schools can in class react negatively to concepts like kosher slaughter, circumcision and the Shabbat lift. Even if the explanatory motives vary, there is nonetheless a tendency common to ordination students, relating to a Protestant notion of the Jewish Torah, commonly rendered as ‘Law’ or ‘legalism’. This notion of ‘the Law’ as a means of self-redemption can, it is argued in the article, be discerned specially among clergy students reading Pauline texts and theology. This analysis shows that both teacher-training and textbooks need to be updated in accordance with modern research in order to refute older anti-Jewish patterns of thought. As for the challenge posed by the simplistic labelling of both Judaism and Islam as religions of law, the implementation of the teaching guidelines concerning everyday ‘lived religion’ enables and allows the teacher to better disclose Judaism, Christianity and Islam as piously organised living faiths rather than as being ruled by legalistic principles.
{"title":"Didaktiska reflektioner om judendom, stereotyper och tankefigurer","authors":"H. Bengtsson","doi":"10.30752/NJ.89966","DOIUrl":"https://doi.org/10.30752/NJ.89966","url":null,"abstract":"This article addresses the issue of teaching Judaism for students in the teacher-training programme and those training to become clergy in a Swedish milieu. A major challenge in the secular post-Protestant setting is to pinpoint and challenge the negative presuppositions of Judaism as a religion of legalism, whereas the student’s own assumption is that she or he is neutral. Even if the older paradigms of anti-Jewish stereotypes are somewhat distant, there are further patterns of thought which depict Judaism as a ‘strange’ and ‘legalistic’ religion. Students in the teacher-training programme for teaching religion in schools can in class react negatively to concepts like kosher slaughter, circumcision and the Shabbat lift. Even if the explanatory motives vary, there is nonetheless a tendency common to ordination students, relating to a Protestant notion of the Jewish Torah, commonly rendered as ‘Law’ or ‘legalism’. This notion of ‘the Law’ as a means of self-redemption can, it is argued in the article, be discerned specially among clergy students reading Pauline texts and theology. This analysis shows that both teacher-training and textbooks need to be updated in accordance with modern research in order to refute older anti-Jewish patterns of thought. As for the challenge posed by the simplistic labelling of both Judaism and Islam as religions of law, the implementation of the teaching guidelines concerning everyday ‘lived religion’ enables and allows the teacher to better disclose Judaism, Christianity and Islam as piously organised living faiths rather than as being ruled by legalistic principles.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"65 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87505319","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}
Swedish Jews’ supposed inactivity over Europe’s persecuted Jews during the Holocaust has been a prevalent discourse during the post-war period. This article ponders the origins of that discourse and how it affects how and what Swedish Jews narrate about aid and relief work, and Jewish refugees and survivors, when recounting their memories from the 1930s and 1940s. This investigation also examines how previous research has addressed and represented the aid efforts of the Jewish minority in Sweden and discusses what new empirical knowledge about Swedish Jewish aid and relief work during the Holocaust we can ascertain by using oral history. Hence, it is also a contribution to the ongoing debate in the research field of ‘refugee studies’, initiated by the historians Philip Marfleet and Peter Gatrell, who emphasise both the importance of working with historical perspectives and asking questions about the sources at the disposal of historians and what sources they choose to work with when writing about aid, relief work and refugees.
{"title":"Svenska judars berättelser om flyktingar, överlevande och hjälpverksamheter under och efter Förintelsen","authors":"Malin Thor Tureby","doi":"10.30752/nj.90024","DOIUrl":"https://doi.org/10.30752/nj.90024","url":null,"abstract":"Swedish Jews’ supposed inactivity over Europe’s persecuted Jews during the Holocaust has been a prevalent discourse during the post-war period. This article ponders the origins of that discourse and how it affects how and what Swedish Jews narrate about aid and relief work, and Jewish refugees and survivors, when recounting their memories from the 1930s and 1940s. This investigation also examines how previous research has addressed and represented the aid efforts of the Jewish minority in Sweden and discusses what new empirical knowledge about Swedish Jewish aid and relief work during the Holocaust we can ascertain by using oral history. Hence, it is also a contribution to the ongoing debate in the research field of ‘refugee studies’, initiated by the historians Philip Marfleet and Peter Gatrell, who emphasise both the importance of working with historical perspectives and asking questions about the sources at the disposal of historians and what sources they choose to work with when writing about aid, relief work and refugees. \u0000 \u0000 \u0000 ","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90329726","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}
Genmäle i den pågående diskussionen mellan Malin Thor Tureby och Pontus Rudberg om svenk-judisk historieforskning (se Vol 31 No 1).
{"title":"\"Den som pekar på andras brister visar därigenom sina egna\"","authors":"Malin Thor Tureby","doi":"10.30752/nj.98544","DOIUrl":"https://doi.org/10.30752/nj.98544","url":null,"abstract":"Genmäle i den pågående diskussionen mellan Malin Thor Tureby och Pontus Rudberg om svenk-judisk historieforskning (se Vol 31 No 1).","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"9 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86912199","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 : 2020-07-29DOI: 10.1093/obo/9780199840731-0199
Jack B. Jacobs, Gertrud Pickhan
The General Jewish Workers’ Bund, founded illegally, in Vilna, in 1897, ultimately became a significant political movement among Jews living in the tsarist empire. The Bund played a major role in organizing the Russian Social Democratic Workers’ Party, created self-defense groups to combat antisemitic violence, and was heavily involved in combating tsarism. It was characterized by its sympathy for Marxism, its advocacy of national cultural autonomy for Russian Jewry, and its critique of Zionism. The Bund opposed Lenin’s ideas on party organization from the beginning of the 20th century onward. This opposition presaged the bitter disagreements between leading Bundists on the one hand and the Bolshevik Party on the other following the overthrow of the Provisional Revolutionary government in October 1917. But the Bund ultimately split over its relationship to Bolshevism into two, opposing, organizations—the Kombund (eventually absorbed into the Communist Party) and the Social Democratic Bund (which was later hounded out of the Soviet Union). In the Second Polish Republic, the Bund succeeded in attracting considerable support, despite obstacles, in many major cities (and in specific, smaller, communities with significant Jewish populations). It published numerous periodicals, organized trade unions, fostered a constellation of organizations devoted to children, youth, women, physical education, and education, supported secular, Yiddish language, cultural institutions, and ran electoral campaigns. By the late 1930s, the Bund was regularly winning seats on municipal councils and in Jewish communal elections in important Jewish communities in Poland, including Warsaw, Lodz, Vilna, Bialystok, and Lublin. The invasion of Poland, in 1939, by both Germany and the USSR, put an end to the Bund’s heyday. In the eastern portions of what had been the Polish Republic, Bundist leaders were arrested by the Soviet secret police. Some died or were executed while being held prisoner in the USSR. In Nazi-occupied Poland, Bundists generally suffered the same fate as did the rest of the Jewish population. Many Bundists in Nazi-occupied Poland were murdered. Others died of hunger or disease. A modest number of Bundists survived the Second World War, and attempted to reestablish the Bund in postwar Poland. Once, however, Poland became a Communist state, the Polish Bund was liquidated. Bundist organizations, made up all but exclusively of emigres and refugees, operated in the decades following the end of the Second World War in many countries around the world. Few of these organizations, however, survived the passing of the immigrant generation.
1897年在维尔纳非法成立的犹太工人联盟(General Jewish Workers ' Bund)，最终成为生活在沙皇帝国的犹太人中一个重要的政治运动。外滩在组织俄罗斯社会民主工人党(Russian Social Democratic Workers ' Party)方面发挥了重要作用，创建了反对反犹暴力的自卫团体，并积极参与了反对沙皇主义的活动。它的特点是同情马克思主义，倡导俄罗斯犹太人的民族文化自治，并批评犹太复国主义。外滩从20世纪初开始就反对列宁的党组织思想。这种反对预示了1917年10月临时革命政府被推翻后，领导的联邦主义者和布尔什维克党之间的激烈分歧。但是，由于与布尔什维克主义的关系，外滩最终分裂为两个对立的组织——共产党(最终并入共产党)和社会民主外滩(后来被赶出苏联)。在波兰第二共和国，外滩成功地吸引了相当多的支持，尽管障碍，在许多大城市(特别是在较小的，有大量犹太人的社区)。它出版了许多期刊，组织了工会，培养了一系列致力于儿童、青年、妇女、体育和教育的组织，支持世俗、意第绪语、文化机构，并开展了竞选活动。到20世纪30年代末，外滩经常在波兰重要的犹太社区(包括华沙、罗兹、维尔纳、比亚韦斯托克和卢布林)的市政委员会和犹太社区选举中赢得席位。1939年，德国和苏联双双入侵波兰，结束了外滩的鼎盛时期。在曾经属于波兰共和国的东部地区，邦迪派领导人被苏联秘密警察逮捕。一些人在苏联被关押期间死亡或被处决。在纳粹占领的波兰，邦迪主义者和其他犹太人一样，普遍遭受着同样的命运。在纳粹占领的波兰，许多邦迪分子被杀害。其他人则死于饥饿或疾病。在第二次世界大战中幸存下来的邦迪主义者人数不多，他们试图在战后的波兰重建邦迪。然而，一旦波兰成为一个共产主义国家，波兰外滩就被清算了。在第二次世界大战结束后的几十年里，几乎完全由移民和难民组成的联邦主义组织在世界许多国家开展活动。然而，这些组织中很少有在移民一代去世后幸存下来的。
{"title":"The General Jewish Workers’ Bund","authors":"Jack B. Jacobs, Gertrud Pickhan","doi":"10.1093/obo/9780199840731-0199","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0199","url":null,"abstract":"The General Jewish Workers’ Bund, founded illegally, in Vilna, in 1897, ultimately became a significant political movement among Jews living in the tsarist empire. The Bund played a major role in organizing the Russian Social Democratic Workers’ Party, created self-defense groups to combat antisemitic violence, and was heavily involved in combating tsarism. It was characterized by its sympathy for Marxism, its advocacy of national cultural autonomy for Russian Jewry, and its critique of Zionism. The Bund opposed Lenin’s ideas on party organization from the beginning of the 20th century onward. This opposition presaged the bitter disagreements between leading Bundists on the one hand and the Bolshevik Party on the other following the overthrow of the Provisional Revolutionary government in October 1917. But the Bund ultimately split over its relationship to Bolshevism into two, opposing, organizations—the Kombund (eventually absorbed into the Communist Party) and the Social Democratic Bund (which was later hounded out of the Soviet Union). In the Second Polish Republic, the Bund succeeded in attracting considerable support, despite obstacles, in many major cities (and in specific, smaller, communities with significant Jewish populations). It published numerous periodicals, organized trade unions, fostered a constellation of organizations devoted to children, youth, women, physical education, and education, supported secular, Yiddish language, cultural institutions, and ran electoral campaigns. By the late 1930s, the Bund was regularly winning seats on municipal councils and in Jewish communal elections in important Jewish communities in Poland, including Warsaw, Lodz, Vilna, Bialystok, and Lublin. The invasion of Poland, in 1939, by both Germany and the USSR, put an end to the Bund’s heyday. In the eastern portions of what had been the Polish Republic, Bundist leaders were arrested by the Soviet secret police. Some died or were executed while being held prisoner in the USSR. In Nazi-occupied Poland, Bundists generally suffered the same fate as did the rest of the Jewish population. Many Bundists in Nazi-occupied Poland were murdered. Others died of hunger or disease. A modest number of Bundists survived the Second World War, and attempted to reestablish the Bund in postwar Poland. Once, however, Poland became a Communist state, the Polish Bund was liquidated. Bundist organizations, made up all but exclusively of emigres and refugees, operated in the decades following the end of the Second World War in many countries around the world. Few of these organizations, however, survived the passing of the immigrant generation.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"53 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86145447","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 : 2020-07-29DOI: 10.1093/obo/9780199840731-0198
Irina Rabinovich
While the only existing substantial writings by Jewish women in 18th-century North America are the letters of Abigail Levy Franks and Rebecca Gratz, several 19th-century women published novels, short stories, essays, and poetry. Moreover, a periodical edited by Rosa Sonneschein, The American Jewess, appeared between 1895 and 1899. Despite these writers’ important literary contributions both to Jewish and general readerships, their work was often overlooked in studies of American literature. While women’s writings in general have frequently been neglected and excluded from literary canons, it is likely that the situation for Jewish female authors was also a result of their triple “otherness,” as artists, women, and Jews. In addition to a general bias against female literary endeavors in the 19th-century, these writers’ own culture often rebuffed their ambitions. Hence, Jewish women writers sometimes lived with a sense of agonizing ambivalence within a Jewish community that tended to reject their aspirations. However, while a life dedicated to literature required sacrifices, these women found that writing allowed them to repossess and investigate their Jewish legacy. This bibliography focuses on primary documents and scholarly writings that demonstrate the literary accomplishments of the 18th-century Franks and a range of 19th-century Jewish American women novelists, short story writers, poets, and essayists who wrote in English.
{"title":"Jewish American Women Writers in the 18th and 19th Centuries","authors":"Irina Rabinovich","doi":"10.1093/obo/9780199840731-0198","DOIUrl":"https://doi.org/10.1093/obo/9780199840731-0198","url":null,"abstract":"While the only existing substantial writings by Jewish women in 18th-century North America are the letters of Abigail Levy Franks and Rebecca Gratz, several 19th-century women published novels, short stories, essays, and poetry. Moreover, a periodical edited by Rosa Sonneschein, The American Jewess, appeared between 1895 and 1899. Despite these writers’ important literary contributions both to Jewish and general readerships, their work was often overlooked in studies of American literature. While women’s writings in general have frequently been neglected and excluded from literary canons, it is likely that the situation for Jewish female authors was also a result of their triple “otherness,” as artists, women, and Jews. In addition to a general bias against female literary endeavors in the 19th-century, these writers’ own culture often rebuffed their ambitions. Hence, Jewish women writers sometimes lived with a sense of agonizing ambivalence within a Jewish community that tended to reject their aspirations. However, while a life dedicated to literature required sacrifices, these women found that writing allowed them to repossess and investigate their Jewish legacy. This bibliography focuses on primary documents and scholarly writings that demonstrate the literary accomplishments of the 18th-century Franks and a range of 19th-century Jewish American women novelists, short story writers, poets, and essayists who wrote in English.","PeriodicalId":41057,"journal":{"name":"Nordisk Judaistik-Scandinavian Jewish Studies","volume":"438 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75078709","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 : 2020-03-25DOI: 10.1093/obo/9780199840731-0197
Karen Grumberg
The complex relationship between space and modern Hebrew literature proceeds from key spatial paradigms of the Hebrew Bible: Egypt, the desert, and Zion. Over centuries, Jews dispersed around the globe used Hebrew to express different modes of spatial engagement: rabbis considered the places and placelessness of God; medieval Andalusian poets longed for Zion; communist Jews in Baghdad and Jewish polyglots in Odessa used Hebrew to narrate their relationship to places their families inhabited for generations; Israeli Jews and Israeli Palestinians, in an era when Hebrew is no longer the sole purview of Jews, share Hebrew to reflect on homeland and diaspora in poetry and prose. Though “space” is by no means a novel phenomenon, the “spatial turn” in the humanities and social sciences offered scholars of Hebrew culture conceptual and theoretical tools for addressing the diverse spatial configurations they encountered. The theorization of space and place in literature emphasized their active role in social relations and called for new conceptualizations of the construction and subversion of identities. Works by Gaston Bachelard, Michel de Certeau, Henri Lefebvre, Doreen Massey, Edward Said, Edward Soja, and Yi-Fu Tuan, among others, have undergirded investigations of space and place in modern Hebrew literature. Because most of the critical work on space in Hebrew literature addresses Hebrew texts from the 20th century, this entry focuses on this period, though it also provides citations of scholarship analyzing biblical, rabbinic, Andalusian, and Haskalah texts. The citations mostly refer to literary texts but also include spatial analyses in cultural studies and history contexts. While many of the texts cited address the nation and territory or, alternatively, spatial paradigms that coalesce in resistance to the national, others investigate spatial paradigms in Hebrew that circumvent the national to consider fluid spatialities such as diaspora, migration, transnationalism, and travel, as well as historical spatial configurations that exist as memories, dreams, or specters. The preponderance of concrete investigations of specific places such as the city, the desert, and the kibbutz indicates the materiality of much of Hebrew literary spatiality. As the final section on modernity demonstrates, the spatial has opened fruitful avenues of inquiry within the existing historical discourse on Hebrew culture. There is, inevitably, some overlap in these categories: entries under The City, for example, might feel at home under Modernism and Place, while the line demarcating Borders and Beyond is appropriately penetrable, bleeding into Spatialities of Center and Margins. Finally, this entry should by no means be taken to represent all the scholarship on space in modern Hebrew literature, but rather to provide a sense of significant contributions and recent research.
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