Pub Date : 2020-12-04DOI: 10.2979/jewisocistud.26.1.12
Joshua Shanes
In his classic formulation, Charles Liebman distinguished these camps by differentiating between Orthodoxy as a religion (or "church") and Orthodoxy as a sect 1 Recent scholarship by people like Samuel Heilman and especially Adam Ferziger has demonstrated how these divisions are collapsing, however, as Modern Orthodoxy "slides to the Right" (in Heilman's words) and ultra-Orthodoxy more confidently engages with broader society, focusing less on delegitimizing other Jewish denominations and more on policing its own borders-for example, denying the legitimacy of groups like the Open Orthodox (a ritually progressive Orthodox movement founded by Rabbi Avi Weiss) and fighting against the acceptance of gay partnerships or female clerical leaders 2 While Modern-Orthodox and ultra-Orthodox religious differences over ritual stringency and social integration are indeed collapsing as the movements increasingly pull towards each other, as Heilman and Ferziger describe, there is a broader yet less often discussed factor uniting the two groups as well: a new shared value that transcends their remaining religious differences Over the past few decades, Orthodox Jews have increasingly coalesced around an ethno-nationalist identity that embraces the political Right and its ultra-nationalist worldview-both in America and in Israel-as a religious foundation united against the threat of the cultural Left 3 This constitutes a break with the historical position of American Orthodox organizations since the 1950s and 60s, which were by-andlarge Democratic or, in other cases, expressly apolitical, especially on a national level [ ]the Modern wing of Orthodoxy-for whom respect for science and civic duty represent important values-quickly accepted the growing scientific consensus and government directives that synagogue services, celebrations, funerals, and other mass gatherings must immediately stop [ ]the Black Lives Matter protests exposed continued differences between the Modern Orthodox and Haredi communities
{"title":"\"Hands Up! Don't Shoot! We Want Summer Camp!\": Orthodox Jewry in the Age of COVID-19 and Black Lives Matter","authors":"Joshua Shanes","doi":"10.2979/jewisocistud.26.1.12","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.12","url":null,"abstract":"In his classic formulation, Charles Liebman distinguished these camps by differentiating between Orthodoxy as a religion (or \"church\") and Orthodoxy as a sect 1 Recent scholarship by people like Samuel Heilman and especially Adam Ferziger has demonstrated how these divisions are collapsing, however, as Modern Orthodoxy \"slides to the Right\" (in Heilman's words) and ultra-Orthodoxy more confidently engages with broader society, focusing less on delegitimizing other Jewish denominations and more on policing its own borders-for example, denying the legitimacy of groups like the Open Orthodox (a ritually progressive Orthodox movement founded by Rabbi Avi Weiss) and fighting against the acceptance of gay partnerships or female clerical leaders 2 While Modern-Orthodox and ultra-Orthodox religious differences over ritual stringency and social integration are indeed collapsing as the movements increasingly pull towards each other, as Heilman and Ferziger describe, there is a broader yet less often discussed factor uniting the two groups as well: a new shared value that transcends their remaining religious differences Over the past few decades, Orthodox Jews have increasingly coalesced around an ethno-nationalist identity that embraces the political Right and its ultra-nationalist worldview-both in America and in Israel-as a religious foundation united against the threat of the cultural Left 3 This constitutes a break with the historical position of American Orthodox organizations since the 1950s and 60s, which were by-andlarge Democratic or, in other cases, expressly apolitical, especially on a national level [ ]the Modern wing of Orthodoxy-for whom respect for science and civic duty represent important values-quickly accepted the growing scientific consensus and government directives that synagogue services, celebrations, funerals, and other mass gatherings must immediately stop [ ]the Black Lives Matter protests exposed continued differences between the Modern Orthodox and Haredi communities","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"143 - 155"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47061510","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.05
D. Bell
{"title":"Learning from Disasters Past: The Case of an Early Seventeenth-Century Plague in Northern Italy and Beyond","authors":"D. Bell","doi":"10.2979/jewisocistud.26.1.05","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.05","url":null,"abstract":"","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"55 - 66"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47073694","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.07
Laura Leibman
The first American epidemic of the disease was in 1648 in Mexico City 8 The same year, the Inquisition "uncovered" what its representatives called la complicidad grande (the great conspiracy) of the city's conversos and began to dissolve the "main network" of crypto-Jews 9 As both Jewish communities and the slave trade became entrenched in the West Indies, so too did the virus 10 By 1668, yellow fever arrived in New York City, just 42 years after the first enslaved Africans and 14 years after the first Jews stepped foot there 11 For each of the Jewish individuals whose lives I explore here, slavery and the triangle trade undergirded their legacies [ ]the triangle trade, its mosquito fellow-travelers, and, hence, yellow fever continued to flourish 12 As with earlier pandemics, Jews often became entwined in the imaginations of white Christians with the spread of the virus 13 Yet, the very wandering that made Jews suspect also made them invaluable as practitioners of medicine and other healing arts Portuguese Jews (members of the so-called nation, or nacâo) in the Atlantic World prided themselves on being cosmopolitan, and Nassy's healing techniques as a doctor benefited from the fact that members of the nacâo often saw no contradiction between secular knowledge and religious practice 21 Although later historians have sometimes assumed that Nassy's choice to write in French meant he was French himself, his linguistic choice instead signaled both his erudition and the international audience to which he aspired 22 An autodidact, Nassy is known to have had an extraordinary library of 433 books that included a wide range of medical tomes in Spanish, Dutch, French, Latin, Italian, German, Portuguese, and Hebrew 23 He owned not only several books on pharmacology and general medicine but also on surgery, venereal disease, onanism, and illnesses common to the Caribbean 24 It was this latter subject, along with Nassy's own life experiences in Suriname, that set him apart from local Philadelphian doctors after he migrated north According to his own account, Nassy had great success: of the more than 160 patients he attended to during the 1793 fever season, he "had the misfortune to lose 19
{"title":"Jewish Healers and Yellow Fever in the Eighteenth-Century Americas","authors":"Laura Leibman","doi":"10.2979/jewisocistud.26.1.07","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.07","url":null,"abstract":"The first American epidemic of the disease was in 1648 in Mexico City 8 The same year, the Inquisition \"uncovered\" what its representatives called la complicidad grande (the great conspiracy) of the city's conversos and began to dissolve the \"main network\" of crypto-Jews 9 As both Jewish communities and the slave trade became entrenched in the West Indies, so too did the virus 10 By 1668, yellow fever arrived in New York City, just 42 years after the first enslaved Africans and 14 years after the first Jews stepped foot there 11 For each of the Jewish individuals whose lives I explore here, slavery and the triangle trade undergirded their legacies [ ]the triangle trade, its mosquito fellow-travelers, and, hence, yellow fever continued to flourish 12 As with earlier pandemics, Jews often became entwined in the imaginations of white Christians with the spread of the virus 13 Yet, the very wandering that made Jews suspect also made them invaluable as practitioners of medicine and other healing arts Portuguese Jews (members of the so-called nation, or nacâo) in the Atlantic World prided themselves on being cosmopolitan, and Nassy's healing techniques as a doctor benefited from the fact that members of the nacâo often saw no contradiction between secular knowledge and religious practice 21 Although later historians have sometimes assumed that Nassy's choice to write in French meant he was French himself, his linguistic choice instead signaled both his erudition and the international audience to which he aspired 22 An autodidact, Nassy is known to have had an extraordinary library of 433 books that included a wide range of medical tomes in Spanish, Dutch, French, Latin, Italian, German, Portuguese, and Hebrew 23 He owned not only several books on pharmacology and general medicine but also on surgery, venereal disease, onanism, and illnesses common to the Caribbean 24 It was this latter subject, along with Nassy's own life experiences in Suriname, that set him apart from local Philadelphian doctors after he migrated north According to his own account, Nassy had great success: of the more than 160 patients he attended to during the 1793 fever season, he \"had the misfortune to lose 19","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"77 - 90"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44165847","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.03
S. Magid
Famines constitute a good portion of the mishnaic tractate Ta'anit, and are viewed in the Mishnah largely as a divine punishment [ ]the Mishnah mandates fasting and repentance to nullify the decree [ ]these phenomena fit neatly into a world where God intervenes in nature to achieve certain ends 5 Plagues as described in the Babylonian Talmud, however, seem to suggest something different By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the angel of death does not have permission to kill within the city, he hides himself and walks on the side of the road 13 In Rabbi Bezalel Ashkenazi's (1520-92) Shitah Me-kubetset (Gathered Interpretation) to Baba Kama 60b we read the following: When there is a plague in the city, a person should not enter the synagogue alone because the angel of death places
饥荒构成好的部分mishnaic论文Ta 'anit,并认为在密西拿很大程度上是一个神圣的惩罚[]密西拿规定禁食和悔改,叫法令[]这些现象巧妙地整合到一个世界,上帝干涉自然达到某些目的5瘟疫巴比伦法典中描述,然而,相比之下,似乎表明不同的东西如果有和平和安静,不走的路,,因为死亡天使没有在城中杀人的许可，他隐藏自己，走在路边13在拉比比撒列·阿什克纳兹(1520-92)的Shitah Me-kubetset(聚集解释)给Baba Kama 60b中，我们读到以下内容:当城市有瘟疫时，一个人不应该单独进入犹太教堂，因为死亡天使在那里
{"title":"COVID-19 and the Theological Challenge of the Arbitrary","authors":"S. Magid","doi":"10.2979/jewisocistud.26.1.03","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.03","url":null,"abstract":"Famines constitute a good portion of the mishnaic tractate Ta'anit, and are viewed in the Mishnah largely as a divine punishment [ ]the Mishnah mandates fasting and repentance to nullify the decree [ ]these phenomena fit neatly into a world where God intervenes in nature to achieve certain ends 5 Plagues as described in the Babylonian Talmud, however, seem to suggest something different By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the angel of death does not have permission to kill within the city, he hides himself and walks on the side of the road 13 In Rabbi Bezalel Ashkenazi's (1520-92) Shitah Me-kubetset (Gathered Interpretation) to Baba Kama 60b we read the following: When there is a plague in the city, a person should not enter the synagogue alone because the angel of death places","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"33 - 45"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45652295","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.02
M. Teter
Brian Schrauger, in The Jerusalem Post, discussed Jews being "slaughtered," "murdered," "bludgeoned to death, herded into houses to be burned alive en masse, stripped naked and marched to a collective massacre," before asking "Could COVID-19 ignite an outbreak of antisemitism?"6 Dan Freedman, in Moment Magazine, sought to explain "why Jews were blamed for the Black Death";doing so, he too repeated the language of persecution by highlighting "episodes of violence," "slaughter," "burning," "torture," and more 7 Although Freedman did not answer the question asked, the answer seems implicit in the vocabulary he employed [ ]it may do the opposite;it may encourage hatred and violence as evidenced by the fact that some of the perpetrators of anti-Jewish attacks today have been known to have Googled questions like, for example, "Why Did Hitler Hate Jews?"10 The current popular writing about American Jews in the era of the pandemic (and Trump) feels eerily like Leidensgeschichte (the history of suffering), but without the Gelehrtengeschichte (the history of learning) that was equally a hallmark of much nineteenth-century Jewish historiography In his piece, Roth challenged the idea that all violence from which Jews suffered was automatically antisemitic 17 Episodes of "Jewish martyrdom," Roth argued, were very often episodes of "general history," with Jews caught in bigger events 18 A few years later, Roth published his popular A Short History of the Jewish People, in which he declared his desire "to break with" earlier Jewish historiography that tended to overstress "the traditional tale of woe [ ]both authors explicitly or implicitly used their scholarship to combat antisemitism, in part by expanding the existing understanding of what Jewish life and experience had been like in the past 21 Both Baron and Roth, in different ways, strove
{"title":"The Pandemic, Antisemitism, and the Lachrymose Conception of Jewish History","authors":"M. Teter","doi":"10.2979/jewisocistud.26.1.02","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.02","url":null,"abstract":"Brian Schrauger, in The Jerusalem Post, discussed Jews being \"slaughtered,\" \"murdered,\" \"bludgeoned to death, herded into houses to be burned alive en masse, stripped naked and marched to a collective massacre,\" before asking \"Could COVID-19 ignite an outbreak of antisemitism?\"6 Dan Freedman, in Moment Magazine, sought to explain \"why Jews were blamed for the Black Death\";doing so, he too repeated the language of persecution by highlighting \"episodes of violence,\" \"slaughter,\" \"burning,\" \"torture,\" and more 7 Although Freedman did not answer the question asked, the answer seems implicit in the vocabulary he employed [ ]it may do the opposite;it may encourage hatred and violence as evidenced by the fact that some of the perpetrators of anti-Jewish attacks today have been known to have Googled questions like, for example, \"Why Did Hitler Hate Jews?\"10 The current popular writing about American Jews in the era of the pandemic (and Trump) feels eerily like Leidensgeschichte (the history of suffering), but without the Gelehrtengeschichte (the history of learning) that was equally a hallmark of much nineteenth-century Jewish historiography In his piece, Roth challenged the idea that all violence from which Jews suffered was automatically antisemitic 17 Episodes of \"Jewish martyrdom,\" Roth argued, were very often episodes of \"general history,\" with Jews caught in bigger events 18 A few years later, Roth published his popular A Short History of the Jewish People, in which he declared his desire \"to break with\" earlier Jewish historiography that tended to overstress \"the traditional tale of woe [ ]both authors explicitly or implicitly used their scholarship to combat antisemitism, in part by expanding the existing understanding of what Jewish life and experience had been like in the past 21 Both Baron and Roth, in different ways, strove","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"20 - 32"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47870872","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.08
Yigal S. Nizri
{"title":"Writing Against Loss: Moroccan Jewish Book Culture in a Time of Disaster","authors":"Yigal S. Nizri","doi":"10.2979/jewisocistud.26.1.08","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.08","url":null,"abstract":"","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"100 - 91"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48070307","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.10
Rhona D Seidelman
Immigrants and Disease at Israel's Gate, I explore the problems with the public health defense of Shaar Ha'aliya's enclosure 4 I focus on the evident contradiction in the fact that neither the barbed wire fence nor the police guard actually prevented people from coming in and out of the camp "5 Moreover, the main ailments found and tracked in Shaar Ha'aliya were trachoma, tuberculosis, syphilis, head lice, and scabies 6 None of these were deemed "quarantinable" in Israel at the time 7 The Shaar Ha'aliya administration knew that the breaches were a regular occurrence, but they did not see them as evidence that the quarantine was failing nor that the barbed wire fence and police should be removed The English word quarantine is derived from quaranta the Italian word for 40 8 In public health policy today, there is a notable distinction between quarantine and isolation Quarantine is the time when someone who has potentially been exposed to a communicable disease is kept isolated for a period of observation to see whether symptoms of disease actually do develop 9 In some cases, quarantine is imposed to protect a person who is already sick, as a measure to protect a weak immune system from the dangers of other infection
{"title":"Israel's Shaar Ha'aliya Camp through the Lens of COVID-19: Does the History of Quarantine Matter?","authors":"Rhona D Seidelman","doi":"10.2979/jewisocistud.26.1.10","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.10","url":null,"abstract":"Immigrants and Disease at Israel's Gate, I explore the problems with the public health defense of Shaar Ha'aliya's enclosure 4 I focus on the evident contradiction in the fact that neither the barbed wire fence nor the police guard actually prevented people from coming in and out of the camp \"5 Moreover, the main ailments found and tracked in Shaar Ha'aliya were trachoma, tuberculosis, syphilis, head lice, and scabies 6 None of these were deemed \"quarantinable\" in Israel at the time 7 The Shaar Ha'aliya administration knew that the breaches were a regular occurrence, but they did not see them as evidence that the quarantine was failing nor that the barbed wire fence and police should be removed The English word quarantine is derived from quaranta the Italian word for 40 8 In public health policy today, there is a notable distinction between quarantine and isolation Quarantine is the time when someone who has potentially been exposed to a communicable disease is kept isolated for a period of observation to see whether symptoms of disease actually do develop 9 In some cases, quarantine is imposed to protect a person who is already sick, as a measure to protect a weak immune system from the dangers of other infection","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"113 - 121"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48212604","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 : 2020-12-04DOI: 10.2979/jewisocistud.26.1.13
E. Dean-Olmsted
{"title":"Flashbacks and Foreshadows at the Ends of Empire: Lessons from the Periphery to a Collapsing Center","authors":"E. Dean-Olmsted","doi":"10.2979/jewisocistud.26.1.13","DOIUrl":"https://doi.org/10.2979/jewisocistud.26.1.13","url":null,"abstract":"","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"26 1","pages":"156 - 180"},"PeriodicalIF":0.5,"publicationDate":"2020-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43786726","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 : 2020-07-21DOI: 10.2979/jewisocistud.25.3.03
Yaakov Herskovitz
Abstract:This article examines Aharon Reuveni's practice of self-translation between Yiddish and Hebrew in his World War I trilogy Ad Yerushalayim (To Jerusalem, 1919–25), arguing that it poignantly reveals the multilingual reality of pre-state Palestine. Drawing on current work in translation studies, this article demonstrates how Reuveni's novels, first written in Yiddish and immediately translated into Hebrew, can be read as double texts, rendering the final Hebrew trilogy multilingual and joining other Hebrew novels in a de facto critique of monolingualism. In this, multilingualism enters the contemplation of what has previously been considered a Hebrew text through and through, foregrounding, even enabling, a discussion of language tensions both thematically as well as in the process of composition and translation of the trilogy.
{"title":"The Façade of Hebraism: Aharon Reuveni and the Search for Monolingualism","authors":"Yaakov Herskovitz","doi":"10.2979/jewisocistud.25.3.03","DOIUrl":"https://doi.org/10.2979/jewisocistud.25.3.03","url":null,"abstract":"Abstract:This article examines Aharon Reuveni's practice of self-translation between Yiddish and Hebrew in his World War I trilogy Ad Yerushalayim (To Jerusalem, 1919–25), arguing that it poignantly reveals the multilingual reality of pre-state Palestine. Drawing on current work in translation studies, this article demonstrates how Reuveni's novels, first written in Yiddish and immediately translated into Hebrew, can be read as double texts, rendering the final Hebrew trilogy multilingual and joining other Hebrew novels in a de facto critique of monolingualism. In this, multilingualism enters the contemplation of what has previously been considered a Hebrew text through and through, foregrounding, even enabling, a discussion of language tensions both thematically as well as in the process of composition and translation of the trilogy.","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"25 1","pages":"102 - 71"},"PeriodicalIF":0.5,"publicationDate":"2020-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46498664","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 : 2020-07-21DOI: 10.2979/jewisocistud.25.3.01
D. Mays
Abstract:During the early twentieth century, opium and its derivatives were transformed from a fully legal and highly lucrative commodity into one that was increasingly regulated and made illegal in a piecemeal fashion on a global scale. This propelled the transformation of Sephardi Jews involved in the opiates trade from communal elites in the late Ottoman Jewish world to men who skirted the edge of legality while still viewing their family businesses in opiates as licit. Examining Sephardi involvement in the global trade of opiates highlights how Sephardi history interplays with intersecting local and global histories of the narcotics trade as well as regulation, criminality, and migration. This cannot be understood without exploring how Jews and others were racialized in different regional contexts. This process of racialization was imbricated with perceptions and practices of Jewish criminality and other socially undesirable behavior, which threatened to cast Jewish migrants as transgressing the boundaries of acceptable citizenship.
{"title":"Becoming Illegal: Sephardi Jews in the Opiates Trade","authors":"D. Mays","doi":"10.2979/jewisocistud.25.3.01","DOIUrl":"https://doi.org/10.2979/jewisocistud.25.3.01","url":null,"abstract":"Abstract:During the early twentieth century, opium and its derivatives were transformed from a fully legal and highly lucrative commodity into one that was increasingly regulated and made illegal in a piecemeal fashion on a global scale. This propelled the transformation of Sephardi Jews involved in the opiates trade from communal elites in the late Ottoman Jewish world to men who skirted the edge of legality while still viewing their family businesses in opiates as licit. Examining Sephardi involvement in the global trade of opiates highlights how Sephardi history interplays with intersecting local and global histories of the narcotics trade as well as regulation, criminality, and migration. This cannot be understood without exploring how Jews and others were racialized in different regional contexts. This process of racialization was imbricated with perceptions and practices of Jewish criminality and other socially undesirable behavior, which threatened to cast Jewish migrants as transgressing the boundaries of acceptable citizenship.","PeriodicalId":45288,"journal":{"name":"JEWISH SOCIAL STUDIES","volume":"25 1","pages":"1 - 34"},"PeriodicalIF":0.5,"publicationDate":"2020-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44603279","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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