scholarly journals Jewish community in Cieszowa in Upper Silesia (1737-1904) and the efforts of Fr. Karl Urban to save its material and spiritual heritage

2021 ◽  
Vol 21 ◽  
Author(s):  
Piotr Górecki
Keyword(s):  
Jewish Community ◽  
Religious Community ◽  
Popular Opinion ◽  
Upper Silesia ◽  
Jewish Communities ◽  
History Of ◽  
Set Up

 When in 1908 in Cieszowa, one of the oldest Jewish communities in Upper Silesia, buildings of the dissolved Kehilla were put up for auction, Fr. Karl Urban (1864-1923), the priest of the parish of St. Joseph in Sadów, to which Cieszowa also belonged, purchased a synagogue with the surrounding outbuildings from his own resources, thus protecting them from inevitable liquidation. Cieszowa was one of four villages in Upper Silesia, in which Jews were ordered to reside during Prussian settlement bans, issued in the 1770s and 1780s. The article briefly describes the history of the Jewish community in Silesia, with the emphasis on the religious community set up by them in Cieszowa. In addition, the circumstances of the auctioning of local buildings in 1908 and their purchase by Fr. Karl Urban were described. The author focused on the activity of Fr. Urban, aimed at creating a religious and museum memorial site. Moreover, the author undermines the popular opinion involving the demolition of wooden monuments, allegedly after 1911, postponing the time of their destruction for the years after the death of Fr. Urban, i.e. after 1923.

History of a Failure

2011 ◽  
Author(s):  
Yaacob Dweck
Keyword(s):  
Jewish Community ◽  
Jewish Communities ◽  
History Of ◽  
The Mediterranean

This epilogue argues that the failure of Ari Nohem was manifold. Modena failed to convince his immediate audience, and by extension the Jewish community of Venice, and by further extension Jewish communities throughout Europe and the Mediterranean, to abandon their embrace of a new Jewish theology that masqueraded under the guise of tradition. This was hardly surprising: no critic, no matter how stinging or how subtle, can convince people to change their beliefs or to abandon their practices. Modena had also failed to convince other scholars and other critics—the very people who might have been most receptive to his argument. To describe Ari Nohem as a failure is neither to indict the book nor to celebrate it. It is an attempt to understand it as a work written by an author constrained by the limits of his own particular moment in history.

She Came from Kasaba

2019 ◽  
Vol 12 (5) ◽  
pp. 582-585
Author(s):  
Leslie Hakim-Dowek
Keyword(s):  
Twentieth Century ◽  
Middle East ◽  
Jewish Community ◽  
North Africa ◽  
Middle Eastern ◽  
Jewish Communities ◽  
Modal Approach ◽  
History Of

As in Marianne Hirsch’s (2008) notion of ‘devoir de memoire’, this poem-piece, from a new series, uses the role of creation and imagination to strive to ‘re-activate and re-embody’ distant family/historical transcultural spaces and memories within the perspective of a dispersed history of a Middle-Eastern minority, the Sephardi/Jewish community. There is little awareness that Sephardi/Jewish communities were an integral part of the Middle East and North Africa for many centuries before they were driven out of their homes in the second half of the twentieth century. Using a multi-modal approach combining photography and poetry, this photo-poem series has for focus my female lineage. This piece evokes in particular the memory of my grandmother, encapsulating many points in history where persecution and displacement occurred across many social, political and linguistic borders.

Activities of schools and institutions for deaf and blind children established on the initiative of Lviv Jews from 1871 through 1939

2018 ◽  
Vol LXXIX (4) ◽  
pp. 259-271
Author(s):  
Mirosław Łapot
Keyword(s):  
Jewish Community ◽  
Private School ◽  
Deaf Children ◽  
Current State ◽  
History Of ◽  
Schools For The Deaf ◽  
State Of Research ◽  
Set Up ◽  
Jewish School ◽  
School For The Deaf

The article describes the initiatives of the Jewish community in Lviv in the area of special education taken during the Galician autonomy period (1867–1918) and in independent Poland (1918–1939). It is based on little known references kept in Lviv and Cracow archives. Lviv Jews’ interest in the education of blind and deaf children was awaken by Vienna, where the first schools for the deaf and the blind in Europe had been established. The article presents the functioning of the first Jewish center for deaf children and adolescents on Polish lands – it was established by Izaak Józef Bardach in 1871. The institution functioned as a private school, supporting itself mainly through subsidies from the city of Lviv and from the local Jewish community till 1939 when it was incorporated into the state school for the deaf at Łyczakowskiej street. The Jews from Lviv contributed to the establishment of the first Jewish school for the blind in Poland. It was set up in Bojanowo in 1926 and transferred to Warsaw in 1936. The article expands the current state of research on the history of schooling for people with disabilities on Polish lands, showing the contribution of the Jewish community to the development of schools for the deaf and the blind.

scholarly journals Alcohol and Substance Use in the Jewish Community: A Pilot Study

2015 ◽  
Vol 2015 ◽  
pp. 1-4 ◽  
Author(s):  
Melanie Baruch ◽  
Abraham Benarroch ◽  
Gary E. Rockman
Keyword(s):  
Substance Use ◽  
Pilot Study ◽  
Family History ◽  
Jewish Community ◽  
Preliminary Evidence ◽  
Future Research ◽  
Research Needs ◽  
Community Knowledge ◽  
Jewish Communities ◽  
History Of

Awareness of addictions in the Jewish community is becoming increasingly prevalent, and yet, a gap exists in the literature regarding addictions in this community. Knowledge about the prevalence of addictions within Jewish communities is limited; some believe that Jews cannot be affected by addictions. To address this gap, a pilot study was conducted to gather preliminary evidence relating to addictions and substance use in the Jewish community. Results indicate that a significant portion of the Jewish community knows someone affected by an addiction and that over 20% have a family history of addiction. Future research needs are discussed.

scholarly journals A Tale of Two Synagogues: Culture, Conflict and Consolidation in the Jewish Community of Saint John, 1906-1919

1994 ◽  
Author(s):  
Craig Chouinard
Keyword(s):  
New Brunswick ◽  
Eastern Europe ◽  
Jewish Community ◽  
Sense Of Community ◽  
Culture Conflict ◽  
Jewish Communities ◽  
Economic Changes ◽  
Saint John ◽  
History Of ◽  
The One

The history of the Jewish community in Saint John, New Brunswick has the characteristics of both large and small-town Jewish communities. Saint John paralleled the early Jewish communities of Montreal and Toronto in its formation by English and German communities in the 1850s. Cultural and socioeconomic divisions between the Anglophile old community and the later immigrants from Eastern Europe resulted in a split into two synagogues in 1906, as was also the case in the larger communities. Economic changes resulted in Saint John's decline as a major industrial centre by 1914. This decline, combined with closer cooperation between the two Jewish groups, produced a sense of community leading to the reunification of the synagogue in 1919-20, thus reverting to the profile of the one-synagogue smaller communities.

The Expansion of the English Jewish Community in the Reign of King Stephen

1993 ◽  
Vol 25 (2) ◽  
pp. 177-192 ◽  
Author(s):  
Kevin T. Streit
Keyword(s):  
Jewish Community ◽  
Indirect Evidence ◽  
The Other ◽  
Jewish Communities ◽  
History Of

By the time Henry II imposed a large donum on cities, knights, moneyers, and Jews in 1159, the English Jewry dwelt in at least eleven communities throughout the realm. Of these, the London community was certainly the oldest, having been established by the Conqueror. The origins of the other communities are much less certain. Records from the end of Henry I's reign suggest that the Jews of England were still based in or around London, though some indirect evidence suggests the presence of isolated Jews elsewhere in the kingdom. It seems clear, however, that the years falling between Henry I's death and the accession of Henry II—the reign of Stephen, commonly known as the Anarchy—witnessed an expansion of Jews throughout the country, marking this period as very important to the history of English Jews. The meager evidence surviving suggests three important points: first, that it was, in fact, in the reign of Stephen that communities of royal Jews spread from London into other English towns; second, that significant Jewish communities existed only in areas that remained under royal control during Stephen's reign; and third, that these new Jewish communities may have been fostered by Stephen to further his own political and fiscal interests. The paucity of the available evidence makes any case for the English Jewry in this period uncomfortably conjectural; nevertheless, the few scraps that exist suggest these points to be at the least plausible, if not indeed likely.

Jewish Life

1998 ◽  
pp. 36-44
Author(s):  
Sefton D. Temkin
Keyword(s):  
New York ◽  
Jewish Community ◽  
Bill Of Rights ◽  
Jewish Communities ◽  
Language And Culture ◽  
Jewish Experience ◽  
Religious Thinking ◽  
Set Up ◽  
The Moment ◽  
The Individual

This chapter discusses the establishment of Jewish communities and congregations in New York. It shows that there were problems of adjustment and acculturation facing the individual, and they form part of the problems besetting the organized Jewish community. No struggle for emancipation conditioned the religious thinking of the American Jew; they were called upon, however, to confront the fact of emancipation from the moment they set foot on American soil. Language and culture were different; they left a world which was all tradition and found themselves in a world which had no traditions. Just as Gentile prejudices were not always obliterated by the Constitution and the Bill of Rights, the prolonged Jewish experience of being treated as an outcast left its residue of fear and suspicion; the siege mentality did not disappear overnight; the opportunities for integration did not in all spheres overcome the barriers set up by the instinct for survival.

A Rural Jewish Community in Late Roman Mesopotamia, and the Question of a “Split” Jewish Diaspora

2011 ◽  
Vol 42 (3) ◽  
pp. 351-374 ◽  
Author(s):  
Fergus Millar
Keyword(s):  
Roman Empire ◽  
Jewish Community ◽  
Jewish Communities ◽  
Jewish Diaspora ◽  
History Of ◽  
To Receive ◽  
Late Roman

AbstractThis paper emphasises the significance of Syriac evidence for the history of the Jewish Diaspora, and then focuses on an episode in the Syriac Lives of the Eastern Saints by John of Ephesus, which records the demolition by the local Christians of the synagogue of a Jewish community established in a village in the territory of Amida. The significance of this story is explored in two inter-related ways. Firstly, there is the relevance of Syriac-speaking Christianity which, like Judaism, was practised on both sides of the Roman-Sasanid border. Secondly, the article suggests that the presence of Jewish communities in those areas of the Roman empire where Syriac or other dialects of Aramaic were spoken complicates the recently-proposed conception of a “split” Jewish Diaspora, of which a large part was unable to receive rabbinic writings because it knew only Greek. But for Jews living in areas where Aramaic or Syriac was spoken, there should have been no major linguistic barrier to the reception of the rabbinic learning of either Palestine or Babylonia.

scholarly journals Schmoozing with My Sisters: At-Home Ethnography in Brisbane’s Jewish Community

2020 ◽  
Vol 17 (1) ◽  
Author(s):  
Jennifer Creese
Keyword(s):  
Jewish Community ◽  
Jewish Life ◽  
Power Dynamics ◽  
Ethnographic Research ◽  
Dual Roles ◽  
Jewish Communities ◽  
History Of ◽  
Anthropological Approach ◽  
At Home

Within anthropology, there is a distinguished history of Jewish ethnographers and ethnographic research on Jewish life. There is also a wealth of “insider anthropology” conducted by Jewish anthropologists in their own Jewish communities. Of these, many take a feminist anthropological approach, actively interrogating the power dynamics at play within and around the communities they discuss, and within the ethnographic relationship itself. In this essay, the author reflects on her own experiences as a feminist and insider anthropologist in Brisbane’s Jewish community. The essay discusses the negotiation of the dual roles of insider and scholar, and the ways in which feminist epistemological approaches work within this negotiation.

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