Front Matter -- Copyright page -- Introduction: "Greco-Roman Associations" and the Jews /Benedikt Eckhardt -- Private Associations in Hellenistic and Roman Cities: Common Ground and Dividing Lines /Benedikt Eckhardt -- Political and Sacred Animals: Religious Associations in Greco-Roman Egypt /Andrew Monson -- Qumran Discipline and Rites of Affliction in Their Associational Context /Andrew R. Krause -- Jewish Associations in Alexandria? /Kimberley Czajkowski -- Les communautés juives de la Diaspora dans le droit commun des associations du monde gréco-romain /Marie-Françoise Baslez -- Associations beyond the City: Jews, Actors and Empire in the Roman Period /Benedikt Eckhardt -- Organisationsstrukturen jüdischer Gemeinden im Mäandertal /Ulrich Huttner -- The Associates and the Others: Were Rabbinic Ḥavurot Greco-Roman Associations? /Clemens Leonhard -- Back Matter -- Index of Ancient Sources -- Index of Modern Authors -- Index of Subjects.
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As Thierry Bonnot reminded in Biographies d'objets, it is the relational object that must above all focus the attention of the humanities studies. After being interested in objects as communication media in a first thesis, it is now in objects as media for exchanges in and outside Jewish communities at the end of the Middle Ages, in a larger territory a priori, the Catalan-Aragonese area with some Provencal parallels. Combining economic anthropology, sociology, even social psychology, and archeology, the approach will again be interdisciplinary, but more on the side of history than of the history of art this time. Why this obsession with objects? No doubt this should be compared to what Antoine Hennion and Bruno Latour noted in 1993: "Objects do something, and first of all they make us". Certain exchanges of objects punctuate the stages of life, are linked to religious practice, to the notion of family transmission or even to Justice and politics, and reflect the different contexts of an era, in both private and public spheres. In the era of the last centuries of coexistence of communities before the expulsions of the Jews, with many decrees against them, the paradoxes are also numerous, and one can even find Christian sacred objects in some Jewish hands. Furniture, trinkets, books therefore, but also other "things" can be considered here, mentioned in archival documents, notarial, judicial acts, even responsa . always with a notion of value and mobility, even reuse, and overall, a notion of survival to a certain extent (permanent inert elements witnessing the living, mortals), even if they have not all get reach to us. Moreover, the objects seem to be an emerging subject and museum exhibitions of medieval objects linked to Jewish communities are relatively recent, and still very limited on the French area but about to expand. ; Comme rappelait Thierry Bonnot dans Biographies d'objets, c'est l'objet relationnel qui doit surtout retenir l'attention des sciences humaines et sociales. Après m'être intéressée aux ...
Il-Il Malibert-Yatziv est maître de conférences à l'INALCO, au département d'études hébraïques et juives. Ses travaux portent sur l'hébreu moderne (morphosyntaxe, histoire de la langue). Dernière publication (2009) : « La flexion préfixale dite "futur" en hébreu contemporain », Faits de langue 33, 177-184. - Il-Il Malibert-Yatziv is associate professor at the INALCO, Hebrew and Jewish studies Department. Her works are about modern Hebrew (morphosyntax, language history). Last publication (2009): « La flexion préfixale dite "futur" en hébreu contemporain », Faits de langue 33, 177-184. ; International audience ; Hebrew and its history offer, still today, grounds for disagreement. Among them, one finds the language family to which this "ancient-new" linguistic variety belongs, as well as the origin and the characteristics of the complicated process of its reactivation. The author presents here some aspects of the discussion on these questions which keep the academic milieu busy, as well as the issues which appear behind the divergent opinions (theoreticians, political authorities, linguists politically aware). ; L'hébreu et son histoire fournissent, aujourd'hui encore, des motifs de désaccords, parmi lesquels figurent la famille linguistique à laquelle appartient cette « ancienne-nouvelle » langue, ainsi que l'origine et les caractéristiques du processus complexe de sa réactivation. L'auteur présente ici quelques aspects du débat sur ces questions qui occupe le milieu universitaire israélien et les enjeux qui se dessinent derrière les positions divergentes (théoriciens, instances politiques, linguistes politisés).
Il-Il Malibert-Yatziv est maître de conférences à l'INALCO, au département d'études hébraïques et juives. Ses travaux portent sur l'hébreu moderne (morphosyntaxe, histoire de la langue). Dernière publication (2009) : « La flexion préfixale dite "futur" en hébreu contemporain », Faits de langue 33, 177-184. - Il-Il Malibert-Yatziv is associate professor at the INALCO, Hebrew and Jewish studies Department. Her works are about modern Hebrew (morphosyntax, language history). Last publication (2009): « La flexion préfixale dite "futur" en hébreu contemporain », Faits de langue 33, 177-184. ; International audience ; Hebrew and its history offer, still today, grounds for disagreement. Among them, one finds the language family to which this "ancient-new" linguistic variety belongs, as well as the origin and the characteristics of the complicated process of its reactivation. The author presents here some aspects of the discussion on these questions which keep the academic milieu busy, as well as the issues which appear behind the divergent opinions (theoreticians, political authorities, linguists politically aware). ; L'hébreu et son histoire fournissent, aujourd'hui encore, des motifs de désaccords, parmi lesquels figurent la famille linguistique à laquelle appartient cette « ancienne-nouvelle » langue, ainsi que l'origine et les caractéristiques du processus complexe de sa réactivation. L'auteur présente ici quelques aspects du débat sur ces questions qui occupe le milieu universitaire israélien et les enjeux qui se dessinent derrière les positions divergentes (théoriciens, instances politiques, linguistes politisés).
As Thierry Bonnot reminded in Biographies d'objets, it is the relational object that must above all focus the attention of the humanities studies. After being interested in objects as communication media in a first thesis, it is now in objects as media for exchanges in and outside Jewish communities at the end of the Middle Ages, in a larger territory a priori, the Catalan-Aragonese area with some Provencal parallels. Combining economic anthropology, sociology, even social psychology, and archeology, the approach will again be interdisciplinary, but more on the side of history than of the history of art this time. Why this obsession with objects? No doubt this should be compared to what Antoine Hennion and Bruno Latour noted in 1993: "Objects do something, and first of all they make us". Certain exchanges of objects punctuate the stages of life, are linked to religious practice, to the notion of family transmission or even to Justice and politics, and reflect the different contexts of an era, in both private and public spheres. In the era of the last centuries of coexistence of communities before the expulsions of the Jews, with many decrees against them, the paradoxes are also numerous, and one can even find Christian sacred objects in some Jewish hands. Furniture, trinkets, books therefore, but also other "things" can be considered here, mentioned in archival documents, notarial, judicial acts, even responsa . always with a notion of value and mobility, even reuse, and overall, a notion of survival to a certain extent (permanent inert elements witnessing the living, mortals), even if they have not all get reach to us. Moreover, the objects seem to be an emerging subject and museum exhibitions of medieval objects linked to Jewish communities are relatively recent, and still very limited on the French area but about to expand. ; Comme rappelait Thierry Bonnot dans Biographies d'objets, c'est l'objet relationnel qui doit surtout retenir l'attention des sciences humaines et sociales. Après m'être intéressée aux objets comme supports de communication dans une première thèse, c'est à présent aux objets comme supports d'échanges dans et hors les communautés juives à la fin du Moyen-âge, dans un territoire plus vaste a priori, catalano-aragonais avec quelques parallèles provençaux. Mêlant Anthropologie économique, Sociologie, voire Psychologie sociale, et Archéologie, l'approche sera à nouveau interdisciplinaire, mais plus du côté de l'Histoire que de l'Histoire de l'Art cette fois. Pourquoi cette obsession des objets ? Sans doute est-ce à rapprocher de ce qu'Antoine Hennion et Bruno Latour marquaient en 1993 : «Les objets font quelque chose, et d'abord ils nous font». Certains échanges d'objets rythment des étapes de vie, sont liés à la pratique religieuse, à la notion de transmission familiale ou même à la Justice et à la politique, et reflètent les différents contextes d'une époque, dans des sphères privées comme publiques. A l'ère des derniers siècles de coexistence de communautés avant les expulsions des juifs, avec de nombreux décrets contre eux, les paradoxes sont d'ailleurs nombreux, et on peut même trouver des objets sacrés chrétiens dans certaines mains juives. Meubles, bibelots, livres donc, mais aussi d'autres "choses" peuvent être considérées ici, mentionnées dans des documents d'archives, les actes notariés, judiciaires ou des responsa.avec toujours une notion de valeur et de mobilité, pourquoi pas de réutilisation et globalement, une notion de survivance dans une certaine mesure (des éléments inertes pérennes témoins des vivants, mortels), même s'ils ne sont pas tous parvenus jusqu'à nous. D'ailleurs les objets semblent un sujet émergent et les expositions muséales des objets médiévaux liés aux communautés juives sont relativement récentes, et encore bien restreintes côté français mais appelées à se développer.
The subject of the thesis centers around how the Jew as a figure is seen and represented in the Islamist discourse in Turkey throughout the years between 1946 and 1980 while the Islamist thinking and movement is developing from an intellectual form to a politically active one. This particular period is chosen with a view to analyzing how the Islamist thinking starts to manifest itself more freely after the transition to democratic system in 1946 until the coup d'état of 1980, which interrupts the political life in Turkey for a certain period. Taking as its reference the Islamist press activity during the era, the research studies how the Islamist thinking created its own antisemitic concepts in its perception of the fall of the Ottoman Empire and the modernist reforms, which began in the Tanzimat era and later composed the identity of the newly created Turkish Republic. In this connection, the thesis also studies the "Dönme community", perceived as a "secret jewish community" by the Islamist discourse and held responsible for the modernization movement, which is seen as hostile towards traditional Islamic values. The research also discusses how the Turkish-Israeli and Arab-Israeli relations affect the perception of Jews especially around the period of the Six Days War, also helping to see how the Arab Islamist thinkers became more influential over the Turkish Islamism particularly in the sixties. Moreover, the research focuses on how the conspiracy theories regenerating from the European antisemitic discourse, such as Jewish world domination, transforms into a political propaganda tool for the Islamic discourse, especially in the seventies once the Islamism enters into the political arena. ; La thèse porte sur la manière dont la figure du Juif est perçue et représentée dans le discours islamiste en Turquie entre 1946 et 1980, alors que la pensée et le mouvement islamiste évoluent d'un courant de pensée vers une politique active. Choisie à dessein, cette période permet d'appréhender la manière dont la pensée ...
The subject of the thesis centers around how the Jew as a figure is seen and represented in the Islamist discourse in Turkey throughout the years between 1946 and 1980 while the Islamist thinking and movement is developing from an intellectual form to a politically active one. This particular period is chosen with a view to analyzing how the Islamist thinking starts to manifest itself more freely after the transition to democratic system in 1946 until the coup d'état of 1980, which interrupts the political life in Turkey for a certain period. Taking as its reference the Islamist press activity during the era, the research studies how the Islamist thinking created its own antisemitic concepts in its perception of the fall of the Ottoman Empire and the modernist reforms, which began in the Tanzimat era and later composed the identity of the newly created Turkish Republic. In this connection, the thesis also studies the "Dönme community", perceived as a "secret jewish community" by the Islamist discourse and held responsible for the modernization movement, which is seen as hostile towards traditional Islamic values. The research also discusses how the Turkish-Israeli and Arab-Israeli relations affect the perception of Jews especially around the period of the Six Days War, also helping to see how the Arab Islamist thinkers became more influential over the Turkish Islamism particularly in the sixties. Moreover, the research focuses on how the conspiracy theories regenerating from the European antisemitic discourse, such as Jewish world domination, transforms into a political propaganda tool for the Islamic discourse, especially in the seventies once the Islamism enters into the political arena. ; La thèse porte sur la manière dont la figure du Juif est perçue et représentée dans le discours islamiste en Turquie entre 1946 et 1980, alors que la pensée et le mouvement islamiste évoluent d'un courant de pensée vers une politique active. Choisie à dessein, cette période permet d'appréhender la manière dont la pensée islamiste commence à apparaître plus librement, depuis l'avènement du système démocratique en 1946 jusqu'au coup d'État de 1980 qui interrompt, pour un temps, la vie politique en Turquie. Essentiellement fondée sur l'activité de la presse islamiste de l'époque, cette étude observe comment la pensée islamiste crée et incorpore ses propres concepts antisémites dans sa vision de la chute de l'Empire Ottoman et des réformes modernistes, qui débutent sous l'ère des Tanzimat et composent plus tard le socle de la République turque. Dans cette perspective, la place de la communauté Dönme est observée car décrite comme une « communauté juive secrète » responsable du mouvement de modernisation, lequel est considéré comme hostile aux valeurs islamiques traditionnelles. Nous examinerons comment les relations turco-israéliennes et arabo-israéliennes affectent la perception des Juifs, en particulier à partir de la guerre des Six Jours, et comment l'islamisme turc s'est imprégné des penseurs islamistes arabes, surtout durant les années soixante. Enfin, la recherche se concentre sur la façon dont les théories du complot tirées du discours antisémite européen, telles que la domination mondiale par les juifs, se transforment en outil de propagande politique du discours islamiste dès lors que l'Islamisme fait son entrée en politique au cours des années soixante-dix.
Cours given at the summer session of the Institute of French Studies in NYU, branch of Paris.graduated level. From the successive cases of headscarf to Manif for all, religious issues occupy a central place in contemporary French political debates and contradict France's representations as a secular country where religion is completely relegated to the private sphere. This course will propose to revisit the specific features of political regulation of religion in France, as well as the idea of a 'return of religion' in France. It will address issues such as the visibility of religion in public spaces; the articulation between religious practice and political participation; the diversity of movements claiming secularism today; relations between state and religious leaders Catholic, Muslim and Jewish. ; Master ; Cours given at the summer session of the Institute of French Studies in NYU, branch of Paris.graduated level. From the successive cases of headscarf to Manif for all, religious issues occupy a central place in contemporary French political debates and contradict France's representations as a secular country where religion is completely relegated to the private sphere. This course will propose to revisit the specific features of political regulation of religion in France, as well as the idea of a 'return of religion' in France. It will address issues such as the visibility of religion in public spaces; the articulation between religious practice and political participation; the diversity of movements claiming secularism today; relations between state and religious leaders Catholic, Muslim and Jewish. ; Cours dispensé lors de la session d'été de l'Institute of French Studies à NYU, antenne de Paris.Niveau graduate. Depuis les successives affaires du foulard jusqu'à la Manif pour tous, les questions religieuses occupent une place centrale dans les débats politiques français contemporains et contredisent les représentations de la France comme un pays laïque où la religion serait totalement reléguée dans la ...
Les intellectuels juifs de Bagdad. Discours et alle¿¿geances (1908-1951) raconte l¿́¿histoire d¿́¿un groupe d¿́¿intellectuels juifs de langue arabe a¿¿ Bagdad. Faisant usage de sources historiques, Aline Schlaepfer examine les strate¿¿gies que ceux-ci mirent en place pour s¿́¿assurer une pre¿¿sence permanente dans la sphe¿¿re publique en Irak. En analysant leurs discours et leurs alle¿¿geances, l'auteure montre qu¿́¿ils ne cesse¿¿rent jamais de s¿́¿exprimer publiquement sur les de¿¿bats politiques les plus sensibles en Irak: nationalisme, communautarisme, colonialisme, nazisme et fascisme. Cet ouvrage suit leur parcours a¿¿ travers une premie¿¿re moitie¿¿ de XXe sie¿¿cle irakien particulie¿¿rement agite¿¿e: la re¿¿volution jeune-turque de 1908, la cre¿¿ation de l¿́¿Etat irakien (1920), plusieurs coups d¿́¿Etat (1936 et 1941), et la cre¿¿ation de l¿́¿Etat d¿́¿Israe¿l (1948), qui conduisit finalement a¿¿ leur de¿¿part d¿́¿Irak en 1951. In Les intellectuels juifs de Bagdad. Discours et alle¿¿geances (1908-1951) , Aline Schlaepfer focuses on a group of Arabic-speaking Jewish intellectuals in Baghdad. Making use of historical materials, the author examines how strategies were negotiated by Jewish intellectuals in order to maintain a presence in the Iraqi public sphere. By analysing their discourses and allegiances, she shows that they continuously expressed their views on the most sensitive political debates in Iraq, such as nationalism, sectarianism, colonialism, Nazism and fascism. This work follows their trajectory during a turbulent period in Iraqi history; the 1908 Young-Turk Revolution, the creation of Iraq (1920), several coups d¿́¿e¿¿tat (1936 et 1941), and the creation of the State of Israel (1948), eventually leading to their departure from Iraq in 1951
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In one of his latter works, Stüdien über die Deutschen (Suhrkamp, Frankfurt am Main, 1989), Norbert Elias, the famous sociologist of Jewish-German origin (b. Breslau 1897, d. Amsterdam 1990), defends the thesis that it is both possible and necessary to understand and explain Nazism and the extermination of Jews. Whether it is by Elias's own theory of social exclusion, or by his modified version of historical sociology that examines the German habitus and collective identity (or lack thereof), the author agrees that "to understand and explain" would in fact summarize the mission of sociology, which must thus contribute to avoiding other Nazisms and other genocides. Or this preventive task cannot be achieved by the mere recollection and condemnation of history.
Mention : « très honorable avec les félicitations du jury ». ; Our compared study deals with the literary work of Ilse Losa (1913-2006), a German exiled in Portugal, and Samuel Rawet (1929-1984), a Polish immigrant in Brazil, which have adopted Portuguese as writing language. Having arrived in these lusophone countries a few years before the declaration of the Second World War, both share a jewish origin which is expressed in their characters in the form of conflicts between memory and forgetfulness, communitarianism and integration, tradition and cultural performativity. Moreover, their conditions of women and homosexual acted as an inspiration for the construction of a work opposing gender duality in a context of oppression in these host countries : The Salazarist New State (1933-1974) and the military dictatorship in Brazil (1964-1985). This way, through their personal writings in which the jewish identity and the gender identity are key elements, we can consider the exclusion in a broader way. These authors give us a picture of the brazilian and portuguese societies between the end of the 30's and beginning of the 80's, highlighting the power relations between elites and masses. During a period in which the national identity is being built on the basis of the myth of the great empire in Portugal and of multiculturalism in Brazil, Ilse Losa and Samuel Rawet show that the nation is always a narrative. ; Notre étude comparée porte sur l'œuvre de Ilse Losa (1913-2006), Allemande installée au Portugal, et Samuel Rawet (1929-1984), Polonais immigré au Brésil, deux écrivains qui ont adopté le portugais comme langue d'écriture. Arrivés dans ces pays lusophones quelques années avant la déclaration de la Seconde Guerre Mondiale, ils possèdent une origine juive commune exprimée chez leurs personnages sous la forme de conflits entre mémoire et oubli, communautarisme et intégration, tradition et performativité culturelle. En outre, leur condition de femme et d'homosexuel leur a servi d'inspiration pour la construction ...
This article examines a particular side of the logics that may have contributed to the broken allegiances to the established order that characterized critical social engagements in the 1968 era in France. Through the lens of a historically rooted sociology of commitment attentive to the protagonists' emotions, the article analyses the role of anger and the desire for revenge felt by a particular fraction of the French post-war generation to shed light on the logics that gave way to their 'communist revolutionary' affiliation. Personal histories, and particularly the vast presence within their ranks of persons from Jewish background whose families were directly affected by the genocide of the Second World War, was especially crucial. Based upon oral, written and iconographic sources, the paper studies the politicization process and the conditions that led to such commitment. The research demonstrates that the conversion of anger into agency is the result of a peculiar mix of embodied dispositions to anger and desire for retaliation, a context favourable to the externalization of the violence suffered by the group, and a politically organized structure. Adapted from the source document.
Judith Pfeiffer: Confessional polarization in the 17th century Ottoman Empire and Yūsuf İbn Ebī ʿAbdü'dDeyyān's Keşfü'l-esrār fī ilzāmi'l-Yehūd ve'l-aḥbār / Camilla Adang: Guided to Islam by the Torah: The Risāla alhādiya by ʿAbd al-Salām al-Muhtadī al-Muḥammadī /Sabine Schmidtke: Epistle forcing the Jews [to admit their error] with regard to what they contend about the Torah, by dialectical reasoning (Risālat ilzām al-yahūd fīmā zaʿamū fī l-tawrāt min qibal ʿilm al-kalām) by alSalām ʿAbd al-ʿAllām. A critical edition / Monika Hasenmüller: Die Beschreibung Muḥammads im Evangelium. Eine muslimische Polemik gegen die Christen aus dem osmanischen Reich (Anfang 18. Jhdt.) / Paolo Lucca: Šabbetay Ṣewi and the Messianic Temptations of Ottoman Jews in the Seventeenth Century According to Christian Armenian Sources / Elisabetta Borromeo: Le clergé catholique face au pouvoir ottoman. Les brevets de nomination (berât) des évêques et des archevêques (17ème siècle) / Heleen Murre-van den Berg : Apostasy or 'a House Built on Sand'. Jews, Muslims and Christians in East-Syriac texts (1500-1850) / Rudi Matthee: The Politics of Protection. Iberian Missionaries in Safavid Iran under Shāh ʿAbbās I (1587-1629) / Dennis Halft: Schiitische Polemik gegen das Christentum im safawidischen Iran des 11./17. Jhdts. Sayyid Aḥmad ʿAlawīs Lawāmiʿ-i rabbānī dar radd-i šubha-yi naṣrānī / Reza Pourjavady – Sabine Schmidtke: Sayyid Muḥammad Mahdī alBurūjirdī al-Ṭabāṭabāʾī's (d. 1212/1797) debate with the Jews of Dhu l-Kifl. A survey of its transmission, with critical editions of its Arabic and Persian versions / Vera B. Moreen: Iranian Jewish History Reflected in JudaeoPersian Literature
Mention : « très honorable avec les félicitations du jury ». ; Our compared study deals with the literary work of Ilse Losa (1913-2006), a German exiled in Portugal, and Samuel Rawet (1929-1984), a Polish immigrant in Brazil, which have adopted Portuguese as writing language. Having arrived in these lusophone countries a few years before the declaration of the Second World War, both share a jewish origin which is expressed in their characters in the form of conflicts between memory and forgetfulness, communitarianism and integration, tradition and cultural performativity. Moreover, their conditions of women and homosexual acted as an inspiration for the construction of a work opposing gender duality in a context of oppression in these host countries : The Salazarist New State (1933-1974) and the military dictatorship in Brazil (1964-1985). This way, through their personal writings in which the jewish identity and the gender identity are key elements, we can consider the exclusion in a broader way. These authors give us a picture of the brazilian and portuguese societies between the end of the 30's and beginning of the 80's, highlighting the power relations between elites and masses. During a period in which the national identity is being built on the basis of the myth of the great empire in Portugal and of multiculturalism in Brazil, Ilse Losa and Samuel Rawet show that the nation is always a narrative. ; Notre étude comparée porte sur l'œuvre de Ilse Losa (1913-2006), Allemande installée au Portugal, et Samuel Rawet (1929-1984), Polonais immigré au Brésil, deux écrivains qui ont adopté le portugais comme langue d'écriture. Arrivés dans ces pays lusophones quelques années avant la déclaration de la Seconde Guerre Mondiale, ils possèdent une origine juive commune exprimée chez leurs personnages sous la forme de conflits entre mémoire et oubli, communautarisme et intégration, tradition et performativité culturelle. En outre, leur condition de femme et d'homosexuel leur a servi d'inspiration pour la construction d'une œuvre marquée par la lutte contre le binarisme de genre dans un contexte d'oppression dans leur terre d'accueil : l'État Nouveau salazariste (1933-1974) et la dictature militaire brésilienne (1964-1985). Ainsi, à travers leur écriture personnelle où l'identité juive et l'identité genrée constituent des questions charnières, nous pouvons penser l'exclusion de façon plus large. Ces auteurs nous fournissent donc un portrait des sociétés brésilienne et portugaise entre la fin des années 30 et le début des années 80, mettant en lumière les enjeux de pouvoir entre l'élite et le peuple. Dans une période de construction d'une identité nationale basée sur le mythe du grand empire au Portugal et l'apologie du métissage et du multiculturalisme au Brésil, Ilse Losa et Samuel Rawet montrent que la nation est toujours une narration.
