Suchergebnisse

U četvrtom godištu "Jevrejskog Almanaha" iz 1927 godine dr Leopold Fischer objavio je jedan deo građe o jevrejskoj dijaspori koju je prikupljao dugi niz godina iz mnogobrojnih knjiga, časopisa, rasprava i članaka. Opisao je jevrejsko stanovništvo u nekoliko zemalja Azije, njihov politički i društveni položaj, način života i istoriju njihovog naseljavanja. U ovom članku nastavlja sa opisom jevrejske dijaspore u zemljama istočne Azije i Jevrejima tih zemalja o čijoj se sudbini i životu kod nas malo zna. Prva zemlja koju opisuje je Indija, velika zemlja u kojoj žive brojni Jevreji naseljeni po različitim delovima. U Indiji tri grupe Jevreja: beli Jevreji, crni Jevreji i Beni Izrael (Deca Izraela). Ove tri grupe indijskih Jevreja žive svaka zasebno u različitim oblastima zemlje. O Jevrejima ostalih predela Indije koji su doseljenici iz evropskih, persijskih, arapskih i drugih zemalja zna se vrlo malo. I na Malajskom arhipelagu odnosno Indoneziji kao i na ostrvima između Azije i Australije ima Jevreja, ali samo u malom broju. Jevreja ima i u Nizozemskoj Indiji i bivšoj francuskoj koloniji Košinšin (deo Indokine). Naseljavanje Jevreja u Kini, koje je verovatno započelo još u vreme Prvog hrama, izuzetno je zanimljiva tema za istraživanje dela jevrejstva koje se nastanilo u ovoj velikoj zemlji. Iako su Jevreji Kine jedna od najviše istraživanih tema o kojoj su mnogi pisali i raspravljali i dalje postoje veom različita mišljenja o njihovom poreklu o kojima nas informiše autor. Na kraju dr Fisher daje nekoliko kratkih informacija o Jevrejima Japana. U odnosu na druge zemlje sveta, u Japanu živi najmanji broj jevrejskog stanovništa. Jevreji su se doselili u Japan početkom XX veka, naročito za vreme rusko-japanskog rata. ; In the fourth volume of the "Jewish Almanac" from 1927, Dr. Leopold Fischer published a part of the material on the Jewish diaspora, which he collected for many years from numerous books, magazines, discussions, and articles. He described the Jewish population in several Asian countries, their political and social position, way of life, and the history of their settlement. In this article, he continues with a description of the Jewish diaspora in the countries of East Asia and the Jews of those countries whose fate and life are little known in our country. The first country he describes is India, a large country inhabited by many Jews living in different parts. In India, there are three groups of Jews: white Jews, black Jews, and Beni Izrael (Bnei Yisra'el). These three groups of Indian Jews live separately in different areas of the country. Very little is known about Jews from other parts of India who are immigrants from European, Persian, Arab and other countries. There are Jews in the Malay Archipelago and Indonesia, as well as on the islands between Asia and Australia, but only in small numbers. There are also Jews in Dutch India and the former French colony of Cochinchina (Cochin-China- part of Indochina). The settlement of Jews in China, which probably began during the time of the First Temple, is an extremely interesting topic for researching the part of Judaism that settled in this great country. Although the Jews of China are one of the most researched topics that many have written and discussed, there are still very different opinions about their origins that the author informs us about. Finally, Dr. Fisher gives some brief information about the Jews of Japan. Compared to other countries in the world, Japan has the smallest Jewish population. Jews immigrated to Japan in the early twentieth century, especially during the Russo-Japanese War.

U petom godištu "Jevrejskog Almanaha" iz 1929 godine dr Leopold Fischer objavio je treći deo iz građe o jevrejskoj dijaspori koju je prikupljao dugi niz godina iz mnogobrojnih knjiga, časopisa, rasprava i članaka. U prva dva dela opisao je jevrejsko stanovništvo u nekoliko zemalja Azije, njihov politički i društveni položaj, način života i istoriju njihovog naseljavanja. U ovom članku nastavlja sa opisom jevrejske dijaspore u zemljama Afrike. Najveći deo opisa posvećen je Egiptu u kome je nekada bila kolevka jevrejskog naroda. U kratkom istorijskom pregledu dr Fisher navodi da je posle izlaska jevrejskog naroda iz zemlje u kojoj su bili robovi, Egipat vekovima ostao bez Jevreja. Posle razorenja Jerusalema 586. godine mnogobrojni Jevreji na čelu sa prorokom Jeremijom, izbegli su u Egipat i tamo osnovali prve jevrejske opštine. Od tog vremena Jevreji se kontinuirano naseljavaju, nekada u manjem broju a nekada u većim talasima u zavisnosti od istorijskih okolnosti, kao što je bio izgon iz Španije. Jevreji koji žive u Egiptu nisu ujedinjeni ni kulturno ni jezički ni društveno i mogu se podeliti u dve grupe - na egipatske i na evropske Jevreje. Egipatski Jevreji čine nadmoćnu većinu Jevreja u zemlji. Oni se opet dele na dve grupe: arapske Jevreje koji govore naročitim narečjem arapskog jezika, i španske Jevreje koji govore španski. Obe grupe čine "Sefardim". Oni su u čvrsto povezani sa političkim, društvenim i privrednim životom Egipta, veoma su imućni i pripadaju elitnom društvu Egipta. Mnogo manja grupa evropskih Jevreja je raznolika. Sastavljena je od italijanskih, grčkih, francuskih i austrijskih Jevreji kao i od jedne male istočno-jevrejske grupa, koja se naziva "Aškenazim" i govori jidiš. Iako Jevreji Egipta govore zvaničnim arapskim jezikom, u krugu porodice govore na jevrejsko-arapskom, španskom, jidišu, ili na jeziku zemlje iz koje su došli. Kairo i Aleksandrija imaju mnogobrojne sinagoge a osim javnih postoje i privatne sinagoge. Dr Fisher ističe da su i neke poznate jevrejske ličnosti živele ili posećivale Egipat kao npr. Majmonides po kome je glavna sinagoga u orijentalnoj četvrti dobila naziv. Interesantan je opis običaja pojedinih grupa, njihove nošnje, obrazovanja i kulturnog života a posebno položaja žena koji je isto tako nepovoljan kao i u njihovom arapskom okruženju. Osim u Egiptu Jevreji su se naselili i u drugim zemljama Severne Afrike. Dr Fischer prikazuje iscrpan istorijat njihovog doseljavanja a posebno govori o "belim" Jevrejima koji žive dublje prema unutrašnjosti Afrike sve do ekvatora. Čak i u oazama čitave severnoafričke Sahare ima mnogo Jevreja koji su uspeli da ostanu homogeni u mnogo brojnijem okruženju berberskog stanovništva. ; In the fifth year of the "Jewish Almanac" from 1929, Dr. Leopold Fischer published the third part of the material on the Jewish diaspora, which he collected for many years from numerous books, magazines, discussions, and articles. In the first two parts, he described the Jewish population in several Asian countries, their political and social position, way of life, and the history of their settlement. In this article, he continues with a description of the Jewish diaspora in African countries. Most of the description is dedicated to Egypt, which was once the cradle of the Jewish people. In a brief historical review, Dr. Fischer states that after the Jewish people left the country where they were slaves, Egypt was left without Jews for centuries. After the destruction of Jerusalem in 586, many Jews, led by the prophet Jeremiah, fled to Egypt and founded the first Jewish communities there. Since that time, Jews have been continuously settling, sometimes in smaller numbers and sometimes in larger waves depending on historical circumstances, such as the expulsion from Spain. Jews living in Egypt are not united culturally, linguistically, or socially and can be divided into two groups - Egyptian and European Jews. Egyptian Jews make up the vast majority of Jews in the country and they are divided into two groups: Arab Jews who speak a special dialect of Arabic, and Spanish Jews who speak Spanish. Both groups make up "Sephardim". They are firmly connected with the political, social, and economic life of Egypt, are very wealthy, and belong to the elite society of Egypt. A much smaller group of European Jews is diverse. It is composed of Italian, Greek, French and Austrian Jews as well as a small East Jewish group, called "Ashkenazim" and speaks Yiddish. Although the Jews of Egypt speak the official Arabic language, in the family circle they speak Hebrew-Arabic, Spanish, Yiddish, or the language of the country they came from. Cairo and Alexandria have numerous synagogues and in addition to public synagogues, there are also private synagogues. Dr. Fisher points out that some famous Jewish personalities also lived or visited Egypt, such as Maimonides, after whom the main synagogue in the oriental quarter was named. It is interesting to describe the customs of certain groups, their costumes, education, and cultural life, and especially the position of women, which is just as unfavorable as in their Arab environment. Apart from Egypt, Jews also settled in other North African countries. Dr. Fischer presents an exhaustive history of their immigration and especially talks about "white" Jews who live deeper into the interior of Africa all the way to the equator. Even in the oases of the entire North African Sahara, there are many Jews who have managed to remain homogeneous in the much larger environment of the Berber population.

Any review and analysis of the issue of identity among—shall we call them Russian-speaking Jews? Russian Jews? Soviet Jews? Jews in or from the former Soviet Union?—is instantly complicated by problems that derive from recent political and demographic changes. "Soviet Jewry," first conceptualized in the formative years of the USSR and then crystalized under Stalin's regime into an immutable political-juridical identity, like the Soviet Union, is no more. Without an agreed-upon category for hundreds of thousands of people who lived at least part of their lives in what was the Soviet Union it becomes difficult, if not impossible, to discuss their "identity."

Introduction / Hasia R. Diner -- 1. Exile and Diaspora in the Bible / Adele Berlin -- 2. Diaspora in Rabbinic Sources / Charlotte Elisheva Fonrobert -- 3. Diaspora in Jewish Liturgy / Ruth Langer -- 4. The Doctrine of Exile in Kabbalah / Sharon Flatto -- 5. The Jewish Diaspora in Christian Thinking / Joshua Garroway -- 6. Distinctiveness and Diaspora in Medieval and Early Modern Jewish Thought / Michah Gottlieb -- 7. Diaspora in Modern Jewish Thought / Noam Pianko -- 8. Zionism and the Negation of the Diaspora / David Engel -- 9. The Intellectual Defense of the Diaspora / David Weinberg -- 10. The Territorial Ideology of the Diaspora / 1903-1957 / Gur Alroey -- 11. Babylonia: A Diaspora Center / Geoffrey Herman -- 12. Spain: A Diaspora Center / Jane Gerber -- 13. Jews in The Polish-Lithuanian Commonwealth: An Embedded Diaspora / Magda Teter -- 14. A New World Babylonia: The United States of America / Deborah Dash Moore -- 15. The Mediterranean Jewish Diaspora of Late Antiquity / Ross S. Kraemer -- 16. Emergence of the Medieval Northern European Diaspora / Robert Chazan -- 17. Jews and Diaspora in the Medieval Islamic Middle East / Eve Krakowski -- 18. The Ashkenazic Diaspora of Early Modern Central Europe / Joshua Teplitsky -- 19. The Western Sephardic Diaspora / Miriam Bodian -- 20. The Mediterranean Sephardim between the 15th and 20th Centuries / Jonathan Ray -- 21. The Eastern European Jewish Diaspora / Tobias Brinkmann -- 22. German Jews Beyond Germany / Marion Kaplan -- 23. Holocaust Survivor Diasporas / Laura Jockusch and Avinoam J. Patt -- 24. The Modern Diasporas of the Jews from the Arab Middle East and North Africa / Daniel Schroeter -- 25. Israel and the Diaspora to 1967 / Ronald Zweig -- 26. The Jewish Israeli Diaspora / Steven J. Gold -- 27. Soviet Jews and the Future of the Global Jewish Diaspora / David Shneer -- 28. International Jewish Aid / Lisa Moses Leff -- 29. Global Jewish Organizations / David Slucki -- 30. Philanthropy and the Jewish Diaspora in the Nineteenth and Twentieth Centuries / Zohar Segev -- 31. Reporting the Diaspora: The Global Jewish Press / Yaron Tsur -- 32. Speaking Across the Diaspora: Jewish Languages Beyond Borders / Benjamin Hary -- 33. Liturgical Music in the Jewish Diaspora / Mark Kligman -- 34. Jewish Food in the Diaspora / Ari Ariel.

The Jewish community is known to be one of the most virile and dynamic among all the ethnic groups in the United States, and, certainly, the uppermost as regards its political influence. The reason is not the number of Jewish people in the country, which does not exceed 3%, but their high share in crucial spheres of public life. The Jews constitute, for instance, about 45% of public intellectuals, 30% of college professors, and 40% of top lawyers. The article deals with the history of the Jewish diaspora in the USA, its ethnic and religious differentiation.

'The Oxford Handbook of the Jewish Diaspora' is a comprehensive collection of scholarship that reflects the multifaceted nature of diaspora studies. Persecuted and exiled throughout their history, Jews have also continuously migrated to places offering better opportunities, yet the Jewish people have been defined by their permanent lack of belonging. This resource explores the complicated nature of diasporic Jewish life as something both destructive and creative. The contributors explore subjects as diverse as biblical and medieval representations of diaspora, the various diaspora communities that emerged across the globe, the contradictory relationship the diaspora bears to Israel, and how the diaspora is celebrated and debated within modern Jewish thought.

Während die Diaspora-Juden in Europa und den USA die zionistische Bewegung und den Staat Israel zunächst unterstützt haben, zeichnet sich in den letzten Jahren eine Entfremdung von Israel ab. Zwei Faktoren sind im Zusammenspiel mit anderen Einflüssen ausschlaggebend für diese Entwicklung gewesen: die kontroverse Politik Israels einerseits und der Trend zur Assimilation im Diasporaland andererseits. Dennoch ist unter den Juden außerhalb Israels mehrheitlich keine Abkehr von der jüdischen Identität zu erwarten. (DÜI-Hns)

Intro -- ‎Contents -- ‎Acknowledgments -- ‎Introduction -- ‎Part 1. Moses and Exodus -- ‎Chapter 1. Alexandria in Pharaonic Egypt: Projections in De vita Mosis -- ‎Chapter 2. Moses and the Charlatans: On the Charge of γόης καὶ ἀπατεών in Contra Apionem 2.145, 161 -- ‎Chapter 3. Moses: Motherless with Two Mothers -- ‎Chapter 4. Leaving Home: Philo of Alexandria on the Exodus -- ‎Part 2. Places and Ruins -- ‎Chapter 5. Geography without Territory: Tacitus's Digression on the Jews and its Ethnographic Context -- ‎Chapter 6. Show and Tell: Myth, Tourism, and Jewish Hellenism -- ‎Chapter 7. What If the Temple of Jerusalem Had Not Been Destroyed by the Romans? -- ‎Part 3. Theater and Myth -- ‎Chapter 8. Philo's Struggle with Jewish Myth -- ‎Chapter 9. Part of the Scene: Jewish Theater in Antiquity -- ‎Chapter 10. Take Your Time: Conversion, Confidence and Tranquility in Joseph and Aseneth -- ‎Part 4. Antisemitism and Reception -- ‎Chapter 11. Antisemitism and Early Scholarship on Ancient Antisemitism -- ‎Chapter 12. A Leap into the Void: The Philo-Lexikon and Jewish-German Hellenism -- ‎Chapter 13. Tacitus's Excursus on the Jews through the Ages: An Overview of its Reception History -- ‎Chapter 14. Polytheism and Monotheism in Antiquity: On Jan Assmann's Critique of Monotheism -- ‎Chapter 15. Testa incognita: The History of the Pseudo-Josephus Bust in Copenhagen -- ‎Index of Cited Passages -- ‎Index of Names and Places -- ‎Index of Subjects.

Frontmatter -- Contents -- Acknowledgements -- Acknowledgements -- Introduction -- 1 The Limits of Political Obligation -- 2 Power and Obligation -- 3 Between Zion and Diaspora: Internationalisms, Transnationalisms, Obligation and Security -- 4 From Eating Hummus to the Sublime -- 5 Obligation and Critique -- Conclusion: Obligation in Exile, Critique and the Future of the Jewish Diaspora -- Appendix -- Notes -- Bibliography -- Index

For many contemporary Jews, Israel no longer serves as the Promised Land, the center of the Jewish universe and the place of final destination. In New Jews, Caryn Aviv and David Shneer provocatively argue that there is a new generation of Jews who don't consider themselves to be eternally wandering, forever outsiders within their communities and seeking to one day find their homeland. Instead, these New Jews are at home, whether it be in Buenos Aires, San Francisco or Berlin, and are rooted within communities of their own choosing. Aviv and Shneer argue that Jews have come to the end of their diaspora; wandering no more, today's Jews are settled.In this wide-ranging book, the authors take us around the world, to Moscow, Jerusalem, New York and Los Angeles, among other places, and find vibrant, dynamic Jewish communities where Jewish identity is increasingly flexible and inclusive. New Jews offers a compelling portrait of Jewish life today