Orthodox Jews in postwar German Displaced Persons camps experienced the Holocaust's rupture of God's covenantal relationship with history and the eclipse of sacred reality. They sought to recapture that reality, even though the continuity of tradition that held it had been shattered. This was done by voluntarily reviving tradition, as if by doing so the sacred could be invoked. Following momentary suspension, they sought to restore ethnic-generational purity and traditional ritual. They invested holiday celebration with Holocaust meaning. On the level of thought they expanded Israel's metahistory to include the unprecedented tragedy and intensified their own contributions of Torah and Teshuvah to the higher drama, and recommitted their trust that divine light was implicit to reality's darkness.
Orthodox Jewish Responses to the Holocaust
Two Lexical Paths and Two Jewish Identities
. 1 Conceptual history aims to historicize the semantic fields of key concepts in society in light of the linguistic turn and semiotics. 2 Although anthropological themes such as rituals are a central element in the world of human beings, one that is
Studying an English Professional Elite
Once the most easily recognizable status profession, the barristers' profession or the Bar is now faced with new regulatory demands, sources of competition and commercial pressures and can, to some extent, be regarded as a contested elite. With methodology at the core of the analysis, this paper addresses the complexities of identifying and studying an historically elite group, especially when, during the research, one is being gently socialized into the ways of the group. In the process, this paper illuminates many of the norms, rituals, and social and psychological dynamics of the Bar, a group aware of its changing position and the threats and opportunities this poses.
Women, Memory, and Power
This essay examines the memorial practices at the tenth-century Saxon community of canonesses at St. Servatius, Quedlinburg, to consider what is gained—and what lost—in the remembrance of key figures of the Ottonian dynasty. A memorial foundation established by Queen Mathilda of Saxony in honor of her husband, King Henry I, this community provides a particularly effective way to explore the relationship between memory, gender, and power in Ottonian culture, since the architecture, ritual practices, institutional rules, daily and intellectual life of the inmates, and literary works possibly produced by them function together as a complex memorializing machine. Reading this community's contributions to the constitution of dynastic memory through Michel Foucault's notion of power, the essay considers the effects of memorializing practices on women in Saxony at the time, who, I argue, never come to be fully present and therefore leave their successors, women writers to come, a legacy of loss.
. 13 I have proposed that Scandinavian place-names preserving memory of cult rituals honoring the Germanic collective female deities, the dísir , derive from religious practices of the Funnel Beaker Culture, with the place-name Disavin , for example
Violence in Classical Athens
. Violence became the domain of the political community and wars changed exponentially as a result. Victor Davis Hanson has led a school of thought that early Greek wars in the Archaic period were regulated and almost ritualized affairs. 17 Greek states
Gender, Liturgy, and Authority among Dominican Nuns in Castile in the Middle Ages
Mercedes Pérez Vidal
XXII, who added the festival to the papal ceremonial, developing the octave, the Eucharist exposition, and the solemn procession. 1 This last ritual became the most characteristic element of the feast, as well as an outstanding and lavish civic ritual
Pinker’s (Mis)Representation of the Enlightenment and Violence
to a great deal of concern among the ruling elites, was the behavior and attitudes of the populace, as well as a be- lief that the condemned were no longer abiding by the preordained rituals. English observers considered the crowds that gathered to
Holding Our Lives in Their Hands
Nancy L. Rosenblum
meaning lies in utopian and dystopian prophecies. On one hand, rituals of solidarity (standing in doorways at 7pm to applaud or howl for those who care for the sick) model citizenship and prefigure democratic transformation. “A paradise built in hell” will
, fireworks and petards exploded. And from 7:00 pm until an hour after midnight a band of 20 musicians entertained the parishioners. The next day was a Sunday, and the ritual with which the saint passed into the new community could start. Designed to edify the