For more than one hundred years texts of rabbinical prose were the only model of educated style. With the arrival of new literary genres imported from Western Europe towards the middle of the nineteenth century, Sephardi authors and translators promoted a change in their style of writing. This article compares syntactic structures in two texts from the second half of the nineteenth century. They belong to the same literary genre and share the same subject, but are anchored in different discoursive traditions trying to exemplify the different styles of Sephardic prose that coexisted at that time.
Two Judeo-Spanish Versions of the German Novel Der Rabbi und der Minister
Aitor García Moreno
Is Israeli democracy in danger? One often hears nowadays that it is. It is worth recalling how often, and how confidently, this has been asserted in the past. Since May 1977, when the right-wing religious coalition first came to power, it has been claimed repeatedly that Israel’s democracy is deteriorating and some form of clerical fascism is emerging. In the aftermath of the 1977 election a member of the outgoing Labor government burned his papers, fearing what might happen if they fall into the new regime’s hands. These fears, then, were not confined to some radical fringe. In a somewhat less dramatic fashion I shared and voiced them too.
Digitalized Memories of the Rhodesian Bush War
Ane Marie Ørbø Kirkegaard
Rhodesians occupy a very specific digitalized time-space bubble at the very edges of a margin that researchers think of as “past.” In this study, I trace the memorization of the Rhodesian Bush War on YouTube, of what it was like to fight for a dream and see it crumble in an isolated and highly racialized society. Th rough narrative analysis focusing on identity formation and social networks of relationships, a militaryromantic story of racialized masculine heroism, suffering and sacrifice is pieced together, forming a globally shared Rhodesian space-time bubble of meaningfulness, making it an active part of the present as much as a remnant of the past.
Workers, Colonial Subjects, and the Affective Politics of French Romantic Socialism
Naomi J. Andrews
During the 1830s and 1840s, romantic socialists in France wrote about three subjugated groups in the French empire: metropolitan workers, slaves in the Caribbean and Indian Ocean colonies, and Algerian civilians. Although these three groups ostensibly shared similar conditions of deprivation and violent treatment at the hands of the French state, socialists depicted them in importantly different terms, with the effect of humanizing workers and slaves, while dehumanizing the Algerians suffering French conquest and colonization. This article explores these presentations and examines the way they worked together to champion the socialist priority, the emergent working classes of the July Monarchy, and to indirectly endorse the settler colonial project in Algeria.
The ban on almost all previously approved textbooks in occupied Germany in 1945 brought about a turning point in the history of reading primers in this country. This article examines the requirements that textbooks had to fulfill in order to be approved by the authorities of the various occupation zones. In spite of differing sociopolitical and pedagogical attitudes and conditions, reading primersin all occupied zones shared the theme of children’s play and harmonious everyday life. However, a comparative analysis of the primers reveals significant differences that cannot be explained exclusively as a consequence of influence exerted by occupying powers. Rather, these differences resulted from the context in which each primer appeared.
How are politics generated by grief actually lived, and how do they endure? By exploring long-term repercussions of Europe’s lethal borders, I show what shape shared grief takes in the minute encounters between ‘ordinary people’ across borders and how alternative politics are lived as a vivid critique of the moral economy of the EU border regime. Therefore, I explore intimate uncertainties that arise both in the confrontation with death and in the unexpected affection between strangers. The analysis of a single shipwreck in 2003 indicates the need for more ethnographically nuanced, historically informed and translocal approaches to death during migration in anthropology.
As congregational rabbis, or in any other role, those gathered here have taught, guided, supported and accompanied people through all the stages of their lives; shared their times of joy, and been quietly or actively present, often for long periods, in times of sadness or tragedy. This is self-evident, and each individual rabbi, has an endless series of stories to tell. But the collective effect is quite overwhelming. So what is needed to enable us to continue this task, this vocation, to empower those who come after us?
The article is a personal reflection, originally given as a sermon, on lessons learned from the experience of being a straight member of Beit Klal Yisrael. Beit Klal Yisrael is a largely, though not exclusively, LGBTQ Jewish community in West London, founded by Rabbi Sheila Shulman. The author found there no need to be part of a couple or a family, and no need to explain or apologize for her non-Jewish background. Community members understood that ties of affection, of choice and of shared lived experience were as significant as those of blood or socially recognized relationships.
Forum 2000 in Prague – 1997 and 1998
Albert H. Friedlander
In September 1997 Vaclav Havel and Elie Wiesel called together the great thinkers and leaders of the world to look at the year 2000 and to share their thoughts for the future of the world. Nine Nobel Prize winners, at least ten former presidents or current leaders of countries, and spiritual thinkers representing the religions of the world assembled in Prague, met for five days in a splendid castle, and tried to make some informed statements about the future of the world after the millennium. In October 1998, most of the speakers met again in Prague.
On Data-Mining, Crowd-Sourcing and White Noise
The main concern of this article is with the ways in which technologies of data-mining and crowd-sourcing have made it possible for citizens to contribute to the expansion of infectious disease surveillance as both a concrete practice and a compelling fantasy. But I am less interested in participation as such, and more concerned with the epistemological effects that this technological mediation might have for the possibility of epidemic events to become shared objects of knowledge. What happens with epidemic events when they become targets of data-mining and crowd-sourcing technologies?