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Animal Welfare in Switzerland – constitutional aim, social commitment, and a major challenge
Get PDFThis article discusses Swiss animal law from a constitutional point of viewchallenging the principles of ‘sentient beings’ and ‘dignity’ in the enforcement
'The double helix proves the existence of God': art and science in dialogue with Salvador Dali's religious imagination
No full textThe later artistic work of Salvador Dali demonstrates a dialogue involving new developments in science in the 1940s and 1950s as metaphysical clues to inform his religious imagination and inspire a new era in Dali’s art: nuclear mysticism
Divine Law Enforcement and Mission Transculturality: The Finnish Missionary Society and the emerging of the first Church Rules on the Ovambo mission field in South West Africa
Get PDFThis article scrutinises the work of the Finnish Missionary Society as regards the creating of a Church Law in the emerging Ovambo Lutheran Church, in what is today the Evangelical Lutheran Church in Namibia. The work resulted, in 1924, in the church’s first Church Rules. In this endeavour, the Finnish missionaries took as a model the Finnish Church Law of 1869, but also utilised elements from the old Swedish Church Law from 1686. The aim of the missionaries was to create a law that could establish proper foundations for a Lutheran Church of their own preference. In the two last chapters of the article, the issue of transculturality is discussed. It is suggested that the Finnish mission’s undertaking in Namibia was not simply characterised by the imposition of a new religion and new rules, but rather that this work was a fitting example of cultural exchange and transfusion. In this cultural exchange, various hybridised groups and individuals interacted in what would eventually result in a Lutheran church built on different cultural traditions, religious practices, and memories
Gestaltningen och etablering av Förintelseminnet i Sverige
No full textArtikeln handlar om de monumenten över Förintelsens offer som restes i Sverige mellan 1949 och 1998 och kompletterar och till viss del korrigerar bilden av hur minnet av Förintelsen har vuxit fram i Sverige. Medan vissa menar att Förintelsen inte uppmärksammades alls i Sverige förrän på 1980-talet, visar artikeln att minnesmonument faktiskt restes både direkt efter kriget och under de följande decennierna. Om vi frigör oss från dagens förståelse av Förintelsen och den nu etablerade vokabulären kan vi ta till oss de tidiga verken och därmed få en mer nyanserad bild av hur minneskulturen har förändrats. Därmed kan vi också ge dem som drev monumentfrågan det erkännande som de inte tidigare fått men som de förtjänar. De tidiga monumenten är knappast kända för en bredare krets och syftet med artikeln är att göra fler uppmärksamma på deras existens. De tidiga verken ger framförallt uttryck för de överlevandens behov av att sörja sina anhöriga som blivit offer för nazisternas folkmord. Med tiden och med nya judiska invandrare och flyktingar från kontinenten växte nya behov fram som så småningom ledde till fler monument. Det blir tydligt hur minnena omförhandlas inom den judiska minoriteten som för övrigt inte var en homogen grupp. Parallellt med dessa omförhandlingar etablerades minnet av Förintelsen internationellt som en referenspunkt i historien. Tillsammans med de överlevandes och deras anhörigas engagemang blev Förintelsen en viktig referenspunkt både inom den judiska gruppen och så småningom även i det svenska majoritetssamhället (något som behandlas i del 2)
Book reviews
No full textBlant skriftlærde of fariseere. Jødedommen i oldtiden (ed. Hans Kvalbein, 1984) is reviewed by Karl-Johan Illman.Zionismen og Israel. Religion – ideologi – stat belyst ved det moderne Israel som eksempel (eds. Per Bilde & Peter Steensgaard, 1983) is reviewed by Karl-Johan Illman.Juutalaissota 66–74 jKr. Sodan syyt ja siihen osallistuneet ryhmät (Pauli Huuhtanen, 1984) is reviewed by Nils Martola
Modern judisk bibeltolkning
No full textIn this article, the author presents modern Jewish Bible research in Europe, the US and Israel/Palestine. Although Wissenschaft des Judentums rather reluctantly included historico-critical research of the Hebrew bible, we find the beginnings of the so called higher criticism among its early masters: Zunz, Geiger and Graetz. The trend toward radical criticism gained strength through scholars like Kohler, Bernstein and Maybaum in the second half of the 19th century. Meanwhile Jewish biblical scholarship had gained foothold in England through Montefiore and, by means of emigration, in the United States and Palestine
Til det beste for Sverige? Svenske myndigheter og den Mosaiska församlingen i Stockholm sin politikk overfor jødiske displace persons 1945 til 1950
No full textIn the last weeks of the Second World War and the following months Sweden played a crucial role in saving more than 30.000 non-Jewish and Jewish prisoners from German concentration camps, carrying them with the White Buses to Sweden. One of the mayor reasons for this action was to regain the positive relations to the Allied powers which had been seriously damaged during the first years of the war. The Jewish group counted 11-12.000 persons, mostly young women. An analysis of the treatment of these Jewish displaced persons by the Swedish authorities and the Jewish community in Stockholm from 1945 to 1950 shows that the authorities conducted their policy according to national interests and that the Jewish community was characterized by caution to keep the benevolence of the authorities. It was not considered a Swedish interest that they would stay, but after a few months the authorities, influenced among others by the Jewish Community, realized that forced repatriation was neither feasible out of humanitarian nor international political considerations. There were no restrictions for giving them medical help, but the treatment of these persons did not pay much attention to their psychic condition. One example is the use of their working power soon after their arrival in Sweden. Together with other displaced persons and refugees they became an important working power in building the Swedish welfare state, folkhemmet. Therefore, their inability to repatriate never became a problem for Sweden
Transnational Ashkenaz: Yiddish culture after the Holocaust
No full textAfter the Holocaust’s near complete destruction of European Yiddish cultural centres, the Yiddish language was largely viewed as a remnant of the past, tragically eradicated in its prime. This article reveals that, on the contrary, for two and a half decades following the Holocaust Yiddish culture was in dynamic flux. Yiddish writers and cultural organisations maintained a staggering level of activity in fostering publications and performances, collecting archival and historical materials, and launching young literary talents. This article provides a cultural historical map of a Yiddish transnational network that derived its unity from the common purpose of commemorating and bearing witness to the destruction of the Jewish heartland in Central and Eastern Europe.
The faith of the fathers, the future of the youth
No full textThe article aims to analyse the various descriptions of crises among Norwegian Jewry as they were expressed in Jewish magazines and organizations in the interwar period. By analysing social, organizational and religious work I ask how Jews emigrating from Eastern Europe handled the transition from the Jewish shtetl life to the homogeneity of the Scandinavian societies. Further, I discuss the various solutions to these crises. I suggest that by utilizing fixed ideas of Jewishness, such as ‘traditions’ and ‘Zionism’, the Norwegian Jews in fact created a versatile Jewishness that they labelled ‘national work’. This paved the way to becoming ‘Jewish Norwegians’