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UNHCR Luncheon (Box 115, Folder 12)
No full textThis folder of material was located in Box 115. Folder originally titled: UNHCR Luncheon - May 23, 2003.Digital ImageDigital finding aid
AHC Interview with Margaret Liebenthal.
No full textMargaret Liebenthal (née Wachtel) was born in Vienna in 1923. She left Austria in September 1938 on a children's transport to Overvoorde, Netherlands, where she was interned in a camp for seven months. She lived in Guatemala City from 1939 to 1948, when she immigrated to the US. After working as a secretary for many years, she retired in Rego Park, NY.Austrian Heritage Collectio
AHC interview with Anna M. Fischhof.
No full textOctober 21, 2003Anna M. Fischhof (nee Erber) was born in Vienna in 1918. She attended a Jewish elementary school and a Jewish junior high school in Vienna, Austria. Then she went to a trading school, the "Handelsakademie". She was a member of the "Verband Zionisitischer Mittelschueler" [Association of Zionist High School Students]. She left Vienna in 1938 on a plane to Italy, then stayed in Belgium. In Marseille, France, she received her visa for USA in December of 1941. After another stop in Morocco, she arrived in New York on January 19, 1942.Austrian Heritage Collectio
Jewish hydra, German Heimat, and 'the Jewish question': Judaism and subjectivity in Lazarus Bendavid, Berthold Auerbach and Karl Marx.
No full textThis dissertation examines aspects of the Jewish encounter with modern discourses of subjectivity. The project follows three interventions into discourses of Jewish subjectivity, two by Jewish authors who grapple with the question of how to speak as Jews in the modern German context, the third a discourse of radical social critique that strategically deploys flagrantly anti-Semitic stereotypes. Chapter One examines Lazarus Bendavid's caustic pamphlet On Jewish Characteristics of 1793; Chapter Two explores the early career of Berthold Auerbach from his first literary activity until his breakthrough into literary stardom as a Heimatdichter with his Black Forest Village Stories of 1843; and Chapter Three investigates the function of Jewish figures in Karl Marx's 1843 "On the Jewish Question" and The Holy Family of 1845 and compares Marx's rhetorical construction of "real Jews" to his treatment---in part invention, in part discovery---of the proletariat.Highly politicized discourses on subjectivity proliferated in Germany in the period between the French Revolution of 1789 and the failed revolution of 1848. In this climate, Jews and Judaism became a privileged discursive site for interrogating subjectivity with the political imperatives this interrogation implied. The nexus of discourses on Judaism and subjectivity differed substantially in the two moments examined. Within Bendavid's Kantian paradigm, the universal subject was essentially isomorphic with humanity at large as a moral-political community, and the "Jewish question" (avant la lettre ) was about the deficient yet potentially redeemable subjectivity of the Jew. The Young Hegelian social ontology of the self that was important for both Auerbach and Marx in the 1830's and 40's understood subjectivity as an obstacle to the realization of collective humanity.Each chapter explores the figuration of Jews as discursive objects in the works of the chapter's central author and in key intertexts. I also investigate the three central authors from the standpoint of a problematics of enunciation. That is, I ask not only how each author speaks about Jews, but also how he does so in order to authorize his own speech. Bendavid and Auerbach each speak as a certain kind of Jew in a cultural and discursive field that made Jewish speech a treacherous undertaking. Marx deploys the figure of the obscenely "real Jew" in an effort to construct a viable locus of enunciation for his radical social critique.Thesis (Ph.D.)--University of Pennsylvania, 2003.School code: 0175
The later history of a medieval Hebrew book: Studies in the reception of Judah Halevi's "Sefer ha-Kuzari".
No full textThis dissertation examines aspects of the reception of Judah Halevi's Sefer ha-Kuzari in European culture and scholarship from the late Middle Ages through the nineteenth century. This "classic" Jewish theological treatise is an important example of medieval Jewish apologetic as well as the clearest statement of an anti-rationalist stance in medieval Jewish thought. In it, Halevi (c.1075--1141) argues for a strongly ethnocentric version of Judaism and against the universalistic Aristotelianism then beginning to take hold in Spanish-Jewish intellectual circles. The work is at once polemic, catechism, and religious philosophy. Changing interpretation and uses of the work over a long period of time provide us with a revealing window into the history of Jewish thought and culture. This study suggests a need for rethinking paradigms in the academic study of Jewish thought that stress dichotomies between reason and faith, and between universalism and particularism. Such bipolar distinctions must be understood as modern constructions. Halevi's work was often interpreted by late medieval and early modern readers as a way of reconciling reason and faith and of negotiating between particularism and universalism. In addition, this study is concerned with the role of non-canonized texts in shaping intellectual traditions. In two major case studies, focused on Renaissance Italy and the Haskalah movement in Central and Eastern Europe, this dissertation explores the means by which the Kuzari came to be considered a classic or semi-canonical text, through the activities of late medieval and early modern readers. One consequence of this status was the re-interpretation of the text in a way that preserved a religious meaning even when Halevi's metaphysical and physical assumptions were no longer plausible to all readers. Another consequence was the mobilization of the text and its author to provide models and legitimacy for new cultural activity.Thesis (Ph.D.)--University of Pennsylvania, 2003.School code: 0175
Acculturation as it is related to attitudes toward the marriage process in Jewish Iranians.
No full textThe purpose of this study was to examine the relationship between acculturation and attitudes toward the marriage process among Jewish Iranians. Specifically, it was hypothesized that there would be a significant relationship between degree of acculturation and attitudes toward the marriage process.The sample consisted of 126 Jewish Iranian men and women residing in the Los Angeles area. The participants ranged in age from 18 to 78 ( M = 39). The participants were obtained through nonrandom measures from various cultural organizations, colleges, and social functions.Participants filled out three questionnaires consisting of a demographic questionnaire, a modified version of the Cultural Life Style Inventory (Mendoza, 1989), and the Marriage Process Scale (Banafsheian, 2003).As expected, the results of the study revealed a significant positive relationship between cultural resistance (CR) and attitudes toward the marriage process, in that as CR increased, traditional attitudes toward the marriage process also increased. A significant negative relationship was found between cultural shift (CS) and attitudes toward the marriage process, in that as CS increased, traditional attitudes toward the marriage process decreased. No significant relationship was found between cultural incorporation (CI) and attitudes toward the marriage process.Thesis (Ph.D.)--Alliant International University, Los Angeles, 2003.School code: 1436
Re-narrating solutions to the Israeli-Palestinian conflict: Presentation of the formulation and practice of the systemic narrative inquiry method.
No full textThis dissertation presents a method toward the cultivation of peace called systemic narrative inquiry (SNI), which invites its practitioners to create shared meaning and connection with people who hold opposing or conflicting viewpoints. The author's involvement in the Israeli-Palestinian conflict provides the context for the method's formalization. SNI emphasizes a systemic view of the complexities of conflict and has as its main form the cultivation of disciplined and creative storytelling. Based on the conceptual thinking of soft systems methodologies (Ackoff, 1988; Banathy, 1989; Checkland, 1981; Churchman, 1979) and critical systems thinking (Flood & Jackson, 1991; Jackson, 1992), this method assumes that perspectives in a violent conflict are subjectively constructed and are representations of various levels of oppression. The dissertation presents an example of the application of SNI through a narrative description of the author's ongoing re-storying of her own understanding of the conflict between Palestinians and Jews, culminating with a panel presentation, "Visions for Just Solutions," that was structured using SNI. The method is assessed for its strengths and limitations, and implications for the use of SNI beyond the arena of the Palestinian-Israeli conflict are suggested.Thesis (Ph.D.)--Saybrook Graduate School and Research Center, 2003.School code: 0795
Hope becomes command: Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue.
No full textEmil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.Thesis (Ph.D.)--McGill University (Canada), 2003.School code: 0781
AHC interview with Walter Schaffir
No full textSeptember 4, 2003Digital imageWalter B. Schaffir was born 1921 in Baden, a health resort near Vienna. He lived in an assimilated Jewish family in the Leopoldstadt, Vienna. Walter and his brother Kurt were sent on a "Kindertransport" to Holland. They emigrated with their mother to the United States in 1939. Walter Schaffir lives in New York
AHC interview with Alfred Poll
No full textla-ahc4-tape1a-01 (0:00-3:14]): Family members, Jewish community in Eisenstadt, schooling in Eisenstadt -- la-ahc4-tape1b-02 (3:15-6:29): religion in family life, Heinrich Poll (father), Sandor Wolf -- la-ahc4-tape1a-03 (6:30-9:16): emigration, Johanna Poll (mother) -- la-ahc4-tape1a-05 (13:09-17:22): Anschluss, Anti-Semitism in Eisenstadt -- la-ahc4-tape1a-06 (17:23-23:29): emigration: Vienna, Kitchener camp, USA -- la-ahc4-tape1a-07 (23:30-28:21): Kristallnacht, arrival in New York City, first jobs -- la-ahc4-tape1a-08 (28:22-32:06): US Army, invasion of Normandy -- la-ahc4-tape1b-01 (0:00-1:44): invasion of Normandy -- la-ahc4-tape1b-02 (1:45-4:54): after the war, own business as optician -- la-ahc4-tape1b-03 (4:55-6:01): integration in New York, language -- la-ahc4-tape1b-04 (6:02-7:44): meeting his wife, their children -- la-ahc4-tape1b-05 (7:45-9:47): language use, legacy of the Holocaust -- la-ahc4-tape1b-06 (9:48-15:36 0: Austria visits after the war -- la-ahc4-tape1b-07 (15:37-19:45): life in New York, discussion of current political situation in US, restitution -- la-ahc4-tape1b-08 (19:46-22:48): Israel-Palestinian conflict -- la-ahc4-tape1b-09 (22:49-11:34): current political situation in US, multicultural society, legacy of HolocaustAlfred Politzer was born in Eisenstadt, Austria, in 1921. After the Nazis' rise to power, the family went to Vienna and, in April 1939, fled to England where Alfred stayed at the Kitchener camp. In February 1940, the family went to the US. He joined the US army, and took part in the invasion of Normandy during World War 2. After the war he started his own business as optician