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Still Jewish: A history of women and intermarriage in America.
No full textThis study of intermarriage and gender, and how the meaning of both was socially constructed and depicted culturally, marks the first history of American Jewish women who intermarried during the twentieth century. It explores three main questions: What did intermarriage mean to and for women who were Jewish at the time that they married non-Jewish men? In what ways did Jewish women shed or retain their ethnic and religious heritage despite marrying "out"? And how was intermarriage portrayed?This is a multigenerational history, beginning with women who immigrated to the United States in the early twentieth century, using two methodological techniques. The first technique involves collecting women's self-reports to describe the experience and meaning of intermarriage. These oral history narratives enable me to discern what intermarriage meant to and for Jewish women within their particular social milieus and how this changed across time. I augment interviews with letters, memoirs, biographies, and novels about women. I consider how contextual factors such as immigration trends, World Wars, the Depression, antisemitism, and the civil rights and feminist movements influenced intermarriage. The second technique is to integrate throughout my study an analysis of how interfaith relationships and intermarriage were portrayed in the mass media, advice manuals and religious community-generated literature to situate women's self-representations within the larger discursive contexts.My findings suggest that the meaning and representation of gender and intermarriage changed dramatically. While the few immigrant Jewish women we know intermarried before 1929 did not explicitly renounce their Jewish identities, they joined their husbands' larger non-sectarian circles. Likewise, Jewish women in the 1930s, 1940s, and 1950s often merged into the dominant culture through intermarriage. Whereas their predecessors were sometimes influenced by prejudice in who they married and how the identified, the political liberalism, ecumenism, and feminism of the 1960s and 1970s enabled an increasing number of Jewish women to intermarry and, ironically, to more proactively identify as Jews. The multiculturalism combined with secularism in general American society enabled women of Jewish heritage who intermarried between 1980 and 2000 to marry men without religious faith and, paradoxically, to become considerably more Jewish.Thesis (Ph.D.)--Brown University, 2005.School code: 0024
„Gegenseitige Befruchtungen zwischen jüdischer und deutscher Kultur“ : 50 Jahre Leo Baeck Institut /
No full textTranscript of a broadcast from Deutschlandfunk in Cologne, Germany commemorating the 50th anniversary of establishing the three branches of the Leo Baeck Institute in Jerusalem, London and New York. The broadcast was part of a series “Shalom” about Jewish life in Germany today
AHC interview with Edith Eichenbaum.
No full textSeptember 12, 2005Edith Eichenbaum, née Freundlich, was born on Oct. 15, 1931 in Vienna, Austria. In 1938 she and her parents immigrated via the Netherlands to the US. They settled in New Jersey, where her father had a brother, who supported the family at the beginning. In New Jersey she went to high school and college, and - after several jobs -, she started a career in investment banking until her early retirement in 1989.Austrian Heritage Collectio
Zivi story : (Journey to America).
No full textThis brief memoir starts with a description of family background and childhood experiences in Germany. After things got worse in Germany, Ralph's parents decided to send their children away. In June 1939, they came to France, in order to live with Edgar and Alice Weil, a cousin of his father. After the outbreak of World War 2, they moved on to the Pyrenees, not far from Ralph's parents, who had been transferred to St. Cyprien internment camp. Finally the family received visas for the USA, and they managed to get a ship to Casablanca, Morocco, before boarding the ship "Guinee" to New York. Ralph arrived in the USA in April 1942. His parents quickly found temporary jobs in New York.Ralph Zivi was born in Mullheim, Germany, on March 19, 1932. He fled from Germany in 1939, first to live with family in the Alsace, then in the Pyrenees. The family got out of Europe in 1942, on the last ship to New York.Nazi Germany, persecution of Jews, 1933-194
Individual narrative of Eduard Warrens /
No full textCompilation of transcribed letters and translations of articles pertaining to Eduard Warrens. The materials are accompanied by explanatory notes which give context to the source materials.Eduard Warrens was born in Altona in 1820. He immigrated to the US, where he became a successful politician and journalist in St. Louis. Later he entered diplomatic service for the United States in various European cities under Habsburg influence. He died in Vienna in 1972.Processed for digitizatio
Orthodox Yiddish literature in interwar Poland.
No full textIn Poland between the two world wars Yiddish literary works in modern forms appeared in the periodicals of the major Orthodox political party Agudes Yisroel. This study situates this Orthodox literature---which has been all but overlooked in Yiddish literary history---in its historical, social and literary contexts, and analyses a representative sample of its works.The study begins by tracing developments in the nineteenth century that prepared the ground for Orthodox writing in modern literary forms. Only in the interwar period, however, did a group of writers crystallize who consciously strove to create what they themselves termed "Orthodox literature." Besides the founding of the Aguda in 1916 and with it an Orthodox Yiddish press, a major factor in the emergence of Orthodox Yiddish literature at this time was Jewish youth culture in interwar Poland that placed much importance on reading and writing. Indeed, articles published in Aguda youth journals make it clear that Orthodox literature was regarded primarily as a tool with which to combat secular Yiddish literature that was blamed for the defection of large numbers of young people from the traditional way of life. The didactic orientation of Orthodox literature is borne out by analysis of a selection of Orthodox prose and poetry, in which ideological concerns generally trump aesthetic value. On subjects ranging from the shtetl to the lyric self, Orthodox writers were constantly limited by what was considered suitable in the Orthodox context; some topics, such as male-female relationships and criticism of parents or teachers, were effectively taboo. Exceptional is the writer V. Laykhter who achieved remarkable aesthetic sophistication within these limitations.In addition to opening up a little known chapter in Yiddish literary history, this study contributes to current scholarship on the transformation of traditional Jewish life in the modern period. Like the political party and the press, Orthodox Yiddish literature exemplifies the way in which the Orthodox establishment adopted and adapted modern forms in the name of preserving tradition---and thereby, often unconsciously, initiated a process of change in what "tradition" is understood to be.Thesis (Ph.D.)--Columbia University, 2005.School code: 0054
AHC Interview with Michael Surkis
No full textJulika Veke, Romania.Michael Surkis was born in Cernauti (then Romania), on June 29, 1931. He was arrested in Bershad in 1942. In 1947 he left Cernauti via Transsylvania and Cyprus to Israel. In 1959 he moved to the USA and worked there as camera technician
AHC Interview with Eva E. Klepetar
No full textEva Klepetar, nee Tanzer, was born in Graz, Austria on March 6, 1917. Before World War II, she lived at Kolinska II, Prague, Czechoslovakia. She was trained as an X-ray technician and operating room technician, and worked as medical assistant in a German university hospital in Prague. She was deported to Theresienstadt Concentration Camp in July 1942, then Auschwitz. She was forced under slave labor in Oederan, Germany in a munitions factory. After the war, she went to Shanghai, China and in 1949 to the United States
Harare Hebrew Congregation Synagogue, Harare, Zimbabwe, Exterior View
No full textDigital imageJay Waronker is an architect and a professor of architecture in the United States, educated at Cornell, Harvard, and the University of Michigan. His paintings and scholarship focus on the synagogues and Jewish architecture of the Indian subcontinent and sub-Saharan Africa, including synagogues found in Zimbabwe, South Africa, Kenya, and Ethiopia
Jewish Cemetery Ohel, circa 1900, Buawayo, Zimbabwe, Exterior View
No full textDigital imageJay Waronker is an architect and a professor of architecture in the United States, educated at Cornell, Harvard, and the University of Michigan. His paintings and scholarship focus on the synagogues and Jewish architecture of the Indian subcontinent and sub-Saharan Africa, including synagogues found in Zimbabwe, South Africa, Kenya, and Ethiopia