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Marianne : The first 30 years...
No full textThe memoir starts with childhood memories - religious life in the synagogue, Marianne Geernaert's father's (Bernhard David) role in the Jewish community in Hamburg, her school life, going to summer camp with her Zionist youth organization, recollections of the rise of Nazism. Her father was appointed to oversee the clearing of a Jewish cemetery. She describes Kristallnacht when she was at a Jewish camp on the country side. Her father was arrested and taken to Sachsenhausen concentration camp. She describes the obstacles to overcome for obtaining permission to emigrate. Brief description of their stay in Amsterdam, then the trip to Palestine, farm life in Palestine. She joined the Royal Air Force in 1943. She married her husband John, then a British army officer, shortly after the war. Soon thereafter they moved to his home town Colchester, England. Many family and personal photographs are included following the biographical information in the text.Marianne Geernaert, September 2004Marianne Geernaert, née David, was born in Hamburg, Germany, on July 16, 1923. She describes her family as orthodox, with strong ties to the Zionist movement. Her father Bernhard David was a lawyer and leader of the Jewish community in Hamburg. He attended the first Zionist World Congress in Basel in 1897. Marianne was a member of Tse'irot, an orthodox Zionist youth organization. She went to a Jewish girls' school, and then to "Realschule", named "Israelitische Toechterschule" (School for Jewish daugthers). She left school in October 1938, and finally, in January 1939, she fled together with her father to Amsterdam, Netherlands. She joined a Youth Aliya group and in April she went by train to Marseille, France. They boarded a ship to Tel Aviv, Palestine. She joined the Royal Air Force in 1943, met her husband John during the war, and after the end of the war, they moved to his home town Colchester, England.David, familyWooley, GeorgeJews. Liturgy and ritualChildhoodCemeteries, JewishGurion, David BenShertok, MosheTse'irot MisrachiHachshara
AHC interview with Edith Kurzweil.
No full textEdith Kurzweil (nee Weisz) was born in Vienna in 1924. She went to school at the "Wiener Frauenerwerbsverein" until fourth grade and left Vienna on a Kindertransport to Brussels, where she stayed from September 1939 to May 1940, and immigrated to the US via France, Spain, and Portugal. She received a B.A. from City College, Queens College in 1967, and a PhD. in Sociology from the New School of Social Research in 1973. She worked with William Phillips and became the co-editor of the "Partisan Review", a journal for politics and culture. For her contributions to the humanities, she was awarded the 2003 Humanities Medal by the President.Austrian Heritage Collectio
La memoire du Saint-Louis (1939-2003).
No full textArticle about the SS St. Louis, published in Revue d'Histoire de la Shoa le monde Juif (181, 2004)
Scholarship Awards (Box 120, Folder 4)
No full textThis folder of material was located in Box 120. Folder originally titled: Scholarship 2004.Digital ImageDigital finding aid
From Islamic Ishbiliya to Christian Sevilla: Transformation and continuity in a multicultural city.
No full textA city is more than a physical imprint. Through its architecture and human use of urban space, it is an extension of its residents, an expression of their culture.This investigation is situated within the domain of urban historical geography, focusing on both humanistic and structural dimensions of Spanish urbanism. A late medieval through early modern time frame was chosen because it compares and contrasts the Islamic and Christian experiences and imprints during periods of major urban change. By investigating change and continuity across several centuries it was possible to identify the differences between cultural, socio-political, and economic moments and trajectories.Several themes emerged during preliminary fieldwork in southern Spain in the regions of Andalusia and Extremadura, and were later developed and refined during dissertation fieldwork at the microscale of Sevilla, and barrio, San Bartolome: (a) Spanish cities in the early modern period (1500--1800) were not predominately Roman from an earlier tradition, or a resuscitation of Roman ideas in the wake of Renaissance. Spain reflects a complex process of cultural exchange---Roman, Visigothic, Jewish, Islamic, and Christian---in planning urban settlements, in which each cultural group had a concept of "cities" from their own experience which they grafted on the structures of the existing infrastructure and expressed in rituals and architecture; (b) Urban planning decisions and use of urban space were motivated by practical considerations, people adapting to their urban environment, planning and administering their cities in a functional pragmatic way, yet ensconced within cultural traditions; (c) The religious use of space in ritual and architecture is embedded in a multi-faceted religious framework, encompassing not only theology, but identity exploration, political and social dimensions, resulting in a continually changing religious context. This research, based on extensive fieldwork, historical and archaeological data, reveals the complexity of the relationship between people and their urban environment, and rejects a single factor deterministic explanation of urbanism.Thesis (Ph.D.)--The University of Texas at Austin, 2004.School code: 0227
A Jewish messiah in the Ottoman court: Sabbatai Sevi and the emergence of a Judeo-Islamic community (1666--1720).
No full textThis dissertation is about a person and a community in perpetual transition. It seeks to present a new historical perspective of a highly influential Jewish messianic Sabbatian movement that surfaced in the Ottoman Empire in 1665. The movement emerged within the matrix of early modern Ottoman and European social and religious developments and after the conversion of the "messiah" to Islam in 1666, it was transformed into a Judeo-Islamic messianic sect, better known in later periods as the sect of the Donmes. The dissertation aims to interpret this experience within the Ottoman material and cultural world and to write a monograph on the movement and its sects, that takes specific Ottoman institutions, practices, personalities and networks into account.This work attempts to bring together methodological approaches of social and intellectual history and religious studies. The first chapter is an account of the transformation of Sabbatai Sevi into Aziz Mehmed Efendi from 1665 to 1666. The second chapter narrates Aziz Mehmed Efendi's transformation into Sabbatai Mehmed Sevi. The third chapter deals with the formative period of the Ottoman Sabbatian community until 1720, when the third and final split occurred and the community was divided into the Yakubis , Karakas' and Kapancis. In the fourth chapter, I deal with the formation of Sabbatian identity by looking at the dialectic between the communities' self-perception and the larger society's perception of the communities.Thesis (Ph.D.)--Harvard University, 2004.School code: 0084
We are chosen: Jewish narratives in Galveston, Montreal, New York, and Buenos Aires.
No full textJewish Americans have been incredibly adept in public relations, and this study traces the ways in which Jewish narratives were used in the twentieth century to perform cultural work for the community. We Are Chosen begins with the premise that established Jews in Galveston, Montreal, New York, and Buenos Aires defined Jewishness in attractive terms in the early 1900s for political expediency, to challenge negative perceptions by non-Jews and promote esteem among Jews, and that these terms continue to inform conceptions of Jewish identity. Geographically, the project looks beyond (as well as in) New York, focuses on three dominant tropes (giving, mobility, and assimilation), and examines how and why these themes effectively translate religious election ("chosenness") in the secular sphere. Jewish narratives and their ennobling rhetorics are often taken as a matter of course, even in the field of Jewish American Studies, but should be understood as products of a particular historical moment. As vehicles for positive public relations, Jewish narratives mask voices deemed unattractive or potentially threatening. Drawing from essays, organizational reports, periodical and historical writings, and works of Jewish American literature, individual chapters put dominant and protesting voices in conversation with one another and explore why some images are deemed "good for the Jews" and others are considered self-hating. Examining the history of Jews in other places does not detract from the importance of New York to Jewish American history or memory, but insists that there are more complex and dynamic stories that include, but are not limited to, New York and its mythic Lower East Side.Thesis (Ph.D.)--University of Massachusetts Amherst, 2004.School code: 0118
Kosher in the United States: An examination of American-Jewish adaptation.
No full textHundreds of thousands of American Jews follow the tradition of keeping kosher. Kosher practice arguably constitutes the oldest diet in the world, but while the rules of kashruth are static, the ways in which Americans have adapted kosher to fit shifts in the larger society are ongoing. Kosher, as a social practice, has both formed and reflected the American Jewish community, and traditional American Jews consistently have found ways to integrate kashruth in a changing world.Beginning with the first Jewish settlement in 1654, American Jews structured communities around maintaining cultural identities, with kosher food being a key component of that process. A ritual slaughterer was more important to a forming Jewish community than a rabbi.As Jewish communities formed and became viable, their presence was recognized. Cookbooks, from as early as the late 19th century, are viable documents that reflect Jewish adaptation to the United States. These cookbooks reflect immigration patterns, external trends, and changing product availability. As such, this study will examine kosher cookbooks, as well as other organizations and industries that have developed to support kashruth in the United States, as templates of the American Jewish experience.Thesis (Ph.D.)--Saint Louis University, 2004.School code: 0193
Schalom, genosse schriftsteller! German-Jewish literature in the German Democratic Republic.
No full textThis dissertation addresses the question of whether it is possible to speak of a German-Jewish literature in the GDR. It conceptualizes texts by writers of Jewish descent as German-Jewish literature in the GDR which allow themselves to be read as literary expressions of the difficulties to negotiate their post-Holocaust existence between self-determination and external attribution within the social, cultural, and political reality in East Germany. Drawing on a critical analysis of definitions of German-Jewish literature before and after the Holocaust, it investigates the presence and/or absence of Jewish themes and traditions as well as depictions of Jews and their relationship with 'other' Germans within a selected body of literature by German writers of Jewish descent in the German Democratic Republic. This study examines literary texts by Anna Seghers, Stefan Heym, and Barbara Honigmann as representative of three generational groups: Ruckkehrer, Dableiber, and Auswanderer.By analyzing how their narratives express their (non)existing Jewish identity this dissertation demonstrates how the authors' Jewish background and the cultural and political reality in the GDR informed their writing and their relationship to their Jewishness. This study explores ruptures and continuities to previous literary expressions of German-Jewish existence in Germany as well as changes within this literature. It suggests that despite a continuous presence of the Holocaust as a referential frame, significant transformations take place during the forty years of East Germany's existence in how these writers approached their Jewishness. Whereas Anna Seghers' and Stefan Heym's texts imply that they were able to develop a Jewish self-understanding that justified and complemented their commitment for a Socialist GDR, Barbara Honigmann's testify to her perceived inability to explore the meaning of her Jewish origin in this country. This study ascertains that although it can in many respects be considered a continuation of previous literary traditions, the experience of the Holocaust and the Socialist experiment in the GDR re-defined not only the relationship of Germans and Jews but also the literature of German-Jewish writers in Germany.Thesis (Ph.D.)--Georgetown University, 2004.School code: 0076
Annual Report
No full textFolder originally titled: HIAS Report, 2004Digital ImageDigital finding aid