73135 research outputs found
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Stammrolle der schulpflichtigen Kinder in der Schule zu Sinzenich.
No full textList of 50 Jewish students that attend primary school in Sinzenich between 1865 and 1938. The list includes students' names and years of attendance.digitize
Bauhistorische Kurzuntersuchung der ehemaligen Synagoge in Buseck-Beuern, Untergasse 17.
No full textScholarship Awards (Box 120, Folder 5)
No full textThis folder of material was located in Box 120. Folder originally titled: Scholarship 2004.Digital ImageDigital finding aid
Poster Exhibit--Russian Week (Box 120, Folder 7)
No full textThis folder of material was located in Box 120. Folder originally titled: Poster Exhibit - Russian Week - 2004.Digital ImageDigital finding aid
Jewish Refugees--Iran and Vienna (Box 114, Folder 13)
No full textThis folder of material was located in Box 114. Folder originally titled: Iran and Vienna - 2004.Digital ImageDigital finding aid
The Jews in Kiev, 1859--1914: Community and charity in an imperial Russian city.
No full textThis dissertation examines the socioeconomic makeup and institutions of the Jews of late imperial Kiev in order to understand the nature and dynamics of Jewish community in the Russian Empire. Largely unexplored by historians, the spheres of Jewish communal governance and welfare offer a window into the transformation of Russian Jewry over the half-century before the First World War and the Revolution of 1917. Community and charity were the two arenas in which the most pressing issues within Russian Jewry played out on the local, day-to-day level. The increasingly complex jigsaw puzzle of Jewish politics and culture, widening socioeconomic divides among Jews, relations between Jews and the state as well as with non-Jewish populations of the empire---all were manifest within Kiev Jewry, one of the largest and most diverse urban Jewish populations of the Russian Empire. Within the realm of communal governance and institutional life, acculturated bourgeois Jews sought to preserve a measure of Jewish identity through leadership of and active participation in the official governing body of the community as well as a host of new philanthropic organizations that sprang up at the turn of the century. University-educated and professional Jews who saw in Jewish nationalism and socialism the answers to the Jewish Question in Europe and Russia as well as to their own personal questions of identity and belonging staked their own claim to leadership of the Jewish masses based on democracy and accountability. Yet the Jewish community that both groups professed to represent was itself a body in motion, an entity that is as difficult to define now as it was then, given the economic, social, cultural, linguistic, affiliational, and migratory changes taking place during the period in question. Thus, while attempting to chart the transformation of the community and its institutions, this study also tracks and explain the acculturation and quest for identity of the groups and individuals who constituted that community. Russian Jews were a complicated mixture of both Jewish and Russian identities, and the community they created reflected that fusion.Thesis (Ph.D.)--Columbia University, 2004.School code: 0054
Linguistic violence: Language, power and separation in the fate of Germans of Jewish ancestry, 1928--1948.
No full textMy dissertation investigates the linguistic violence of official, anti-Semitic Nazi government categories and analyzes how these processes preceded, accompanied, and made possible the physical violence against racialized minorities in Germany. My study contextualizes these processes by comparing them with the situation in the late Weimar years and the period of American military occupation of the early postwar years.Beginning with the central role of key language control sites, such as the Nazi Propaganda Ministry, this work sheds light on the impact of these official agencies on the German print media. It focuses specifically on the conceptual separation between the categories of "German" and "Jew" that these institutions perpetuated. My dissertation examines the dissemination of social aggression via these racialized categories through the press. It traces how this state-level instigation affected the ways readers used language to navigate in harsh worlds and ultimately to fight for their own lives.Examining the concept of "discursive contestation," my study reveals a level on which German Jews, Jewish converts to Christianity, and people whom the Nazis termed "Mischlinge" were anything but passive victims of state-organized linguistic and physical violence. Instead, these individuals actively engaged in a struggle for their survival and sense of self against the Nazi onslaught. My work speaks to questions of how linguistic violence interacted with political power and helped to create a culture in which genocide was possible, and how Germans of Jewish ancestry managed and did not manage to go on with their everyday lives in the midst of this violence.My dissertation offers an analysis of official agencies and the print media, their crucial impact on the ways individuals identified and defined one another, and illuminates how Nazi agencies constructed enemies and victims through a process of linguistic separation. This study also uses discourse analysis to explore the complex responses of victims to these extreme realities and experiences. By investigating the structures and methods of language dissemination in Weimar, Nazi, and early postwar Germany, my research advances an analytical model which may be used to study other instances of linguistic violence and genocide in the modern world.Thesis (Ph.D.)--The University of North Carolina at Chapel Hill, 2004.School code: 0153
Recovering the past, renewing the present: Martin Buber, Gershom Scholem and the history of historical consciousness in German-Jewish thought.
No full textAfter a century-long struggle, the German-Jewish community achieved emancipation in 1871 only to face new polemics: racial antisemitism from without and charges of "assimilationism" from within. Polemicists from within condemned their fellow Jews for abandoning Judaism on the altar of social-political expedience. And many charged Wissenschaft des Judentums (the scholarly study of Judaism)---the idiom of nineteenth century German-Jewish intellectual life---with facilitating the abandonment: scholars had proved Judaism's congruence with German values and Jews' fitness for citizenship by squandering their rich and vital Jewish heritage. In addition, many critics of Wissenschaft suspected that historical consciousness may be inherently destructive---that taking critical distance from inherited tradition and reconstructing what actually happened in the past may necessarily undermine allegiance to Judaism.Martin Buber (1878--1965) and Gershom Scholem (1897--1982) came of age during this crisis in rebellion against "assimilationist" scholarship. While Buber eschewed historical criticism, pursuing renewal by ahistorically retrieving the essential truths of Hasidism from the past, Scholem eschewed merely the "assimilationism" of Wissenschaft ; binding historical scholarship to Zionism, Scholem studied Jewish mysticism in order to reveal the secret of Judaism's historical vitality. Yet, both had misgivings about their approaches to Jewish renewal. Buber did not pursue ahistorical retrieval exclusively; in fact, in his biblical writings, he bases his retrieval of biblical faith on historical reconstruction. And although Scholem never strayed from his historical-critical path, he worried that scholarship might be incapable of illuminating religious truth and meaning. Also, he often suppressed his constructive interests in and beliefs about Kabbalah, suggesting that he found it difficult to hold these together with his historical-critical approach.Buber and Scholem thus continued to work in the shadow of the crisis of their youth; both continued to struggle with the suspicion that historical consciousness may be inherently destructive. Yet neither could escape historical consciousness. Their different paths were sustained by the same paradox: historical-critical knowledge of the past threatened present-day renewal yet seemed unavoidable. Scholem's and Buber's writings reflect their overlapping and unresolved struggles to negotiate between critical knowledge of the past and retrieval of the past as the basis for present-day renewal.Thesis (Ph.D.)--Brown University, 2004.School code: 0024
AHC Interview with Hanna Marlens
No full textHanna Marlens, nee Steiner, was born in Vienna on April 6, 1928. She lived with her family at Reisnerstrasse 3 in the third Viennese district. She fled from Vienna in May 1938, stayed two months in Zurich, Switzerland and then moved on to France. She stayed in Paris, then at Seine de Oise. In April 1939, she went to Havana, Cuba. In October 1939, she arrived in the United States. While in the United States, she joined an Austrian Youth Group. She received a Bachelor of Arts from Queens College in 1950 and a Master of Arts from City College, New York in 1951. Later, she earned a doctorate in psychology from New York University in 1959. She then worked as psychologist in New York.See also Hanna Marlens's memoirs (ME 1457
Rabbis and revolution: A study in nineteenth-century Moravian Jewry.
No full textThis dissertation examines the communal, religious and political history of Moravian Jewry in the course of the nineteenth century, with particular emphasis on the Revolution of 1848 as a critical watershed. The Moravian chief rabbinate---the principal supra-communal institution of Moravian Jewry in the first half of the nineteenth century---serves as a prism through which to view the conflicts among Moravia's fifty-two Jewish communities, the debates over religious and educational reform, and the struggle for Jewish emancipation. Based on a wide variety of sources from archives in the Czech Republic, Austria, Israel and the United States, this dissertation traces the perpetual tension between the collective will of Moravian Jewry and the individual will of the autonomous Jewish communities---a tension that was temporarily relieved during the Revolution of 1848. The Revolution of 1848 provided a rare opportunity for the Jews of Moravia to coalesce around a common goal (Jewish emancipation) and a common leader (Chief Rabbi Samson Raphael Hirsch), but this unity proved to be rather fleeting. Although the Revolution ushered in a new age of freedom, it also precipitated demographic, financial and social transformations that threatened Moravian Jewry's unity as well as its future.Samson Raphael Hirsch, who served as Moravia's chief rabbi from 1847 until 1851, assumes a central place in this dissertation. While scholars have focused on Hirsch's subsequent tenure in Frankfurt-am-Main (1851--1888), which was marked by a militant and uncompromising defense of Orthodoxy, Hirsch's brief yet industrious sojourn in Moravia has, until now, received little attention. Hirsch came to Moravia with an almost messianic hope of unifying its Jews and guiding them into the age of emancipation with their traditional Jewish observance intact. However, after a frustrating four years in Moravia, he departed for Frankfurt, convinced that unity was no longer a possibility as far as religious and communal affairs were concerned.Thesis (Ph.D.)--Columbia University, 2004.School code: 0054