![Tim Buchen, Antisemitismus in Galizien: Agitation, Gewalt und Politik gegen Juden in der Habsburgermonarchie um 1900, Metropol Verlag, Berlin 2012, ss. 384](/api/image/getissuecoverimage?id=picture_2015_31689.jpg)
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Benedykt Chmielowski (1700–1763), a Catholic priest, the author of the New Athens encyclopedia (extended edition: Lwów 1754–1756) included in his poly historical work plenty of information on issues related to Jews. The article discusses these issues and connects their specificity with the character of different parts of the work in which Chmielowski placed them as well as with the detected and secret sources of his knowledge about Jews (especially books by Early Modern scholars) and the ways he dealt with those sources. The author of the article also shows Chmielowski’s writing strategies, placing New Athens in the tradition of baroque encyclopedia—a literary production typical of the previous epoch.
More...
An unprecedented event took place in the Russian Empire in the second half of 1738. In the main square of St. Petersburg, a Jewish merchant, Boroch Leibov, and a Russian navy captain-lieutenant, Alexander Voznitsyn, were burned alive at the stake. Voznitsyn had met Leibov while staying in Moscow. Impressed by the teachings of his new acquaintance, he decided to convert to Judaism. The reason for this decision was probably the mental illness of the captain or his unconfirmed family ties with the fifteenth-century heresy of the Judaizers. Based on the Sobornoye Ulozheniye decree, both of them were sentenced to public burning for withdrawal from the Orthodox faith and blasphemy, in the case of Voznitsyn, and for persuading an Orthodox man to withdraw from his faith, in the case of Leibov. The trial of Boroch and Voznitsyn was widely reported in the whole Russian Empire and became the cause of rapid changes in the policytoward the Jews. Both Empress Anna Ioannovna, and after 1740 her successor,Elizabeth Petrovna, signed a number of decrees ordering the Jews to leave the borders of the Russian Empire.
More...
The story of an encounter with the phenomenon of the “Grodzka Gate – NN Theatre” Centre. The author of the essay indicates – upon the examples of concrete acts and situations – such symptoms and aspects of the work involving memory, and conducted by the Centre, which evade analytical or systematisation interpretations. The process of accepting personal viewpoints and concentrating on the effects of a sui generis “participating observation” makes it feasible to take a look at the “Gate people” and their daily efforts, which, as the sketch shows, far surpass the duties of employees. At the same time, the presented essay is an introspective study of a single case, which demonstrates that via an encounter with the “Gate people” the author regained a significant fragment of her personal identity.
More...
There is an extensive academic literature on the origins, reasons, nature, and impact of the Holocaust. A large part of this work focuses on issues such as how societies and individuals that lived through it have dealt with this sad experience or what lessons have been drawn from the Holocaust. The socio-economic issues are discussed in the Holocaust literature in few works referring to aspects of Anti-Jewish Legislation. The aim of this paper is to assess what the Holocaust and the loss of Jews meant for a country with a previous rich Jewish economic and cultural life, from a socio-economic point of view. This paper examines the effects caused by the expropriation of Jewish assets, and dismissal or deportation of many skilled workers in Romania.
More...
Since its opening to the West in 1843, Shanghai had served as destination for four waves of Jewish immigration. The first Jews to settle in China were Sephardim from Baghdad, who migrated eastward in the second half of the nineteenth century. The Sassoons, Kadoories, Hardoons, Ezras, and Abrahams became wealthy merchants, and soon acquired British citizenship. The second group consisted of Russian Ashkenazim who escaped the pogroms and the civil war following the Bolshevik Revolution. They were considered as the 'middle class' of the Jewish community in Shanghai. The third group of German and Austrian (and in smaller numbers Hungarian, Czechoslovakian and Romanian) Jews, numbering over 15,000, barely escaped the Nazi terror in the late 1930s. The fourth group consisted of about 1000 Polish Jews, including the only complete European Jewish religious school to be saved from Nazi destruction, the Mirrer Yeshiva. The International Settlement of Shanghai seemed a viable option for the desperate refugees; this in spite of the fact that the Sino-Japanese War broke out in 1937, and the Japanese, allies of Nazi Germany, occupied parts of the city. Nevertheless, in contrast to the German plan of Entjudung, the Japanese wanted to make use of alleged Jewish wealth and influence for the benefit of Japan's New Order. The official Japanese policy towards Jews stated that although Japan should avoid actively embracing Jews who had been expelled by her allies denying Jews entry would not be in the spirit of the empire's long-standing advocacy of racial equality. As a result of this policy, between the fall of 1938 and the winter of 1941, about 20,000 refugees travelled to Shanghai, their temporary home afar. During the three-year period between 1938 and December 1941 most newcomers managed more or less to integrate into Shanghai's economy, despite the fact that they had come to Shanghai out of political necessity, and not for the economic prospects. Following the outbreak of the War in the Pacific and the Japanese occupation of all sections of Shanghai, the economic situation of the refugees significantly worsened. Furthermore, as stability in Shanghai was the most important priority for the Japanese, on February 18, 1943 the military authorities issued a proclamation about the establishment of a restricted area - or ghetto, as the refugees used to call it - for stateless refugees in Hongkou, where they were confined until the Japanese surrender in August 1945. The end of the war opened up the possibility for the refugees of leaving Shanghai. However, when they were informed about the Holocaust in Europe, most did not want to return to their homeland. Many of them left for the United States, Canada, Australia, New Zealand, and Latin America, and after 1948, thousands of Jews went to live in the newly established State of Israel.
More...
The author presented a number of Yehuda ha-Levi’s poems accompanied by their literary translation into Polish. Based on selected lyrical poems she presented ha-Levi’s artistic and philosophical attitude, and especially the changes it underwent during the author’s long life. The author paid special attention to the mystical themes in the works. The inimitable manner of portraying the intimate bond with the Absolute, the dreams, the recollections of Israel’s history, and the trip to Jerusalem as the climax, became a source of inspiration for generations of mystics. In order to encourage fuller and more comprehensive understanding of the phenomenon which Yehuda ha-Levi’s poetry represented, the author also included numerous commentaries serving as references to the author’s biography and the historical, cultural and linguistic background of his times.
More...