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Lajos Blau (April 29, 1861–1936; German: Ludwig Blau) was a Hungarian scholar and publicist born at Putnok, Hungary, and educated at three different yeshibot, among them that of Presburg, and at the Landesrabbinerschule in Budapest (1880-88). He studied philosophy and Orientalia at the Budapest University, received there the degree of Ph.D. cum laude in 1887, and the rabbinical diploma in 1888. In 1887 Blau became teacher of the Talmud at the Landesrabbinerschule, in 1888 substitute, and in 1889 professor of the Bible, the Hebrew and Aramaic languages, and the Talmud. Beginning in 1899 he was also librarian and tutor in Jewish history. He was in 1902 president of the folklore section of the Jewish-Hungarian Literary Society, and editor of the Magyar Zsidó Szemle (Hungarian Jewish Review). He died in 1936.
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Literary production by Jewish writers from North Africa in France reaches back to the 1950s and has been gaining momentum since the 1980s. These works function as vectors of memory, ‘historiography’ and adaptation. In a new environment, exile leads to recollection and memorialization processes, enabling the subject to fight against trauma and providing the migrant group with a framework of reference. Literature, which does not require a scientific framework, is able immediately to take over the narration of the past. These processes mediate between the exiled group and the host community, in which the exile literary work transcends the social realities that help construct the individual.
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Analytic description, according to members of the Lvov-Warsaw School (LWS) like Czeżowski, Ajdukiewicz, Ossowska, Tarski is a powerful and an indispensable tool, not only in philosophy but also in any natural science – in psychology especially. It should be equally respected together with empirical analysis and even it is recommended that it should precede any further research. Therefore, the book Analiza i konstrukcja: o metodach badania pojęć w Szkole Lwowsko-Warszawskiej [Analysis and construction: on the methods of researching concepts in the Lvov-Warsaw School] can be recommended to philosophers as well as scientists.
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The goal of this paper is to investigate the memory of the Holocaust, i.e. the reception and representation of the suffering of the Jewish population during the rule of the Third Reich (under Nazi rule and occupation) in the capitals of the states constituted after the Second World War - in East Berlin, GDR, and Belgrade, SFRY, during the period from 1945 to 1989/1991. Relying on the achievements of memory studies and analyzing the political moods of that time and the ways of constructing official narratives about Jewish suffering in selected post-war Communist countries, the similarities and differences in the policy of representing Jewish suffering in these two countries and the memory of Jewish victims in places of remembrance and in the practices of remembrance in their capitals will be pointed out.
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In this paper, the presence of the motif of rebellion is analyzed on the basis of two prose works: Davoka’s story of Jahijel’s rebellion (1953) and The story of the farmer Siman (1969). We establish a connection between the two main charac- ters, Samokovlija’s Jahijel and Andrić’s Siman, to distinguish between two forms of resistance. Jahijel’s rebellion is an ordinary, human revolt, whereas Siman’s is a revolutionary one; Jahijel opposes Jewish customs and tradition, while Siman opposes authority and government. Although the reasons and results of their op- position are different, both are fighting against ingrained social principles that don’t allow a marginalized individual to progress and free himself
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We publish a conversation of the journalist Irina Nedeva with Roumen Avramov, economist and historian, on the occasion of the Bulgarian translation of Nadège Ragaru’s book ‘Et les Juifs bulgares furent sauvés…’. Une histoire des savoirs sur la Shoah en Bulgarie’, Sciences Po. Les Presses, 2020) (“And the Bulgarian Jews were saved...” History of knowledge about the Holocaust in Bulgaria”). The conversation was broadcast on November 8, 2022 in the “Horizont do obed” ("Horizon by noon") program of the Bulgarian National Radio; the text published here is a transcription of it. The questions have been preserved, and in the answers Rumen Avramov has made some stylistic edits, as well as brief substantive additions and clarifications
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In this paper, we consider the phenomenon of fictionalization of the theme of the Goli otok in novels (mostly written by women), as a kind of collective and ideological trauma, which has been a taboo topic in socialist Yugoslavia for more than 40th years. Biljana Jovanović (Duša, jedinica moja, 1984) and Boba Blagojević (Skerletna luda, 1991) started the topic of Goli otok in a women’s ideological novel and after that the topic of IB Resolution continued through different genres: publicist- memoir work (Ženi Lebl), autobiographical novel (Vera Cenić), or a real postmodern novel by Milka Žicina (Sve, sve, sve, 2002), all the way to a modern novel, with a fictional protagonist, which combines all the experiences of the Goli Otok`s victims (G. Zalad, Plava tišina, D. Grossman, Život se sa mnom mnogo poigrao). We divide the origin of these novels into the works of women writers who personally experienced torture of Goli otok (Ž. Lebl, V. Cenić, M. Žicina, Eva Panić), and those who were born much later, dealt with this topic completely through the fiction (G. Zalad, D. Ilić, D. Grosman). V. Cenić and M. Žicine also created several impressive literary heroines, whose degree of fictionalization we have specifically analyzed here as literary heroines (Brana Marković, Dragica Srzentić, Slavka Pogačarević, Eva Panić Nahir), as well as the type of antiheroine in the character of Marija Zelić, the warden of the camp on Goli Otok. These are works whose literary qualities should be much more present on our literary scene, and with a good film adaptation they should enter a much wider, public reception, especially since film as a medium is the main subtext of two modern novels about Goli Otok (G. Zalad, D. Grosman).
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The Jewish cultural tradition, which within the framework of the Bosnian habitus went through stages - from assimilation, concretization, activation, and even fusion - represents a paradigm of intracultural processes in the complex Bosnian society. These processes take place through various interactions, which have not been bypassed by local literature, and are representative of one part of the literary oeuvre of Isak Samokovlija. Based on the theoretical starting points of intercultural interpretation and psychoanalysis, the work questions Samokovlija's short stories in which the characters act through the suppressed own versus the foreign. This is especially expressed in the stories “Od proljeća do proljeća” (From Spring to Spring) and “Plava Jevrejka” (The Blue Jewess).
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During the Ayyubide dynasty (1171-1260), founded by the sultan Saladin or Salah-ad-din (1137-1193), the son of Moses ben Maimon, Abraham ben Moses ben Maimon (1186-1237), followed his father as leader of the Jewish community in Egypt, nagid (Hebrew), al-raʼīs or al-rayyis (Arabic). In accordance with the analysis of Elisha Russ-Fishbane, Abraham ben Moses ben Maimon, in the work The Sufficient [Guide] for the Servants of God, continued Moses ben Maimon’s arguments in Moreh nevukhim on prophetic gift as reaching human perfection. Unlike his father, who used as bibliographic background the system of thought whereby Al-Fārābī (ca. 870-950) had evinced ontological continuity due to which divine inspiration animates the political ideal of the “king philosopher” as a hypostasis of reason and the theocratic ideal of the “legislator-prophet-imām” as a hypostasis of imagination, Abraham opted for a limited proximity to the mystic theology of medieval Sufism.
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Life? or Theatre? is a visual-theatrical, textual, and auto-biographical play of Charlotte Salomon, a Jewish talented artist, executed at a very young age in the Auschwitz concentration camp. In this paper, I consider Salomon’s work a document of life, and a testimony of her personal intra-familial, and personal experience of “the before—Auschwitz” (Jenn-Gastal 228) depicting, among others, historical and socio-political facts articulated and expressed through narrative and painting. Since in Sociology life stories or autobiographical narratives constitute a valuable tool, I will employ Salomon’s drawings, captions and texts as a “synergetic fusing of social sciences and the arts” (Bagley 34), in order to shed ample light on her reconstructed lived experience. This research aims at examining Salomon's autobiographical work from a sociological and philosophical perspective, referring to the views of great theorists, such as Hannah Arendt, Zygmunt Bauman, and the founders of the Frankfurt School, who tried to explain the origins of totalitarianism, power relations and the causes of the Holocaust.
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In the Roman provinces of Moesia Inferior and Thrace, created at the beginning of the 1st century AD, there is a mutual penetration of the traditions of government, culture and religions of the Thracians, Greeks and Romans. This creates a specific basis for the development of legislation and the legal framework of a number of institutions specific to this region, especially in the province of Lower Moesia, which was not urbanized before the arrival of the Romans. Despite the few sources of data for this period, historical science in Bulgaria as well as other research for the region has had significant successes in reconstructing the political, economic and social situation in this Roman province. However, less attention is paid to provincial law, which poses a challenge for Bulgarian Romanists.
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Apocalyptic visions go beyond Christian eschatology and permeate our present imagination. Not so much with already bygone symbolism or the terror of bloody carnage, as with the vague sense of an ending, fuelled by historical conditions – the Holocaust, the nuclear crisis, or the more contemporary global threats of a viral pandemic or climate change. The 11th issue of Colloquia Humanistica is devoted to various understandings of the end, introduced by the topics of apocalypse, disaster and messianic time. The articles gathered in the volume may be read separately as examples of analysis of several end-time-directed narratives, but they also constitute a whole that may indicate the specific features of thinking about the end.
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Cimitirele evreiești sunt o prețioasă sursă de informație despre evoluția comunităților cărora acestea le-au aparținut, despre orientarea lor rituală, raportată la curentele iudaismului tradițional ori ale celui modern, și despre interferențele dintre evrei și creștini, mai ales atunci când investigația vizează arta funerară și structura epitafurilor. Exemplul cimitirului evreiesc din Alba Iulia se încadrează în cea de-a doua categorie, fiind vorba despre o comunitate cu o tradiție remarcabilă, fapt ce a și influențat adeziunea ei la orientarea ortodoxă, dar care a receptat în timp influențe de tip reformator, care au determinat atitudini mult mai deschise față de noile idei. Tocmai de aceea, perspectiva istorică din prima parte a studiului, care se bazează pe cele mai importante surse documentare identificate (planuri ale cimitirului și un registru vechi al înmormântărilor redactat în mai multe etape de comunitate), include exemplificări ale tendințelor de evoluție a comunității și de modificare a structurii epitafurilor ori a tipului monumentelor funerare de la sfârșitul secolului al XIX-lea. În schimb, analiza epigrafică și cea artistică, stilistică și tipologică din celelalte două părți ale articolului, pentru a fi convingătoare, sunt mai strict circumscrise, făcând referire la o selecție a pietrelor funerare datând din secolul al XVIII-lea și din prima jumătate a secolului al XIX-lea. Diferența tipologică și stilistică între cele din secolul al XVIII-lea, pentru care pot fi sesizate similarități cu pietre tombale din alte cimitire europene inventariate, și cel puțin unele dintre cele secolul al XIX-lea este evidentă. Forme baroce clare caracterizează unele dintre monumentele edificate spre mijlocul secolului al XIX-lea, iar cele neogotice pe cele de mai târziu, de la sfârșitul aceluiași secol, ceea ce probează serioase întârzieri în receptarea lor. Conținutul inscripțiilor s-a modificat și el în cea de-a doua perioadă, reflectând o mai mare sensibilitate în cazul epitafurilor dedicate defuncților copii, acestea fiind susținute și de delicatețea simbolurilor care însoțesc textul. Obiectivul articolului a fost cel de a evidenția, prin intermediul analizelor epigrafice și stilistice, măsura în care orientarea rituală a comunității a fost cea ortodoxă. Răspunsul la această întrebare este afirmativ, dacă avem în vedere perioada istorică de circa două secole și jumătate scursă de la constituirea comunității și până spre finele secolului al XIX-lea. Dar în ultimele decenii ale acestui secol au început să apară elemente care anunțau o diversificare a orientărilor, probată de profilul monumentelor funerare amplasate în această perioadă în sectorul istoric al cimitirului și al celor din celelalte sectoare ale sale.
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