Historie a současnost laesio enormis
This article is about evolution of laesio enormis from the Jewish law up today. Through the new Civil Code laesio enormis takes part in the Czech legal system after long time again.
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This article is about evolution of laesio enormis from the Jewish law up today. Through the new Civil Code laesio enormis takes part in the Czech legal system after long time again.
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Our purpose is to approach the narrative of the programmed annihilation of a people. The memory of this event became an ethical and political imperative after the liberation of the concentration camps. This memory of a concentration camp experience, which was lived by several intellectuals such as Jorge Semprun, Primo Levi, Jean Améry, Robert Antelme, Élie Wiesel, among others, reflects the traumatic experience of the Shoah. Our aim is to recall those stories whose narration involves individual and collective memory. Keywords: intellectuals, memory, narrative, trauma, identity reconstruction.
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The present article aims to examine the tension between memory and forgetting in Patrick Modiano’s Dora Bruder (1997), an investigative novel that attempts to reconstruct the story of a Jewish teenager who disappeared during their deportation as well as the path of her flight through the Occupied Paris. First, I will analyze the means by which the narrator/author tries to rescue from oblivion this victim of History whose name appears in the first “Memorial to Jews Deported from France” published by Serge Klarsfeld in 1978: archival documents, a newspaper ad from 1941, letters, photographs, among others. Next, I will focus on the interconnection between History and autobiography. By evoking Dora’s story, the narrator/author delves into his own biography: he revisits his early youth connected to that of his heroine through the Parisian topography. Finally, I dwell on the fragmentation of the narrative whose discontinuity reflects the silences of History.
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Parallels between the motifs of the first chapters of Genesis (Gen 1–3) and Greek literature have long been noted. Also in the case of the story of the Eden (Gen 2:4b–3), striking parallels have been drawn between the biblical and Greek visions of the beginnings of humanity (e.g. Hesiod, Plato). The authors of the paper follow this line, pointing to another possible hypotext of the biblical story: the fifth book of the Homeric Odyssey (Odysseus’ stay on the island of Ogygia). The paper attempts to argue in favour of the theory of structural dependence of the biblical narrative on the Homeric one, as well as to answer the question when and in what cultural context such borrowing could have occurred.
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Benjamin Samokovlija (Sarajevo, 31.III.1918 - Skopje, 28.II.1996), comes from a Jewish family. On April 5, 1941 he was mobilized in the ranks of the army of the Kingdom of Yugoslavia. In the second half of August 1941, Benjamin joined the ranks of the National Liberation Army and the People's Liberation Army. He took part in numerous battles in the anti-fascist war for the liberation of Yugoslavia. After the Fourth Enemy Offensive of the Supreme Headquarters of the People's Liberation Army and Partisan Detachments of Yugoslavia which took place in the first half of 1943, Samokovlija together with part of his partisan unit were captured by the Germans and imprisoned in Zenica. After a month in the Zenica prison, a group of 600 prisoners, including Samokovlija, were transferred to the Thessaloniki concentration camp. In October 1943, through an EAM connection, Benjamin Samokovlija managed to escape and join ELAS. He remained in the ranks of the Greek partisans until the contact with the Macedonian partisans from the First Macedonian-Kosovo Brigade on the territory of the Aegean part of Macedonia in the period between the second half of December 1943 and January 1944. He was admitted to the III Battalion and was in charge of the agitprop of the battalion, from where he was later transferred to the ranks of the II, V and X brigades, acting as a battalion commissioner and participating in the battles for the liberation of Macedonia. At the very beginning of World War II in 1941, Benjamin Samokovlija lost many of his immediate family members, including his parents and wife. As direct witnesses to the measures taken for the physical and economic destruction of the Jews in Bosnia and Herzegovina by the German occupying authorities, their collaborators and the authorities of the Independent State of Croatia, his three sisters joined the People's Liberation War. His eldest sister Laura was killed in 1945. Benjamin Samokovlija is the holder of several military and state decorations. During his tenure, he ran a number of state-owned enterprises. It is particularly important to emphasize that for less than two decades he served as President of the Jewish community in the Republic of Macedonia, building strong friendly relations with other religious communities in the country.
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Celem artykułu jest przedstawienie architektury trzech postępowych synagog w dawnym powiecie wadowickim, w: Andrychowie, Wadowicach i Białej. Ich wyjątkowość podyktowana była specyficznymi warunkami rozwoju osadnictwa żydowskiego na tym terenie. Proces zakładania gmin był tutaj spowolniony przez restrykcyjną antyżydowską politykę kolejnych książąt oświęcimskich i zatorskich, a następnie królów polskich. Dopiero w drugiej połowie XIX w. Izraelici mogli osiedlać się w Wadowicach i pobliskich miastach, a powstałe w tych miejscowościach synagogi wybudowano dopiero w latach 80. XIX w.
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Tekst wygłoszony przez dr. hab. Henrykę Kramarz podczas otwarcia wystawy poświęconej andrychowskim Żydom w Muzeum Historyczno-Etnograficznym prowadzonym przez Edwarda Wincentego Szlagora.
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The author analyses Isaac Leib Peretz’s play Bay nakht afn altn mark (A Night in the Old Marketplace) through the lens of the ambivalences of the carnival, which give rise to various transgressions of socio-political and cultural, as well as metaphys
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The article presents the childhood years of Jewish female students of the medical department of the Kyiv Higher Courses for Women, as described in their own autobiographies. The study of their autobiographical images of childhood reveals transformations in the relationships between parents and daughters in Jewish families in the modern period, the variability of the home upbringing of girls, and the obligatory component of their education. The admission of daughters to the educational institutions determined by their parents symbolized the end of childhood.
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This paper presents some findings of a research on a PhD level that aimed to develop a policy model regarding handling provenance research of Nazi looted art of Jewish ownership. The paper focuses on two major aspects related to provenance research of looted art, namely, the Museums’ conflict of interests and training and education of researchers to handle collections in training for provenance research. The research offers practical tools for states that wish to rethink their cultural policy with regard to Nazi looted art. The research was carried out using a qualitative approach, and the data rely on in-depth, semi-structured interviews, analysis of various historical and present-day documents, plus discussion from the focus group. Interviewees included key art world figures, museum directors, art curators, senior diplomats, and senior government officials. The paper argues that it is of great importance for humanity to protect, preserve and maintain cultural heritage objects. Developments in culture heritage show collective history, social changes are reflected within cultural heritage objects and will present recommendations drawn from the findings regarding the role of museums and public collections’ handlers in training for provenance research of Nazi looted art of Jewish ownership.
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The article deals with events that occurred in Mandatory Palestine in the autumn of 1943. During British operations against Jewish armed organisations in two kib-butzim, there were violent clashes with settlers and arrests, which in turn provoked strong protests from the Jewish people. The author’s analysis focuses on the connections between these events and Polish-Jewish relations, particularly in the context of the case of the desertion of Jews from the Polish Army in the East commanded by General Władysław Anders.
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George Eliot and Anthony Trollope made short visits to Prague in the mid-19th century and were fascinated by such places as the Jewish Quarter with its old synagogue or Charles Bridge with its Baroque statues. They used these motifs in some of their works: Eliot in The Lifted Veil and Daniel Deronda and Trollope in Nina Balatka. Their portrayal of Prague, however, is very much based on the image of Praga magica, the Prague of legends, mysteries and magic. This article argues that the shift of focus from the Jewish Prague to the statue of St John of Nepomuk, which appears in The Lifted Veil and in Nina Balatka, might have been motivated not only by their admiration of the bridge decorations which they saw during their visits but also by the semantically rich motif of the saint’s statue in George Sand’s Consuelo, a novel which was very popular in Britain at that time.
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The present study present aspects of the Jewish community from local Romanian places during the 19th century, their political and historical context, both the European and Romanian one from that time. Mainly, I have followed the they intergrated in a agricultural , manufacturing and commercial society, mentioning also the experience lived bz the Jewish communities in this part of Europewho is, still today, a delicate subject, insufficiently known. Writting this study, I took in consideration the Jews of Bacău. The present study contains references of documents that have been issued by the Romanian Principalities, the Reform made by Cuya in 1864 and the first Constition from 1866, that have determinated the modernisation of this territories, creating a necessary framework for the Great Union to happen, in 1918, but, which wear explicity, antisemitic, with the exception of the Reform of Cuza. The atmosfere of the time was not favorable for to the integration process and that of finden a home for the Jews. That were coming, trought different migration, from thr north of the Carpathians, and join their emancipations, as for local Jews, with only one difference during the period of prine Alexandru Ioan Cuza, witch gave benefitsthat dissappered imediatly after his foeced abdication, from february 1866. It is important to mention the period before the Great War, mentioned even yhe Minority Treaty from 1919. In the second part of the study we have a material evidencet of the settlement and continuatio of the existence of the Jews in the Romanian Contries, specifically referng to de Jewish identity in allits complexity throught the presentation of the Temple of the Grain Merchantds of Bacău, a cult building, that has been included in the Romanian Cutural Patrimony. This holy places makes the jewish art known, insepable from the evolution of the mosaic cult, from the Temple of Solomon. Pre-exilic temple, continuating with the Temple of Ezekiel, adding after that, elements from the Temple of the Romanite Jews and introducing custamization features of the cult and art, that come drom the jewes of Central and Eastern Europe, knows as the Askenazi Jews.
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This material presents and analyzes the anti-Semitic incident in Piatra Neamt in the autumn of 1925. The interwar period was for Jews the period of emancipation, recognition of civil and political rights. But the period was not without the anti-Semitic tendencies propagated by both the L.A.N.C. as well as the Legionary Movement. On June 28, 1928, the sentence was given in the trial of the Jews who beat the Romanian high school students, in 1925. The press did not remain indifferent to these incidents, local and national newspapers reported the events. Some local personalities also reacted to these incidents. However, anti-Semitic agitations remained present in Piatra Neamț throughout the interwar period, as well as throughout the country.
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Lucrarea de față își propune să prezinte câteva aspecte ale îngrijirii orfanilor evrei în orașul Arad în timpul dublei Monarhii sau a Imperiului Austro-Ungar. Comunitatea religioasă evreiască din Arad a îndeplinit sarcina de a îngriji orfanii – exclusiv orfanii aparținând confesiunii evreiești și în principal membrii comunității religioase din Arad – cu sprijinul financiar al membrilor înstăriți proprii. Scopul, așa cum indică citatul din titlul acestei lucrări, era acela de a crește orfanii pentru a deveni membri “utili” (adică muncitori și autosuficienți) ai societății la vârsta adultă. Comunitatea religioasă punea un mare accent pe educația orfanilor, respectând reglementările religioase (respectarea sărbătorilor religioase, a stilului de viață kosher etc.). Orfelinatul evreiesc de băieți din Arad și-a început activitatea în 1874, situație ce a fost posibilă datorită unei donații generoase din partea lui Ignác Deutsch. Generațiile ulterioare ale familiei Deutsch au sprijinit și ele cu sume importante instituția, a cărei întreținere era finanțată în întregime de comunitatea evreiască. Cu toate acestea, problema îngrijirii fetelor orfane a fost rezolvată abia în perioada dintre cele două războaie mondiale, dar Orfelinatul evreiesc de fete în sine a funcționat doar două decenii.
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Soviet literature in Yiddish contributed to the education of the Jewish population of the Ukrainian SSR. The Yiddish literature supported the socialist education of Jewish workers. The education of Jewish workers needed literature in Yiddish to combat religious, nationalist and Zionist prejudices. At the same time, it contributed to an atheistic and internationalist worldview. Odessa Jewish writers in Yiddish found a certain freedom of expression in their expression of patriotic feelings, life-affirming lyric poetry, descriptions of their historical past and faith in a better future. Through such creative themes, Odessa Yiddish writers turned successful. Until the end of the 1930s, many of their works often followed the spirit of «socialist realism», while partially reflecting the reality. At present, these works document that period. Soviet Jewish Literature in Yiddish in the 1920s-1930s experienced a revival, yet many writers associated with this period either stopped writing during the Stalinist terror of the 1930s, died in World War II, or became victims of post-war repression. After that, many of them were under the control of the Communist Party and could only work along the «socialist realism». With few exceptions, some of them emigrated to other countries. This paper presents the most remarkable writers in Odessa during this decade; in order to provide this overview, I have used periodicals, archival sources and various scholarly contributions.
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The article consists of two parts. The first one presents the size of the analyzed group, territorial distribution and the preferred type of activity. The profiles of selected entrepreneurs were also characterized and presented against the background of their families. The second part focuses on the professional activity of industrialists. Particular attention was paid to the time when the enterprises were established and the way they operated, the amount of employment, problems disrupting the stable development of the institutions, additional investments and the activity of industrialists in economic organizations. Examples of cooperation and competition between entrepreneurs were also presented.
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The text presents parallel Polish and Yiddish proverbs which refer to animals. Since ancient times, animals have occupied a special position in the traditions of culture as objects of admiration or contempt, and in effect acting as positive or negative role models. However, in different cultural circles, parallel experiences and observations may be associated with different animals. A large number of identical Polish and Yiddish proverbs testifies to a shared way of life, anchored both in the Old Testament and in the cultural and geographical space, in which Poles and Jews participated since the Middle Ages.
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