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The following chapter examines the fate of intellectual property rights owned by Jews who lived in Nazi-occupied Europe. When the authors and inventors of creations protected by patent, trademark and copyright law were defined as “non-Aryan” and purged from society, what became of the rights to their innovations and the creations themselves? One of the few statements to be found relating to these aspects was by Göring in 1938:“Jewish patents are property values and as such are to be Aryanized as well.” However, what he and others considered “Jewish patents,” whether this call for “aryanization” (that is, the transfer to “Aryans”) was to extend to other types of intellectual property, and how it was put into practice has been largely unexplored.
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The Literature of Jewish writers from North Africa in postcolonial France is a particularly sui¬table example for the analysis of what being in a minority and / or be a minority means. Indeed, the status of the Jews from Maghreb can be viewed in a twofold manner – as a minority from the point of view of legal and customary status and from the demographic point of view. The “minority” or “minor” refers first to the minority position of producers from this population in the global social space. It can give their literature a political-cultural dimension, as explained in the definition given to “minor literature” by Gilles Deleuze and Félix Guattari. The other aspect of the “minor” or “minority” character – close to the definition of Jacques Dubois – ori¬ginates from the fact that this population of authors consists not only of recognized writers in the literary field but also marginal authors. The “minor” term, in this second case, refers neither to the subversive capacity of the culturally dominated literary production nor to the use of a majority language by a minority. The objective is therefore to verify the relevance of the use of this term referred to a literary production of a minority group inscribed in and in interaction with a national and dominant literature.The Literature of Jewish writers from North Africa in postcolonial France is a particularly suitable example for the analysis of what being in a minority and / or be a minority means. Indeed, the status of the Jews from Maghreb can be viewed in a twofold manner – as a minority from the point of view of legal and customary status and from the demographic point of view. The “minority” or “minor” refers first to the minority position of producers from this population in the global social space. It can give their literature a political-cultural dimension, as explained in the definition given to “minor literature” by Gilles Deleuze and Félix Guattari. The other aspect of the “minor” or “minority” character – close to the definition of Jacques Dubois – originates from the fact that this population of authors consists not only of recognized writers in the literary field but also marginal authors. The “minor” term, in this second case, refers neither to the subversive capacity of the culturally dominated literary production nor to the use of a majority language by a minority. The objective is therefore to verify the relevance of the use of this term referred to a literary production of a minority group inscribed in and in interaction with a national and dominant literature.
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Published 1916 by the Jewish Publ. Soc. of America, Philadelphia
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Published 1916 by the Jewish Publ. Soc. of America, Philadelphia
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Published 1916 by the Jewish Publ. Soc. of America, Philadelphia
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The League of Nations was the first 'world organisation' an international organisation to promote international co-operation and world peace. One of its areas of engagement was the technical activity of minority protection. This paper will analyse the League's efforts to address the 'Jewish problem' – the countless refugees fleeing Nazi-Germany. The League did not only provide a platform for its member states but also enabled non-member states to participate in and engage with certain aspects of its activities. Consequently, the paper asks how states that chose not to be members of the League of Nations contribute to - or sabotage - the League's efforts to alleviate the refugee crisis.
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Salonikan Jewry dispersed greatly throughout the 19th and 20th centuries. The paper will focus on periodization and settlement patterns. From 1840 to the end of the 19th century, Salonikan families came with capital, merchandise, and established businesses and institutions in the Old City of Jerusalem and expanded settlement to new neighborhoods in the Western part of the city. At the end of the 19th century and first decade of the 20th century as the Ottoman empire was disbanding, in the face of economic and political uncertainty, and the possibility of forced conscription in light of the 1908 Young Turk Revolution, Salonikan Jewish migration ensued to the United States, and much less to Argentina, Uruguay, and Brazil. When Salonika became Greek, in 1912, migration continued to the USA and England due to Greek troop violence, the large 1917 fire leaving 55,000 Jews homeless and the Venizelos regime shafting the Jews on indemnities, and a 1920 separate electoral college to block Jewish weight in national elections. The 1924-5 anti-Sabbath legislation prompted migration to Eretz-Israel, and after the 1931 anti-Semitic Campbell riots, 15,000 Jews migrated to Paris, Lyons, and Marseilles, France, and 18,000 Jews to Tel Aviv, and Haifa. In the Holocaust 54,000 of 56,000 Jews were annihilated in Auschwitz, Treblinka, and elsewhere. After the war, 4 illegal immigration boats took Salonikan and Greek survivors to Eretz-Israel in 1945-6, and after 3 years of civil war, in 1951 the United States enabled Greek survivors migrate to United States without being included in the Greek quota.
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Having realized that, with the exception of cholent and flódni (a Jewish multilayered poppy-seed pastry), she knew nothing about Transylvanian Jewish cuisine, Kinga Júlia Király set out on a three-year project to fulfill her own cravings for authentic flavors—but, more profoundly, to learn about prewar recipes and customs and to find out what remained of kosher households in Northern Transylvania. She conducted some three hundred hours of participant-observer interviews, sometimes spiced with cooking sessions, with ten survivors who had experienced the Holocaust as teenagers or children. At the heart of Kinga Júlia Király’s work are the simplest things, the minutiae of everyday life. Tiny details, which, in the recording, are transformed into something of huge significance. She created handholds of remembrance for the last surviving members of a minority.
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In 1982, Gerhardt Csejka, then editor of the journal “Neue Literatur”, rescued a few bundles of papers from the bathtub in Alfred Kittner's Bucharest apartment. Alfred Kittner, the poet from Chernivtsi and living in Bucharest since 1943, stayed in Düsseldorf after a visit to the Federal Republic of Germany. The Bucharest authorities then forcibly opened the apartment, sold the large library to the Bucharest antiquarian book-market and threw all other papers - including valuable manuscripts, letters and personal documents - into the bathroom as rubbish. Gerhardt Csejka managed to save some of this material, including this report, published here for the first time in full, about one of the numerous deportations of Jews from Czernowitz that began in 1941, which named Alfred Kittner and his family as deportation victims and fellow sufferers of the narrator. It is a 93-page second or third, at least a pale typewriter copy, with three unpaginated sheets of paper with tabular overviews of dates, names and events. We have this bundle for the first time shown in Berlin in 1993/94 in the exhibition of the Literaturhaus Berlin “In the language of murderers. A literature from Czernowitz, Bukowina " and, after a few other presentations, also in Bucharest, and an excerpt, limited to a few pages, in the exhibition book of the same title.
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The novel is set between the years 1911 and 1954. The chapters are episodic and allow the reader to track the physical journeys and intellectual peregrinations of semi-fictionalized "historical" characters such as Bertha Pappenheim, Baron Edmond de Rothschild, Mikhail Kalinin, and Julius and Ethel Rosenberg. Most of the characters move in and out of Serbia at some point, where they interact with a large number of imaginary Serbian figures, and a number of scenes are set in Israel. The book's intellectual charge is aimed in four directions. First, it satirizes the male-dominated political sphere. Second, it critiques the idea of utopia and the necessary political, economic, and religious means (ideologies) for reaching a safe, necessary societal place and space. Third, Šalgo constantly calls into question the provenance and validity of nations and polities. And finally all roads seem to cross in Serbia, a place where concepts of west and east and north and south seem to have almost no meaning; this assertion undermines the logic of the Cold War but perhaps of other world orders as well.
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What happened in Europe after World War II to the returning Jews, the displaced Swabians, and the Hungarians in Felvidék (now Slovakia) who were victims of population exchange? The great social dramas of 20th-century Central Europe are as much the subject of this disturbing volume as individual destinies: how does desire stretch the boundaries of everyday norms; how does it destroy lives or forces them to leave their country? What happens to a man who wishes to live as a woman but his chosen vocation requires him to observe religious norms? What happens to a teenager whose first love, his teacher, has her eye on his best friend and plays a vicious game with the boys? What will be the fate of the deaf and mute son of a peasant woman who, in his final exclusion from human society, seeks solace with animals? Translated by Walter Burgess and Marietta Morry TLR Bass Ivan Sanders
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