Hasil untuk "Judaism"

Carsten Sinner

El objetivo del trabajo es mostrar que el auge del estudio lingüístico del judeoespañol conlleva la aparición de trabajos cuyos autores no parecen estar del todo informados sobre la realidad del judeoespañol o malinterpretan aspectos esenciales de los contextos en los que se emplea o empleaba el judeoespañol. Se analizaron y clasificaron los problemas o errores que presentan algunas de las 410 publicaciones estudiadas con este propósito en el ámbito de la lingüística general e hispánica aparecidas entre 1990 y 2022 en diferentes lenguas, ante todo, español, inglés, alemán y francés. La metodología responde a un diseño mixto en el que, partiendo de la introspección y observación, se incluyeron, además del análisis de textos, el enfoque historiográfico y el escrutinio de series de texto, entrevistas a expertos de los estudios del judeoespañol, cuestionarios y entrevistas sobre experiencias con la publicación de trabajos sobre el judeoespañol así como estudios de campo para tener en cuenta, también, las normas para la presentación de originales, los procesos de control de calidad (como la revisión por pares). En los análisis se tienen en cuenta aspectos historiográficos, sociolingüísticos, glotopolíticos y el enfoque de la lingüística de variedades.

CJS Editors

Tomasz Dominik Kamusella

Prior to the Katastrofe (Yiddish for ‘Holocaust’), Warsaw was the world’s capital of Yiddishland, or the Ashkenazic civilization of Yiddish language and culture. In the terms of absolute numbers of Jewish inhabitants, at the turn of the 20th century, New York City surpassed Warsaw. Yet, from the perspective of cultural and political institutions and organizations, Warsaw remained the center of Europe’s Jewish life. This article offers an overview of the rise of Warsaw as such a center, its destruction during World War II, and the center’s partial revival in the aftermath, followed by its extinction, which was sealed with the antisemitic ethnic cleansing of Poland’s last Jewish communities in 1968. Twenty years after the fall of communism, beginning at the turn of the 2010s, a new awareness of the Jewish facet of Warsaw’s and Poland’s culture and history has developed during the past decade. It is a chance for a new opening, for embracing Jewish culture, Yiddish and Judaism as inherent elements of Polish culture and history This country’s history and culture was not created exclusively by Catholics, as ethnonationalists are wont to claim incorrectly. Hence, the essay is intended to serve as a corrective to this anachronistic preconception.

Aubrey Glazer

How does the Third Solitude of Montreal Mystics engender a tearing of self, at once, away from the other and inscribing within the Canadian landscape? The motif of tearing is used as a comparative lens for investigating the shroud of Third Solitude of two Montreal Jewish Mystics: Leonard Cohen (1934–2016) and the current Tosher rebbe, Rabbi Elimelech Halevi Segal-Loewy, as well as his late father, Rabbi Meshulam Feish Segal-Loewy (1924–2015). This essay analyzes the process of Leonard Cohen tearing away from cultural boundaries of a Westmount cosmopolitan Jewish upbringing, blossoming into a bohemian bard-kohen who returns as a contemplative mystical Jew from Mount Baldy to Israel via Tel Aviv and back to Montreal. By contrast the Tosher rebbe’s tearing away that began in Nyirtass, Hungary is then transplanted in post-Shoah context into the accommodement raisonable of the Plateau Mont-Royal in Montreal eventually exiling to Kiryas Tosh in Boisbriand. The essay explores how the Tosher rebbe radicalizes Third Solitude without separation by tearing away from surrounding Quebecois culture through ascetic strategies, while Cohen tears away from rampant assimilation and spiritual apathy of his Montreal Jewish upbringing. Both mystics wander through the archetypal Northern landscape of Montreal that has become mythologized in these unique moments of tearing through the metaphysical shroud of Third Solitude. Comment la troisième solitude des mystiques montréalais engendre-t-elle un déchirement de soi, à la fois loin de l’autre et s’inscrivant dans le paysage canadien ? Le motif de la déchirure est utilisé comme une lentille comparative pour enquêter sur le principe de la troisième solitude chez deux mystiques juifs de Montréal : Leonard Cohen (1934-2016) et l’actuel rebbe Tosher, le rabbin Elimelech Halevi Segal-Loewy, ainsi que son défunt père, Rabbi Meshulam Feish Segal-Loewy (1924-2015). Cet article analyse d’abord le cheminement de Leonard Cohen, arraché aux frontières culturelles d’une éducation juive dans un Westmount cosmopolite, fleurissant en un barde-kohen bohémien qui revient à Montréal en tant que mystique juif contemplatif, après avoir transité par le Mont Baldy et Tel Aviv en Israel. L’arrachement du rebbe Tosher, pour sa part, a commencé à Nyirtass, en Hongrie, puis s’est transplanté après la Shoah dans le contexte entourant « l’accommodement raisonnable » du Plateau Mont-Royal à Montréal avant de s’exiler à Kiryas Tosh à Boisbriand. L’essai explore comment le rebbe Tosher radicalise la troisième solitude sans séparation en se détachant de la culture québécoise environnante par des stratégies ascétiques, tandis que Cohen s’arrache à l’assimilation effrénée et à l’apathie spirituelle de son éducation juive à Montréal. Les deux mystiques errent dans l’archétype du paysage nordique de Montréal qui est devenu mythologique dans ces moments uniques de déchirure à travers le linceul métaphysique de la troisième solitude.

Manuel Hernández Sigüenza

El objetivo de este estudio es poner de manifiesto el hallazgo fortuito de cuatro fragmentos de una Biblia hebrea, presumiblemente del s. XIV, en la ciudad riojana de Calahorra. Dichos fragmentos forman parte del libro de Ester y servían de encuadernación a un libro de la cofradía de Santiago y san Andrés, parroquias calagurritanas. Asimismo, a mediados del siglo pasado se encontraron dos folios manuscritos del libro del Éxodo perteneciente a otra Biblia hebrea (s. XIV). Si bien se llegaron a confirmar los pasajes, no se realizó un estudio pormenorizado de ambos folios. Sin duda, estos descubrimientos en el mismo archivo parroquial, sito en la antigua judería de Calahorra, son nuevas pruebas que atestiguan la fuerte presencia judía en la ciudad riojabajeña.

Ilana Cohen

Cohen develops a critical approach to menstruation and religion by showing how in both Judaism and Hinduism menstruation is part of larger purity systems concerned with defining the boundaries of identity and community. In so doing, Cohen moves beyond the question of how religious women meaningfully navigate compliance with menstrual practices and restrictions to draw attention to the ways religiously motivated menstrual practices create gendered roles and expectations and channel women’s sexuality for specific reproductive purposes. Through a comparative discussion of how the laws of Niddah in Judaism have evolved and a discussion of the different ways menstruation is linked to communicative states of being in Hinduism, Cohen explores how studying the intersection of menstruation and religion can contribute to better understanding how religious communities and cultures define and (re)produce themselves.

F. Zagonari

This paper develops a theoretical framework to assess the feasibility of environmental sustainability solutions, at local and global levels, based on the religious environmental ethics of several key religions: Hinduism (including Jainism), Buddhism (including Confucianism and Daoism), Judaism, Christianity (Catholicism, Eastern Orthodoxy, Protestantism), and Islam. Solutions are defined in terms of consumption (measured by GDP), environment use (measured by the ecological footprint), and welfare for representative individuals. Empirical insights for alternative religious environmental ethics focus on the relative importance attached to the consumption of goods (α) vs. involvement in a (local/global) community, and on the importance attached to the environment within the (local/global) community (μ). In terms of feasibility for national environmental problems (i.e., pairs of α and μ achieving sustainability, in countries where the religion is a majority) and consistency (i.e., coherence with the religion’s precepts) of policies for national environmental problems: Hinduism = uddhism > Islam > Judaism. Christianity produced no feasible solutions. In terms of effectiveness for global environmental problems (i.e., pairs of α and μ achieving global sustainability, if inequalities among nations are reduced in the future) and replicability for local environmental problems (i.e., pairs of α and μ achieving sustainability in countries where the religion is a minority): Hinduism = Buddhism > Judaism > Islam.

S. Khaderi

Maria N. Rachwal

Ethel Stark (1910–2012) was one of the most important conductors and concert violinists in Canada in the Twentieth century. This article highlights how an Austro-Canadian Jewish woman who lived outside the constraints of conventional domesticity, both navigated through and defied the ideals of the “Cult of True Womanhood” and spearheads a movement of feminism in music. I argue that Stark’s exposure to Jewish cultural traditions of social justice and womanhood in her childhood formed a critical dimension of her feminist activism later in her life, and in particular in the founding of The Montreal Women’s Symphony Orchestra (1940).

S. Imhoff

Religion and theology are central ways that many people make sense of the world and their own place in that world. But the insights of critical studies of religion, or what is sometimes positioned as religious studies as opposed to theology, are scarce in disability literature. This article suggests some of the costs of this oversight and some of the benefits of including religion. First, this article discusses how some past scholarly engagements of disability and religion have misrepresented and denigrated Judaism. Second, it argues that Judaism paints different disabilities in quite different ways, and that we cannot coherently talk about “disability in Judaism” as if it is a single thing. Third, it discusses the medical model and the social model, and shows how one Jewish woman’s writing on pain complicates how we might think about these models. In this way, the article shows how religious studies can both help remedy past mistakes and bring new insights to disability studies.

D. Kaplan, Rachel Werczberger

J. Schwartz, P. Tomson

C. Tieszen

Miccoli, Dario

Florence BANCAUD

Kafka’s correspondence enters into an ambiguous relationship with otherness: he indeed writes to maintain contact with others, but it is sometimes also a way of keeping them at a distance, especially in his love letters, or of neutralising them and attempting to escape from their law as in the Letter to My Father. But whilst the epistolary exchange allows him to voice his singularity, and paradoxically helps create the solitude that is paramount to creation, it often constitutes one of his preferred ways of communicating his values and engaging in a dialogue with others. This enables him, in his constant pursuit of discovering his own identity, to initiate the fight against the principle of authority, in its family, despotic and bureaucratic forms, that is present throughout his work and structures it.

L. Bretherton

A. Momigliano

William Barrett

Małgorzata Michalska-Nakonieczna

The varied cultural landscape of Polish cities and towns abounds in often unnoticed examples of former coexistence of cultures and religions. The Jewish sukkah, inside which the followers of Judaism would spend 7 days during the autumn holiday of Sukoth, is such a mark that still exists today near many residential buildings. In Poland, due to the climate and culture, the sukkah took the form of wooden or brick structures, walled-off balconies, loggias or verandas, which all featured an opening roof. The hatch was often operated with complex mechanical devices - products of folk engineering and ingenuity. Quite often the shed’s outside was richly decorated. The current state of surviving sukkah, which make a vital element of the cultural landscape of Polish towns, is usually very bad. The knowledge about the sukkah, as an element of Polish cultural heritage, should be promoted and currently existing interest should be exploited. It is vital to initiate the creation of academic and historical studies, strengthen legal protection and teach local authorities, owners and property managers.