犹太文化的教育思想与中国传统教育思想比较

犹太文学作为美国文学的一个重要组成部分有其固有的特点,这决定了犹太文化的特性。而犹太文化和中国文化作为世界文化领域中两朵奇葩,它们历史悠久并且都为世界文明的进步和发展作出了巨大的贡献。两种文化之所以能取得如此辉煌的成就不得不归功于教育所发挥的决定性作用。     

上海和纽约:犹太人与犹太文化

上海和纽约这两座大都会在中国文化和犹太文化的形成过程中起了推动作用。同时,这两大都市中心的中国居民和犹太居民也改变了包括信仰、戏剧、文学、消费、社会和金融文化在内的城市文化景观。     

普京新世纪的犹太观

□官方反犹主义的退幕在沙俄和苏联时期,犹太传统文化遭到了极大摧残。为了同化犹太人,几乎所有的犹太学校都被政府勒令关闭,但是苏联解体后,犹太学校重新得到恢复和发展。到2003年,俄罗斯已经形成了一个比较完整的犹太     

美国犹太小说中的城市书写研究

和其他作家相比,美国犹太作家更具有一种强烈地被城市排斥和抛弃的心态,因此,在他们的笔下都或多或少地表露了＂城市＂情结这一话题。本文选取了部分著名犹太作家的作品,试从该角度来勾勒出这一情结。     

俄罗斯裔犹太移民在以色列的地位及影响

以色列国内有110多万俄罗斯裔犹太移民,人口占比约15%,是以色列国内最大的移民群体。俄罗斯裔犹太移民通过组建政党积极参与以色列国内的政治生活,并逐渐发展成为影响以色列政局走向的"关键少数",同时还是以色列创新经济和高科技发展的重要智力和人力资源。然而,在文化和社会领域,俄罗斯裔犹太移民始终同主流社会的欧洲裔犹太移民保持着一定距离,处于亚文化地带,有时甚至会做出违背犹太教义的行为。他们到达以色列后,不但巩固了以色列的犹太属性,还成为以色列同巴勒斯坦争夺土地和水资源的先头部队,导致以色列政治生态进一步右倾化,影响着巴以关系和地区局势的未来走向。该群体还成为近年来俄罗斯同以色列关系长足发展的重要纽带。     

夏日里,凋谢了一朵犹太玫瑰

这两个"文学的寄生儿",在广袤的犹太文明的草原上,尽情地享受着爱情与文学的激情相互撞击所带来的飞扬至极的快乐。遇到那个女孩时,他的生命已经进入了倒计时,病痛的折磨使这个39岁、正值壮年、身高1.82米的大男人只剩下了不足五十五公斤,他对未来绝望,拒绝治疗。然而,她依旧爱了,倾心掏肺。许多时候,爱上一个人,就必须承受他命运的碎片。她赌上了一生最真的痴心,换来的却是一段真挚狂热却极为短暂的幸福时光。     

《雨王汉德森》的犹太文化母题解析

<正>一、引言作为美国犹太移民的第二代,诺贝尔文学奖获得者索尔·贝娄在访谈中曾说过：“当别人最怀疑我的时候,我都是一个彻底的犹太人。”出生于犹太家庭的他从小接受犹太人传统的文化教育,年仅四岁便能用希伯来语和意地绪语背诵《创世纪》,13岁时在犹太教会里受洗。对犹太文化的熟悉和犹太习俗的实践使他表示：“当一个作家绞尽脑汁写别人的故事,没有理由不能写自己。”贝娄于1959年发表了《雨王汉德森》,这部小说映照了美国二战后物质财富的急增与人们精神世界的虚无的尖锐对立。即便如此,在贝娄的笔下,     

三代接力守护犹太书籍的上海人家

1943年,在战火纷飞的上海犹太难民隔离区的一所教会学校,林家主人林道志在危难中接受犹太朋友卡尔的重托,替他保管近三千本珍贵的图书馆藏书,等他在战争结束后来敢。此后,经历了抗日战争、解放战争、文化大草命等重重磨难,以及逃难、搬家、住房紧张等煎熬、考验,林家人都信守承诺,代代相承,人在书在。     

上海：二战期间欧洲犹太难民的“诺亚方舟”

20世纪20-30十年代挣脱纳粹魔掌、避难中国的欧洲犹太难民,因近年来的“中国故乡寻根热”而揭开了一段尘封的历史: 60多年前,当欧洲再次掀起新的反犹狂潮、德国纳粹狂魔疯狂迫害屠杀犹太人之时, 迫于当时的国际形势,世界上不少国家和地区,尤其是西方发达国家都对急需救助的欧洲犹太难民关闭了希望之门。而“上海成了全球唯一向犹太人敞开大门的城市”, 中国,尤其是以上海为代表的远东大都市, 曾经成为犹太民族避难史上的一段传奇、一方拯救乐土、一艘“诺亚方舟”。     

以色列的秘密组织“犹太见证人”

“犹太见证人”是一个鲜为人知的极端危险的秘密组织。它作为一个组织到处进行恐怖和破坏活动,给中东阿拉伯人民带来了极大的危害。如果把它认作为一种新的宗教,却又与伊斯兰教、基督教的教义大相径庭,甚至与他们的犹太教的教义也水火不相容。他们阻止青年信仰伊斯兰教和基督教,引用新约书中的有关章节,证实犹太人必须回归圣地,否认精神是永存的。也不承认生命的轮回说,视科学为异端邪说。这个组     

The election of Jewish deputies in Vilna in 1818: government projects and Jewish claims

This article focuses on the election of the so-called deputies of the Jewish people in Vil'na (Vilnius) in 1818. At the time, the Russian government perceived Jewish society as a “state within a state” with its own secret government. Russian rule tried to legalise and control that imagined government or to neutralise and repress it. The Jewish elite used these mental constructs of the Russian ruling circles and positioned themselves as the holders of the “Jewish rule,” demanding the usual prerogatives of nobility.     

Jewish trade unionists in Glasgow

This article attempts briefly to look critically at the literature on Glasgow Jewry, show the settlement and work patterns of Jews in the West of Scotland and the early attitudes of trade unions to them. The major part attempts to examine some experiences, up to the 1920s, of Jewish trade unionists in Glasgow, and whether the evidence fits into the pattern found in other centres. It maintains that in the sector for which records have been found, there was harsh and bitter class struggle between Jewish employees and Jewish and Gentile employers. Thus, the ethnic model of studying the Jewish community, prevalent amongst Jewish historians, can no longer suffice as a necessary method.     

Haunting images: stereotypes of Jewishness among Russian Jewish immigrants in Germany

Glancing at the Jewish spaces in contemporary Germany, an occasional observer would probably be startled. Since the Russian Jewish migration of the 1990s, Germany's Jewish community has come to be the third-largest in Europe. Synagogues, Jewish community centres, and Jewish cultural events have burgeoned. There is even talk about a “Jewish renaissance” in Germany. However, many immigrants claim that the resurrection of Jewish life in Germany is “only a myth,” “an illusion.” This paper is part of a project exploring the processes of the reconstruction of Jewish identities and Jewish communal life by Russian Jewish immigrants in Germany. The focus of this paper is on the stereotypes of Jews and Jewishness evident in immigrants' perceptions and imaginings of their physical gathering spaces – the Jewish community centres (Gemeinden). Focusing on the images that haunt a particular place, I seek to shed light upon the difficulties of re/creating Jewish identity and life among the Russian Jewish immigrants in contemporary Germany.     

Reportage: Romania and its Jewish museums

After the proclamation of the People's Republic of Romania, at the end of 1947, until 1988, about 300,000 Jews have left Romania. Currently, in Romania, the Jewish population is around 12,000–15,000, generally aging. Despite the general interest of the Romanian society in Judaism and the Jewish communities, as the article highlights, there are only about half a dozen Jewish museums, most of them being rather unknown and modest community exhibitions, dusty and decrepit. The article focuses on these particular museums and their collections, but trying to point out the resources and real potential of the Jewish heritage in Romania, envisaging that it is high time to experience new Jewish museums.     

A New Approach to Jewish Divorce

The traditional Jewish law of divorce, which permits a husband to divorce his wife, but does not sanction the wife's divorcing him, has created hardship for Jewish women for centuries. In view of the new attitudes toward the equality of women, the rabbis of the Reconstructionist Movement in Judaism have innovated an egalitarian "get" (divorce), a bold effort to prevent Jewish women from becoming agunot (abandoned wives.) By means of the new type of divorce, the Jewish woman takes the initiative and divorces the husband.     

Jewish acculturation in late nineteenth-century Russia: the case of Yonah Berkhin

Young Jewish students in the Pale of Settlement have not received comprehensive scholarly attention, despite their impact on Jewish politics and the public sphere in the late nineteenth century. Typically, representations of Jewish pupils and students are limited to the study of small and non-representative radical groups. This paper fills this gap through a contextualized examination of the practices and meanings of acculturation among educated Jewish youth. It focuses on a previously unknown diary by Yonah Berkhin, a Jewish teenager who strove to obtain a secondary education between 1879 and 1882. The discussion of this document adds a critical contextual perspective to the existing scholarship on acculturation among Jewish learning youth in late nineteenth-century Russia. I suggest that acculturation was a complex, multidirectional process. I show how, rather than merely creating alienation from Jewish society – which is often described as a “departure” leading either to a complete assimilation or to “repentance” and “return” – acculturation created new as well as modified existing modes of attachment to Jewish society.     

The Jewish vote: Time to grow up

The electoral significance of Jewish voters in Great Britain has long been recognised by politicians. Yet demonstrations of Jewish voting potential are discouraged by Jewish leaders. After 1945 an upwardly mobile but still working‐class Jewish electorate became disenchanted with the Labour Party. Conservative politicians were quick to exploit this alienation. In the 1960s and 1970s Jewish voters became substantially middle class and also substantially Conservative in outlook. At the same time, far from being totally assimilated within British political culture, Jewish voters in Britain are capable of independent political behaviour, sometimes in marked contrast to national or regional trends.     

Oradea,Romania: a living Jewish memorial

Oradea, once possessing the most active and important Jewish community in Hungary (the biggest in number, after Budapest), and then in Romania, is nowadays a true, silent witness of the immense impact of Jewish culture, in almost all aspects of society, and especially architecture. There is an important Jewish legacy to protect and to pass on to the heirs, in memory, of those approximately 25,000 Jews from Oradea who were exterminated in Auschwitz-Birkenau in May 1944. The article highlights the history and heritage of the Oradea Jews, from the beginning to the present day.     

Fighting Battles with History: The Novelist Louis Golding and the Story of the 'Doomington Wanderer'

This article explores the writing of Louis Golding in the context of existing scholarship on the Anglo-Jewish novel. It assesses the importance of Golding's background and beliefs in shaping his fiction. Golding's views bridge the cultural gap between eastern European Jewish schtetl life and interwar British society. On one hand, he was a militant supporter of Jewish/non-Jewish intermarriage, of secular Judaism and religious freedom. At the same time his writing reveals a sustained belief in Jewish 'race' and Jewish spirituality. Golding's writing on 'race' will receive particular attention. Like so many other British Jews in the period, the author seems to have been caught between his desire to fight the racism of the Third Reich and his own confused 'racial' attitudes.     

Max Weinreich,assimilation and the social politics of Jewish nation-building

Through an analysis of the methodological and theoretical writings of Max Weinreich that were devoted to the inter-war Jewish youth research programme at the Jewish Scientific Institute (YIVO), this article discusses the ideological and political assumptions that lay behind this scientific project. Deconstructing the main research categories of the project, the author presents ways in which Weinreich and his associates constructed the Jewish nation and its place in the new inter-war political and social reality. This reality was seen in a complex manner, as a simultaneous chance for Jewish modernisation, upward mobility, productivisation, and as a response to the threat of modern state institutions that were introducing discriminatory policies, and, most importantly, assimilation. The last process was seen as the biggest danger, which could fragment and finally even dissolve the essentialist, secular and national model of Jewish community as envisioned by Max Weinreich and YIVO. The author shows how the essentialist vision of the nation omnipotent in inter-war Poland (among both Polish and Jewish communities) introduced unresolved tension between the need for social and cultural integration of the Jews, which was important for Weinreich and his circle, and the simultaneous aim of building a culturally and politically coherent Jewish nation. Further discussion shows how this kind of perception of social reality transformed a scientific research project into a kind of social intervention and nation-building programme, comparable to the ideologies of Jewish national secularist political parties. While presenting itself as a universal, national institution and addressing its call to all Jewish youth, YIVO promoted a particular political view of the Jewish nation and its tradition, history and religion. By engaging Jewish youth in a research programme devoted to its “personality,” one of the hidden aims of the project was to influence the political and social consciousness of Eastern Europe's Jewish youth.