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Date: 2012
Author(s): Wodziński, Marcin
Date: 2012
Date: 2012
Date: 2012
Date: 2012
Abstract: Collective disasters such as the Holocaust, war, repressions and ethnic violence are man-made political and social disasters. Not only they shock the wider (or future) public strongly, but result in serious trauma to the survived. A psychological trauma is an intense emotional experience with which human beings’ “I” (self) strive. The psychological effects of trauma is the phenomenon of in ability to adapt caused by psychological trauma. The identity is a dynamic system which defines a personality throughout interpersonal relations and emotional experiences. Traumatic memories disrupt conventional processes between of an individual and the community relationships based on trust, care and giving people a sense of control, purpose and interconnectivity since the sense of identity is formed by the relationship with others. Traumas destroy or diminish the victim’s earlier formed structure of self-perception and distort an individual’s sense of reality, warping meanings of real events. In our research we tried to analyze how trauma affected a person’s self-perception in the Holocaust. A biographical narrative interview was used to collect the data. One informant participated in the pilot research. The thematic analysis procedures were employed in order to achieve the goal. Themes were generated to delineate the descriptions of traumatic experiences and understandings of how they affect the informant’s life. Thematic analysis of the interview with the Holocaust survivor paved the way for better understanding of how traumatic memories are involved in the identity experience revealing the prevailing patterns such as self-perception as a weak physiological being, the relationship with the family, relationship with God, gratefulness for being alive.
Author(s): Tzadik, Efrat
Date: 2012
Abstract: This research introduces an anthropological perspective in the debate on religious identity and the workplace. In particular, it examines the relationship between Jewish identity and practices and the workplace in Belgium, with a focus on gender issues. Thanks to in-depth interviews with a number of Jewish women in Brussels about their daily experiences in the workplace and extensive field work in this community, valuable and generally difficult to access data regarding Jewish women’s workplace participation, perceptions, and experiences has been collected and analyzed. There is a complex relationship between Jewish identity, practices and the perception of the respondents as it relates to the workplace and their own position. Perceived hostility towards Israel and the Jewry is a recurrent issue amongst the respondents. As Judaism is often connected to the State of Israel and the current political climate, individual Jewish women are sometimes confronted with unpleasant or negative comments or experiences in the workplace. Besides forming a strong deterrent for many of the respondents to participate in the mainstream workforce, this puts a lot of pressure on those women working for non-Jewish organizations. To a certain extent, Jewish practices are adapted, modified and negotiated by the working Jewish women to meet the demands of dominant norms in the modern Belgian workplace. In addition, the ‘coping mechanisms’ that are applied by the respondents are frequently gender-specific and family-motivated.
Date: 2012
Author(s): Szász, Antónia
Date: 2012
Abstract: A progresszív judaizmus egy reformer zsidó vallási mozgalom és ideológia, amelynek gyökerei a felvilágosodásig nyúlnak vissza. Ma világviszonylatban követőinek számát tekintve a legnépesebb zsidó vallási irányzat. Magyarországon az első progresszív szervezetet a rendszerváltozás időszakában alapították. Vallási vezetője egy női rabbi lett, ami különösen szembetűnővé tette újító, szabadelvű, emancipált felfogását és gyakorlatát. Integrációs törekvéseit határozott elutasítás fogadta a tágabb zsidó vallási mezőben. A disszertáció a progresszív judaizmus hazai megjelenésének társadalmi körülményeivel és szerepével foglalkozik. Megvizsgálja, hogyan és milyen tényezők hatására alakult a hazai progresszív szervezetek helyzete – társadalmi bázisa, támogatottsága, elfogadottsága és erőforrás-ellátottsága – fennállásuk óta. Igyekszik megragadni a közösségi-felekezeti vonzás fontosabb elemeit, és arra keresi a választ, kik számára és miért vonzó, milyen igényeknek tesz eleget, milyen funkciót tölt be a hívek életében és a társadalomban. A több mint egy évtizedet átfogó kutatás első eredményei rávilágítottak arra, hogy a progresszív közösséghez való csatlakozás motivációi nem szűkíthetők le a vallásosságra és a valláshoz való visszatérésre, ezért a kutatás a továbbiakban kiemelt figyelmet fordított annak megismerésére és magyarázatára, hogy milyen tényezők alakítják az egyéni és társadalmi cselekvéseket. A mozgatórugókat az egyének saját interpretációin keresztül, a társadalmi cselekvéseket a maguk természetes közegében, alapvetően résztvevő megfigyelésen alapuló terepmunka során vizsgálta. Az empirikus tapasztalatok arra engednek következtetni, hogy a zsidó vallásnak és hagyománynak a zsidó identitásépítésben is komoly szerepe van, és az egyének társadalmi cselekvését zsidó önazonosságuk, illetve ezzel kapcsolatos útkeresésük irányítja. A szerző a szakirodalom vonatkozó elméleteinek és téziseinek áttekintésével, az azokra való reflexió során igyekezett kialakítani egy olyan keretet, amelybe a kutatási tapasztalatok értelmezése komplex módon ágyazható.
Date: 2012
Abstract: Das Urteil des Landgerichts Köln vom Mai 2012 zur Beschneidung hat heftige Kritik hervorgerufen, weil es eine elementare rituelle Praxis von Juden und Muslimen kriminalisiert und Religion auf eine Angelegenheit des Strafrechts reduziert. Überraschend war die Intensität der folgenden Mediendebatte. Sie zeigte, dass es nicht allein um ein Ritual und seine Begründung, sondern um Grundfragen des gesellschaftlichen Zusammenlebens und der religiösen Selbstbestimmung geht. Die Autorinnen und Autoren des Bandes leisten aus interdisziplinärer Perspektive einen Debattenbeitrag und werben um Verständnis für eine Tradition, die für Juden und Muslime nicht verhandelbar ist.

Inhaltsverzeichnis: Johannes Heil, Stephan J. Kramer: Das Zeichen des Bundes in der Kritik (9-14); I. Geschichte und Kultur. Joachim Friedrich Quack: Die traditionelle Beschneidung, ihr Verbot und ihre Sondergenehmigung im Alten Ägypten (17-22); Johannes Heil: Beschneidung als Motiv in Alteritätsdiskursen und Judenfeindschaft (23-35); Andreas Brämer: Die jüdische Beschneidungsfrage in Deutschland um 1850 (36-40); Daniel Krochmalnik: Mila und Schoa (41-50); Hanna Liss: Und auch meine Shabbate gab ich ihnen (51-60); Anat Feinberg: Brit Mila in der hebräischen Literatur (61-68); II. Recht und Rechte: Heiner Bielefeldt: Menschenrecht, kein Sonderrecht (71-82); Michael Germann: Die grundrechtliche Freiheit zur religiös motivierten Beschneidung (83-97); Kyrill-A. Schwarz: Die aus religiösen Gründen gebotene Beschneidung und das Verfassungsrecht (98-114); Franziska Kelle: Die Vereinbarkeit der rituellen Beschneidung bei Jungen mit der UN-Kinderrechtskonvention (115-133); Edward Schramm: Die Beschneidung von Knaben aus strafrechtswissenschaftlicher Sicht (134-145); Bijan Fateh-Moghadam: Strafrecht und Religion im liberalen Rechtsstaat (146-159); Benjamin Jokisch: Islamische Knabenbeschneidung in Deutschland (160-170); III. Medizin, Religion und Lebenspraxis: Robert Jütte: Die Medikalisierung eines religiösen Rituals - oder: von der wachsenden Deutungsmacht der Ärzte im Beschneidungsdiskurs (173-180); Antje Yael Deusel: Medizinische Aspekte der Brit Mila (181-190); Michael Bongardt: Vom Recht auf Freiheit und der Pflicht zur Toleranz (191-198); Gesa S. Ederberg: "durch dein Blut sollst du leben." (199-204); Giuseppe Veltri: (K)ein Konflikt zwischen Grundprinzipien: Das Wohl des Menschen und der jüdische Brauch der Beschneidung (205-216); IV. Die Debatte: Peter Widmann: Ein Gerichtsurteil und seine mediale Inszenierung (219-227); Micha Brumlik: Ein Urteil aus Köln - Der Gesetzgeber vor dem Ernstfall (228-232); Birgit E. Klein: Brit Mila: Innerjüdische Kritik und die Konstruktion von Geschlecht und Geschlechterrollen (233-255); Havva Engin: Die deutsche Beschneidungsdebatte: Anmerkungen aus muslimischer Perspektive (256-260); Ulrich Deutschmann: Der Balken in meinem Auge (261-263); Juliane Wetzel: Judenfeindliche Stereotypisierungen: Das Beschneidungsurteil im öffentlichen Diskurs (264-276).
Date: 2012
Abstract:

The countries of the Former Soviet Union (FSU) are the home today for a substantial number of Jews, many of whom live in poor, economically disadvantaged communities. Throughout the FSU, the American Jewish Joint Distribution Committee (JDC) has supported the development of Hesed welfare and Jewish community centers to assist in the provision of services to Jews in need and to support the renewal of Jewish life after years of suppression. The present report is designed to review the current economic, health, and social conditions of these elderly Jews in need in the FSU and to compare their circumstances, as best possible, to their counterparts who live in western countries such as the United States.

Data from a large number of sources are reviewed and analyzed, including national statistics, national and local surveys, and client-level data. The data indicate clearly that, in view of demographic composition, as well as economic and social conditions, elderly Jews in the FSU have tremendous needs for supportive services funded by philanthropy compared to their peers in the United States. The comparisons also highlight the disparities in available care among those most in need.

There is a clear need for external support for basic health and social services for elderly Jews in the FSU. Twenty years after the collapse of the Soviet Union, there is not an adequate safety net for the elderly. The situation is in flux and there are unique challenges associated with understanding service delivery in societies that are in transition. The available data on pensions and living circumstances make clear that the economic situation for elderly in the FSU who seek Hesed services is dire. Faced with increasing costs for basic needs such as utilities and food, along with health services including essential medicines, quality care and homecare, the pension amounts that Hesed clients rely on are inadequate to meet their needs.

Date: 2012
Abstract: Poland presents the most advanced case of the transformation of the memory of Jews and the Holocaust in
all of postcommunist Europe. For that reason, it can serve as a paradigm in comparative studies of the
scope, dynamics, complexities, and challenges of this memory transformation.
 The memory of Jews and the Holocaust in postcommunist Poland has persistently occupied a central stage
in public debate since 1989. At present, the more than twenty-year-old boom of the “theater” of Jewish
memory shows no sign of declining. This does not, however, mean that the archeology of the Polish
Jewish past has been completed and that a broad public consensus has been reached on how to remember
the Jews and the Holocaust, especially the dark uncomfortable past in Polish-Jewish relations showing
Christian (ethnic) Poles in a bad light.
 One can differentiate three key dimensions in this landscape of memory: “remembering to remember,”
“remembering to benefit,” and “remembering to forget.” The first underscores the void left after the
genocide of Polish Jewry, and Polish-Jewish relations in all their aspects. In “remembering to benefit,” the
key intention behind the recalling of the Jews and the Holocaust is to achieve tangible goals. In
“remembering to forget,” the memory of Jews and the Holocaust is regarded as an awkward problem.
 In Poland’s immediate future, these three modes of remembering Jews and the Holocaust will persist. This
landscape of memory will continue to resemble a film with a multiple array of scenes—many fascinating
and intellectually and morally uplifting, others confusing, hypocritical, intellectually dull, morally
despicable, and opportunistic.
Date: 2012
Abstract: Paideia - the European Institute for Jewish Studies in Sweden was created in 2000 as an academic and applied institute of excellence, with the mandate of working for the rebuilding of Jewish life and culture in Europe, and educating for active minority citizenship. It does this through offering an intensive one-year educational program in Jewish Studies directed at future leaders of Jewish life and inter-cultural work. Each year 20-25 participants attend the program, from both Jewish and non-Jewish backgrounds and a variety of European countries. In addition to the one-year Jewish Studies Program, Paideia has also developed activities for its graduates including alumni conferences, educational weekends and Project-Incubator, a two-week summer program to support projects and social innovation across Europe. Project-Incubator was introduced as a follow-up program for alumni, but has expanded its target group beyond graduates. Since its introduction in 2006, the program has developed over 100 different projects. After several years of activity, Paideia decided to conduct an evaluation study to provide a systematic overview of the program's contributions and achievements, and identify unmet needs. The evaluation comprised a follow-up study of all graduates from 2002-2009. This reportpresents the findings of that study. The study findings showed that graduates view the Paideia program as very successful and feel that it contributed to them to a great extent. It was found that all graduates continue to be involved in Jewish activities in their countries of residence. Most report that the program has had an important impact on their professional-life career, on their pursuit of Jewish Studies and on their involvement in Jewish community activities.