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Date: 2018
Abstract: Los instrumentos y técnicas docentes, tanto en estudios primarios y secundarios como en el ámbito universitario, se adaptan a los nuevos métodos desarrollados por la ciencia de la didáctica para un mejor entendimiento y asimilación. Este hecho encuen-tra también formas en las nuevas tecnologías (TIC) que sirven como refuerzo para el aprendizaje. Sin embargo, herramientas clásicas tales como el uso del teatro aún siguen teniendo resultados destacables. El objetivo de estas páginas es el de ofrecer el modo en que se articula el género dramático en la adquisición de elementos lingüísticos, culturales e histórico-sociales y su practicidad en los estudiantes de grado en la Uni-versidad de Granada a través de dos ejemplos prácticos, el teatro en lengua hebrea y en judeoespañol o sefardí. 1. El género teatral en el contexto pedagógico: técnicas y aprendizaje de idiomas La enseñanza de técnicas teatrales no está programada en las guías docentes ni for-ma parte de ellas como una materia optativa, en nuestro caso, en el grado de Lenguas Modernas y sus Literaturas de la Universidad de Granada. Esta tarea, aunque requiere importante consideración y queda en manos de los responsables del taller, docentes que actúan como los directores del mismo. Las claves que se aplican en esta actividad, destinada a alumnos de idioma y cultura, tienen que ver con las formas de comuni-cación y la construcción de un conocimiento intercultural. El espacio teatral genera un lugar en el cual el alumno/actor puede discutir su personalidad y confrontarla con
Author(s): Cohen, Barry
Date: 2018
Date: 2018
Author(s): Miller, Stephen H.
Date: 2018
Abstract: JPR has been conducting research on Jews in Britain for many years, allowing us to explore trends in Jewish life over time. This study takes four major datasets, spanning close to quarter of a century, to investigate an important and challenging question: is there a negative correlation between high academic achievement and Jewish community engagement? Or, more simply, are the most academically qualified Jews turning away from Jewish communal life?

The answer appears to be yes. It demonstrates that:

• Jews with postgraduate qualifications are, on average, the least engaged members of the Jewish community;
• The gap in levels of Jewish communal engagement between postgraduates and others is particularly substantial in areas such as synagogue membership, outmarriage, charitable priorities and support for Israeli government policy
• Highly educated Jews are about half as likely as non-graduates to see their fellow Jews as a source of natural support, or to express concern about Jewish continuity.

However, high academic achievers are more likely than others to cite positive traits and values (such as fairness, respect, dislike of prejudice, love of learning) as examples of how they feel their Jewishness has affected them.

The report author, Professor Stephen H. Miller OBE, one of the leading experts in the social scientific study of British Jews and senior adviser to JPR’s research team, also notes that the drop in Jewish engagement seen in highly educated Jews can be largely attributed to their more critical evaluation of the Jewish community, rather than any weakness in their personal identity as Jews.

So, in short, the fundamental message of this study is a challenging one for Jews of all types. It indicates that the most academically qualified Jews are turning away from organised Jewish life in unusually high numbers, because the types of Jewishness they find there fail to resonate with the ways in which they understand their own Jewish identities.

It leaves us with at least two critical questions: (i) is academia a detrimental environment for Jews, teaching them to think in ways that implicitly undermine their links with Jewish life (or, viewed from an alternative perspective, is academia a positive environment for Jews, helping to free them from the limitations imposed by Judaism and to think more openly?); and (ii) is Jewish communal life insufficiently rigorous in its thinking to attract the most thoughtful and qualified (or, again, viewed differently, an intellectually rich environment that rightly differs from the academy and challenges its modes of thinking by offering an alternative model)?
Author(s): Katz, Ethan B.
Date: 2018
Abstract: To date, scholars have rarely talked about contemporary antisemitism and Islamophobia in France as part of a single story. When they have, it has typically been as part of a framework for analyzing racism that is essentially competitive: some depict Islamophobia as less a real problem than a frequent excuse to ignore antisemitism; others minimize antisemitism as an unfortunate but marginal phenomenon by comparison with the pervasive nature of anti-Muslim racism in French society. This article argues that the two are inseparable, and it focuses on a hitherto overlooked set of connections: in the era since the attacks on Charlie Hebdo and Hyper Cacher in January 2015, at key flash points that question Muslim belonging in France, the position of Jews has repeatedly been invoked in ambiguous, contradictory ways. Participants in these public debates have sometimes forcefully maintained that Jews are unlike Muslims, since they have long been fully integrated French citizens. At other moments, these discussions have raised the specter of Jewish ethnic and religious difference. By emphasizing Jewish particularity, such debates evoke, perforce, the past twenty-five years of controversies about the allegedly problematic attire, food, and beliefs of France’s Muslims. The article focuses on several key moments, from the speech of Prime Minister Manuel Valls before the French parliament in the wake of the Charlie Hebdo and Hyper Cacher attacks, to the kippah and burkini affairs of 2016, to the provocative comments of candidates in the 2017 presidential elections concerning Muslim and Jewish religious and ethnic markers of difference.
Author(s): Arkin, Kimberly A.
Date: 2018
Author(s): Bell, Dorian
Date: 2018
Abstract: Are Muslims the “new Jews” of Europe? The spectacle of Middle Eastern and African refugees shuttled by train from camp to squalid camp has understandably drawn parallels to the darkest pages in twentieth-century continental history. Such a historical comparison between Islamophobia and antisemitism, however, risks missing their ongoing interrelation. This article examines that interrelation, arguing that Islamophobia and antisemitism now most resemble each other as complementary mechanisms for diverting the anxieties bred by the global economic order. Antisemitism has long scapegoated the Jews for capitalism’s tendency to produce outsized winners. But there has been no comparably global shorthand for the anxiety prompted by capitalism’s losers—until now. Muslim refugees help give a name, Islam, to the masses seemingly encroaching from the margins of the world system. The result, I argue, is the hardening of Islamophobia and antisemitism into the inextricable poles of a reactionary worldview. Taking France as a case study, the article reads the burkini bans prompted by the July 2016 terror attack in Nice as an expression of middle-class fear about downward mobility. Targeted at both internal Muslim leisure and external Muslim encroachment, the bans evoke how European unease about globalization increasingly takes Islamophobic form. Such intolerance threatens not only to lodge Islamophobia at the heart of a reconstituted Europe but also to erode the vigilance against antisemitism once characteristic of the postwar European project.
Author(s): Hofman, Nila Ginger
Date: 2018
Editor(s): Florian, Alexandru
Date: 2018
Abstract: How is the Holocaust remembered in Romania since the fall of communism? Alexandru Florian and an international group of contributors unveil how and why Romania, a place where large segments of the Jewish and Roma populations perished, still fails to address its recent past. These essays focus on the roles of government and public actors that choose to promote, construct, defend, or contest the memory of the Holocaust, as well as the tools—the press, the media, monuments, and commemorations—that create public memory. Coming from a variety of perspectives, these essays provide a compelling view of what memories exist, how they are sustained, how they can be distorted, and how public remembrance of the Holocaust can be encouraged in Romanian society today.

Contents:

Memory under Construction: Introductory Remarks / Alexandru Florian

Part I: Competing Memories and Historical Obfuscation
1. Ethnocentric Mindscapes and Mnemonic Myopia / Ana Brbulescu
2. Post-Communist Romania’s Leading Public Intellectuals and the Holocaust / George Voicu
3. Law, Justice, and Holocaust Memory in Romania / Alexandru Climescu
4. Romania: Neither "Fleishig" nor "Milchig": A Comparative Study / Michael Shafir
5. "Wanting-not-to-Know" about the Holocaust in Romania: A Wind of Change? / Simon Geissbühler

Part II: National Heroes, Outstanding Intellectuals or Holocaust Perpetrators?
6. Mircea Vulcnescu, a Controversial Case: Outstanding Intellectual or War Criminal? / Alexandru Florian
7. Ion Antonescu’s Image in Post-Communist Historiography / Marius Cazan
8. Rethinking Perpetrators, Bystanders, Helpers/Rescuers, and Victims: A Case Study of Students' Perceptions / Adina Babe
Author(s): Kosmin, Barry A.
Date: 2018
Abstract: The Fourth Survey of European Jewish Community Leaders and Professionals, 2018 presents the results of an online survey offered in 10 languages and administered to 893 respondents in 29 countries. Conducted every three years using the same format, the survey seeks to identify trends and their evolution in time.

The survey asked Jewish lay leaders and community professionals questions regarding future community priorities, identifying the main threats to Jewish life, views on the safety and security situation in their cities, including emergency preparedness, and opinions on an array of internal community issues. Examples include conversions, membership criteria policies on intermarriage, and their vision of Europe and Israel.

The respondents were comprised of presidents and chairpersons of nationwide “umbrella organizations” or Federations; presidents and executive directors of private Jewish foundations, charities, and other privately funded initiatives; presidents and main representatives of Jewish communities that are organized at a city level; executive directors and programme coordinators, as well as current and former board members of Jewish organizations; among others.

The JDC International Centre for Community Development established the survey as a means to identify the priorities, sensibilities and concerns of Europe’s top Jewish leaders and professionals working in Jewish institutions, taking into account the changes that European Jewry has gone through since 1989, and the current political challenges and uncertainties in the continent. In a landscape with few mechanisms that can truly gauge these phenomena, the European Jewish Community Leaders Survey is an essential tool for analysis and applied research in the field of community development.

The Survey team was directed by Dr. Barry Kosmin (Trinity College), who has conducted several large national social surveys and opinion polls in Europe, Africa and the U.S., including the CJF 1990 US National Jewish Population Survey.
Author(s): Perra, Emiliano
Date: 2018
Date: 2018
Abstract: On the materials of the field expedition in the Biešankovičy rajon of Vitebsk region of Belarus in 2016, dedicated to the relations between Belarusians and Jews, there was a reconstruction of the history of Shtetlekh on the basis of oral testimonies of Jewish and
non-Jewish population. The tragic events of the Second World War and the Catastrophe of the Jews that took place in Belarus along with the direct inter-ethnic relations served the main object rather than the background of the research work.

According to the research results we can state that the Belarusian official discourse of the politics of memory about the Catastrophe creates a model of non-identification, denial and mitigation of certain problems of the historical memory related to this tragedy. In the Belarusian ideological rhetoric it is still spoken only about the tragedy of the Soviet people and about the national socialist policy of genocide, which was aimed at the destruction of the Slavs and other peoples. Sometimes under the “others” Jews are meant. Moreover, often in the official discourse at the highest level, the “peculiar nature” of the final solution to the question and the specific
genocide of the Jews are denied, and their “victims” are ranked together with the losses of Belarusians etc.

Though the return of the memory of the Shoah happens to be in today’s Belarus, this process is quite slow and faces a number of
difficulties connected with the integration of the memory of the Belarusian and Jewish historical narratives regarding the Second
World War. These difficulties of integration of the memory of the Belarusian and Jewish historical narratives regarding World War
II in general and the Shoah in particular happen in the consequence of the emergence of the strategies of the “national commemoration”, in the framework of which cultural memory and the conflict of the interpretations of the Catastrophe are constructed.

Contrary to the official Belarusian politics of memory, residents of Beshankovichy, Ula and their surroundings identify the Jews as victims of the German occupation authorities. What is different about it is that this determination takes place against the background of sustainable practice of suppression or mitigation and, paradoxically, sometimes even denying of the tragedy of the Catastrophe, which came as a result of the official Soviet and post-Soviet state policies of memory that has been active for decades in the background of a traumatic experience which occurred due to the reluctance of some Belarusians to admit both guilt for the participation in the events of the Shoah and the responsibility for its consequences.
Date: 2018
Abstract: Problems of religious and ethnic identity are especially pertinent for people of Jewish heritage in post-Soviet states. Radical changes of the 20th century made the society more secular, put distinctions between definitions of being “Jew” and “Judaist”; the number of mixed marriages grew, and the young generations now learn traditions not from parents but from public lectures in Jewish communities. In this paper we have tried to find out what has brought young people to the Jewish community of Smolensk, why they choose to remain there, and whether they consider themselves Jewish. We have been especially interested in understanding
how much does religious identity influence the choice of ethnic identity, and vice versa.

The research is based on 8 in-depth interviews collected during Sefer Center’s trip to Smolensk Oblast in 2016. The interviewees
were selected according to the following criteria: regular visits to the synagogue (twice a month or more) and age between 14 and 35.

The working hypothesis is that the number, the frame of mind, and the identity of the young people who visit the synagogue are influenced by the following factors: 1) ethnic and religious identity of the family members and close people of the respondents and their disposition towards various confessions and ethnicities; 2) the rabbi’s policy in ethnic issues and traditions, how loyal he is to rule bending and now active he is in attracting the youth to the synagogue; 3) the environment: the influence of historically significant places of Smolensk Oblast and memories of remarkable historical events that occurred on its territory.

After analyzing the data we have drawn the following conclusions. The main reason for the interviewees to choose the Jewish identity is the prevailing of such identity in their parents. For those whose parents are both Jewish this argument is sufficient. If only parent is Jewish, a young person starts seeking for additional arguments to “allow” himself/herself be Jewish. Such reasons may be their sympathy towards Judaism and/or Jewish customs and the feeling of one’s “distinction”. Sometimes for the final integration into the Jewish environment the interviewees conduct Giyur or circumcision, the latter being not only for religious reasons. If the young people don’t feel such sympathies or don’t perform the special rituals for integration, they leave the community because they don’t feel enough “Jewishness” to remain there. The forming of one or another religious identity depends mostly on which identity is considered the right one in the family. Also, in contrast to ethnic identity, religious identity changes more often and is dependent on the person’s environment and period of time.

Thus, the working hypothesis has been confirmed in a number of points. 1) The forming of identities is indeed influenced by the identities of parents and social circles of the interviewees and the rabbi’s policy towards the youth and other members of the community. 2) It is also influenced to a lesser extent by which religious and ethnic identity is prevalent and considered normal in a particular region. Historical events and places have basically no influence on the identity formation.
Date: 2018
Abstract: The article considers the features of the correlation of ethnic and religious identifiers in the process of “revival” of the activities of the Jewish community of Perm in the post-Soviet period. Both types of identifiers which due to the specificity of Judaism as a nationally oriented religion analyzed as significant in the process of defining of phenomenon of the community. The main problem is that the cultural component of Judaism is the most important consolidating factor in the construction of the Jewish community. At the 1990’s. the community was a consolidated group, where Judaism is the connecting element. The cultural component of this system comes to the fore, and activities in this area contribute to the position of the community in the intercultural and urban space. Mass public events attested relevance of the cultural component of Judaism. Social and cultural activity had due to enter the Jewish community into the social space of the city, legitimizing its activity. Change of eras of the turn of the 1990s has contributed rise of appeal to the cultural component of the Jewish tradition. At the same time, cultural identity did not always fully coincide with the confessional one. Interviews with members of the community confirmed that the “revival” took place in Jewish cultural life, and the religious component played the role of an external occasion for the consolidation of the community. The emergence of religion from the “social ghetto” facilitated the observance of rites and norms of cult practice, accelerated the process of legitimizing the ethno-confessional community. The cultural component of Judaism is also a factor of internal communication in the community. The number of Jews who visited religious events and do not attend prayers, indicates the relevance of events that emphasize national identity. Getting a free meal by the older generation is also an economic factor that contributes to the consolidation of the community. The cultural activities of the community described by the respondents testify to the inclusion of Judaism in the inter-confessional sphere of the city. Project activity gives an opportunity to familiarize the population with Jewish culture, contributes to the regulation of interethnic relations within the society, and the formation of tolerant attitudes towards representatives of different faiths. Members and representatives of the Jewish community actively participate in religious events, which take place both in the walls of the synagogue and on city sites. The development and implementation of projects aimed at increasing the religious literacy of the population contributes to the formation of a tolerant society.
Date: 2018
Abstract: Zwischen Berghain und Club Odessa, zwischen Assimilation und Desintegration, zwischen orthodox, liberal und säkular: Achtzig Jahre nach der Reichspogromnacht zeigt sich das jüdische Leben in Deutschland in einer ungeahnten Vielfalt. Junge Jüdinnen und Juden ergreifen in diesem Buch das Wort. Gibt es im 21. Jahrhundert so etwas wie ein „deutsches Judentum“? Wie sinnvoll ist das Reden von einer jüdischen Renaissance, wenn sich Jüdinnen und Juden heute ganz neu und in Abgrenzung zu alten Bildern und Vorstellungen definieren? Was bedeutet es für Deutschland, wenn sich Jüdinnen und Juden mit anderen religiösen, ethnischen und kulturellen Minderheiten solidarisieren und sich nicht gegen sie ausspielen lassen möchten? Und wie ist dem neu erwachenden Antisemitismus zu begegnen?

Die Generation der Autorinnen und Autoren in dieser Sammlung steht heute für ein neues jüdisches Selbstbewusstsein und für neue Selbstbehauptung. Es wird deutlich, dass sich die Autorinnen und Autoren einbringen möchten. Es wird gegen altbewährte Klischees und Voreingenommenheiten angeschrieben. Der Band fasst die Entwicklungen der letzten dreißig Jahre zusammen und weist hinaus auf die Zukunft einer Gemeinschaft, die sich in einem Prozess der Identitätsfindung neu definiert. Es entsteht das Bild eines lebendigen, vielfältigen jungen Judentums in Deutschland, das immer stärker Räume für sich innerhalb der Gesamtgesellschaft einfordert. Pluralität ist eine der neuen Werte einer sich verändernden deutschen und europäischen Gesellschaft. Diese Pluralität ist dem Judentum seit jeher inhärent. Und in Anbetracht gesellschaftlicher Diskurse, in denen die Herausforderung der Pluralität immer an erster Stelle genannt wird, zeigt dieser Band für alle Leser*innen: Juden und Jüdinnen haben der Gesellschaft viel zu geben an Erfahrungen mit Pluralität. Dass zu dieser ein intensiver Streit gehört, das ist so selbstverständlich wie das Ziel, dass das Streiten zu einem Gelingen einer gemeinsamen Lebenswelt beitragen muss, soll der Streit fruchtbar und somit sinnvoll sein. Das Machloket, für das Hannah Peaceman in ihrem Beitrag plädiert, ist ein wesentliches Merkmal einer jüngeren Generation an Jüdinnen und Juden, die streiten, auch streitbar sein möchten. Aber alle Autorinnen und Autoren dieses Bandes vereint der Wunsch, unsere gemeinsame deutsche und europäische Lebenswelt mitzugestalten, sie für alle lebenswerter zu machen.
Date: 2018
Date: 2018
Abstract: In welchen Manifestationen tritt Antisemitismus im digitalen Zeitalter in Erscheinung? Wie, wo und von wem werden judenfeindliche Inhalte artikuliert und verbreitet?Welche Stereotype werden kodiert, welche Argumente benutzt? Welche Rolle spielen Emotionen und irrationale Affektlogik beim aktuellen Einstellungs- und Verbalantisemitismus? Inwiefern hat das Internet die Verbreitung und Intensivierung von Antisemitismen akzeleriert und forciert? Wie lassen sich die modernen Ausprägungen
des Judenhasses wissenschaftlich beschreiben, einordnen und erklären?

Die von der DFG vier Jahre lang geförderte Langzeitstudie zur Artikulation, Tradierung, Verbreitung und Manifestation von Judenhass im World Wide Web1 hat diese Fragen im Rahmen der empirischen Antisemitismusforschung systematisch und datenreich
untersucht.

Weltweit, so scheint es seit Jahren, nimmt die Artikulation und Verbreitung von Antisemitismen, insbesondere über das Web 2.0, stark zu. Diese Entwicklung in der virtuellen Welt korreliert in der realen Welt mit judenfeindlichen Übergriffen und Attacken, Drohungen und Beleidigungen sowie dem „neuen Unbehagen d.h. Furcht und Sorge in den jüdischen Gemeinden Deutschlands und Europas.

Dieser Eindruck, der sich bislang nur durch Einzelfälle dokumentiert sah (und deshalb zum Teil bezweifelt oder als subjektives „Gefühl“ in Frage gestellt wurde), wird nun durch die empirischen Daten der vorliegenden Langzeitstudie wissenschaftlich bestätigt.

Durch die Spezifika der Internetkommunikation (Reziprozität, aktive Netzpartizipation, Schnelligkeit, freie Zugänglichkeit, Multimodalität, Anonymität, globale Verknüpfung) und die steigende Relevanz der Sozialen Medien als meinungsbildende Informationsquelle in der Gesamtgesellschaft hat die schnelle, ungefilterte und nahezu grenzenlose Verbreitung judenfeindlichen Gedankengutes allein rein quantitativ ein Ausmaß erreicht, das es nie zuvor in der Geschichte gab. Die Digitalisierung der Informations-und Kommunikationstechnologie hat „Antisemitismus 2.0“ online schnell, multipel, textsortenspezifisch diffus und multimodal multiplizierbar gemacht. Jeden Tag werden Tausende neue Antisemitismen gepostet und ergänzen die seit Jahren im
Netz gespeicherten und einsehbaren judenfeindlichen Texte, Bilder und Videos. Im 10-Jahres-Vergleich hat sich die Anzahl der antisemitischen Online-Kommentare zwischen 2007 und 2018 z.T. verdreifacht. Es gibt zudem kaum noch einen Diskursbereich
im Netz 2.0, in dem Nutzer_innen nicht Gefahr laufen, auf antisemitische Texte zu stoßen, auch wenn sie nicht aktiv danach suchen.
Date: 2018
Abstract: This study, which forms part of JPR’s research programme for the Board of Deputies of British Jews, investigates the numbers of births and deaths that have taken place in Jewish population of the UK in recent years. Births and deaths reflect natural life events and are critical to understanding how the population is changing over time, particularly in terms of its size and structure. By monitoring the balance of births over deaths or vice versa (i.e. natural increase or decrease), it is possible to predict future trends, including the stability, growth or decline of the population.

The report, authored by JPR research Fellow, Donatella Casale Mashiah, demonstrates that the UK Jewish community has turned an important corner in recent years. Following several decades of demographic decline, during which Jewish deaths consistently exceeded Jewish births, births have exceeded deaths in every year since 2006, which implies Jewish demographic growth in the UK, all other factors being equal (e.g. migration, adhesions, renouncements).

The total number of Jewish births per annum in the UK has increased by about 25% over the past decade, peaking in 2011 at 3,869. This has more to do with birth rates in the strictly Orthodox part of the Jewish community than the remainder, although both sectors have seen an increase.

By contrast, the number of Jewish deaths per annum has been falling over time, broadly in line with national trends, due to increasing life expectancy. 2,411 Jewish death were recorded in the UK in 2016, the lowest number on record. The average between 1979 and 2016 was 3,738.

Denominationally, the majority of deaths (68%) in 2018 were ‘central Orthodox’ – i.e. funerals conducted under the auspices of the United Synagogue, the Federation of Synagogues, or independent modern Orthodox synagogues. These were followed, in turn, by Reform at 18%, Liberal at 6%, Sephardi at 4%, Strictly Orthodox at 2% and Masorti at 1%. These proportions are reflective of the relative size of each group in the Jewish population at the oldest age bands.

Beyond the overarching story of the Jewish population that these data reveal, the numbers themselves are also essential for planning purposes. They are of significant value to local authorities, politicians, community leaders, educators and charitable organisations among others, since they can be applied to assess a variety of communal needs, such as childcare facilities, school places, elderly care facilities, religious services and burial grounds.
Author(s): Samson, Maxim G. M.
Date: 2018