Fighting antisemitism with numbers in early twentieth-century Britain

ABSTRACT

In the 1920s and 1930s, the Jewish Health Organization of Great Britain (JHOGB) and its president, Redcliffe Nathan Salaman, championed the collection and analysis of demographic data about the Anglo-Jewish community as a way to counter rising antisemitism. In this article, Endelman discusses the belief in the ability of statistical research to undermine lies and distortions about the Jews of Britain that rested on untested Enlightenment assumptions about human nature and the sources of human behaviours and sentiments. While the JHOGB’s faith in statistical research as a bulwark of counter-propaganda never faltered, and while it obtained funding for a handful of projects, it failed to convince the leaders of Anglo-Jewry of the necessity to create and support a permanent statistical bureau. With the onset of the Second World War, the organization ceased its work, as more pressing communal priorities, especially caring for refugees from Nazism, rose to the fore.     

Neville Laski,Anglo-Jewry and the crises of the 1930s

ABSTRACT

Neville Laski, president of the Board of Deputies of British Jews from 1932 to 1939, led Anglo-Jewry through the most challenging period in its modern history. Internally, the community was deeply divided, with half a century of mass immigration placing great strain on its pre-existing structures and institutions, and particularly the traditional elites who controlled them. Externally, it faced the unprecedented threat of an emerging domestic fascist movement, while also dealing with the consequences of growing antisemitic persecution in continental Europe. Despite playing a leading role in responding to these developments, Laski has received remarkably little attention from historians. Where he has, the consensus is that he failed to rise to the challenges of the 1930s, acting as an impediment to internal reform and remaining complacent and ineffective in his response to antisemitism. Drawing on a range of contemporary sources, Tilles’s article offers a comprehensive reassessment of Laski’s role. It argues that he acted as a transitional figure between the rule of the old, anglicized elites and the new immigrant community, seeking to balance the demands of competing factions. Meanwhile, his defence policy against antisemitism was not only active and effective, but eventually saw all major sections of Anglo-Jewry unite behind his leadership in this area.     

Social structure of the Jewish quarter in Vienna during the liberal era (1850–1900)

The article examines the nature of residential and coresidential patterns in the second half of the 19th century in a district of Vienna known as Leopoldstadt, which had a large Jewish population. Analysis of a database from this district, paying attention to occupation and class variables, suggests that the Jewish population therein was more mixed than traditional interpretations suggest, and that the concentration of Jews there can plausibly be explained mainly by reference to residential choices made by Jews to live near an economic infrastructure that catered to their religious and cultural needs. The patterns identified in the data suggest further that in interpreting the residential patterns of the city it is necessary to conceptualize the problem as one of interaction between religion, economics, and residential choice.     

论犹太文化的内敛性

犹太文化是一种以犹太教为核心的内敛性文化。这种集闭合性和开放性为一体的内敛性文化,使犹太民族能够在长期的流散中始终保持着强烈的民族认同意识,从而流而不散,流而重聚。     

犹太律法的演变和特征

犹太律法是犹太教信仰的规范化,其产生和发展与犹太教的历史演变同步。犹太律法的内容和形式具有鲜明的特色。在圣殿被毁、国家沦丧之时,以色列的土地上曾经存在一个完整的法庭体系。犹太律法具有神圣性,同时又被创造性解释和应用。犹太律法具有民族性,同时又对普世性价值予以强调。     

论犹太教与世俗文化的兼容

作为一种文化体系的犹太教并不排斥世俗的因素,而且在其发展中融入了很多世俗的智慧,尤其是理性和科学的要素。从《圣经》时代到中世纪,犹太教在认识自然、与异质文明交往、解释经典过程中逐渐形成了兼容世俗文化的能力和特征。而作为一种传统,又使得犹太教在面临现代性挑战的情况下,能够适时地调整自身,以顺应现代社会的需要。犹太教与世俗文化的兼容体现了犹太文化的巨大创造性和生命力。     

The theme of indivisibility in the post-war struggle against prejudice in the United States

Whitfield's essay seeks to identify and explain a tendency that emerged in the United States in the 1940s and extended through the 1950s. It was then that a notion became commonplace, especially among liberals, that the victims of prejudice were interchangeable and that bigotry was undifferentiated. Before the 1940s, the problem of prejudice was not widely believed to be urgent; but the war against the Third Reich heightened awareness of the price of an irrational hostility to minorities. American liberals in particular came to the understanding that bigotry was indivisible; and, for its objects, the cards of identity could easily be shuffled. Whether the victims were Jews or Negroes or homosexuals, the hatred that they elicited appeared to be formed without making any distinctions among them. Evidence can be found in the culture of those two decades, in novels, plays and films. The unitary view of the character of prejudice had some support in social science, including in the authoritative volume The Authoritarian Personality. The theory would also be reflected in a major shift in the agenda of Jewish civil rights organizations, which redefined their mission as promoting the democratic rights of all minorities rather than the particular interests of American Jews. This distinctive tendency vanished in the 1960s, however. One reason for the change was a fuller appreciation of the hostility that minorities could harbour towards other minorities. The realization also deepened of the singular vulnerability of black Americans under the pressure of racism, which demonstrated a tenacity as well as a proclivity for violence that had been largely absent from other forms of bigotry. Finally, a broader legitimation of difference itself emerged in the 1960s to bury the notion that minorities were fungible.     

Jewish household structure in an early modern town: The Worms ghetto census of 1610

In July 1610, municipal officials of the German city of Worms conducted a visitation of the city's Jewish ghetto. The visitation resulted in a remarkably precise census of this Jewish community, which was one of the largest in early modern Germany. In 1610, the Jewish community of Worms had a total of 759 inhabitants living in 95 households plus some additional indigents living in communal institutions. A total of 619 of those living in households (81.6%) belonged to the householders' own families while 140 (18.4%) were students, servants, or other nonrelatives. Households ranged in size from 1 to 21 inhabitants. The median household size was seven persons. One-third of the Jewish households of Worms included more than one conjugal unit, typically the householding couple plus one or more married children.     

Religious fundamentalism and the extreme right-wing camp in Israel

Over the last ten years, a sizeable body of social science research has been devoted to two troubling phenomena—right-wing extremism and religious fundamentalism—both of which have seen a recrudescence in the last two decades. While the first is largely a secular phenomenon, the latter is, by definition, religious in orientation. Although most literature has treated these phenomena separately, in Israel the overlap between the two is so extensive that it could very well serve as the basis for a generating hypothesis. Utilizing features of both European right-wing extremism and characteristics of fundamentalism, Bermanis, Canetti-Nisim and Pedahzur attempt to demonstrate how the extreme right, with its secular underpinnings, has withdrawn from the larger picture, and how a new, complex and more extremist approach, based on fundamentalist ideals, has taken its place.