Jewish–Gentile intermarriage in pre-war Amsterdam

Intermarriage is generally regarded as the litmus test in the process of assimilation of ethnic-minority groups. The Jewish community in Amsterdam was a religious minority. When a Jew married a Gentile it was assumed that Judaism lost a family. Odds ratio calculations based on marriage tables for 1911–1941 show that the rate of intermarriage among Jews was much lower than among Catholics, Protestants and religious unaffiliated. Although the Jewish community might still be more homogeneous than the Protestant and Catholic communities, it was rapidly assimilating as the log odds ratios for Jews dropped more heavily. While mutual aversion is reflected in the remaining high log odds ratios for Jewish–Catholic marriages, Jewish–Protestant marriages and Jewish–unaffiliated marriages increased because of the higher propensity among Protestants to marry a Jew and the higher propensity among Jews to marry an unaffiliated spouse from the 1920s onwards. Next, we created life courses for a sample of 480 descendants from Jewish grandparents living in Amsterdam in 1941 of whom we know were married to a Gentile or to a Jew. The collected data from the Amsterdam registry allow us to test several hypotheses on preferences, opportunities and third parties in a logistic regression analysis. One's own affiliation significantly influenced the preference to marry a Gentile or a Jew. Successive marriage cohorts showed a higher chance to marry a Gentile among those who had Jewish parents at birth. A similar but weaker effect is found for those born in the old Jewish neighborhood. These differences in effect on later marriage cohorts indicate that religious and social barriers within the Jewish community had largely diminished. Opportunities like the social network of the mother and the living district during one's adolescents' age also significantly influenced the choice of a spouse.     

Reflections on the anticipated mass deportation of Soviet Jews

Abstract

This paper investigates questions surrounding a purported plan (believed to have been interrupted and not resumed after Stalin’s death in March 1953) for the mass deportation of 2 million Soviet Jews from the European part of the country to desolate areas of Siberia, Kazakhstan, and the Arctic North. More specifically, it asks: (1) Was there such a plan, orchestrated by Stalin? (2) Were preparations undertaken to implement the plan, particularly the compilation of lists of potential Jewish deportees, assembly of cattle car echelons for their transportation, and construction of barracks at destinations? The author begins by briefly tracing the history of Stalin’s anti-Semitic campaign after World War II, summarizing the liquidation of the Jewish Anti-Fascist Committee and the Doctors’ Plot in light of the mounting anti-Semitic campaign in the country, which reached alarming proportions during the “seven-week” period prior to Stalin’s last days. In addition to an in-depth review of Russian-language sources, the paper also is based on contacts with authors and observers with access to state archives and a private archival collection. The latter, still in a state of relative disorganization, could become a link to resolving the question of whether the plan and preparations for the anticipated mass deportation had taken place.     

South African Jews and Apartheid

Jews were overwhelmingly over-represented among Whites in the anti-apartheid struggle in South Africa. At the same time, the Jewish community remained inwardly focused on narrowly Jewish concerns; Jewish communal institutions, until relatively late, remained distant from the struggle against racial injustice, if not wholly complicit with the apartheid regime. In this essay, Adler attempts to account for both responses, activism and compliance, by examining the dilemmas faced by South African Jewry as a relatively small group of suspect Others living at the sufferance of the dominant and traditionally antisemitic Afrikaners. Anti-apartheid activism, he argues, was deeply rooted in Jewish culture and values, regardless of how secular the forms that it took were, and how disturbing it might have seemed to a fearful Jewish community pre-occupied with its own interests.     

Chinese policy towards Kaifeng Jews

China is the only country in Far East in which Jews have continually lived for over 1,000 years. The best-known Jewish community in China is the Kaifeng Jewry. What, if any, has been official policy of China towards Jews and their religious practices? This article seeks to explain the issue from a historical perspective with a focus on the Kaifeng Jews, who have lived in China for many hundred years but are not considered as official ethnic group. It does so by exploring official attitudes (based on available documents) towards the Jews of Kaifeng over the past five decades.     

A Review of: “Mike Davis. Buda's Wagon: A Brief History of the Car Bomb”

Lenin allegedly referred to the thinkers and activists ready to cover up for his crimes against his own people as “useful idiots.” Today, some intellectuals sacrifice their integrity as intellectuals not for a professedly progressive egalitarian movement, but in order to protect radical Islam, one of the most regressive and authoritarian movements imaginable. This article refers to such people as “useful infidels,” showing how their excessive self-criticism is exploited by Islamists to incriminate the West in the evils of modernity. The result is a perversion of human rights discourse and a marriage of pre-modern sadism and post-modern masochism.     

Hannah Arendt's analysis of antisemitism in The Origins of Totalitarianism: a critical appraisal

ABSTRACT

Hannah Arendt's seminal work The Origins of Totalitarianism begins with an extended study of the history of antisemitism. Many of Arendt's arguments in this groundbreaking text have been challenged by other scholars. Examining the chief contours of Arendt's account of the rise of modern antisemitism, Staudenmaier offers detailed reasons for approaching her conclusions sceptically while appreciating the book's other virtues. Arendt's repeated reliance on antisemitic sources, her inconsistent analysis of assimilation, her overstated distinction between social and political dimensions of anti-Jewish sentiment, and her emphasis on partial Jewish responsibility for antisemitism indicate fundamental problems with her interpretation of the historical record. A thorough critical appraisal of Arendt's argument offers an opportunity for both her admirers and her detractors to come to terms concretely with the contradictory aspects of her historical legacy.     

The Sephardi and Oriental Jews of Haifa and Arab-Jewish relations in Mandate Palestine

Abstract

This article examines the development of the relations between Jews and Arabs in Haifa during the British Mandate period from the perspective of the Sephardi and Oriental Jews (Mizrahim). It focuses on the two Sephardi neighborhoods in Haifa: Ard al-Yahud and Harat al-Yahud. The article examines the character of the shared Jewish-Arab space that existed in both these mixed neighborhoods, which were inhabited by both Jews and Arabs. The character of this spatial system was exposed during the course of a local political struggle to secure representation for the Sephardi and Oriental Jews and to improve their social condition, as well as during periods of security tension. The article also examines the attitude of the Sephardi leadership toward the ‘Arab question’, and discusses the manner in which everyday life in Ard al-Yahud and Harat al-Yahud manifested the existence of an Arab-Jewish identity during the Mandate period.     

The logic of anti-Zionism: Soviet elites in the aftermath of the Six-Day War

Despite the opening of Soviet archives, and the surge in scholarly interest in anti-Zionism, scholars have not used declassified archive documents to shed new light on Soviet anti-Zionism in the wake of the Six-Day War. Based on such documents, Gjerde’s article challenges a view of post-1967 Soviet anti-Zionism that has been prevalent since it emerged during the Cold War: that it represented a ‘disguised’ form of antisemitism that Soviet leaders used as a political tool. To the contrary, Gjerde argues, the archive documents suggest Soviet anti-Zionism was more than a propaganda invention. Within higher Soviet echelons, a particular logic existed that fostered a view of ‘Zionism’ as an immense, conspiratorial threat to the Soviet Union. In one sense, this logic grew out of a more general tendency to view nonconformity as conspiracy: the Soviets had established extremely narrow boundaries for what constituted acceptable Jewish identity; and, when some Soviet Jews began to voice nationalist sentiments after the Six-Day War, Soviet leaders saw this expression of nonconformity as essentially a hostile act, warranting severe counter-measures. This is not to say Soviet anti-Zionism was not antisemitic but rather that to explain it merely as a propaganda tool is to ignore much of the complexity of its emergence.     

Jewish Religiosity and Political Attitudes in the United States and Israel

Does religious commitment have a common political impact across national frontiers? To date, that question has been explored empirically only for Roman Catholics, who might be expected to behave similarly because of centralizing resources in their tradition. This article explores the extent of transnational political attitudes among Jews in the United States and Israel, two groups with less centralized authority structures and radically different religious situations. Parallel surveys of Jews in the United States and Israel, analyzed by OLS regression with the slope dummy approach, indicate that Jewish religiosity has a common influence on most political issues but often has much sharper effects in one society than the other. Given our expectation that Jews would exhibit lower levels of transnational similarity than Roman Catholics, the findings reinforce scholars who perceive religion as a potent transnational political factor.     

Meat lottery: a spectacle in transition from Ethiopia to Israel

ABSTRACT

Meat is a key idiom in the lives of the Ethiopian Jews, both private and collective. This paper focuses on meat lottery as a unique praxis in Ethiopia and in the move of the Beta Israel (Ethiopian Jews) community, from Ethiopia to Israel. Based on ethnographic fieldwork, the egalitarian divide of meat to be consumed by all partners and its accompanied lottery ritual is described and analyzed, directing the gaze to its socio-cultural and symbolic meanings. Beyond the mitigating aspects of the lottery from a social perspective, i.e. circumventing potential rivalries in the distribution of the meat of a single animal among several partners, it is connected at heart with the notions of sacrifice and transformation.