By Eli Lederhendler
Quantity XXV of the prestigious annual experiences in modern Jewry explores new understandings and ways to Jewish "ethnicity." In present parlance concerning multicultural range, Jews are frequently thought of to belong socially to the "majority," while "otherness" is reserved for "minorities." yet those team labels and their meanings have replaced through the years. This quantity analyzes how "ethnic," "ethnicity," and "identity" were utilized to Jews, prior and current, separately and jointly.
Most of the symposium papers at the ethnicity of Jewish humans and the social teams they shape draw seriously at the case of yankee Jews, whereas others supply wider geographical views. participants deal with ex-Soviet Jews in Philadelphia, evaluating them to the same inhabitants in Tel Aviv; Communism and ethnicity; intermarriage and crew mixing; American Jewish discussion; and German Jewish migration within the interwar many years. best teachers, using numerous social clinical equipment and ancient paradigms, suggest to augment the readability of definitions used to narrate "ethnic id" to the Jews. They element to ethnic adventure in quite a few assorted social manifestations: language use in social context, marital habit throughout generations, spatial and occupational differentiation with regards to different participants of society, and new immigrant groups as sub-ethnic devices inside of greater Jewish populations. additionally they think about the relevance of person event and choice in comparison to the burden of bigger socializing factors.
Taken as a complete, this paintings deals revisionist perspectives on the software of phrases like "Jewish ethnicity" that got wider scope by means of students within the Sixties, '70s, and '80s.
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Extra info for Ethnicity and Beyond: Theories and Dilemmas of Jewish Group Demarcation
Communism and the Problem of Ethnicity in the 1920s: The Case of Moissaye Olgin Tony Michels (university of wisconsin, madison) During the 1920s, thousands of American Jews joined the Communist party and allied organizations. 1 A signiﬁcant number of Jews also joined the party’s English- and Russian-speaking units. Moreover, Communism’s inﬂuence among Jews extended far beyond party organizations. The Communist Yiddish daily, Di frayhayt, enjoyed a reputation for literary excellence and reached a readership of 20,000–30,000, a higher circulation than any other Communist newspaper, including the English-language Daily Worker.
It should be noted here that a number of German Jewish historians remain unconvinced by the thesis of the Judaic origins of Jewish socialists’ commitment to this universalist utopia. They do not, however, offer a satisfactory alternative explanation of the secular German Jewish intelligentsia’s involvement in socialism/communism. I present this thesis here because I ﬁnd it an intriguing parallel to Willfried Spohn’s well-documented claim that, in the case of German social democrats of Protestant origin (and unbeknownst to the actors themselves), a secularized Lutheran representation of the relation between salvation and the world underlay their political attitudes (Spohn, “Religion and Working-Class Formation in Imperial Germany, 1871–1914,” Politics and Society 19, no.
It should be noted that the majority of Russian Jewish immigrants in Philadelphia attend religious services only on special occasions such as high holidays, circumcisions, bar/bat-mitzvahs, and the yahrzeits of their relatives. Ethnicity as a Primordial-Situational-Constructed Experience 25 61. Information about the (non-)integration of Russian Jewish immigrants in Tel Aviv has been compiled from Remennick, Russian Jews on Three Continents; idem, “Transnational Community in the Making: Russian Jewish Immigrants of the 1990s in Israel,” Journal of Ethnic and Migration Studies 28, no.