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The aftermath of the Second World War and the Holocaust triggered mass migration of Jewish refugees to British Mandatory Palestine and, after 1948, the nascent State of Israel. Responding to this crisis, Jews in the Diaspora increased their commitment to facilitate immigration to Israel, particularly by supporting medical services to the Yishuv (pre-state Jewish Settlement). This paper explores the critical role played by Hadassah and other organizations in establishing direct medical services for Jewish immigrants during two key periods of Israel's history: the end of British Mandatory Palestine (1944–1948) and the early years of the State of Israel (1948–1953). While the Immigrant Medical Services organization faced numerous challenges, this organization was essential in addressing the pressing healthcare needs of a burgeoning population amid morbidity and mortality concerns. An emphasis is placed on the challenges faced by these organizations and the commitment and resourcefulness of all involved, which ultimately shaped the foundation of Israel's healthcare infrastructure. [ABSTRACT FROM AUTHOR]

Copyright of Arab Future is the property of Centre for Arab Unity Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos Judaicos (0718-8749) is the property of Universidad de Chile, Facultad de Filosofia y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sport & Tourism Central European Journal / Sport i Turystyka Środkowoeuropejskie Czasopismo Naukowe is the property of Jan Dlugosz University in Czestochowa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Oriental Studies / Sarkiyat Mecmuasi is the property of Istanbul Universitesi Edebiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article's subject is the migration of Apulian New Christians to Venetian Dalmatia in the late fifteenth and early sixteenth century. These New Christians were the descendants of Jews who had converted to Christianity at the end of the thirteenth century but who continued to constitute a group distinct from the rest of society until many had to flee Apulia due to growing repressions at the turn to the sixteenth century. Based on archival material from Zadar, Split, and Venice, this paper studies the Venetian ruled town of Split as an example of how close and multifaceted the contacts between Apulian New Christians and Venetian Dalmatia were, ranging from grain trade to permanent settlement. Although Venice tried to expel all New Christians from its territories, including Dalmatia, in the 1490s, they appear to have been tolerated in Split. How this was possible and how the Apulian New Christians integrated themselves into the local society is studied in this article. [ABSTRACT FROM AUTHOR]

The Jewish past has always represented a distinct chapter in Morocco's history; an embodiment of a historic component of Moroccan society. 'Tinghir – Jerusalem: Les Echoes du Mellah' (2013): a documentary by Moroccan director Kamal Hachkar, excavates history through places and testimonies of Jews who left Morocco towards 'Israel' and Muslims still living in Tinghir in an attempt to investigate the factors that shaped Moroccan Jews' migration. Going back and forth diverse oral narrations about lived experiences, Moroccan Muslims and Jews recall their memories of good neighbourliness and coexistence during the 1950s and 1960s before the exodus. Memories clash and a new generation that did not witness anything about the history of Jews in Morocco except the Jewish cemetery; emerges, and although the perceptions regarding the Jews' departure diverge, the common feelings of belonging, intense nostalgia and diaspora of the soul appears to be shared. [ABSTRACT FROM AUTHOR]

This article discusses the concept of a Luso-Brazilian sobrado, which is a Portuguese architectural style that was adapted to colonial Brazil. The author shares their personal connection to a Luso-Brazilian sobrado that they inherited and the efforts to preserve it as national heritage. They also explore the colonial narrative and the disparities caused by colonialism. The article emphasizes the importance of decolonial practices, conviviality, and listening to multiple perspectives. It also highlights the significance of heritage and the interconnectedness of different histories and communities. [Extracted from the article]

Analyses of the migrations from Morocco in the second half of the twentieth century tend to view them as part of a larger pattern of South-to-North postcolonial circular migration, while Jewish Moroccan migration is deemed an exceptional national phenomenon, unrelated to the study of these global developments. Yet, Jewish migration from northern Morocco to Venezuela was characterised and influenced by a number of sub-regional, ethno-religious, linguistic, and even racial peculiarities, whose analyses may broaden our perspective on the global dynamics of Moroccan postcolonial migration: for example, the status of northern Morocco and Venezuela as a hub for Spanish settlers, Venezuela's post-1945 open-door policy toward European immigration, and the Judeo-Spanish backgrounds of immigrants from Morocco. In the absence of bilateral migration agreements between Morocco and Venezuela, examining Moroccan Jewish migration to the latter can also shed light on the prominent role of informal networks in shaping global migration from North Africa, and explain why Muslim Moroccans did not immigrate to Venezuela even as many were migrating elsewhere. A focus on grassroots histories of this sort may help advance the scholarship beyond the narratives of mass minority departure, labour migration, and integration that usually treat Morocco and other countries of emigration as homogeneous national units. [ABSTRACT FROM AUTHOR]

The British Yiddish writer Katie Brown wrote humorous stories and sketches for the London Yiddish newspapers Di post (The Post) in the 1930s and Di tsayt (The Times) in the 1940s. The stories, set in London’s Jewish East End, concern the day-to-day effects of immigration, poverty, and Jewish culture in Britain. After the Second World War, in a bombed-out East End where Jewish migration to the suburbs was accelerating, Brown did not write entirely new sketches, but rather edited versions of her prewar stories. Looking at the earlier and later stories together, we get a sense of the changes happening to London’s Jewish community: the decline of Jewish culture and religious practice, the changing relationship with the Eastern European homeland, and the decline of the Yiddish language. Through close reading and analysis, this article gives historical background to Brown and the social, cultural, and political context of her stories. It situates Brown as the only female journalist writing regularly for the press and identifies her unique perspective in making poignant interventions into Jewish debates of the day through stories of small incidents in family life. She raises questions around how to maintain a Jewish identity in England and visibility as a Jew in a Christian world, and traces change through two decades by describing the tension between the immigrant generation and their children. Using a range of neglected source material in Yiddish, this article throws new light on the Jewish East End in its twilight years. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Yakov Z. Mayer's book, "Editio Princeps," and Joseph A. Skloot's book, "First Impressions," delve into the creation of Jewish books during the early modern period. Mayer focuses on the printing of the Palestinian Talmud in 1523 in Venice, while Skloot examines the printing of Sefer Hasidim between 1538 and 1580. Both authors emphasize the collaborative nature of bookmaking and the cultural and social influences on these texts. They also analyze paratexts, like colophons, to understand the historical context and technological advancements in printing. The text explores the impact of printing on the preservation and perception of texts, specifically the Palestinian Talmud. It presents different perspectives on the role of printing in solidifying texts and transforming manuscripts into antiquarian objects. The author argues that while printing standardized texts and made them more accessible, it did not diminish the significance of manuscripts or oral performances. The text also raises questions about the belief in the finality of printed texts and the potential for improvement in subsequent editions. Overall, it highlights the complexities of textual transmission and the evolving media landscapes throughout history. [Extracted from the article]

The article focuses on Jiří Friedl's monograph, which examines the role of Czechoslovakia in the migration of the Polish population between 1945 and 1948. The author presents the diversity of migrant groups, including repatriates, re-emigrants, and refugees, as well as the difficulties associated with repatriation and illegal migrations. The book analyzes both the organization of returns to Poland and attempts to escape from the communist regime, highlighting the complexity of Polish-Czechoslovak relations during this period. Friedl provides valuable information on the migration of Jews and other national minorities, making his work a significant contribution to research on the history of migration in Central and Eastern Europe. [Extracted from the article]

To what extent did Ashkenazi Jews integrate and acculturate into the local society, culture, and politics of late Ottoman Palestine? This question has been almost entirely ignored by the voluminous scholarship on the migration of Jews from central and eastern Europe to Palestine. This article challenges the widely held assumption that such integration was nonexistent and impossible. Building on recent work on Ashkenazi adoption of Arab clothes, Arabic language, and urban encounters and cohabitation, I argue that Ashkenazi integration in Ottoman Palestine was a very real process, which took on significant dimensions. I focus on civic participation and local politics, military service in the Ottoman army, and deep economic interdependence. Integration was uneven and did not follow a single pathway; rather, there were diverse avenues of integration through Jewish Sephardi society, the Arab elite, Ottoman institutions, and more. [ABSTRACT FROM AUTHOR]

How does the increasing diversification of both the Jewish and general population in Germany influence Jewish self-positioning in German society? It seems that especially young Jews no longer perceive themselves in a binary relationship to the majority society alone, but as part of a heterogeneous, post-migrant society. The journal Jalta – Positionen zur jüdischen Gegenwart [Yalta – Positions on the Jewish Present], published between 2017 and 2020, served as an important mouthpiece for the young generation's rage and desires. This study identifies and expounds upon three sets of relationships within German society that Jalta wishes to redefine: relationships within Jewish communities, relationships between Jews and the majority society, and relationships of Jews to other minorities. [ABSTRACT FROM AUTHOR]

This article discusses the experiences of several thousand Jewish migrants from the Soviet Union who failed to adapt to life in Israel and moved to Western Europe during the 1970s and 1980s in an attempt to gain immigrant admission to Western countries. The difficult multi-year sojourn of these people in Europe (mainly in the Roman Metropolitan Area in Italy) highlights the nonlinear and precarious trajectories of emigration from the USSR as well as the political controversies that accompanied this population movement. At the center of analysis are the activities of Western and Israeli government agencies and international organizations that tried to restrict and inhibit the unexpected abandonment of the Israeli destination by ex-Soviet Jewish migrants. The article focuses on a contrast between the ideology and practice of transnational migrations in a divided world. Although the concepts of freedom, legality, and individual choice rhetorically framed the act of leaving the Soviet Union during the Cold War, in practice those benefits were not available to many migrants. Agencies routinely handled migrations on grounds of political calculation, in which the rights, freedoms, and well-being of the migrant were subordinated to policy objectives and institutional priorities, often without much regard for the law. The article pays special attention to the values, language, and mechanisms of political action that the former Soviet people employed in order to reach their goals in the unfamiliar Western world. [ABSTRACT FROM AUTHOR]

Copyright of Bylye Gody is the property of Cherkas Global University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We estimate the push and pull factors involved in the outmigration of Jews facing persecution in Nazi Germany from 1933 to 1941. Our empirical investigation makes use of a unique individual-level data set that records the migration history of the Jewish community in Germany over the period. Our analysis highlights new channels, specific to violent contexts, through which social networks affect the decision to flee. We estimate a structural model of migration where individuals base their migration decision on the observation of persecution and migration among their peers. Identification rests on exogenous variations in local push and pull factors across peers who live in different cities of residence. Then we perform various experiments of counterfactual history to quantify how migration restrictions in destination countries affected the fate of Jews. For example, removing work restrictions for refugees in the recipient countries after the Nuremberg Laws (1935) would have led to an increase in Jewish migration out of Germany in the range of 12% to 20% and a reduction in mortality due to prevented deportations in the range of 6% to 10%. [ABSTRACT FROM AUTHOR]

The article discusses the myths that persist about Jewish migration to the U.K. It debunks the myth that Jewish migration started in 1881, explaining that Jews had been migrating to the U.K. since Oliver Cromwell's time. The myth, which assumes that all Jews went to London, is also debunked by examining the diverse origins of Jewish migrants, with the author's own family history serving as an example.

The development of the brain sciences (Hirnforschung) in the Max Planck Society (MPG) during the early decades of the Federal Republic of Germany (FRG) was influenced by the legacy of its precursor institution, the Kaiser Wilhelm Society for the Advancement of Science (KWG). The KWG's brain science institutes, along with their intramural psychiatry and neurology research programs, were of considerable interest to the Western Allies and former administrators of the German science and education systems in their plans to rebuild the extra-university research society—first in the British Occupation Zone and later in the American and French Occupation Zones. This formation process occurred under the physicist Max Planck (1858–1947) as acting president, and the MPG was named in his honor when it was formally established in 1948. In comparison to other international developments in the brain sciences, it was neuropathology as well as neurohistology that initially dominated postwar brain research activities in West Germany. In regard to its KWG past, at least four historical factors can be identified that explain the dislocated structural and social features of the MPG during the postwar period: first, the disruption of previously existing interactions between German brain scientists and international colleagues; second, the German educational structures that countered interdisciplinary developments through their structural focus on medical research disciplines during the postwar period; third, the moral misconduct of earlier KWG scientists and scholars during the National Socialism period; and, fourth, the deep rupture that appeared through the forced migration of many Jewish and oppositional neuroscientists who sought to find exile after 1933 in countries where they had already held active collaborations since the 1910s and 1920s. This article examines several trends in the MPG's disrupted relational processes as it sought to grapple with its broken past, beginning with the period of reinauguration of relevant Max Planck Institutes in brain science and culminating with the establishment of the Presidential Research Program on the History of the Kaiser Wilhelm Society in National Socialism in 1997. [ABSTRACT FROM AUTHOR]

Much has been written on Martin Buber's public response to Mahatma Gandhi's article "The Jews", which had been published in the newspaper Harijan in 1938, just after the Nazi pogrom against the Jews known as "Kristallnacht". I wish to examine more closely Buber's conception of God's command to the Jewish people to settle the land of Palestine in a manner that expresses love for their Arab neighbors, seeks harmony and peace in the land, and serves not only the common good among Jews and Arabs but the good of the land itself—that it would be fruitful for all. Central to Buber's conception of the state of Israel in Palestine—and Jewish settlement more generally—was God's ancient command that the Jews must establish a just society. The Jews must be faithful, Buber contended, to build a community and state that obeys God's calling and aligns with their mission to reflect God's justice in the world. Thus, understanding and harmony between the Jews and Arabs must be integral to the Jews' approach to Arabs in Palestine, not peripheral to their mission. Buber's response demonstrates his desire to relate directly and personally to Gandhi, to reveal falsehoods and misunderstandings, and to facilitate a greater awareness of the richness of the Jewish tradition that may be used to benefit the land of Palestine and its peoples. This vision for the Jewish mission deserves more attention in the historiography. [ABSTRACT FROM AUTHOR]

The Israeli Law of Return marks a radical change in the centuries-old practices of the Jewish diaspora: it makes the young state the privileged place of international Jewish migrations and mobilities and leads to a profound redefinition of the forms of belonging, in particular by promoting a “diasporic nationalism”, a hitherto unknown phenomenon.

Copyright of Canadian Jewish Studies / Études Juives Canadiennes is the property of Association for Canadian Jewish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Urban Studies (Sage Publications, Ltd.) is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Firat University Journal of Social Sciences / Firat Üniversitesi Sosyal Bilimler Dergisi is the property of Firat University, Social Sciences Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the College Of Basic Education is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

"The Fate of the Jews in the Early Islamic Near East: Tracing the Demographic Shift from East to West" by Phillip Lieberman is a comprehensive study of Jewish life during the early Islamic rule in the Near East. The book examines the migration of Iraqi Jews to the West and challenges the hypothesis of a massive migration from East to West. It also explores the identity of Jews in the region after the Muslims came to power and analyzes Jewish and Islamic business laws. The book is a valuable resource for those interested in Near Eastern studies, archaeology, and Jewish studies, although it may be challenging for non-academic readers. [Extracted from the article]

Literary narratives of Jewish refugees in the Caribbean uncover a forgotten chapter of wartime history. A key example is Haitian author Louis-Philippe Dalembert's novel Avant que les ombres s ' effacent (2017), which tracks the traumatic dispersion of a Polish Jewish family to Haiti, Cuba, Israel, and the US in the late 1930s. Dalembert interweaves the tale of his Jewish protagonist's flight to Haiti with portrayals of the Haitian émigré community in Paris and the Haitian concentration camp prisoner Jean-Marcel Nicolas. Blending fact and fiction, the novel highlights the Haitian state's little-known efforts to aid Holocaust refugees and connects those efforts to the island nation's own revolutionary history. In this article, I argue that fiction's unique traits as a medium of cultural memory enable Dalembert to reframe the wartime past from a Haitian perspective. Avant que les ombres s ' effacent harnesses the fictional privileges of literary narrative, mediating between the real and the imaginary and combining Jewish and Caribbean memory systems in unexpected and often startling ways. Generating images of the wartime past that transform our perception of it, the novel moves Haiti to the center of the story and in so doing uncovers global dimensions of Jewish experience. [ABSTRACT FROM AUTHOR]

Migration, as the displacement of peoples, triggered throughout the centuries by wars, natural disasters, political oppression, poverty and famine, religious persecution is a profound human experience and an intimate part of the biblical saga from the beginning, along with the social, anthropological and spiritual issues it raises. The history of Israel is rooted in migration and the Jewish Diaspora is the most extensive and well documented migrations in antiquity. The wandering of the patriarchs, the Exodus, the exile, the dispersion and the return to Jerusalem are embedded in the consciousness of the people of Israel and helped define their character as a people and the nature of their relationship to God. For the Christian Church, migration was a phenomenon that configured its history and forced it to define itself and to specify the eschatological goal of its missionary. The patristic writings of the first centuries indicate that Christians have always considered themselves pilgrims to the heavenly homeland, not having a particular homeland here on earth, although they have always managed to adapt to the social and political conditions of the times. Starting from these historical, social and spiritual premises, the present study proposes a refection both from a biblical and patristic perspective on the migration phenomenon, trying to offer the premises of a debate in the space of orthodox theology on this current topic. [ABSTRACT FROM AUTHOR]

The histories of refugees and forced displacement do not often consider the impact of grief and loss upon the family members of such individuals. This essay places the story of one such family member, a young woman who lost her parents, brother, and her fiancé on the sinking of a ship filled with refugees during the Second World War, as the focal point of an exploration of grief, material possessions, and migration, amidst the bureaucratic mechanisms of empire. The story of Doris, a migrant to Mandate Palestine in 1941 and then a repatriate to Great Britain the following year, highlights the ways in which elements of refugeedom intersected with colonialism and empire and restrictions on Jewish migration. I use the fragmentary nature of Doris's archival record to understand her as a 'refugee-adjacent' individual who tried to negotiate hurdles, constraints, and dismissive attitudes of colonial authorities and all the while deal with her own loss and its consequences. Of significance to this historical context is that the grief of refugees and their family members left behind was often unrecognised by colonial and state authorities. [ABSTRACT FROM AUTHOR]

Copyright of Cuadernos de Historia is the property of Universidad de Chile, Facultad de Filosofia y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Post‐war Jewish immigration from Europe to Australia has been much discussed in the scholarship, primarily with reference to the question of discriminatory (anti‐semitic) intention on the part of the Australian government and the Department of Immigration bureaucracy. The assumption has often been made that the existence of discriminatory policy and practices necessarily led to a reduction in the number of Jewish migrants entering Australia. Using new data on Jewish entrants under the Mass Resettlement programme (1947–51) and under individual sponsorship on landing permits, as well as material from the archives of the International Refugee Organization which administered the Mass Resettlement programme, this article revisits the related questions of discriminatory intentions and quantitative outcomes, concluding that discriminatory intent, while stimulating evasive strategies of resistance on the part of individuals and institutions, does not necessarily result in significant reduction in the rate of entry of the migrants who are the object of discrimination. [ABSTRACT FROM AUTHOR]

Copyright of Boletim de Geografia is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1968, an antisemitic campaign, launched by the Polish government, caused around 13,000 Jews to leave Poland. About 2500 of these refugees came to Denmark, while only about 25 ended up in Norway. The migration to Norway could potentially have reached low hundreds, but as oral-history sources indicate, the Jewish congregation in Oslo turned down a government initiative in 1969. Based on written and oral sources, and secondary literature, I argue that there was an equally important factor differentiating the two countries. Comparing the Danish and Norwegian refugee reception policies, the article finds that Danish authorities and their NGO partners at decisive stages in the process were more proactive than their Norwegian counterparts in their efforts to persuade Polish Jews to come. The most critical point was in June 1969, when Denmark’s embassy in Warsaw started issuing Jews with automatic visas, while Norway retained its existing application process. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Jewish community of Palestine (the Yishuv) began its transformation to a semi-autonomous entity shortly after the arrival of the Second Immigration to Palestine, from 1900-1914. During those years, the building blocks of a secular national governing framework were organized, and as WW I began, Ashkenazi leaders attained hegemony over the millet. During the war, the Jewish Diaspora's munificent financial transfers underwrote the survival and development of the millet. By 1918, the Yishuv , as a state-within-a-state, was poised to further expand its economy and militarize under British auspices. In 1920, only two years after the end of the war, the Jewish community selected the members of its internal governing body, the Va'ad HaLeumi (National Council) and as it gained in political and economic strength, bolstered by waves of immigration, the Va'ad HaLeumi prepared to establish a Jewish State. [ABSTRACT FROM AUTHOR]