犹太民族历史记忆的拆解与重构——施罗默·桑德的《虚构的犹太民族》

<正>《虚构的犹太民族》(The Invention of the Jewish People)~①是施罗默·桑德~②撰写的一部专门探讨犹太民族起源的历史学著作。该书批判了以色列史学界传统的犹太历史编纂学,分析了犹太民族传统的历史记忆,力图对犹太民族的起源问题在新的叙事框架和话语体系下进行重构。关于犹太民族的起源问题,由于目前国内外学术界一直存在较大争议,尚无定论。桑德建构的这种新的叙事框架和话语体系,突破了传统的史学研究路径与规则,重新阐释了犹太民族的起源问题。因此,无论对学术界还是对普通读者来说,都会有助于他(她)们从一个全新的角度来重新认知和理解犹太民族的起源,来寻找"谁是犹太人?""历史上真的存在一个犹太民族吗?"以及"犹太人到底来自哪里?"等问题的答案。从书中的观点来看,桑德的答案完全颠覆了犹太人来源于国家和宗教社区教育体系下形成的、文化建构上的传统历史记忆。     

洞庭湖水神信仰的历史变迁

洞庭湖水神作为一种超自然的力量在远古时代就应运而生了,并随着历史的变迁和时代的发展而不断变化,其信仰对象、信仰方式和信仰心理分别经历了由自然神向人神、由娱神到娱人、由神圣到世俗的嬗变。洞庭湖水神信仰是人类在不同的历史阶段中,为了满足生存与发展的需要,特别是心理需求而创造出来和不断传承的一种文化现象,在当今社会还有着深远的现实意义。     

试论基督教在古代发展的原因

基督教信仰从产生到今天已有两千年之久。在两千年的发展过程中,基督教从一个关注犹太民族得救的狭隘信仰演变成一种普世的宗教,其信徒也从一个弱小民族中的少数人群扩展到社会的各个阶层。基督教信仰作为一种独立的声音一直对西方乃至整个世界不断发挥影响。     

犹太民族与土地的特殊关系

犹太民族的历史从某种意义上说就是犹太民族与土地关系的发展史,这是因为犹太民族的每一次历史变迁都是犹太民族与土地关系的变迁：犹太民族的大流散是其失去土地的时期;犹太复国主义运动是犹太民族重新拥有土地的过程;以色列建国是两千多年来犹太民族第一次以主权国家身份拥有土地;阿以矛盾和冲突的根本原因在于对土地的争夺,而这一矛盾和冲突的最终解决依然要回到土地问题上来。所以说,犹太民族与土地有着非常特殊的关系     

厦门妈祖信仰的发展历史及其特点

厦门地区妈祖信仰历史悠久并具有鲜明的地域特点。从时间分布情况看,清乾隆嘉庆时期,是厦门地区妈祖信仰的一个大发展时期;改革开放之后,作为台湾同胞和海外侨胞共同的精神纽带,妈祖信仰呈现再次复兴之趋势。从空间布局分析,与厦门岛本身功能区扩展密切相关,主要是以历史上厦门城所在西南部逐渐向北、南部或者东部延伸。厦门岛内妈祖信仰还有一个鲜明特色,即妈祖和保生大帝合祀的现象十分普遍。我们认为,厦门岛内妈祖信仰的这些发展逻辑与明清以降厦门地域社会的变迁密切相关。     

犹太复国主义运动产生前的犹太民族问题

犹太复国主义运动产生前的犹太民族问题赵云侠１９世纪９０年代诞生的现代犹太复国主义运动是犹太民族历史上一个重大事件,对犹太民族的历史发展产生了深远影响,成为现代以色列国家诞生和发展的基础。然而,１００多年来,对这场运动评价不一,肯定与否定者大有人在。持...     

文化塑造历史——评《犹太文化史》

了解犹太历史的人,不禁会为犹太民族的苦难和执着而感动。是什么力量使这个民族在不幸中幸存下来并生生不息?读北京大学出版社于2006年5月出版的徐新教授的新著《犹太文化史》,便会发现文化在犹太历史中的独特魅力———对于犹太人而言,历史创造了文化,文化同时又塑造了历史。全书共分为12章,紧紧围绕犹太文化的产生、发展来叙述。第一、二章主要讲述犹太民族的形成与早期历史以及犹太流散史。第三、四章论述犹太宗教文化的核心部分《圣经》与《塔木德》文化。接下来两章主要阐述了中世纪以来的犹太教(包括中世纪犹太教与现代犹太教),并较系…     

安克斯密特历史经验理论——历史哲学的新视角

安克斯密特自20世纪80年代便开始了对历史经验理论相关问题的思考,在90年代及以后的一系列著作和文章中对历史经验理论进行了较为系统的论述。安克斯密特将历史经验分为主观的历史经验、客观的历史经验和崇高的历史经验三种类型,他最为推崇崇高的历史经验。历史经验最为明显的特征是它促使过去从当前分离出去,从而导致历史意识和历史编纂的产生;而历史经验又会通过超越过去与现在的距离或差异,去恢复到过去从当前分离出去之前的状态。安克斯密特的历史经验理论反映了当代哲学、历史哲学以及史学实践领域的变化,企图促成历史哲学的新转向,弥补历史哲学与史学实践之间的隔膜。     

试论历史人类学与中国近代史研究中的几个问题

兴起于20世纪80年代中后期的历史人类学,尽管从学术传承上分属于两个不同的学科,但它的出现为消融历史学与人类学的边界,促成两个学科的交叉与融合,起到了不可低估的作用。在历史学内,“历史人类学”的形成亦经历了一个从社会史、社会文化史到历史人类学的演变过程。而在中国近代史领域,历史人类学已经展开一些研究实践,但是尚需进一步提倡。这种提倡表现在三个方面:底层视角、区域经验、文本与田野互动。历史人类学会对中国近代史研究产生有益的影响,会成为一种介于宏大叙事与经验性实证研究的“中层理论”。从历史学科的本位出发,历史人类学对人类学的吸收借鉴颇多,但是不能轻易放弃历史学科本位。     

评《五千年犹太文明史》

<正>英国历史学家阿诺德·汤因比教授在《历史研究》一书中,把人类文明分为三种模式,分别是希腊模式、中国模式、犹太模式,虽然这样的划分带有作者主观因素,但是足以说明犹太文明的历史影响力。犹太人从大卫王建国,到第二圣殿毁灭以后,一直处于大流散之中。而在大流散这么多年之后,还幸存下来的民族或许不只犹太民族一个,但最后能建立起属于自己的国家只有犹太民族.关键在于犹太民族有其自己独特的历史文化。犹太文化历来就是一种宗教性极强的文化,犹太民族的"元典"文化就是一部完全意义上     

魏玛共和国犹太人的德国认同

魏玛共和国犹太人在政治、文化和宗教生活方式上都表现出高度的德国认同。德国犹太人的这种国家认同既有重要的历史基础,也是现实的需要和客观环境压力的结果。魏玛共和国犹太人的德国认同突出表现在两个方面:一是将犹太教、犹太文化限定于宗教和文化的而非民族的层面,从而减少其与"德国国家认同"的冲突;二是强调犹太人与德国主流民族、语言、文化和历史的紧密关系。犹太人的德国认同对其族群产生了重要影响:犹太族群中发展出了对东方犹太人的歧视;排斥犹太复国主义;低估反犹主义的危害,以致对大规模地迫害、屠杀犹太人缺乏预见性等。     

Jews in Italy between Integration and Assimilation, 1861–1938

The history of Italian Jews from 1861 to 1938 is often viewed as the period in which they totally assimilated into the Italian nation. This article, however, argues that rather than their assimilation it was a period of their integration into Italian society. Various approaches to this question are presented, including a review of the literature, with a view to reconsidering the relationship between Jewish culture and Italian culture, or rather non-Jewish culture. Italian Jewish history is shown not to be separated from, but to be “internal” to Italian social, cultural, and political history—part of the dynamic process of change that occurred during this period not only in Italy but throughout Europe.     

Jewish experiences in the Italian Risorgimento: political practice and national emotions of Florentine and Leghorn Jewry (1849-1860)

Recent political and historical debates in Italy have led to a re-examination of the Risorgimento. This article asks what this revisionist reconsideration of the national past means for Italian Jews and whether Italian-Jewish history needs to be rewritten. Taking Tuscany as a case study, this article examines Jewish experiences in ­Florence and Leghorn during the Risorgimento, from the return to power of Grand Duke Leopold II after the revolution of 1848-9 to 1859, when Tuscany joined the new Italian national state. Tuscan Jews participated enthusiastically in the national movement, playing a decisive role in the development of the new political culture and in creating the emotional appeal of the nation. Jews were deeply integrated into the new national state and shared the same values and political attitudes as their Christian counterparts. Any reconsideration of the Risorgimento must take into account that - from a Jewish point of view - this period had remarkable innovative aspects and promising perspectives.     

Exile at home: A matter of being out of place

This article employs Hannah Arendt's theorizing about assimilation to consider how sovereign citizens of a nation state might nevertheless experience a sense of exile. It builds on Aziza Khazzoom's notion of a ‘chain of Orientalism’ to suggest that the assimilation of Europe's Jews to Enlightenment ideals has had ongoing repercussions among Jews in the modern state of Israel. The article focuses on what it means to be Jewish in terms of religious observance, and who feels at home in the Jewish state. Employing vignettes from recent ethnographic fieldwork, it raises questions about the modern nation state's capacity to create conditions in which its own ‘people’ can flourish. In this case, Israel has claimed to make it possible for the Jews to flourish, in Arendt's terms, ‘as Jews’, but it is far from clear what ‘as Jews’ would, could or should mean. This leads the author to suggest that Israel has a Jewish problem.     

Being Crypto‐Jewish in Colonial Brazil (1500–1822): Brushing History against the Grain

This paper consists of two parts. In the first, I am going to review and synthesise the history of Jews — or rather various versions of Fuzzy Jews ¹ 1 The term “Fuzzy Jews,” introduced by Charles Meyers and myself in the Preface to our jointly edited Troubled Souls: Conversos, Crypto‐Jews and Other Confused Jewish Intellectuals from the Fourteenth through the Eighteenth Centuries (Hamilton: Outrigger, 2001); it refers to non‐regular sets and categorical anomalies. The term is further developed in my Masks in the Mirror: Marranism in Jewish Experience (New York: Peter Lang Verlag, 2005).
— who settled in Brazil during the time it was a Portuguese colony, including a brief period when part of the nation passed under Dutch control. This overview probably adds nothing new to the history of this topic, except insofar as it stresses the details necessary to develop the argument in the next section. The second part turns to a more difficult and in many ways speculative kind of history, that of the emotional and psychological experience of being a Jew — again in several versions of nominal Catholicism. Here is where I bring to bear insights from psychohistory and the history of mentalities in order to interrogate the sources in Inquisitional archives and archaeological studies in Brazil and elsewhere in South America.     

Imagining the Beloved: Gender and Nation Building in Early Twentieth‐Century Hebrew Literature

This article traces the gender dimensions of Zionist nation building by examining literary texts written in the first three decades of the twentieth century. It offers a gender‐oriented analysis of a range of canonic and marginal literary texts and their historical contexts, and pays special attention to the ways in which literary production in general, and in Hebrew in particular, became an essential component in the effort to create an image of a ‘New Hebrew Man’. This highly gendered image was a central foundation of the Zionist project of nation building in Europe, and in the Jewish community in Palestine. Hebrew poems, stories and novels produced and sustained the symbolic economy of gender of the Zionist cultural project. At the same time, I argue that some Hebrew writers resisted the overt and implicit ideological demands of this project by calling attention to the internal contradictions inherent in the feminine figuration of the nation and the attempts to transform Jewish masculinity.     

Between nation and land in Zionist teaching of Jewish history, 1920–1954

The article discusses the representation of Jewish history in the Zionist school system of the Yishuv and the early State of Israel (1920–1954). In the Yishuv period the history curriculum was centered on “shifting Jewish centers” in the spirit of historian Simon Dubnow, an approach that also integrated Jewish and non-Jewish history. From the 1930s, Ben Zion Dinur and the Teachers' Council of the Keren Kayemet le-Yisrael (Jewish National Fund) attempted to make the Land of Israel the central axis uniting Jewish history, a focus that downplayed non-Jewish history. Because of the opposition to this approach within the education system, this change, which Dinur regarded as essential for the integration of the new immigrants from the Muslim countries into Israeli society, was implemented only after he was appointed minister of education in the early 1950s.     

Josiah Wedgwood and the seventh dominion scheme

The founder of Revisionist Zionism, Ze'ev (Vladimir) Jabotinsky, believed that Zionism would create a new type of Jew. The youth organization that he headed, Betar Youth, used a variety of means to train its members to realize the vision of the “new Jew,” from physical and paramilitary exercises to learning and using the Hebrew language, from a certain code of behavior to making every effort to immigrate to Eretz Yisrael. Jabotinsky presented three figures as models of the new Jewish character: Herzl, who had brought the nation back into history; Trumpeldor, who personified the pure idea of pioneering and serving the nation; and Shlomo Ben Yosef, who, when sentenced to death by the British Mandate authorities, demonstrated strength and honor while in prison and went to the gallows with the Betar Song on his lips. These three men symbolized in their lives the idea of the “new Jew” – the antithesis to the figure of the ghetto Jew.     

“马斯基尔”与犹太社会——以启蒙视阈下的德国为个案

欧洲启蒙运动发生之后,德国犹太思想家马斯基尔以自由理性为旗帜,批评传统犹太教、发展世俗教育、提倡现代生活方式,引领犹太人走出隔都,对犹太社会产生了极为深刻的影响,也留下了惨痛的教训,越来越多的犹太人背离了民族传统。从此以后,传统与现代性的关系成为犹太史上的核心命题。本文以启蒙视阈下的德国尤其是柏林为个案,探讨社会转型时期犹太思想家对传统社会的重创,分析犹太文化与现代主义、德国主流文化多重汇集之后,犹太知识阶层无所适从的精神困境,从而为研究现代化背景下少数族群的身份认同以及亚文化的存续与发展提供借鉴。     

Nationalism,Reform Judaism and the Hebrew Prayer Book

ABSTRACT. The Hebrew prayer book (siddur), the oldest of which dates from the ninth century, frequently expresses Jewish chosenness and hopes for the gathering of the exiles and the return to the Land of Israel. In nineteenth‐century German Reform prayer books, such references to Jewish nationalism were altered or eliminated. In an age of growing European nationalism, this attempt to ‘de‐nationalise’ Jewish identity was virtually unique. Responding to accusations that Jewish citizenship in the modern nation‐state was incompatible with Judaism, Reform rabbis, who were engaged in the struggle for Jewish emancipation, claimed that patriotic loyalty to the German fatherland must supersede Jewish national identity. This article discusses the offending nationalist content of the siddur and the historical context in which it was suppressed. It concludes that the German reformers, by drawing attention to the nationalist potential of traditional Judaism, indirectly prepared the way for the rise of Jewish nationalism in reaction to racial anti‐Semitism in the late nineteenth century.