@phdthesis{Zakrzewski2023, author = {Zakrzewski, Tanja}, title = {Identity and violence in early modern Granada}, series = {Lexington studies in modern Jewish history, historiography, and memory}, journal = {Lexington studies in modern Jewish history, historiography, and memory}, publisher = {Lexington Books}, address = {Lanham}, isbn = {978-1-66691-534-1}, school = {Universit{\"a}t Potsdam}, pages = {VII, 245}, year = {2023}, language = {en} } @phdthesis{HeywoodJones2021, author = {Heywood Jones, David}, title = {Moses Hirschel and Enlightenment Breslau}, publisher = {Palgrave Macmillan}, address = {Cham}, isbn = {978-3-030-46234-5}, doi = {10.1007/978-3-030-46235-2}, pages = {viii, 264}, year = {2021}, abstract = {Breslau has been almost entirely forgotten in the Anglophone sphere as a place of Enlightenment. Moreover, in the context of the Jewish Enlightenment, Breslau has never been discussed as a place of intercultural exchange between German-speaking Jewish, Protestant and Catholic intellectuals. The story of Moses Hirschel offers us an excellent case-study to investigate the complex reciprocal relationship between Jewish and non-Jewish enlighteners in a prosperous and influential Central European city on the cusp of the 18th century.}, language = {en} } @phdthesis{Topuz2021, author = {Topuz, Birol}, title = {Social integration and religion}, year = {2021}, language = {en} } @phdthesis{Hadad2021, author = {Hadad, Yemima}, title = {History of Forgetfulness}, school = {Universit{\"a}t Potsdam}, pages = {333}, year = {2021}, language = {en} } @phdthesis{Merkur2019, author = {Merkur, Lianne}, title = {Pillars of Salt}, series = {Jewish Identities in a Changing World ; 32}, journal = {Jewish Identities in a Changing World ; 32}, publisher = {Brill}, address = {Boston}, isbn = {978-90-04-42023-6}, school = {Universit{\"a}t Potsdam}, pages = {329}, year = {2019}, abstract = {In Pillars of Salt, Lianne Merkur offers an account of early 21st century immigration as experienced by Israelis in Berlin and Toronto, who simultaneously explore a sense of belonging balanced between new home and homeland, examined through self-expression exercises.}, language = {en} } @phdthesis{Gloeckner2010, author = {Gl{\"o}ckner, Olaf}, title = {Immigrated Russian Jewish elites in Israel and Germany after 1990}, url = {http://nbn-resolving.de/urn:nbn:de:kobv:517-opus-50369}, school = {Universit{\"a}t Potsdam}, year = {2010}, abstract = {Russian Jews who left the Former Soviet Union (FSU) and its Successor States after 1989 are considered as one of the best qualified migrants group worldwide. In the preferred countries of destination (Israel, the United States and Germany) they are well-known for cultural self-assertion, strong social upward mobility and manifold forms of self organisation and empowerment. Using Suzanne Kellers sociological model of "Strategic Elites", it easily becomes clear that a huge share of the Russian Jewish Immigrants in Germany and Israel are part of various elites due to their qualification and high positions in the FSU - first of all professional, cultural and intellectual elites ("Intelligentsija"). The study aimed to find out to what extent developments of cultural self-assertion, of local and transnational networking and of ethno-cultural empowerment are supported or even initiated by the immigrated (Russian Jewish) Elites. The empirical basis for this study have been 35 half-structured expert interviews with Russian Jews in both countries (Israel, Germany) - most of them scholars, artists, writers, journalists/publicists, teachers, engineers, social workers, students and politicians. The qualitative analysis of the interview material in Israel and Germany revealed that there are a lot of commonalities but also significant differences. It was obvious that almost all of the interview partners remained to be linked with Russian speaking networks and communities, irrespective of their success (or failure) in integration into the host societies. Many of them showed self-confidence with regard to the groups' amazing professional resources (70\% of the adults with academic degree), and the cultural, professional and political potential of the FSU immigrants was usually considered as equal to those of the host population(s). Thus, the immigrants' interest in direct societal participation and social acceptance was accordingly high. Assimilation was no option. For the Russian Jewish "sense of community" in Israel and Germany, Russian Language, Arts and general Russian culture have remained of key importance. The Immigrants do not feel an insuperable contradiction when feeling "Russian" in cultural terms, "Jewish" in ethnical terms and "Israeli" / "German" in national terms - in that a typical case of additive identity shaping what is also significant for the Elites of these Immigrants. Tendencies of ethno-cultural self organisation - which do not necessarily hinder impressing individual careers in the new surroundings - are more noticeable in Israel. Thus, a part of the Russian Jewish Elites has responded to social exclusion, discrimination or blocking by local population (and by local elites) with intense efforts to build (Russian Jewish) Associations, Media, Educational Institutions and even Political Parties. All in all, the results of this study do very much contradict popular stereotypes of the Russian Jewish Immigrant as a pragmatic, passive "Homo Sovieticus". Among the Interview Partners in this study, civil-societal commitment was not the exception but rather the rule. Traditional activities of the early, legendary Russian „Intelligentsija" were marked by smooth transitions from arts, education and societal/political commitment. There seem to be certain continuities of this self-demand in some of the Russian Jewish groups in Israel. Though, nothing comparable could be drawn from the Interviews with the Immigrants in Germany. Thus, the myth and self-demand of Russian "Intelligentsija" is irrelevant for collective discourses among Russian Jews in Germany.}, language = {en} }