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Institute
- Vereinigung für Jüdische Studien e. V. (480) (remove)
This article brings two seemingly disconnected historiographic models of periodization into conversation: Habsburg studies and Habsburg Jewish studies. It argues for an expansion of the temporal frameworks of both fields to highlight historical continuities connecting the Holy Roman and Habsburg Empire at least from a structural perspective. These historical continuums are a useful analytical lens when applied to marginalized groups, like early modern Jews, in tandem with a central group of contemporary powerholders, such as the Habsburg nobility. Using Bohemia as a case study, this essay juxtaposes questions of transregional transfer of cultural, economic, and social capital with the challenges of Jewish marginalization and discrimination to highlight the changing yet interconnected imperial landscapes.
This article aims to demonstrate the exceptional potential of Habsburg military records for the study of Jewish history during Europe’s Age of Revolution. We begin with the random discovery of six Jewish veterans of Freikorps Grün Loudon – a unit of mercenary freebooters – which fought for the Habsburgs during the first war against the French Republic (1792 – 97). A careful re-reading of the available archival evidence reveals that these men were the survivors of a much larger group numbering at least two dozen Jewish soldiers. While Jewish conscripts had been drafted into the Habsburg army since 1788, the fact that Jews could also serve – even volunteer – as professional soldiers in that period is completely new to us. When considered together, the personal circumstances and service experiences of the Jewish soldiers of Freikorps Grün Loudon enable us to make several observations about their motivation as well as their position vis-à-vis their non-Jewish comrades.
The article analyzes the interdependences between the history of the Habsburg Empire and the names of its Jewish inhabitants. Until today, these names tell stories about this close relationship and they are an everlasting symbol of this era. By focusing on names, this paper shows how state policies towards Jews shifted over time, and how the perspective on names and name regulations can be a tool to connect and investigate both Habsburg and Jewish studies.
“Domestic Foreigners”
(2024)
This paper examines the relationship between the Sephardic Jewish community of Vienna and the Ottoman and Habsburg Empires in the latter half of the 19th century. The community’s legal status was transformed following the emancipation of Austrian Jews, but very few first-hand accounts of these changes exist today. The primary sources analyzed in this paper are Judezmo-language newspapers published in Vienna at that time. The paper emphasizes the historical and political contexts surrounding these sources, particularly the community’s close ties to the Ottoman and Habsburg regimes.
Even though Salonican Jews are not typically associated with the Habsburg Empire, some of them, nonetheless, lived there. This paper aims to examine the formation of these Salonican Jews’ (self-)identification by studying their social interactions with the local Viennese population such as the Viennese Sephardi or the Greek-Orthodox communities. The change of the milieu within which they found themselves subsequently impacted their self-perception. Thus, the issue of the surrounding environment and their relations with other groups became central to their self-understanding, as will be demonstrated. By examining different aspects, like migration patterns, financial decisions and family ties, one can understand how their intersection influenced Salonica Jews’ self-identification, which, at the same time, shaped and was shaped by the surrounding milieu. Within this framework, these people perceived themselves and were perceived as Salonican, Sephardi, Jewish, and as subjects of the Emperor.
Shared Spaces
(2024)
Galicia was home to the largest Jewish population of the Cisleithanian part of the Habsburg Empire. After the Josephinian “German-Jewish schools” had closed already in 1806, educational patterns differed from those in Moravia and Bohemia, where Jewish children received a secular education in a more consistent “Jewish” space. In Galicia in the constitutional era (post-1867), however, with mandatory education enforced, public schools became a shared space in which Jews and (Catholic) Christians functioned together. In Galicia, most Jewish children received public education but usually constituted a religious minority in the student body. The article analyzes how the school space, calendar, and routines were adjusted to accommodate the multi-religious character of the student body.