Sixteen Small Research Grant Programme (SRGP) grants were awarded in Winter 2023. Reports for these can be found below:
Alexandra Bandl: Archival Visit to the Archives of the Hoover Institution in Stanford, California
Dagmara Budzioch: The Art of the Pen. Calligrams by Aaron Wolf Herlingen of Gewitsch within a Passion for ‘the Art of Beautiful Writing’ in German-Speaking Lands in the 18th Century
Matteo D’Avanzo: Ethiopia and the Jews. Exploring Jewish History Through the Ethiopian Archives
Julie Dawson: The Diaries of Blanka Lebzelter: Narratives of Trauma, Oppression, and Agency in Postwar Romania, 1948-1961
Nomi Drachinsky: The Semantic Field of Judaism in the Royal Spanish Academy Dictionary: Ideological, Political, Cultural and Social Factors of the Semantic Changes
Tamara Gleason Freidberg: The Yiddish Press and the Holocaust in Mexico
Daniel Herskowitz: Jewish involvements in the Catholic Church’s document on the Jews during the Second Vatican Council: The Papers of Cardinal Agustin Bea
Jan Kutilek: Anti-Jewish Violence in Galicia in Comparative Perspective, 1918-1920
Eliška Odvodyová: Piety, pietism and the impact of kabbalah in Jewish thought, ritual practice and beliefs at the turn of the 16th and 17th centuries in East–Central Europe
Rachel Pafe: Visit to Gillian Rose’s Archive
Ana Ćirić Pavlović: Jewish Popular Culture in the Interbellum Sarajevo and the Shoah
Laura Graziani Secchieri: Restoration and second ghettos: the case of Ferrara (Research trip: Archivio del Dicastero per la Dottrina della Fede; Archivio di Stato di Roma)
Pavel Sládek: Toward a Systematic Study of Book Production for Jews, 1515–1625
David Torollo: Unearthing Judeo-Arabic Musar Texts
Alexandra Bandl
Archival Visit to the Archives of the Hoover Institution in Stanford, California
My stay at the Hoover Institution Library and Archives was part of a larger research trip to the United States and Canada. After exploring the rich holdings of YIVO at the Center for Jewish History in New York City, I had the unique opportunity to stay at Stanford to complete my collection of sources with the generous support of an EAJS grant. The Hoover Institution, renowned for its role in preserving the history of Eastern Europe and communism, proved invaluable for my project. Since its founding in 1919, the Institution has built an extensive collection of primary sources that document political, social, and economic developments in Eastern Europe, particularly throughout the 20th century. Its archives, which include government records, personal papers, and rare publications, offer scholars access to significant materials on the Soviet Union, the Eastern Bloc, and the broader history of communism. Key collections on topics such as religious and ethnic minorities, dissident movements, communist governments, and anti-communist organizations make the Hoover Institution an essential hub for researchers studying the complexities of Eastern Europe under communist rule. These resources were therefore particularly relevant to my dissertation.
My project examines the second major purge trial in Hungary, initiated in January 1953, targeting Gábor Péter, head of the State Security, as well as over one hundred other mainly Jewish party functionaries, community leaders, and associates. They were falsely accused of plotting a Zionist espionage conspiracy to overthrow communist rule, a charge linked to the broader campaign against cosmopolitanism and Zionism in the Eastern Bloc since the late 1940s. While political repression in totalitarian regimes has long been analyzed through the lens of the Cold War, the ethnic-chauvinist element within communist regimes has received limited scholarly attention until the past decade. My research aims to analyze how Sovietization intersected with enduring national traditions. The high representation of Jews in key economic, military, and political positions had been a focus of antisemitic agitation already in the previous decades. My research suggests that the presence of Jews in the party apparatus continued to play a key role in domestic politics under communist rule.
The majority of Communist Party leaders who returned from Moscow after World War II were Jewish, leading some segments of society to view them as traitors and representatives of a foreign occupying force. In an effort to gain legitimacy in an ethnically homogeneous post-1945 Hungary, the Communist leadership gradually removed Jewish officials and replaced them with “Hungarian cadres” in an attempt to align itself more closely with the national self-conception. The Communists’ treatment of the so-called Jewish question Jewish, and especially political purges such as the 1953 trial, although framed in terms of class struggle, were therefore in many ways a perpetuation of the ethnic homogenization efforts that had long defined Hungarian politics and nation-building attempts.
Simultaneously, Hungary’s Jewish population was rebuilding. Thanks to the humanitarian and financial aid of international Jewish organizations like the American Jewish Joint Distribution Committee (JDC), Hungary had the largest remaining population of Holocaust survivors seeking to restart their lives. This resulted in a visible Jewish presence, particularly in Budapest. However, Hungarian Jews, most of whom were assimilated, found themselves torn between the euphoria of democratic reconstruction and their desire to remain in their homeland. At the same time, they suffered disproportionate hardships, including political repression against any expression of Jewish national or religious belonging and economic discrimination through expropriations, nationalizations, and the mass expulsions from Budapest in 1951 conducted by the Communist authorities. Many prominent community leaders were among those arrested in the planned trial two years later.
The aim of my research is to shed new light on the specific dynamics that shaped the political affair of 1953 in Hungary. I wanted to learn more about events in Hungary from the other side of the Iron Curtain, as my previous archival research had focused heavily on Hungarian Communist Party files and secret service documents. In the course of my research, I examined numerous documents. These ranged from the records of the Hungarian Broadcasting Department of Radio Free Europe (RFE), to the personal papers of RFE staff working both from the U.S. and Western Europe (Paul B. Henze, Tibor Flórian, Zsigmond Gyallay-Pap), to the estates of Hungarian émigré intellectuals (Ervin G. Otvos, Áron Gábor). Thanks to all of their informants and resources, the RFE documents in particular have provided unique insights into the situation in Hungary, as they contain more unvarnished assessments than can be found in the official Western media. Other holdings that were very important and memorable to me were the papers of anti-communist intellectuals such as Julis Epstein and Jay Lovestone. Since my previous research had focused heavily on Communist Party files and secret service documents in Hungarian archives, I wanted to learn more about the events from the other side of the Iron Curtain.
Furthermore, I would like to highlight a particular document at the Hoover Institution Archives that was central to the further development of my dissertation. I also chose it because it was a serendipitous find and it really intrigued me:
- Ithiel de Sola Pool: Satellite Generals. A Study of Military Elites in the Soviet Zone, May 21, 1953, Revolution and the Development of International Relations Project Records, Box 18, Folder: Summary and Recommendations by Pool, Hoover Institution Library & Archives.
This document analyzes the high proportion of Jews in the state apparatus and the military from the Cold War perspective of the Hoover Institution researchers of the early 1950s. This circumstance is described as the Achilles’ heel of the Hungarian Communists, making them particularly vulnerable and an ideal asset for American psychological warfare. The general collection also contains a quantitative analysis of a group of over 100 officers in the military are used to illustrate their composition. It includes data on their ethnic origin, professional and political background and social class. Members of persecuted ethnic minorities often held high positions in the Communist Party because they were considered ideal candidates due to their loyalty and strong belief in the ideals of the movement, even though they were particularly vulnerable and often victims of persecution at the same time. Nevertheless, these officials were not popular among the population, as the author of the document describes, and this weakness should have been a target of American efforts, which unfortunately are not described in detail, since the document is a summarized analysis. This finding was of great interest, since the hidden ethnic lines of conflict are particularly evident here. In later works on the early phase of the Cold War, these themes are replaced by a focus on the ideological-political conflict between the two blocs.
Another highlight of the research at the Hoover Institution was the Soviet Communist Party Archives and the Soviet State Microfilm Collection of the Russian State Archive of Contemporary History (RGANI). These are the result of a collection project in the 1990s and are an extremely important resource for scholars of communist Eastern Europe, especially in light of the current political situation and war. Among these were meetings of the party’s Central Committee and discussions with the Hungarian Communist leadership on important political issues. From this point of view, too, the trip to the archives was a great success, enriching my understanding of this crucial period in all its complexity. I am very grateful for the opportunity to conduct this archival research, which would not have been possible without the support of the EAJS. The sources gathered are a significant addition to the perspectives on the events I am studying.
Dagmara Budzioch
The Art of the Pen. Calligrams by Aaron Wolf Herlingen of Gewitsch within a Passion for ‘the Art of Beautiful Writing’ in German-Speaking Lands in the 18th Century
My investigation delves into the passion for Schreibkunst (“the art of beautiful writing”) that flourished among Jewish scribes and artists from German-speaking regions during the 18th century. It spotlights the remarkable works by two particularly gifted, prolific, and influential leaders of this artistic trend: Aaron ben Benjamin Wolf Herlingen of Gewitsch and Meshullam Zimmel of Polna. I placed particular interest in multi-language manuscripts by these scribes, and calligrams by Herlingen, which I identify as his most elaborate and significant artistic achievements.
For the project, I planned two research trips; however, due to circumstances beyond my control, I could only complete the one to Budapest and Vienna. In Budapest, I visited the Library of the Hungarian Academy of Sciences (MTAK) and the National Széchényi Library (NSZL). Two manuscripts I intended to study at the MTAK (Kaufmann A 421 and A 423) are currently lost, and only low-resolution digital images remain. However, I examined three items from the Kaufmann Collection, which I will use for further research. One is a miniature manuscript of the Book of Psalms (Kaufmann A 6), dated 1732. It bears no scribe’s signature; however, after paleographical and codicological analysis, including the comparison of the handwriting, scribal practices, layout, and ornamentation, I believe it to be the work of Herlingen. Due to its small size, this manuscript showcases a master scribe capable of writing various Hebrew scripts and proficient in minute handwriting. This work is also significant as it reflects the 18th-century manuscript production aimed at female recipients, contributing to the debate on their religiosity and spirituality of the period. In the library, I also accessed a facsimile of a manuscript with a commentary volume by Iris Fishof, “Grace after Meals. Seder Birkat Ha-Mazon. Facsimile of the 18th-century Birkat Ha-Mazon manuscript (no. 64.626) preserved in the Jewish Museum Budapest” (Budapest, 1991). Further examples of decorated manuscripts from the 18th century, which I did not know about before, I saw on display in the Jewish Museum in Budapest. Początek formularzaThe two other items in the collection—the Hebrew Bible printed by Daniel Bomberg (Kaufmann B 912.1) and another manuscript (Kaufmann A 61)—are relevant to my other research project that examines the relationship between handwritten and printed books.
I am aware of seven Chamesh Megillot manuscripts written by Herlingen. Three of them I examined in the NSZL (Quart. Germ. 789) and the National Library of Austria (ÖNB; Ser. n. 1593 and 1594 in ÖNB). On the small surface (e.g., 168×120 mm), the scribe composed all five books in five languages, written in minute fraktur, minuscule, Hebrew square, semi-cursive, and cursive scripts. He also shaped the texts into decorative forms resembling oak leaves or goblets, showcasing his outstanding calligraphic skills. These manuscripts were likely not intended to be Jewish religious objects but attractive and precious collectibles for elites or diplomatic gifts. In addition to Herlingen’s virtuosity in calligraphy, they provide insights into his craftsmanship. For instance, they demonstrate that he was well acquainted with the practices of Jewish scribes. Even in the text copied in tiny letters, he distinguished the letter chet from Es. 1:6, writing it with a triangular roof and enlarging the samekh from Qoh. 12:13. Additionally, direct contact with the manuscripts enabled me to notice details revealing their production method. For instance, in the titles of the biblical books, gold leaf was applied over a thick layer of foundation, creating a convex effect, the patterns were marked with pencil, leaving noticeable sketch traces, and particular sections are written with different tools of varying widths. Furthermore, no two manuscripts are identical, although these from the Budapest, Jerusalem, and Stockholm collections display some similarities in layout. A meticulous analysis of their ornamentation allowed me to discern nuances in the narrative scenes, including various types of gallows and variations in the compositions of specific scenes. My comparisons also led me to propose another source for the narrative scenes: Christian Weigel’s Biblia Ectypa from 1695, overlooked in existing literature. These manuscripts also suggest that Herlingen was familiar with Christian editions of the Bible. Although the collection of the Five Scrolls is unique to the Jewish religion, the inclusion of translations by Martin Luther and David Martin, along with imagery based on Christian Bibles, makes them appealing to non-Jewish elites. These works allow us to view Herlingen as a knowledgeable individual, well-versed in the Bible and languages, and well-navigating between cultures and religions.
At the ÖNB, I also examined the miniature manuscript of Seder Tikkunei Shabbat (Cod. Hebr. 130), produced in Pressburg c. 1726–1727. The colophon does not include the scribe’s name, but it is likely another work by Herlingen. We can recognize his hand in absolutely perfect handwriting that does not differ from printed text (in addition, many pages feature two types of script in different sizes). This illusion of a printed book is enhanced by the en grisaille decorations, one of Herlingen’s favorite techniques. This manuscript is significant for tracing the calligraphic and artistic development of this scribe-artist. He is represented here as a fully developed copyist even if the creation of this manuscript and his oldest known work are only a few years apart.
Herlingen lived at the time and in a society where the “art of beautiful writing” was highly esteemed, and the ability to write in various alphabets and scripts was expected of professional scribes. During my query at the ÖNB, I also examined two notable highlights of Jewish calligraphic art made in 1732 and 1733 by another master calligrapher and artist, Meshulam Zimmel of Polna (Cod. Hebr. 223 and Cod. Hebr. 224). Meshullam, like Herlingen, composed these large monochromatic dedicatory plaques using sections in different languages, written in various scripts of different sizes. They are decorated with high-quality pen-and-ink drawings imitating copper engravings. Since they were dedicated to Emperor Charles VI and his wife, Elisabeth Christina, these works are also significant examples of Jewish art crossing cultural borders.
Matteo D’Avanzo
Ethiopia and the Jews. Exploring Jewish History Through the Ethiopian Archives
This report outlines the findings, activities, and challenges of a research trip to Ethiopia, conducted from April 3 to May 3, 2024, with the goal of exploring the history of Ethiopian Jews through archival materials. The trip focused on visits to key repositories such as the National Archives of Ethiopia and the Institute of Ethiopian Studies (IES) at Addis Ababa University. This research forms part of a broader project examining the intersections of Jewish and Ethiopian history.
Introduction
The overarching objective of this research trip was to investigate the historical experiences of Ethiopian Jews through archival materials, contributing to a better understanding of their role within Ethiopian society. Ethiopian Jews, often referred to as Beta Israel, have a rich and complex history intertwined with broader Ethiopian historical, political, and cultural narratives. My trip aimed to locate and examine primary sources related to these communities to shed light on their historical contexts, governance, and social dynamics.
This report summarizes the research goals, the libraries and archives visited, and the extent to which the trip’s objectives were achieved, along with challenges encountered and future plans for this project.
Libraries and Archives Visited
- National Archives of Ethiopia
The National Archives in Addis Ababa was a central focus for my research. The archives house a wide range of documents, including colonial-era materials, administrative records, census data, and government correspondence. These sources are invaluable for understanding the policies and frameworks within which Ethiopian Jews lived and interacted with the state and broader society.
During my time there, I was able to access several pertinent documents, including:
- Census Data and Reports on Minority Groups: These provided insights into demographic trends and governance policies affecting Ethiopian Jews.
- Colonial and Administrative Records: These documents offered contextual information on Ethiopia’s political and social structures during key historical periods.
However, logistical constraints and limited access to some materials required careful prioritization of research efforts.
- Institute of Ethiopian Studies (IES)
The IES at Addis Ababa University is renowned for its extensive collection of Ethiopian historical and cultural materials. Unfortunately, ongoing renovations during my visit restricted access to much of its archival content. Despite this, I was able to meet with staff and researchers who offered guidance on navigating the institute’s resources once they become fully available.
These interactions provided an overview of the materials housed at IES, such as manuscripts, rare books, and historical records that are critical for my research. While direct access was limited, the groundwork laid during this visit will facilitate future exploration.
Research Objectives and Rationale
The primary aim of this trip was to locate and examine materials that could enhance the understanding of Ethiopian Jewish history. The research sought to address several key questions:
- How have Ethiopian Jews been represented in official documents and historical records?
- What governance and social policies have shaped their experiences?
- How do these archival findings contribute to broader narratives of Ethiopian history?
The trip also aimed to establish connections with local scholars and institutions to foster collaboration and ensure that the research aligns with Ethiopian historiographical approaches.
Research Activities and Achievements
Archival Research
At the National Archives, I successfully reviewed foundational materials that contextualize Ethiopian Jewish history within larger socio-political frameworks. The records examined included census reports and government correspondence, which highlighted policies and attitudes toward Ethiopian Jewish communities.
While my access was limited at the IES, preliminary discussions with staff and researchers provided valuable insights into the scope of its holdings and the methodologies used to study Ethiopian history.
Engagement with Ethiopian Scholars
One of the trip’s significant achievements was networking with local historians and researchers specializing in Ethiopian history and culture. These interactions were instrumental in:
- Gaining insights into local historiographical perspectives.
- Learning best practices for navigating Ethiopian archival institutions.
- Laying the groundwork for future collaborations that could enhance the scope and impact of my research.
Community Interactions
In addition to formal research, I engaged informally with members of Addis Ababa Jewish community. These conversations offered anecdotal perspectives that complemented the archival findings, helping to illuminate the lived experiences of Ethiopian Jews. While not part of the formal research, these interactions enriched my understanding of the cultural dimensions of the subject.
Challenges
Limited Access to Materials
At the National Archives, certain documents were unavailable due to logistical constraints or processing delays. This limited my ability to comprehensively explore some aspects of Ethiopian Jewish history.
Similarly, the ongoing renovations at the IES significantly restricted my access to its archival resources. While I made meaningful connections with the institute’s staff, full access to its collections will require a follow-up visit.
Reflections and Future Plans
Despite these challenges, the trip achieved several important outcomes:
- Preliminary Findings: The documents reviewed at the National Archives provided a valuable starting point for understanding Ethiopian Jewish history. These findings will serve as a foundation for further research.
- Networking and Collaboration: Connections with Ethiopian scholars and researchers will enhance the project’s depth and ensure its alignment with local academic perspectives.
- Planning for Future Research: The groundwork laid during this trip, particularly at the IES, positions me well for subsequent visits to access additional materials.
Looking ahead, I plan to:
- Collaborate with Ethiopian scholars on joint publications and workshops to disseminate the findings.
- Incorporate community narratives into the research to provide a more holistic understanding of Ethiopian Jewish history.
Conclusion
This research trip marked a significant step forward in my study of Ethiopian Jewish history. While logistical challenges limited full access to some resources, the materials reviewed and the connections established have laid a strong foundation for future work.
I extend my gratitude to the European Association for Jewish Studies for supporting this research. The grant enabled me to undertake this important exploration and adapt to unforeseen circumstances. This project represents a meaningful contribution to the study of Ethiopian Jewish history, and I look forward to advancing it in collaboration with Ethiopian institutions and scholars.
Julie Dawson
The Diaries of Blanka Lebzelter: Narratives of Trauma, Oppression, and Agency in Postwar Romania, 1948-1961
My doctoral project is focused on bringing to light a newly found and remarkable source for scholars studying the Holocaust and the lives of survivors in the aftermath of destruction. In 2009 a set of diaries were discovered in an abandoned synagogue in Transylvania. Containing over 800 entries, the diaries stretch from 1948-1961 and record the postwar life of grief and limited triumph of Blanka Lebzelter, a young Jewish woman originally from Bukovina, who survived the Transnistrian Holocaust. Working from the concept of diaries at the confluence of literature and history, my research project employs interdisciplinary methods, grounded in biography, microhistorical approaches, and gender and women’s history to analyse and contextualise Lebzelter’s writings and life. In my interpretation of Lebzelter’s writings, I also employ the work of scholars of the “spatial turn” in Holocaust studies and approaches developed by historians of emotion. In order to contextualize the life and postwar experience of the author, Blanka Lebzelter, I must examine those spaces – and their archives – where she lived and encountered the people and events she described with such detail. The project thus required research in multiple repositories spanning the spaces she inhabited, from several sites in Ukraine to numerous cities in Romania. The consultation of this expanse of repositories is one of the defining features of my work and likewise embodies its unique contribution to the scholarly world. In the realm of postwar Jewish survivor experience in Romania, studies pursuing the traces of an individual in the archives across multiple geographic locations are rare. The EAJS travel grant provided me with the opportunity to carry out the final research trip required for my work.
Over two weeks I visited archival repositories in three towns in Romania and Ukraine: Piatra Neamț, Suceava, and Chernivtsi. On the days archives were closed I also visited the towns of Radauți and Vashkivtsi, two small towns of significant biographical importance. At both the latter sites I was able to find, make notes, and photograph significant biographical markers (tombstones, memorial stones). In Piatra Neamț and Chernivtsi I also visited the respective county libraries, both of which held additional valuable material for my work.
As a rule, almost no material in Romanian archives is digitised and certainly none of the material relevant to my project is available online, thus on-site research was required. For the present research trip, I spent two days at the National Archives of Piatra Neamț, where Lebzelter spent many months on hachshara. Here I viewed records from the collections “Comitetul Democratic Evreiesc judeţul Neamţ 1948-1953”; “Comunitatea Evreiască Piatra Neamţ 1942-1947”; “Poliţia oraşului Piatra Neamţ 1892-1955”; as well as “Sovromlemn S.A.M. – unităţi de exploatare 1925-1960” and “Colecţia de fotografii Institutor N. Teodorescu – Piatra Neamţ”. The material collected will be integrated into my chapter on Lebzelter’s period on hachshara in Piatra Neamţ, both in terms of contextualising Piatra Neamt as a space and more specifically, describing the factory landscape in which she and the other halutzim found themselves..
In Suceava, where Lebzelter reconnected with her cousin in the late 1950s and where all files for Rădăuți, the hometown of her father’s family are stored, I viewed folders from numerous collections, the most useful of which were the “Comunitatea Evreiască Rădăuți”, the “Prefectura judeţului Rădăuţi”, and the “Serviciul sanitar al judeţului Suceava”, in all of which I found information which will tremendously benefit my writing as regards various family members in the postwar period as well as in prewar Rădăuți.
Finally, the State Archives of Chernivtsi/Czernowitz (Ukraine) holds a treasure trove of material, much of which as relates to my project had never been viewed before. Here I viewed material from the following collections: “Примарія м. Вашківці Сторожинецького повіту Primăria or. Vaşcăuţi judeţul Storojineţ”; “Вашківецький повітовий суд, м. Вашківці K. k. Bezirksgericht”; “Вашківецький комісаріат поліції Сторожинецького повіту, м. Вашківці Comisariatul de poliţie Vaşcăuţi, judeţul Storojineţ”; “Крайовий суд Буковини K. k. Landesgericht in Czernowitz”; I also viewed register books from a number of gymnasium but unfortunately did not find Lebzelter, though did find her brother for one year (unfortunately it would require several weeks to go through all the gymnasium registers to try to discover her school). All of the collections cited above contained valuable material, in particular the Town Hall of Waschkoutz collection contains material created by, about, and signed by her father (the town secretary), but also countless wartime folders describing property taken from the Jewish residents. Probably the discovery of greatest significance however was in the police files of Waschkoutz, in which are lists of the town’s Jewish population, including small notes made besides the names of those murdered in the pogrom (which included her father and brother), information on the local ghetto and further deportation of the Jewish population (about which nothing has been written and to my knowledge this chain of events is not understood by anyone); as well as an anonymous letter to the police in which is clear that the pogrom was carried out by the local Ukrainian population, not the invading Romanian army. These discoveries are important not only for my own project but also for the greater scholarly community, given how little has been written about the 1941 pogroms in the Bukovina borderlands.
The EAJS travel grant has enabled me to incorporate into my project the final strands necessary to produce a unique and valuable work of research, which contributes to scholarship in a number of underserved areas: postwar survivor experience, in particular for women; Jewish life and antisemitism in postwar Romania; the Transnistrian Holocaust; survivor emotional reaction to spaces of trauma. I am very grateful to the association for their support.
Nomi Drachinsky
The Semantic Field of Judaism in the Royal Spanish Academy Dictionary: Ideological, Political, Cultural and Social Factors of the Semantic Changes [1]
In February 2024, I completed a research trip to Madrid, funded by the EAJS Small Research Grant. I conducted archival work at the archive and library of the Royal Spanish Academy, visited the National Library of Spain, and met with my supervisor. This was not my first trip to these archives and libraries, but probably the last one. It provided me with new material and ideas that will allow me to complete my thesis.
The main goal of my research is to examine the Spanish society’s relationship with the Jews as a Spanish minority, as well as with Judaism in general, as reflected in the dictionaries of Royal Spanish Academy (Real Academia Española – RAE, est. 1713). The research focuses on the social, political, cultural, and linguistic processes behind the semantic changes of the dictionary entries. It will show that although the Royal Spanish Academy is the primary agent responsible for dictionary content, it is regularly confronted with pressures from institutions and political agents outside the Academy and even the country. The project sheds light on the history of Spain’s complex relationship with its Jews and Judaism from a sociolinguistic perspective. It offers a synchronic and diachronic analysis of the treatment given to Jews and Judaism as an example of ethnic/religious minorities in Spain. The study will contribute to a better understanding of social mechanisms of exclusion and inclusion through lexicographic representation.
Regarding methodology, I have created a corpus of 145 dictionary entries from the semantic field of Judaism, which I organised by year of entry, deletion (if applicable), amendments, and changes in semantics and grammatical explanations or orthography. Data collection for the corpus was carried out using the RAE online tools and its library and archives. These changes were categorised according to the different dictionary editions, covering the period between 1726 and 2023, corresponding to the edition of a proto-dictionary of the Academy, the Authorities dictionary and the twenty-three editions of the Spanish Language Dictionary (Diccionario de la Lengua Española – DLE[2]). I extended the research to other dictionaries or works published by the Academy and, where necessary, compared the result with other dictionaries in Spanish or other languages.
The research lies at the intersection of Jewish studies, Hispanics and sociolinguistics. A metalexicographical approach permits to study the socio-political process behind the making of a dictionary. It is being carried out in the Theoretical and Applied Linguistics PhD program of the Complutense University of Madrid (UCM) under the supervision of Professor Pablo Torijano Morales (UCM) and Dr. Silvina Schammah Gesser (University of Bar Ilan, Israel).
The work in the Royal Spanish Academy archive in Madrid is one of the main milestones of the research. Although a large part of Academy archival material has already been digitalised, the quality of the digitalised items is rather poor, and can only give a general idea of the content. To gain a deeper understanding of a document, it is necessary to work with the original found in the archive, mainly with the guidance and help of its director, Covadonga de Quintana, or the archive workers. Alongside the digitalised items, some areas remain not digitalised and are crucial to my work. During this research stay, I focussed in three different areas of the archive:
The essential tool for my work is the Index Card Archive of Amendments and Additions Academy (Fichero de Enmiendas y Adiciones de la RAE), which has not yet been digitalised. This archive contains thousands of index cards with proposals for new entries, suppressions, amendments, and additions. These cards are essential for the research. Not only do they help track the motives of changes, but they also give a glimpse of entries or proposed changes that were not accepted or censured and are therefore not visible in the dictionary. During the stay, I discovered materials regarding the new entries incorporated into the corpus, shedding light on definitions and proposed amendment from the mid-19th century. I also came across proposals for words that did not enter the dictionary and could track the debates and gain an understanding for these gaps.
Another tool, not less important, are the minutes of the weekly plenary meetings of the Academy’s lexicographers. I read the minutes of the 1865–1984 sessions; it was the first time I had access to those proceedings. They gave me an insight into the procedures for creating a new dictionary edition and into the different tasks of lexicographers. I was able to read the debates – or confirm their absence – regarding the lexemes that make up my corpus. In addition, the minutes enable to identify the different change agents. Examining the minutes, I also came across dictionary entries that had slipped under my radar before and added them the corpus.
Although my research focusses on the DLE dictionary, I also used other works published by the Academy, such as a manual dictionary, with four editions published throughout the 20th century. This dictionary is not a direct continuation of DLE, but it contains some surprises and raises questions. I visited the archive of the manual dictionary for the first time and retrieved information that confirmed the hypotheses I had about the late entry of some words into the Spanish Language Dictionary.
Alongside the work conducted in the RAE archives, I visited its library and consulted some rare acquisitions. As the RAE archive and library are only open in the mornings, I had the opportunity to spend some afternoons at the National Library of Spain, only a few blocks away. There, I mainly consulted in the hemeroteca, the newspaper archives, looking for press items relevant to my work. I have also used the time to consult secondary bibliography, which is unavailable in Germany.
[1] The thesis will be submitted in Spanish, under the title: El campo semántico del judaísmo en los diccionarios de la Real Academia Española: factores político-ideológicos, culturales y sociales de la evolución semántica.
[2] This name is from 1925, before it was called Diccionario de la Real Academia Española.
Tamara Gleason Freidberg
The Yiddish Press and the Holocaust in Mexico
Archives visited:
The research trip to Mexico City and New York City allowed me to access 4 different archives central to my dissertation research. In New York City I was able to consult the TamImment Library, the New York Public Library, and YIVO. In Mexico City, I consulted the archives in the Documentation Center of the Jewish Community in Mexico (CDIJUM). The information I was able to consult in these archives was fundamental for the completion of my four chapters. I will explain below what I was able to find in these archives and how these materials are fundamental to my research. I consider the research trip to have been a great success as I was able to consult most of the archives I had projected and the information recovered has greatly enriched my dissertation.
Tammiment Library: The Tammiment Library holds the Jewish Labor Committee (JLC) archives. To understand the transnational networks of Yiddish socialist activists and their activities with the local Mexican left I consulted the copious correspondence between the JLC and the Gezelshaft Far Kultur (GFK) in Mexico, which was affiliated with the JLC, dating from 1940-1947. Of special interest were the letters between the leadership of the JLC and GFK regarding the labour strike organized by Mexican labour leaders and suggested by the GFK in response to the news of the Final Solution. These documents are fundamental for my first chapter which deals with how Yiddish antifascists developed strategies to spread the news about the Holocaust to the Mexican public.
New York Public Library: In the NYPL I was able to consult several antifascist journals and periodicals published by migrant groups (German, Austrian, and Hungarian exile groups) and the Mexican Left. These materials are important for my first chapter as they help me document the relations between the antifascists and other exile groups. I also consulted some copies of Foroys and Di Shtime, Yiddish periodicals not found elsewhere that gives us relevant information about the mourning narratives from the bundist perspective. These materials complement significantly my previous findings, which will be part of the fourth chapter dealing with the Press as a platform for mourning the tragedy. I also consulted two unpublished memoirs of refugees in Mexico.
YIVO: In Yivo I consulted the Bund archives which have several files on bundists living in Mexico and their activism as well as Yiddish journals like Yugnt Shtime and Eltern Tribune. These journals published by and for the Jewish youth in Mexico and for parents with children at school accordingly are fundamental for my third chapter that deals with the topic of the role played by children in Holocaust memorialization practices.
CDIJUM: this documentation center holds archives from the different Jewish communities in Mexico. Whilst in Mexico I focused mainly on the archives of the Ashkenazi community, the archive of the Central Jewish Committee of Mexico, an inter-communal organization that was very active during the War period and funded antifascist propaganda, and a journal Spanish from the Syrian community. In the archives of the Ashkenazi community, I consulted mainly documents that talk about the early memorialization of the Holocaust for my fourth chapter. The books of the CCIM meetings’ minutes (1940-1947) and other l files gave me valuable information regarding inter-communal commemoration efforts as well as anti-Nazi propaganda materials for chapters 4 and 1 accordingly. In order to understand how these sources fit into my research project I have included a summary of my project below.
Project:
My research analyses how news about the Holocaust impacted the Jewish Ashkenazi community in Mexico during and immediately after the Holocaust. I analyse narratives about the Holocaust in the Yiddish Press as well as the importance of such narratives in shaping local Jewish identities as well as relations among Jewish communities, non-Jewish antifascist groups, and local governments.
For many decades, scholars claimed that the Holocaust was not discussed in Jewish communities and survivors were silenced.[1] Over the past two decades, scholars have challenged the idea that there was a longstanding “gag order” on discussion of the Holocaust. David Cesarani argues that these researchers were misled in part by their failure to consider sources in Yiddish– the transnational language of Eastern-European-origin Jewish communities.[2] My research considers precisely these overlooked transnational sources, as they were published in real-time in the Mexican press.
The Yiddish press is a crucial corpus of sources that reveal in detail the main narratives that were being constructed during that time. However, very little research into narratives on the Holocaust as it was unfolding has taken Yiddish press sources into account. Historiography about the Ashkenazi community in Mexico has mainly focused on political efforts to facilitate the entry of Jewish refugees, the institutionalisation of the Jewish community and its different ideological groups.[3]
My aim is to analyse common transnational trends to demonstrate the way in which Yiddish transcended boundaries such that European Jews were discussing the Holocaust in various diaspora communities around the world, by comparing the Mexican case to other commemoration efforts across Yiddish-speaking communities. In contrast, I will also focus on understanding local dynamics of remembrance in Mexico and the narratives this Ashkenazi community developed during that time. This will paint a more complex picture of the role played by transnational ideologies in regional communal disputes against the backdrop of local dynamics of the Mexican Jewish community.
Finally, my research analyses the role played by the Central Jewish Committee in Mexico (CCIM) in War time propaganda, as an interest group, by providing news of the Holocaust to different antifascists groups and the Mexican public (by means of the national press and the radio). At the present there is not a research study that focuses on the organised Jewish community and the Jewish antifascist activists, in their efforts to mobilize Mexican public opinion in support of the war effort and specifically in a call to condemn Nazi atrocities against the Jews.
Cesarani, D., & Sundquist, E. J. (Eds), After the Holocaust: challenging the myth of silence. Routledge, 2011.
Gleizer, Daniela, El exilio incómodo: México y los refugiados judíos, 1933-1945, Mexico City, El Colegio de México, 2011.
Gurvich, Natalia, La memoria rescatada: la izquierda judía en México: Fraiwelt y la Liga Popular Israelita 1942-1946, Universidad Iberoamericana, 2004.
Novick, Peter, The Holocaust in American Life, Houghton Mifflin, 2000.
[1] See Novick, 2000.
[2] Cesarani & Sundquist, 2012.
[3] Gurvich, 2004; Gleizer, 2013.
Daniel Herskowitz
Jewish involvements in the Catholic Church’s document on the Jews during the Second Vatican Council: The Papers of Cardinal Agustin Bea
The twentieth century turn toward interfaith dialogue is one of the most dramatic developments in religious history and while it is, by now, a relatively familiar phenomenon, it should not be taken as a given and it deserves critical consideration and scholarship. Currently, the majority of the scholarly work on interfaith dialogue is conducted by people who are personally invested in it. This has obvious benefits, but it also leads to a frequent celebratory tone and a teleological methodology whereby developments are perceived as inevitably leading toward our current moment. We still lack a critical historical account of how we’ve gotten to this point, with a recognition of the contingency and messiness of any historical development, and especially one so dramatic and unlikely.
My current research project aims to produce precisely such a critical historical account, focusing on the Second Vatican Council (1962-1965) and especially on the Jewish involvements in the Catholic Church’s document on the Jews, which evolved into the document better known as Nostra Aetate, rightly seen as a watershed moment in Catholic-Jewish relations. As part of this research, I travelled to Munich, Germany, to the Archiv der deutschen Provinz der Jesuiten, in order to consult the papers of Cardinal Agustin Bea, who headed the Council Secretariat entrusted with writing up an official document on the Jews. This archive holds numerous communications, letters, articles, and memoranda that relate to Bea’s activities in the Council, including material concerning his relations and correspondences with Jewish figures and leaders who were involved in trying to effect the content and drafting of the Church’s document on the Jews.
The trip was a huge success. Bea’s archive held great treasures: I found there a lot of material that was either unknown to me or constitutes the ‘Catholic’ perspective on a number of important episodes and events in the Council that I already had the ‘Jewish’ perspective on from other archival trips I’ve conducted. Thanks to the trip to Munich, funded generously by the EAJS Small Research Grant Programme, I am now in the position to reconstruct a fuller picture of the various stages of the drafting of this document and the different forces and motivations behind these stages. This is especially important because I can now appreciate that at times, the Jewish and Catholic sides experienced and reacted to the same events in a very different way, which caused complications and misinterpretations. For example, Bea made a very public trip to the US in 1962 to meet with American Catholic leaders and promote the cause of Christian Unity he was spearheading, but somehow, the American Jewish Committee, working in cooperation with the Vatican, managed to organize a private and highly influential personal meeting with Bea, to which a number of high-profile Jewish leaders were invited. In this meeting, the Jewish figures present posed Bea a set of questions about the Chruch’s intentions relating to the Jews, and Bea presented them with answers. The archive in Munich holds Bea’s personal record of this meeting and drafts of the answers to the Jewish questions he prepared. This is an priceless item to understand a central episode in the Jewish involvement in the Council.
An additional benefit I’ve gained from this archival trip is a distinct European perspective on the Jewish activities with the Council. This is because, for various reasons, the most important Jewish interlocutors with the Vatican were American Jewish leaders, and therefore a lot of the material I have already collected is found in archives in the US and offers a perspective from American on what was transpiring in the Council. Bea’s archive holds not only his correspondences with the American figures I’ve been working on (Marc Tanenbaym, Zach Shuster, Jospeh B. Soloveitchik, Abraham J. Heschel), but also European Jewish leaders who were similarly in touch with Bea (like Nahum Goldman, Max Horkheimer, Rabbi Emmanuel Jacobovits, Rabbi Dr Elio Toaff, and others). This, again, helps me gain a more balanced and fuller picture of the Jewish involvement in the Council, complementing the archival material I’ve collected in visits to the US, Israel, and the Parkes Institute at the University of South Hampton, among others.
One conclusion I’ve reached from the visit to Bea’s archive is that Heschel’s role in the Jewish involvement with the Council – commonly seen as central – has been overstated and exaggerated. There are, to the best of my knowledge, no more than 5 letters from him to Bea over the 5 years of preparation and operation of the Council. They met 3 times during this time. When sitting in the archive and sifting through Bea’s correspondences with literally hundreds of people from different religions and from around the world, just during the time-span of the Council, makes Heschel’s few letters a drop in the ocean and allows me to recognize that their relationship was not as close, or as influential, as others have made out.
An additional finding I’ve made in this research trip is information on the aftermath of the Council and how the Catholic Church planned to begin implementing its new, positive attitude toward Jews and Judaism after the confirmation of Nostra Aetate. To a large degree, this post-council effort of implementation is the cause of the flowering of much of Jewish-Catholic relations ever since, but in its early stages it ran into similar difficulties and push-backs as the document on the Jews did, primarily from conservative factions within the Church who objected to the very rethinking of the Church’s attitude toward Jews. This information is new to me and will contribute to a better understanding of what took place at the final stages of the council.
In conclusion, I am truly grateful for the EAJS’s support of my trip to Munich. My research requires many visits to archives in different countries and it cannot be made possible without the encouragement and support of funding bodies. The aims and objectives of the research trip have been reached with great success. I should note that there is already interest in my research into the Jewish involvement in Vatican II, and my article, ‘Calendar Reform and Orthodox Activity in the Second Vatican Council’, has just been accepted form publication with The Journal of Jewish Studies.
Jan Kutilek
Anti-Jewish Violence in Galicia in Comparative Perspective, 1918-1920
The EAJS Small Research Grant allowed me to conduct research at The National Archives, The London Metropolitan Archives, and The British Library in the United Kingdom. My primary goal was to examine archival documents to better understand East Central Europe during 1918-1920, focusing on its political and socio-economic backdrop and the Jewish question in Poland and Czechoslovakia. Key documents for my research, which informed the negotiations at the Paris Peace Conference, are held at The National Archives in London. I also conducted research at The London Metropolitan Archives, where records of the Board of Deputies of British Jews are kept. Accessing these materials required approval from the Board of Deputies of British Jews. At The British Library, I explored extensive English-language literature on Jews in East Central Europe during the interwar period, focusing particularly on works addressing violence against Jews.
My broader academic focus is on anti-Semitism in East Central Europe between the World Wars. Specifically, my doctoral thesis examines how anti-Semitism manifested at the territory of Galicia, located at today’s southeastern Poland and western Ukraine, during the period of anomie and post-imperial transition from 1918 to 1920, with comparisons to Czechoslovakia to better understand transnational experiences. By examining factors such as nation-building, opposition to the old and new regime, distinct cultural and socio-economic contexts, and deeply rooted anti-Jewish sentiments linked to Catholicism and cultural background, the thesis aims to provide insights into the complex dynamics that shaped the treatment of Jews during and after the collapse of the Austrian monarchy.
The archival materials I used cover topics such as the status of Jews in Poland and Czechoslovakia and incidents of anti-Jewish violence. They also include findings from the British Commission of Investigation into Anti-Jewish Agitation in Poland and the attitudes of Allied Missions in Poland towards Zionist organizations. Examining documents from the National Archives, including the British delegation’s correspondence and papers, provided insights into the political and socio-economic conditions affecting Jewish communities in East Central Europe.
Further research at the London Metropolitan Archives included Lucien Wolf’s correspondence on the Polish Jewish question, agendas regarding the declarations on pogroms in Poland and Galicia, and agendas related to the Peace Conference, the Polish question, and pogroms in Poland and Romania.
Mainly, this research aimed to enrich my dissertation by examining documents prepared for the negotiations at the Paris Peace Conference, focusing on the “Jewish question” based on materials prepared for the British delegation. This helped me understand the complexity of the situation in Poland and its treatment of Jewish community. Ultimately, this research allowed for a comprehensive grasp of the challenges and opportunities faced by Jewish communities during this pivotal era, often seen as a prelude to the Holocaust.
The research enabled me to enhance and broaden my dissertation’s aim, which is to analyse the nature of anti-Jewish violence in Galicia and compare it to violence in Czechoslovakia between 1918 and 1920. It involved analysing primary sources from the British delegation to the Paris Peace Conference, focusing on documents related to Jews, political developments, and socio-economic conditions in Poland and Czechoslovakia. Crucially, it involved investigating specific incidents of anti-Jewish violence in Poland, including Galicia, as recorded in British archival materials and reports. Additionally, it involved exploring the attitudes and policies of the British delegation towards Jewish communities and Zionist organizations in East Central Europe. Moreover, it included comparing regional differences, meaning to draw comparisons between the attitudes of the United Kingdom delegation towards the Polish and Czechoslovak relation to the Jewish minorities.
The rationale for this research lies in the violent nature of this period, which has severely impacted Jewish communities, as traumatic experiences are passed on to future generations. Studying, comprehending, and understanding these events is crucial. The period of 1918-1920 was marked by significant upheaval in East Central Europe, with the collapse of empires and the emergence of new nation states. This transitional period saw increased violence against Jewish communities, influenced by various political, social, and economic factors, and the state of anomie. Understanding British policy and perspective, along with the broader international response to these events and their impact on Polish-Jewish relations, provides valuable insights into the challenges faced by Jewish communities. Ultimately, the documents gathered are pivotal for a comprehensive grasp of the Jewish situation in Poland, as they were instrumental in drawing conclusions that led to the Minorities Treaty.
In conclusion, the comprehensive analysis of the archival materials enriched the dissertation, offering valuable insights into the violent nature of the period and its impact on Jewish communities. The research trip fulfilled its aim by providing detailed information about the challenges and opportunities faced by Jewish communities during this pivotal era. It contributed significantly to the dissertation by shedding light on the specific circumstances and experiences of Jewish communities in Galicia and the Czech lands. Through examination of primary sources, the research not only deepened my understanding of the period’s complexities but also underscored the importance of considering regional variations in attitudes and policies towards Jewish minorities.
Eliška Odvodyová
Piety, pietism and the impact of kabbalah in Jewish thought, ritual practice and beliefs at the turn of the 16th and 17th centuries in East–Central Europe
The doctoral project aims to research Jewish piety and pietism at the turn of the sixteenth and seventeenth centuries in East–Central Europe. The research focuses on the reinforcement of piety, pietism and the presence of kabbalistic ideas in early modern Jewish thought, ritual practice and beliefs. The project tries to describe the social and religious transformation that followed this eclectic phenomenon during this period. The sources used in the project will not be limited to printed texts only. As the recent research demonstrated, manuscripts were an integral part of early modern Jewish libraries and were regarded as nearly as authoritative as printed books.
Thus, we will include the manuscripts contained in the Oppenheimer and Michael collections, currently in the Bodleian Library of Oxford. The Oppenheimer collection became part of the Bodleian library in 1829, containing around five thousand manuscripts and printed books in Hebrew, Yiddish and Aramaic, many of those are the only surviving copies. The Bodleian library bought the Michael collection in 1848. Both the Oppenheimer and Michael collections contain manuscripts and prints related to both kabbalah and philosophy and their study is therefore crucial for this project. However, it is also important to pay attention to the re-birth of Hebrew medieval mystical and ethical texts which are also included in the Oppenheimer and Michael collections that were copied, printed and quoted in the given period. To give an example, the works of Eleazar of Worms, the Sefer Hasidim, Sefer ha–Yir’ah by Jonah Gerondi or Sefer ha–Gan might be mentioned.
To introduce some of the studied manuscripts, almost all the contents of the MS Opp. 526 were copied by Eleazar Altschul, scholar, editor and author who died in Prague between 1632 and 1638. MS Opp. 526 contains, among other, texts by Azaryah de Fano, Yitzhak Luria and Yisrael Saruk. Letters of Shlomel of Dresnitz[1] who travelled from Moravia to Tzfat in 1602 to study kabbalah there, are also included in this manuscript. Altschul also added marginal notes of his own to the manuscript. This manuscript also contains a note on gilgul of Kain and Abel by Yitzhak Hayyut, a teacher of Eleazar Altschul. Yitzhak Hayyut’s son Menahem Hayyut composed a text called Kabbalat Shabbat which was printed in Lublin, 1620 (Opp. 4. 115) which was also studied during the research trip.
Another manuscript worth mentioning is MS Mich. 109, it includes the book Josif Ometz which treats various religious questions, education, liturgy, morality and charity by Joseph Juspa Nordlingen. Josif Ometz consists of various dinim with marginal notes. Quotations of Eleazar of Worms, Sefer Hasidim, Sefer ha–Gan or Sefer ha–Kawanot attributed to Yitzhak Luria can be found in those notes.
To bring up some of the printed books that were studied: the philosophical works of Yitzhak ha–Levi, Ketonet Pasim (Lublin [?], 1614) and Giv’at ha–Moreh (Prague, 1612); Sefer Yen ha–Rokeah (Lublin, 1608); Shir ha–Yihud with commentary by Yom Tov Lipman Mülhausen (Thiengen [?], 1560 [?]); Tikkuneh Shabbat attributed to Yitzhak Luria (Krakow, 1613 and Lublin, 1622); Menorat Zahav Tahor Hu (Prague, 1581).
The two-weeks long research trip to Bodleian Library enabled me to become familiar with important manuscripts and printed books produced in the East–Central European region of 16th and 17th centuries and to see what types of texts and genres were produced and copied in this period and therefore could be influential or at least were viewed as important by the scholars, contractors or copyists. Some of the studied manuscripts contain marginal notes which can shed light on the use and understanding of the presented texts as well as on the character and intention of the owner or copyist. The studied manuscripts and printed books represent a large variety of texts including ethical codices, ethical wills, kabbalistic and philosophical works, letters, prayers and commentaries etc. that were composed from the Middle Ages until the Early–Modern period.
Not all the studied texts were authored by intellectual elites. We assume that it is necessary to investigate works of non–elite authors as well to disentangle the numerous influences and their impact on the various spheres of Jewish piety and its manifestations in the period of interest. Investigation of such less prominent, eclectic and often fragmentary manuscripts could shed light on the spread of kabbalistic orthopraxy among wider classes of East–Central European Jews. We believe that examination of these texts in the light of the main currents of thought which influenced East–Central European Jewry[2] could illuminate the innovations in liturgy and ritual practice in general and the individualization of Jewish piety that took place in this period.
[1] The letters of Shlomel of Dresnitz are also included in MS Opp. 416, we were able to study this manuscript in the Bodleian library as well. This manuscript contains kabbalistic formulas of Eleazar of Worms; commentary to Sifra di-Tzniyuta; the prayer Ezmor with kabablistic commentary; text by Azaryah de Fano on God’s names and his Sefer Kanfe Jonah; commentary of Yissachar Baer to Va–Yitnahlu and an index to Zohar.
[2] Such as the spirituality rooted in new kabbalistic doctrines, especially the Cordoverian and Lurianic kabbalah; the re-discovered medieval writings of Hasidei Ashkenaz and Eleazar of Worms; eschatological expectations triggered by current historical shifts, such as the confessionalization of the Christian West ans its expected clash with the Ottoman Empire.
Rachel Pafe
Visit to Gillian Rose’s Archive
Gillian Rose (1947-1995, b. London, d. Coventry) is a philosopher and sociologist whose work is rooted in her engagement with the Frankfurt School, particularly Theodor Adorno, as well as critical readings of Hegel. First teaching as a lecturer at University of Sussex, she later held the chair in Social and Political Thought at University of Warwick. Later in her career she moved to work on a variety of thinkers throughout modern Jewish thought, such as Franz Rosenzweig, Herman Cohen, Emmanuel Levinas, Jacques Derrida, Walter Benjamin, and Martin Buber, as well as Kierkegaard and Nietzsche’s connections to this topic. My aim in visiting her archive at University of Warwick was to look into Rose’s various writing, notes, correspondence, and ephemera surrounding both her development of insight into and engagement with Jewish thought. I was particularly interested in the documents related to The Broken Middle: Out of Our Ancient Society (1992), Judaism and Modernity: Philosophical Essays (1993), Love’s Work (1995) Mourning Becomes the Law (1996), and Paradiso (2015).
Furthermore this trip was based on two objectives. Firstly, many of the documents within Rose’s archive remain unpublished and are only to be found in her archive. Thus, as described shortly in greater detail, I also aimed to simply uncover the contents of the archive related to my research interests. I was also interested in the personal side of this archive, namely how the development of her thought expressed itself in personal diaries as well as correspondence. Secondly, my trip aimed to recover specific material related to Rose’s engagements with modern Jewish thought. There is a dearth of writing and research on this topic, especially from within the disciplines of Jewish Studies and Modern Jewish Thought. I aimed to uncover material that could be of use for my broader PhD project, especially content that had yet to see the light of day.
I received an EAJS Small Research grant to visit Gillian Rose’s archive at the Modern Records Centre at the University of Warwick in August 2024. The Rose archive is rather an anomaly within the broader Modern Records Centre. Founded in 1973, the Centre describes itself as the main British repository for national archives on trade unions, employer’s organizations, and fringe political groups. Rose’s place in the archive seems mainly due to her employment at University of Warwick, where she taught until her death in 1995. Entry to this archive is restricted to PhD researchers and must be approved by the archive’s guardian. While there are 55 boxes devoted to Rose, most of them have scant descriptive notes. This practically meant a lot of guesswork combined with the necessity of searching through all of the boxes over the course of the month. Luckily I was aided by the incredibly friendly and helpful archivists at the Modern Records Centre. I was also able to compile detailed notes on the holdings of each box that I will share with the Centre in order to help better guide future Rose researchers.
Over the course of the month I found a wealth of material that exceeded my expectations. On the one hand, it was helpful to trace Rose’s developments both in thought and spirituality throughout the many diaries she kept from the beginning of her research career until her early death. Likewise, it was interesting see the connections between these private musings and Rose’s extensive notes surrounding each of her published books as well as respective conference talks. Further reading into her various correspondence partners over this period likewise helped me understand the role of exchange with scholars in various disciplines for the trajectory of her thought. Ultimately, the material in the archive helped me imagine a fuller picture of Rose, namely one in which the role of Judaism and modern Jewish thought was essential.
My original aims for the project were fulfilled. I had enough time and space to gain insight into the contents of the archive and make detailed notes on its holdings and organization. I was also able to zoom in on the material related to Rose’s relationship to modern Jewish thought, much of which proved helpful for the development of my dissertation. Yet I would also say that the sheer amount of information was at times both emotionally and intellectually overwhelming and I would perhaps need to visit again in order to grasp the archive in fuller detail.
Nevertheless, this trip greatly impacted my broader PhD project, which I am undertaking in modern Jewish thought at Goethe University of Frankfurt and University of Lille. Indeed, the visit to Rose’s archive proved decisive in a shift within my research, namely the decision to make Rose the main focus of my dissertation. My resultingly revised PhD project aims to focus on Gillian Rose’s writings on modern Jewish thought in conversation with other thinkers both drawn from her particular essays and straddling the discipline. In this analysis, I aim to explore how Rose’s understanding of modern Jewish thought intersects with her thoughts on trauma, melancholia, and mourning. While these terms are drawn from a psychoanalytic vocabulary, they are redefined in a specific manner that reflects less on their Freudian roots and more on their applicability to diagnose trends and fissures in post-war philosophy and its related political expression. Possible thinkers for my analysis include Susan Taubes, Simone Weil, Emmanuel Levinas, Walter Benjamin, Hannah Arendt, and Daniel Bensaïd, but I am still in the process of deeper reading to narrow down my choices. In exploring the clashes between Rose and other thinkers, I aim to highlight the parallel tensions in constructing a canon of modern Jewish thought.
In conclusion, I would like to thank EAJS for providing me with the funding to realize such an exciting opportunity for research and discovery.
Ana Ćirić Pavlović
Jewish Popular Culture in the Interbellum Sarajevo and the Shoah
As a recipient of the EAJS SRGP Grant I was able to travel to Bosnia and Herzegovina as well as to Croatia and conduct an extensive research of the archival holdings in these two countries. The aim of the investigation was the completion of my doctoral dissertation Sephardi Revival in Bosnia: Jewish Popular Culture in the Interbellum Sarajevo and the Shoah. Additionally, I collected important documents for a book chapter ”Looting of Jewish Businesses in Sarajevo during the Shoah: Revisiting the Responsibility of Local Collaborators” in The Unwanted Citizens: Destruction and Annihilation of Jewish Communities in South Eastern Europe during WWII, edited by Goran Miljan, and Anders Blomqvist (London: Palgrave Macmillan, forthcoming in 2025).
Firstly, between 7 April and 17 April 2024, I visited five public institutions in Sarajevo that possess sources relevant for my topic of investigation. In the Archives of Bosnia and Herzegovina (Arhiv Bosne i Hercegovine) and in the Sarajevo Historical Archives (Historijski arhiv Sarajeva) I found documents related to the Jewish life in this city in the interwar period. Unfortunately, many relevant archival fonds from World War II in the Archives of Bosnia and Herzegovina were consumed by the fire in 2014. However, I researched several other fonds from both interwar and postwar periods. Namely, these were several records on Jewish female, cultural, and professional voluntary associations. In addition, I discovered some valuable information on postwar restitution claims within the archival unit Zemaljska komisija za utvrđivanje zločina okupatora i njihovih pomagača-Sarajevo (1944-1947). The Sarajevo Historical Archives preserves many interwar photographs and records of the governmental bodies from the first half of the twentieth century that I utilized. Of no less significance was the personal fond of manuscripts belonging to the Sephardi writer and the first Bosnian feminist, Laura Papo Bohoreta. In the Historical Museum of Bosnia and Herzegovina (Historijski muzej Bosne i Hercegovine) I investigated their collections of WWII documents, mostly created by various bureaucrats of the Independent State of Croatia. These files represent an extraordinary evidence of the Holocaust dynamics on the meso and micro levels of historical inquiry. Moreover, in the National and University Library (Nacionalna i univerzitetska biblioteka) I examined both interwar and wartime press containing significant data about the role of the local Jewish community within the given historical context. In addition, this library holds some rare periodical publications and books from the interwar epoch created by the Bosnian Jewish intellectuals. The fifth institution was the Museum of Literature and Performing Arts (Muzej književnosti i pozorišne umetnosti) which contains a valuable collection of photos and other visual materials that testifies about dynamic involvement of the local Jews in the cultural life of Sarajevo.
Secondly, between 15 October and 29 October 2024, I explored holdings of two major institutions in Zagreb, the Croatian State Archives (Hrvatski državni arhiv) and the National and University Library (Nacionalna i sveučilišna knjižnica). It is noteworthy that documents and other evidence related to the Holocaust were destroyed multiple times in Sarajevo (World War II, interethnic war in the 1990s, as well as the great fire in the Archives of Bosnia and Hercegovina in 2014). During WWII Bosnia was occupied by the Independent State of Croatia and the capital of this Nazi puppet state was Zagreb. For this reason the investigation in the Croatian archives, libraries, and museums offers much needed complementary sources useful for the researchers of the Bosnian Jewish community. Most of the preserved documents of the Independent State of Croatia’s governmental bodies that indicate the systematic annihilation and robbery of the Jews in this country are located in the Croatian State Archives. Here I examined several fonds that have documentation and personal records about Bosnian Jews: Ravnateljstvo ustaškog redarstva, Riznično upraviteljstvo u Zagrebu, Ministarstvo unutarnjih poslova NDH, and Ministarstvo državne riznice NDH. What made the investigation more challenging was the dispersion of the documents which are frequently scattered across non-pertinent archival fonds. In the National and University Library, I found the most complete collection of the Bosnian Jewish interwar periodicals and press on microfilms. The library recently acquired digital microfilm reader which enabled easier research, collection and storage of the data. This library also safeguards manuscripts and periodical publications of Jewish communities from other parts of the former Yugoslavia. The analysis of those volumes provided for the supplementary data on Bosnian Jews and facilitated the creation of a comparative perspective within the Yugoslav Jewish microcosm.
To sum, albeit the destruction and dispersion of many documents on Bosnian Jewry, in both Sarajevo and Zagreb I managed to find many of the anticipated records and literature. Furthermore, I have made some unexpected discoveries that will provide a more nuanced approach to my initial hypotheses. Nevertheless, due to a substantial amount of documents that I found, especially in the Croatian State Archives, I plan to revisit that institution for the subsequent investigations. Finally, I would like to express my sincere gratitude to the European Association of Jewish Studies for supporting my research endeavors. I am sure that the recently established Small Research Grant Programme will yield many successful research projects in the field of Jewish Studies.
Laura Graziani Secchieri
Restoration and second ghettos: the case of Ferrara
Research trip: Archivio del Dicastero per la Dottrina della Fede; Archivio di Stato di Roma
In Ferrara the first ghetto was established by Pope Urban VIII in 1624 and made active after three years of segregation building work. In 1797, the arrival of French troops led to the demolition of the gates of the Ferrara ghetto during the three-year revolutionary period. Behind this symbolic act was the recognition of rights in favour of the Jewish minority for whom it meant an immersion in the social, economic and political life of the city (and beyond), including the abandonment of housing in the old quarter.
The aim of my project is the study of a totally unexplored subject through the analysis of not investigated documents: the second ghetto of Ferrara, decided by Pope Leone XII in 1825, after the Restoration, when the Pope imposed a new closure of the ghettos in all the Church State. A check carried out by the Papal Legate of Ferrara revealed that 40 Jewish families resided in buildings outside the area that had previously been ghettoised. During my research trip in Rome I’ve had the chance to consult the papers stored in the Archive of the Dicastery for the Doctrine of the Faith – (Archivio del Dicastero per la Dottrina della Fede, new definition of the Holy Office) and in the State Archive of Rome: what I found in Rome integrates and completes the information I had already obtained in Ferrara consulting the following archives: Municipal Historical Archive (Archivio Storico Comunale di Ferrara), Diocesan Historical Archive (Archivio Storico Diocesano di Ferrara), State Archive (Archivio di Stato di Ferrara). Consulting the unpublished documents in the Dicastery for the Doctrine of the Faith was very important because it allowed me to analyse the correspondence between the Papal Legate in Ferrara and the Holy Office in Rome (the letters from Ferrara and the letter copy from Rome with the decisions taken by Leo XII on individual issues).
The ghettoisation was mildly fought by the Jewish families who had left the ghetto after the removal of its gates in 1797: they asked to enlarge its borders in order to include their new houses. The Università degli Ebrei (an institute corresponding to actual Jewish Community) requested that the new ghetto be enlarged to include at least part of these buildings, while the municipality proposed a very limited extension, limited to just two buildings on the edge of the old perimeter.
The new ghetto was completed under the determined hand of the pontifical Legato of Ferrara following the firm instructions of the Holy Office of Rome’s Congregation. Finally, in 1826, the papal authority obliged all those who had left to return to the ghetto, the reconstruction of the five gates of the ghetto, the execution of the segregation building works (closing of windows, doors and gates to the streets of the Catholics), the leaving of economic activities outside the enclosure, and the sale of the buildings acquired. This rule also still needs to be fully studied and, in particular, to what extent it has been applied in Ferrara: in fact this seems to be the only (or, perhaps, one of the few) cities where properties (acquired during the period of French government) were not requisitioned. The documents found in Rome will allow me to perfectly reconstruct this aspect too.
Furthermore, the Holy Office declared to the papal legate that it doubted whether the Jews had really returned to the ghetto and that they preferred to stay and spend the night in their homes outside the ghetto, especially to spend time with Christian women. The papal legate sent his gendarmes to check room by room, where he found neither beds nor other furnishings for the night.
The weak response of the Jews is explained in detail in a long report which even presents three solutions for expanding the perimeter of the ghetto. The report describes all positive and negative factors of each solution, which are represented in the map drawn by municipal engineer Tosi.
This map was published only once among the rarities of the Pontifical Archive: it has practically never been studied either in Jewish field or urban planning field. In this archive I also found the project drawings of the new gates: therefore it will be possible to make a stylistic comparison with Andrea Bolzoni’s eighteenth-century representations and with the drawings preserved in ASCFe: the elaborate and elegant architectural structure gradually gave way to a solidly linear construction.
The Holy Office ordered the papal Legate to remove the Christian artisans and shopkeepers from the perimeter to be ghettoized: the manager of the two butcher shops in the ghetto demonstrated some difficulty. One butcher shop sold kosher meat to Jews (with a Jewish employee), the other butcher shop sold meat to Catholics (including meat that could not be sold to Jews). In a short time, all the shops were closed and the businesses moved out of the area.
The new ghetto was completed under the determined hand of the pontifical Legato of Ferrara following the firm instructions of the Holy Office of Rome’s Congregation.
Consultation of the Archives in Rome allowed me to reconstruct the events that led to the decision not to allow the perimeter of the ghetto to be enlarged so as to contain the dwellings of the Jews who had gone to reside outside the old perimeter: this was a firm opposition of the Catholics citizens, determined not to allow Jews to live in a good quality neighbourhood (the same choice had been made in 1624).
The maps of the Gregorian cadastre of State Archive of Rome and the related registers allowed me to reconstruct the real estate situation of the new ghetto. This will allow me an interesting comparison with the analysis I have already carried out through the Ferrara sources: the census of the families that had settled outside the ghetto enclosure after its suppression (which I will then render graphically on a detail of the coeval cadastral plan) and the census of the families that remained living in the area of the first ghetto, making the possible comparisons (rooms/family; members/family; declared trades and professions). Unfortunately, no documents relating to this period are kept in the archives of the Jewish Community of Ferrara.
The second ghetto was short-lived: from 1826 to 1830. Documentary research in the Archives of the Dicastery for the Doctrine of the Faith also allowed me to investigate the third ghetto (1831-1848) and the fourth ghetto (1849-1859). It will therefore be possible for me to carry out in-depth analyzes of an urban planning nature on these latest ghettoisations, relating these findings to State Archive of Ferrara’s documentation that I have already consulted.
Pavel Sládek
Toward a Systematic Study of Book Production for Jews, 1515–1625
Emile Schrijver (2018), evaluating earlier research, emphasised that ‘many questions asked by modern researchers of Jewish Book History were taken from the broader field of Book History and do not take the peculiarities of the Jewish book into full account’. In the same place, Schrijver argued that ‘[t]he singularity of the Jewish book can only be understood in full if it is studied in its own cultural and intercultural context’. This is the methodological departure point for my own research of the production of books printed between 1515 and 1625 for Jewish readers (this rather distinct period of the history of Jewish book started with the opening of Bombergʼs printing press in Venice and ends with the advent of Hebrew printing for Jews in Amsterdam; I leave aside the books printed for Christian students of Hebrew or even Hebraists interested in Jewish culture. The distinction is not always easy to establish and the parameters cannot be explained here).
My overarching goal is to describe the mechanisms behind the production of these books, as well as their reception as material texts. I approach the history of printed books for Jewish readers as a history of texts that, for various reasons, were transformed into printed books by both Jewish and non-Jewish individuals, and later acquired by Jewish readers, driven by diverse motivations and purposes.
This complex definition can be clarified through some of the research questions I have outlined for my project:
- What texts were published in print, and what circulated in both old and newly produced manuscripts? Which texts did Jews not possess in Hebrew, but could or should have?
- What roles did different makers of books for Jews play? Which editions were directly funded by printers, and for which did they require external funding (see Sládek 2018)?
- What motivated the publishers of books for Jews?
- How were texts edited when they were printed for the first time or reprinted? What were the trajectories of repeated editions throughout the period?
- How were texts corrected during the printing process (see Sládek 2023)?
- What were the common Jewish practices of reading during this period (see Sládek 2016 and 2025)?
- Did the processed of publishing, editing, correcting, and reading for and by Jews undergo any significant transformations between 1515 and 1625? Can distinct local or social patterns be identified?
In my published papers, I have proposed preliminary answers to some of these questions. I intend to address additional other issues in several forthcoming articles and then to write a comprehensive synthesis presented in a book. The main source for this research are the paratexts in the books, as well as the books themselves. The primary sources for this research are the paratexts within the books, as well as the books themselves. Between 1515 and 1625, approximately 2,500 editions were printed in Hebrew types, most of them in Hebrew, specifically for Jewish audiences. My aim is to base the final monograph on the entirety of this corpus, revising the preliminary findings from my earlier publications. To date, I have already examined over 700 editions. Analysing the complete corpus offers several significant advantages
- Quantitative methods will be employed to determine what was the temporal and geographical distribution of different genres of published texts.
- The aspect of historical change can be examined and presented with greater precision. If a new practice was introduced, it should be possible to determine exactly when and where it occurred.
- The individuals involved in both the production and reception of Jewish books will become more discernible. In certain cases, it will be possible to identify the printer, editor, or corrector responsible for an innovation—or a regression.
Although many of the 2,500 editions central to my research have been digitized and are readily accessible online, it remains essential to examine each book as a physical object, even after studying its electronic scan. Numerous details require verification through direct inspection. The Bodleian Library in Oxford serves as the primary venue for my research, as its collection encompasses the majority of the books I need to consult. Additionally, alternative locations, such as Jerusalem and New York, are less accessible from Prague. Another key reason the Bodleian is indispensable to my work is its extensive collection of 16th- and 17th-century manuscripts of East-Central European provenance. These manuscripts are crucial for contextualizing the history of Jewish printed books in the 16th century, as outlined earlier.
I am deeply grateful to the EAJS Small Research Grants Program for funding my two-week stay at the Bodleian Library (May 12–26, 2024). During this period, I focused on the following three tasks:
- Hebrew printed books (1515–1625) in general: I focused on early Daniel Bomberg editions as well as several Soncino editions printed after 1500.
- Hebrew incunabula: A thorough analysis of the mechanisms underlying Hebrew book production after 1515 necessitates a solid understanding of Hebrew incunabula. The Bodleian Library’s extensive collection—comprising 107 exemplars representing 68 of the approximately 139 known editions (Offenberg 1990)—offered a unique opportunity to examine several incunabula that I had not previously studied.
- Reader Inscriptions in R. David Oppenheim’s Printed Books: During my stay, I revisited my earlier notes on reader inscriptions—such as signatures and random scribbles, rather than marginalia—in the volumes owned by Rabbi David Oppenheim. My forthcoming article, which explores what these inscriptions reveal about Jewish attitudes toward books as artifacts, will be published soon (Sládek 2025).
References
Offenberg, A. K.
1990: Hebrew Incunabula in Public Collections: A First International Census (Nieuwkoop: De Graaf Publishers, 1990.
Sládek, Pavel
2016: “Typography and the Strategies of Reading: The Lesson of Tzemah David (1592),” Judaica Bohemiae 51, no. 1, 65–95.
2018: “To Print Many Books Without End and to Bring Merit to Many People: The Sixteenth-Century Jewish Printers as Mediators of Jewish Culture,” in Simon Bronner – Caspar Battegay (eds.) Connected Jews: Expressions of Community in Analog and Digital Culture, Jewish Cultural Studies Series 6, Liverpool University Press for the Littman Library of Jewish Civilization, 2018, 45–68. https://doi.org/10.2307/j.ctv1198t80.6
2021: “Printing of Learned Literature in Hebrew, 1510–1630: Toward a New Understanding of Early Modern Jewish Practices of Reading,” in: Dillenburg, Elizabeth – Louthan, Howard Paul – Drew, Thomas B. (eds.), Premodern Jewish Books, Their Makers and Readers in an Era of Media Change (Leiden – Boston: Brill), 387–410.
2023: “Before the law: Jewish Correctors of Early Printed Books”, in: Della Rocca de Candal, Geri – Grafton, Anthony – Sachet, Paolo (eds.), Printing and Misprinting: A Companion to typos and Corrections in Renaissance Europe (1450–1650) (Oxford: Oxford University Press), 259–275.
2025: “Ashkenazic Jews and Their Attitude Toward Books as Material Objects in the 16th–17th Centuries: What Owners՚ Inscriptions Can Tell us about a Book Culture”, accepted for publication by Zutot (Brill).
Schrijver, Emile
2018: ‘Jewish Book Culture since the Invention of Printing (1469 – c. 1815)՚, in J. Karp and A. Sutcliffe, eds., The Cambridge History of Judaism: Volume Seven – The Early Modern World, 1500–1815 (Cambridge: Cambridge University Press), 291–315.
David Torollo
Unearthing Judeo-Arabic Musar Texts
As an Assistant Professor of Jewish Studies at the Complutense University of Madrid, my research interests include, but are not limited to, transference of knowledge in medieval Iberia and the medieval Mediterranean; processes of cultural translation between Arabic, Hebrew, Spanish, and Judeo-Arabic; the development of wisdom literature in diverse literary traditions; and the use and misuse of the sacred texts of Judaism, Christianity, and Islam. Thanks to a fellowship from the EAJS, I have worked in the Weston Library, Bodleian Library, in Oxford, from the 3th to the 22nd of July 2024. During my time there, I have advanced in the completion of my three-year research project, Unearthing Judeo-Arabic Musar Texts.
In 1467, probably in Yemen, a certain Joseph bar Jephet ha-Levi wrote a work titled Kitāb maḥāsin al-ʼādāb [The Book of Excellent Conduct]. It is the Judeo-Arabic reworking, shortening, and adaptation of the Hebrew wisdom work Mishle ha-‘arav [The Sayings of the Arabs], a compilation of epigrams, short tales, and didactic poems that offer advice on moral conduct and the proper way to behave in fifty chapters. This work had been compiled a few centuries earlier, around the beginning of the thirteenth century in Provence, and the author says in the prologue that he is translating from an Andalusi source, which if extant has not yet been identified. Joseph bar Jephet ha-Levi seems to have found the Hebrew work and decided to translate it into Judeo-Arabic for the benefit of his Yemenite Jewish community that did not understand Hebrew any longer. This work is unique because it exemplifies a translation circle: from Arabic in al-Andalus to Hebrew in Provence back to (Judeo-)Arabic in Yemen.
Alongside Kitāb maḥāsin al-ʼādāb, the Judeo-Arabic translation of the Hebrew Mishle ha-‘arav, two other unknown ethical texts are also part of my research project. These two texts –also in Judeo-Arabic language, Hebrew Oriental script– were copied a bit later, in the 17th century. The first one is an anthology of Luqmān’s fables. Luqmān was a wise man after which one of the chapters of the Qur’ān (surah 31) is named, and he is supposed to be a pre-Islamic figure bestowed with knowledge and wisdom by God: well-known and highly-admired moralising stories in Arabic, Turkish, and even Persian, are attributed to him. The second text is titled Aqwāl al-‘arab [Sayings of the Arabs] and is a compilation of independent Judeo-Arabic moral epigrams. What is interesting is that this anthology of stories and this compilation of wisdom proverbs were translated/copied into Judeo-Arabic in such a late date, and a comprehensive explanation for that is still lacking.
The Bodleian Library holds the three only known copies of those three Judeo-Arabic manuscripts (MS Huntington 488 for Kitāb maḥāsin al-ʼādāb, and MS Bodley Or. 469 for Amthāl Luqmān and Aqwāl al-‘arab). The EAJS fellowship has provided me with the opportunity to work with the manuscripts in situ in order to finish the first step of my project. As part of this first step, I have undertaken a codicological and paleographic analysis of the codices in which these texts have come down to us, analysis that sheds some light on the task of dating chronologically and placing geographically the three works, of which not a single colophon has survived with such information. Furthermore, I was able to transcribe the three texts in order to prepare a critical edition and a later translation into English, task that I will be doing from now own at my home university. After this necessary library work and once the critical editions and translations are finished, I find my project to be in an excellent position to accomplish the second step: the tracking of the history of creation, transmission, circulation, and reception of these texts and their placing within a specific intellectual context, the Jewish multilingual genre of musar.
The traditional Jewish genre of musar or wisdom literature comprises numerous forms –collections of exemplary tales, anthologies of proverbs, wisdom poetry, and sayings of philosophers– that teach moral, political, and social pragmatism in an uncertain world: how to distinguish friend from foe, how to reconcile absolute and contingent truth, how to behave as a proper human being in society –both towards God and towards men–, and how to build communities out of shared values. Wisdom literature lays claim to authority in large part because it aspires to teach values that are thought to be universally relevant, regardless of socio-economic status, religious affiliation, or cultural tradition. Indeed, this very belief about wisdom, along with other disciplines considered neutral battlefields such as astrology and medicine, makes this kind of literature suitable for translation across religious and linguistic divides.
Unfortunately, wisdom texts in Judeo-Arabic have received very little academic interest. My project, therefore, aims at bringing to the scholarly attention the possibilities of this genre for the study of questions of identity, religion, and language usage among Jewish communities in the Mediterranean between the fifteenth and seventeenth centuries. Consequently, I am very thankful to the EAJS for having selected my project and offered me the fellowship. These twenty days in Oxford have placed my project on track for the publication of a book chapter (expected in early 2025) devoted to the two seventeenth-century texts, which will include an edition, translation, and a contextualising study; and the publication of a monograph (expected in late 2026) on the other longer fifteenth-century text, Kitāb maḥāsin al-ʼādāb, including its edition and translation as well. These two publications will significantly enhance my academic career’s prospects of becoming Associate Professor at my university.
List of materials consulted at the Bodleian Library in Oxford [5th floor, Weston Library], 3rd-22nd July, 2024:
- MS Bodley Or. 469, ff. 1r-9r [Luqmān’s fables]
- MS Bodley Or. 469, ff. 9r-14v [Aqwāl al-‘arab]
- MS Huntington 488, ff. 84r-160v [Kitāb maḥāsin al-ʼādāb]