Moore, Deborah Dash. “Where We Came from: The Arcs of Judaism in America.” The Muslim World, vol. 104, no. 4, Oct. 2014, pp. 401–406. EBSCOhost, doi:10.1111/muwo.12066.
In “Where We Came from: The Arcs of Judaism in America” we can learn the history of how Jewish people migrated from Israel to New Amsterdam, and other parts of the world to congregate in the United States. We can take note of how Jewish people were widely discriminated against in America for a large portion of their time here but found more acceptance in urban populations. We can also see as Jewish people migrated to more urban locations that New York became largely popular for Jews and actually has more Jewish people than Israel, which is considered the homeland. We can also acknowledge a large portion of migration occurred post world war two when European jews had no home to come back to after the Nazis destroyed all their valuables and they looked for new opportunities. The concept of Jewish migration is vital because there would be no Hillel in Tallahassee or anywhere if Jews did not migrate here originally.
MOR, AHARON (ARON). “How Restitution of Property of Shoah (Holocaust) Victims Was Carried Out in Israel.” Loyola of Los Angeles International & Comparative Law Review, vol. 41, no. 3, July 2018, pp. 617–676. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=lft&AN=134457493&site=eds-live&scope=site.
In “How Restitution of Property of Shoah (Holocaust Victims Was Carried Out in Israel” we learn, just like the title says: how restitution was carried out. In summation, we learned about how after World War Two the property and money and valuables of Jewish citizens that were killed were basically just being absorbed by the countries in which they resided in because a lot of them did not have family alive to claim their belongings or they just were no longer in the country. In the 1930s, many of the private capital investments in Palestine (as well as in Switzerland, Western Europe, the United States, and Canada) were made to prevent that capital from being seized by the Nazis after they seized power in Germany. After the end of WWII, it became clear that many Jewish families who owned these bank accounts and real estate perished in the Holocaust (Shoah). Therefore, their property remained in the hands of the Custodian as there was nobody to claim restitution. Not all of these assets were transferred to the Custodian and remained in the hands of the banks, corporations, and private parties, such as representatives of Polish Jews who held lots and houses for their owners. As a result, these assets were not in the hands of the Administrator-General upon the establishment of the State of Israel. Assets belonging to the Holocaust (Shoah) victims were dispersed among government and public entities, banks, private corporations, and agents acting on behalf of the lawful owners. By 1969, the Administrator-General at the Ministry of Justice managed to gather and bring under his jurisdiction a substantial part of these assets.
Woolf, Michael. “The Wandering Jew.” Frontiers: The Interdisciplinary Journal of Study Abroad, vol. 30, no. 1, Jan. 2018, pp. 20–32. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=eric&AN=EJ1169250&site=eds-live&scope=site.
In “The Wandering Jew” we can take note of a series of discrimination and prejudices that Jewish people have faced over the centuries and a variety of persecutions they have endured as well. The wandering jew is basically an ancient Christian legend poking fun of Jewish people with anti-semitic motives of isolating jews and saying they shall always be wandering in isolation since no one really wants or needs them. “The Wandering Jew” also emphasizes how people have despised Jewish people for thousands of years because of the persecution of Jesus, which is the root of most hatred towards Jews. This set the pathway for severe discrimination and the “us versus them” mentality, in which people viewed Jews as “the other” and sought to isolate them from the rest of normal society.
Rubin, Daniel Ian. “Whiter Shade of Pale: Making the Case for Jewish Presence in the Multicultural Classroom.” International Journal of Multicultural Education, vol. 19, no. 2, Jan. 2017, pp. 131–145. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=eric&AN=EJ1148048&site=eds-live&scope=site.
In “Whiter Shade of Pale: Making the Case for Jewish Presence in the Multicultural Classroom”, Rubin talks about antisemitism within the united states, particularly in the classroom environment. He talks about how he was conflicted in school because although white people are oftentimes the oppressors, however, most jews are white they contradict one another because how can he be getting oppressed while simultaneously oppressing? He talks about the lack of discussion in classroom environments about Jewish people and antisemitism and this lack of education just promotes more antisemitism. He delves further into the Jewish identity and jews’ own “sense of self”, he discusses thoroughly how Jewish individuals struggle walking on a tightrope between being both white and racialized, privileged and impaired. He also ties in the dilemma of what many Americans consider to be a “model minority” because Jewish people are oftentimes well-off and in high job positions it makes people question not only their minority status as a whole, but it questions their very existence and purpose for being here.
Rosen DD, et al. “Stigma of Mental Illness, Religious Change, and Explanatory Models of Mental Illness among Jewish Patients at a Mental-Health Clinic in North Jerusalem.” Mental Health, Religion & Culture, vol. 11, no. 2, Mar. 2008, pp. 193–209. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=rzh&AN=105865482&site=eds-live&scope=site.
In this article we learn about the religious up-bring of Jewish children lead to a negative stigma about mental health. The implications of stigma are numerous. On a social level, stigmatized persons are blamed, rejected, and ostracized as ‘‘others’’ of lower social status. They may suffer from discrimination with regard to employment, housing, health benefits, and marriage. Thirty-eight recent referrals to the Herzog Hospital Community Mental Health Clinic in northern Jerusalem were interviewed. The respondents were newly assigned patients, 17.5–65 years old, evaluated or treated by one psychiatrist in the clinic during a 3-month period in 2004. Twenty-four patients were interviewed during their first visit to the clinic, and 14 patients were interviewed within the first 3 months of their first evaluation. These two groups were combined since they did not differ significantly in the stigma of mental illness. Patients were included in the sample only if they saw themselves as Jewish, by their own definition. We did not find significant associations in regard to stigma when we analyzed the correlations between the stigma score, and gender, marital status, ethnic background, highest level of religious education, highest level of secular education, socio-economic status, having children, Israeli born vs. immigrant, age of immigration to Israel, or a diagnosis of psychosis. This negative correlation between religious change and religious upbringing means that patients with less religious upbringing were more likely to become returnees than patients with a more traditional upbringing.
Joffe, Alexander. “American Jews Beyond Judaism.” Society, vol. 48, no. 4, July 2011, pp. 323–329. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=s3h&AN=61141832&site=eds-live&scope=site.
In “American Jews Beyond Judaism” we can see how Jews in America developed their identification in politics and particularly with the Democratic party. For the working class dedication to the New Deal and Roosevelt was a practical and ideological matter that flowed from class-consciousness. The left-leaning inclinations of part of the American Jewish community were evident from the turn of the century. Jews played key roles in the Socialist and labor movements, and Communism was one of the great cleavages in American Jewish society from the 1930s through the 1960s. Jews were leaders of the movement, agents of the Soviet Union, and their fierce opponents. As with their earlier German counterparts, American Jews became Communists in part because the putative universalism and egalitarianism of the ideology seemed to mesh or even continue the ethnical precepts of Judaism. But Communism was also a community with norms, values, rituals and social relations. For those alienated from constrained religious backgrounds or communities, the appeal of this dimension alone was great. So basically jews just like when the government helps its citizens
“Creation of the State of Israel.” Anti-Defamation League, Anti-Defamation League, www.adl.org/resources/backgrounders/creation-of-the-state-of-israel.
In this article we see how Israel was created after world war two and Britain basically allocating the region to create a Jewish State because the United Nations required Jewish people to have land to escape to from persecution and get their money back for the land that had no one to inherit it or its worth because a lot of owners and all their known relatives were killed in the Holocaust