By A. Buckser
In October of 1943, the Danish resistance rescued just about all of the Jews in Copenhagen from roundups by means of the occupying Nazis. within the years when you consider that, Jews became deeply engaged in a Danish tradition that provides only a few boundaries of antisemitism or prejudice. This ebook explores the questions that such inclusion increases for the Danish Jews, and what their solutions can let us know concerning the which means of faith, ethnicity and neighborhood in smooth society. Social scientists have lengthy argued that modernity poses demanding situations for standard ethnic groups, via breaking down the networks of locality, kinship, faith and career that experience held such groups jointly. For the Danish Jews, inclusion into the bigger society has resulted in expanding fragmentation, because the group has break up right into a bewildering array of non secular, social, and political factions. but it is still one in all Scandinavia's most important non secular businesses, and Jewishness is still imperative to self-understanding for millions of its individuals. How this has occurred - how the Jewish global has maintained its value whereas wasting any experience of coherence or harmony - indicates a brand new knowing of the which means of ethnic group in modern society.
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Extra resources for After the Rescue: Jewish Identity and Community in Contemporary Denmark
Some of these reforms sought to even out class inequities in the community. In 1806, for example, Nathanson abolished the tax on kosher meat that had provided much of the administration’s funding, replacing it with a more progressive tax on income. He also led the establishment of two schools for poor Jewish children, a boys’ school in 1805 and a girls’ school in 1810. Other reforms harmonized Jewish practice with prevailing Danish customs. In 1810, the community began keeping the same kinds of vital statistics records, called ministerialbøger, as Danish churches.
For Nathanson and the reformist board, Mannheimer represented a new and exciting future for religious observance in Denmark. For conservatives in the community, however, Mannheimer aroused not so much excitement as horror. While liturgical differences existed among the various small synagogues in the city, the contrast with Mannheimer reduced such variations to trivia. As a result, traditionalists who had submitted passively to most of the reform agenda raised a unified opposition to the new services.
The battle in the synagogue came to be known as the Wig War, and it received both serious and satirical newspaper coverage in the late 1780s (see Feigenberg 1984: 75–77; Margolinsky 1958a: 50–51). What do such parallels tell us about the nature of history among the Danish Jews? Is it merely the recurrence, over and over, of a certain set of characteristic oppositions, a retelling under different circumstances of an enduring story about the essence of Jewish culture? Writers have sometimes portrayed Jewish history this way, suggesting that some structural properties of the Jewish experience—the Diaspora condition, the talmudic tradition, ongoing anti-Semitism, and others—transcend the specific times and locations within which particular Jews have lived.
After the Rescue: Jewish Identity and Community in Contemporary Denmark by A. Buckser