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 given that, Jews became deeply engaged in a Danish tradition that provides only a few obstacles of anti-Semitism or prejudice. This telling ethnographic learn explores the questions that such inclusion increases for the Danish Jews, and what their solutions can let us know concerning the that means of faith, ethnicity, and neighborhood in smooth society.Social scientists have lengthy argued that modernity poses demanding situations to conventional ethnic groups, by means of breaking down the networks of locality, kinship, faith, and profession that experience held such groups jointly. For Danish Jews, inclusion into the bigger society has resulted in expanding fragmentation, because the group has cut up right into a bewildering array of non secular, social, and political factions. The community's chronic power within the face of such fragmentation, and the continued value of Jewishness to the self-identity of its contributors, issues to a brand new knowing of the that means of ethnic group in modern society.

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Additional resources for After the Rescue: Jewish Identity and Community in Contemporary Denmark (Contemporary Anthropology of Religion)

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The Community in Time ² 31 The Decree of March 29, 18148 In histories of the Danish Jews, March 29, 1814, stands out as an epochal date. There is little doubt that Jews of the time saw it in similar terms, and that many responded to it with jubilation. Given this response, it can be startling to read the decree itself, and to observe how little of the actual text concerns rights for Jews (Gold 1975). The main thrust of the decree, both in tone and weight of words, is the dismantling of the Jewish Community as a secular administrative agency.

The next day, the crown called in the military, who soon restored order. Similar riots broke out and were put down in several of the provincial cities in the ensuing days. For all its drama, the “bodily Jewish feud” (korporlige jødefejde) caused relatively little property damage and no serious injuries. Nor did it presage more dangerous clashes further on; the crown punished its leaders severely, and with the exception of some youths throwing stones at a Jewish building in 1830, there would be no more anti-Jewish violence in Denmark until World War II.

He refused to call Wallich to the bimah, even when Wallich pointedly asked him to. The cantor, following the rabbi’s instructions, refused Wallich’s demands to sing for him. The synagogue burst W 20 ² After the Rescue into disorder as a furious debate broke out immediately. Tempers rose so high that the dispute ended in court, touching off a lengthy government investigation into reforms and financial scandals in the Jewish community. For decades afterward, both supporters and opponents of congregational reform cited Wallich’s behavior as evidence for their cause.

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