Summary A programme of tests was undertaken of concrete prisms in axial compression to study the influence of the static strength and the maximum size of coarse aggregate upon the fatigue strength at one million cycles. Four types of concrete were tested having average static strengths of about 6,000 and 8,500 lb/in2, each made with aggregate of ¾ and ⅜ in. maximum size. The fatigue strength varied between 66 and 71 % of the static strength and, although the percentage values were significantly lower with the higher-strength concrete and with the ⅜ in. aggregate, the actual magnitude of the differences was small. The general strain history was typical of previous fatigue tests, and the ‘run-out’ specimens showed a marked increase in static strength over similar specimens that had not been loaded.

This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish (Litvak) culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish Jewish religious establishment continued this Orthodox-Litvak tradition. After the independence of Finland, the Helsinki congregation hired academic, Modern Orthodox rabbis educated in Western Europe. Following the devastation of the Shoah and the Second World War, the recruitment of rabbis faced new challenges. Overall, the rabbi recruitments were in congruence with the social and cultural development of the Helsinki community, yet respected its Orthodox roots.

This article discusses an organized name-change process that occurred in the 1930s in the Jewish community of Helsinki. Between 1933 and 1944 in approximately one fifth of the Helsinki Jewish families (c. 16 %) someone had their family name changed. We argue that the name changes served two purposes: on the one hand they made life easier in the new nation state. It was part of a broader process where tens of thousands of Finns translated and changed their Swedish names to Finnish ones. On the other hand, the changed family names offered a new kind of Jewish identity. The name-changing process of the Helsinki Jews opens a window onto the study of nationalism, antisemitism, identity politics and visions of a Jewish future from the Finnish perspective.

Yiddish has been spoken in Helsinki since 1850s when the Jewish Cantonist soldiers and their families were allowed to settle in the town. The first generations born in Helsinki had the possibility to attend heders and a Talmud-torah where religious subjects were conducted in Yiddish. In the wake of Yiddishizm many Yiddish-speaking societies were founded before and after the First World War. My research attempts an analysis of Helsinki Yiddish and a survey of Yiddish culture in Helsinki. The material used for this paper comprises both written and oral stories. Most Yiddish speakers in Helsinki have been bilingual. The over hundred years of coexistence with Finnish-Swedish has given Helsinki Yiddish its own distinctive character, which deserves to be recorded and studied. Especially unique is the interference of Swedish morphology with its peculiarities.

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