Argentine Jews or Jewish Argentines?

Rein, Raanan

doi:10.1163/ej.9789004179134.i-286

Cited by 24 publications

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“…In this light, “positive” and “negative” perceptions of migration to Israel as a central event may be mediated by motivations for emigration. As mentioned above, ideological and religious reasons have been mentioned among Latin Americans’ motivations for emigration to Israel alongside anti-Semitism and financial and political factors ( Rein, 2010 , 2013 ; Siebzehner, 2010 , 2016 ; Klor, 2016 ). Similar motivations were identified by Tartakovsky and Schwartz (2001) as they developed the Motivation for Emigration Scale, focused on Russian Migrants to Israel.…”

Section: Discussionmentioning

confidence: 98%

“…Since the creation of the State of Israel in 1948, about 92,000 Jews migrated from Latin America ( Lesser, 2016 ) and well over half this group have come from Argentina (58%), with smaller groups from Brazil (11%), Uruguay (9%), Chile (6%), Mexico (4%), Colombia (3%), Venezuela (2%), and other countries (7%) ( Babis, 2016 ). Although ideological, political, and religious reasons for aliyah have featured emphatically in the academic literature ( Babis, 2016 ), Latin Americans’ motivations to migrate to Israel frequently include financial and political factors, and anti-Semitism ( Rein, 2010 , 2013 ; Siebzehner, 2010 , 2016 ; Klor, 2016 ). For example, the cyclical behavior of the Argentine economy and the 2-year anti-Semitic campaign that followed the kidnapping of Eichmann contributed to a surge in the number of Argentine immigrants to Israel in 1963 ( Rein, 2001 ) and, besides the impact of anti-Semitism on migrants’ decisions, most were seriously affected by the country’s economic fluctuations, recessions, and currency devaluations ( Krupnik, 2020 ).…”

Section: Introductionmentioning

confidence: 99%

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The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

Simkin

2020

Front. Psychol.

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This study aims to explore the impact of migration as a central event in personal identity, spirituality, and religiousness on subjective well-being (SWB). The sample was composed of 204 Latin American immigrants living in Israel, with ages ranging from 18 to 80 years (M = 48.76; SD = 15.36) across both sexes (Men = 34.8%; Women = 65.2%). The results show that, when analyzing the effects on SWB, Positive and Negative Affect, Centrality of Event, Religious Crisis, and Spiritual Transcendence present as the most relevant explanatory variables within the models. However, contrary to expectation, the present study identifies positive associations between the centrality of migration and SWB. Motivations for emigration should be explored in further studies as they could be mediating the relationship between centrality of events and SWB.

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Section: Discussionmentioning

confidence: 98%

Section: Introductionmentioning

confidence: 99%

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

Simkin

2020

Front. Psychol.

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“…Die argentinischen Juden, so der Tenor, versagten dem Land in Ausnahmesituationen ihre Loyalität und seien aufgrund ihrer verdeckten Verpflichtung gegenüber Israel keine verlässlichen Staatsbürger. 103 Erstmals seit der Tragischen Woche wurde damit die Zugehörigkeit der Juden zum argentinischen Staatswesen grundlegend infrage gestellt. Sekundiert von bisweilen heftigen Gewaltakten, löste jenes gesellschaftliche Klima die größte Auswanderungswelle von Juden in der Geschichte des Landes aus.…”

Section: Zurückweisung Und Zukunftshoffnung: Jüdische Kommunisten In ...unclassified

Gauchos und Guerilleros: Juden zwischen Arbeiter- und Guerillabewegung im Argentinien des 20. Jahrhunderts

Böckmann¹

2022

Jahrbuch Des Dubnow-Instituts /Dubnow Institute Yearbook XVIII 2019

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Gauchos und Guerilleros: Juden zwischen Arbeiter-und Guerillabewegung im Argentinien des 20. Jahrhunderts Der seinerzeit unter Jugendlichen und jungen Erwachsenen beliebte argentinische Sender Radio El Mundo strahlte am Abend des 3. Juni 1958 die erste von insgesamt vier Episoden einer Reportage aus, die in der Folge für einige Furore sorgen sollte. Wo sonst die Tangos von Astor Piazzolla, Bill Haley's Rock around the Clock oder Werbespots für italienischen Wermut liefen, berichtete nun der bis dato kaum bekannte argentinische Journalist Jorge Ricardo Masetti (1929-1964) über eine Recherchereise, die er zu Beginn des Jahres nach Kuba unternommen hatte. Wohl um den exklusiven Charakter der Chro n iken zu unterstreichen, hatte der Hauptstadtsender diesen den prominenten Sendeplatz um die Zeit des in Argentinien traditionell spät eingenommenen Abendessens eingeräumt. An vier aufeinanderfolgenden Tagen präsentierte der junge Reporter zwischen 22:35 und 23:00 Uhr Material, das er unter abenteuerlich anmutenden Bedingungen auf der Karibikinsel aufgenommen hatte. 1 Von den Sicherheitskräften des dort herrschenden Batista-Regimes unentdeckt, war Masetti mit dem Untergrundnetzwerk des Movimiento 26 de Julio (M 26-7) in Kontakt getreten, in die von den Rebellen kontrollierten Regionen der Sierra Maestra gereist und hatte die dort versteckten Camps der Guerilla besucht. Vor allem aber gelang es ihm ein Jahr nach Herbert L. Matthews' historischem Scoop in der New York Times 2 -Matthews hatte als einer der ersten internationalen Journalisten eine Reportage über die Rebellion auf der Karibikinsel verfasst -, ausführliche Interviews mit ihren Anführern zu führen. Ungeachtet der mittelmäßigen, von Hintergrundrauschen und Knistern beeinträchtigten Qualität der Tonbandaufnahmen hatte Masettis Reportage eine geradezu elektrisierende Wirkung auf die Hörerschaft. Denn gleich akustischen Vorboten der Revolution 1 Sergio Pujol, Rebeldes y modernos. Una cultura de los jóvenes [Rebellen und Moderne.

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“…Estela, Leonardo, and Martha are not foreigners in Argentina; their diaspora is the diaspora of new roots, flowers, and tendrils. Raanan Rein (2010) notes the subtle shift in identity: when Jews are also Argentines are they Jewish Argentines or Argentine Jews? The relationship between adjective and noun denotes a change not only in emphasis, but in what is essential and what may modify that essence, and in posing the question he also suggests, paradoxically, that essence is not quite so permanently essential.…”

Section: )]mentioning

confidence: 99%

Other/Argentina, The

Kaminsky¹

2021

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A t the Ottawa Conference of Inter-American Women Writers in May of 1978 I found myself sitting around a table with a bunch of mostly Argentine writers and critics when someone observed that every single one of us in that room was Jewish. I no longer remember who exactly was there: Saúl Sosnowski and Pablo Urbanyi, for sure. Evelyn Picon Garfield and Marta Paley de Francescato, I'm pretty certain. What was notable about that moment was that being Jewish had nothing to do with why we were at that particular conference. For most of us, beyond our professional interests as writers and academics, another identity issue was part of what brought us there as literary scholars, women, and/or as Latin Americans. But the realization that all of us in that room were Jewish made a momentary difference, a sense of another, unexpected, kind of belonging. And of course, by no means all the Argentines at the conference were Jewish-Marta Lynch was there, as were Griselda Gambaro, Alicia Jurado, Elvira Orfée, Luisa Valenzuela, and her mother, María Luisa Levinson. To my recollection, no one presented a paper dealing with Jewishness in Ottawa. The Latin American Jewish Studies Association-LAJSA-would not be established for another four years, and feminist studies generally paid little attention to the fact of Jewishness within feminist activism or scholarship. What was perhaps the earliest lesbian-feminist Jewish anthology, Nice Jewish Girls, would be published in the US in 1982, coinciding with the founding of LAJSA. Jewishness was beside the point yet somehow meaningful for those in that room in Ottawa. My own interest in Jewishness as an area of scholarly investigation was decades in the future, a result of my bumping into Jewish-themed texts and Jewish-named writers, filmmakers, and visual artists in my research and teaching, until it seemed inevitable that I pay attention. The present book is the outcome of this slow gestation. xi xii PREFACEThe Other/Argentina is deeply indebted to the growing body of research on gender, sexuality, and the modern nation, especially in relation to the field of Jewish studies in the United States and Europe. At the same time, it has been my intention to push the boundaries of that research, turning its gaze southward. Jewish studies in the US approaches the question of modernity largely by considering the triangle Europe-the United States-Israel, taking little note of Jewish communities and the way Jewishness means in other parts of the world. For its part, the impressive body of research in Latin American Jewish studies has barely been acknowledged by the US-based scholarly community. Conversely, the development of Jewish cultural studies, which has been revolutionizing Jewish studies in the United States over the past few decades, has thus far had little purchase in Latin America.By limiting this study to Argentina, I open up some avenues and close off others. Jews are a minority in Argentina, but of all the countries of Latin America, Argentina has historically had the largest number, and pr...

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Argentine Jews or Jewish Argentines?

Cited by 24 publications

References 0 publications

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

The Centrality of Events, Religion, Spirituality, and Subjective Well-Being in Latin American Jewish Immigrants in Israel

Gauchos und Guerilleros: Juden zwischen Arbeiter- und Guerillabewegung im Argentinien des 20. Jahrhunderts

Other/Argentina, The

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