Monday, December 12, 2011

Morocco: NEH grant to help digitize Rabat Geniza Documents



One among thousands of documents Kosansky sifted through. These documents were written in Judeo-Arabic, an Arab dialect written in Hebrew script . Photo: Lewis & Clark

Morocco: NEH grant to help digitize Rabat Geniza Documents

A Lewis & Clark anthropologist has recieved a grant to digitize documents found in a Rabat Geniza. According to the Lewis & Clarke College website:

What began with simple curiosity about a small room filled with bags of papers in a synagogue in Rabat, Morocco, has become a project that will help change the way anthropologists and historians document cultures around the world.

Oren Kosansky, assistant professor of anthropology, has earned a $50,000 grant from the National Endowment for the Humanities to develop a digital archive of Judaic Moroccan documents from the 18th, 19th, and 20th centuries. The online archive will open access to researchers with an interest in Jewish culture in Northern Africa and allow them to share ideas and information widely. Of even greater interest to the NEH, the project will offer a new model for intercultural and international collaboration in the creation of technological resources to share historical information.

Making a discovery

Kosansky’s fascination with Judiaism in Morocco dates back to his graduate work in the early 1990s. In 2005, a Fulbright research grant took him to Rabat, the capital of Morocco and former home to a large Jewish community. During his stay, Kosansky worked closely with leaders of Rabat’s major synagogue and community center. It was there that he discovered a genizah—a room or depository found in synagogues, where old religious documents that are no longer in use are kept and periodically buried.

“In Judaic tradition, documents containing references to God are forbidden from being destroyed,” Kosansky explained. “Most obviously books and papers on religious topics such as the Torah are deemed sacred and treated in a ceremonious fashion, but any item with religious or legal references—such as a wedding announcement or business contract—would also be kept.

“In this case, I found literally thousands of books and documents pertaining to virtually all facets of Jewish life in Morocco, especially as it was transformed during the 20th century. My first thought was, ‘How can I save these materials from burial, so that they can be consulted by community members and scholars.’”

Kosansky noted that the Jewish community in Rabat once numbered in the thousands and had dwindled to fewer than 100, following a broader trend of emigration that brought the majority of Moroccan Jews to Israel, France, and other global destinations. As an anthropologist, he saw great potential for research materials that could serve many in his field.

“Written materials are very important in Judaism,” Kosansky explained. “It is a very textual culture. These documents offer great insight into a culture and a community of people that once thrived here. They offer an opportunity to investigate elements of a society that has not been fully explored by those of us in the academic field. For the Jewish community, it represents something perhaps even more valuable—an opportunity to reflect on how their traditions have been shaped by modern life, colonialism, technological change, and global networks of migration, communication, and commerce.”

With the approval of community leaders, Kosansky sorted through hundreds of sacks containing thousands of documents and determined which documents were appropriate for burial and which represented significant historical texts suitable for preservation. Synagogue leaders gave Kosansky the documents for preservation, and he donated them to the Jewish Museum in Casablanca.

The unparalleled collection contains many unique documents, including handwritten letters, unpublished manuscripts, and community records, as well as published materials in a variety of languages, including Judeo-Arabic, Hebrew, and French. The documents now held by the museum will be the focus of Kosansky’s NEH digitization project.

Read the entire article here.

Slovakia: New Jewish Guidebook

Maros Borsky in front of former synagogue of Nitra (now Holocaust Memorial). Photo: Samuel D. Gruber (2005).

Nitra, Slovakia. Former Synagogue. Ark. Photo: Samuel D. Gruber (2005).

Cross posted from Jewish Heritage Travel
Slovakia -- New Jewish Guidebook
By Ruth Ellen Gruber

Mazel tov to Maros Borsky on the publication of his valuable new bilingual Slovak-English guidebook to Jewish Monuments in western Slovakia. Zidovske pamiatky zapadneho Slovenska/Jewish Monuments of Western Slovakia was launched last week in Bratislava and Trnava.

A slim paperback illustrated with full-color pictures of each site, the book provides details -- including GPS coordinates -- for Jewish heritage sites in more than two dozen other towns in Slovak regions of Bratislava and Trnava, giving basic history and current details.

Most of these sites are off the beaten track and not included on the Slovak Jewish Heritage Route, a network of 25 key sites around the country.

USA: Hanukah Celebration at New York's Kehila Kedosha Janina, December 18th

New York, NY. Kehila Kedosha Janina, interior. Photo: Vincent Giordano

New York, NY. Kehila Kedosha Janina. Bar Mitzvah. Photo: Vincent Giordano

USA: Hanukah Celebration at New York's Kehila Kedosha Janina, December 18th

One of my favorite Jewish spaces in New york is the tiny Kehila Kedosha Janina (KKJ) on Broome Street on the Lower East Side. This is the home to the region's Greek (Romaniote) Jewish community - an enormously hospitable extended family. The synagogue and its small museum continues services and is open to the public on Sundays. Next week is a great time to visit - to celebrate Hannukah with traditional Greek-Jewish Hannukah treats (boumwelos) and to honor John and Christine Woodward of Woodward Gallery at 133 Eldridge Street.

The congregation wants to fill the sanctuary (not too hard given its small size) with joy!

Where: Kehila Kedosha Janina, 280 Broome Street (between Allen and Eldridge)When December 18

New York, NY. Kehila Kedosha Janina. Torah scroll. Photo: Vincent Giordano

Here's some history from museum curator and community historian Marcia Haddad Ikonomopoulos:

In the early 20th century, as Jews from the Balkans began to arrive on the Lower East Side, Shearith Israel (the Spanish and Portuguese Synagogue uptown on West 70th and Central Park West) established institutions to help the new immigrants. Foremost among these were the settlement house and synagogue originally created at 86 Orchard Street. Soon the small dwelling was insufficient to house the growing population of Balkan Jewry and it was necessary to find larger quarters.

In 1914, the synagogue, now named Berith Shalom, was moved to 133 Eldridge, where the facilities were now larger and could include a Talmud Torah. As the neighborhood changed and the Balkan Jews moved to the outer boroughs and the suburbs, Berith Shalom was closed and the building at 133 Eldridge went through many incarnations. In May of 2007, John and Kristine Woodward moved their gallery to 133 Eldridge Street and, in the process of restoration, uncovered a piece of decorated plaster wall from the old synagogue. John lovingly restored and mounted the section and presented it to Kehila Kedosha Janina as a gift. It now hangs in our synagogue/museum.

Sunday, December 11, 2011

Lithuania: Vilnius Middle School has Walls Made of Broken Matzevot

Vilnius, Lithuania. Uzupis cemetery in 2000. Photos: Samuel D. Gruber (2000)
Vilnius, Lithuania. Uzupis cemetery in 2000. Photo: Samuel D. Gruber (2000)
Lithuania: Vilnius Middle School has Walls Made of Broken Matzevot

Eleven years ago I visited the Uzupis Jewish Cemetery in Vilnius (Vilna), Lithuania, or rather what remained of it. In the dark light of winter I climbed the hill of the cemetery to look for traces of gravestones and walls. Where there were approximately 70,000 burials from 1830 through 1948, only a few hundred stones were visible. These were the ones embedded in the hillside. The cemetery had been "liquidated" in the 1960s, when Vilnius was under Society rule. No marker told the story of the site, or the history of the dead.

Over the next few years I worked with the U.S. Commission for the Preservation of America's Heritage Abroad, of which I was Research Director, to tell that story. Commission Members Harriet Rotter and Steven Some, led the Commission’s contributions to the project. The result was a wall and a monument dedicated in November 2004.

Vilnius, Lithuania. Uzupis Cemetery. Monument under construction and complete. Photo: Ruth Ellen Gruber

Vilnius, Lithuania. Uzupis Cemetery. Monument under construction and complete. Photo: Ruth Ellen Gruber
Vilnius, Lithuania. Uzupis Cemetery. Monument under construction and complete. Photo: Ruth Ellen Gruber
Over the years I wondered where all the stones had gone. The site was only cleared by the Soviets in the 1960s, but all anyone would say was that the matzevot have been removed for building material.

Now we know where some of the stones ended up.

Dovid Katz's writes on the website defendinghistory.com that thousands of fragments of Uzupis Cemetery gravestones are were used to construct walls on the grounds of the Lazdynai Middle School in Vilnius, built in the early 1970s. He and visited the school last week, and photographer Richard Schofield took pictures, and posted a report.

Sounds of Stone Speak: Jewish Gravestones in the Walls of a Middle School in Vilnius


Vilnius, Lithuania. Gravestone fragment in wall at Lazdynai Middle School. Photo: Robert Schofield

Katz writes in part "The school grounds’ outside walls comprised of the pilfered Jewish gravestones have nothing to do with the structure of the school’s building and removing the stones and finding a culturally respectful home for them would not touch the school building with so much as a hair. Moreover, the walls made from the stones extend well beyond the school’s grounds to surrounding parts of Lazdynai, where a large supply of Jewish gravestones were brought from the cemetery site after the city’s Soviet-era administration destroyed the cemetery."

You can see more of Richard Schofield's photography here.