By A. Buckser
In October of 1943, the Danish resistance rescued just about all of the Jews in Copenhagen from roundups by way of the occupying Nazis. within the years considering the fact that, Jews became deeply engaged in a Danish tradition that provides only a few limitations of antisemitism or prejudice. This booklet 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 sleek society. Social scientists have lengthy argued that modernity poses demanding situations for standard ethnic groups, by means of breaking down the networks of locality, kinship, faith and profession that experience held such groups jointly. For the Danish Jews, inclusion into the bigger society has resulted in expanding fragmentation, because the neighborhood has cut up right into a bewildering array of spiritual, social, and political factions. but it continues to be certainly one of Scandinavia's most crucial non secular agencies, and Jewishness continues to be vital to self-understanding for hundreds of thousands of its individuals. How this has occurred - how the Jewish international has maintained its importance whereas wasting any experience of coherence or harmony - indicates a brand new knowing of the that means of ethnic group in modern society.
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Additional info for After the Rescue: Jewish Identity and Community in Contemporary Denmark
A small Portuguese contingent did live in the city, but relations between the two groups were distant and strained. Government policy never granted the Germans privileges as a distinct community, the way it had earlier with the Portuguese; since the individual privileges it granted tended to go to Germans, however, they came to dominate Jewish life in Copenhagen. The cemetery likewise largely excluded the Sephardim (Margolinsky 1958b: 42). The distinctions between the two groups retained legal force until 1814, and their social significance continued into the twentieth century.
And inevitably, one Saturday morning in the late eighties,Wallich took it up. The occasion called for a mitzvah, and Wallich expected one; according to custom, he should have been called to the central bimah during the service, and the cantor should have sung a number of verses in his name. Rabbi Levin, however, took one look at Wallich’s dramatic hairstyle and decided otherwise. 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.
Concern over the skilled trades came later, but it had a much larger impact. Acceptance of the offer was limited at first, since it imposed a hardship on Jewish families—masters could not provide kosher food, which meant that Jewish apprentices had to be fed by their families. Within forty years, a community that had depended almost entirely on commerce for its income had a quarter of its men working in the skilled trades. These reforms effectively released Jews from their occupational ghetto, leading to their first real integration into the larger Danish society.
After the Rescue: Jewish Identity and Community in Contemporary Denmark by A. Buckser