Seasonal Greeting token 1990

Obverse: emblem of the Israel Government Coins and Medal Corporation. Reverse: Planet and satellite

Temple Emanuel (Andover, Mass.) records, 1939-2001; and Part II (addendum), undated 1952-2004

Temple Emanuel was founded in 1920 in Lawrence, Massachusetts. It began by serving a small immigrant Jewish community that has since grown to an affluent and lively congregation of about 600 families. This growth occurred largely under the tenure of Rabbi Harry A. Roth, who lead the congregation from 1962 until 1990 and oversaw the temple’s move to Andover, Massachusetts. This collection includes correspondence, photographs, and sermons.

Michaelson family papers, undated, 1892-1920, 1943-1944, 1965, 1992, 1994, 1999-2000.

The Michaelson family papers include early family correspondence, documents, and ephemera; genealogical research conducted by Ms. Appleby, Anna’s granddaughter; copies of New York City marriage certificates kept by Louis B. Michaelson, Rabbi, between 1906-1907; and Anna Michaelson’s copies of original birth records that she kept as midwife in the Lower East Side in New York City between 1892-1916.

Solis-Cohen family papers, 1808-1990.

Correspondence, diaries, acount books, pamphlets, and other personal and professional materials pertaining to Jacob da Silva Solis and his descendents.

Solomon Robert Kagan papers undated, 1920-1955

Contains correspondence, printed material, and photographs relating to Jews in the medical profession, used as a basis for Kagan's several works on Jews in medicine, including the correspondence of members of the American Physicians Fellowship Committee of the Israel Medical Association; includes also correspondence relating to the Near East and the internationalization of Jerusalem, 1945-1954; and personal correspondence. Among the correspondents are Bernard M. Baruch and Christian A. Herter.

Board of Jewish Education (New York, N.Y.) records, undated, ca. 1920-ca. 1989.

Collection includes promotional material such as posters and pamphlets, surveys conducted by the BJE, and press releases. Also includes numerous publications, the majority being bulletins, newsletters, educational material, and bibliographies.

Lucy Dawidowicz papers, 1938-1990.

Contains research notes on American history, some of which were used in her book, _On Equal Terms_. Also contains notes on Antisemitism in America, Holocaust denial, and European Jewish heritage and the Holocaust. Materials also include biographical materials consisting of letters, notes, memorabilia, and photographs. There is also a series of publications: published articles, books, and other materials, along with business correspondence dealing with book publishers and editors. Photographs include those taken during her year in Vilna (1938) until her death in 1990. Correspondence covers the years 1961-1990 and contains letters with many historians, professors, and scholars in the field of Jewish affairs. Also contains personal correspondence with colleagues and friends such as Cynthia Ozick and Marie Syrkin.

Hannah Ruth London papers, 1919-1990.

The collection consists primarily of research notes for Ms. London's published works on portraits, miniatures and silhouettes of American Jews. The notes contain family histories of the subjects as well as information on the artists, and are arranged both by subject and artist. The collection also contains published articles on the subject by London, and photographs and lantern slides of the artwork that have been removed to the picture collection.

Galveston immigration plan records undated, 1901-1920.

Collection consists largely of minutes and correspondence from the office of the Jewish Immigrant Information Bureau which administered the Galveston Immigration Plan. Includes correspondence among members of the JIIB, the Industrial Removal Office, the Hilfsverein de Deutschen Juden (Relief Organization of German Jews), the Jewish Colonization Society (ICA), and various Jewish organizations in the United States. Collection also contains many ship passenger lists.

Congregation Beth Israel Hartford Connecticut collection, 1920-1999

Congregation Beth Israel was founded in 1843 and is Connecticut's oldest synagogue. Originally established as an Orthodox congregation, the synagogue eventually converted to Reform and was one of the founding members of the Union of American Hebrew Congregations (Union for Reform Judaism) in 1877. This collection includes event flyers, programs for services, sermons, anniversary books with historical information, and bulletins. Box 1: General/Miscellaneous Materials 1927-1970. 100th Anniversary /Programs and Invitations 1943. 125th Anniversary/Program 1968. Publications/Bulletins 1920-1959. Box 2: Publications/ Bulletings 1950-1969. Box 3: Publications/ Bulletins 1960-1989. Box 4: Publications/ Bulletin 1989-1999.

Ernest L. Haas, Neumarkt Collection 1925-1990

Letter to various officials of the Federal Republic of Germany about Jewish life in Neumarkt; December 1990

Gruenerwald-Stern Family, Lipperode 1897-1990

Copy of article on the Jewish cemetery in Lipperode, including transcriptions of tombstones and family trees for Ostheimer family; correspondence

Pimeä hehku : Satanismi ja saatananpalvonta 1990-luvun suomalaisessa nuorisokulttuurissa

Satanism in the Finnish Youth Culture of the 1990s The aim of this study was to investigate Satanism among Finnish youth in the 1990s. Thematic interviews of young Finnish Satanists are the basic material of this study. The research employs a theoretical framework derived from narrative psychology and the role-theoretical thinking of Dan P. McAdams. The young Satanists in Finland have been divided into two different groups: the criminal and drug using "devil-worshipping gangs"; and the more educated and philosophically oriented "Satanists" (Heino 1993). What can we say about this division? In the 1990s around Finland, there were young people calling themselves as devil- worshippers (either singular or in groups). They were strongly committed to a mythical devilish and cosmic battle, which they believed was going on in this world. They had problems with their mental health, also in their family socialization and peer groups. In their personal attitudes they were either active fighters or passive tramps. There were also rationally oriented young Satanists, that were ritually active and mainly atheistic. They strongly expressed their personal experiences of being individual and of being different than others. In their personal attitudes they were critical fighters and active survivors. They saw their lives through the satanistic 'finding-oneself experience'. They understood themselves as a "postmodern tribe" (Michel Maffesoli's sosiocultural concept): their sense of themselves was that of a dynamic collectivity which is social, dynamic, nonlocal and mythically historical. Death and black metal culture in the 1990s formed a common space for youth culture, where young individuals could work out their feelings and express their attitudes to life using dark satanic themes and symbols. The sense of "otherness" (also other than satanic) and collective demands for authenticity were essential tools that were used for identity work here. Personal disengagement from satanic/satanistic groups were observed to be gradual or quite rapid. Religious conversions back-and-forth also accured. At the end of the 1990s all off satanism in Finland bore a negative devil-worshipping stigma. Ritual homicide in South-Finland (Kerava/Hyvinkää) was connected to Satanism, which then became unpopular both in the personal life stories and alternative youth cultural circles at the beginning of the 2000s.

Yksilöllisyys ja yhteisöllisyys K. E. Nipkowin uskonnonpedagogisen teorian kehityksessä 1960-1990

Individuality and the Community in the Development of K. E. Nipkow's Theory of Religious Education from 1960 to 1990 The purpose of this study was to describe and analyze the development occurred between 1960 and 1990 of the theory of religious education as proposed by K. E. Nipkow, the German Religious Education specialist, from the point of view of individuality and the community. Nipkow's methodological approach of dialectic convergence theory resulted in a dialogue between theological and educational factors, which supported the thirty-year development of Nipkow's models, theoretical foundations, and theory of religious education. Nipkow's doctoral dissertation, published in 1960, deals with individuality in the thinking of Pestalozzi, Humboldt and Schleiermacher. Nipkow regarded individuality as one of the basic concepts of education, which were to be interpreted anew as social and historical situations changed. In the late 1960s Nipkow developed the so-called experiential hermeneutically oriented context model for the needs of religious education. In this model, individuality is expressed in the attention paid to pupils' life situations and the educational reality. The multi-dimensional theoretical framework of religious education in 1975 emphasized supporting identity as a fundamental task of religious education. The concept of individuality was thus given a new form, in accordance with contemporary theories of developmental psychology. Other fundamental tasks, such as the socio-ethical task, the task of critical religious thinking, and that of ecumenical learning, meant a more specific emphasis on the community. It was an outline of a liberating education, which faced the individualistic-existential and social-ecclesiastical challenges of the time with a critical attitude. The further development of the theoretical outline in 1982 continued to uphold the perspectives of both individuality and the community, as Nipkow combined a historical-social dimension with theories of developmental psychology, especially that of life-span research. According to him, the development of the individual and communal life-reality belonged together. The fundamental task of religious education came to be learning to live and believe together. Nipkow transferred the idea of dialogue into inter-generational learning and developed elementarization as a methodology of Religious Education, which takes into account the point of departure of each age group. His theory of educational responsibility in the church (1990) contained the tasks of walking alongside the individual and the renewal of church communities as prerequisites of communicating the Christian faith in an era characterized by multifaceted Christianity. The "geisteswissenschaftliche" school and its concepts (Ger. Individualität; Bildung) were found to be the explanatory factor of the concepts of individuality and the community in the development of Nipkow's theory of religious education. The concept of education employed by Nipkow (Ger. Bildung) implies, on one hand, the individuality, autonomy, freedom and personal responsibility of people of different ages, and on the other hand, the dialogical nature of education in the community facilitated by this concept. Theologically, Nipkow associates himself in his views on individuality and the community with Schleiermacher's understanding of faith, of which openness towards the world was characteristic. The significance of individuality and the community in Nipkow's thinking was, furthermore, deepened by his participation, as a member of working parties, in the educational discussions of the World Council of Churches.