Jewish women at Zionist demonstration

General note: Title and date provided by Bettye Lane.

Congresswoman Bella Abzug and Lt. Governor of NY Mary Anne Krupsak attend Jewish Rally

General note: Title and date provided by Bettye Lane.

Jewish women at Zionist demonstration

General note: Title and date provided by Bettye Lane.

Jewish Defense League (JDL)

General note: Title and date provided by Bettye Lane.

Black and Jewish Crown Heights neighborhood in conflict

General note: Title and date provided by Bettye Lane.

Police and Jewish demonstration in Crown Heights

General note: Title and date provided by Bettye Lane.

Jewish demonstration against PLO at UN

General note: Title and date provided by Bettye Lane.

Hassidan demonstration (separation of Jewish men and women demonstrators)

General note: Title and date provided by Bettye Lane.

Jewish woman brought to tears at Soviet Jewry rally

General note: Title provided by Bettye Lane

Jewish demonstration against PLO at UN

General note: Title and date provided by Bettye Lane.

Woman entering a Jewish butcher shop

General note: Title provided by Freda Leinwand.

Bella Abzug attending Jewish Rally at the United Nation

General note: Title and date provided by Bettye Lane.

Looking Beyond ‘White Slavery’: Trafficking, the Jewish Association’s representation of ‘the potential victim’, and the dangerous politics of migration control in England, 1890-1910

This article seeks to revise Jo Doezema’s suggestion that ‘the white slave’ was the only dominant representation of ‘the trafficked woman’ used by early anti-trafficking advocates in Europe and the United States, and that discourses based on this figure of injured innocence are the only historical discourses that are able to shine light on contemporary anti-trafficking rhetoric. ‘The trafficked woman’ was a figure painted using many shades of grey in the past, with a number of injurious consequences, not only for trafficked persons but also for female labour migrants and migrant populations at large. In England, dominant organizational portrayals of ‘the trafficked woman’ had first acquired these shades by the 1890s, when trafficking started to proliferate amid mass migration from Continental Europe, and when controversy began to mount over the migration to the country of various groups of working-class foreigner. The article demonstrates these points by exploring the way in which the Jewish Association for the Protection of Girls and Women (JAPGW), one of the pillars of England’s early anti-trafficking movement, represented the female Jewish migrants it deemed at risk from being trafficked into sex work between 1890 and 1910. It argues that the JAPGW stigmatised these women, placing most of the onus for trafficking upon them and positioning them to a greater or a lesser extent as ‘undesirable and undeserving working-class foreigners’ who could never become respectable English women. It also contends that the JAPGW, in outlining what was wrong with certain female migrants, drew a line between ‘the migrant’ and respectable English society at large, and paradoxically endorsed the extension of the very ‘anti-alienist’ and Antisemitic prejudices that it strove to dispel.

Jewish legal regulation documents from Lucena in the 11th century

The aim of these pages is to offer a view on the Jewish regulation of Lucena (Cordoba) in the 11th century. Through the legal texts originating from this place, which were conserved in the Cairo Genizah and later guarded at the Bodleian Library in Oxford, it is possible to observe the legal procedure of this group in relation to two essential issues: its consideration of dhimmis, due to its belonging to the ’ahl al-Kitāb or ‘people of the Book’ category, and the internal regulation of the community according to the problems emerged in it. In this article, therefore, the more frequent legal matters derived from the litigations conserved from this city until these dates will be studied.

"You Don't Have to be Filmish": The Toronto Jewish Film Festival

The Toronto Jewish Film Festival is a one-week celebration of Judaism and Cinema that occurs in downtown Toronto, at the Bloor Cinema, early every May. The folkloristic literature on festival notes that these kinds of events are ways that communities and groups celebrate themselves, and although film festivals are frequently excluded from consideration of traditional festivity, I shall demonstrate that such an omission is unfortunate, since like traditional festivity, film festivals, in particular ethnic film festivals, explore the same issues of liminality for the celebrating culture.