By A. Buckser
In October of 1943, the Danish resistance rescued just about all of the Jews in Copenhagen from roundups via the occupying Nazis. within the years seeing that, Jews became deeply engaged in a Danish tradition that provides only a few boundaries of antisemitism or prejudice. This publication explores the questions that such inclusion increases for the Danish Jews, and what their solutions can let us know concerning the which 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 career that experience held such groups jointly. For the Danish Jews, inclusion into the bigger society has ended in expanding fragmentation, because the neighborhood has cut up right into a bewildering array of non secular, social, and political factions. but it is still one in all Scandinavia's most important spiritual corporations, and Jewishness is still primary to self-understanding for hundreds of thousands of its individuals. How this has occurred - how the Jewish global has maintained its importance whereas wasting any feel of coherence or solidarity - indicates a brand new figuring out of the which means of ethnic group in modern society.
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Extra info for After the Rescue: Jewish Identity and Community in Contemporary Denmark
Of the 370 children born to mixed marriages contracted in 1906, for example, only 61, or about 16 percent, received a Jewish upbringing (Balslev 1932: 92). The trend toward mixed marriage thus had two major social consequences. First, combined with conversions to Christianity, outmarriage 38 ² After the Rescue kept the Jewish population of Denmark relatively stable in the nineteenth century. Between 1834 and 1901, a period when the Danish population doubled, the number of Jews declined from 4,064 to 3,476 (Balslev 1932: 93).
It would certainly be wrong to understate the importance of the decree, which for the first time ascribed positive rights to Jews based on their status as residents of Denmark. This importance was, however, largely a matter of symbolism; its immediate effects on Jewish social life, if not negligible, were practically quite limited. The other two types of provision, by contrast, produced quick and perceptible effects. One set focused on the elimination of the “state within a state,” the special administrative procedures that had characterized the Jewish community since its inception.
Born in Denmark, Mannheimer spoke Danish fluently, unlike the aging Rabbi Gedalja. He was also a captivating public speaker, who would later become one of the leading spokesmen for the Reform movement in Europe. He began leading classes in 1816, and in 1817 he held the first ceremony. With major reformers and statesmen in attendance, the ceremony embodied the new vision of Jewish ritual. Led by an organ, the audience sang Danish translations of biblical psalms; after that, Mannheimer delivered a riveting sermon in Danish, then examined the candidates.
After the Rescue: Jewish Identity and Community in Contemporary Denmark by A. Buckser