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Depicting Jews on screen - form ethnicity to belief
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JEWS ON SCREEN - FROM ETHNICITY TO BELIEF
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All Jews were ORTHODOX* because each congregation would follow one of the many orthodoxies (‘right way’ form the Greek) called ‘nusach’. And there were myriads of such ‘nusach’ within the larger ethnic groups. Roughly, each town had its own. Why? Because all Jews were also ‘CONSERVATIVE’ (‘masorti’, ‘shomer masoret’ in Hebrew) that is, they all relied on tradition. They all went back to the text** but in different ways as they have all done throughout the time: time and again we are told how the rabbis of old would discuss and hardly ever agree on one point or the other;
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All Jews were ORTHODOX [1] because each congregation would follow one of the many orthodoxies (‘right way’ form the Greek) called ‘nusach’. And there were myriads of such ‘nusach’ within the larger ethnic groups. Roughly, each town had its own. Why? Because all Jews were also ‘CONSERVATIVE’ (‘masorti’, ‘shomer masoret’ in Hebrew) that is, they all relied on tradition. They all went back to the text [2] but in different ways as they have all done throughout the time: time and again we are told how the rabbis of old would discuss and hardly ever agree on one point or the other;
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But, what is more important for the purposes of this site is that many film-makers thought is to be ‘instructive’ to deal with very obvert and easily recognisable elements of Jewishness whenever they wanted to refer to Jews - and this is, mainly, a matter of the intensely visual nature of the medium of film, as opposed to music or text which can deal with other, less striking aspects. And so the ‘orthodox’ denomination has been taken to symbolise Jewishness altogether because they displayed outward signs of difference and because they emphasised separation from the mainstream society. And that made them ‘interesting’, an appropriate object of a romanticised (orientalised***) approach.
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But, what is more important for the purposes of this site is that many film-makers thought is to be ‘instructive’ to deal with very obvert and easily recognisable elements of Jewishness whenever they wanted to refer to Jews - and this is, mainly, a matter of the intensely visual nature of the medium of film, as opposed to music or text which can deal with other, less striking aspects. And so the ‘orthodox’ denomination has been taken to symbolise Jewishness altogether because they displayed outward signs of difference and because they emphasised separation from the mainstream society. And that made them ‘interesting’, an appropriate object of a romanticised (orientalised [3]) approach.
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*
The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community. A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
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[1] The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community. A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
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**
Torah (the first five books) and the Prophets (‘neviim’ in Hebrew) and ‘The Books’ (‘ketuvim’ in Hebrew) - collectively known as ‘The Hebrew Bible’, The Tanakh’ which is an acronym for the title of the three partsTa-Na-Kh - and the text of the Mishna (the first set of commentaries to the Hebrew Bible) and the Gemara (a commentary to Mishna) that both form the Talmud (‘that which is to be studied’ in Hebrew).
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[2] Torah (the first five books) and the Prophets (‘neviim’ in Hebrew) and ‘The Books’ (‘ketuvim’ in Hebrew) - collectively known as ‘The Hebrew Bible’, The Tanakh’ which is an acronym for the title of the three partsTa-Na-Kh - and the text of the Mishna (the first set of commentaries to the Hebrew Bible) and the Gemara (a commentary to Mishna) that both form the Talmud (‘that which is to be studied’ in Hebrew).
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***
From Edward Said: Orientalism. 1978
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[3] From Edward Said: Orientalism. 1978
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*The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community. A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
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*
The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community. A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
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**Torah (the first five books) and the Prophets (‘neviim’ in Hebrew) and ‘The Books’ (‘ketuvim’ in Hebrew) - collectively known as ‘The Hebrew Bible’, The Tanakh’ which is an acronym for the title of the three partsTa-Na-Kh - and the text of the Mishna (the first set of commentaries to the Hebrew Bible) and the Gemara (a commentary to Mishna) that both form the Talmud (‘that which is to be studied’ in Hebrew).
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**
Torah (the first five books) and the Prophets (‘neviim’ in Hebrew) and ‘The Books’ (‘ketuvim’ in Hebrew) - collectively known as ‘The Hebrew Bible’, The Tanakh’ which is an acronym for the title of the three partsTa-Na-Kh - and the text of the Mishna (the first set of commentaries to the Hebrew Bible) and the Gemara (a commentary to Mishna) that both form the Talmud (‘that which is to be studied’ in Hebrew).
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*** From Edward Said: Orientalism. 1978
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***
From Edward Said: Orientalism. 1978
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*The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community.
A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
to:
*The word ‘orthodox’ too is fraught with contention: it implies there is only one orthodoxy as, perhaps, there is in Christianity. From within the ‘orthodox’ community, the ‘orthodoxy’ doesn’t have a name, other than the English word, and this is telling of the fact that there is none ‘authentic’ and if there is one, that is of a very new, post 1900 origin, that was mainly imposed from outside the community. A similar development - dating back to Roman times - is visible to the word ‘Jew’, meaning someone form Judea, a name given to the Israelites when they were taken captives in Babylon.
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