
Wide angles, wine and wanderlust

Ukraine -- Virtual History and Reconstruction of Golden Rose Synagogue in L'viv
I want to draw attention to the online presentation about the Turey Zahav, or Golden Rose, synagogue in L'viv, prepared by my friend Sergey Kravtsov and others at the Center for Jewish Art in Jerusalem and posted on the Center's web site.
Not only does the presentation give a history of the synagogue, which was destroyed in WW2 and remains in ruins, but it includes a virtual reconstruction of it -- layer by layer, renovation/reconstruction by renovation, showing how the building changed over time.
It also presents the building, originally constructed in the late 16th century, in the context of other synagogues and monumental buildings of the time in what is now western Ukraine, and provides information on the architects who designed and built them.
Today's Flowers

With all the cold and freezing weather we have had at night i still have these two snapdragons left in my flower bed, Maybe i should plant more of these.
Florence -- Haggling in the Synagogue
I had an experience last week that threw into even sharper relief the contradictions of caricature and irony found in the insider vs outsider use of Jewish stereotypes.
I was in Florence for a very interesting and wide-ranging conference on representations of Jews in European popular culture, organized by young scholars at the European University Institute in nearby Fiesole.
Before the official start of the conference, a group of us visited Florence's synagogue and the Jewish museum housed in its women's gallery. The synagogue is a stately Moorish-style structure with an ornate interior and towering green dome. A grandiose symbol of Jewish emancipation, it was designed by the architects Marco Treves, Mariano Falcini and Vincenzo Micheli and inaugurated in 1882.
The Jewish museum is on two levels -- the lower level is mainly a display of Judaica. The upper level was revamped and reopened last year as a multi-media history exhibit using objects, panels, sound and projected images to tell the story of the Jewish community in Florence.
After visiting the museum, I stopped in the gift shop (I love museum gift shops.) It's small, but has a lot on offer -- jewelry, ritual objects, stationery, etc. All seemed rather expensive, but, with Hanukkah gifts on my mind, I found a nice little pair of earrings for €15.
I wanted to get another piece, apparently made by the same designer. The saleswoman showed me a pendant -- for €20.
I didn't want to spend that much, I told her. Her response was immediate. "What would you like to pay? How much do you want to spend?"
Well, the earrings were only €15 -- I didn't want to spend more than that.
"OK -- €15 -- the pendant is yours!"
Damn, I thought. She gave me 1/4 off, just like that. I could have got it for less!
Then I thought about the last place I had come into contact with a reference to bargaining in a Jewish context -- the "At the Golden Rose" cafe in L'viv, where no prices were put on the menu so that patrons could haggle ("like Jews") as to what they would pay...
-----
As for the conference -- I will try to write something on it later. For now, you can see the program by clicking HERE.
Camera Critters

Today we decided to take a walk over on the other side of the Old Mill District as we have never gone there before. Nice area and what a great place to walk your dogs. Princess sure loved it. Well this is what I got photos of today.
Mumbai's nightmare: a terror attack on tourism (on innocents abroad - and at home)

Sky Watch Friday


Last week my son flew to California and since i don't fly i asked him to take some photos in the air so this is one he sent me.
Germany -- Forgotten Jewish Modernist Architects and Their Creations
Here's a link to a terrific web site about Jewish modernist architects in Germany and their work, linked to a publication as the Pentagram Papers 37. It's based on the work of the late Haifa-born architect and scholar Myra Warhaftig, who published extensive material about them in her book, German Jewish Architects Before and After 1933: The Lexicon.
Little is known anymore about the more than 450 Jewish architects who were active in Germany before 1933 -- in November of that year, Jews were banned from the state-run artists guild, membership in which was mandatory in order for an architect to work. The web site examines 43 of them, providing biographical information and posting pictures of some of their buildings, many of which are still standing.
Another web site devoted to these architects also arranges walking tours to some of their buildings.
Warhaftig died in March at the age of 78 - see her obituary here, and also an article in Nextbook.org.
In the interwar period several synagogues were designed or remodeled in the modernist style by Jewish or non-Jewish architects.
These include the synagogue currently in use in Brno, Czech Republic (designed by Otto Eisler in the 1930s - you can read my article about modernist architecture in Brno in general by clicking here), that in Zilina, Slovakia (built in 1929-1931 and designed by the Berlin architect Peter Behrens), the remodeled synagogue in the Smichov district of Prague (built in 1863, remodeled in modernist/Functionalist style in 1931 by Leopold Ehrmann), and the synagogue currently in use in Rijeka, Croatia (built in 1928 and designed by Gyozo Angyal and Pietro Fabbro).
Little is known anymore about the more than 450 Jewish architects who were active in Germany before 1933 -- in November of that year, Jews were banned from the state-run artists guild, membership in which was mandatory in order for an architect to work. The web site examines 43 of them, providing biographical information and posting pictures of some of their buildings, many of which are still standing.
Another web site devoted to these architects also arranges walking tours to some of their buildings.
Warhaftig died in March at the age of 78 - see her obituary here, and also an article in Nextbook.org.
“The Jewish architect wanted to show his achievement in the forefront, and to create a new form of building that people would accept,” she told the author of the article, David Sokol.Jewish architects were active in the modernist movement in many countries.
“Berlin was a living architecture exhibition,” Warhaftig said of the interwar period. “After Weimar, Berlin was flourishing culturally. Walter Gropius, Ludwig Mies van der Rohe, and other modernists were looking for a peaceful and social world, and wished to express their ideas in architecture. I think the majority of Jewish architects chose to settle in Berlin to prove that anti-Semitism would no longer play a role in their lives.”
In the interwar period several synagogues were designed or remodeled in the modernist style by Jewish or non-Jewish architects.
These include the synagogue currently in use in Brno, Czech Republic (designed by Otto Eisler in the 1930s - you can read my article about modernist architecture in Brno in general by clicking here), that in Zilina, Slovakia (built in 1929-1931 and designed by the Berlin architect Peter Behrens), the remodeled synagogue in the Smichov district of Prague (built in 1863, remodeled in modernist/Functionalist style in 1931 by Leopold Ehrmann), and the synagogue currently in use in Rijeka, Croatia (built in 1928 and designed by Gyozo Angyal and Pietro Fabbro).
Amsterdam -- No More Anne Frank Apartment
I just checked the web site that was advertising an "Anne Frank apartment" where you could "live like Anne Frank" (and which I wrote about on this blog and in a Ruthless Cosmopolitan column).... the site still advertises the apartment, but I'm happy to report that it no longer is named after Anne Frank, nor does it use its tasteless advertising come-on....
Moldova -- The "Other Europeans" project on the road
Several of the Jewish members of "The Other Europeans" project are in Moldova, traveling around the country to explore the lautari musical tradition.
I'm not on the trip -- but Bob Cohen is writing about it, with photos, on his blog -- he has posted some striking photographs of some of the Jewish traces in the town of Edinets, including its Jewish cemetery.
The Other Europeans project, directed by Alan Bern, is an intercultural dialogue exploring Yiddish and Roma music, culture and identity. It joins together Roma and Yiddish musicians -- they are exploring how music stemming from the same general place (mainly Moldova) is transformed by two parallel but related traditions.
I posted some material on the project this summer -- I took part in a symposium held at the start of the annual Yiddish Summer Weimar festival, and I heard the initial concerts by the two music groups, at Weimar and at the Jewish Culture Festival in Krakow.
I'm not on the trip -- but Bob Cohen is writing about it, with photos, on his blog -- he has posted some striking photographs of some of the Jewish traces in the town of Edinets, including its Jewish cemetery.
The Other Europeans project, directed by Alan Bern, is an intercultural dialogue exploring Yiddish and Roma music, culture and identity. It joins together Roma and Yiddish musicians -- they are exploring how music stemming from the same general place (mainly Moldova) is transformed by two parallel but related traditions.
I posted some material on the project this summer -- I took part in a symposium held at the start of the annual Yiddish Summer Weimar festival, and I heard the initial concerts by the two music groups, at Weimar and at the Jewish Culture Festival in Krakow.
Caucasian Mountain-Tour, "Emerald Valley", second part
After the bee's farm we had to stay in our minibus about an hour or two else till we reached the last aul and had to change vehicle.
There are not roads there, so the locals use these military cars, off-roads, to cross their land. We have seen them near every house that were there. I think, every family earns money transporting tourists. Our guide said, there are incredible quantities of persons that want to make a bath in the cascades we had to visit that day.
It was not so far till the house where we had to eat and to rest a little, but ... to reach it we had an other "extreem". Nothing terrible, but it is not very normal, this bridge.

In the house where we had to rest there was an other presentation of local foods. This time they were mostly wines. The daughter of the owner told us about the wines her father makes and we could taste them all. After that "second breackfast" with "chebureki" (puff pastry with meat inside -mmmmm.....) and we were ready to continue. After that good wine and 4 hours of the car I did not want other as sleep, sincerely, ...






I have to say you with all sincerity: when I came home and looked at my arm and side, I was afraid to see all that parts of my body black from bruises. Thanks God I did not look at my butt...
Moonshadow Villas: accommodation with more than a little good karma

Today's Flowers

I have no idea what any of these flowers are. But I thought they were pretty, took these at the Shore Acre Garden
The Ghan: nothing like the romance of train travel to rekindle a love for travel

Camera Critters

So for many weeks now i have been feeding this cat that has been hanging around here, which i am not thinking could very well be related to Tom Tom as there size is about the same. So i am thinking whoever dumped Tom Tom off is reading my blog and dumping off the rest of the litter, Please stop if you are, LOL i am going broke having to feed them all.Well anyway this cat is nothing like TT as it is not friendly at all, runs off whenever it sees me. Till recently and i am wondering why?I finally got a close enough photo her the other day, thru the glass door.
Anyway she is a very pretty cat, here she is walking back to her hidy hole
Caucasian Mountain-Tour, "Emerald Valley", first part
As promised in my previous posts, I wanted to tell you about a mountain-tour with light extreme I participate when I was in Sochi.
For me, the greatest extreme in that tour were tight deep-lunged torques that continued every 50-100 meters all the 4-5 hours that we needed to reach the place and than -to turn back from there, after the visit. Imagine that we were only about 70-90 km from center of Sochi but we needed 4-5 hours for one way.
I remember when I came in Sochi for the first time, it was in 80-th. There was the same torques way from Adler (where there is airport) till Sochi. They built a new highway from Adler some years ago, and you need only about 40 minutes to come in the center now. But in this, opposite, side of the region, you can admire the original mountain-roads. As you see on my photo.
Somebody told me once that it was a simple method to build ways in the mountains: to follow the steps of an ass. Because the asses knew where and how to go.
We were in a minibus with guide Golubkova Elena and driver Ruslan. They went with us till the last point of the tour. And it was hard enough, you will see it in my next posts. Here I want to show you only some photos from the road to taste the first beauties of the mountains of Caucasus.
This first is a general look on a mountain river how it is near the sea. It is river Shakhe, I think.
This other photo -to show you the mountain-road. Do you see that line in the middle of the photo? With rocks over and rocks under? Nice, no? It's a canyon of the river Ashe.
The first stop on our way was in a bee's farm. The owners built this pavilion where they have an exhibition hall of all products they have to sell. As you see on the second photo, there are many different products and they are really superb while produced in this zone. The team told us many interesting things about honey and it's derivative, we could taste some different honeys. Than we could buy everything we saw there.
We were at the beginning of our way and bought only glasses of "medovukha" -honey-wine. Mmmm... Great!!!

Continue next time...
For me, the greatest extreme in that tour were tight deep-lunged torques that continued every 50-100 meters all the 4-5 hours that we needed to reach the place and than -to turn back from there, after the visit. Imagine that we were only about 70-90 km from center of Sochi but we needed 4-5 hours for one way.
I remember when I came in Sochi for the first time, it was in 80-th. There was the same torques way from Adler (where there is airport) till Sochi. They built a new highway from Adler some years ago, and you need only about 40 minutes to come in the center now. But in this, opposite, side of the region, you can admire the original mountain-roads. As you see on my photo.
Somebody told me once that it was a simple method to build ways in the mountains: to follow the steps of an ass. Because the asses knew where and how to go.
This first is a general look on a mountain river how it is near the sea. It is river Shakhe, I think.
We were at the beginning of our way and bought only glasses of "medovukha" -honey-wine. Mmmm... Great!!!
Playing with Stereotypes -- Brokeback Dreidel
In addition to this Jewish Heritage blog, I maintain a blog on the Imaginary Wild West.
This video -- "Brokeback Dreidel" -- encompasses both:
"Brokeback Dreidel" is a delight -- as Ari Davidow said on his Klezmer Shack blog, it raises the bar on funny Hanukkah videos. It also shows how stereotypes (gay, Jewish, cowboy and otherwise) can have different meanings (and elicit different responses) in different contexts. (I love how the line dancing turns into a hora...)
If you look closely, you will see one (or maybe more) of the singers in the video wearing a (kosher) cowboy hat with fake sidelocks that is remarkably similar to the hats with fake sidelocks provided at the Golden Rose "Jewish" cafe in L'viv for patrons to try on and joke with.

Sam Gruber has written a thoughtful (and angry) blog post about the selling of Jews and Jewish symbols. He writes:
I wrote about how Jewish stereotypes and Jewish jokes mean different things in different contexts in an essay published in 2005 (in German translation) in the book Gerüchete über die Juden. Antisemitismus, Philosemitismus und aktuelle Verschwörungstheorien (Essen: Klartext Verlag) edited by Hanno Lowy, the director of the Jewish Museum in Hohenems, Austria.
In the essay, I described how I own several miniature figurines of Jews -- two marzipan "Yeshiva bochers" that I bought at a kosher pastry shop in Budapest, and a tiny "Jew" clutching a coin that was given out as a sort of party favor to guests at the "Jewish style" Anatewka restaurant in Lodz, Poland. The figures all are caricaturish, but the bochers were destined for an internal (Jewish) market, and the little Jewish man was destined for mainly non-Jewish (Polish) consumers.
Where does "Brokeback Dreidel" fit in? It's a gay, wild west parody of a Jewish song, loaded with layer upon layer of pop-culture reference....to Brokeback Mountain and beyond. The audience is clearly not all Jewish -- nor it is all gay. But they are all clearly "in the know." (The group also parodies other songs, including "Jingle Bells" and 1980s ABBA hits...). The parody is American, in an American pop culture scene where -- as Sam put it -- there is so much real Judaism, and so much reliable information about Jews is available. But it's also an American scene where parody, gay, Jewish, self- or otherwise, is something of a way of life.
This video -- "Brokeback Dreidel" -- encompasses both:
"Brokeback Dreidel" is a delight -- as Ari Davidow said on his Klezmer Shack blog, it raises the bar on funny Hanukkah videos. It also shows how stereotypes (gay, Jewish, cowboy and otherwise) can have different meanings (and elicit different responses) in different contexts. (I love how the line dancing turns into a hora...)
If you look closely, you will see one (or maybe more) of the singers in the video wearing a (kosher) cowboy hat with fake sidelocks that is remarkably similar to the hats with fake sidelocks provided at the Golden Rose "Jewish" cafe in L'viv for patrons to try on and joke with.
Sam Gruber has written a thoughtful (and angry) blog post about the selling of Jews and Jewish symbols. He writes:
Its one thing when Gene Wilder plays a rabbi and dons payes in The Frisco Kid – a funny film that actually is both an affirmation of Judaism and a historic corrective – since there were plenty of Jews who helped shape the American West. And the case can be made for Barbara Streisand dressing up as Yentl. But it is quite another thing when an Ukrainian café owner encourages customers to dress up as Hasids to laugh and eat and drink on the very site the Lviv’s destroyed Beth Midrash, in the shadow of the ruined Golden Rose Synagogue, whose worshipers were rounded up an murdered. No matter what one thinks of the strictures of the Hasidim, the place of their death is no place for caricature. There is no one to answer back.
I wrote about how Jewish stereotypes and Jewish jokes mean different things in different contexts in an essay published in 2005 (in German translation) in the book Gerüchete über die Juden. Antisemitismus, Philosemitismus und aktuelle Verschwörungstheorien (Essen: Klartext Verlag) edited by Hanno Lowy, the director of the Jewish Museum in Hohenems, Austria.
In the essay, I described how I own several miniature figurines of Jews -- two marzipan "Yeshiva bochers" that I bought at a kosher pastry shop in Budapest, and a tiny "Jew" clutching a coin that was given out as a sort of party favor to guests at the "Jewish style" Anatewka restaurant in Lodz, Poland. The figures all are caricaturish, but the bochers were destined for an internal (Jewish) market, and the little Jewish man was destined for mainly non-Jewish (Polish) consumers.
Boundaries between insider and outsider, believer and non-believer, devotee and ironic observer can sharply delineate the differences between kitsch and caricature, art and artifice, stereotype and homage. But perspectives shift, and the boundaries often blur. The images and their meaning are often decidedly in the eye of the beholder. And they are frequently dictated by changing religious realities, philo-Semitic, often engineered nostalgia, and the powerful exigencies of the marketplace.
Many of the markers identified with Jewishness have religious overtones that have long laid the basis for both anti-Semitic stereotypes and nostalgic yearning for the "authentic" Jewish experience of the East European shtetl.
Signs and symbols of Jewish holidays and domestic observance, and the beards, side curls, black hats, yarmulkas, fringes and other outward trappings of the traditional orthodox or Chasidic Jew spell "Jewish" -- even to Jews -- in a way that, for example, the physical attributes of Jews such as the actress Natalie Portman or the actor Kirk Douglas do not. A case in point is a T-shirt sold online at the www.judaicaheaven.com web site. It features the slogan "Don't Worry, Be Jewish" under a big yellow "smiley face" that is topped by a kippah and long, dangling earlocks. The image, the web site states "shows off Jewish pride." Likewise, I was told recently by a friend that when the Chabad Lubavitch Chasidic movement set up a stand at Budapest's huge annual "Sziget" music festival a couple years ago, its display included a life-sized figure of a Chasid, with a hole cut where the face should be. Visitors could insert their own faces into the image and have themselves photographed in full Chasidic regalia, that is, as a "Jew."
Read the Full Essay
Where does "Brokeback Dreidel" fit in? It's a gay, wild west parody of a Jewish song, loaded with layer upon layer of pop-culture reference....to Brokeback Mountain and beyond. The audience is clearly not all Jewish -- nor it is all gay. But they are all clearly "in the know." (The group also parodies other songs, including "Jingle Bells" and 1980s ABBA hits...). The parody is American, in an American pop culture scene where -- as Sam put it -- there is so much real Judaism, and so much reliable information about Jews is available. But it's also an American scene where parody, gay, Jewish, self- or otherwise, is something of a way of life.
Bartholomew's Notes on Christian Philo-Semitism
In a link to my recent posting about the Anne Frank apartment and to my Ruthless Cosmopolitan column, in which I mention the "virtually Jewish" scene in Krakow, L'viv and elsewhere, the Bartholomew's Notes on Religion blog links to a previous post that describes philo-Semitism and the use of Jewish symbols, "products" etc, by Christians in the U.S. and elsewhere. In it, Richard Bartholomew speaks of
The phenomena have a lot of outward similarities. But at heart, what I was describing (i.e. the "Jewish cafe" and tourism scene in mainly Jew-less, post-Holocaust, post-Communist Europe) is quite different, as, in large part, there is little -- if any -- actual religious identification involved by now. The virtually Jewish scene as a whole in Europe does encompass people who were drawn by their sense of religious or spiritual connection, and I go into these aspects in my book Virtually Jewish Reinventing Jewish Culture in Europe.
It would be very interesting to carry out a more in depth investigation into the reasons that non-Jewish customers are now drawn to the Jewish-style cafe scene, to see how much of the motivation comes from religious or spiritual interest. The "Please Respond" public art project carried out this past summer by the anthropologist Erica Lehrer, Stephanie Rowden, and graphic designer Hannah Smotrich may contribute to an understanding of this.
I have only recently come across the Bartholomew's Notes blog. But it turns out that Richard Bartholomew and I actually have been published together -- we both contributed chapter-essays to the 2005 book Gerüchte über die Juden Antisemitismus, Philosemitismus und aktuelle Verschwörungstheorien, (Klartext Verlag: Essen), edited by Hanno Lowy, the director of the Jewish Museum in Hohenems, Austria. Bartholomew's essay was on Christian Zionism; mine was on Jewish Kitsch and Kitschy Jews.
, pp. 235-254 (Translated from my unpublished English text, “‘A Curiously Cold Affection‘: Christian Zionism, Philo-Semitism and ‘The Jew’”).
a whole subculture of American Christians for whom Judeo-philia goes far beyond simple Christian Zionism.This means
selling items associated with Jewish culture to Christians: shofars, mezuzahs, menorahs (engraved with a Star of David merged with a Christian “ichthus” sign), Kiddush cups, tambourines (”mentioned in Psalms”) and, in particular, Tallit prayer shawls
The phenomena have a lot of outward similarities. But at heart, what I was describing (i.e. the "Jewish cafe" and tourism scene in mainly Jew-less, post-Holocaust, post-Communist Europe) is quite different, as, in large part, there is little -- if any -- actual religious identification involved by now. The virtually Jewish scene as a whole in Europe does encompass people who were drawn by their sense of religious or spiritual connection, and I go into these aspects in my book Virtually Jewish Reinventing Jewish Culture in Europe.
It would be very interesting to carry out a more in depth investigation into the reasons that non-Jewish customers are now drawn to the Jewish-style cafe scene, to see how much of the motivation comes from religious or spiritual interest. The "Please Respond" public art project carried out this past summer by the anthropologist Erica Lehrer, Stephanie Rowden, and graphic designer Hannah Smotrich may contribute to an understanding of this.
I have only recently come across the Bartholomew's Notes blog. But it turns out that Richard Bartholomew and I actually have been published together -- we both contributed chapter-essays to the 2005 book Gerüchte über die Juden Antisemitismus, Philosemitismus und aktuelle Verschwörungstheorien, (Klartext Verlag: Essen), edited by Hanno Lowy, the director of the Jewish Museum in Hohenems, Austria. Bartholomew's essay was on Christian Zionism; mine was on Jewish Kitsch and Kitschy Jews.
, pp. 235-254 (Translated from my unpublished English text, “‘A Curiously Cold Affection‘: Christian Zionism, Philo-Semitism and ‘The Jew’”).
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Life of a Travel Writer: when the travel writer needs to get 'away' from it all

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