Simha Goldin

2 Forced conversion during the First Crusade Apostasy and Jewish identity Forced conversion during the First Crusade T he tendency that emerges from Rashi’s words reflects a decisive leadership approach, establishing a clear direction of attempting to return converts to Christianity to Judaism. The self-definition of Judaism its leaders sought to establish was that of a religion that felt confident in its ability to deal with Christian theological claims and in its political ability to deal with the threat of forced conversion. This situation changed during

in Apostasy and Jewish identity in High Middle Ages Northern Europe
‘Are you still my brother?’
Author: Simha Goldin

In this study, the various aspects of the way the Jews regarded themselves in the context of the lapse into another religion will be researched fully for the first time. We will attempt to understand whether they regarded the issue of conversion with self-confidence or with suspicion, whether their attitude was based on a clear theological position or on doubt and the coping with the problem as part of the process of socialization will be fully analysed. In this way, we will better understand how the Jews saw their own identity whilst living as a minority among the Christian majority, whose own self-confidence was constantly becoming stronger from the 10th to the 14th century until they eventually ousted the Jews completely from the places they lived in, England, France and large parts of Germany. This aspect of Jewish self-identification, written by a person who converted to Christianity, can help clarify a number of

Open Access (free)
Reading James Baldwin’s Existential Hindsight in Go Tell It on the Mountain
Miller Wilbourn

This essay reads James Baldwin’s first novel, Go Tell It on the Mountain, through the lenses of European existentialism and Black existential thought to arrive at a new understanding of the novel itself as well as essential stages of its development. Archival sources and close reading reveal Baldwin’s historically and existentially informed artistic vision, summed up in the terms hindsight and insight. His thoughtful, uncomfortable engagement with the past leads to a recuperated relationship to the community and constitutes existential hindsight, which informs his inward understanding of himself—his insight. This investigation draws on various works from Baldwin’s fiction, essays, interviews, and correspondence to arrive at a better understanding of the writer’s intellectual and artistic development, focusing especially on the professed objectives behind, and major revisions of, the novel. I conclude the essay through a close reading of the conversion scene that constitutes Part Three of Go Tell It on the Mountain.

James Baldwin Review
Editor’s Introduction
Juliano Fiori

Introduction The first thing to say about liberal order is that it hasn’t been that liberal. Since the Second World War, the production of subjects obeisant to the rule of liberal institutions has depended on illiberal and authoritarian methods – not least on the periphery of the world system, where conversion to Western reason has been pursued with particularly millenarian zeal, and violence. The wishful idea of an ever more open and global market economy has been continuously undermined by its champions, with their subsidies

Journal of Humanitarian Affairs
José Luís Fiori

about-turn, responding in accordance with ‘Babel syndrome’. Challenged on its own terms, the US disavows its moral universalism within the inter-state system and desists from the old enlightenment project of conversion of all the peoples of the world to Western reason and ethics. At the same time, it gives up its role as guardian of international ethics and arbiter of all the world’s conflicts. This does not mean that it stops projecting the superiority of its national values, but, acting as a nation of ‘chosen people’, it opts for the unilateral

Journal of Humanitarian Affairs
From the Global to the Local
Elena Fiddian-Qasmiyeh

of UNRWA operation. The Circular announced that UNRWA would no longer grant any extension of service beyond the official age of retirement of sixty (as had previously been the case). Furthermore, ‘posts that become vacant due to retirement of Area staff members are not to be filled until further notice’. It noted that from 18 January 2018, ‘ conversion of fixed-term (X) appointment to indefinite (A) appointment is suspended’. Moreover: ‘area staff members with ten years of continuous service as of January 18, 2018 or later, and eligible

Journal of Humanitarian Affairs
Open Access (free)
Digital Bodies, Data and Gifts
Kristin Bergtora Sandvik

, 2015 ; Fast, 2017 ; Read et al. , 2016 ). Digitisation – the collection, conversion, storage and sharing of data and the use of digital technologies to collect and manage information about individuals from affected communities – increasingly shapes understandings of need and the response to emergencies. 2 This use of digital technologies produces ‘digital bodies’ – images, information, biometrics and other data stored in digital space – that represent

Journal of Humanitarian Affairs
Simha Goldin

conversion to Christianity arising, not from the violent struggle of the Christians against Judaism but rather from their ability to persuade and to convince. The success of Christianity led to the phenomenon of Jews who converted to Christianity of their own free will, of a type whom the Jews could no longer label as ‘forced converts.’ During the course of the twelfth century we find evidence of such converts to Christianity in the Jewish sources. One such example appears in an inquiry addressed to Rabbi Ya’akov ben Meir, Rabbenu Tam (ca. 1100–71, Ramerupt, northern

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Harold Moody and the League of Coloured Peoples
David Killingray

struggle in confronting British racism. Moody’s Christian faith The most decisive influence in Moody’s life was his conversion to Christianity as a teenager in the late 1890s. Thereafter reading the Bible, prayer and the practice of a Christian life underpinned his life. He did little that was not accompanied by lengthy prayer and this often gave him a

in West Indian intellectuals in Britain
John Marriott

work honestly and fitly for their appointed vocations’. The result was a gradual conversion of ‘young savages into respectable men and women’. 84 Such reforms could with benefit be introduced in India, although, she added, the lot of a class even lower than these – the roving street Arabs – will continue to exercise the ‘best and deepest thinkers, and students of political economy’. 85 So too will

in The other empire