Jewish American Heritage Month

Posted By richards on August 10, 2015

Un article de Wikipdia, l'encyclopdie libre.

Une synagogue (du grec / Sunagg, assemble adapt de l'hbreu (Beit Knesset), maison de l'assemble) est un lieu de culte juif[1].

L'origine de la synagogue, c'est--dire d'un lieu de rassemblement des fidles dissoci de l'ancien rituel de l'autel du Temple, remonte peut-tre aux prophtes et leurs disciples[2]; originellement elle ne possde pas un caractre sacr, mais l'acquiert au fil du temps[3]. La synagogue en tant qu'institution caractristique du judasme naquit avec l'uvre d'Esdras. Elle y a depuis pris une telle importance que la Synagogue en vient dsigner figurativement le systme du judasme, par opposition l'glise[4].

Les synagogues possdent habituellement un sanctuaire, c'est--dire un grand hall de prire, dans lequel sont contenus les Livres de la Torah. Elles peuvent aussi comporter une salle pour les vnements communautaires. Cependant, elles contiennent surtout des petites pices rserves l'tude, voire un Beit midrash (maison d'tude): c'est que, bien qu'initialement destine au culte, la synagogue devient au cours de l'histoire juive le lieu du Talmud Torah, c'est--dire l'enseignement de la tradition et de la langue hbraque, que ce soit pour les enfants ou les adultes. La prpondrance de ce rle est telle que Philon d'Alexandrie[5], puis les Juifs de Venise et ceux des pays ashknazes parlant le yiddish dsignaient les synagogues du nom de didaskaleia, scuola ou (shoul, cf. all. Schule), c'est--dire cole. Ce nom est toujours utilis pour dsigner les synagogues de manire informelle, surtout dans les milieux ashknazes.

Philon d'Alexandrie et le Nouveau Testament utilisent aussi le terme proseuque du grec ancien prire puis lieu de prire.

Ni le terme, ni le concept d'une synagogue ne se retrouvent dans le Pentateuque (bien que la tradition rabbinique[6] ainsi que Philon d'Alexandrie[7] et Flavius Josphe[8] affirment que l'institution remonte Mose). L'ide d'une prire collective n'y est pas davantage mentionne, et le seul lieu du culte dcrit est le Tabernacle, un sanctuaire transportable abritant en son Saint des Saints l'Arche d'alliance. Celle-ci se retrouve dans le Temple de Salomon, construit pour l'abriter de faon permanente.

La premire vocation d'un rassemblement hors du Temple est trouve dans Isae 8:16[9]: il s'agit d'un cercle de disciples runis autour d'Isae, afin d'entendre de lui la parole de Dieu et la Torah. C'est galement le cas dans zchiel 8:1[10], o les anciens de Juda se runissent dans la maison d'Ezchiel. Le psaume 74:8[11] probablement dat du premier exil, mentionne les centres consacrs Dieu dans le pays.

Il semblerait que les synagogues se soient multiplies aprs la destruction du premier et du second Temples: selon une tradition rabbinique consigne dans la Mishnah (laquelle fut compile vers 200 EC, plus d'un sicle aprs la destruction du second Temple), une grande ville compte obligatoirement dix batlanim, sinon c'est un village[12]; un batlan tant dfini comme un individu renonant son travail pour aller prier, la Mishna enseigne qu'il existe une synagogue en tout endroit o un minyan de dix hommes est capable, n'importe quel moment, de se runir pour prier. Les Actes des Aptres indiquent galement que les synagogues que l'on trouvait dans chaque ville existaient depuis de nombreuses annes (Actes 15:21), et en citent plusieurs, dont celle des Affranchis, celle des Cyrnens et celle des Alexandrins.

Le Talmud mentionne de nombreuses synagogues en Msopotamie, dont celle de Nharda, et plus de 400 synagogues Jrusalem avant la destruction du second Temple (Keritot 105a), tandis que les vangiles voquent celles de Nazareth[13] et de Capharnam[14]. Paul prche dans les synagogues de Damas[15], de Salamine en Chypre[16], d'Antioche[17], etc.

La chute du second Temple amplifie l'importance de la synagogue, car c'est l que seront perptus les rites du Temple l'exception capitale du sacrifice et c'est dans les synagogues que pourra se runir le minyan compos de 10 hommes[12]. Les synagogues vont donc se multiplier dans la diaspora. Celle d'Alexandrie dcrite dans le Talmud tait norme puisque le chantre y indiquait aux fidles l'aide de drapeaux quand dire Amen[18].

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Posted By simmons on August 9, 2015

The name of God in Judaism used most often in the Hebrew Bible is (YHWH), also known as the Tetragrammaton. Elohim (God, singular and plural form, depending on the context), and Adonai (master), are regarded by rabbinic Judaism not as names, but as epithets or titles reflecting different aspects of God. Elohim is the aspect of justice, and Adonai the aspect of mercy.[1]

The name of God in Judaism used most often in the Hebrew Bible is the four-letter name (YHWH), also known as the Tetragrammaton (Greek for "four letters"). The Tetragrammaton appears 6,828 times in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic Text. It first appears at Genesis 2:4 and is usually translated as the LORD in many English language Bibles, although Jehovah or Yahweh are employed in others.

The Hebrew letters are (right to left) Yodh, He, Waw and He (). It is written as YHWH, YHVH, or JHVH in English, depending on the transliteration convention that is used. YHWH is thought to be an archaic third person singular imperfect of the verb "to be" (meaning, therefore, "He is"). This interpretation agrees with the meaning of the name given in Exodus 3:14 where God is represented as speaking, and hence as using the first person ("I am").

The name ceased to be pronounced in Second Temple Judaism, by the 3rd century BCE.[2]Rabbinical Judaism teaches that the name is forbidden to be uttered except by the Kohen Gadol (High Priest) in the inner sanctum (Kodesh ha-Kadoshim, or Holy of Holies) of the Temple on Yom Kippur. Throughout the service, the High Priest pronounced the name YHWH (or Yehowah) "just as it is written"[3] in each blessing he made. When the people standing in the Temple courtyard heard the name they prostrated themselves flat on the floor.

Passages such as: "And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee." (Ruth 2:4), indicates the name was still being pronounced at the time of the redaction of the Hebrew Bible in the 6th or 5th century BCE. The prohibition against verbalizing the name did not apply to the forms of the name within theophoric names (the prefixes yeho-, yo-, and the suffixes -yahu, -yah) and their pronunciation remains in use.

There is nothing in the Torah to prohibit the saying of the name,[4] but modern Jews never pronounce YHWH, instead, Jews say Adonai ("Lord"). The Jewish Publication Society translation of 1917, in online versions, uses YHWH once at Exodus 6:3.

Ehyeh asher ehyeh (Hebrew: ) is the first of three responses given to Moses when he asks for God's name (Exodus 3:14). The King James version of the Bible translates the Hebrew as "I Am that I Am" and uses it as a proper name for God. The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a.[clarification needed])

Ehyeh is the first-person singular imperfect form of hayah, "to be". Ehyeh is usually translated "I will be", since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, "Certainly I will be [ehyeh] with thee.").[5] Asher is an ambiguous pronoun which can mean, depending on context, "that", "who", "which", or "where".[5]

Although Ehyeh asher ehyeh is generally rendered in English "I am that I am", better renderings might be "I will be what I will be" or "I will be who I will be", or "I shall prove to be whatsoever I shall prove to be" or even "I will be because I will be".[6] Other renderings include: Leeser, I WILL BE THAT I WILL BE; Rotherham, "I Will Become whatsoever I please." Greek, Ego eimi ho on ( ), "I am The Being" in the Septuagint,[7] and Philo,[8][9] and Revelation[10] or, "I am The Existing One"; Lat., ego sum qui sum, "I am Who I am."[11]

"Jah" appears often in theophoric names, such as Elijah, Adonijah, or Hallelujah. Found in the King James Version of the Bible at Psalm 68:4.

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Posted By simmons on August 9, 2015

The history of Jewish community of Serbia goes back about two thousand years. Jews first arrived in what is now Serbia in Roman times. The Jewish communities of the Balkans remained small until the late 15th century, when Jews fleeing the Spanish and Portuguese Inquisitions found refuge in Ottoman-ruled areas, including Serbia. Jewish communities flourished in the Balkans until the turmoil of World War I. The surviving communities, including that of Serbia, were almost completely destroyed in the Holocaust during World War II.

Jews first arrived on the territory of present-day Serbia in Roman times, although there is little documentation prior to the 10th century.

The Jewish communities of the Balkans were boosted in the 15th and 16th centuries by the arrival of Jewish refugees fleeing the Spanish and Portuguese Inquisitions. Sultan Bayezid II of the Ottoman Empire welcomed the Jewish refugees into his Empire. Jews became involved in trade between the various provinces in the Ottoman Empire, becoming especially important in the salt trade.[3]

Many Jews were involved in the struggle of Serbs for independence from the Ottoman Empire, by supplying arms to the local Serbs, and the Jewish communities faced brutal reprisal attacks from the Ottoman Turks.[3] The independence struggle lasted until 1830, when Serbia gained its independence.

The new Serbian government was not friendly toward the Jewish community, and by 1831 there were prohibitions against Jews entering some professions. The situation for the Jews briefly improved under the rule of Prince Mihailo Obrenovi III (18391842), but anti-Jewish provisions were reinstated under Prince Alexander Karaorevi (18421858).[citation needed]

With the reclamation of the Serbian throne by the Royal House of Obrenovi under Milo Obrenovi in 1858, restrictions on Jewish merchants were again relaxed, but three years later, in 1861 Mihailo III inherited the throne and reinstated anti-Jewish restrictions.[3] In 1877 a Jewish candidate was elected to the National Assembly for the first time, after receiving the backing of all parties.[4][5]

The waxing and waning of the fortunes of the Jewish community according to the ruler continued to the end of the 19th century, when the Serbian parliament lifted all anti-Jewish restrictions in 1889.[3]

In 1879, the "Serbian-Jewish Singer Society" was founded in Belgrade as a part of the Serbian-Jewish friendship. Renamed "Baruch Brothers Choir" in 1950, it is one of the oldest Jewish choirs in the world still in existence.[6] By 1912, the Jewish community of Kingdom of Serbia stood at 5,000.[3] Serbian-Jewish relations reached a high degree of cooperation during World War I, when Jews and Serbs fought side by side against the Central Powers.[7]

While the rest of Serbia was still ruled by the Ottoman Empire, territory of present-day Vojvodina was part of the Habsburg Monarchy. In 1782, Emperor Joseph II issued the Edict of Tolerance, giving Jews some measure of religious freedom. The Edict attracted Jews to many parts of the Monarchy. The Jewish communities of Vojvodina flourished, and by the end of the 19th century the region had nearly 40 Jewish communities.[8]

In the aftermath of World War I, Montenegro, Banat, Baka, Syrmia, and Baranja joined Serbia through popular vote in those regions, and this Greater Serbia then united with State of Slovenes, Croats and Serbs (from which Syrmia had seceded to join Serbia) to form the Kingdom of Serbs, Croats and Slovenes, which was soon renamed Kingdom of Yugoslavia. Serbia's relatively small Jewish community of 13,000 (including 500 in Kosovo),[9] combined with the large Jewish communities of the other Yugoslav territories, numbering some 51,700. In the inter-war years (19191939), the Jewish communities of the Kingdom of Yugoslavia flourished.

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Posted By simmons on August 9, 2015

Reflections & Religion

This essay is a continuation of a previous post, The Jewish Way.

Matthew 5:20, Christian Bible

Matthew 10: 5-6, Christian Bible

One of the most common themes in literature is teshuvah, or return and repentance. I am not a follower of the Christian tradition by any means, but one of the most famous stories that focuses on this theme in the Christian faith is The Prodigal Son.

It is a touching parable attributed to Jesus of Nazareth about a wayward son who asks for his inheritance when his father is still alivea real slap in the face of traditionsquanders it living the high life, and ends up destitute and feeding the pigs, an unkosher animal that symbolizes non-Jewish ways and traditions. He eventually makes it home, expecting to be treated with contempt, but is instead received in kindness and joy as a king.

In the Christian tradition, the story is significant in that it speaks about God's patient and enduring love for humanity in general and his love for his own, in this case, followers of the Christian church in particular. There is no getting way from that reality when one reads the Christian interpretation of the story, even from the most liberal and Judaic-knowledgeable and -aware sources.

Even so, the conventional Christian interpretation, as full of humanity and humility it contains, surely misses the mark. Unfortunately, this view, even shared by Christian scholars and theologians of first-rank minds, fails to take into account a few essential points. In short, the whole social and cultural history of the parable and frame it within the proper context.

That being said, I would like to add another interpretation of this famous and well-liked parable. A midrash so to speak, in a sort of inquiry to the narrative's meaning. I am not a biblical scholar or a Judaic studies scholar, but I am fairly familiar with the biblical narratives contained in the main books of both Judaism and Christianity and the traditions that inform them. So I say this not without knowledge or thought. The story of the Prodigal Son is actually about Jewish teshuvah or return to Jewish ways and values.

That is, the story is directed only at Jesus' co-religionists at the time, his fellow Jews. His message is directly aimed at the idea of maintaining their Jewish ways and traditions, even in the face of opposition and the temptation to assimilate into the larger surrounding culture of Hellenistic Greece, which still had resonance in Roman-conqueredJudea. There is no getting away from that fact, and I am not sure how Christians today can read anything but that essential truth into the story.

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Perry J Greenbaum: The Jewish Prodigal

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Posted By simmons on August 9, 2015

This article is on the historical emigration from Africa. See recent African origin of modern humans for pre-historic human migration and emigration from Africa for recent migration.

The African diaspora refers to the communities throughout the world that are descended from the historic movement of peoples from Africa, predominantly to the Americas, Europe, Asia, and the Middle East, among other areas around the globe. The term has been historically applied in particular to the descendants of the West and Central Africans who were enslaved and shipped to the Americas in the Atlantic slave trade, with the largest population in Brazil (see Afro-Brazilian), followed by the USA[1] and others.[2] Some scholars identify "four circulatory phases" of migration out of Africa.[3]

The term has also less commonly been used to refer to recent emigration from Africa.[4] The African Union defines the African diaspora as:

"[consisting] of people of African origin living outside the continent, irrespective of their citizenship and nationality and who are willing to contribute to the development of the continent and the building of the African Union." Its constitutive act declares that it shall "invite and encourage the full participation of the African diaspora as an important part of our continent, in the building of the African Union."

The phrase "African diaspora" was coined during the 1990s, and gradually entered common usage during the 2000s. Use of the term "diaspora" is modelled after the concept of Jewish diaspora.[5]

Much of the African diaspora was dispersed throughout Asia, Europe, and the Americas during the Arab and the Atlantic slave trades. Beginning in the 8th century, Arabs took African slaves from the central and eastern portions of the continent (where they were known as the Zanj) and sold them into markets in the Middle East and eastern Asia. Beginning in the 15th century, Europeans captured or bought African slaves from West Africa and brought them to Europe and primarily, in much greater number, to the Americas. The Atlantic Slave Trade ended in the 19th century, and the Arab Slave Trade ended in the middle of the 20th century.[6] The dispersal through slave trading represents the largest forced migrations in human history. The economic effect on the African continent was devastating, as generations of young people were taken from their communities and societies were disrupted. Some communities created by descendants of African slaves in Europe and Asia have survived to the modern day. In other cases, blacks intermarried with non-blacks, and their descendants blended into the local population.

In the Americas, the confluence of multiple ethnic groups from around the world created multi-ethnic societies. In Central and South America, most people are descended from European, indigenous American, and African ancestry. In Brazil, where in 1888 nearly half the population was descended from African slaves, the variation of physical characteristics extends across a broad range. In the United States, there was historically a greater European colonial population in relation to African slaves, especially in the Northern Tier. There was considerable racial intermarriage in colonial Virginia, and other racial mixing during the slavery and post-Civil War years. Racist Jim Crow and anti-miscegenation laws passed after the Reconstruction era in the South in the late nineteenth century, plus waves of vastly increased immigration from Europe in the 19th and 20th centuries, maintained some distinction between racial groups. In the early 20th century, to institutionalize racial segregation, most southern states adopted the "one drop rule", which defined and recorded anyone with any discernible African ancestry as black, even of obvious majority white or Native American ancestry.[7] One of the results of this implementation was the loss of records of Indian-identified groups, who were classified only as black because of being mixed race.

See Emigration from Africa for a general treatment of voluntary population movements since the late 20th century.

From the very onset of Spanish exploration and colonial activities in the Americas, Sub-Saharan Africans participated both as voluntary expeditionaries and as involuntary laborers.[2][8]Juan Garrido was such an African conquistador. He crossed the Atlantic as a freedman in the 1510s and participated in the siege of Tenochtitlan.[9] Africans had been present in Asia and Europe long before Columbus' travels. Beginning in the late 20th century, Africans began to emigrate to Europe and the Americas in increasing numbers, constituting new African Diaspora communities not directly connected with the slave trade.

The African Union defined the African diaspora as "[consisting] of people of African origin living outside the continent, irrespective of their citizenship and nationality and who are willing to contribute to the development of the continent and the building of the African Union." Its constitutive act declares that it shall "invite and encourage the full participation of the African diaspora as an important part of our continent, in the building of the African Union."

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Posted By simmons on August 9, 2015

The African Diaspora

Introduction to the African Diaspora across the World

When once were dispersions, there now is Diaspora[i]. As illustrated by this quote, the notion of Diaspora underlines the specificity of some migration phenomenon, thereby contributing to make sense out of certain transnational movements.

Etymologically, the word diaspora, meaning dispersal, stems from the Greek sporo (seed), and speira (to spree). Originally, it was used in the Antique tradition to refer to the dispersion of Hellenic establishments around the Mediterranean Sea[ii]. Later on, in the biblical tradition, it was used to discuss the dispersal of the Jewish People.

Since the 1980s-90s, Diasporas have become the focus of numerous academic research and publications in the field of social sciences, gradually referring to more and more different communities around the world. Today, Diasporas can be defined as national migrant communities living in interaction among themselves and with their country of origin[iii]. The notion of diaspora must be distinguished with other phenomenon of migration, as the importance of the ties between members of the Diasporas and their country of origin is prevalent.

The nature of these ties is diverse: they can be political, economic, cultural as well as social and academic. Often, Diasporas are also linked to a founding myth related to their place of origin and to the conditions under which they were forced or urged to leave their motherland. As a matter of fact, according to Dominique Schnapper[iv], many Diasporas are built on a major event, often dramatic, which ties a community together, despite its geographical dispersion. This is, for example, the case for the Jewish Diaspora, which appeared after the destruction of the Temple and the annexation of Judea by Romans.

As of today, the African Diaspora is one of the most important in the world in terms of numbers. According to the African Union, the African Diaspora is composed of people of African origin living outside of the continent, irrespective of their citizenship and nationality, and who are willing to contribute to the development of the continent and the building of the African Union[v].

Three main periods can be identified, when it comes to giving an overview of the history of African Diasporas. Historically, the first wave of forced African migrations began during the Transatlantic Slave Trade (16th-19th century). Europeans captured or bought African slaves, mostly from West Africa, and brought them to Europe, and later on to South and North America. The number of Africans who were shipped across the Atlantic is estimated to be around 12 million[vi].

This population movement can be considered as the migration that paved the way for the constitution of the first African community outside of Africa. In point of fact, slave trade can be considered as the founding myth of the African Diaspora in Europe and in America. Many Africans were deported out of Africa during this period, but the feeling of belonging to a community, the African community, did not disappear. In a way, this feeling became even stronger.

The transatlantic slave trade contributed mostly to creating a large community of African origins in the American continent, especially in the US and in Brazil. This diaspora belongs to the first wave of migration, and is often referred to as the historical diaspora. It is to be differentiated, from later movements of population of the 1960s, in the sense that these migrants blended more into local populations, partly losing the connection with their land of origin. The members of this diaspora tend to be more attached to Africa as a continent of origin, rather than linked to a specific country in Africa. They are still considered as part of the diaspora. In fact, if the concrete connection to their land of origin was often lost throughout generations, symbolic ties were kept, which will be assessed later on in this paper.

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Posted By simmons on August 9, 2015

Bnai Brith (Hebrisch ; deutsch Shne des Bundes), auch Bnai Brith oder im deutschsprachigen Raum (bis zur Zeit des Nationalsozialismus) Unabhngiger Orden Bne Briss (U.O.B.B.) oder Bnei Bri genannt, ist eine jdische Organisation, die im Jahre 1843 in New York als geheime Loge von zwlf jdischen Einwanderern aus Deutschland gegrndet wurde und sich laut Selbstdarstellung der Frderung von Toleranz, Humanitt und Wohlfahrt widmet. Ein weiteres Ziel von Bnai Brith ist die Aufklrung ber das Judentum und die Erziehung innerhalb des Judentums. Zurzeit gibt es rund 500.000 organisierte Mitglieder in ungefhr 60 Staaten. Damit ist Bnai Brith eine der grten jdischen internationalen Vereinigungen. Das Verffentlichungsorgan ist die Bnai Brith International Jewish Monthly.

Mit Grologen, Hauptlogen und Distrikten ist Bnai Brith hnlich wie die Freimaurerei aufgebaut, versteht sich aber nicht als mit dieser Bewegung verbunden.

Die Zentrale ist in Washington, D.C., dort betreibt die Organisation auch ein Museum zur jdischen Geschichte (das Bnai Brith Klutznick National Jewish Museum).

1897 ffnete sich die Organisation auch fr Frauen. So entstanden zu dieser Zeit auch im Deutschen Reich die Bnai-Brith-Schwesternverbnde, die sich zu dem verhltnismig liberaleren Jdischen Frauenbund abgrenzten. Seit 1990 nimmt Bnai Brith International Frauen als Vollmitglieder auf. Die selbstorganisierte, dem Bnai Brith angeschlossene Frauenorganisation nennt sich Bnai Brith Women und behauptet weiterhin ihren unabhngigen Status.

Der erste Ableger in Deutschland wurde 1882 in Berlin gegrndet. Der Vereinssitz befand sich in der Kleiststrae 10 in Berlin-Schneberg. 1924 wurde der Rabbiner Leo Baeck zum Groprsidenten des deutschen Distrikts gewhlt, der damals mehr als hundert Einzellogen umfasste. Seine Prsidentschaft dauerte von 1925 bis 1937.[1] Am 20. April 1938 mussten alle Logen aufgelst werden. Als Eigentmer des Gebudes Kleiststrae 10 fungierte ab 1938 die Gestapo. Nach dem Zweiten Weltkrieg grndete sich der Orden in der Bundesrepublik neu.[2]

Ableger von Bnai Brith sind u.a. die 1913 gegrndete Anti-Defamation League und die auf Studierende spezialisierte Organisation Hillel.

Seit Mrz 1965 existiert in Berlin eine Gedenktafel im Jdischen Gemeindehaus in der Fasanenstrae.[3] In der Passauer Strae 4 residiert mit der Janusz-Korczak-Loge eine Bnai Brith-Loge.

Sigmund Freud war Mitglied der 1895 gegrndeten Wiener Loge von Bnai Brith, deren Prsident jahrelang der Philosoph Wilhelm Jerusalem gewesen ist.[4] Im Februar 2004 wurde in Frankreich die Pariser Loge nach ihm benannt.[5]

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Posted By simmons on August 9, 2015

Un article de Wikipdia, l'encyclopdie libre.

Le livre original avec la photo d'Anne Franck.

uvres principales

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Annelies Marie Frank, plus connue sous le nom dAnne Frank, ne le 12 juin 1929 Francfort-sur-le-Main, en Allemagne, sous la Rpublique de Weimar, ayant vcu la majeure partie de sa vie aux Pays-Bas et morte en fvrier ou mars 1945 (environ deux mois avant la capitulation allemande) Bergen-Belsen en Allemagne nazie, fut une adolescente allemande juive ayant crit un journal intime, rapport dans le livre Le Journal d'Anne Frank, alors qu'elle se cachait avec sa famille et quatre amis Amsterdam pendant l'occupation allemande durant la Seconde Guerre mondiale dans le but d'viter la Shoah.

La famille quitte Francfort pour Amsterdam la fin de lanne 1933 afin d'chapper aux perscutions nazies l'encontre des Juifs qui se multiplient depuis larrive au pouvoir d'Adolf Hitler en janvier. Alors que les dangers s'intensifient Amsterdam occup par les Allemands depuis mai 1940, les Frank se cachent en juillet 1942 dans un appartement secret amnag dans l'Annexe de l'entreprise Opekta d'Otto Frank, le pre. Anne a alors treize ans environ. Aprs deux ans passs dans ce refuge, le groupe est trahi et dport vers les camps d'extermination nazis. Sept mois aprs son arrestation, Anne meurt du typhus dans le camp de Bergen-Belsen quelques jours aprs le dcs de sa sur Margot, et quelques semaines avant la libration du camp .

Son pre Otto, l'unique survivant du groupe, revient Amsterdam la fin de la guerre et apprend que le journal d'Anne dans lequel elle relate sa vision des vnements depuis le 12 juin 1942 jusqu'au 1er aot 1944 a t prserv. Convaincu du caractre unique de l'uvre de sa fille, Otto dcide de la faire diter et le texte original en nerlandais est publi en 1947 sous le titre Het Achterhuis: Dagboekbrieven van 12 Juni 1942 1 Augustus 1944 (L'arrire-cour: notes du journal du 12 juin 1942 au 1eraot 1944). Dcrit comme le travail d'un esprit mr et perspicace, l'uvre donne un point de vue intime et particulier sur la vie quotidienne pendant l'occupation par les nazis et ce journal d'une adolescente au destin tragique a fait d'Anne Frank l'une des victimes emblmatiques de la Shoah. En effet ce Journal a t traduit du nerlandais en de nombreuses langues et est devenu l'un des livres les plus lus dans le monde et plusieurs films, tlfilms, pices de thtre et opras en ont t tirs.

Anne Frank, seconde fille d'Otto Heinrich Frank (12 mai 188919 aot 1980) et d'Edith Frank-Hollnder (16 janvier 19006 janvier 1945), naquit le 12 juin 1929 Francfort-sur-le-Main en Allemagne. Elle avait une sur prnomme Margot (16 fvrier 1926 mars 1945). Son nom de naissance tait Annelies Marie, mais pour sa famille et ses amis, elle tait simplement Anne. Son pre l'appelait parfois Annelein (petite Anne). La famille vcut dans une communaut mixte de citoyens juifs et non-juifs, et les enfants grandirent en ctoyant des amis de confession catholique, protestante et juive. Les Frank taient juifs rformistes, pratiquant beaucoup des traditions de la foi juive, sans observer l'ensemble des coutumes. Dans la famille, Edith tait la plus dvoue sa foi. Otto Frank, ancien officier allemand dcor pendant la Premire Guerre mondiale, voulait poursuivre ses tudes et possdait une importante bibliothque; les deux parents encourageaient leurs filles lire. En mars 1933, les lections pour renouveler le conseil municipal de Francfort virent le parti nazi d'Adolf Hitler l'emporter. Des manifestations antismites eurent immdiatement lieu, et les Frank commencrent craindre pour leur scurit s'ils restaient en Allemagne. Plus tard la mme anne, Edith et les enfants se rendirent Aix-la-Chapelle (Allemagne) pour habiter avec Rosa Hollnder, la mre d'Edith. Otto Frank resta Francfort, mais aprs avoir reu une offre pour dmarrer une affaire Amsterdam, il s'y rendit pour organiser la socit et prparer la venue de sa famille.

Otto commena travailler chez Opekta Works, une socit qui vendait la pectine extraite des fruits, et trouva un appartement Merwedeplein dans la banlieue d'Amsterdam. En fvrier 1934, Edith et les enfants arrivrent Amsterdam et les deux filles furent inscrites l'cole; Margot dans une cole publique et Anne dans une cole montessorienne. Margot montra ses facults en arithmtique et Anne dcouvrit ses aptitudes la lecture et l'criture. Son amie Hannah Goslar se rappela plus tard que pendant sa tendre enfance, Anne Frank crivait rgulirement, cachant ses crits avec sa main et refusant de discuter du contenu de ceux-ci. Ces crits prcoces n'ont pas travers l'histoire jusqu' nous et ont t gars. Anne et Margot avaient deux personnalits bien distinctes; Margot tait manire, rserve et studieuse tandis qu'Anne tait expressive, nergique et extravertie. En 1938, Otto Frank dmarra une seconde affaire en partenariat avec Hermann van Pels, un boucher qui avait fui Osnabrck en Allemagne avec sa famille. En 1939, la mre d'Edith vint vivre avec les Frank et resta avec eux jusqu' sa mort en janvier 1942. En mai 1940, l'Allemagne envahit les Pays-Bas. Le gouvernement d'occupation commena perscuter les Juifs en instaurant des lois rpressives et discriminatoires, et l'inscription obligatoire et la sgrgation des Juifs s'ensuivirent rapidement. Margot et Anne excellaient alors dans leurs tudes et avaient de nombreux amis, mais l'application d'un dcret statuant que les enfants juifs ne pouvaient suivre des cours que dans des coles juives, elles furent inscrites au Lyce juif.

Pour son treizime anniversaire le 12 juin 1942, Anne reut un carnet qu'elle avait montr son pre dans un magasin quelques jours plus tt. Lorsqu'elle crit, elle s'adresse Kitty, une amie imaginaire. Bien que ce ft un livre d'autographes, reli avec un morceau de tissu rouge et blanc et muni d'une petite fermeture l'avant, Anne avait dj dcid de l'utiliser comme journal. Elle commena y crire presque immdiatement, se dcrivant personnellement, dcrivant sa famille et ses amis, sa vie l'cole, ses admirateurs et les endroits du voisinage qu'elle aimait visiter. Si ces premiers crits montrent que sa vie tait celle d'une colire typique, ils abordent galement les changements dont Anne a t tmoin depuis le dbut de l'occupation allemande. Quelques rfrences sont apparemment occasionnelles et non soulignes. Nanmoins en quelques passages, Anne fournit plus de dtails sur l'oppression grandissante. Par exemple, elle crit propos de l'toile jaune que les Juifs taient obligs de porter en public, et elle lista quelques restrictions et perscutions qui bouleversrent la vie de la population juive d'Amsterdam.

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Posted By simmons on August 9, 2015

Da Wikipedia, l'enciclopedia libera.

Annelies Marie "Anne" Frank, (pronuncia olandese: [nlis mari n frk], tedesca: [anlis mai an fak]; ascolta[?info]), nome italianizzato in Anna Frank, (Francoforte sul Meno, 12 giugno 1929 Bergen-Belsen, febbraio 1945[1][2][3]), stata una ragazza e scrittrice ebrea tedesca, divenuta un simbolo della Shoah per il suo diario scritto nel periodo in cui lei e la sua famiglia si nascondevano dai nazisti e per la sua tragica morte nel campo di concentramento di Bergen-Belsen.

Visse parte della sua vita ad Amsterdam nei Paesi Bassi, dove la famiglia si era rifugiata dopo l'ascesa al potere dei nazisti in Germania. Fu privata della cittadinanza tedesca nel 1935, divenendo cos apolide e nel proprio diario scrisse che ormai si sentiva olandese e che dopo la guerra avrebbe voluto ottenere la cittadinanza dei Paesi Bassi, Paese nel quale era cresciuta.

Seconda figlia di Otto Heinrich Frank (12 maggio 1889 - 19 agosto 1980) e di sua moglie Edith Frank (16 gennaio 1900 - 6 gennaio 1945) nata Hollnder, apparteneva ad una famiglia di patrioti tedeschi che prestarono servizio durante la Prima guerra mondiale. Aveva una sorella maggiore, Margot Elisabeth Frank (16 febbraio 1926 - febbraio 1945). Nel 1933, Adolf Hitler vinse le elezioni in Germania.

Il crescente numero di manifestazioni antisemite al seguito della vittoria di Hitler indussero Otto Frank a cogliere al volo l'occasione di trasferirsi ad Amsterdam, nei Paesi Bassi. L avvi una ditta producente pectina per la realizzazione di marmellate, la Opekta Works. Nel 1938 Otto avvi una seconda ditta, per la distribuzione di sale da conservazione, erbe e spezie, la Pectacon.

Il 10 maggio 1940, l'esercito tedesco invase l'Olanda. I Frank furono costretti a sottostare alle leggi razziali. Il 12 giugno 1942, Anne ricevette per il suo tredicesimo compleanno un quadernino a quadretti bianco e rosso[4], sul quale inizier a scrivere il Diario, inizialmente sotto forma di annotazioni a proposito della scuola e degli amici, quindi come immaginaria corrispondenza con le protagoniste di una popolare serie di romanzi per ragazze "Joop ter Heul" della scrittrice olandese Cissy van Marxveldt, di cui lei e le amiche erano accanite lettrici.

Meno di un mese dopo, il 6 luglio 1942, la famiglia Frank dovette nascondersi con la famiglia nell'Achterhuis (alloggio segreto, letteralmente "retrocasa" dall'olandese), un piccolo spazio a due piani posto sopra i locali della Opekta di Otto, in seguito ad un invito a comparire inviato alla sorella di Anne, Margot, da parte della polizia tedesca. L'alloggio segreto era situato in un vecchio - ed abbastanza tipico - edificio sul Canale Prinsengracht, nella parte ovest di Amsterdam, a circa un isolato dalla Westerkerk.[5] La porta d'ingresso dell'Achterhuis venne in seguito nascosta dietro una libreria girevole.

Nel nascondiglio trovarono rifugio otto persone:

La famiglia Van Pels raggiunse i Frank il 13 luglio 1942; il dentista Pfeffer arriv il 16 novembre 1942. I clandestini erano aiutati da persone esterne: Miep Gies, Jan Gies, Johannes Kleiman, Victor Kugler, Bep Voskuilj, il signor Voskuilj (padre di Bep) e la moglie di Kleiman, quasi tutti collaboratori nelle ditte del padre di Anne. Portavano ai clandestini cibo, notizie e ogni cosa di cui avessero bisogno, rischiando la vita. Tali persone erano anche le uniche ad essere al corrente del nascondiglio dei clandestini.

Durante il periodo di clandestinit, Anne scrive il celeberrimo Diario, descrivendo con considerevole talento le paure causate dal vivere in clandestinit, i sentimenti per Peter, i conflitti con i genitori e gli altri compagni di sventura e le sue aspirazioni di diventare scrittrice ed ottenere la cittadinanza olandese. Alcuni brani del diario in cui la ragazza, ormai alle soglie della pubert, annota i propri dubbi e curiosit riguardo al sesso, vennero in seguito espunte dalle prime versioni date alle stampe, cos come una serie di annotazioni della giovane in merito ai suoi dubbi circa l'affiatamento dei propri genitori.

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Posted By simmons on August 9, 2015

NEAR LIVE: Apple Cup at Yakima Speedway Join Shari G at the Apple Cup! Near Live NEAR LIVE: NASCAR West irwindale Join Andy D at Irwindale for Near Live Coverage of Saturday Night's Main Event Near Live The Speedway At Willow Springs- 2015 Summer Season Presented by Pinnacle Peak Steakhouse in Colton and San Dimas Website: http://www.TheSpeedwayatWillowSprings.com Facebook: http://www.facebook.com/TheSpeedwayAtWillowSprings We are thrilled to announce the 2015 racing season schedule for The Speedway At Willow Springs International Raceway. Our 2015 season will include 9 events, Two Destruction in the Desert events, and a WHOLE lot of fun. .: Full Story NEAR LIVE ARCHIVE: Kern County Raceway Park

Kern County Late Models Spec-Mods & NASCAR West

The NASCAR K & N Pro Series, West is starting its 2015 season at the high banked, state of the art speedway with a 150-lapper. Kern County Raceway will also host its top two NASCAR Whelen All-American Series Weekly racing divisions on the highly anticipated night. The NASCAR Late Models will compete in a 75 lap feature and the NASCAR Spec-Mods will battle it out for 50 laps in the first race of the year for the top two divisions at Kern County Raceway.

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Lucas Oil Modified Series presented by LoanMart.

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