scholarly journals Musical Life of the Jewish Community in Interwar Galicia. The Problem of Identity of Jewish Musicians

2017 ◽  
Vol 34ENG (3) ◽  
Author(s):  
Sylwia Jakubczyk-ŚlĘczka

This chapter provides a comprehensive account of Jewish musical organizations in interwar Galicia. It investigates the various types of Jewish musical organizations and how they implemented their cultural policies. It also shows the wealth and variety of the musical life of the Jewish communities from the four south-eastern provinces of the Second Polish Republic: Lwów, Kraków, Stanisławów, and Tarnopol. The chapter looks into the goal of the Jewish Music Society in Lwów in order to unite the local Jewish musical community and represent the Jewish community in the city's musical life. It analyzes different musical interests and visions of society's cultural role that explain the different activities of symphony orchestra, choir, mandolin orchestra, and chamber orchestra.


2014 ◽  
Vol 8 (1) ◽  
pp. 9-52
Author(s):  
Avery Gosfield

Although we know that Jewish musicians and composers were active in Renaissance Italy, very few compositions by Jewish authors or music specifically destined for the Jewish community has survived. There are few exceptions: Salamone Rossi’s works, the tunes from Guglielmo Ebreo da Pesaro’s dance manuals, Ercole Bottrigari’s transcriptions of Jewish liturgy, a handful of fragments. If we limit the list to pieces with specifically Jewish content, it becomes shorter still: Rossi’s HaShirim asher liShlomo and Bottrigari’s fieldwork. However, next to these rare musical sources, there are hundreds of poems by Jewish authors that, although preserved in text-only form, were probably performed vocally. Written in Italian, Hebrew and Yiddish, they usually combine Italian form with Jewish content. The constant transposition and transformation of form, language and content found in works such as Josef Tzarfati’s Hebrew translation of Tu dormi, io veglio, Elye Bokher’s Bovo Bukh, or Moses of Rieti’s Miqdash Me’at (an artful reworking of Dante’s Divina Commedia) mirror the shared and separate spaces that defined Jewish life in sixteenth-century Italy. None of these poems have come down to us with musical notation. However, several have extant melodic models, while others have indications, or are written in meters—like the ottava or terza rima—that point to their being sung, probably often to orally transmitted melodies. Even if it is sometimes impossible to ascertain the exact tune used in performance, sung poetry’s predominance in Jewish musical life remains undeniable. HaShirim asher liShlomo, usually considered the most important collection of Jewish Renaissance music, might not have ever been performed during its composer’s lifetime, while Rieti’s Miqdash Me’at survives in over fifty manuscripts, including four Italian translations. In one of these, translator/author Lazzaro of Viterbo writes, tellingly, about looking forward to hearing his verses sung by his dedicatee, Donna Corcos.


Author(s):  
Mark Slobin

This chapter focuses on Detroit’s Jewish community, first taking up its complex, many-layered internal musical life, from religious to politically radical, across a range of initiatives and institutions. Next comes an analysis of how the group used music as a mode of outreach to mainstream Detroit, impacting the city’s cultural life, especially through intense engagement with classical music. The role of the Jews in the survival of the Detroit Symphony Orchestra is outlined. Profiles of key activists’ careers—Julius Chajes, Mischa Mischakoff, Mischa Kottler, Emma Schaver--and the development of institutional life illustrate these practices of “border traffic.”


2021 ◽  
pp. 39-50
Author(s):  
Tina Frühauf

Upon its refoundation in 1945, the Jewish community in Munich, the second largest in occupied Germany, became a center for a new musical life that from the outset differed from the one prior to 1933. Eastern European cantors became active in the community and influenced its musical practices. However, Kurt Messerschmidt, one of the community’s central figures until his emigration in 1950, stemmed from Berlin. He not only served as cantor, but also devoted himself to causes that fostered tolerance and interfaith dialogue, motivated by his goal to combat anti-Semitism, still virulent at the time. He did so through interfaith concerts and unique musical collaborations.


2021 ◽  
pp. 97-100
Author(s):  
Tina Frühauf

While the year 1945 marked a turning point in the sense of a new beginning for Jewish communities, the immediate postwar period was by no means a clear break with the past. Ruptures—in the sense of historical and cultural breaks—affecting the course of Jewish culture had, in fact, occurred earlier. As such, the postwar period saw a unique dialectic between changes in the aftermath of the Holocaust and a cultural persistence, which drew on historical musical models and practices that gave way to cultural mobility. As such, musical life in the Jewish communities appears as a brief epilogue to a glorious pre-Nazi past. The peculiar dialectic between cultural change and persistence is an indicator of the complexities the Jewish community faced in reestablishing itself after the Holocaust and for a provisional new beginning.


2021 ◽  
pp. 211-236
Author(s):  
Tina Frühauf

Werner Sander’s establishment of the Leipziger Synagogalchor as a concert choir with Jewish repertoire was relatively independent from any institutions. From his founding of the choir in 1962 to his death in 1972, Sander developed with the choir a repertoire of nearly eighty works of synagogue music and forty titles of Yiddish and Hasidic music, as well as Hebrew folklore. Under his baton, the choir performed three to four times a year, and from 1968 on assumed a steady role in the musical life of the GDR, both inside and outside the Jewish community. In spite of pressure, Sander preserved the secularity and independence of the ensemble by never overtly defining it or creating specific or lasting alliances, in a spatial mobility that navigated between different venues—synagogue, church, concert hall, and radio station. In this way, he ensured Jewish music’s cultural survival under unique and changing conditions, preserving this musical heritage for the Jewish community and transmitting it to the wider public.


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