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This article presents a forgotten manuscript of a personal account of one of the first Jewish settlers who departed from Romania to Palestine in 1882 and helped found the colony of Samarin, which was later taken over by Baron de Rothschild and renamed Zichron Yaakov. Friedrich Horn, a schoolmaster with Austrian nationality who had settled in Romania fifteen years before his departure to Palestine, gave the manuscript of his unfinished work Nationaltraum der Juden to Moses Gaster. Gaster kept it among his collection of manuscripts. He considered it a diary rather than as Horn obviously had in mind, a contribution to historiography intended to be published. The text provides significant evidence concerning the underappreciated role of Jews from Romania in the historiography of Zionism.
religious of the nineteenth century have yet to be written. Jo Ann Kay McNamara, Sisters in Arms: Catholic Nuns through Two Millennia (London: Harvard University Press, 1996). The penal laws were a series of legislation issued after the English Reformation and directed against Roman Catholics that penalised, both politically and economically, those who practised the Catholic faith. 22 Developing identities of the penal laws was not so easily forgotten by Catholics, and Protestant attitudes towards Catholics and Catholicism were not easily altered. The migration of
]he migration of young Catholic women’, according to Jennifer Redmond, ‘appeared to heighten fears about modern sexual behaviour; emigrants, no longer under the watchful eye of family and community, were at risk of sexual transgression once the bonds of propriety exercised so strongly on them at home were gone.’93 One result of the anxieties of the age was the Free State’s Censorship of Publications Act (1929), which prohibited not only the distribution of any information on contraception but also ‘indecent’ or ‘obscene’ reading.94 Consumers and creators By the late
These four congregations were the Sisters of Charity of St Paul the Apostle, the Daughters of Charity of St Vincent de Paul, the Faithful Companions of Jesus (which contributed fifty-three sisters – almost sixty per cent of the French-born sisters) and the Daughters of the Heart of Mary. The Sisters of Notre Dame de Namur were actually founded in Namur, Belgium, and contributed only two French-born sisters and thirteen Belgian-born sisters to their congregation in nineteenth-century England. 23 This is only a cursory discussion of migration patterns of religious
‘not merely the youth of the people, but the making-youthful of its spirit (Steinberg 1925 , 60).’ Steinberg's respect for the haluzim did not extend to the Zionist movement as a whole. While he credited it with ‘straightening the bent back of the people (Steinberg 1925 , 17),’ his praise stopped there. As we observed earlier, many of Steinberg's contemporaries opposed Zionism on the grounds of its utopianism, Palestine being supposed too resource-poor to support mass migration. Steinberg countered that it was ‘ not utopian enough (Steinberg 1952 , 200
eighteenth-century Atlantic world, that ‘for migrants to colonies, … the new overpowered the old in the emergence of new cultures’: ‘Migration’, in D. Armitage and M. Braddick (eds), The British Atlantic World, 1500–1800 (Basingstoke, 2009) , p. 48. 23 The term ‘national’ can confuse: the ‘nation’ might refer to England and Wales, Scotland, Ireland, the United Kingdom of Great Britain (from 1800, the United Kingdom of Great Britain and Ireland), the empire as a whole, or, as was increasingly
% of total number of siblings 364 357 32 9 762 47.8 46.9 4.2 1.2 100.0 Number of professed sisters Number of professed sisters as a % of total number of professed sisters 2,460 2,216 446 243 5,365 45.9 41.3 8.3 4.5 100.0 Source: Appendix. between Irish birth and kinship was stronger, extended family networking was strong in English-born women who became religious.99 Leonore Davidoff convincingly argues that siblings were ‘key links’ in patterns of migration, waged work and obtaining housing and other types of support.100 This was equally true for women
memories of their religious life: the novitiate where they were trained, the chapel where they were professed and rooms that had been used for recreations and retreats. The mother house or provincial house was also a place of rejuvenation. Women religious returned here annually for retreats and recuperation. In 1895, the Faithful Companion of Jesus chronicler recorded: On July 20th the prizes were distributed by our chaplain, and on the following day our children left us. We then enjoyed a few holidays ‘en famille’ before setting out on our yearly migration to Upton.18
crucial role in Zalkind's anarchist turn. Following Valozyn's 1892 closure, Zalkind joined the westward migration of Russian-Jewish youth then underway (Wertheimer 1987 , 63–71), eventually matriculating at the University of Bern, where he joined the department of philosophy and ultimately completed a dissertation on the Song of Songs. His role as a Zionist activist on campus, however, is more important for our purposes. Bern served as a major recruiting ground for many ideological movements (Mase 2012 ) and, therefore, as an epicenter for the ‘new