Bukharan Jewish children from Samarkand, Uzbekistan, 1902

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@phylactration
Bukharan Jewish children from Samarkand, Uzbekistan, 1902
Emily Pangnerk Illuitok
Birds Nesting in Cliffs, c.2007
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Born in 1943, Illuitok was an Inuit master sculptor from Kugaaruk. She created detailed, delicate ivory/bone carvings that mostly represented hunting or nature scenes. Illuitok often worked with found materials that she then shaped into works of art. She passed away in 2012.
The above work shows birds nesting and is made of whale bone and ivory. Notice the little detail on the bottom right of a polar bear hunting some seals.
@phylactration
Jewish groom's robe, Herat, Afghanistan, 1950s
Wine-stained haggadot
Jewish community in Kurdistan, 1940s by Anthony Kerstings
Most of them were forced out of Kurdistan during the 1950s. Today there are 400-730 Jewish families in Kurdistan.
The relationship between the Jews in my village and the Muslims in the neighboring villages was excellent, but there was a great change in the early 1940s. The Arabs had developed a strong relationship with the Nazis, and that had its affect on the relationship between the Jews and Muslims in Kurdistan. When it was announced that the state of Israel was established, there was an almost spontaneous decision by all of the people in the village to leave. Before allowing us to get on the planes, the Iraqi authorities checked that we had nothing except the clothing on our backs. – Interview with a Jewish man, May 1994. (Source: Kurdistan - In the Shadow of History)
“Living amidst the Kurds, we find various Christian communities, of different languages and creeds. The most numerous of these used to be the Armenians. Greater Armenia, where the largest concentration of Armenians lived, coincides with present eastern Turkey (or northern Kurdistan). The relations between Kurds and Armenians were usually politically unequal, the latter often being economically exploited and at times violently oppressed by Kurdish chieftains. In order to avoid oppression, unknown numbers of Armenians in the late nineteenth century became Muslims and opted for a Kurdish identity. A European visiting the Dersim district (present Tunceli) in the early twentieth century noted that many of the local Alevis or Qizilbash were in fact recently converted Armenians. Due to the mass deportation and massacres of 1915 (during which Kurds participated in the killings), very few Armenians are left in the region now. Most of the survivors of the massacres left either for the Caucasus, where an Armenian republic was established, or emigrated to Europe or America. There are still small communities in the towns of Diyarbakir and Derik (near Mardin), and a few remaining Armenian villages. I have, moreover, come across small groups of half-Kurdicized Armenians in villages south of Siirt; they were kurdophone and called themselves Kurds without attempting to hide their Armenian origins. The Nestorians used to be concentrated in Hakkari near the present Turkish-Iraqi border; tribally organized and fierce warriors, they formed political alliances with Kurdish tribes against rival Assyrian and Kurdish tribes. Since the mid nineteenth century, massacres and wars have reduced their numbers and dispersed them over northern Iraq and the neighbouring districts of Iran. Many of the survivors have fled the region altogether for Baghdad, Tehran or the United States. Until the early twentieth century, the Suryani of Tur Abdin also took part in Kurdish tribal alliances and oppositions and held their own quite well. They suffered much in the First World War, however, and many left the Tur Abdin for French-occupied Syria in the following years. Migration to Istanbul and, from the 1960s on, western Europe, in search of employment and greater security, further drained the resilience of the communities remaining in the Tur Abdin. There also used to be small Jewish minorities, mainly urban, throughout Kurdistan, but almost all of these have left for Israel. Over the past century, all non-Muslim communities in Kurdistan have very significantly declined in numbers due to massacres, flight and, to a lesser extent perhaps, religious conversion. The position of those remaining has become precarious, and the Suryani and Ezidis of Turkey, at least, have apparently decided that their communities have no future there, and are making efforts for all their members to move to western Europe.”
— Living among the Kurds
This is one of my favorite photos from history…..
U.S. Army Chaplain Manuel Poliakoff (center) assisted by PFC Arnold Reich and Corporal Martin Willen celebrating Purim in March of 1945 at the former home of German Propaganda Minister Joseph Goebbels (without permission, of course). Goebbels’s house was taken over so quickly that the trappings of Nazism had not yet been taken down. This photograph was published in Yank Magazine, but it’s not known if Goebbels (or his boss) ever saw it or heard about it. Three weeks later it happened again, as Jewish GIs packed the house once more, this time to celebrate Passover. Purim is an ancient Hebrew holiday commemorating the salvation of the Jewish people from a ruler who schemed to kill all the Jews in the Persian Empire.
Historia Obscurum
King Ahashverush and the maidens, from a Persian Jewish manuscript, 17th century.
The Jewish community was a very ancient Persian community and its prolonged contact with the Persian culture produced profound acculturation, especially in literature and applied arts. The period of the production of these Judeo-Persian manuscripts coincides with a very difficult time of anti-Jewish persecutions: a number of anti-Jewish incidents took place during the reign of Shah Abbas II. Along with Jews, Sufis as well as other religious minorities, such as Armenian Christians and Zoroastrians were also targets of religious intolerance. Most of the major Jewish communities appear to have converted in 1656, and their members became anusim (“forced converts”) for about seven years, outwardly complying with Shiite Islam while practicing Judaism in secret. A practice ironically similar to that of taqiya (dissimulation), followed by the Shiites for many centuries. The events are retraced in the Ketāb-e anusi, “The book of Converts” by Bābāʿi ben Lotf, a Jewish witness in Kashan.
משנכנס אדר מרבין בשמחה
“As soon as Adar begins, increase in joy!”
The keruvim had bodies like birds, and faces like children. From where is the association with children derived? “Keruvim” is derived from “Ke-ravya” (childlike), as in Babylonian Aramaic one called a child “ravya,” (R. Abbahu’s philology, Sukkah 5b).
The sages teach that when the Jewish people did not live well, the keruvim turned away from each other. But when the people lived well, the keruvim gazed at each other like two lovers. The Ba’al Haturim says: like chavruta locked in eternal makhloket. The image of partners endlessly quarreling over words of Torah bears a wholly positive connotation which does not at all contradict the image of two lovers.
I can see why someone would worship a tree. Not every tree but some of them tempt me to idolatry. Like... Anyone else get this