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" "I want my Yiddish involvement to be rooted in my life, in the present, want it to be infused with my contemporary politics and concerns, with the special quality of Jewish American experience. Di yidishe svive in the American environment. One world, not two. That's what will keep Yiddish alive for me.
Irena Klepfisz (born April 17, 1941) is a Jewish lesbian feminist author, poet, academic and activist living in the US.
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I feel a sense of urgency when it comes to Trump and his administration. I’m here today because I’m beginning to see what my parents saw in the 1930s in Europe. I always tried to imagined how it was like for them, but this is the first time in my life when I feel that I’m experiencing something similar. It has enormous echos for me. ‘America First’ is not substantially different from ‘Deutschland über Alles.’ One of the things that scares me is the global rise of right-wing movements in the United States, Europe and Israel. The American alt-right is in dialogue with similar movements in Israel, and this might pose a danger to both Israelis and Americans.
The word "secularism" is simply not part of this generation of Jewish students' vocabulary. With few exceptions, they define their Jewishness solely in relationship to Zionism (whose secular origins they don't even consider) and/or to the synagogue. Extremely conscious of the Holocaust, they commemorate Yom Hashoah, but are ignorant of Jewish European history before 1939. They've heard of Yiddish and know the word shtetl and are familiar with the names Sholem Aleykhem and I. B. Singer, but know nothing of the extensive cultural or political history associated with any of these. Born in the late 1960s and early 1970s, this next generation is, of course, the product of its upbringing, which almost never included Jewish secular culture and history. Raised in assimilated or semiobservant homes, educated till their bar or bat mitsve in Sunday Hebrew schools (which most of them disparage), contemporary Jewish college students are totally cut off from a Jewish heritage which was thriving just forty years ago.
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I felt that by translating, first of all, I made something accessible that was inaccessible and would remain inaccessible. And in some cases, it actually inspired other people to learn Yiddish, by reading the -- then they said, I want to read the original and I want to read more. What's not translated?...it's not like the real thing. It never is. But it's either you get this, or you get nothing. And I feel that a good translation -- it's not the original -- gives you a lot...I wish more stuff was available in English. I mean, I wish I could put stuff in my classroom. But I can't, unless it's translated. And then, that means that students remain ignorant of it.