Le testimoni silenziose (Il Cammeo) (Italian Edition)

A study by Gavin Finley MD endtimepilgrim. Ezek37 Image from Batya Wootten's book. Why Christians Must Think Differently Widely respected theologian Gerald McDermott has spent two decades investigating the meaning of Israel and Judaism. What he has learned has required him to rethink many of his previous This world is not rosy and we are all aware of it. Our life is made of "contrast" between what we call "good" and "bad", "negative" and "positive", what we like and what we do not like.

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It is an attempt to explain what tree thinking or analog thought is about linear or sequential thinking. The gifted and love 1This fear will stop him. Zamorani, , , Einaudi, , Storie del Risorgimento Milan: Feltrinelli, , ff. Reflections on the Origin and Spread of Nationalism, revised ed. Verso, , A comparison — even if rapid — of the paths taken by David Norsa, David Levi71 and Tullo Massarani the latter, following the path opened by his father is very instructive. The point of departure for all three was the same: The point of arrival, however, was to an extent different.

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All three embraced at the same time the religion of the fatherland; Norsa in the form of moderate monarchism,72 while the other two in a form of Mazzinianism from which, however, Massarani distanced himself in the s, to eventually identify himself with the constitutional monarchism of Cavour. With the exception of some letters to the presidents of the Insubria, La Ragione and Cisalpina, three important lodges, together with a commemoration of Giovanni Faldella,73 Massarani never referred to this allegiance, nor, as far as I am aware, ever wrote about freemasonry.

Even if his declared, yet moderate atheism might have proven incompatible with the 71 With regard to Levi the essays by Francesca Sofia are essential: Saggio storico-critico con illustrazioni e molti documenti inediti Bologna: Zanichelli, , I, There is nothing more irrepressible nor anything that refuses to be defined or categorised more than belief. For me the sanctity of innermost conscience is violated from the moment that a person is obliged to suffer one of those definitions, to throw himself headlong into one of those categories pre-established by law.

Suppose for example that one who belongs by birth to a religious minority— and does not wish to deny it if for no other reason than that it seems ungenerous to separate oneself from the few who were previously the weak and oppressed—would he not have the right to turn to the legislator and judge and to keep a language of this type: I do not repudiate the traditions of my fathers; but I do not recognise in these traditions anything that confers, with any ritual, the authority to bind my conscience more than the commitment of a solemn testimony of the truth [ Thus allow me to solemnly attest the truth without 78 suffering a ritual that is not mine, and without repudiating my conscience?

In , on the occasion of the expulsion of the Jews from Moscow, he took part in a subscription in their favour promoted by his friend Antonio Allievi, accompanying his donation with a letter. Here he lamented the fate of those poor wretches and, even more so, the fate of the end of the century in which he was living: In Levi had asked Massarani for his financial support for the renovation of the Jewish cemetery, but Tullo had made an eloquent refusal that, among other things, sheds light on the implications of the letter to Macchi two years earlier.

This can be considered as probably the most significant document on the relationship of Massarani with Jewish tradition and of his concept of relations between Jews and non-Jews. He later became a fervent fascist, faithful to Mussolini notwithstanding the racial laws, and died at Auschwitz in It is fortunate that in Italy the cancer of anti-Semitism has not taken root; this is due, I believe, in great part to the Israelites having made every effort to give a good account of themselves in all the intellectual and civil fields, without accentuating their countenance, that labels them as a distinct stock, not irrevocably mixed and merged in the bosom of the nation to which they belong.

Israelitism is the cult of a minority and cannot and must not be a symbol of a separate literary or political movement. All of which makes me think of the existence of a separate cultural orientation which returns to damage that assimilation that must be in the wishes of all citizens devoted to their country and to 84 equal rights. The answer Massarani gave Dante Lattes who had sent him the text of his lecture on Max Nordau held in Trieste February 6, should also be quoted in full.

Tullo Massarani after The contrary hypothesis — that would in any case be submitted to the verification of a specific investigation — seems more plausible to me: Y0d6 to G3h 6: I warmly thank Balzani for allowing me to read and cite his text before publication. Confidenze postume di un onesto borghese Florence: For about ten years, or perhaps fifteen or twenty if I remember correctly, we all more or less loved one another.

And also of sward fighting! Oh, years tragically great and divine of conspiracies of each and all in one idea alone, of heroic silences, of magnanimous suicides, of the gallows met head-held-high as if a victory, greeted with tears like a promise of redemption, honoured in military actions, storybook fortunes and even undeserved victories! In the eyes of Massarani, the Jewish question took shape as an aspect of the national question, but both presupposed the social question. Where can you find the recipients of help in good relations with their benefactors, to see stability and solidarity grow in the Community as the great sociologist stated that thanks to reciprocal benevolence it should happen?

It was primarily this rural middle-class that raised the question of the improvement of the living conditions of the peasants and dealt extensively with their education and moralization, as an indispensable factor in the process of the capitalist transformation of agriculture and, more generally, economy.

As observed, the welfare and educational institutions supported by the Jewish community as well as those that thanks to Ibid. Museo del Risorgimento, , If this regeneration were to take place, these institutions would have had, like the analogous non-Jewish institutions, to meet the wishes of their supporters in encouraging solidarity between the social classes. Both direct and indirect testimonies indicate how selfless he was in trying to pursue it.

The tenor of his reports with country dwellers is clear from a letter written in where he describes the warm reception he received during one of his visits to his lands in the countryside. In this context the action that he took in the Senate in favour of legal measures limiting the work of women and children and on safety at work acquire a particular significance. It was not possible to trace the article in the Diritto referenced by the editor.

Ideologie, retoriche, politiche, eds. Le Monnier, and Finally, a clear division took place within the rural democratic middle-class between the supporters of the cooperation among classes, and the ones who followed the socialist ideas stressing the cultural and political autonomy of the agricultural proletariat. It is in this context that we may better understand the full sense of the disillusion and distrust in the present described by Massarani in his works in the s and s. Finally, it is on this backdrop that the lives and works of Giacobbe and Tullo Massarani bear an extraordinarily valuable witness of the history of the Jews in Mantua and Italy in the era of emancipation and, more widely, of the history of Italian society in the nineteenth century.

M aurizio Bertolotti has been president of the Istituto mantovano di storia contemporanea since He has been doing research on several subjects: His main publications are: Einaudi, 3 Le complicazioni della vita. In the last decade he has been working on the relations between Jews and non-Jews in the context of the history of Mantua; on this subject he published the following essays: Marida Brignani e Maurizio Bertolotti, Florence: Manifestazioni antisemitiche nel mondo socialista italiano dell'Ottocento, in Antisemitismi a confronto: Pus, ; Sette ebrei sulla forca.

Per Edriano Prosperi, eds. Edizioni della Normale, 2M11 NM6. QST to q G ote this article: ZGllia [atalan, [ristiana Facchini, Quest. Elena Raffalovich Odessa — Florence is one of the earliest and most intriguing examples of this phenomenon. Among his main works see in particular Russkie v Italii: The Cultural Heritage of Emigration: International Scholarly Conference ed. Other authors who wrote on the topic: Ettore Lo Gatto, Russi in Italia: Editori Riuniti, ; I russi e l'Italia, ed. Scheiwiller, ; N. For a general overview of the Russian Diaspora in Italy, the site http: Da Montaigne a Goethe Naples: Electa, ; Attilio Brilli, Il viaggio in Italia: Concerning the Russian romantic fascination for Italy, which reached its peak in the middle of the nineteenth century see Olga Matich, Erotic Utopia.

During his long sojourns abroad he studied law at La Sapienza University in Rome, where he became associated with another Ukrainian Jewish emigrant, Pinhas Rutenberg , the father of the hydroelectric infrastructure of British Palestine. See Vincenzo Pinto, Imparare a sparare: L'Occidente e l'Italia nella biografia di I. My Version of the Facts, Evanston: Istituto della Enciclopedia italiana, For a first approach to his familiar story and his Odessian years see in particular Da Odessa a Torino.

Conversazioni con Marussia Ginzburg. Maria Chiara Avalle Turin: However, very little has been written about the travelers themselves, their motivations for permanent or temporary migration, and the effect of their political and intellectual activity on contemporary Italian culture. A lack of relevant statistical data makes it difficult to paint an accurate picture of the social, religious, ethnic, and gender characteristics of the Russian diaspora in the Italian Peninsula.

Elena Raffalovich Odessa — Florence is one of the earliest and most intriguing examples of this phenomenon [Fig. While her intellectual trajectory is representative of that of many other Russian Jewish women living in Italy at that time, it also challenges a number of historiographic Fig. The past two decades have witnessed a considerable amount of scholarship devoted to Italian Jewish women,8 but their stories are still largely absent from the master narratives of the Italian Jewish past.

Fonti e temi per la storia delle donne a Livorno, eds. Motivations for Her Jerusalem Journeys], in Iggud: Selected Essays in Jewish Studies. World Union of Jewish Studies in Hebrew. The intellectual biography of Elena Raffalovich is also interesting in light of the history of the Jewish family in nineteenth-century Europe. Michele Luzzati and Cristina Galasso Florence: Champion in Italian Le Emancipate.

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Dal Rinascimento alla Restaurazione Rome: Myths and Reality, eds. Other than the strong attachment of the young Elena to her father, who appears as a mentor and indefatigable supporter of Elena,16 little is known about her earlier years in Russia. The Raffalovichs may have chosen Italy as a destination because of familial ties to the Morpurgos of Triest. Too, Odessa was in many ways a culturally Italian city, as much as it was under the spell of French models and fashions.

Research and Historiography, ed. Nestor History in Russian. It includes only the brief biographical sketches of Herman, Marie and their three sons. Elena is mentioned only in a note drawing information from an article in the Italian Wikipedia. Indiana University Press in order to understand the dense intellectual, commercial and matrimonial networks established by the Raffalovichs across Europe as an example of the transnational character of the migrational patterns of Odessa Jews.

Nowadays, Elena Raffalovich is remembered more for her illustrious descendants than for her own merits. Catholics and Society in Western Europe, eds. Leuven University Press, Vita del prete Lorenzo Milani, Milan: Rizzoli, ; G. Guzzo, Don Lorenzo Milani. Un rivoluzionario, un santo, un profeta o un uomo? Borla, ; Antonino Bencivinni, Don Milani: Armando editore, ; E. Martinelli, Don Lorenzo Milani: Lezioni di utopia, Pisa: Lorenzo Milani, Tommaso Fiore e le esperienze pastorali, Trapani: La Vita, Casale Monferrato: Prigionieri in riva al mare Trieste: Lint, ; Paul Roazen, Edoardo Weiss: Alle origini della psicoanalisi italiana.

Le vicende di Nathan, Bartol e Veneziani, Rome: Istituto dell'Enciclopedia Italiana, Her independent lifestyle and continuous traveling were apparently incompatible with raising her daughter, who was left in the custody of her father and later put in a college. This is how Domenico describes the reasons for the separation: Affetta da malinconie isteriche [ This occurred in 23 Tossizza was a family of Greek descent from Leghorn that had commercial ties with Odessa.

Istituto dell'Enciclopedia Italiana, , The Italian civil code did not offer this possibility at the time,27 and the only option was to resort to an ecclesiastical forum, a move that would have proved expensive and difficult. Mia moglie rischia di morire [asphyxia. My wife is at risk of death].

Il pensiero e l'opera, 2 Voll. Biblioteca Nazionale Pedagogica concerning the project to found a kindergarten in Venice. Abbiamo veduto come di gran cuore egli accordasse la mano della figlia minore Elena ad un giovane filologo professor universitario da lei stessa scelta a suo sposo. We can testify how happily he agreed to the marriage of his younger daughter Elena to a young university professor whom she chose.

In the private collection belonging to Elisa Frontali Milani there are many letters of Leon addressed to Domenico, who studied Russian and frequently travelled to Russia for his researches on the Kalevala. Unfortunately, only one letter in his huge correspondence survives that is seemingly addressed to Elena. See Catalogo generale del fondo Domenico Comparetti, carteggio e manoscritti, eds.

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Her earlier efforts in March to persuade the council that oversaw kindergartens in Pisa to adopt Froebelian methods encountered the same opposition in a Catholic milieu, and did not produce any results. Two years later, after visiting different kindergartens in Munich, Stuttgart, Gotha, Dresden and Leipzig37 and obtaining the official support of the municipal council on March 15th ,38 Raffalovich launched in Venice her own Froebelian kindergarten, with Marie Ringler as its head teacher.

The archive preserves as well a number of letters between the mayor of the city and Elena. Elena was not present at the ceremony and all the official discourses were delivered exclusively by males, among which Adolfo Pick whose lecture has been reprinted in Gasparini, Adolfo Pick, , La scuola fa la storia: Maria Teresa Sega Venice: Edizioni Nuovadimensione His second wife and former pupil Luise Levin, whom he married in , was Jewish. Nadia Maria Filippini Milan: Franco Angeli The extant bibliography about the work and the life of these female writers is still scant.

Genere e intercultura, eds. Clotilde Barbarulli and Liana Borghi Cagliari: Laura Orvieto has been the object of valuable studies by Caterina Del Vivo. Vita e Pensiero, , in particular chapter IV. Otherwise some important, albeit incidental, remarks about this cultural phenomenon can be found in Alberto Cavaglion, Giornale di Emanuele Rome: La Fenice republished in Ebrei senza saperlo Naples: She was also one of the first of the many Jewish female authors for children in Italy during the Savoy monarchy.

Also in the projected foundation of a female college in Florence, Jewish women, such as Giulia Raccah and Ester Coen Pardo, occupy prominent roles together with women belonging to the foreign, mainly Anglo-Saxon, colony established in the Tuscan capital. It is reputed that Elena did not overly appreciate Salis Schwabe. Scuole e modelli di vita femminile nell'Italia dell'Ottocento ed.

Cura, educazione e rappresentazione, Venezia , eds. Istituto della Enciclopedia Italiana ; James C. She was the grandmother of the eminent orientalist Giorgio Levi Della Vida. Much has been written on the obstacles Raffalovich encountered in imposing her views in the provincial and chauvinist context of Italian institutions. L'educazione della prima infanzia: Cura, educazione, rappresentazione , eds. Nowadays the kindergarten is located in the Ghetto Vecchio of Venice. Elena admits in a letter from Paris to Pick dated January that she has no experience in dealing with money and that her father was in charge of all the financial aspects of the school, see Gasparini, Adolfo Pick, She never stopped helping the poorest, donating jackets and clothes she had made by herself.

Jewish and Catholic, female and male children shared the same spaces and participated in common activities. D Elena did not approve of the greater care male children received in the mixed schools she had the opportunity to see in France in ,63 where she regularly went to visit with her sister Marie.

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Besides education, Raffalovich was also involved in social projects for the improvement of the working class condition. After the catastrophic floods of , together with Stefania Omboni she ran a popular soup kitchen in Padua, later to become a non-profit corporation. La infancia ayer y hoy, eds. With the latter she had a very strong sentimental, albeit platonic, relationship in the last years of his life.

Immagini e storie di donne, eds. Il poligrafo, In fact, she was more highly valued by her contemporaries for the economic means at her disposal than for her specific program of pedagogic renewal.

It seems as though she had decided to jettison her past. Wilfrid Laurier University Press quotes two letters to A. Pringle June, 30, and July, 2. University of Washington Press has till now completely disregarded the considerable role of different Raffalovich family members in Italy, France and England in social relief activities. Yale University Press Book enthusiastically reviewed by Cesare Cases, Il testimone secondario: Saggi e interventi sulla cultura del Novecento Turin: Editions du Cuvier XXI.

She is reputed to have translated from Russian the memories of the Decembrist Nikolai Basargin , although I was not able to find any exemplar of this translation. Also lost is a novel supposedly written by Raffalovich. Basargin, a humanist and liberal writer, seems to be very important for any attempt to understand Raffalovich and her views. He and other Decembrists developed new progressive educational methods in Siberia for peasants and their children. They wrote school books and among many new ideas, they stressed notion of moral education.

Let the rich rot in their corruption 80 and let us wait for progress from where it may come]. See the book of recollections published in by Sergei D. Sheremetev on Elizabeth Dehler- Sheremetev. Religious practice was not particularly strong in her family of origin. La famiglia Vivante a Trieste dall'emporio alla guerra mondiale, Gorizia: Libreria editrice goriziana and Cesare Vivante, La memoria dei padri: Vittorio Castiglioni, chief rabbi of Rome, asked to be cremated, in the midst of polemics but also acquiring support for his choice.

Vieusseux, Palazzo Strozzi, that can be consulted in the site http: Einaudi , Harvard University Press , Le ebree e le protestanti d'Italia, eds. Claire Honess and Verina Jones Turin: From the 18th to the 20th Century, eds. Joyce Goodman, James C. The National Art Gallery holds a collection of letters by Raffalovich. The University of Texas at Austin: That Raffalovich ancestors were Iberian conversos escaping the Inquisition who found refuge in Sweden and then came to Russia in the path of Charles XII,93 is a tale caught in legend relying only on the presence of a swallow flying over the seas in the family arms [FIG.

According to a tradition bequeathed by the Hassidic branch of the family, the first to bear this surname was Moshe Parnes, son of Rafael, ship builder for the Russian army, when in during a visit of Catherine the Great, the empress would have bestowed upon him his patronymic Raffalovich, replacing the surname Parnes that was used till then. Although most of these first-generation Raffalovichs had some degree of familiarity with the Russian language and culture, something quite unusual among the Jews of the Pale of Settlement at the turn of the century, only the branch established in Odessa became rapidly estranged from traditional ways of life.

Those living in smaller localities of the interior, such as Bogopol, remained attached to the Lubavitch Hassidic movement till the beginning of the twentieth century. In he moved with his parents to Palestine, where he became a pioneer of photography in the country. He later studied in the rabbinical seminary of Berlin and served at congregations in Manchester and Wales and the Hope Place Synagogue in Liverpool.

He was the brother of Shemuel Refaeli — , a numismatist and director of the numismatic department of the Department of Antiquities in Palestine. He left his coin collection to the Bezalel Museum. A cultural History Stanford: Stanford University Press , Bloch Publishing Company Finanza internazionale e imperialismo, Turin: He married Elena Polyakov, daughter of the state counsellor Yaakov Solomonovich Polyakov , brother of the famous banker and merchant Lazzaro Samuele.

The latter was an impressive matron, tiny but with an iron will. When she saw the sweet baby she exclamaid: Oxford University Press and in particular chapter 9. Consequently, their freedom to find a partner outside the inner circle of close relatives was more limited. Moritz Askenasy , member of the Imperial Council of ;: Although both men were wealthy Jews, they did not belong to the circle of close relatives.

G thus embracing Catholicism. To find the earliest examples of total estrangement from Judaism among male representatives of the family, we have to look to those who did not seek a commercial career. Ambrogio Olona , founder of the homonimous bank in Italy at the end of the nineteenth century. See Ludovico Toeplitz, Il banchiere, Milan: Edizioni Milano Nuova, After attending the Richelieu Lyceum, the most prestigious school in Odessa, Arthur studied medicine in Prague, Berlin and Tartu, graduating in obstetrics and surgery and becoming a leading physician in Odessa on tuberculosis and plagues.

In Arthur converted to Russian orthodoxy and changed his name to Artemi Alexievich, the first of the many conversions in the following years, when as for many Jews in Western Europe, social and geographical mobility had eroded the fundaments of traditional Jewish practice.

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In this faith will be raised their seven sons, who will continue to steer the destinies of the Raffalovich bank consortium till its bankruptcy in With it disappears every residual attachment to Judaism. The matrimonial strategies of the second generation after Abraham Raffalovich seem to have been dictated by social ascent and intellectual ambition in a non- Zipperstein, The Jews of Odessa, The Jews in Nineteenth-Century Europe, eds.

Jonathan Frankel and Stephen Zipperstein Cambridge: Cambridge University Press She did not want to separate from her husband as her mother did not want to cease being Jewish in order not to grief the mother she loved so much and she felt so close to even after death had separated them]. Marie published vehement articles in the French journal Le Temps criticizing the rise of the anti-Semitic movement within Russian society during the late s, but they were an expression of her liberal political views rather than of confessional solidarity. Elle aimait entendre mon mari parler de sa foi.

She loved to hear my husband speak about his faith]. In the following generation, adopting Christianity was no longer a mere Victor was the nephew of Jean-Antoine Claude, Comte Chaptal de Chanteloup — , French chemist and statesman under Napoleon. La cause des infirmieres, Paris: His necrology was apparently written by J. Keynes see, Richard J.

His works have been frequently reviewed by Vilfredo Pareto in the Italian Giornale degli economisti. His two daughters, Alexandra Ada and Maria, will marry two Raffalovich brothers, Nicolai and Sergei , sons of Leon and nephews of Anissim Raffalovich. Nevertheless, with him ends the epoch of the great splendor of the Raffalovichs.

His son Vladimir died in of typhus fever in the Bolshevic prisons of Petersburg at age thirty-five. In the thirties he played, together with Bank Toeplitz, an important role in the discussions for the electrification of Sicily. Petersburg University with degrees in history and philology.

In a form close to the poetics of symbolism and decadentism, he wrote in Russian and French many novels, dramas, poems. This figure in married in St. Vladimir was an engineer in South Africa. A Handbook for the Lady Adventurer England: Apparently, they were able to escape to Bulgaria in , see http: Crowell, translated by Nathan Haskell Dole.

The chief character is a woman, Vera Pavlovna, who escapes the control of her family and an arranged marriage to seek economic independence. Marsilio, ; Maria Casalini, La signora del socialismo italiano. Vita di Anna Kuliscioff Rome: She was among the very first women in Italy to graduate in medicine in Naples in , even if, despite the support of MP Tullo Massarani and FilippoTurati, she was prevented from practicing this profession. Although these are women who arrived in Italy after Elena Raffalovich, driven to emigration in a period of fresh outbreak of anti-Semitic persecutions in the Czarist Empire and who came either to complete their studies or as refugees — Elena came for neither reason - it is noteworthy that their biographies reveal a common ambition of intellectual promotion, through culture and art, a desire to totally disassociate themselves from their Jewish heritage and a propensity to engage in a form of political and social activism characterized by radicalism and progressivism.

Although Elena did not follow a formal educational path, her vast cultural interests and her striving to be at the forefront of social and political debates characterize a whole generation of women fighting to gain access to university education. In Italy this right was granted in However, since female students until were prevented in Italy from receiving a high school education, most Italian women were until the late eighties unable to benefit from the right to higher education.

Still, it is an autobiography which does not make any mention of his Jewish origins Angelica Balabanoff, Erinnerungen und Erlebnisse Berlin: Storia di un amore coniugale Milan: In she opened a medical practice for pediatric and gynecologic illnesses.

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Pisa University Press, This provided the context of the novel by Giani Stuparich, Un anno di scuola Turin: This occurred in a context wherein it was not unusual for Jewish women of bourgeois background to obtain a high-school degree. Emy Beseghi and Vittorio Telmon Scandicci: La Nuova Italia, , Hoteenkov, Higher Education in Russia: The methodological interest in the biographies of Russian Jewish women in Italy in the second half of the nineteenth century lies precisely in their tripartite marginality: While in Russia the rapid industrialization in the nineteenth century was not matched with political and social modernization, in Italy the opposite occurred.

One example will epitomize the disappointment of the many women who believed that their emigration to Western Europe would increase their social autonomy: Both Costa and Comparetti, despite their principled anticlericalism, obliged their companions to undergo Church weddings, thus forcing them to convert in order to spare the Catholic sentiments Bloomington: Indiana University Press Jews in a Changing Europe , eds. Frances Malino and David Sorkin Detroit: Wayne State University Press , stress the importance of such an approach not in order to engage in apologetics regarding Jewish integration, but rather to show the multifaceted spectrum of Jewish reactions towards modernity.

Brandeis University Press The story of Elena Raffalovich, the first of a long series of Russian Jewish immigrants in Italy in the second half of the nineteenth and the beginning of the twentieth century, introduces us to a statistically small but culturally large reality of women belonging to the haute bourgoisie.

A Russian who operated in Western Europe, Elena modeled an alternative version of feminist activism, one that was at variance with the traditional gender-role cleavage then current in Western bourgois. The Challenge to Hierarchy ed. Oxford University Press, , She was one of the first, but by far not the only woman to intermarry.

Il terzo in comodo in Europa tra Otto e Novecento, ed. Edizioni di storia e letteratura, Barbara Armani, in her recent book on Jewish elites in Florence in the nineteenth century goes even further when she states that intermarriage was a masculine rather than a feminine Jewish phenomenon.

Barbara Armani, Il confine invisibile: Franco Angeli, University of Washington Press, Raffalovich was precisely at odds with the fact that in Italy at the turn of the century, education had not yet been dissociated from philanthropic preoccupations. Cambridge Scholars Publishing, , Cambridge University Press, Udi, , Decolonizing Theory, Practicing Solidarity Durham: Because if we have our weaknesses, we also have strengths.

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