Rokhl Brokhes
(Yiddish: רחל בּרכות; September 23, 1880 – 1942 or 1945) was a Yiddish-language writer from Minsk (today in Belarus). She was the author of stories, plays, and children's stories.
Biography in Jewish Women's Archive
Biography in Jewish Women's Archive
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Mini lecture on the Cultural History of the ZOGERKES https://open.spotify.com/episode/7pKZR1Mybp7AFEpvd8QhEc?si=SSOhiMNqR0GbOMVUHPgEpg Premiered on 2 Oct 2022 By Rokhl Brokhes, performed by Alona Bach.
English version of the story for the Students of the Found Treasures Course, Autumn 2022
Questions for discussion:
1. What is the reason Gnesye, di Zogerin was so angry? 2. Gnesye and other women - find an example to describe the relationship. 3. What is the situation of her grandson? What is happening between them? 4. Who is the narrator, and how does she know what is happening in the house? What does the narrator think about Gnesye? 5. The other literary representations of women's madness? What is their function? women and madnessIt is necessary to mentioned the following classical texts when discussing women, madness and literature:
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Cultural history of Zogerin, or Zogerke. as an introduction to the story by Rokhl Brokhes
, This recorded lecture is a substitute lecture for our weekly meeting online. We meet every week for the class on Found Treasures: Yiddish Women’s Short Stories at Paideia Folkshögskola in Stockhol. For some reasons we cannot meet this week, so we have this introduction. When we talk about women and literature, we often search for women archetypes, such as Mothers, Grandmothers, shvigers - mothers in laws, sisters, Shadhanit, mid-wives, wives of a rabbi, and Zogerkes. Zogerings. Yes, Zogerin or Zogerke, a woman leader in the praying as a women’s partition of the Synagogue is a very important figure in the Jewish woman’s history. Let us here entertain the notion of Zogerke feminist potential, she is often the only educated woman in the community, she can read Hebrew and Yiddish, she can translate from Hebrew to the daily la gauge of the community, she can explain, she often practice some sort of exegesis of the puzzling part of the service, prayer or parashot, the part of the Bible. Some important links and bibliography:
Judith R. Baskin,”Jewish Women’s Piety and the Impact of the Printing in Early Modern Europe,” in Culture and Change: Attending to Early Modern Women, eds. Margaret Mikesell & Adele Seeff (Newark: University of Delaware Press, 2004), 224. Alicia Ramos-González, “‘Zogerkes’ en la sinagoga. Judiàs hablando desde la orilla de la diferencia,” DUODA Revista d’Estudis Feministes 26 (2004), 47-67; Edward Fram, My Dear Daughter: Rabbi Benjamin Slonik and the Education of Women in Sixteenth-Century Poland (2007), 63-70; Lidia Jerkiewicz, “Rola zogerek w tradycyjnej społeczności żydowskiej : rekonesans badawczy,” Nieme dusze (2010): 59-76. (In Geveb) – story by Jacob Morgenstern (1820-1890), translated by Myra Mniewski.https://ingeveb.org/texts-and-translations/bintshe-the-tsadeykeste-or-the-demolished-bathhouse Rokhl Rokhes 1880-1942/1945 A zamlung dertseylungen. Vilna: B.A. Kletskin, 1922. In pionerishen lager. Minsk: 1936. Gelke: dertseylungen (Children’s stories). Moscow: 1937. Odlerl un Shoymele: a vunder-maysele (Children’s stories). Moscow: 1939. Shpinen. Minsk: 1940. “The Zogerin.” In Found Treasures: Stories by Yiddish Women Writers, edited by Frieda Forman, Sarah Swartz, and Margie Wolfe. Toronto: Second Story Press, 1994. |