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1

Epizod z życia Seraja Szapszała

100%

Witkowski R.

Almanach Karaimski

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2015

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vol. 4

167-172

RU

After the Second World War Seraja Szapszała had intended to migrate to Poland but was prevented from doing so by the Soviet authorities and he continued to live in Soviet Lithuania instead. He worked for the Institute of History and Law in the Lithuanian Academy of Sciences. He was also involved in preserving the Karaite past in Lithuanian lands. His efforts included opening an ethnographic museum in Trakai before WWII. Szapszał composed a letter to Stalin in which he hoped to protect his own life as well as Karaite ethnographic collections.

2

A student of Jewish languages reads Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries). A Critical Edition

51%

Gold D. L.

Almanach Karaimski

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2017

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vol. 6

17-118

PL

The Karaite language has justifiedly attracted the attention of Turkologists though it should also be of interest to students of Jewish languages (= the languages of Rabbanite and Karaite Jews); and what students of Jewish languages have to say about it should interest Turkologists, just as what the latter have to say should interest the former. By looking at Karaite (as exemplified in Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries): A Critical Edition)from the viewpoint of other Jewish languages, researchers can: Add new questions to the agenda of Karaite research. For example, the existence of an idiosyncratic type of periphrastic verb in at least Karaite, Judezmo, Yidish, and Ultra-Orthodox Ashkenazic English prompts the question of what the genetic relationships between the tokens of that type are. Reopens old questions. For example, the derivation proposed for Karaite כניסא '[Karaite (and/or Rabbanite?)] synagog', with phonological variants, according to which the word comes from Arabic. The author proposes a different etymology (possibly not original with him) , involving only Jewish languages (a more appropriate derivation for a Karaite word having that meaning), which takes the Karaite word back to Hebrew and/or to Jewish Aramaic.

EN

The Karaite language has justifiedly attracted the attention of Turkologists though it should also be of interest to students of Jewish languages (= the languages of Rabbanite and Karaite Jews); and what students of Jewish languages have to say about it should interest Turkologists, just as what the latter have to say should interest the former. By looking at Karaite (as exemplified in Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries): A Critical Edition)from the viewpoint of other Jewish languages, researchers can: Add new questions to the agenda of Karaite research. For example, the existence of an idiosyncratic type of periphrastic verb in at least Karaite, Judezmo, Yidish, and Ultra-Orthodox Ashkenazic English prompts the question of what the genetic relationships between the tokens of that type are. Reopens old questions. For example, the derivation proposed for Karaite כניסא '[Karaite (and/or Rabbanite?)] synagog', with phonological variants, according to which the word comes from Arabic. The author proposes a different etymology (possibly not original with him) , involving only Jewish languages (a more appropriate derivation for a Karaite word having that meaning), which takes the Karaite word back to Hebrew and/or to Jewish Aramaic.

3

Karaimskie tradycje i aspiracje oświatowe w XIX/XX wieku (zarys problemu)

51%

Wróblewska U.

Wychowanie w Rodzinie

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2018

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vol. XVII

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issue (1/2018)

17-32

EN

Aim: The aim of the article is to show the specificity of Karaite upbringing, forms and methods of religious education and educational activities that were determined by the socio-political situation of Polish lands and professional structure of Karaites. Methods: In this article the use of source analysis, for example: documents deposited in Lithuanian archives, analysis of Karaite press and interviews with the oldest Karaites. Results: Karaite families cultivated the traditions of their ancestors and the love of learning was passed onto subsequent generations. Family, as an original and closest educational environment that inculcated religious values into the children and taught them their mother tongue, was the source of shaping Karaim attitudes. Despite the importance of the family environment, upbringing depended mostly on the financial situation and social status of the family. In Karaite municipalities in the 19th/20th century there were traditional religious schools called midrash functioning next to kenesas (houses of prayer). Teachers who taught religious rules and practices, and the Karaite language, played an important role in passing on religious knowledge. Conclusions: Because of the relevance of educational authorities, upbringing in a Karaite community in the 19th century was based on the model of post-figurative culture, in which cultural patterns were handed down by the older generation, who possessed experience and knowledge, to the younger generation.

PL

Cel: Celem artykułu jest ukazanie specyfiki wychowania karaimskiego, form i metod kształcenia religijnego oraz działań oświatowych, które były zdeterminowane przez sytuację społeczno-polityczną ziem polskich i strukturę zawodową Karaimów. Metody: Poprzez zastosowanie analizy źródeł, tj. dokumentów zdeponowanych w archiwach litewskich, uzupełnionych o analizę prasy karaimskiej i wywiady z najstarszymi Karaimami. Wyniki: Rodziny karaimskie kultywowały tradycje swoich przodków, a umiłowanie do nauki było przekazywane kolejnym pokoleniom. Źródłem kształtowania postaw karaimskich była rodzina, pierwotne i najbliższe środowisko wychowawcze, które wpajało dziecku wartości religijne i uczyło języka macierzystego. Pomimo znaczenia środowiska rodzinnego to jednak wychowanie w znacznym stopniu zależało od sytuacji finansowej i statusu społecznego rodziny. W gminach karaimskich w XIX/XX wieku przy kienesach funkcjonowały tradycyjne szkółki religijne zwane midraszami. W przekazywaniu wiedzy religijnej ważną rolę pełnili nauczyciele, którzy uczyli zasad i praktyk religii oraz języka karaimskiego. Wnioski: Ze względu na znaczenie autorytetów wychowawczych wychowanie w społeczności karaimskiej w XIX wieku oparte było na modelu kultury postfiguratywnej, w której wzorce kulturowe młodszemu pokoleniu przekazuje generacja starsza, posiadająca doświadczenia i wiedzę.

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2 Almanach Karaimski

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Epizod z życia Seraja Szapszała

A student of Jewish languages reads Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries). A Critical Edition

Karaimskie tradycje i aspiracje oświatowe w XIX/XX wieku (zarys problemu)