bialystoker


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Synonyms for bialystoker

flat crusty-bottomed onion roll

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References in periodicals archive ?
Even Rabbi Helfgott has always loved computers, understanding their instrumental value because "of their power to change the world" and "because of their memory" (41) and the Bialystoker Rebbe has also recognized that with this newer technology "the whole wide world is now interconnected.
She describes how Bialystok emigres created a new Diaspora Jewish identity, that of Bialystokers in dispersion, a provocative twist on the historic theme of Exile and Return in the Jewish experience.
They created community centers, old-age homes, and newspapers, all of which reinforced their identities as Bialystokers connected to other Bialystokers, locally as well as transnational.
Hence, the Jewish emigrants who made up the Bialystok Diaspora in the twentieth century were at best third-generation Bialystokers. Thus, for most immigrants, the Bialystok heritage that Sohn and others strove to perpetuate belonged more to the realm of an "imagined community" than to a deeply entrenched historic reality.
More broadly, Kobrin's book elaborates on the implications (in some ways surprising and in other ways entirely unsurprising, once one has worked through Kobrin's patient and careful account) for the reconceptualization of Jewish and other diasporas represented by the existence of a "Bialystoker Center" across the ocean and thousands of miles from the earthly Bialystok.
This process entailed, among other things, extensive migration to Bialystok from the countryside and older shtetlekh, along with extensive entrepreneurship--experiences that twentieth-century publicists of the Bialystoker diaspora drew on (especially in Argentina) to create an image of the Bialystoker Jewish character as uniquely both extremely loyal and pragmatically innovative.
In the case of Bialystok, those reimaginations involved shifts and tensions in primary loyalty, between philanthropy aimed at the Jewish community left behind in old Bialystok, the population of Bialystoker in New York and elsewhere in its diaspora, the larger Jewish emigre community in New York, and eventually Palestine/Israel.
Many wonderful facts emerge: there is a town in Argentina called Bialystok; one of the most extensive reports on the Bialystoker kuchen came from Australia; the inventor of Esperanto, Ludwik Zamenhof, came from Bialystok; finally, now, after all, there is a bialy bakery in Bialystok, aptly named the New York Bagel Bakery.
On Sunday, activists and supporters attended an event called "The Bialystoker Home: Past, Present, Future," designed to showcase the building's cultural significance and strengthen the arguments for landmark status.
That listing has now vanished, amid rumors that the secretive Bialystoker board was close to signing a deal to sell the building.
"Among the Speaker's most ardent supporters on the Lower East Side, members of Grand Street's Jewish community, there has been little enthusiasm for saving the Bialystoker, in spite of the building's significance as a Jewish landmark."
The main direction of local memory politics, mutually reinforcing the collective memory of modern Bialystokers, is to highlight the period of the second half of 18th century, when Bialystok, as a private town of Jan Klemens Branicki, experienced a period of prosperity.
Zamenhof does not go with the promotion of his ideas or even Esperanto language, which for most Bialystokers remains unknown.
Bialystokers are obviously proud of Branicki period.
Back in Hawaii, Sharon "just eddies," until she meets a Hasidic couple from Crown Heights, Bialystokers from Brooklyn, bringing "Yiddeishkeit to Honolulu." Belatedly, she realizes, with some surprise, "the whole point and moral of kabalist religious teaching was that you were supposed to become a religious Jew," a feature she had failed to register before.