Yiddish is a 1000-year-old language with a rich cultural heritage. YDSH 101, the first in the Beginning Yiddish language series, introduces the student who has no previous knowledge of the language to the skills of reading, writing, and speaking Yiddish. Starting with the alphabet, students study grammar, enriched by cultural materials such as song, literature, folklore, and film, as well as the course s on-line Blackboard site, to acquire basic competency. By the end of the first semester, students will be able to engage in simple conversations in the present tense, know common greetings and expressions, and read simple texts, including literature, newspapers, songs, and letters. Students are encouraged to continue with YDSH 102/ JWST 032/ YDSH 501 in the Spring. Four semesters of Yiddish fulfill the Penn Language Requirement.

Jews in China??? Who knew??? The history of the Jews in China, both modern and medieval, is an unexpected and fascinating case of cultural exchange. Even earlier than the 10th century. Jewish trader from India or Persia on the Silk Road, settled in Kaifeng, the capital of the Northern Song Dynasty, and established a Jewish community that lasted through the nineteenth century. In the mid-nineteenth century, Jewish merchants, mainly from Iraq, often via India, arrived in China and played a major role in the building of modern Shanghei. After 1898, Jews from Russia settled in the northern Chinese city of Harbin, first as traders and later as refugees from the Bolshevik Revolution and Russian Civil War. In the first decades of the twentieth century, a few Jews from Poland and Russia visited China as tourists, drawn by a combination of curiosity about the cultural exoticism of a truly foreign culture and an affinity that Polish Jewish socialists and communists felt as these political movements began to emerge in China. During World War II, Shanghai served as a port of refuge for Jews from Central Europe. In this freshman seminar, we will explore how these Jewish traders, travelers, and refugees responded to and represented China in their writings. We will also read works by their Chinese contemporaries and others to see the responses to and perceptions of these Jews. We will ask questions about cultural translation: How do exchanges between languages, religions, and cultures affect the identities of individuals and communities? What commonalities and differences between these people emerge?