SEMOGA MEMBANTU SERTA BERMANFAAT !!!

1. 1
MAKALAH REVIEW
JURNAL THE MEANING OF SPORT AS MULTICULTURAL DIALOGUE IN MAX
NORDAU’S PHILOSOPHY
Dosen Pengampu :
Dr. Made Pramono, S.S. M.Hum.
Disusun Oleh :
Ika Puji Rahayu (20060484067) 2020 B
UNIVERTAS NEGERI SURABAYA
FAKULTAS ILMU OLAHRAGA
JURUSAN PENDIDIKAN KESEHATAN DAN REKREASI
2020/2021

2. 2
KATA PENGANTAR
Puji syukur kehadirat Tuhan Yang Maha Kuasa karena telah memberikan kesempatan pada
penulis untuk menyelesaikan makalah ini. Atas rahmat dan hidayah-Nya lah penulis dapat
menyelesaikan makalah yang berjudul The Meaning Of Sport As Multicultural Dialogue In Max
Nordau’s Philosophy.
Makalah yang berjudul Review Jurnal The Meaning Of Sport As Multicultural Dialogue In Max
Nordau’s Philosophy disusun guna memenuhi tugas dari Bapak Dr. Made Pramono, S.S.
M.Hum. pada mata kuliah Filsafat dan Sejarah Olahraga di Universitas Negeri Surabaya. Selain
itu, penulis juga berharap agar makalah ini dapat menambah wawasan bagi pembaca dari review
jurnal The Meaning Of Sport As Multicultural Dialogue In Max Nordau’s Philosophy.
Penulis mengucapkan terima kasih sebesar-besarnya kepada Bapak Dr. Made Pramono, S.S.
M.Hum. selaku dosen mata kuliah Psikologi. Penulis juga mengucapkan terima kasih pada
semua pihak yang telah membantu proses penyusunan makalah ini.
Penulis menyadari makalah ini masih jauh dari kata sempurna. Oleh karena itu, kritik dan saran
yang membangun akan penulis terima demi kesempurnaan makalah ini.
Surabaya, 12 Maret 2021
Ika Puji Rahayu

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DAFTAR ISI
KATA PENGANTAR.......................................................................................................... 2
DAFTAR ISI......................................................................................................................... 3
BAB 1................................................................................................................................... 4
JURNAL............................................................................................................................... 4
BAB 2................................................................................................................................... 11
REVIEW JURNAL.............................................................................................................. 11
BAB 3.................................................................................................................................. 14
KESIMPULAN DAN SARAN............................................................................................ 14
LINK SLIDE SHARE.......................................................................................................... 14
DAFTAR PUSTAKA.......................................................................................................... 15

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BAB 1
JURNAL
Abstract
This paper is focused on comparative analysis between Jewish sports in the USA
and Jewish gymnastic fellowships in Eastern Europe, particularly in Bulgaria, as
well as their political, cultural and ethical impact in those regions and countries in
the beginning of the 20th century. Special attention is paid to the idea of Muscular
Judaism in Max Nordau's philosophy. According to this idea, more physically
assured Jews who win sport competitions can transform the long-held stereotype of
the weak, intellectual and business-oriented Jew. Further attention is paid to the
realization of this philosophy as ideology and practice in the US and Eastern
Europe. An example is the Maccabi youth movement which gathers together
Jewish youths with athletes of different background – Christian, Muslim etc. As
youths are more open-minded and still free from prejudice, youth sports in Europe
and USA are very important in this perspective: sport can establish multicultural
dialogue. My research is focused on Bulgarian practices and how those practices
made and still make Bulgarian society nowadays more aware of cultural diversity
in the country and generally on the Balkans. In Eastern and in Central Europe
Maccabi has been working with other Catholic, Orthodox and Muslim youth
organizations, as proved by documentary photos, contracts and mutual events. The
situation in Bulgaria is discussed against European and American background.
Key Words: Max Nordau, Muscular Judaism, Maccabi youth movement, Jewish
league, multicultural dialogue
*****
1. Max Nordau's Contribution
Max Nordau (1849 -1923) was a very provocative and equivocal person. His

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ideas about youth sport and its meaning and opportunities were revolutionary for
his time.
Towards the end of the 19th century sport became socially significant, being nolonger an
elitist practice only, characteristic for the high bourgeoisie and
The Meaning of Sport as Multicultural Dialogue in Max Nordau's Philosophy aristocracy,
but starting to become a mass occurrence. So the political, cultural andsocial impact of sport
started to be serious.
Max Nordau very quickly understood these social changes and used it forpurpose, i.e. for
the Zionist cause. It is interesting that at the same time the idea of sport and its social meaning
was in the head of baron Pierre de Coubertin who resurrected the Olympic Games because of his
educational philosophy and believed that sport could be a multicultural dialogue. On the other
hand, Nordau's ideas led to the establishment of the so-called Maccabiah.
Max Nordau was a philosopher, physician and Zionist leader, and early in his career he
was interested in literary and art criticism. However, in his criticism he was prone to the mistake
of mixing medical and social sciences, a tendency very much in keeping with his times, and his
book “Degeneration” presents him as a follower of Cesare Lombroso's theory, and a very
conservative thinker. His main contribution was in the field of the philosophy of sport. He was
very upset after the Dreyfus affair, and stated what many after him would repeat – the progress is
only in the field of knowledge but not in the field of humanity. The “enfeebled” religion made
humanity susceptible to myths and stereotypes of all kinds: the postEnlightenment world should
have been disenchanted but in fact people were more foolish then ever. Together with Teodor
Herzl he established the World Zionist Organization and in 1898 at the Zionist congress for the
first time he clarified his plan of emancipation through muscles. Keeping in mind the social
significance of sport and its impact on people, its possibility to gather groups and to provide
cultural and national education, Nordau put Jewish sport performance as an immediate aim of
Zionism. He initiated the term “muscular Judaism” and stated that if the Jewish people want to
recreate their country, they have to show the world that they can do things by muscles, i.e. that
they can cultivate their land and can be protective soldiers1. The stereotype of the weak
intellectually oriented Jew had to be overcome. Moreover, concentrating on sports, Jews around
the world would be gathered around one common aim - sport performance. Sport is a field in
which personal abilities are the main factor. You can compete, you can win and it is because of
your personal qualities. Your nationality, gender, finances are of secondary importance. Another
very important feature of Zionist ideology regarding muscular Judaism is that sport is really the
best way for Jews around the world to unite and this was very important for Zionist leaders2. In
the beginning of the Zionist movement in the end of 19th century there was a big danger of
disagreement on questions such as: what should the official language in the future State of Israel
be – Hebrew, Yiddish, or Ladino; what kind of political system should the state have – monarchy
or republic, etc. All those questions were left behind. Instead, Zionist leaders worked on the
problems of the philosophy of sportBoryana Angelova – Igova

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such as the problems of mind, body, and reason. If Jews were stimulated to practice sport, was
there any danger that they neglect their intellectual activities? Professionalism or amateurism -
should sport be one's main occupation or just a way for the young Jew to grow up strong and
organized? Which sports were more prospective in the established goal to present Jews as
soldiers – boxing, judo, shooting... No matter the contradictions, the Jewish community of
Europe was mobilized with regard to sport, and in a country such as Austria between 1896
and1936 Jewish athletes won many gold medals, moreover they established international sport
unions and sport clubs which had great success in all fields. For instance, Hakoah (Strength)
from Vienna became a very famous and recognized football team in the beginning of the 20th
century. Such achievements provoked Jewish national pride.
2. Jewish Sport in USA
In 1896 the first Olympic Games in Athens took place, and since then sport competitions
in Europe have been public events with serious impact.
At the same time in the USA, as well as Europe, sport activities started to be very
important for the Jewish community. The Zionist movement in the USA was not as successful as
it was in Europe, but the meaning of sport as a multicultural dialogue is still essential. Although
it might sound strange, a sport such as boxing can be characterized as a Jewish sport in that
period. Nat Fleisher observed that you would find at least one Jewish boxer on almost any list of
top fighters in the first half of the 20th century. There were Jewish boxers who fought over 200
times and one who had over 200 victories3. There are legendary names as Benny Leonard who
was one of the best lightweights of all time and went 19 years without a loss, or Barney Ross,
Ted “Kid” Lewis and many others. Max Baer was an essential figure. He was Heavyweight
Champion and had a very dangerous punch. 52 of his 70 wins were won by knock out. During
the rise of Nazi Germany, Max Baer proudly wore the Star of David at a time when anti-
Semitism was common, acceptable and a government policy in Europe. Boxing stars were very
important for poor Jewish communities in the USA: boxing provided a way for underdogs and
poor children in the ghetto to have their heroes and hopes, and motivated them to change their
environment. In fact athletes were really influential among the Jewish population in the USA.
Baseball - “the American sport” - in this period was also filled with Jewish players. Hammerin’
Hank Greenberg’s 58 homers in 1938 stood as the single-season record by a right-handed hitter
for 60 years. He was also the first Jewish baseball player to gain widespread attention for
refusing to play on Yom Kippur, a decision that was especially controversial since it occurred in
the middleof the 1934 pennant race.
4The Meaning of Sport as Multicultural Dialogue in Max Nordau's Philosophy
Towards the end of the 19th and the beginning of the 20th century Jewish athletes were
presented in almost all sports in the USA and inspired contemporary and later Jewish writers.
From Philip Roth's books, especially his famous American Pastoral, we can learn how important
sport was for the Jewish community in this period. In the beginning of the 20th century Jewish

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sport in the USA became organized in different leagues and groups as it was in Europe. Jewish
sport in the USA was the best cultural ambassador for Jews in this period.
3. Maccabi Youth Movement
Maccabi Youth Movement is arguably the most significant for this research. It is a clear
example how the philosophy of Max Nordau is converted into ideology, put in practice and in
the end appropriated as a very successful strategy. Maccabi Youth Movement is a Zionist
movement, its international association was established in Prague in 1929 (Although in East
Europe Maccabi was established earlier, as early as 1902 in Bulgaria). Its focus was on the
physical education of the young Jew and its main values covered those of Zionism: leadership,
good citizenship, friendship among members but also with other young people, and most of all
supporting the community on a self-fulfilment basis5.
As a case study we can use its development in Bulgaria to see how much Maccabi was
related with Zionist congresses and followed their ideology, how well organized its sport system
was and how it contributed to the establishment of the state of Israel in 1948. That is nothing
new, of course. Jose Ortega-y-Gasset and Johan Huizinga, while theorizing on games, concluded
that the State (in its general meaning) become possible because of its sport. Rules, unions,
cultures and societies are a consequence of playing sport games, they gather and organize people
into one community. Maccabi Bulgaria is an excellent example how sport can be used for such a
purpose.
According to Boika Vasileva, the first Jewish gymnastic society in Bulgaria came into
being in Plovdiv, Bulgaria in 1897. After changing several names in 1902 it got its name
Maccabi. The third Zionist conference held in Rousse in August 1901 announced the existence
of three gymnastic societies – in Sofia, Plovdiv and Pazardzhik. Immediately following the
conference on the 10th of February 1902 the “Israeli Gymnastic–Musical Society “Maccabi” was
founded in Rousse. In less then two years in every bigger Bulgarian city with Jewish population,
a Maccabi sport club had been founded. All branches were related and they had several meetings
each year. As in every other country, Maccabi meetings were dedicated not only to sport but to
their ideology as well.
Boryana Angelova – Igova
In August 1920 the publication of the union's organ started – the Maccabi magazine,
giving varied information about the society's activities. For example, in the end of 1920 they
celebrated the Hanukkah holiday. The Sofia branch organized a Gymnastic Morning, in Stara
Zagora the society celebrated Hanukkah with the assistance of the local school and its parents'
board. In Rousse the celebration was opened by Yosif Geron's speech revealing the history of the
holiday and its significance for Jews around the world.
The Sixth Extraordinary Conference outlined Maccabi as Zionist organization and voted
a resolution accordingly: “Maccabi members are forbidden to be members of any other neutral –
left - non Zionist Jewish society”6 At the same time Maccabi members organized many events

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with non-Jewish organizations. On the 9th of July 1921 the Sofia branch organized an excursion
to Kokaljane Monastery. Members from Plovdiv took part in St George's military parade. So we
can see that, Zionist as it was, their ideology was not exactly nationalist but multicultural. They
stressed their nationality, importance and independence, but were ready to cooperate with other
religions and cultures. On the 3rd of October 1924 a meeting clarified that Maccabi's aim was
“cultural and physical education of the young generation”.
So we can see how well their Zionist system was working. It is difficult to explain to the
young generation that their place of birth was not important any more and they had to establish a
new country in a distant land. But when youths play together, the individual becomes more
related to the group: understanding its importance and uniqueness, youths are more willing to
emigrate, being young and more open minded and not so much attached to their location. Young
people like adventures and risks, heroes are always young. Moreover, as Maccabi members, they
could travel and meet other young Jews from all over Europe. It is very clearhow youth sport
used for the Zionist cause and in fact it worked.
In the summer of 1927 a collaboration with the Bulgarian organization Yunak was
realized. Yunak was very important for Bulgarian youth sport in this period. It was established
by Todor Yonchev in 1898 and, similarly to Maccabi, its aim was the physical and cultural
education of young Bulgarians. Yunak was very much a multicultural organization - everyone
could be its member, no matter his/her religion, nationality and even physical condition7.
Maccabi was in a very close relation with Yunak. Yunak participated in their
conferences, they organized mutual events in Bulgaria and abroad, they even had collaboration
contracts. This comes to show how Maccabi was open to other sports organizations whose
members were mainly Orthodox Christians but also Muslims, Catholics etc., and how they saw
sport in its multicultural meaning, not in a nationalist sense.
The Ninth Jubilee Conference was opened on the 15th of April 1928 in Sofia. The
conference decided that all Maccabi members above the age of 21 had to beThe Meaning of
Sport as Multicultural Dialogue in Max Nordau's Philosophy members of the Zionist
organization. It recommended the “Hebrewization” of the detachments and elected a Central
Committee, once again seated in Sofia and chaired by Albert Kiosso8.
Maccabi became a very popular organization in Bulgaria and was recognized and
accepted by Bulgarian authorities. Later, during the WWII Bulgarian Government saved 25 000
Bulgarian Jews resettling them on Bulgarian country rather than sending them to German
concentration camps in occupied Poland9. One of the reasons for this attitude towards Jewish
population is the tradition of working together with Maccabi–Bulgaria. Maccabi was widely
recognized by Bulgarian authorities, as testified by scholar Boyka Vasileva:
“From the 17th until the 19th of January 1931 the 10th Regular Maccabi Conference was
organized in Sofia. 70 delegates representing 22 branches attended it10. (…)
“The conference was greeted by representatives of the Minister of Agriculture Grigor
Vassilev, by the secretary of the World Maccabi Union Fridental, by the representatives of the

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Zionist organization in Bulgaria and by representatives of the Yunak. Immediately after the
conference began the preparation for the Maccabiah. It was to take place in 1932 in Palestine and
for that occasion the Central Committee published some guidance explaining basically the
significance of the Maccabiah, the quantity as well as the quality of the participants, the financial
conditions under which the journey would be carried out.11
Again we can see how strong the Zionist organization was and how purposefully
Maccabi was used. Young Jews were expected to explore Palestine, their supposedfuture
homeland.
Another interesting question is one of leadership. Boyka Vasileva discloses that in 1937
the Central Committee organized their first leadership camp, because:
“those who had received training at the other leader courses were already in Palestine.
New people were needed and they were trained at a special 25-day camp in Plovdiv. A technical
bulletin started being published having guidance for the sports - gymnastic leaders in the
union”12
. Boryana Angelova - Igova
So we can see that Maccabi actually prepared young Jews for their future work in the
State of Israel, and was involved in selection and preparation for emigration. In the middle of
1940 another conference was organized and it
“put forward to its members only two tasks: To promote the spirit of national
consciousness in Bulgarian Jews and to assist mass emigration in all possible ways, both legal
and illegal”13.
After Israel's establishment in 1948 Bulgarian Jews organized themselves and in ten groups
almost all of them moved to their new homeland. More or less the same happened in every
European country: the majority of European Jews emigrated.
Nowadays there is still Maccabiah, its aim is again to gather young Jews. Bulgarian
Maccabi still exist but according to Voislav Haimov14, it is more internationalist oriented, not
Zionist. Its aim is sport itself as leisure, as a way to build relationship among youth. Their
activities are few but still recognizable, as sport is always attractive.
Notes
1See further: Reuveni Gideon Sports and the Militarization of Jewish Society in Emancipation
through muscles” Edited by Michael Brenner and Gideon Reuveni, University of Nebraska
Press, 2006, p.442Wildman, Daniel Jewish Gymnasts and Their Corporeal Utopias in Imperial
Germany in Emancipation through muscles Edited by Michael Brenner and Gideon Reuveni,
University of Nebraska press, 2006 3Lambert,Sherman The Greatest Jewish Fighters in The
History of Boxing, in Boxing Scene.org/http://www.boxingscene.com/-greatest-jewish-fighters-
history-boxing—16546 (visited: 01.07.2014, 12.37) 4

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http://www.salon.com/2007/09/01/jewish_baseball/ (visited: 30.06.2014, 11.48) 5
http://en.wikipedia.org/wiki/Maccabi_youth_movement (visited 30.06.2014, 13.43) 6The
Maccabi Magazine, issue 9-10, June -July, 1921, p.144, cited in VASILEVA, Boika. The
Activity of Maccabi in Bulgaria, Annual , Organization of the Jews in Bulgaria “ Shalom”; B`nai
B`rith Carmel Sofia , XXIX, 1996-97 (1998), p.15-24 7Гевренова, Марина, „Юнашката
гимнастическа система в България“НСА -прес 2004г. 8 The Maccabi Magazine, issue 9-10,
June -July, 1921, p.144, cited in VASILEVA, Boika. The Activity of Maccabi in Bulgaria,
Annual , Organization of the Jews in Bulgaria “ Shalom”; B`nai B`rith Carmel Sofia , XXIX,
1996-97 (1998), p. 21 9 http://www.holocausteducentre-bg.org/balgarskiat-sluchai/spasiavaneto-
na-evreite-v-balgaria/ (visited:02.07.2014, 15.00) 10The Maccabi Magazine, issue 9-10, June -
July, 1921, p.144, cited in VASILEVA, Boika. The Activity of Maccabi in Bulgaria, Annual ,
Organization of the Jews in Bulgaria “ Shalom”; B`nai B`rith Carmel Sofia , XXIX, 1996-97
(1998).p.21 11Maccabi Voice, issue 10, 15 March 1931, p.1 cited by Boyka Vasileva p. 21
12Ibid. p.22 13Ibid. p.23 14Voislav Haimov is the secretary of the Religious Community of the
Jews in Bulgaria and a member of the Central Committee of the contemporary Maccabi –
Bulgaria.
Bibliography
Michael Brenner and Gideon Reuveni, Emancipation through muscles, University of Nebraska
Press, 2006 Vаsileva, Boika. The Activity of Maccabi in Bulgaria, Annual , Organization of the
Jews in Bulgaria “ Shalom”; B`nai B`rith Carmel Sofia , XXIX, 1996-97 (1998), p.15-24Nordau,
Max, Degeneration, D. Aplenton and Company, NY,1895 Гевренова, Марина, „Юнашката
гимнастическа система в България“ НСА -прес 2004 Гевренова, Марина, „Тодор Йончев и
Българските идеи за Олимпизма“ - Българска Олимпийска Академия, Годишник 2002
Лефтеров, Е.,Ангелова – Игова, Б.,“Утвърждаващият и интегриращият бокс“ в сп. „Спорт
и наука“, НСА – прес, 1/2014 Янчева,Т.“Личност и състезателна реализация“ , НСА -
Прес, София 2004 Boryana Angelova -Igova holds PHD in Philosophy from Sofia University
St. Kliment Ohridski. Currently she teaches Philosophy and Philosophy of Sports at the National
Academy of Sports “Vassil Levski” in Sofia, Bulgaria. She is the author of Consumerist Society
from Frankfurt School to Jean Baudrillard; The Problem of Culture (Berlin: LAP, 2012)
e-mail: b7angelova@yahoo.co.u

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BAB 2
REVIEW JURNAL
The Meaning Of Sport As Multicultural Dialogue In Max Nordau’s Philosophy
(Arti Olah Raga Sebagai Dialog Multikultural Dalam Filsafat Max Nordau)
Dari hasil Makalah ini difokuskan pada analisis komparatif antara olahraga Yahudi di AS
dan persekutuan senam Yahudi di Eropa Timur, khususnya di Bulgaria, serta politik mereka.
Menurut gagasan ini, orang Yahudi yang lebih yakin secara fisik yang memenangkan kompetisi
olahraga dapat mengubah stereotip lama tentang orang Yahudi yang lemah, intelektual, dan
berorientasi bisnis. Contohnya adalah gerakan pemuda Maccabi yang mengumpulkan pemuda
Yahudi dengan atlet dari berbagai latar belakang - Kristen, Muslim, dll.
Arti Olahraga sebagai Dialog Multikultural dalam
Jadi dampak politik, budaya dan sosial dari olahraga mulai menjadi serius. Menarik
bahwa pada saat yang sama gagasan olahraga dan makna sosialnya ada di kepala baron Pierre de
Coubertin yang menghidupkan kembali Olimpiade karena filosofi pendidikannya dan percaya
bahwa olahraga bisa menjadi dialog multikultural. Di sisi lain, ide Nordau mengarah pada
pembentukan apa yang disebut Maccabiah. Namun, dalam kritiknya dia rentan terhadap
kesalahan dalam mencampurkan ilmu kedokteran dan sosial, sebuah kecenderungan yang sangat
sesuai dengan zamannya, dan bukunya «Degenerasi» menampilkannya sebagai pengikut teori
Cesare Lombroso, dan seorang pemikir yang sangat konservatif.
Kontribusi utamanya adalah di bidang filosofi olahraga. Dia sangat kesal setelah
perselingkuhan Dreyfus, dan menyatakan apa yang akan diulangi oleh banyak orang setelah dia -
kemajuan hanya di bidang pengetahuan tetapi tidak di bidang kemanusiaan. Mengingat
pentingnya sosial olahraga dan pengaruhnya terhadap orang-orang, kemungkinannya untuk
mengumpulkan kelompok dan untuk memberikan pendidikan budaya dan nasional, Nordau
menempatkan pertunjukan olahraga Yahudi sebagai tujuan langsung dari Zionisme. Stereotip
orang Yahudi yang berorientasi intelektual lemah harus diatasi.
Selain itu, dengan berkonsentrasi pada olahraga, orang Yahudi di seluruh dunia akan
berkumpul di sekitar satu tujuan yang sama - pertunjukan olahraga. Olahraga adalah bidang di
mana kemampuan pribadi menjadi faktor utamanya. Kebangsaan, jenis kelamin, keuangan Anda
adalah yang terpenting kedua. Ciri lain yang sangat penting dari ideologi Zionis terkait
Yudaisme kekar adalah bahwa olahraga benar-benar merupakan cara terbaik bagi orang Yahudi
di seluruh dunia untuk bersatu dan ini sangat penting bagi para pemimpin Zionis2.
Olahraga mana yang lebih prospektif dalam tujuan yang telah ditetapkan untuk
menampilkan orang Yahudi sebagai tentara - tinju, judo, menembak ... Terlepas dari
kontradiksinya, komunitas Yahudi Eropa dimobilisasi sehubungan dengan olahraga, dan di
negara seperti Austria antara tahun 1896 dan 1936 Atlet Yahudi memenangkan banyak medali
emas, terlebih lagi mereka mendirikan persatuan olahraga internasional dan klub olahraga yang

12. 12
sukses besar di segala bidang. Misalnya, Hakoah dari Wina menjadi sebuah tim sepak bola yang
sangat terkenal dan diakui di awal 20th abad.
Olahraga Yahudi di AS
Pada tahun 1896, Olimpiade pertama di Athena berlangsung, dan sejak itu kompetisi
olahraga di Eropa menjadi acara publik yang berdampak serius. Pada saat yang sama di AS, serta
Eropa, kegiatan olahraga mulai menjadi sangat penting bagi komunitas Yahudi. Meski terdengar
aneh, olahraga seperti tinju dapat dikategorikan sebagai olahraga Yahudi pada masa itu. Selama
kebangkitan Nazi Jerman, Max Baer dengan bangga mengenakan Bintang Daud pada saat anti-
Semitisme umum, diterima dan menjadi kebijakan pemerintah di Eropa.
Baseball - "the American sport" - pada periode ini juga diisi dengan pemain Yahudi. 58
homers Hammerin 'Hank Greenberg pada tahun 1938 berdiri sebagai rekor musim tunggal oleh
pemukul tangan kanan selama 60 tahun.
Gerakan Pemuda Maccabi
Ini adalah contoh yang jelas bagaimana filosofi Max Nordau diubah menjadi ideologi,
dipraktikkan dan pada akhirnya disesuaikan sebagai strategi yang sangat sukses. Gerakan
Pemuda Maccabi adalah gerakan Zionis, asosiasi internasionalnya didirikan di Praha pada tahun
1929 . Sebagai studi kasus, kita dapat menggunakan perkembangannya di Bulgaria untuk melihat
seberapa banyak Maccabi dikaitkan dengan kongres Zionis dan mengikuti ideologi mereka,
seberapa baik terorganisir sistem olahraganya dan bagaimana hal itu berkontribusi pada
pembentukan negara Israel pada tahun 1948. Menurut Boika Vasileva, perkumpulan senam
Yahudi pertama di Bulgaria terbentuk di Plovdiv, Bulgaria pada tahun 1897.
Setelah berganti beberapa nama pada tahun 1902 ia mendapat nama Maccabi. Konferensi
Zionis ketiga yang diadakan di Rousse pada Agustus 1901 mengumumkan keberadaan tiga
perkumpulan senam - di Sofia, Plovdiv dan Pazardzhik. " Segera setelah konferensi pada 10th
pada bulan Februari 1902, "Komunitas Senam-Musikal Israel" Maccabi "didirikan di Rousse.
Boryana Angelova - Igova
Pada Agustus 1920 penerbitan organ serikat dimulai - Maccabi majalah, memberikan
beragam informasi tentang kegiatan masyarakat. Misalnya, pada akhir 1920 mereka merayakan
hari raya Hanukkah. Di Rousse, perayaan dibuka dengan pidato Yosif Geron yang
mengungkapkan sejarah hari raya tersebut dan signifikansinya bagi orang Yahudi di seluruh
dunia. Pada 9th pada Juli 1921 cabang Sofia menyelenggarakan tamasya ke Biara Kokaljane.
Pada 3rd pada bulan Oktober 1924 sebuah pertemuan mengklarifikasi bahwa tujuan
Maccabi adalah "pendidikan budaya dan jasmani bagi generasi muda". Sulit menjelaskan kepada
generasi muda bahwa tempat lahir mereka sudah tidak penting lagi dan mereka harus mendirikan
negara baru di negeri yang jauh. Selain itu, sebagai anggota Maccabi, mereka dapat melakukan
perjalanan dan bertemu dengan pemuda Yahudi lainnya dari seluruh Eropa. Pada musim panas
1927 kolaborasi dengan organisasi Bulgaria Yunak terwujud. Yunak sangat penting untuk
olahraga pemuda Bulgaria pada periode ini. Didirikan oleh Todor Yonchev pada tahun 1898 dan,

13. 13
mirip dengan Maccabi, tujuannya adalah pendidikan fisik dan budaya anak muda Bulgaria.
Maccabi memiliki hubungan yang sangat dekat dengan Yunak. Ini menunjukkan bagaimana
Maccabi terbuka untuk organisasi olahraga lain yang anggotanya sebagian besar adalah Kristen
Ortodoks tetapi juga Muslim, Katolik, dll., Dan bagaimana mereka melihat olahraga dalam arti
multikulturalnya, bukan dalam arti nasionalis.
Kesembilan Jubilee Konferensi dibuka pada 15th April 1928 di Sofia. Maccabi menjadi
organisasi yang sangat populer di Bulgaria dan diakui serta diterima oleh otoritas Bulgaria.
Kemudian, selama Perang Dunia II, Pemerintah Bulgaria menyelamatkan 25.000 orang Yahudi
Bulgaria yang memindahkan mereka ke negara Bulgaria daripada mengirim mereka ke kamp
konsentrasi Jerman di Polandia yang diduduki9. Salah satu alasan sikap terhadap populasi
Yahudi ini adalah tradisi bekerja sama dengan Maccabi – Bulgaria.
"Dari 17th sampai 19th Januari 1931 10th
70 delegasi yang mewakili 22 cabang hadir10. Itu terjadi pada tahun 1932 di Palestina
dan untuk kesempatan itu Komite Sentral menerbitkan beberapa pedoman yang pada dasarnya
menjelaskan pentingnya Makabiah, kuantitas serta kualitas peserta, kondisi keuangan tempat
perjalanan akan dilakukan.
Kaum muda Yahudi diharapkan untuk menjelajahi Palestina, tanah air masa depan
mereka yang seharusnya. « Buletin teknis mulai diterbitkan yang berisi panduan untuk olahraga -
pemimpin senam di serikat »12. Jadi kita dapat melihat bahwa Maccabi sebenarnya
mempersiapkan kaum muda Yahudi untuk pekerjaan masa depan mereka di Negara Israel, dan
terlibat dalam seleksi dan persiapan untuk emigrasi.
Boryana Angelova - Igova
Setelah berdirinya Israel pada tahun 1948, orang Yahudi Bulgaria mengorganisir diri
mereka sendiri dan dalam sepuluh kelompok hampir semuanya pindah ke tanah air baru mereka.
Aktivitas mereka sedikit tetapi masih dapat dikenali, karena olahraga selalu menarik.

14. 14
BAB 3
KESIMPULAN DAN SARAN
3.1 Kesimpulan
Jadi dari hasil makalah diatas dapat disimpulkan bahwa pada saat yang sama gagasan
olahraga dan makna sosialnya ada di kepala baron Pierre de Coubertin yang menghidupkan
kembali Olimpiade karena filosofi pendidikannya dan percaya bahwa olahraga bisa menjadi
dialog multikultural. Kontribusi utamanya adalah di bidang filosofi olahraga, Selain itu, dengan
berkonsentrasi pada olahraga, orang Yahudi di seluruh dunia akan berkumpul di sekitar satu
tujuan yang sama - pertunjukan olahraga. Olahraga adalah bidang di mana kemampuan pribadi
menjadi faktor utamanya.
Olahraga mana yang lebih prospektif dalam tujuan yang telah ditetapkan untuk
menampilkan orang Yahudi sebagai tentara - tinju, judo, menembak ... Terlepas dari
kontradiksinya. Meski terdengar aneh, olahraga seperti tinju dapat dikategorikan sebagai
olahraga Yahudi pada masa itu. Akhirnya mengadakan sebuah pertemuan, pertemuan tersebut
mengklarifikasi bahwa tujuan Maccabi adalah "pendidikan budaya dan jasmani bagi generasi
muda". Sulit menjelaskan kepada generasi muda bahwa tempat lahir mereka sudah tidak penting
lagi dan mereka harus mendirikan negara baru di negeri yang jauh.
3.2 Saran
Sebagai penulis saya menyadari bahwa masih banyak kekurangan di dalam makalah ini.
Untuk kedepannya penulis akan menjelaskan secara detail dari sumber yang lebih banyak.
LINK SLIDE SHARE

15. 15
DAFTAR PUSTAKA
file:///C:/Users/User/Downloads/The_Meaning_of_Sport_as_Multicultural_Di.pdf