Set in the summer of 1979 at the height of the movement to free Soviet Jewry, Farewell, Mama Odessa is an autobiographical novel whose intertwined storylines follow a variety of people—dissidents, victims of ethnic discrimination, and black marketeers among them—as they bid farewell to their beloved hometown of Odessa, Ukraine, and make their way to the West. At the book’s center is Boris, a young writer thwarted by state censorship and antisemitism. With an Angora kitten for his companion and together with other émigrés, he puts the old country in his rear-view mirror and sets out on a journey that will take him to Bratislava, Vienna, Rome, and New York on his way to Los Angeles. Will Boris be able to rekindle his creative passion and inspiration in the West? Will other Jewish émigrés fit into the new society, so much different than the one they left behind? With humor and compassion, Farewell, Mama
Odessa describes the émigrés’ attempts at adjustment to the free world.
Nearly seventy-five years after World War II, a contentious debate lingers over whether Franklin Delano Roosevelt turned his back on the Jews of Hitler's Europe. Defenders claim that FDR saved millions of potential victims by defeating Nazi Germany. Others revile him as morally indifferent and indict him for keeping America's gates closed to Jewish refugees and failing to bomb Auschwitz's gas chambers.
In an extensive examination of this impassioned debate, Richard Breitman and Allan J. Lichtman find that the president was neither savior nor bystander. In FDR and the Jews, they draw upon many new primary sources to offer an intriguing portrait of a consummate politician-compassionate but also pragmatic-struggling with opposing priorities under perilous conditions. For most of his presidency Roosevelt indeed did little to aid the imperiled Jews of Europe. He put domestic policy priorities ahead of helping Jews and deferred to others' fears of an anti-Semitic backlash. Yet he also acted decisively at times to rescue Jews, often withstanding contrary pressures from his advisers and the American public. Even Jewish citizens who petitioned the president could not agree on how best to aid their co-religionists abroad.
Though his actions may seem inadequate in retrospect, the authors bring to light a concerned leader whose efforts on behalf of Jews were far greater than those of any other world figure. His moral position was tempered by the political realities of depression and war, a conflict all too familiar to American politicians in the twenty-first century.
A surprising history of interfaith collaboration in the Roman Ghetto, where for three centuries Jewish and Christian butchers worked together to provision the city despite the proscriptions of Church law.
For Rome’s Jewish population, confined to a ghetto between 1555 and 1870, efforts to secure kosher meat were fraught with challenges. The city’s papal authorities viewed kashrut—the Jewish dietary laws—with suspicion, and it was widely believed that kosher meat would contaminate any Christian who consumed it. Supplying kosher provisions entailed circumventing canon law and the institutions that regulated the butchering and sale of meat throughout the city.
Kenneth Stow finds that Jewish butchers collaborated extensively with their Christian counterparts to ensure a supply of kosher meat, regardless of the laws that prohibited such interactions. Jewish butchers sold nonkosher portions of slaughtered animals daily to Christians outside the ghetto, which in turn ensured the affordability of kosher meat. At the same time, Christian butchers also found it profitable to work with Jews, as this enabled them to sell good meat otherwise unavailable at attractive prices. These relationships could be warm and almost intimate, but they could also be rife with anger, deception, and even litigation. Nonetheless, without this close cooperation—and the willingness of authorities to turn a blind eye to it—meat-eating in the ghetto would have been nearly impossible. Only the rise of the secular state in the late nineteenth century brought fundamental change, putting an end to canon law and allowing the kosher meat market to flourish.
A rich social history of food in early modern Rome, Feeding the Eternal City is also a compelling narrative of Jewish life and religious acculturation in the capital of Catholicism.
In Feeling Persecuted, Anthony Bale explores the medieval Christian attitude toward Jews, which included a pervasive fear of persecution and an imagined fear of violence enacted against Christians. As a result, Christians retaliated with expulsions, riots, and murders that systematically denied Jews the right to religious freedom and peace. Through close readings of a wide range of sources, Bale exposes the perceived violence enacted by the Jews and how the images of this Christian suffering and persecution were central to medieval ideas of love, community, and home. The images and texts explored by Bale expose a surprising practice of recreational persecution and show that the violence perpetrated against medieval Jews was far from simple anti-Semitism and was in fact a complex part of medieval life and culture.
Bale’s comprehensive look at medieval poetry, drama, visual culture, theology, and philosophy makes Feeling Persecuted an important read for anyone interested in the history of Christian-Jewish relations and the impact of this history on modern culture.
The rootless Jew, wandering disconnected from history, homeland, and nature, was often the target of early twentieth-century nationalist rhetoric aimed against modern culture. But following World War II, a number of prominent French philosophers recast this maligned figure in positive terms, and in so doing transformed postwar conceptions of politics and identity.
Sarah Hammerschlag explores this figure of the Jew from its prewar usage to its resuscitation by Jean-Paul Sartre, Emmanuel Levinas, Maurice Blanchot, and Jacques Derrida. Sartre and Levinas idealized the Jew’s rootlessness in order to rethink the foundations of political identity. Blanchot and Derrida, in turn, used the figure of the Jew to call into question the very nature of group identification. By chronicling this evolution in thinking, Hammerschlag ultimately reveals how the figural Jew can function as a critical mechanism that exposes the political dangers of mythic allegiance, whether couched in universalizing or particularizing terms.
Both an intellectual history and a philosophical argument, The Figural Jew will set the agenda for all further consideration of Jewish identity, modern Jewish thought, and continental philosophy.
When the hero of Defoe’s novel listens skeptically to this anecdote related by a French Roman Catholic priest, he little suspects that in less than a century the conversion of the Jews would become nothing short of a national project—not in France but in England. In this book, Michael Ragussis explores the phenomenon of Jewish conversion—the subject of popular enthusiasm, public scandal, national debate, and dubbed "the English madness" by its critics—in Protestant England from the 1790s through the 1870s.
Moving beyond the familiar catalog of anti-Semitic stereotypes, Ragussis analyzes the rhetoric of conversion as it was reinvented by the English in sermons, stories for the young, histories of the Jews, memoirs by Jewish converts, and popular novels. Alongside these texts and the countertexts produced by English Jews, he situates such writers as Edgeworth, Scott, Disraeli, Arnold, Trollope, and Eliot within the debate over conversion and related issues of race, gender, and nation-formation. His work reveals how a powerful group of emergent cultural projects—including a revisionist tradition of the novel, the new science of ethnology, and the rewriting of European history—redefined English national identity in response to the ideology of conversion, the history of the Jews, and "the Jewish question."
Figures of Conversion offers an entirely new way of regarding Jewish identity in nineteenth-century British culture and will be of importance not only to literary scholars but also to scholars of Judaic and religious studies, history, and cultural studies.
A fascinating memoir about a Holocaust survivor's loss of and journey back to faith. In 1939, Baruch Goldstein was a religiously observant adolescent resident of the Jewish community in Mlawa, a town that was then in East Prussia. After war broke out, the Jewish community there was relatively sheltered, as that region was incorporated into the German Reich rather than into the General Government (the German run-fragment of pre-war Poland, where conditions were harsh for everyone). However in 1942, Goldstein was sent to Auschwitz, where he stayed two-and-a-half years. His family was scattered all to their deaths, but he survived the war--barely. For Decades I Was Silent is an account of life in a small Polish-German town and provides information on the religious life of the Jewish citizens. This book creates a direct sense of the random, mystifying personal violence individuals felt at the hands of Germans--not the anonymous industrial death machine, but immediate, face-to-face violence.
After the war, Goldstein drifted as a refugee to UNRR camps in Italy. Over time, young Goldstein had to face the fact that all of his extended family was lost and he had only the possibilities of Palestine or help from distant relatives in the United States as a future. His American relatives urged him to enter the United States as a yeshiva student, and eventually he became a rabbi and started a family. As a young rabbinical student, and then as a rabbi, Goldstein was forced to confront the events of the Holocaust and the damage done to his faith.
Jana Renée Friesová was fifteen when she was imprisoned by the Nazis in the Czech ghetto town of Terezín. Her memoir tells the poignantly familiar story of a young girl who, even under the most abominable circumstances, engages in intense adolescent friendships, worries with her companions over her looks, and falls in love.
Anne Frank’s diary ends with deportation to a concentration camp; Fortress of My Youth, in contrast, takes the reader deep into the horrors of daily life in a camp that were faced by a young girl and her family. But Friesová also tells of love, joy, sacrifice, and the people who shared in the most profound experiences of her life.
In 1965 the Second Vatican Council declared that God loves the Jews. Before that, the Church had taught for centuries that Jews were cursed by God and, in the 1940s, mostly kept silent as Jews were slaughtered by the Nazis. How did an institution whose wisdom is said to be unchanging undertake one of the most enormous, yet undiscussed, ideological swings in modern history?
The radical shift of Vatican II grew out of a buried history, a theological struggle in Central Europe in the years just before the Holocaust, when a small group of Catholic converts (especially former Jew Johannes Oesterreicher and former Protestant Karl Thieme) fought to keep Nazi racism from entering their newfound church. Through decades of engagement, extending from debates in academic journals, to popular education, to lobbying in the corridors of the Vatican, this unlikely duo overcame the most problematic aspect of Catholic history. Their success came not through appeals to morality but rather from a rediscovery of neglected portions of scripture.
From Enemy to Brother illuminates the baffling silence of the Catholic Church during the Holocaust, showing how the ancient teaching of deicide—according to which the Jews were condemned to suffer until they turned to Christ—constituted the Church’s only language to talk about the Jews. As he explores the process of theological change, John Connelly moves from the speechless Vatican to those Catholics who endeavored to find a new language to speak to the Jews on the eve of, and in the shadow of, the Holocaust.
Nancy Sinkoff's new introduction explores the historical forces, particularly the dynamic world of secular Yiddish culture, which shaped Dawidowicz's decision to journey to Poland and her reassessment of those forces in the last years of her life.
A young Jewish boy—the old, much-fought-over city of Vilnius—the rumblings and then the reality of World War I—all combine in this book to create a striking historical document of a period during which Europe and the Western world were changed forever. In the streets and alleys of Vilnius actor Joseph Buloff came of age, learning the arts of shape-altering necessary for survival during successive occupations by Cossacks, Germans, Bolsheviks, and Poles; it is this fascinating vanished milieu that he brings to life in From the Old Marketplace.
For a little boy, the old marketplace was full of enchantment, a world in itself, and Buloff brilliantly describes the eccentric inhabitants who peopled his childhood: Berchick the orphan, Barve's son the intellectual and historian, the starveling Matzek, Arkashka the Cossack, Joseph's mother, the saintly yet practical Sarah, and his father, Benjamin, who made a fortune in America and lost it again in Europe.
The boy came to realize his own Jewishness when Russian persecution forced the Jews to make the synagogue the center of their world. He was driven by brutality, hunger, and ostracism to transform himself in spirit into the imaginary Chantille Jeantaigne Delacroix, scourge of evil, avenger of his people, Conqueror of Death. Joseph's accounts of daily life under unbelievably hard circumstances range from down-to-earth facts to soaring flights of fantasy—and his desperate acting in order to stay alive brought him his true vocation, first on the scrounging amateur stage and then in the professional theatre.
In this passionate and challenging book, a distinguished historian of Zionism argues that the world of Jewry is coming apart, that the old reality of Jewish nationhood lies shattered, that Israel is increasingly isolated, fated to go its separate way disengaged from Jewish communities in the Diaspora—most especially the Jewish community in the United States.
David Vital traces the roots of this disarray to the revolution—still unfinished—that began with the emancipation of the Jews in France after the Revolution, continued with the movement of Jews out of Europe and the decimation of European Jewry in the Holocaust, and culminated in the establishment of the state of Israel. For the first time in centuries the Jews have emerged as actors in history, with a nation-state of their own, but the political interests of Jews in Israel and of Jews in the Diaspora appear to be irreparably divided. The Jews are no longer a cohesive people, Vital claims; contemporary Jewry is profoundly fractured and dysfunctional, a fact that is nowhere more apparent than in the growing gap between the two largest Jewish communities in the world, the ones in Israel and in the United States.
This incisive book describes the waning of the Jewish nation, in an effort to lay the groundwork for a cool, clear, and more hardheaded view of the future of the Jews. Anyone with a serious interest in contemporary politics, and in the history and problematics of the Jews and Judaism, will find much to consider in this gripping book.
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