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Of all the Canterbury Tales, Geoffrey Chaucer’s Prioress’s Tale, in which a young schoolboy is murdered by Jews for singing a song in praise of the Virgin Mary, poses a problem to contemporary readers because of the antisemitism of the story it tells. Both the Tale’s antisemitism and its “Chaucerianism”—its fitness or aptness as part of the Chaucerian canon—are significant topics of reflection for modern readers, who worry about the Tale’s ethical implications as well as Chaucer’s own implications. Over the past fifty years, scholars have asked: Is the antisemitism in the tale that of the Prioress? Or of Chaucer the pilgrim? Or of Chaucer the author? Or, indeed, whether one ought to discuss antisemitism in the Prioress’s Tale at all, considering the potential anachronism of expecting medieval texts to conform to contemporary ideologies.

The Critics and the Prioress responds to a critical stalemate between the demands of ethics and the entailments of methodology. The book addresses key moments in criticism of the Prioress’s Tale—particularly those that stage an encounter between historicism and ethics—in order to interrogate these critical impasses while suggesting new modes for future encounters. It is an effort to identify, engage, and reframe some significant—and perennially repeated—arguments staked out in this criticism, such as the roles of gender, aesthetics, source studies, and the appropriate relationship between ethics and historicism.

The Critics and the Prioress will be an essential resource for Chaucer scholars researching as well as teaching the Prioress’s Tale. Scholars and students of Middle English literature and medieval culture more generally will also be interested in this book’s rigorous analysis of contemporary scholarly approaches to expressions of antisemitism in Chaucer’s England.

 

For some, Richard Wagner is infamous as the favorite composer of Hitler, who seems to have admired Wagner as an early exponent of his own racist ideology and worldview. Impressed by this assumption victims of Hitler have also associated Wagner and his music with Nazism to such an extent that in Israel a ban on public performance of that music is upheld to this day. Jacob Katz, a scholar of international repute, approaches the highly charged issue of Richard Wagner’s anti-Semitism with the tools of a critical historian, asking two central questions: What role did anti-Semitism play in the life and work of Richard Wagner? And how did his anti-Jewish thoughts and sentiments contribute to the development of political anti-Semitism and Nazism? In this first comprehensive and judicious treatment of Wagner’s anti-Semitism, Katz analyzes the composer’s attitudes in their own time and place and in the context of Wagner’s life and aspirations. He traces Wagner’s feelings toward Jews chronologically, showing that the composer was ultimately obsessed by a deep-seated Judeophobia generated by conflict with his Jewish mentors and competitors. But he argues against reading the later emergence of Nazism back into Wagner’s life and work. While not absolving Wagner from responsibility for his views, Katz contends that contemporary Jews have paradoxically and uncritically adopted the Nazis’ assumptions about Wagner. Katz argues that Wagner’s music is untainted by his anti-Semitism, that there is, in fact, very little in Wagner’s art that, without forced speculation, can be related to his racist views.

In this provocative book, Benjamin Ginsberg examines the cycle of Jewish success and anti-Semitic attack throughout the history of the Diaspora, with a concentrated focus on the "special case" of America. For Ginsberg, the essential issue is not anti-Jewish feeling, but the conditions under which such sentiment is likely to be used in the political arena. The Fatal Embrace identifies the political dynamics that, historically, have set the stage for the persecution of Jews.

Nine-year-old Eva Hoffman is the daughter of Austrian Jewish refugees who have found a precarious safety among a small community of European exiles attached to a psychoanalytic hospital in Topeka, Kansas. It is 1951, and the landmark school desegregation case, Brown v. Topeka Board of Education, is being tried in the local court. As the rising river inundates the town, the Hoffmans open their home to refugees from the flood, and Eva learns the complexities of prejudice—and courage—both within and outside her family.

Jehuda Reinharz, born in Haifa in 1944, spent his childhood in Israel and his adolescence in Germany, and moved with his family to the United States when he was seventeen. These three diverse geographies and the experiences they engendered shaped his formative years and the future of a prolific scholar who devoted his life to the study of the central role of leadership as Jews faced the challenges of emancipation and integration in Germany, the rise of modern antisemitism, the formation of Zionist youth culture and politics, and the transformation of Jewish politics in Palestine and the State of Israel. In this volume, eminent scholars in their respective fields extend the lines of Reinharz’s research interests and personal activism by focusing on the ideological, political, and scholarly contributions of a diverse range of individuals in Jewish history. Essays are clustered around five central themes: ideology and politics; statecraft; intellectual, social and cultural spheres; witnessing history; and in the academy. This volume offers a panoramic view of modern Jewish history through engaging essays that celebrate Reinharz’s rich contribution as a path-breaking and prolific scholar, teacher, and leader in the academy and beyond.

Seventeen scholars explore the interaction between a Jewish culture with its ancient heritage and an expansive German culture in the process of modernization.

Universal equality is a treasured political concept in France, but recent anxiety over the country’s Muslim minority has led to an emphasis on a new form of universalism, one promoting loyalty to the nation at the expense of all ethnic and religious affiliations. This timely book offers a fresh perspective on the debate by showing that French equality has not always demanded an erasure of differences. Through close and contextualized readings of the way that major novelists, philosophers, filmmakers, and political figures have struggled with the question of integrating Jews into French society, Maurice Samuels draws lessons about how the French have often understood the universal in relation to the particular.

Samuels demonstrates that Jewish difference has always been essential to the elaboration of French universalism, whether as its foil or as proof of its reach. He traces the development of this discourse through key moments in French history, from debates over granting Jews civil rights during the Revolution, through the Dreyfus Affair and Vichy, and up to the rise of a “new antisemitism” in recent years. By recovering the forgotten history of a more open, pluralistic form of French universalism, Samuels points toward new ways of moving beyond current ethnic and religious dilemmas and argues for a more inclusive view of what constitutes political discourse in France.
 

Turn-of-the-century Vienna was the scene of tremendous social and artistic upheaval. Arthur Schnitzler's novel The Road to the Open brilliantly captures the complex world of Freud, Mahler, Strauss, and Klimt, dealing masterfully with the basic issues of Austrian anti-Semitism, the Viennese intellectual community, post-Wagnerian music, and the psychology of Vienna's middle class.

Medieval European culture encompassed Judaic, Christian, Muslim, and pagan societies, forming a complex matrix of religious belief, identity, and imagination. Through incisive readings of a broad range of medieval texts and informed by poststructuralist, queer, and feminist theories, The Spectral Jew traces the Jewish presence in Western Europe to show how the body, gender, and sexuality were at the root of the construction of medieval religious anxieties, inconsistencies, and instabilities. 

Looking closely at how medieval Jewish and Christian identities are distinguished from each other, yet intimately intertwined, Kruger demonstrates how Jews were often corporealized in ways that posited them as inferior to Christians—archaic and incapable of change—even as the two mutually shaped each other. But such attempts to differentiate Jews and Christians were inevitably haunted by the knowledge that Christianity had emerged out of Judaism and was, in its own self-understanding, a community of converts. 

Examining the points of contact between Christian and Jewish communities, Kruger discloses the profound paradox of the Jew as different in all ways, yet capable of converting to fully Christian status. He draws from central medieval authors and texts such as Peter Damian, Guibert of Nogent, the Barcelona Disputation, and the Hebrew chronicles of the First Crusade, as well as lesser known writings such as the disputations of Ceuta, Majorca, and Tortosa and the immensely popular Dialogues of Peter Alfonsi. 

By putting the conversion narrative at the center of this analysis, Kruger exposes it as a disruption of categories rather than a smooth passage and reveals the prominent role Judaism played in the medieval Christian imagination. 

Steven F. Kruger is professor of English and medieval studies at Queens College and the Graduate Center, CUNY. He is author of several books and editor with Glenn Burger of Queering the Middle Ages (Minnesota, 2001).

In a bold rethinking of the Hollywood blacklist and McCarthyite America, Joseph Litvak reveals a political regime that did not end with the 1950s or even with the Cold War: a regime of compulsory sycophancy, in which the good citizen is an informer, ready to denounce anyone who will not play the part of the earnest, patriotic American. While many scholars have noted the anti-Semitism underlying the House Un-American Activities Committee’s (HUAC’s) anti-Communism, Litvak draws on the work of Theodor W. Adorno, Hannah Arendt, Alain Badiou, and Max Horkheimer to show how the committee conflated Jewishness with what he calls “comic cosmopolitanism,” an intolerably seductive happiness, centered in Hollywood and New York, in show business and intellectual circles. He maintains that HUAC took the comic irreverence of the “uncooperative” witnesses as a crime against an American identity based on self-repudiation and the willingness to “name names.” Litvak proposes that sycophancy was (and continues to be) the price exacted for assimilation into mainstream American culture, not just for Jews, but also for homosexuals, immigrants, and other groups deemed threatening to American rectitude.

Litvak traces the outlines of comic cosmopolitanism in a series of performances in film and theater and before HUAC, performances by Jewish artists and intellectuals such as Zero Mostel, Judy Holliday, and Abraham Polonsky. At the same time, through an uncompromising analysis of work by informers including Jerome Robbins, Elia Kazan, and Budd Schulberg, he explains the triumph of a stoolpigeon culture that still thrives in the America of the early twenty-first century.

The publication of Martha B. Helfer’s The Word Unheard: Legacies of Anti-Semitism in German Literature and Culture marks a stunningly original new direction in the interpretation of canonical works of eighteenth- and nineteenth-century German literature. 

Between 1749 and 1850—the formative years of the so-called Jewish Question in Germany—the emancipation debates over granting full civil and political rights to Jews provided the topical background against which all representations of Jewish characters and concerns in literary texts were read. Helfer focuses sharply on these debates and demonstrates through close readings of works by Gotthold Lessing, Friedrich Schiller, Achim von Arnim, Annette von Droste- Hülshoff, Adalbert Stifter, and Franz Grillparzer how disciplinary practices within the field of German studies have led to systematic blind spots in the scholarship on anti-Semitism to date. 

While all the authors discussed are well known and justly celebrated, the particular works addressed represent an effective mix of enduring classics and less recognized, indeed often scandalously overlooked, texts whose consideration leads to a reevaluation of the author’s more mainstream oeuvre. Although some of the works and authors chosen have previously been noted for their anti-Semitic proclivities, the majority have not, and some have even been marked by German scholarship as philo-Semitic—a view that The Word Unheard undertakes not so much to refute as to complicate, and in the process to question not only these texts but also the deafness of the German scholarly tradition. With implications that reach into many disciplines, The Word Unheard will be a foundational study for all scholars of modern Germany.