Your cart is empty
500 years ago in Venice, the first ghetto was born. It was the first of many 'Jewish enclosures' ordained by political powers, such as the Venetian senate. A place to confine, it soon became an important cosmopolitan and commercial centre of the Republic. The architectural structure of its housing, which became extraordinarily high to accommodate the increasing number of inhabitants, is strictly interlaced with Venetian history, economy and culture. As one of the main Jewish centres in Italy and the Mediterranean, Venice played a crucial role in the Jewish world. The Venetian word 'geto' (from 'gettare', to throw away) originated from the sector of Venice where scrap metal accumulated from foundries. This was the area assigned to the Jews. Thus the word, over the course of time, has become a synonym for segregation. "Venice, the Jews, and Europe" exhibition runs in Venice until November 13 2016. Dontatella Calabi will be promoting his book at the 'Beyond the Ghetto' symposium in New York, hosted by the Center for Jewish History, on 18-19 September 2016.
In the hopes of promoting justice, peace, and solidarity for and with the Palestinian people, Udi Aloni joins with Slavoj Zizek, Alain Badiou, and Judith Butler to confront the core issues of the Israeli-Palestinian conflict. Their bold question: Will a new generation of Israelis and Palestinians dare to walk together toward a joint Israel-Palestine? Through a collage of meditation, interview, diary, and essay, Aloni and his interlocutors present a personal, intellectual, and altogether provocative account rich with the insights of philosophy and critical theory. They ultimately foresee the emergence of a binational Israeli-Palestinian state, incorporating the work of Walter Benjamin, Edward Said, and Jewish theology to recast the conflict in secular theological terms.
In the aftermath of the Holocaust, the Jewish historian Zosa Szajkowski stole tens of thousands of archival documents related to French Jewish history from public archives and collections in France and moved them, illicitly, to New York. Why did this respectable historian become a thief? And why did librarians in the United States and Israel accept these materials from him, turning a blind eye to the signs of ownership they bore? With her award-winning book, The Archive Thief, Lisa Moses Leff reconstructs Szajkowski's gripping story in all its ambiguity. Born into poverty in Russian Poland in 1911, Szajkowski was a self-made man who managed to make a life for himself as an intellectual, first as a journalist in 1930s Paris, and then, after a harrowing escape to New York in 1941, as a scholar. Although he never taught at a university or even earned a PhD, Szajkowski became one of the world's foremost experts on the history of the Jews in modern France, publishing in Yiddish, English, and Hebrew. His work opened up new ways of thinking about Jewish emancipation, economic and social modernization, and the rise of modern anti-Semitism. But beneath Szajkowski's scholarly accomplishments lay his shameful secret: his pathbreaking articles were based upon documents that he moved illicitly to New York. Eventually, he sold these documents, piecemeal, to American and Israeli research libraries where they still remain. Leff takes us into the backstage of the archives, revealing the powerful ideological, economic, and psychological forces that made Holocaust-era Jewish scholars care more deeply than ever before about preserving the remnants of their past. As Leff shows, it is only when we understand the issues at the heart of his story, in all their ambiguity and complexity, that we can begin to address the larger questions of the rightful ownership of Jewish archives, as well as other contested archives, that are still at issue today.
How do American Jews envision their role in the world? Are they tribal--a people whose obligations extend solely to their own? Or are they prophetic--a light unto nations, working to repair the world? The Star and the Stripes is an original, provocative interpretation of the effects of these worldviews on the foreign policy beliefs of American Jews since the nineteenth century. Michael Barnett argues that it all begins with the political identity of American Jews. As Jews, they are committed to their people's survival. As Americans, they identify with, and believe their survival depends on, the American principles of liberalism, religious freedom, and pluralism. This identity and search for inclusion form a political theology of prophetic Judaism that emphasizes the historic mission of Jews to help create a world of peace and justice. The political theology of prophetic Judaism accounts for two enduring features of the foreign policy beliefs of American Jews. They exhibit a cosmopolitan sensibility, advocating on behalf of human rights, humanitarianism, and international law and organizations. They also are suspicious of nationalism--including their own. Contrary to the conventional wisdom that American Jews are natural-born Jewish nationalists, Barnett charts a long history of ambivalence; this ambivalence connects their early rejection of Zionism with the current debate regarding their attachment to Israel. And, Barnett contends, this growing ambivalence also explains the rising popularity of humanitarian and social justice movements among American Jews. Rooted in the understanding of how history shapes a political community's sense of the world, The Star and the Stripes is a bold reading of the past, present, and possible future foreign policies of American Jews.
The Genealogical Science analyzes the scientific work and social implications of the flourishing field of genetic history. A biological discipline that relies on genetic data in order to reconstruct the geographic origins of contemporary populations - their histories of migration and genealogical connections to other present-day groups - this historical science is garnering ever more credibility and social reach, in large part due to a growing industry in ancestry testing. In this book, Nadia Abu El-Haj examines genetic history's working assumptions about culture and nature, identity and biology, and the individual and the collective. Through the example of the study of Jewish origins, she explores novel cultural and political practices that are emerging as genetic history's claims and "facts" circulate in the public domain and illustrates how this historical science is intrinsically entangled with cultural imaginations and political commitments. Chronicling late nineteenth- to mid-twentieth-century understandings of race, nature, and culture, she identifies continuities and shifts in scientific claims, institutional contexts, and political worlds in order to show how the meanings of biological difference have changed over time. Through her focus on Jewish origins, she also analyzes genetic history as the latest iteration of a cultural and political practice now over a century old.
The book uses papers released from Israeli, British and US State Department archives -- which demonstrate the thinking behind the diplomatic moves relating to the western powers' commitment to Jordan and the pro-Nasser policy of the Kennedy administration. The book examines Israeli efforts to preserve the stability of the Jordanian monarchy under king Hussein, as well as the territorial status quo between Israel and Jordan, in terms of the manoeuvrings of powerful factions in Israel to take advantage of the crisis so as to make territorial gains.
Elijah ben Solomon, the "Genius of Vilna," was perhaps the best-known and most understudied figure in modern Jewish history. This book offers a new narrative of Jewish modernity based on Elijah's life and influence.
While the experience of Jews in modernity has often been described as a process of Western European secularization--with Jews becoming citizens of Western nation-states, congregants of reformed synagogues, and assimilated members of society--Stern uses Elijah's story to highlight a different theory of modernization for European life. Religious movements such as Hasidism and anti-secular institutions such as the yeshiva emerged from the same democratization of knowledge and privatization of religion that gave rise to secular and universal movements and institutions. Claimed by traditionalists, enlighteners, Zionists, and the Orthodox, Elijah's genius and its afterlife capture an all-embracing interpretation of the modern Jewish experience. Through the story of the "Vilna Gaon," Stern presents a new model for understanding modern Jewish history and more generally the place of traditionalism and religious radicalism in modern Western life and thought.
Children of the Holocaust contains the papers delivered at a conference to mark Holocaust Remembrance Day 2004, which was held under the auspices of the AHRC Parkes Centre at the University of Southampton. The book addresses questions of representation of the Holocaust by and of children, both in text and image. While the volume opens with a theoretical discussion of how and where to locate the voice of the child in a text, the majority of contributions deal with exemplary texts either by single authors or specific groups of survivors. The testimonies at the heart of these essays were written in different European languages, mainly in German, English and Polish. The authors offer a variety of perspectives, ranging from the literary to the historical and art-critical. With its wide range of examples and approaches to the theme, this volume proposes to be more than a concise introduction to the theme of children of the Holocaust. It documents the breadth of issues of this branch of Holocaust studies, which is still largely waiting to be discovered.
This is the first book-length study to survey the phenomenon of twentieth-century Anglo-Jewish poetry. It proceeds by reading established Anglo-Jewish poets against the grain of conventional thinking about English verse. For example, rather than understanding Isaac Rosenberg and Siegfried Sassoon as simply First World War poets, it approaches them as minority Anglo-Jewish poets as well. A similar challenge to the notion of an undifferentiated English literature is made with respect to four other major writers: John Rodker (1894-1955), Jon Silkin (1930-97), Elaine Finestein (1930- ) and Karen Gershon (1923-93). All these poets share a peripheral relationship with English and Jewish culture, together with a common attachment to the diasporic narrative of exile and deferred return to a textually imagined homeland.
The medieval biblical scholar Abraham ibn Ezra was born about 1089 CE in Spain, emigrated shortly before 1140 to Italy, and later went on to France and England. He died in the year 1164. On the basis of the Warsaw textual edition as well as several manuscripts, this work in two volumes offers a German edition of Abraham ibn Ezra s long commentary on the book of Exodus, written in the year 1153 in France. In addition to the critical translation, accompanied by extensive commentary, there are two comprehensive introductions at the beginning of the present edition: the first deals among other things with the questions of whether Abraham ibn Ezra is the author of the commentary edited, and when and where he wrote it. The second is concerned with the sources employed by Abraham ibn Ezra; therefore the edition becomes a basic introduction to Jewish exegesis of the Bible in the classical period."
In German Idealism and the Jew, Michael Mack uncovers the deep roots of anti-Semitism in the German philosophical tradition, contending that the redefinition of the Jews as an irrational, oriental Other forms the very cornerstone of German idealism. He shows how fundamental thinkers such as Kant and Hegel created a construction of Jews as symbolic of the worldlines that hindered the development of a body politic, and how thinkers such as Moses Mendelssohn, Heinrich Heine, Franz Rosenzweig, and Sigmund Freud grappled with being both German and Jewish-pinpointing the particular Jewish notion of enlightenment that came out of it. The first analytical account of the connection between anti-Semitism and philosophy, German Idealism and the Jew speaks the unspoken in German philosophy, profoundly reshaping our understanding of it.
Over half of all American Jewish children are being raised by intermarried parents. This demographic group will have a tremendous impact on American Judaism as it is lived and practiced in the coming decades. To date, however, in both academic studies about Judaism and in the popular imagination, such children and their parents remain marginal. Jennifer A. Thompson takes a different approach. In Jewish on Their Own Terms , she tells the stories of intermarried couples, the rabbis and other Jewish educators who work with them, and the conflicting public conversations about intermarriage among American Jews. Thompson notes that in the dominant Jewish cultural narrative, intermarriage symbolizes individualism and assimilation. Talking about intermarriage allows American Jews to discuss their anxieties about remaining distinctively Jewish despite their success in assimilating into American culture. In contrast, Thompson uses ethnography to describe the compelling concerns of all of these parties and places their anxieties firmly within the context of American religious culture and morality. She explains how American and traditional Jewish gender roles converge to put non-Jewish women in charge of raising Jewish children. Interfaith couples are like other Americans in often harboring contradictory notions of individual autonomy, universal religious truths, and obligations to family and history. Focusing on the lived experiences of these families, Jewish on Their Own Terms provides a complex and insightful portrait of intermarried couples and the new forms of American Judaism that they are constructing.
A classic early 20th century translation by the Jewish Publication
Society is graced by reproductions of ancient frescoes, medieval
illuminated manuscripts, and paintings by contemporary artists.
An essential account of America's most controversial alliance that reveals how the United States came to see Israel as an extension of itself, and how that strong and divisive partnership plays out in our own time. Our American Israel tells the story of how a Jewish state in the Middle East came to resonate profoundly with a broad range of Americans in the twentieth century. Beginning with debates about Zionism after World War II, Israel's identity has been entangled with America's belief in its own exceptional nature. Now, in the twenty-first century, Amy Kaplan challenges the associations underlying this special alliance. Through popular narratives expressed in news media, fiction, and film, a shared sense of identity emerged from the two nations' histories as settler societies. Americans projected their own origin myths onto Israel: the biblical promised land, the open frontier, the refuge for immigrants, the revolt against colonialism. Israel assumed a mantle of moral authority, based on its image as an "invincible victim," a nation of intrepid warriors and concentration camp survivors. This paradox persisted long after the Six-Day War, when the United States rallied behind a story of the Israeli David subduing the Arab Goliath. The image of the underdog shattered when Israel invaded Lebanon and Palestinians rose up against the occupation. Israel's military was strongly censured around the world, including notes of dissent in the United States. Rather than a symbol of justice, Israel became a model of military strength and technological ingenuity. In America today, Israel's political realities pose difficult challenges. Turning a critical eye on the turbulent history that bound the two nations together, Kaplan unearths the roots of present controversies that may well divide them in the future.
This book presents the various ways that the Gospels function as sources for Second Temple Jewish thought and practice. While decades of research into their "Jewish backgrounds" have proven fruitful, little attention has been given to the manner in which the Gospels themselves give witness to the evolution of Judaism in antiquity. This book argues that when understood as part of the corpora of ancient Jewish texts (e.g., Dead Sea Scrolls, Mishnah, etc.), the Gospels are testimonies to the geographical, linguistic, historical, political, social and religious reality of ancient Judaism and are sometimes the very first literary witnesses to particular practices (e.g., naming a child on the 8th day).
Finalist for the 2013 National Jewish Book Award, American Jewish Studies For centuries, Jews were one of the few European cultures without any official public theatrical tradition. Yet in the modern era, Jews were among the most important creators of popular theater and film-especially in America. Why? In Theatrical Liberalism, Andrea Most illustrates howAmerican Jews used the theatre and other media to navigate their encounterswith modern culture, politics, religion, and identity,negotiating a position for themselves within and alongside Protestant Americanliberalism by reimagining key aspects of traditional Judaism astheatrical. Discussing works as diverse as the Hebrew Bible, TheJazz Singer, and Death of a Salesman-among many others-Most situates Americanpopular culture in the multiple religious traditions that informed theworldviews of its practitioners. Offering a comprehensive history of the role of Judaism in thecreation of American entertainment, Theatrical Liberalism re-examines the distinction between the secular and the religious in both Jewish and American contexts, providing a new way of understanding Jewish liberalism and its place in a pluralist society. With extensive scholarship and compelling evidence, Theatrical Liberalism shows how the Jewish worldview that permeates American culture has reached far beyond the Jews who created it.
From one of the world's foremost authorities on Sigmund Freud comes a strikingly original biography of the father of psychoanalysis Becoming Freud is the story of the young Freud-Freud up until the age of fifty-that incorporates all of Freud's many misgivings about the art of biography. Freud invented a psychological treatment that involved the telling and revising of life stories, but he was himself skeptical of the writing of such stories. In this biography, Adam Phillips, whom the New Yorker calls "Britain's foremost psychoanalytical writer," emphasizes the largely and inevitably undocumented story of Freud's earliest years as the oldest-and favored-son of Jewish immigrants from Eastern Europe and suggests that the psychoanalysis Freud invented was, among many other things, a psychology of the immigrant-increasingly, of course, everybody's status in the modern world. Psychoanalysis was also Freud's way of coming to terms with the fate of the Jews in Europe in the late nineteenth and early twentieth centuries. So as well as incorporating the writings of Freud and his contemporaries, Becoming Freud also uses the work of historians of the Jews in Europe in this significant period in their lives, a period of unprecedented political freedom and mounting persecution. Phillips concludes by speculating what psychoanalysis might have become if Freud had died in 1906, before the emergence of a psychoanalytic movement over which he had to preside.
American Jews have built a political culture based on the principle of equal citizenship in a secular state. This durable worldview has guided their political behavior from the founding to the present day. In The Foundations of American Jewish Liberalism, Kenneth D. Wald traces the development of this culture by examining the controversies and threats that stimulated political participation by American Jews. Wald shows that the American political environment, permeated by classic liberal values, produced a Jewish community that differs politically from non-Jews who resemble Jews socially and from Jewish communities abroad. Drawing on survey data and extensive archival research, the book examines the ups and downs of Jewish attachment to liberalism and the Democratic Party and the tensions between two distinct strains of liberalism.
Threatened by the love of would-be friends as well as the hatred of long-established enemies, the Jewish people face a number of critical questions about the future. What matters more: the number of Jewish people, or the qualities of the Jewish soul? Does asking, "Is it good for the Jews?" diminish the more profound question, "Is it good?" Should the Torah be seen as the unchanging anchor of faith or as a starting place for continual reinvention? Does Judaism hold within it a universal and inclusive ethic?
These questions take on more and more significance as Jewish neighborhoods continue to fade, as Jewish identity melts in the embrace of intermarriage, and as a new generation of American Jews seeks a universal moral vision in a religion built for a people who once stood apart.
Each of the five photographs in this book frames one of these
critical questions, generating a dialogue that is as honest and
practical as it is spiritual and philosophical. Drawing on history,
literature, and his upbringing in the Jewish communities of
Brooklyn, Peter S. Temes seeks a new understanding of what it means
to be Jewish and what the future holds for the Jewish people. The
five photographs at the center of his search hint at the
possibilities of that future--possibilities that are at once
hopeful and inspiring but also challenging and troubling.
Denying recognition or even existence to certain others, while still tolerating diversity, stabilizes a political order; or does it? Revisiting this classical question of political theory, the book turns to the Talmud. That late ancient body of text and thought displays a new concept of the political, and thus a new take on the question of excluded others. Philosophy- and theology-driven approaches to the concept of the political have tacitly elided a concept of the political which the Talmud displays; yet, that elision becomes noticeable only by a methodical rereading of the pages of the Talmud through and despite the lens of contemporary competing theological and philosophical theories of the political. The book commits such rereading of the Talmud, which at the same time is a reconsideration of contemporary political theory. In that way, The Political intervenes both to the study of the Talmud and Jewish Thought in its aftermath, and to political theory in general. The question of the political for the excluded others, or for those who programmatically do not claim any "original" belonging to a particular territory comes at the forefront of analysis in the book. Other Others approaches this question by moving from a modern political figure of "Jew" as such an "other other" to the late ancient texts of the Talmud. The pages of the Talmud emerge in the book as a (dis)appearing display of the interpersonal rather than intersubjective political. The argument in the book arrives, at the end, to a demand to think earth anew, now beyond the notions of territory, land, nationalism or internationalism, or even beyond the notion of universe, that have defined the thinking of earth so far.
This book charts Carl Gustav Jung's 33-year (1928-61) correspondence with James Kirsch, adding depth and complexity to the previously published record of the early Jungian movement. Kirsch was a German-Jewish psychiatrist, a first-generation follower of Jung, who founded Jungian communities in Berlin, Tel Aviv, London, and Los Angeles. Their letters tell of heroic survival, brilliant creativity, and the building of generative institutions, but these themes are darkened by personal and collective shadows. The Nazi era looms over the first half of the book, shaping the story in ways that were fateful not only for Kirsch and his career but also for Jung and his. Kirsch trained with Jung and acted as a tutor in Jewish psychology and culture to him. In 1934, fearing that anti-Semitism had seized his teacher, Kirsch challenged Jung to explain some of his publications for the Nazi-dominated Medical Society for Psychotherapy. Jung's answer convinced Kirsch of his sincerity, and from then on Kirsch defended him fiercely against any allegation of anti-Semitism. We also witness Kirsch's lifelong struggle with states of archetypal possession: his identification with the interior God-image on the one hand, and with unconscious feminine aspects of his psyche on the other. These complexes were expressed, for Kirsch, in physical symptoms and emotional dilemmas, and they led him into clinical boundary violations which were costly to his analysands, his family and himself. The text of these historical documents is translated with great attention to style and accuracy, and generous editorial scaffolding gives glimpses into the writers' world. Four appendices are included: two essays by Kirsch, a series of letters between Hilde Kirsch and Jung, and a brief, incisive essay on the Medical Society for Psychotherapy. This revised edition includes primary material that was unavailable when the book was first published, as well as updated footnotes and minor corrections to the translated letters.
A new biography of the seminal twentieth-century historian and thinker who pioneered the study of Jewish mysticism and profoundly influenced the Zionist movement Gershom Scholem (1897-1982) was perhaps the foremost Jewish intellectual of the twentieth century. Pioneering the study of Jewish mysticism as a legitimate academic discipline, he overturned the rationalist bias of his predecessors and revealed an extraordinary world of myth and messianism. In his youth, he rebelled against the assimilationist culture of his parents and embraced Zionism as the vehicle for the renewal of Judaism in a secular age. He moved to Palestine in 1923 and participated in the creation of the Hebrew University, where he was a towering figure for nearly seventy years. David Biale traces Scholem's tumultuous life of political activism and cultural criticism, including his falling-out with Hannah Arendt over the Eichmann trial. Mining a rich trove of diaries, letters, and other writings, Biale shows that his subject's inner life illuminates his most important writings. Scholem emerges as a passionately engaged man of his times-a period that encompassed two world wars, the rise of Nazism, and the Holocaust.
Based on extensive scrutiny of primary sources from Nazi and Jihadist ideologues, David Patterson argues that Jihadist anti-Semitism stems from Nazi ideology. This book challenges the idea that Jihadist anti-Semitism has medieval roots, identifying its distinctively modern characteristics and tracing interconnections that link the Nazis to the Muslim Brotherhood to the PLO, Fatah, Hamas, Islamic Jihad, Hezbollah, Al-Qaeda, the Sudan, the Iranian Islamic Republic, and other groups with an anti-Semitic worldview. Based on his close reading of numerous Jihadist texts, Patterson critiques their antisemitic teachings and affirms the importance of Jewish teaching, concluding that humanity needs the very Jewish teaching and testimony that the Jihadists advocate destroying.
You may like...
Israel, Jordan and Peace Process
Yehuda Lukacs Paperback R497 Discovery Miles 4 970
The Boy Who Followed His Father into…
Jeremy Dronfield Paperback (1)
A Perfect Storm - Antisemitism In South…
Milton Shain Paperback
50 Children - One Ordinary American…
Steven Pressman Paperback
Letters Of Stone - Discovering A…
Steven Robins Paperback (3)
The Boy Who Followed His Father into…
Jeremy Dronfield Paperback (1)
The Librarian of Auschwitz - The…
Antonio Iturbe Paperback (1)
Storm from Paradise - Politics of Jewish…
Jonathan Boyarin Paperback R905 Discovery Miles 9 050
Starstruck in the Promised Land - How…
Shalom Goldman Hardcover
The Children's Block - Based on a True…
Otto B Kraus Paperback (1)