In nineteenth-century Eastern Europe, the Jewish-run tavern was often the center of leisure, hospitality, business, and even religious festivities. This unusual situation came about because the nobles who owned taverns throughout the formerly Polish lands believed that only Jews were sober enough to run taverns profitably, a belief so ingrained as to endure even the rise of Hasidisms robust drinking culture. As liquor became the regions boom industry, Jewish tavernkeepers became integral to both local economies and local social life, presiding over Christian celebrations and dispensing advice, medical remedies and loans. Nevertheless, reformers and government officials, blaming Jewish tavernkeepers for epidemic peasant drunkenness, sought to drive Jews out of the liquor trade. Their efforts were particularly intense and sustained in the Kingdom of Poland, a semi-autonomous province of the Russian empire that was often treated as a laboratory for social and political change. Historians have assumed that this spelled the end of the Polish Jewish liquor trade. However, newly discovered archival sources demonstrate that many nobles helped their Jewish tavernkeepers evade fees, bans and expulsions by installing Christians as fronts for their taverns. The resulta vast underground Jewish liquor tradereflects an impressive level of local Polish-Jewish co-existence that contrasts with the more familiar story of anti-Semitism and violence. By tapping into sources that reveal the lives of everyday Jews and Christians in the Kingdom of Poland, Yankels Tavern transforms our understanding of the region during the tumultuous period of Polish uprisings and Jewish mystical revival.

"In a world that is constantly awake, illuminated and exposed, there is much to gain from looking into the darkness of times past. This fascinating and vivid picture of nocturnal life in Middle Eastern cities shows that the night in the eighteenth-century Ottoman Empire created unique conditions for economic, criminal, political, devotional and leisurely pursuits that were hardly possible during the day. Offering the possibility of livelihood and brotherhood, pleasure and refuge; the darkness allowed confiding, hiding and conspiring - activities which had far-reaching consequences on Ottoman state and society in the early modern period. Instead of dismissing the night as merely a dark corridor between days, As Night Falls demonstrates how fundamental these nocturnal hours have been in shaping the major social, cultural and political processes in the early modern Middle East"--

This book traces the global, national, and local origins of the conflict between Muslims and Jews in France, challenging the belief that rising anti-Semitism in France is rooted solely in the unfolding crisis in Israel and Palestine. Maud Mandel shows how the conflict in fact emerged from processes internal to French society itself even as it was shaped by affairs elsewhere, particularly in North Africa during the era of decolonization. Mandel examines moments in which conflicts between Muslims and Jews became a matter of concern to French police, the media, and an array of self-appointed spokesmen from both communities: Israel's War of Independence in 1948, France's decolonization of North Africa, the 1967 Arab-Israeli War, the 1968 student riots, and François Mitterrand's experiments with multiculturalism in the 1980s. She takes an in-depth, on-the-ground look at interethnic relations in Marseille, which is home to the country's largest Muslim and Jewish populations outside of Paris. She reveals how Muslims and Jews in France have related to each other in diverse ways throughout this history--as former residents of French North Africa, as immigrants competing for limited resources, as employers and employees, as victims of racist aggression, as religious minorities in a secularizing state, and as French citizens. In Muslims and Jews in France, Mandel traces the way these multiple, complex interactions have been overshadowed and obscured by a reductionist narrative of Muslim-Jewish polarization.

Documents the tension between the ultra-Orthodox and the secular Jews, discussing both the history, politics, and culture that continues to fuel the animosity between these two groups.

"One would be hard-pressed to name a more admirable contemporary American example of the intellectual engage than Martin Duberman. Historian, playwright, memoirist, biographer, social commentator, teacher, activist and assured podium performer, Duberman is an unapologetic, uncategorizable and nonsectarian radical whose constant questioning of conventional wisdoms - even on the left - has made him one of this country's pre-eminent participants in the political and cultural wars that have riven public life."â__In These Times"A marvelous collection of a lifetime of courageous writing by a deeply moral and reflective man who has engaged the greatest struggles of our times with an unflinching nerve, a wise heart and a brilliant intellect informed at all times by compassion."â__Jonathan KozolThe lives of â__outsidersâ__ have been the focus of Martin Duberman's work as a public intellectual for the past four decades. Best known for his biography of Paul Robeson, Duberman highlights the "banding together" of the excluded in Left Out. These identity-based movementsâ__black power, gay liberation, feminismâ__have created a vital and controversial change in American consciousness in recent decades. Duberman's collected essays trace this evolution of thought to the history of dissent from abolitionism through the New Left to today's organizing.Presenting summations of Duberman's views on such matters as race, foreign policy, gender and sexuality, Left Out offers incisive analyses of the split between class-based and identity-based politics on the Left. The "godfather" of the gay studies movement, Duberman has taken many brave and prescient stands. His writing shows why he is considered a deeply moral and wise man. For the first time available in paperback, this edition, updated through 2002, includes three new essays: "The State of Gay Studies," "Queer Economic Justice," and "Jewish Radicals, Effeminacy, and the Rise of Gay Chauvinism".

Presents the life of the Scottish activist who worked as a secret agent against apartheid in South Africa during the 1960s, suffering imprisonment until her escape from the country.

First published in Switzerland in 1935 and now available for the first time in English translation, Heritage of Our Times is a bold work of cultural criticism by a major twentieth-century German philosopher. Recalling work by Walter Benjamin and the Frankfurt School, Ernst Bloch's study of everyday life and politics during the Weimar Republic and Nazi Germany is a brilliant historical analysis of the cultural conditions leading to German fascism.A half-century later, Bloch's prescient meditations on culture and politics still retain their explosive power and are certain to provoke controversy and discussion among cultural critics, philosophers, social theorists, and historians. In their Introduction, the translators contextualize the book within the political and intellectual tendencies of the period and Bloch's other work.

The past two decades have witnessed a remarkable renaissance in the academic study of the history of the Jews in Great Britain and of their impact upon British history. In this volume Professor Geoffrey Alderman presents essays that reflect the richness of this renaissance, penned by a new generation of British and American scholars who are uninhibited by the considerations of communal image and public obligation that once exercised a powerful influence on Anglo-Jewish historiography. History does not have lessons, says Alderman, but it may provide signposts, and he adds that in the case of the essays presented here "I believe there is one signpost that we would all do well to ponder: in multicultural Britain hard-working immigrants may be welcome, or they may be feared -- or both. They are destined to remain not quite British, and, for better or worse, they are destined to bequeath this otherness to the generations that follow them."

"Saying No to Hate grounds readers in the history of antisemitism in America, emphasizing the strategies Jews have used to address threats and thereby preparing us to recognize, understand, and confront hatred today"--

This volume makes available some of the most exciting research currently underway into Greek society after Liberation. Together, its essays map a new social history of Greece in the 1940s and 1950s, a period in which the country grappled--bloodily--with foreign occupation and intense civil conflict.

Green Crescent over Nazareth is the story of the cultural and political struggle between Christians and Muslims, and of the rapid Islamization of Nazareth - the birthplace of Christianity - ironically, under the rule of the Jewish State of Israel. Until the creation of Israel in 1948, Christians formed the majority in the township of Nazareth. However, as Muslim refugees fled adjoining villages for the safety of the city during Israel's War of Independence, the demographic balance began to shift. The higher birthrate among the less educated and poorer Muslim population and the rapid exodus of outnumbered and frustrated Christians quickened the pace of change.By the year 2000, Christians had been reduced to a mere 30 per cent of the city's population of 60,000.

Historical account of the Russian revolutionary social movement for social change, covering the period from the late 1880's until the spring of 1918 - includes a bibliography pp. 315 to 326, maps and references.

In a gray fieldstone house in Nashville, Tennessee, the Reverend Joshua Smith Sr.--the staunch and gentle man known to thousands in black churches throughout the South as the Singing Evangelist and to one white reporter as "the Colored Billy Graham"--is trying to compose his own obituary on what will be the last day of his life. In doing so, he looks back over that life--from his childhood in rural nothern Mississippi to the civil rights movement of the 1960s, from tears of humiliation to songs of celebration and triumph. When Do Lord Remember was first published in 1984, the Chicago Sun-Times compared it to Alex Haley's Roots , Newsday described it as "exquisitely crafted," People as "distinguished," the Philadelphia Inquirer as "riveting," and the Cleveland Plain-Dealer declared "every page has something worth remembering." Twenty years later and now a classic, Do Lord Remember Me is an eloquent and deeply moving story about a black family's dignified struggle for survival.

Notes from the Other Side of Night is a diary-memoir written upon Juliana Geran Pilon's return to her native Romania in 1975, which she had left along with her family when she was just fourteen. Poetically weaving together modern insight and realities with childhood perceptions, Pilon tells the haunting stories of her parents, grandparents, neighbors, and friends. Although the scenery of her native home had remained essentially unchanged since her childhood, Pilon recalls streets that are no more, homes and churches that have been demolished. Yet, the hills and forests, the flowers and mountains, the heat of old Bucharest, remained the same. The scenes and characters described in this book are simply unforgettable. Despite the many tragedies it describes--anti-semitism, political imprisonment, and judicial execution were ruthless realities under communism--Notes from the Other Side of Night is not a depressing book. Pilon writes with a detached melancholy about events and characters that illustrate Hannah Arendt's terrifying "banality of evil." But she remembers, as well, those few who managed to remain human beings until the end. Ultimately, hope triumphs in this memoir. This edition includes a new foreword, which discusses the initial writing and publication of this and previous editions.

A generous selection of poems by Hans Arp, Bertolt Brecht, Gunter Grass, Wilhelm Lehmann, Gottfried Benn, Yvan Goll, Nelly Sachs, Peter Huchel, Gunter Eich, Christine Lavant, Joannes Bobrowski, Paul Celan, Helmut Heissenbuttel, Ernst Jandl, Ingeborg Bachmann, Hans Magnus Enzensberger, and Gunter Kunert, printed in German, with an Introduction in English.

France is the only Western European nation home to substantial numbers of survivors of the World War I and World War II genocides. In the Aftermath of Genocide offers a unique comparison of the country’s Armenian and Jewish survivor communities. By demonstrating how—in spite of significant differences between these two populations—striking similarities emerge in the ways each responded to genocide, Maud S. Mandel illuminates the impact of the nation-state on ethnic and religious minorities in twentieth-century Europe and provides a valuable theoretical framework for considering issues of transnational identity. Investigating each community’s response to its violent past, Mandel reflects on how shifts in ethnic, religious, and national affiliations were influenced by that group’s recent history. The book examines these issues in the context of France’s long commitment to a politics of integration and homogenization—a politics geared toward the establishment of equal rights and legal status for all citizens, but not toward the accommodation of cultural diversity. In the Aftermath of Genocide reveals that Armenian and Jewish survivors rarely sought to shed the obvious symbols of their ethnic and religious identities. Mandel shows that following the 1915 genocide and the Holocaust, these communities, if anything, seemed increasingly willing to mobilize in their own self-defense and thereby call attention to their distinctiveness. Most Armenian and Jewish survivors were neither prepared to give up their minority status nor willing to migrate to their national homelands of Armenia and Israel. In the Aftermath of Genocide suggests that the consolidation of the nation-state system in twentieth-century Europe led survivors of genocide to fashion identities for themselves as ethnic minorities despite the dangers implicit in that status.