The 1948 war that led to the creation of the State of Israel also resulted in the destruction of Palestinian society when some 80 per cent of the Palestinians who lived in the major part of Palestine upon which Israel was established became refugees. Israelis call the 1948 war their 'War of Independence' and the Palestinians their 'Nakba', or catastrophe. After many years of Nakba denial, land appropriation, political discrimination against the Palestinians within Israel and the denial of rights to Palestinian refugees, the Nakba is beginning to penetrate Israeli public discourse. This book explores the construction of collective memory in Israeli society, where the memory of the trauma of the Holocaust and of Israel's war dead competes with the memory claims of the dispossessed Palestinians. Against a background of the Israeli resistance movement, Lentin's central argument is that commemorating the Nakba by Israeli Jews is motivated by an unresolved melancholia about the disappearance of Palestine and the dispossession of the Palestinians, a melancholia that shifts mourning from the lost object to the grieving subject. Lentin theorises Nakba co-memory as a politics of resistance, counterpoising commemorative practices by internally displaced Israeli Palestinians with Israeli Jewish discourses of the Palestinian right of return, and questions whether return narratives by Israeli Jews, courageous as they may seem, are ultimately about Israeli Jewish self-healing rather than justice for Palestine.

"Complicated Complicity is about the forms taken, motives and spectrum of actions of European collaboration with the Nazis. State authorities, local military organizations and individual players in different countries and areas including France, Scandinavia, Lithuania, Poland, Ukraine, Romania, Hungary, Slovakia, Greece, Italy, Portugal and the countries of the former Yugoslavia are discussed in the context of the history of World War II, the history of occupation and everyday life and as an essential influencing factor in the Holocaust. New forms of right-wing populism, nationalism and growing intolerance of Jewish fellow citizens and minorities have made such historically sensitive studies considerably more difficult in many countries today. In this time of increasing historical revisionism in Europe, such elucidating discourse is particularly relevant."--Page 4 of cover.

Focuses on the lives of the children of wartime immigrants, whose perceptions and experiences of both the old and the new world were very different from their parents'. At school, in the neighbourhood, or on the sportsfield, many of them were painfully aware of being 'outsiders' in a society unused to cultural diversity. Yet their need to belong was frequently complicated by loyalty to the very different ideals and expectations of their parents. Based on a wide range of interviews as well as documentary evidence from second-generation refugees worldwide, this is an account of the lives of immigrant children growing up in the decades between the 1940s and the 1960s.

The Rise of Modern Yiddish Culture explores the transformation of Yiddish from a low-status vernacular to the medium of a complex modern culture. David Fishman examines the efforts of east European Jews to establish their linguistic distinctiveness as part of their struggle for national survival in the diaspora. Fishman considers the roots of modern Yiddish culture in social and political conditions in Imperial Tsarist and inter-war Poland, and its relationship to Zionism and Bundism. In so doing, Fishman argues that Yiddish culture enveloped all socioeconomic classes, not just the proletarian base, and considers the emergence, at the turn of the century, of a pro-Yiddish intelligentsia and a Yiddishist movement. As Fishman points out, the rise of Yiddishism was not without controversy. Some believed that the rise of Yiddish represented a shift away from a religious-dominated culture to a completely secular, European one; a Jewish nation held together by language, rather than by land or religious content. Others hoped that Yiddish culture would inherit the moral and national values of the Jewish religious tradition, and that to achieve this result, the Bible and Midrash would need to exist in modern Yiddish translation. Modern Yiddish culture developed in the midst of these opposing concepts. Fishman follows the rise of the culture to its apex, the founding of the Yiddish Scientific Institute (YIVO) in Vilna in 1925, and concludes with the dramatic story of the individual efforts that preserved the books and papers of YIVO during the destruction and annihilation of World War II and in postwar Soviet Lithuania. The Rise of Modern Yiddish Culture , like those efforts, preserves the cultural heritage of east European Jews with thorough research and fresh insights.