"Howard Jacobson's funny, revealing and tender memoir of his path to becoming a writer. It's my theory that only the unhappy, the uncomfortable, the gauche, the badly put together, aspire to make art. Why would you seek to reshape the world unless you were ill-at-ease in it? And I came out of the womb in every sense the wrong way round. In Mother's Boy, Booker-Prize winner Howard Jacobson reveals how he became a writer. It is an exploration of belonging and not-belonging, of being an insider and outsider, both English and Jewish. Jacobson was forty when his first novel was published. In Mother's Boy he traces the life that brought him there. Born to a working-class family in 1940s Manchester, the great-grandson of Lithuanian and Russian immigrants, Jacobson was raised by his mother, grandmother and aunt Joyce. His father was a regimental tailor, as well as an upholsterer, a market-stall holder, a taxi driver, a balloonist, and a magician. Grappling always with his family's history and his Jewish identity, Jacobson takes us from the growing pains of childhood to studying at Cambridge under F.R. Leavis, and landing in Sydney as a maverick young professor on campus." --

An investigation of Jewish identity politics and Jewish contemporary ideology using both popular culture and scholarly texts. Jewish identity is tied up with some of the most difficult and contentious issues of today. The purpose in this book is to open many of these issues up for discussion. Since Israel defines itself openly as the 'Jewish State', we should ask what the notions of 'Judaism', 'Jewishness', 'Jewish culture' and 'Jewish ideology' stand for. Gilad examines the tribal aspects embedded in Jewish secular discourse, both Zionist and anti Zionist; the 'holocaust religion'; the meaning of 'history' and 'time' within the Jewish political discourse; the anti-Gentile ideologies entangled within different forms of secular Jewish political discourse and even within the Jewish left. He questions what it is that leads Diaspora Jews to identify themselves with Israel and affiliate with its politics. The devastating state of our world affairs raises an immediate demand for a conceptual shift in our intellectual and philosophical attitude towards politics, identity politics and history.

Reaching from biblical times to the present day, Esther Benbassa’s prize-winning exploration of Jewish identity is both epic and comprehensive. She shows how in the Jewish world, the representation and ritualization of suffering have shaped the history of both the people and the religion. Benbassa argues that the nineteenth century gave rise to a Jewish ‘lachrymose’ historiography, and that Jewish history was increasingly seen to be a ‘vale of tears’—a development that has become even more pronounced since the Holocaust. The treatment of the Holocaust in the State of Israel now has the form of a civil religion. In principle within reach of everyone, the ‘duty of memory’ and the uniqueness of the genocide have mitigated for many Jews the loss of other traditions. The Israeli government invokes the memory of the Holocaust to neutralize threats to its interests—ensuring that suffering continues to be a central part of Jewish identity and positioning the State of Israeli as a redemptive force.

Founded in 1841, The Jewish Chronicle is the oldest continuously published Jewish newspaper in the world. A force for change, a forum for debate and a shaper of Jewish identity, it has played a central part in the development of modern Anglo-Jewry. More than just a mirror of Anglo-Jewish mores, registering waves of immigration and social change, The Jewish Chronicle has been an active player in historical events. Its editors have intervened decisively in communal history and debated with British statesmen. No historian can understand the inner life of British Jews without looking at the social reports, the sports column, the arts and cultural coverage and the advertising that the paper has carried. This book, written by a noted historian of Jewish social affairs, gives an insight into the working of a newspaper, the struggles between editors and directors, and the boardroom politics. It is the story of a publishing adventure that became an institution and helped to shape the destiny of an entire community.

Humanitarian, philanthropist, and campaigner for Jewish emancipation on a grand scale, Sir Moses Montefiore (1784–1885) was the preeminent Jewish figure of the nineteenth century - and one of the first truly global celebrities. His story, told here in full for the first time, is a remarkable and illuminating tale of diplomacy and adventure. Abigail Green's sweeping biography follows Montefiore through the realms of court and ghetto, tsar and sultan, synagogue and stock exchange. Interweaving the public triumph of Montefiore's foreign missions with the private tragedy of his childless marriage, this book brings the diversity of nineteenth-century Jewry brilliantly to life - from London to Jerusalem, Rome to St. Petersburg, Morocco to Istanbul. Here we see the origins of Zionism and the rise of international Jewish consciousness, the faltering birth of international human rights, and the making of the modern Middle East. With the globalization and mobilization of religious identities now at the top of the political agenda, Montefiore's life story is relevant as never before. Mining materials from eleven countries in nine languages, Green's masterly biography bridges the East-West divide in modern Jewish history, presenting the transformation of Jewish life in Europe, the Middle East, and the New World as part of a single global phenomenon. As it reestablishes Montefiore's status as a major historical player, it also restores a significant chapter to the history of our modern world.

"...this definitive anthology of major nineteenth- and twentieth-century fiction, nonfiction and poetry by eighty Jewish-Russian writers explores both timeless themes and specific tribulations of a people's history"--Publisher's info.

A collection of 15 essays, most of which were published between 1980-90. The following deal with antisemitism and the Holocaust:

Based on two extant Jewish sources describing the pogroms in the Rhineland in 1096, the Mainz Anonymous and the Solomon bar Simson Chronicle, narrates the history of the massacre of Jews by the Crusaders and by burghers who joined them, in Mainz, Worms, Köln, and Speyer. The Pope, who conceived the Crusade, did not call for the massacre of Jews, nor did the secular authorities approve of it; it was Count Emicho's army that unleashed the murders. Clergymen and imperial officials, as well as some burghers, tried to protect the Jews, not always successfully. The revulsion toward Christianity, the readiness for martyrdom evinced by the Rhineland Jews, the mass suicides, and even the murder of their families by Jews themselves only incited the Crusaders to greater excesses. Despite the brutality of the massacres of 1096, the bulk of Ashkenazic Jewry survived them unharmed. Although later Jewish literature sometimes praised the Jews' behavior during the First Crusade, this pattern was not repeated in other disasters which befell European Jewry.

Eighteen noted historians and political scientists analyze the history of the Jewish minority in France since the Revolution.

"The Christian discovery of the Babylonian Talmud is a significant landmark in the long and complex history of anti-Jewish polemic. While the Talmudic corpus developed in the same period as early Christianity, this post-biblical text was largely unknown to the Christians. Full awareness of the Talmud among Christian authors did not arise until the late 1230s, when the Jewish convert Nicholas Donin presented a Latin translation of Talmudic fragments to Pope Gregory IX. Though the Talmud was subsequently put on trial (1240) and burnt (1241/2) in Paris, the controversy surrounding it continued over the following years, as Pope Innocent IV called for a revision of its condemnation. The textual basis for this revision is the Extractiones de Talmud, that is, a Latin translation of 1.922 Talmudic fragments. The articles in this volume shed new light on this monumental translation and its historical context. They also offer critical editions of related texts, such as DoninÕs anti-Talmudic polemic. Authors of the contributions are: Wout van Bekkum, Piero Capelli, Ulisse Cecini, Enric Cort s, îscar de la Cruz Palma, Federico Dal Bo, Alexander Fidora, Gšrge K. Hasselhoff, MoisŽs Orfali, Ursula Ragacs and Eulˆlia Vernet i Pons."

Who are the Jews from Arab countries? What were relations with Muslims like? What made Jews leave countries where they had been settled for thousands of years? What lessons can we learn from the mass exodus of minorities from the Middle East? Lyn Julius undertakes to answer all these questions and more in Uprooted, the culmination of ten years of work studying these issues. Jews lived continuously in the Middle East and North Africa for almost 3,000 years. Yet, in just 50 years, their indigenous communities outside Palestine almost totally disappeared as more than 99 percent of the Jewish population fled. Some 650,000—including a minority of ideological Zionists—went to Israel. Before the Holocaust they constituted ten percent of the world's Jewish population, and now over 50 percent of Israel's Jews are refugees from Arab and Muslim countries, or their descendants. This same process is now repeating in Christian and other minority communities across the Middle East. This book assesses how well these Jews have integrated into Israel and how their struggles have been politicized. It charts the growing clamour for recognition, redress and memorialization for these Jewish refugees, and looks at how their cause can contribute to peace and reconciliation between Israel and the Muslim world.

Jews and Muslims in the Arab World highlights the effects of historical memory on the Arab-Israel conflict, demonstrating that both Jews and Arabs use stories of distant pasts to create their identities and shape their politics. Whether real or imagined, the past filtered through their collective memories has had and will continue to have enormous influence on how Jews and Arabs perceive themselves and each other. Jews and Muslims in the Arab World describes the ways in which the past is absorbed, internalized, and then processed among Jews and Arabs. The book stresses the importance of historical imagination on the current evolving political cultures, but does not claim that explanations from an ancient past shed light on every aspect of contemporary events.

"A detailed, first-hand account of the atrocities committed against Hungarian Jews during the Holocaust ..."--Provided by publisher.

This book is the first Comprehensive study of the relationship between the eductional institutions and leadership and the communities in medieval Ashkenaz.

Now in paperback and "brimming with wondrous surprises . . . There's magic in The Pinch " ( The Boston Globe ) Steve Stern's prodigious imagination finds a wondrous home in the Pinch, a once-thriving Jewish community in Memphis. The Pinch revolves around a single enchanted day containing years, during which the antics of a group of Jewish mystics threaten to ravage the life of general store proprietor Pinchas Pin with miracles, and his nephew Muni's ardor for an alluring tightrope walker collides with his passion for chronicling the wonders of North Main Street. Their stories, gleaned by a hapless bookseller from a fabulist history book, transform the fate of the neighborhood. Now in paperback, The Pinch is a sparkling reminder that Steve Stern is one of our most talented and inimitable storytellers. "[A] big, rangy, saturated, antic new novel, a Pynchonian tragicomedy . . . Stern, an ebullient maestro of words and mayhem, wonder and conscience, orchestrates a cacophonous, whirling, gritty, tender, time-warping saga that encompasses a cavalcade of horror, stubborn love, cosmic slapstick, burlesque humor, and a scattering of miracles." -- Booklist (starred review) "Weird and wonderful . . . [ The Pinch is] a backdrop to Stern's poignant and antic drama, a playground on which his exuberant, larger-than-life characters can run wild . . . The Pinch is composed of . . . perfectly calibrated moments, all of which pulse with a dynamic inventiveness." -- Star Tribune (Minneapolis)

Examines three medieval Jewish accounts of the First Crusade massacres in the Rhine area: the "Mainz Anonymous, " the "Solomon bar Simson Chronicle, " and the "Eliezer bar Nathan Chronicle." Discerns five voices or perspectives in these narratives due to the fact that the "Solomon bar Simson Chronicle" is a compilation of several prior compositions. Suggests that the narratives were composed in order to provide important time-bound information (the course of events, apology of the Jews - both those who chose martyrdom and those who converted, etc.), as well as to address critical timeless issues (including guidance for the future, theodicy, "Kiddush Hashem, " etc.). Believes that the data provided by the two early narratives - the "Mainz Anonymous" and the Speyer-Worms-Mainz unit of the "Solomon bar Simson Chronicle" - are historically reliable, while the other narratives are less reliable. Concludes that the combination of time-bound and timeless concerns reflects an innovative style of historical writing and new views on the relationship between God, humanity, and history.

The Jews of post-World War I Iraq saw themselves as patriots of the new state, and the Jewish intelligentsia shared ideas of Arab nationalism. Several factors made the Arab elites regard the Jews as a problematic minority and put their Iraqi identities into question: the growing popularity of Zionism, Arab nationalism, and communism, which began to spread among both Muslim and Jewish youth. In the late 1930s the anti-colonial (i.e. anti-British) struggle, growing conflation of Judaism with Zionism, and Nazi propaganda led to a rise in anti-Jewish sentiments. These erupted in the "Farhud", a series of anti-Jewish riots in Baghdad in June 1941, during which ca. 180 Jews were killed. The Baghdad riots were followed by anti-Jewish excesses in Diwaniyya, Basra, Hila, and elsewhere. The authorities suppressed the riots, and a large number of pogromists were killed. Against the background of the Jewish-Arab conflict in Palestine in 1946-51, Iraqi Muslims increasingly identified the Jews with Zionism. The situation for the Jews became unbearable because of their social ostracism and outright discrimination, restrictions, and growing antisemitism. When a new government introduced a denationalization law for the Jews who wished to emigrate; the anti-Jewish atmosphere in the country, repressions, and the hysteria of fear for their future caused a great majority of the Jews to leave.