To the Land of the Cattails evokes the uncanny atmosphere of Europe on the brink of the Holocaust with the same dreamlike realism that made The Age of Wonders a modern classic. In the summer of 1938, a Jewish woman living in Austria, suddenly gripped by a longing for her native land, departs with her adolescent son for the interior of Eastern Europe. As she proceeds, the landscape turns increasingly ominous and her son progressively more loutish. Just short of their goal, the young man falls into a drunken stupor. When he finally rouses himself and rushes to join his mother he is told she has been shipped off on a mysterious train to an unspecified destination. To the Land of Cattails is a haunting parable of the human spirit and an unforgettable account of the destiny of modern European Jewry.

Stephen Haliczer has mined rich documentary sources to produce the most comprehensive and enlightening picture yet of the Inquisition in Spain. The kingdom of Valencia occupies a uniquely important place in the history of the Spanish Inquisition because of its large Muslim and Jewish populations and because it was a Catalan kingdom, more or less "occupied" by the despised Castilians who introduced the Inquisition. Haliczer underscores the intensely regional nature of the Valencian tribunal. He shows how the prosecution of religious deviants, the recruitment and professional activity of Inquisitors and officials, and the relations between the Inquisition and the majority Old Christian population all clearly reflect the place and the society. A great series of pogroms swept over Spain during the summer of 1391. Jewish communities were attacked and the Jews either massacred or forced to convert. More than ninety percent of the victims of the Valencian Inquisition a century later were descendants of those who chose conversion, the conversos. Haliczer argues convincingly against those who see all the conversos as "secret Jews." He finds, on the contrary, that a wide range of religious beliefs and practices existed among them and that some were even able to assimilate into Old Christian society by becoming familiares of the Inquisition itself. Nevertheless, it was controversy over the sincerity of the converted which spawned the first proposals for the establishment of a Spanish national Inquisition. That very same controversy, persisting in the writings of history, may be resolved by Haliczer's stimulating discoveries. Inquisition and Society in the Kingdom of Valencia is a major contribution to the lively field of Inquisition studies, combining institutional history of the tribunal with socioreligious history of the kingdom. The many case histories included in the narrative give both Valencian society and the Inquisition very human faces. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.

"German, Jew, Muslim, Gay offers an astonishing perspective on the history of modern Germany through the vantage point of a man with multiple identities who devoted his life to religious utopias, fought for homosexual rights, wrote gay fiction, converted from Judaism to Islam (one of the few of any faith to do so), and considered himself part of a spiritual elite that held the key to Germany's salvation. Born in Posen in 1880, the son of a Jewish industrialist, Hugo Marcus converted to Islam and chose the name Hamid; he became the most important convert in Germany while retaining his membership in the Jewish community. He was renamed Israel by the Nazis and sent to the Sachsenhausen concentration camp in 1938, where he was in the unique position of Muslim witness to the Holocaust. The imam of his mosque gained his release and he escaped to Switzerland, where he wrote gay fiction under the pen name Hans Alienus. He died in Basel in 1966. The book challenges deeply ingrained perceptions of Muslim-Jewish relations during World War II and illuminates their interconnected histories in modern Europe. It also tells the unknown story of Marcus' orientalized Islam that, in echoing Goethe's, revitalized an essential strand of Germany's spiritual heritage"--

Jews were emancipated at a time when high culture was becoming an integral part of German citizenship. German Jews felt a powerful urge to integrate, to find their Jewish substance in German culture and craft an identity as both Germans and Jews. In this reprint edition, based on the 1983 Efroymson Memorial Lectures given at Hebrew Union College-Jewish Institute of Religion in Cincinnati, George Mosse argues that they did this by adopting the concept of Bildung-the idea of intellectual and moral self-cultivation-and combining it with key Enlightenment ideas such as optimism about human potential, individualism and autonomy, and a connection between knowledge and morality through aesthetics. Personal friendships could be devoted to common pursuit of Bildung and become a means of overcoming differences, becoming a means for integration into German society. Mosse traces how Jewish artists, writers, and thinkers actively sought to participate in German culture and communicate these ideals through popular culture, scholarship, and political activity. From the historical biographies, novels, and short stories of Stefan Zweig and Emil Ludwig; to the psychoanalysis of Freud, which sought to subject irrationality to reason; to the revolutionary thought of Walter Benjamin-Jews sought to influence a mass political culture that was fast drifting into irrationality. As individualism was subsumed into nationalism, and eventually the German political right's racist version of nationalism, German-Jewish dialogue became more difficult. Jews remained idealistic as German society became less rational, their ideas corresponded less and less to the realities of German life, and they drifted out of the mainstream into an intellectual isolation. Yet out of this German-Jewish dialogue, what had once been part of German culture became a central Jewish heritage. The ideal of cultivating a personal identity beyond religion and nationality, the liberal outlook on society and politics, and the desire to transcend history by stressing what united rather than divided individuals and nations infiltrated Jewish life became an inspiration for many men and women searching to humanize their society and their own lives. Mosse's lectures trace the emergence of a form of Jewishness which resisted cultural ghettoization in favor of the pursuit of that which is universally human.

SHORLISTED FOR THE ORWELL PRIZE 2018 NEW STATESMAN AND EVENING STANDARD BOOKS OF THE YEAR 2017 'Brilliant ... a staggering story' Robert Fox, Evening Standard, Books of the Year 'Fascinating, vast and rich ... a dramatic family memoir' Guardian Uncovering his family's remarkable and moving stories, Mark Mazower recounts the sacrifices and silences that marked a generation and their descendants. It was a family that fate drove into the siege of Stalingrad, the Vilna ghetto, occupied Paris, and even into the ranks of the Wehrmacht . His British father was the lucky one, the son of Russian Jewish emigrants who settled in London after escaping the civil war and revolution. Max, the grandfather, had started out as a socialist and manned the barricades against tsarist troops, but never spoke of it. His wife, Frouma, came from a family ravaged by the Great Terror yet somehow making their way in Soviet society. In the centenary of the Russian Revolution, What You Did Not Tell recounts a brand of socialism erased from memory - humanistic, impassioned, and broad-ranging in its sympathies. But it also explores the unexpected happiness that may await history's losers, the power of friendship, and the love of place that allowed Max and Frouma's son to call England home.

Deals also with British antisemitism from Cromwell's time to the present. There were objections against the admission of Jews to England in 1655, as well as attempts to restrict their rights in the 17th-18th centuries. Discusses pre-World War I antisemitic writers (e.g. G.K. Chesterton, H. Belloc) and the eugenics movement. Racial antisemitism was almost non-existent before 1914. Antisemitism reached a peak in Britain in 1917-22, but it was milder than in other Western countries. Relates, also, to left-wing antisemitism between the two World Wars. Ch. 3 (pp. 280-363), "Anglo-Jewry and the Holocaust, 1933-1945", deals with the reactions of Jews and non-Jews to the rise of Nazism and the Holocaust. Nazi antisemitism aroused revulsion in British society, even among conservatives and pro-Germans. States that Britain did more for refugees from Germany than any other country. British Jewry did all it could to rescue Jews to the extent that it understood their situation. During the war and the hostilities in the Middle East, there was an upsurge of antisemitism in the country but it receded in the 1950s. Contends that antisemitism in Britain was always a marginal phenomenon.

Originally published in 1986, From Berlin to Berkeley is an intellectual portrait of one of America's leading 20th century social scientists, Reinhard Bendix, and his father, Ludwig Bendix. It discusses cultural identity and assimilation and provides a profound account of Ludwig Bendix's life as a lawyer and critic of the German judicial system, his identification with German culture and his emigration to Palestine during Hitler's regime. Bendix then examines the relationship with his father and details his youth in Germany, his emigration to America, and his early career as a scholar. Covering the period from 1877 to the 1980s, Bendix shows how the two lives were touched by the culture of Imperial Germany, the German legal profession, World War I, the revolution of November 1918 in Germany and subsequent inflation, the Great Depression of the 1930s and the crisis of the Weimar Republic, the Hitler regime, emigration to Palestine and the United States, World War II, the division of Germany, and the world-political role of the United States. A moving exploration which melds sociological case study and family history, the book is a significant measure of a family and a civilization.

Did Muslims and Jews in the Middle Ages cohabit in a peaceful "interfaith utopia"? Or were Jews under Muslim rule persecuted, much as they were in Christian lands? Rejecting both polemically charged ideas as myths, Mark Cohen offers a systematic comparison of Jewish life in medieval Islam and Christendom--and the first in-depth explanation of why medieval Islamic-Jewish relations, though not utopic, were less confrontational and violent than those between Christians and Jews in the West. Under Crescent and Cross has been translated into Turkish, Hebrew, German, Arabic, French, and Spanish, and its historic message continues to be relevant across continents and time. This updated edition, which contains an important new introduction and afterword by the author, serves as a great companion to the original.

"Winner of the Nike Prize, Poland's most prestigious literary award Joanna Olczak-Ronikier is one of Poland's most admired dramatists, screenwriters, and authors. In the Garden of Memory, her most acclaimed work, traces the lives of four generations of her own family-Polish Jews who were members of one of the country's most illustrious clans, noted for its achievements in business, politics, and culture-as they lived, struggled, and (mostly) survived through the turbulent twentieth century. Rich with tales of bravery as well as poignant, sometimes comic anecdotes of everyday life, the book follows the family members as they scattered around the world to European spas, tsarist prisons, Soviet war camps, and the Royal Air Force. Tracing their roots to a renowned Austrian rabbi, the family members included an array of amazing characters. One became an industrial magnate who founded the Citroën automobile company in France; another was a Communist revolutionary who ended up being arrested, tortured, and executed by Stalin's police. One worked as an undercover agent, another as a zoologist in France. One became a notable Polish publisher, another a leading Freudian psychiatrist. Inevitably, the tragic history of the Second World War and its catastrophic impact on European Jews looms darkly over the narrative, yet remarkably enough only two members of the clan were killed in the Holocaust. Today the survivors have continued the family journey around the world, including in the United States. Beautifully translated by Antonia Lloyd-Jones, In the Garden of Memory is ultimately the uplifting account of a family that never gave up hope and never gave in"--

In Journey Through a Small Planet (1972), the writer Emanuel Litvinoff recalls his working-class Jewish childhood in the East End of London: a small cluster of streets right next to the city, but worlds apart in culture and spirit. With vivid intensity Litvinoff describes the overcrowded tenements of Brick Lane and Whitechapel, the smell of pickled herring and onion bread, the rattle of sewing machines and chatter in Yiddish. He also relates stories of his parents, who fled from Russia in 1914, his experiences at school and a brief flirtation with Communism. Unsentimental, vital and almost dream like, this is a masterly evocation of a long-vanished world.

"Revisionist approach to a status of apostates in medieval European rabbinic thought. View this in full screen In Brothers from Afar: Rabbinic Approaches to Apostasy and Reversion in Medieval Europe, Ephraim Kanarfogel challenges a long-held view that those who had apostatized and later returned to the Jewish community in northern medieval Europe were encouraged to resume their places without the need for special ceremony or act that verified their reversion. Kanarfogel's evidence suggests that from the late twelfth century onward, leading rabbinic authorities held that returning apostates had to undergo ritual immersion and other rites of contrition. He also argues that the shift in rabbinic positions during the twelfth and thirteenth centuries was fundamentally a response to changing Christian perceptions of Jews and was not simply an internal halakhic or rabbinic development. Brothers from Afar is divided into seven chapters. Kanarfogel begins the book with Rashi (1040-1105), the pre-eminent European rabbinic authority, who favored an approach which sought to smooth the return of penitent apostates. He then goes on to explain that although Jacob Katz, a leading Jewish social historian, maintains that this more lenient approach held sway in Ashkenazic society, a series of manuscript passages indicate that Rashi's view was challenged in several significant ways by northern French Tosafists in the mid-twelfth century. German Tosafists mandated immersion for a returning apostate as a means of atonement, akin to the procedure required of a new convert. In addition, several prominent tosafists sought to downgrade the status of apostates from Judaisim who did not return, in both marital and economic issues, well beyond the place assigned to them by Rashi and others who supported his approach. Although these mandates were formulated along textual and juridical lines, considerations of how to protect the Jewish communities from the inroads of increased anti-Judaism and the outright hatred expressed for the Jews as unrivaled enemies of Christianity, played a large role. Indeed, medieval Christian sources that describe how Jews dealt with those who relapsed from Christianity to Judaism are based not only on popular practices and culture but also reflect concepts and practices that had the approbation of the rabbinic elite in northern Europe. Brothers from Afar belongs in the library of every scholar of Jewish and medieval studies"--

"This book brings together Vilém Flusser and intellectual Jewish history of the second half of the twentieth century. Flusser is viewed today by many scholars as the most original theoretician of media and photography in the second half of the twentieth century, and yet this is the first monograph about him in English. Combining elements of Flusser's biography with a rigorous study of his writing, this book shows that concepts of 'virtuality', 'medium', and 'embodiment' underpin not only Flusser's understanding of technological media, such as photography, but also his understanding of evolution and of real or imaginary biological organisms. This book argues that Flusser contended with Nazism in his writings on these biological and ecological themes. Two threads - and their relationship - are explored: the first bears on Nazism as undergirded by a biological perspective - an attempt to eradicate a population taken to be parasitic; in the second, Nazism is simply viewed as 'stupid'. Such a line of inquiry necessarily leads to and includes our dealing with the 'Nazi fantasy', because fantasy was fused into Nazism's own vision. This book will not only be an ideal resource for students and scholars of intellectual Jewish history but will interest anyone seeking an introduction to Flusser and the philosophy of science within the context of Nazism"--

When the Nazis came to power and created a racial state in the 1930s, an urgent priority was to identify Jews who had converted to Christianity over the preceding centuries. With the help of church officials, a vast system of conversion and intermarriage records was created in Berlin, the country’s premier Jewish city. Deborah Hertz’s discovery of these records, the Judenkartei, was the first step on a long research journey that has led to this compelling book. Hertz begins the book in 1645, when the records begin, and traces generations of German Jewish families for the next two centuries. The book analyzes the statistics and explores letters, diaries, and other materials to understand in a far more nuanced way than ever before why Jews did or did not convert to Protestantism. Focusing on the stories of individual Jews in Berlin, particularly the charismatic salon woman Rahel Levin Varnhagen and her husband, Karl, a writer and diplomat, Hertz humanizes the stories, sets them in the context of Berlin’s evolving society, and connects them to the broad sweep of European history.

This is a selection of essays written during the first decade of the twenty-first century, by a figure widely acknowledged as the conscience of European liberalism. In Walter Laqueur's lifetime, there have been more acutely dangerous situations, such as the coming of a world war or the seemingly unstoppable march to victory of totalitarian regimes, than in any other previous epoch. Such immediate dangers may not exist at the present time. But long-term trends are equally or even more threatening, as we now see in the ability of small groups of people, unprecedented in history, to inflict enormous damage. This is the underlying essence of Laqueur's thinking, as expressed in this new volume. As Laqueur observes, one learns from long experience that the worst does not always happen, and if it does, probably not in one's lifetime. Ideas and intellectual fashions emerging from the groves of academe, particularly in America can seem wrongheaded and often out of touch with the real world. This growing isolation causes growing bitterness, alienation, and a feeling of impotence on the part of intellectuals, which turns into greater radicalization and farfetched thinking. Laqueur fortunately does not fall into this trap. The articles and essays selected for this volume deal with a variety of topics. They do not entirely reflect Laqueur's interests, which during this period were more in the cultural field than in politics. However, politics intrude irrespective of the author's predilections. Laqueur deals with unpleasant truths in concrete geopolitical settings, but poignantly takes his stand with the men and women who strive to overcome self-censorship in the search for accurate judgment.

Berlin! Berlin! is a satirical selection from the "man with the acid pen and the perfect pitch for hypocrisy," as New York author and Tucholsky-expert Peter Wortsman writes. This book os a complete collection of Tucholsky's news stories, features, satirical pieces, and poems about his hometown Berlin. It depicts Weimar Berlin, its cabarets, its policies, its follies, its ticks, and its celebrities, such as Pola Negri, Gussy Holl, Bert Brecht, Max Reinhardt, or Heinrich Zille. The book contains some of Tucholsky's most famous pieces, among them Berlin! Berlin!, a feature of the stereotypical Berliner on the phone, on vacation or doing "bizness", more than one satirical biography of the author himself, and some of his most famed stories such as where the holes in the cheese come from, or about the lion who escaped the Berlin zoo. Herr Wendriner, the chatty Berlin businessman makes an appearance, as well as Lottchen, the flapper, modelled after one of Tucholsky's real-life gilrfriends. Also Tucholsky's long-term friends Karlchen and Jakopp are part of this book. In Weimar Germany, Tucholsky was big, the most brilliant, prolific and witty cultural journalist of his time. He poured scorn on the reactionary institutions of the old regime, the follies of the Weimar Republic, and the peculiarities of the German character. - William Grimes, The New York Times Imagine a writer with the acid voice of Christopher Hitchens and the satirical whimsy of Jon Stewart. That's Tucholsky in a nutshell. - Anne Nelson, author of "The Red Orchestra" and "The Guys" Kurt Tucholsky was one of the most brilliant German-Jewish writers of his time. Today's Berliners adore him as one of their greatest sons. The world has yet to discover his genius. -Peter Schneider, author of "The Wall Jumper" and "Eduard's Homecoming" A selection from the man with the acid pen and the perfect pitch for hypocrisy, who was as much the voice of 1920s Berlin as Georg Grosz was its face. - Peter Wortsman, author of "Ghost Dance in Berlin" . . . a small, fat Berliner, who wanted to stop a catastrophe with his typewriter. -Erich Kästner, author of "Emil and the Detectives"

"Roth examined the concept of Jewish identity years before the onset of National Socialism and looked ahead with apprehension to Germany's future. Emotionally ravaged by the whirlwind events of Weimar Germany, he dared to write about the historical schism between Eastern and Western Jews, warning of the false comforts of materialism and assimilation and urging his fellow Jews to embrace their heritage and the land of Palestine as a nascent Jewish homeland. As one of Berlin's most eminent journalists, he traveled throughout Europe and composed these essays with both an exigency and restrained contemplation that have earned him comparisons to his more celebrated contemporaries, Thomas Mann and Isaac Babel. By the mid-1930s, as anti-Semitism crested and Roth fled Germany for what he thought were safer climes in Paris, he became increasingly desperate and hobbled by alcoholism. He had tremendous difficulties securing a German publisher, and his powerful 1937 preface, written for what he hoped would be the second edition of The Wandering Jews and included here, was never published in his lifetime."-- Jacket.

The rise and fall of the Jews is compressed into the enigmatic character of Ebenezer Schneerson, who has somehow become the final repository of all Jewish culture following the ravages of World War II.

The agendas of three European men with dubious political histories converge in the aftermath of an 1989 death linked to the fates of myriad Hungarians, Jews, Germans and Gypsies across the treacherous years of the mid-twentieth century.

Despite the growing assimilation of the Jews with Czech language and culture in the late 19th-early 20th centuries, many sectors of the Czech national movement regarded the Jews as a Germanizing element. Ch. 8 (pp. 181-197), "Death and the Nation: Ritual Murder as Political Discourse in the Czech Lands" [an earlier version appeared in "Jewish History" 10 (1996)], describes cases of blood libels in 1892-1902 and reflects on the role played by ritual murder discourse in the rhetoric of Czech nationalism. Concludes that the ritual murder accusation against the Jews, as well as belief in their sexual licentiousness, added psychological dimensions to the rhetoric of economic nationalism - e.g. accusations of economic exploitation and "linguistic treason." Ch. 9 (pp. 198-216), "Masaryk and Czech Jewry: The Ambiguities of Friendship, " disputes the myth of Masaryk as a staunch opponent of antisemitism. Throughout his career Masaryk could not overcome antisemitic prejudices adopted in his childhood; he paradoxically combined support for the Jews of Bohemia with expressions of resentment and distrust.