Shy twelve-year-old Nisha, forced to flee her home with her Hindu family during the 1947 partition of India, tries to find her voice and make sense of the world falling apart around her by writing to her deceased Muslim mother in the pages of her diary.

The voice of Music narrates the tale of its most beloved disciple, young Frankie Presto, a war orphan raised by a blind music teacher in a small Spanish town. At nine years old, Frankie is sent to America in the bottom of a boat. His only possession is an old guitar and six precious strings. But Frankie's talent is touched by the gods, and his amazing journey weaves him through the musical landscape of the 20th century, from classical to jazz to rock and roll, with his stunning talent affecting numerous stars along the way, including Hank Williams, Elvis Presley, Carole King, Wynton Marsalis and even KISS. Frankie becomes a pop star himself. He makes records. He is adored. But his gift is also his burden, as he realizes, through his music, he can actually affect people's futures -- with one string turning blue whenever a life is altered. At the height of his popularity, Frankie Presto vanishes. His legend grows. Only decades later, does he reappear -- just before his spectacular death -- to change one last life.

"With compassion and clarity, David Miliband shows why we should care about the refugee crisis and how we can make a difference. He takes us from war zones in the Middle East to peaceful suburbs in America to explain the crisis and show what can be done, not just by governments with the power to change policy but by citizens with the urge to change lives. His innovative and practical call to action shows that the crisis need not overwhelm us. Miliband says this is a fight to uphold the best of human nature in the face of rhetoric and policy that humor the worst. He defends the international order built by western leaders out of the ashes of World War II, but says now is the time for reform. Describing his family story and drawing revealing lessons from his life in politics, David Miliband shows that if we fail refugees, then we betray our own history, values, and interests. The message is simple: rescue refugees and we rescue ourselves"--Publisher.

A Jewish family fleeing Nazi Germany in 1938 endures innumerable separations before they are once again united.

Surviving Auschwitz, 18-year old Elli leaves behind painful memories to start fresh in America in 1951. She faces challenges of creating a new life in hectic New York City. A powerful glimpse of immigrant America through the eyes of this teenager.

"In May of 1945, German forces surrendered to the Allied powers, effectively putting an end to World War II in Europe. But the aftershocks of this global military conflict did not cease with the signing of truces and peace treaties. Millions of lost and homeless POWs, slave laborers, political prisoners, and concentration camp survivors overwhelmed Germany, a country in complete disarray. British and American soldiers gathered the malnourished and desperate foreigners, and attempted to repatriate them to Poland, Estonia, Latvia, Lithuania, Ukraine, and the USSR. But after exhaustive efforts, there remained over a million displaced persons who either refused to go home or, in the case of many, had no home to which to return. They would spend the next three to five years in displaced persons camps, divided by nationalities, temporary homelands in exile, with their own police forces, churches, schools, newspapers, and medical facilities. The international community couldn't agree on the fate of the Last Million, and after a year of fruitless debate and inaction, an International Refugee Organization was created to resettle them in lands suffering from labor shortages. But no nations were willing to accept the 200,000 to 250,000 Jewish men, women, and children who remained trapped in Germany. In 1948, the United States, among the last countries to accept anyone for resettlement, finally passed a Displaced Persons Bill - but as Cold War fears supplanted memories of WWII atrocities, the bill only granted visas to those who were reliably anti-communist, including thousands of former Nazi collaborators, Waffen-SS members, and war criminals, while barring the Jews who were suspected of being Communist sympathizers or agents because they had been recent residents of Soviet-dominated Poland. Only after the passage of the controversial UN resolution for the partition of Palestine and Israel's declaration of independence were the remaining Jewish survivors finally able to leave their displaced persons camps in Germany."--

"In May of 1945, German forces surrendered to the Allied powers, effectively putting an end to World War II in Europe. But the aftershocks of this global military conflict did not cease with the signing of truces and peace treaties. Millions of lost and homeless POWs, slave laborers, political prisoners, and concentration camp survivors overwhelmed Germany, a country in complete disarray. British and American soldiers gathered the malnourished and desperate foreigners, and attempted to repatriate them to Poland, Estonia, Latvia, Lithuania, Ukraine, and the USSR. But after exhaustive efforts, there remained over a million displaced persons who either refused to go home or, in the case of many, had no home to which to return. They would spend the next three to five years in displaced persons camps, divided by nationalities, temporary homelands in exile, with their own police forces, churches, schools, newspapers, and medical facilities. The international community couldn't agree on the fate of the Last Million, and after a year of fruitless debate and inaction, an International Refugee Organization was created to resettle them in lands suffering from labor shortages. But no nations were willing to accept the 200,000 to 250,000 Jewish men, women, and children who remained trapped in Germany. In 1948, the United States, among the last countries to accept anyone for resettlement, finally passed a Displaced Persons Bill - but as Cold War fears supplanted memories of WWII atrocities, the bill only granted visas to those who were reliably anti-communist, including thousands of former Nazi collaborators, Waffen-SS members, and war criminals, while barring the Jews who were suspected of being Communist sympathizers or agents because they had been recent residents of Soviet-dominated Poland. Only after the passage of the controversial UN resolution for the partition of Palestine and Israel's declaration of independence were the remaining Jewish survivors finally able to leave their displaced persons camps in Germany."--

A collection of novels by the Russian-born author of Suite Française," who died in Auschwitz in 1942, features David Golder," a parable about greed and loneliness, as well as three novels available in English for the first time.

his monumental and fascinating book, the product of seven years of original research, will forever change the terms of the debate about the conflicting claims of the Arabs and the Jews in the Middle East.The weight of the comprehensive evidence found and brilliantly analyzed by historian and journalist Joan Peters answers many crucial questions, among them: Why are the Arab refugees from Israel seen in a different light from all the other, far more numerous peoples who were displaced after World War II? Why, indeed, are they seen differently from the Jewish refugees who were forced, in 1948 and after, to leave the Arab countries to find a haven in Israel? Who, in fact, are the Arabs who were living within the borders of present-day Israel, and where did they come from?Joan Peters's highly readable and moving development of the answers to these and related questions will appear startling, even to those on both sides of the argument who have considered themselves to be in command of the facts. On the basis of a definitive weight of hitherto unexamined population and other historical data, much of it buried in untouched archives, Peters demonstrates that Jews did not displace Arabs in Palestine-just the reverse: Arabs displaced Jews; that a hidden but major Arab migration and immigration took place into areas settled by Jews in pre-Israel Palestine; that a substantial number of the Arab refugees called Palestinians in reality had foreign roots; that for every Arab refugee who left Israel in 1948, there was a Jewish refugee who fled or was expelled from his Arab birthplace at the same time-today's much discussed Sephardic majority in Israel is in fact composed mainly of these Arab-born Jewish refugees or their offspring; that Britain, the Mandatory power, winked at and even encouraged Arab immigration into Palestine between the two World Wars; that by disguising the Arab immigrants as "indigenous native Palestinian Arabs," the British justified their restrictions on Jewish immigration and settlement, dooming masses of European Jews to destruction in the Nazi camps.Joan Peters also unfolds a historical record to shatter the widely held belief that Arabs and Jews harmoniously coexisted for centuries in the Arab world-the fact is that the Jews, along with other non-Muslims, were second-class citizens, oppressed in the Muslim world for more than a millennium. And this continuing prejudicial tradition of hostility underlies, as well, every Arab action toward the state of Israel.In addition to her pioneering archival researches, Joan Peters has frequently traveled in the Middle East, conducting numerous interviews and gathering the personal observations of the first-rate reporter she is. The result is a book that has already had a major impact on policy discussions of one of the most vital and intractable of the world's problems, shrouded until now in a fog of misinformation and ignorance.

In a revised edition of Morris' earlier work, which explored the realities behind the Palestinian exodus of 1948, fresh material considers battles, expulsions and atrocities that contributed to the disintegration of Palestinian communities. The story is harrowing. Refugees now number four million - their cause remains a major obstacle to peace.

As a young man Meron Benvenisti often accompanied his father, a distinguished geographer, when the elder Benvenisti traveled through the Holy Land charting a Hebrew map that would rename Palestinian sites and villages with names linked to Israel's ancestral homeland. These experiences in Benvenisti's youth are central to this book, and the story that he tells helps explain how during this century an Arab landscape, physical and human, was transformed into an Israeli, Jewish state. Benvenisti first discusses the process by which new Hebrew nomenclature replaced the Arabic names of more than 9,000 natural features, villages, and ruins in Eretz Israel/Palestine (his name for the Holy Land, thereby defining it as a land of Jews and Arabs). He then explains how the Arab landscape has been transformed through war, destruction, and expulsion into a flourishing Jewish homeland accommodating millions of immigrants. The resulting encounters between two peoples who claim the same land have raised great moral and political dilemmas, which Benvenisti presents with candor and impartiality. Benvenisti points out that five hundred years after the Moors left Spain there are sufficient landmarks remaining to preserve the outlines of Muslim Spain. Even with sustained modern development, the ancient scale is still visible. Yet a Palestinian returning to his ancestral landscape after only fifty years would have difficulty identifying his home. Furthermore, Benvenisti says, the transformation of Arab cultural assets into Jewish holy sites has engendered a struggle over the "signposts of memory" essential to both peoples. Sacred Landscape raises troublesome questions that most writers on the Middle East avoid. The now-buried Palestinian landscape remains a symbol and a battle standard for Palestinians and Israelis. But it is Benvenisti's continuing belief that Eretz Israel/Palestine has enough historical and physical space for the people of both nations and that it can one day be a shared homeland.

An award-winning historian presents an emotional history of Jewish refugees biding their time in Portugal as they attempt to escape Nazi Europe. This riveting book describes the experience of Jewish refugees as they fled Hitler to live in limbo in Portugal until they could reach safer havens abroad. Drawing attention not only to the social and physical upheavals of refugee life, Kaplan highlights their feelings as they fled their homes and histories while begging strangers for kindness. An emotional history of fleeing, this book probes how specific locations touched refugees' inner lives, including the borders they nervously crossed or the overcrowded transatlantic ships that signaled their liberation

"An epic and beautifully written World War II family history that spans Europe, telling of two happy families uprooted by war, their incredible suffering in Hitler's and Stalin's camps, and the near-miraculous survival and rescue of the author's parents who met after the war. Daniel Finkelstein's grandfather Alfred Wiener was a German Jewish intellectual leader who tolled an early warning of the impending Holocaust and became an archivist of Nazi crimes. He relocated his family to safety in Amsterdam, where they became close with Anne Frank's family. But they were eventually separated, and Daniel's mother Mirjam was sent to Bergen-Belsen with her mother and sisters while Alfred worked feverishly to free them. Finkelstein's father, Ludwik, grew up in a prosperous Jewish family in Poland where his father was a patriotic hero of the Great War. But when Stalin took control, Finkelstein's grandfather was deported to Siberia, while Ludwik and his mother were sent to Kazahkstan, where they barely survived freezing winters and harrowing forced labor conditions. Love and Murder is a page-turning account of ingenuity, bravery and the almost unbelievable coincidences that brought Daniel's parents together. The story features secret archives, forgery and theft, and sweeps across Europe to show the expanse of the war. Moving, engrossing and inspiring, Love and Murder will profoundly touch all who read it"--

The Bear Boy is a story specific to time and place, and about the dislocation of time and place too. It is set in 1935 at the only moment in history when the idea of socialism flickered to life in the United States, when Jewish intellectuals were fleeing out of the country where they were once respected writers and professors, and when a great many people were equal to each other in that the most had little material wealth. The oversize Mitwisser clan are German refugees who survive at the whim of their vagabond benefactor, James Albair. James is heir to the fortune amassed by his father, the author of a wildly popular series of children's books called The Bear Boy. Wayward, feckless and with money to burn, James has taken up the eccentric Mitwissers - scholarly patriach, invalid wife, and five scrappy children - as his latest caprice. Into this chaotic household comes Rose Meadows, orphaned at the age of eighteen. Rose quickly becomes indispensable as assistant to Professor Mitwisser in his research on an arcane sect and then, inevitably, as general nursemaid, nanny and companion to the entire family. Her sole inheritance is a book: the first title in the Bear Boy series. When the actual Bear Boy appears on the Mitwisser doorstep, Rose must resist the pull of his reckless orbit as she pursues her own desires. The Bear Boy evokes Depression-era New York from the perspective of perpetual outsiders. Brought together by coincidence and fate, the hard times they inherit still hold glimmers of past wonders and future dreams.

These essays by a leading Israeli historian focus on Israeli decisions and the reasons behind the mass Arab exile from Palestine in 1948. Benny Morris addresses the transfer of Majdal's Arabs to Gaza in 1950, the initial absorption of the Palestinian refugees in Arab host countries in 1948-9, and why some Arabs remained in their villages. He then explores attitudes toward the Palestinian Arabs from the 1948 war to the differing perspectives of Israel's two main parties. By examining past and present Israeli historiography, Morris identifies and analyzes the major points of controversy between the "old" official Israeli histories and the "new" histories of the 1980s and beyond.

In 1939 Sweden, two Jewish sisters wait for their parents to join them in fleeing the Nazis in Austria, but while eight-year-old Nellie settles in quickly, twelve-year-old Stephie feels stranded at the end of the world, with a foster mother who is as cold and unforgiving as the island on which they live.

The novel centres on a colourful group of refugee Tibetans. One of the group's members, the charismatic (and slightly dubious) Rabbi Chod, recognises himself as the reincarnation of Moses, and various friends as reincarnations of key Biblical figures. Despite condemnation from both the mainstream Jewish and Tibetan communities, he declares his followers the true 'lost tribe of Israel', and defiantly opens up a synagogue in a pet shop. a family where suppression and dysfunction are common currency. Both of his parents are Tibetan Jews, followers of Rabbi Chod. His father owns a cafe called 'Hush Hush', so called because within the cafe, all forms of noise are forbidden. Any customer who speaks is instantly banned and a Polaroid photo of them is pinned to a cork board in case they should dare to return. way not into the future, but the past. He falls asleep each night only to wake up the day before. In this way, as he grows up his parents get younger. By the end of the book his parents are children - too young to manage by themselves - and the adult Monlam has to look after them. In this way he witnesses his own family history, quite literally living backwards into their lives.