Tristes Tropiques was an immensely popular bestseller when it was first published in France in 1955. Claude Levi-Strauss's groundbreaking study of the societies of a number of Amazonian peoples is a cornerstone of structural anthropology and an exploration by the author of his own intellectual roots as a professor of philosophy in Brazil before the Second World War, as a Jewish exile from Nazi-occupied Europe, and later as a world-renowned academic (he taught at New York's New School for Social Research and was French cultural attache to the United States). Levi-Strauss's central journey leads from the Amazon basin through the dense upland jungles of Brazil. There, among the Amerindian tribes - the Caduveo, Bororo, Nambikwara, and Tupi-Kawahib - he found "a human society reduced to its most basic expression". Levi-Strauss's discussion of his fieldwork in Tristes Tropiques endures as a milestone of anthropology, but the book is also, in its brilliant diversions on other, more familiar cultures, a great work of literature, a vivid travelogue, and an engaging memoir - a demonstration of the marvelous mental agility of one of the century's most important thinkers. Presented here is the translation by John and Doreen Weightman of the complete text of the revised French edition of 1968, together with the original photographs and illustrations.

There is a tug of war going on for the future of America. At one end of the rope are those who think America is a secular nation; at the other end are those who believe religion is at the root of our country's foundation. In this paperback release of the thought-provoking America's Real War, renowned leader and speaker Rabbi Daniel Lapin encourages America to re-embrace the Judeo-Christian values on which our nation was founded, and logically demonstrates why those values are crucial to America's strength in the new millennium.

"At thirty-six, Sarah Hurwitz was a typical lapsed Jew. On a whim, she attended an introduction to Judaism class and was astonished by what she discovered: thousands of years of wisdom from her ancestors about what it means to be human. That class sparked a journey of discovery that transformed her life. Years later, as Hurwitz wrestled with what it means to be Jewish at a time of rising antisemitism, she wondered: Where had the Judaism she discovered as an adult been all her life? Why hadn't she seen the beauty and depth of her tradition in those dull synagogue services and Hebrew school classes she'd endured as a kid? And why had her Jewish identity consisted of a series of caveats and apologies: I'm Jewish, but not that Jewish . . . I'm just a cultural Jew . . . I'm just like everyone else but with a fun ethnic twist-a dash of neurosis, a touch of gallows humor-a little different, but not in a way that would make anyone uncomfortable. Seeking answers, she went back through time to discover how hateful myths about Jewish power, depravity, and conspiracy have worn a neural groove deep into the world's psyche, shaping not just how others think about Jews, but how Jews think about themselves. She soon realized that the Jewish identity she'd thought was freely chosen was actually the result of thousands of years of antisemitism and two centuries of Jews erasing parts of themselves and their tradition in the hope of being accepted and safe. In As a Jew, Hurwitz documents her quest to take back her Jewish identity, how she stripped away the layers of antisemitic lies that made her recoil from her own birthright and unearthed the treasures of Jewish tradition. With antisemitism raging worldwide, Hurwitz's defiant account of reclaiming the Jewish story and learning to live as a Jew, without apology, has never been timelier or more necessary"-- Provided by publisher.

Jean-Paul Sartre and the Jewish Question examines the image of "the Jew" in Sartre's work to rethink not only his oeuvre but also the role of the intellectual in France and the politics and ethics of existentialism. It explores more broadly how French identity is defined through the abstraction and allegorization of "the Jew" and examines the role anti-antisemitic intellectuals play in this process. Jonathan Judaken reconsiders the origins of the intellectual in France in the context of the Dreyfus affair and Sartre's interventions in the parallel Franco-French conflicts in the 1930s and during the Vichy regime. He considers what it was possible to say on behalf of Jews and Judaism during the German occupation, Sartre's contribution after the war to the Vichy syndrome, his positions on the Arab-Israeli conflict, and the ways Sartre's reflections on the Jewish Question served as a template for his shift toward Marxism, his resistance to colonialism, and for the defining of debates about Jews and Judaism in postwar France by both Jewish and non-Jewish intellectuals. Judaken analyzes the texts that Sartre devoted to these issues and argues that "the Jew" constituted a foil Sartre consistently referenced in reflecting on politics in general and on the role of the intellectual in particular.

Koestler advances the thesis that Ashkenazi Jews are not descended from the historical Israelites of antiquity, but from Khazars, a Turkic people originating in and populating an empire north of and between the Black Sea and Caspian Sea. Koestler's hypothesis is that the Khazars - who converted to Judaism in the 8th century - migrated westwards into current Eastern Europe (primarily Ukraine, Poland, Belarus, Lithuania, Hungary and Germany) in the 12th and 13th centuries when the Khazar Empire was collapsing. At the end of the book's last chapter, Koestler summarises its content and his intentions as follows: "In Part One of this book I have attempted to trace the history of the Khazar Empire based on the scant existing sources. In Part Two, Chapters V-VII, I have compiled the historical evidence which indicates that the bulk of Eastern Jewry - and hence of world Jewry - is of Khazar-Turkish, rather than Semitic, origin. In the last chapter I have tried to show that the evidence from anthropology concurs with history in refuting the popular belief in a Jewish race descended from the biblical tribe."

The first full-scale account of Joseph Stalin's personal vendetta against Soviet Jews. Drawing on newly opened archives and on his own experiences in the USSR of the early 1950s, the investigative journalist-lawyer Arkady Vaksberg reveals the genesis and evolution of the Communist leader's malevolent campaign - and the extraordinary cunning and shrewdness of his tactics. He shows us Stalin prosecuting prominent Jews in the notorious trials of the 1930s while appointing Jews as commanders of eleven out of twelve Gulags. We see the "Man of Steel" awarding the Order of Lenin to a celebrated Jew every time he launches a new anti-Semitic assault - and choosing a Jew, the infinitely hypocritical and sadistic Lazar Kaganovich, as his protege and chief hatchet-man. All this, while thousands of innocent Jewish men and women across the Soviet Union are being stripped of their jobs and property . . . arbitrarily arrested . . . summarily shot. Vaksberg also tells of the trumped-up trial of Soviet Jewish diplomats that was ultimately abandoned after Hitler's invasion; the curious life, and death, of the Jewish Antifascist Committee; the state-ordered murder of the great actor-director Solomon Mikhoels; the plan to deport the entire Soviet Jewish population to Siberia; how Ilya Ehrenburg finally abandoned his role as a "house Jew" and dared to criticize Stalin's policies; and the infamous "Doctor's Plot" just before the dictator's death. A fascinating, richly documented, and profoundly shocking work of twentieth-century history.

Zionism is driven by the search for a homeland for the stateless and persecuted Jewish people. Yet it has infamously clashed with the rights of the Arabs in Palestine and become so controversial that deep understanding and reasoned public debate is increasingly difficult. Prominent British writer Jacqueline Rose uses her political and analytical skills to take an unprecedented look at Zionism--one of the most powerful ideologies of modern times. Rose enters the inner world of the movement and asks a new set of questions. How did Zionism take shape as an identity? And why does it seem so immutable? Rose argues that Zionism colours Israel's most profound self-image. In the most provocative part of her book, Rose proposes that the link between the Holocaust and the founding of the Jewish state--so often used to justify Israel's policies--needs to be rethought.

Newsweek' s Jerusalem bureau chief Joshua Hammer arrived in the West Bank in October 2000 -- just after Ariel Sharon made his inflammatory visit to the Haram al-Sharif, otherwise known as the Temple Mount. Sharon's trip ignited the worst violence the Middle East had seen in decades. Overnight, the peace process gave way to an ever-worsening cycle of attack, revenge, and retaliation, destabilizing the entire region, killing thousands, and culminating in Israel's reoccupation of Palestinian towns in 2002. A Season in Bethlehem is the story of one West Bank town's two-year disintegration, as witnessed by a reporter who was there from the beginning. Woven together from Hammer's own firsthand reportage plus hundreds of interviews, it follows a dozen characters whose lives collided on the streets of this biblical city. They include a Bedouin tribesman who rose to become the commander of Bethlehem's most feared and brutal gang of gunmen; the beleaguered governor, an opponent of the al-Aqsa intifada, who believed he had a mandate to stop the violence, only to discover that Yasser Arafat was undermining him; a Christian businesman who watched helplessly as his community was squeezed between Muslim militants and the Israeli army; an eighteen-year-old female honors student turned suicide bomber; and an Israeli reservist, son of a leader of the Peace Now movement, who wrestled with his left-wing convictions as he rode to battle through the predawn streets. The narrative reaches a climax with a moment-by-moment recreation of the epochal drama that drew many of these characters together: the thirty-nine-day siege of the Church of the Nativity. A clear-eyed chronicle of deepening chaos and violence, in which Hammer lets the opposing sides speak for themselves, A Season in Bethlehem is both a timely and timeless look at how longstanding religious and political tensions finally boiled over in a place of profound resonance: the birthplace of Jesus.

The Wisdom of Love examines the seemingly contradictory claims of universalism and partisanship for the ethnic or racial Other. In discussions of topics ranging from the work of the Jewish philosopher Emmanuel Lävinas to the Dreyfus Affair of the 1890s to the contending positions of Right and Left in the recent culture wars in Europe and the Americas, Finkielkraut cautions against both an unreflective universalism and an equally inflexible advocacy of the Other. He argues instead that genuine respect for the Other is inseparable from calls for universal justice and equality. Rather than being opposites, otherness and universalism are, for Finkielkraut, inextricably bound to one another.

Renowned legal historian Jerold S. Auerbach examines the special contributions of rabbis and lawyers to American Jewish acculturation. Based on extensive reading and research in American and Israeli archives, his analysis of how lawyers displaced rabbis as community leaders at the beginning of this century illuminates a decisive moment in American Jewish history. The author of Unequal Justice (1976), the landmark study of the legal profession in history, turns to the more specific issue of the development of the lawyer class in the U.S. and its role in changing the way Jewish Americans assimilated and were perceived by others.

"Jews experienced antisemitism the moment they landed on what would become the United States. When they first arrived in New Amsterdam in 1654, Peter Stuyvesant tried but failed to deport them. As historian Pamela S. Nadell tells in Antisemitism, an American Tradition, this was only antisemitism's beginning on our shores, as negative European stereotypes about Jews rooted into American soil. Compared with the Old World, with its expulsions, Inquisitions, ghettos, and Holocaust, America's Jews have a different history -- but one where antisemitism, even if it has had fewer dramatic eruptions, is deeply embedded. Jews in America faced restrictions on holding office and getting financial credit. Universities set quotas to limit the number of Jews attending and businesses refused to hire them. Jews endured verbal and physical attacks, and their synagogues and cemeteries, continuing to this day, were vandalized and desecrated. Antisemitism, an American Tradition investigates the depths of this fraught history and its recent manifestations: white nationalists chanting "Jews will not replace us" in Charlottesville, Virginia, and a gunman murdering eleven worshipers of Pittsburgh's Tree of Life synagogue building. Nadell also shows Jews responding to prejudice and hate. America's Jews created advocacy organizations. They turned to the courts to safeguard their constitutional rights. They made common cause with allies to confront all types of hate. They even used their fists when needed. At a time when prejudice, discrimination, and hate against Jews is flaring across the country, Antisemitism, an American Tradition argues that we must understand the past. This momentous work reveals how antisemitism -- and resistance to that hatred -- endures, representing not a rupture from America's history, but a centuries-old legacy." -- Book jacket.

"Published on the country's seventy-fifth anniversary comes a nuanced and thoughtful examination of Israel's past, present, and future, from the two-time National Jewish Book Award-winning author of Israel In 1948, Israel's founders had in mind much more than creating a state. They sought not mere sovereignty but also the creation of a "national home for the Jewish people," where Jewish life would be transformed and where a "new Jew" would take root. Did they succeed? The state they created, says Daniel Gordis, is "the most hated nation in the world but also the most beloved," a place of extraordinary success and maddening disappointment, a story of both unprecedented human triumph and great suffering. Now, as the country marks its seventy-fifth anniversary, Gordis asks: Has Israel fulfilled the dreams of its founders? Using the country's Declaration of Independence as his measure, he provides a thorough, balanced perspective on the ways in which the Israel of today exceeds the country's original aspirations and also how it has fallen short. In a deft and multifaceted assessment, he discusses the often-overlooked reasons for Israel's creation, the flourishing of Jewish and Israeli culture, Israel's economy and its transformative tech sector, the Israeli-Palestinian conflict, the distinctly Israeli form of Judaism that has emerged in the Jewish state, Israel's complex relationship with the Diaspora, and much more. Gordis offers new angles of thinking about Israel that bring moderation and clarity to the prevailing discourse. And through weighing Israel's successes, critiquing its failures, and acknowledging its inherent contradictions, he ultimately suggests that-in ways its founders could not have foreseen-the Jewish state is a success far beyond anything they could have imagined"--

The central addressed the conference question by reported on in this book was posed by Salo Wittmayer Baron, then a young Jewish historian, in his 1928 essay "Ghetto and Emancipation". In it he challenged what he called "the lachrymose conception" of Jewish history in which the Jewish Middle Ages were all evil and Jewish post-Emancipation was all good. In asserting that medieval Jews possessed "more rights than the great bulk of the population...and enjoyed full internal autonomy" in the corporatist order of medieval civilization, he also found much to criticize in the loss of communal autonomy and the recasting of Judaism into a narrow confessional mold in the wake of the Enlightenment. In other words, how can a group seeking to preserve a measure of collective identity survive within a liberal society that values individual rights and obligations above all else? This became the basis for a conference in 1995 at the University of Scranton attended by a distinguished roster of scholars on various fields of Jewish studies from across the United States.

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.

"From Suburb to Shtetl" is an outstanding ethnography that moves beyond simple demographics. Mayer weaves an intricate tapestry of how family, school, and community leaders influence each other. Whether discussing the role of the rebbe or the matchmaker, those who know these communities will find what he says as relevant today as it was when first penned. This is hardly surprising, for the ultra-Orthodox community takes great pride in not changing, in maintaining itself as it was in Europe despite the allure of modern American society. His discussion of synagogue life is particularly informative and evocative. Those in charge of helping immigrants adopted the path of least resistance, allowing and even encouraging them to retain their identities except for those few aspects that might threaten the country's national interests. The American Orthodox community was tremendously augmented by the arrival from Europe, after World War Two, of thousands of Orthodox Jews who remained devoted to that way of life. Egon Mayer was himself part of a smaller, but significant group of Jews who came to the U.S. and settled mostly in Boro Park in the wake of the 1956 Hungarian Revolution. The interaction between the Hasidim and their less fervent Orthodox counterparts described and analyzed in this volume tells us a great deal about how people negotiate their beliefs, values, and norms when forced into close contact with each other in an urban setting within the larger American culture. By exploring these and many other related issues Mayer has given us the chance to assess and forecast the future of American Jewish life as a whole.

In this lively and intellectually engaging book, Galit Hasan-Rokem shows that religion is shaped not only in the halls of theological disputation and institutions of divine study, but also in ordinary events of everyday life. Common aspects of human relations offer a major source for the symbols of religious texts and rituals of late antique Judaism as well as its partner in narrative dialogues, early Christianity, Hasan-Rokem argues. Focusing on the "neighborhood" of the Galilee that is the birthplace of many major religious and cultural developments, this book brings to life the riddles, parables, and folktales passed down in Rabbinic stories from the first half of the first millennium of the Common Era.

"Every day," writes Rabbi Meir Kahane, "the Arabs of Israel move closer to becoming a majority. Are we [Israel] committed to national suicide? Should we allow demography, geography, and democracy to push Israel closer to the abyss? According to Rabbi Kahane, Israel can only be sustained by a permanent Jewish majority and a small, insignificant, and placid Arab minority. But the Arab population continues to grown quantitatively and qualitatively. They feel no ties for a state that breathes Jewishness. They mockingly accept moneys from the National Insurance Institute for medical services, tuition, and social welfre; yet they pay little or no tax. Even worse, they openly vow to destroy the Jewish state - not with bullets or bombs, but with the democratic vote. Is there a solution? Rabbi Kahane insists, "Yes." In this explosive manifesto Rabbi Kahane sets forth the only plan to save Israel. Israeli Arabs would be given the options of accepting noncitizenship, leaving willingly with compensation, or being forcibly expelled without compensation. Controversial? Yes. Could the Arabs be convinced to leave? "We will not come to the Arabs to request, argue, or convince," says Kahane. "For Jews and Arabs in Israel there is only one answer - separation. Jews in their land, Arabs in theirs. Separation. Only separation." They Must Go was written in 1980 while Rabbi Meir Kahane was jailed in Ramle Prison by the Israeli government under an unprecedented administrative detention order that imprisoned him without a trial, without his being informed of any specific charge, and without opportunity to know or to question any alleged evidence or witness. His crime: his philosophy concerning the danger that exists to the state of Israel by the very presence of its large and growing Arab population. Rabbi Kahane's ideas were suppressed, twisted, defamed, and subjected to emotional and hysterical diatribes by people who were too frightened to consider them intelligently or to debate them intellectually. Is there a time bomb ticking away relentlessly in the Holy Land? Can Arabs and Jews ultimately coexist in a Jewish-Zionist state? Rabbi Kahane's only answer: "They Must Go."

Peoplehood--everyone's talking about it. But what does it actually mean and why is it important to the future of Judaism? "Why is this conversation important? Why does it merit your attention? If you care about Jewish identity and community, then you know that we have no trouble identifying the problems that fragmentize us as a people but have far less success identifying that which unites us. Without a unifying, collective notion of Jewish identity that is meaningful and robust, it is virtually impossible to make a strong case for Jewish continuity." --from the Introduction This call to Jewish community explores the purpose, possibilities and limitations of peoplehood as a unifying concept of community for a people struggling profoundly with Jewish identity. It defines what peoplehood is--and is not--and explores both collective and personal Jewish identity and the nature of identity construction. Drawing on history, sacred texts and contemporary scholarship, The Case for Jewish Peoplehood identifies some of the obstacles that challenge a shared notion of peoplehood: personal choices, construct of membership and boundaries, growth of Jewish illiteracy, identity fragmentation between Israeli and Diaspora Jewry and the generational divide affecting traditionalists, baby boomers and generations X and Y. To help you join the conversation, the authors support a vision for the future and provide practical guidance and recommendations for getting there.

This is the first book to explore the effect of genetic research on the Lemba Judaising community of Southern Africa and the phenomenon of Israelite identity. The science of genetics as relayed by the media is perceived by laymen as being irreproachably objective 'hard science': its disinterested 'scientific' findings appear immensely impressive and may therefore act as a powerful catalyst for change. In this case, an oral tradition cherished by many of the Lemba that they are of Jewish origin appears to be supported by recent DNA testing, which has deeply affected the narrative and religious identity of the group and the way the tribe is perceived in the Western world. International in appeal, this topical text brings together cutting-edge research on the social, cultural and ethical implications of genetics and the study of Judaising movements across the world. This book will be of interest to researchers and students of Jewish history, genetic anthropology, race and ethnicity studies, and religious and cultural studies.

Drawing heavily on the reminiscences of the Brownsville boys themselves, and skillfully integrating these with material from newspapers, books, and commentary of the time, Sorin creates an original and compelling picture of the communal and individual vitality that allowed an unusual and heartening social achievement.