Sarah Imhoff – författare

How did American Jewish men experience manhood, and how did they present their masculinity to others? In this distinctive book, Sarah Imhoff shows that the project of shaping American Jewish manhood was not just one of assimilation or exclusion. Jewish manhood was neither a mirror of normative American manhood nor its negative, effeminate opposite. Imhoff demonstrates how early 20th-century Jews constructed a gentler, less aggressive manhood, drawn partly from the American pioneer spirit and immigration experience, but also from Hollywood and the YMCA, which required intense cultivation of a muscled male physique. She contends that these models helped Jews articulate the value of an acculturated American Judaism. Tapping into a rich historical literature to reveal how Jews looked at masculinity differently than Protestants or other religious groups, Imhoff illuminates the particular experience of American Jewish men.

How did American Jewish men experience manhood, and how did they present their masculinity to others? In this distinctive book, Sarah Imhoff shows that the project of shaping American Jewish manhood was not just one of assimilation or exclusion. Jewish manhood was neither a mirror of normative American manhood nor its negative, effeminate opposite. Imhoff demonstrates how early 20th-century Jews constructed a gentler, less aggressive manhood, drawn partly from the American pioneer spirit and immigration experience, but also from Hollywood and the YMCA, which required intense cultivation of a muscled male physique. She contends that these models helped Jews articulate the value of an acculturated American Judaism. Tapping into a rich historical literature to reveal how Jews looked at masculinity differently than Protestants or other religious groups, Imhoff illuminates the particular experience of American Jewish men.

A critical look at the difficulties women face in the field of Jewish studies, drawing on quantitative data, personal stories, and the gendered history of the fieldThe field of Jewish studies has expanded significantly in recent years, with increasing numbers of women entering the field. These scholars have brought new perspectives from studies of women, gender, and sexuality. Yet they have also faced institutional and individual obstacles. In this book, Susannah Heschel and Sarah Imhoff examine the place of women and nonbinary people in Jewish studies, arguing that, for both intellectual and ethical reasons, the culture of the field must change.Heschel and Imhoff explore quantitative data regarding women as editors of and contributors to academic journals and anthologies, examine data regarding citations of women’s scholarship, and scrutinize women’s presence on panels at academic conferences. They analyze the wider context of the contemporary academy, discussing what is distinctive about Jewish studies. They trace the history of the field, its connections to traditional religious studies, and its growth in US institutions, interspersing this with stories of scholars in the field who have experienced harassment and gender discrimination. Finally, they offer suggestions for a reparative path forward.

A critical look at the difficulties women face in the field of Jewish studies, drawing on quantitative data, personal stories, and the gendered history of the fieldThe field of Jewish studies has expanded significantly in recent years, with increasing numbers of women entering the field. These scholars have brought new perspectives from studies of women, gender, and sexuality. Yet they have also faced institutional and individual obstacles. In this book, Susannah Heschel and Sarah Imhoff examine the place of women and nonbinary people in Jewish studies, arguing that, for both intellectual and ethical reasons, the culture of the field must change.Heschel and Imhoff explore quantitative data regarding women as editors of and contributors to academic journals and anthologies, examine data regarding citations of women’s scholarship, and scrutinize women’s presence on panels at academic conferences. They analyze the wider context of the contemporary academy, discussing what is distinctive about Jewish studies. They trace the history of the field, its connections to traditional religious studies, and its growth in US institutions, interspersing this with stories of scholars in the field who have experienced harassment and gender discrimination. Finally, they offer suggestions for a reparative path forward.

In The Lives of Jessie Sampter, Sarah Imhoff tells the story of an individual full of contradictions. Jessie Sampter (1883–1938) was best known for her Course in Zionism (1915), an American primer for understanding support of a Jewish state in Palestine. In 1919, Sampter packed a trousseau, declared herself “married to Palestine,” and immigrated there. Yet Sampter’s own life and body hardly matched typical Zionist ideals. Although she identified with Judaism, Sampter took up and experimented with spiritual practices from various religions. While Zionism celebrated the strong and healthy body, she spoke of herself as “crippled” from polio and plagued by sickness her whole life. While Zionism applauded reproductive women’s bodies, Sampter never married or bore children; in fact, she wrote of homoerotic longings and had same-sex relationships. By charting how Sampter’s life did not neatly line up with her own religious and political ideals, Imhoff highlights the complicated and at times conflicting connections between the body, queerness, disability, religion, and nationalism.

In The Lives of Jessie Sampter, Sarah Imhoff tells the story of an individual full of contradictions. Jessie Sampter (1883–1938) was best known for her Course in Zionism (1915), an American primer for understanding support of a Jewish state in Palestine. In 1919, Sampter packed a trousseau, declared herself “married to Palestine,” and immigrated there. Yet Sampter’s own life and body hardly matched typical Zionist ideals. Although she identified with Judaism, Sampter took up and experimented with spiritual practices from various religions. While Zionism celebrated the strong and healthy body, she spoke of herself as “crippled” from polio and plagued by sickness her whole life. While Zionism applauded reproductive women’s bodies, Sampter never married or bore children; in fact, she wrote of homoerotic longings and had same-sex relationships. By charting how Sampter’s life did not neatly line up with her own religious and political ideals, Imhoff highlights the complicated and at times conflicting connections between the body, queerness, disability, religion, and nationalism.

Judaism in Five Minutes provides an accessible and lively introduction to common questions about Jews and Judaism, with a focus on Jewish communities, textual traditions, practices, rituals, laws, holidays, and life-cycle events. As with other volumes in the Religion in 5 Minutes series, this volume is suitable for beginning students and general readers through a series of general questions, succinctly answered by experts in the field. Some of the questions addressed in this volume include the following: What is the Torah? What is the Talmud? What is Jewish law? What is a rabbi? Was Jesus Jewish? What does kosher mean? Do Jews believe in a messiah? What is Zionism? What is antisemitism? What role did race play in the Holocaust?Because each chapter can be read in about five minutes, the books offer ideal supplementary resources in classrooms or an engaging read for those curious about the world around them.