German Jewish Cultures - Böcker

While much early Yiddish literature belonged to pious genres, quasi-secular genres—epic, drama, and lyric—also developed. Jerold Frakes contends that the historical context of the emergence of Yiddish literature is an essential factor in any understanding of its cultural relevance in a time and place where Jewish life was defined by expulsions, massacres, and discriminatory legislation that profoundly altered European Judaism and shook the very foundations of traditional Jewish society.

Nowhere else have Jews contributed so massively and consequentially to the general culture than in Germany. From Mendelssohn to Marx, from Freud to Einstein, Jewish contributions to secular German thought have been both wide-ranging in scope and profound in their impact. But how are these intellectual innovations contributions to European Jewish culture? How are they to be defined as Jewish? Scott Spector argues for a return to the actual subjects of German-Jewish history as a way to understand them and their worlds. By engaging deeply with the individual as well as with the literary or philosophical character of the text, Spector offers a fresh view of the presumed contradictions, uncertainties, and paradoxes that underlie the project of Jewish participation in culture. Spector forges a new definition of what modernist creativity means in our understanding of German-Jewish culture.

Nowhere else have Jews contributed so massively and consequentially to the general culture than in Germany. From Mendelssohn to Marx, from Freud to Einstein, Jewish contributions to secular German thought have been both wide-ranging in scope and profound in their impact. But how are these intellectual innovations contributions to European Jewish culture? How are they to be defined as Jewish? Scott Spector argues for a return to the actual subjects of German-Jewish history as a way to understand them and their worlds. By engaging deeply with the individual as well as with the literary or philosophical character of the text, Spector offers a fresh view of the presumed contradictions, uncertainties, and paradoxes that underlie the project of Jewish participation in culture. Spector forges a new definition of what modernist creativity means in our understanding of German-Jewish culture.

In this rich transnational history, Cornelia Aust traces Jewish Ashkenazi families as they moved across Europe and established new commercial and entrepreneurial networks as they went. Aust balances economic history with elaborate discussions of Jewish marriage patterns, women's economic activity, and intimate family life. Following their travels from Amsterdam to Warsaw, Aust opens a multifaceted window into the lives, relationships, and changing conditions of Jewish economic activity of a new Jewish mercantile elite.

In this rich transnational history, Cornelia Aust traces Jewish Ashkenazi families as they moved across Europe and established new commercial and entrepreneurial networks as they went. Aust balances economic history with elaborate discussions of Jewish marriage patterns, women's economic activity, and intimate family life. Following their travels from Amsterdam to Warsaw, Aust opens a multifaceted window into the lives, relationships, and changing conditions of Jewish economic activity of a new Jewish mercantile elite.

As German scholars, poets, and theologians searched for the origins of the ancient Israelites, Ofri Ilany believes they created a model for nationalism that drew legitimacy from the biblical idea of the Chosen People. In this broad exploration of eighteenth-century Hebraism, Ilany tells the story of the surprising role that this model played in discussions of ethnicity, literature, culture, and nationhood among the German-speaking intellectual elite. He reveals the novel portrait they sketched of ancient Israel and how they tried to imitate the Hebrews while forging their own national consciousness. This sophisticated and lucid argument sheds new light on the myths, concepts, and political tools that formed the basis of modern German culture.

During the mid-19th century, the works of Arthur Schopenhauer and Richard Wagner sparked an impulse toward German cultural renewal and social change that drew on religious myth, metaphysics, and spiritualism. The only problem was that their works were deeply antisemitic and entangled with claims that Jews were incapable of creating compassionate art. By looking at the works of Jewish composers and writers who contributed to a lively and robust biblical theatre in fin de siècle Vienna, Caroline A. Kita shows how they reimagined myths of the Old Testament to offer new aesthetic and ethical views of compassion. These Jewish artists, including Gustav Mahler, Siegfried Lipiner, Richard Beer-Hofmann, Stefan Zweig, and Arnold Schoenberg, reimagined biblical stories through the lens of the modern Jewish subject to plead for justice and compassion toward the Jewish community. By tracing responses to antisemitic discourses of compassion, Kita reflects on the explicitly and increasingly troubled political and social dynamics at the end of the Habsburg Empire.

Since the refugee crisis of 2015, the topic of migration has moved to the center of global political debates. Despite the frequently invoked notion that current developments are without historical precedent, migration has been a constant feature of contemporary history, particularly in Europe. Jannis Panagiotidis considers a particular type of migration, co-ethnic migration, where migrants seek admission to a country based on their purported ethnicity or nationality being the same as the country of destination. Panagiotidis looks at immigration to Germany and Israel, focusing on individual cases where migrants were not allowed to enter the country. These rejections confound notions of an "open door" or a "return to the homeland" and present contrasting ideas of descent, culture, blood, and race. Panagiotidis shows that migration is never a simple matter of moving from place to place. Questions of historical origins, immigrant selection and screening, and national belonging are deeply ambiguous and complicate migration even in nations that are purported to be ethnically homogenous.

Since the refugee crisis of 2015, the topic of migration has moved to the center of global political debates. Despite the frequently invoked notion that current developments are without historical precedent, migration has been a constant feature of contemporary history, particularly in Europe. Jannis Panagiotidis considers a particular type of migration, co-ethnic migration, where migrants seek admission to a country based on their purported ethnicity or nationality being the same as the country of destination. Panagiotidis looks at immigration to Germany and Israel, focusing on individual cases where migrants were not allowed to enter the country. These rejections confound notions of an "open door" or a "return to the homeland" and present contrasting ideas of descent, culture, blood, and race. Panagiotidis shows that migration is never a simple matter of moving from place to place. Questions of historical origins, immigrant selection and screening, and national belonging are deeply ambiguous and complicate migration even in nations that are purported to be ethnically homogenous.

German Jewish judge and prosecutor Fritz Bauer (1903–1968) played a key role in the arrest of Adolf Eichmann and the initiation of the Frankfurt Auschwitz trials. Author Ronen Steinke tells this remarkable story while sensitively exploring the many contributions Bauer made to the postwar German justice system. As it sheds light on Bauer's Jewish identity and the role it played in these trials and his later career, Steinke's deft narrative contributes to the larger story of Jewishness in postwar Germany. Examining latent antisemitism during this period as well as Jewish responses to renewed German cultural identity and politics, Steinke also explores Bauer's personal and family life and private struggles, including his participation in debates against the criminalization of homosexuality—a fact that only came to light after his death in 1968. This new biography reveals how one individual's determination, religion, and dedication to the rule of law formed an important foundation for German post war society.

German Jewish judge and prosecutor Fritz Bauer (1903–1968) played a key role in the arrest of Adolf Eichmann and the initiation of the Frankfurt Auschwitz trials. Author Ronen Steinke tells this remarkable story while sensitively exploring the many contributions Bauer made to the postwar German justice system. As it sheds light on Bauer's Jewish identity and the role it played in these trials and his later career, Steinke's deft narrative contributes to the larger story of Jewishness in postwar Germany. Examining latent antisemitism during this period as well as Jewish responses to renewed German cultural identity and politics, Steinke also explores Bauer's personal and family life and private struggles, including his participation in debates against the criminalization of homosexuality—a fact that only came to light after his death in 1968. This new biography reveals how one individual's determination, religion, and dedication to the rule of law formed an important foundation for German post war society.

Ernst Lubitsch (1982–1947) was one of the most successful and influential German filmmakers in American film comedy. In this volume, Rick McCormick argues for a more transnational view of Lubitsch's career and films with respect to nationality, ethnicity, migration, class, sexuality, and gender. McCormick focuses on Lubitsch's Jewishness, which is inseparable from the distinct transnational character of the director, categorizing his early films as "Jewish comedies" where Lubitsch strikes a tenuous balance between Jewish humor, antisemitic jokes, stereotypes, and the incorporation of antifascist subjects into his popular films. Above all, the larger political issues at stake in Lubitsch's work are brought forward: German-Jewish perspectives and experiences, the subtle treatment of covert political and social messages, and the relationship of comedy, especially sexual comedy, to emancipatory politics and, in particular, to the turbulent politics of Europe and the United States in the first half of the twentieth century.The book discusses in depth the following films by Lubitsch: The Pride of the Firm (1914), Shoe Palace Pinkus (1916), Meyer From Berlin (1918), I Don't Want to Be a Man (1918), The Oyster Princess (1919), Madame Dubarry (1919), The Doll (1919), Sumurun (1920), The Wildcat (1921), The Marriage Circle (1924), The Student Prince in Old Heidelberg (1927), The Love Parade (1929), The Man I Killed (1932), Trouble in Paradise (1932), Design for Living (1933), Ninotchka (1939), The Shop Around the Corner (1940), and To Be or Not to Be (1942).

Ernst Lubitsch (1982–1947) was one of the most successful and influential German filmmakers in American film comedy. In this volume, Rick McCormick argues for a more transnational view of Lubitsch's career and films with respect to nationality, ethnicity, migration, class, sexuality, and gender. McCormick focuses on Lubitsch's Jewishness, which is inseparable from the distinct transnational character of the director, categorizing his early films as "Jewish comedies" where Lubitsch strikes a tenuous balance between Jewish humor, antisemitic jokes, stereotypes, and the incorporation of antifascist subjects into his popular films. Above all, the larger political issues at stake in Lubitsch's work are brought forward: German-Jewish perspectives and experiences, the subtle treatment of covert political and social messages, and the relationship of comedy, especially sexual comedy, to emancipatory politics and, in particular, to the turbulent politics of Europe and the United States in the first half of the twentieth century.The book discusses in depth the following films by Lubitsch: The Pride of the Firm (1914), Shoe Palace Pinkus (1916), Meyer From Berlin (1918), I Don't Want to Be a Man (1918), The Oyster Princess (1919), Madame Dubarry (1919), The Doll (1919), Sumurun (1920), The Wildcat (1921), The Marriage Circle (1924), The Student Prince in Old Heidelberg (1927), The Love Parade (1929), The Man I Killed (1932), Trouble in Paradise (1932), Design for Living (1933), Ninotchka (1939), The Shop Around the Corner (1940), and To Be or Not to Be (1942).

In Yiddish Writers in Weimar Berlin, Marc Caplan explores the reciprocal encounter between Eastern European Jews and German culture in the days following World War I. By concentrating primarily on a small group of avant-garde Yiddish writers—Dovid Bergelson, Der Nister, and Moyshe Kulbak—working in Berlin during the Weimar Republic, Caplan examines how these writers became central to modernist aesthetics. By concentrating on the character of Yiddish literature produced in Weimar Germany, Caplan offers a new method of seeing how artistic creation is constructed and a new understanding of the political resonances that result from it. Yiddish Writers in Weimar Berlin reveals how Yiddish literature participated in the culture of Weimar-era modernism, how active Yiddish writers were in the literary scene, and how German-speaking Jews read descriptions of Yiddish-speaking Jews to uncover the emotional complexity of what they managed to create even in the midst of their confusion and ambivalence in Germany. Caplan's masterful narrative affords new insights into literary form, Jewish culture, and the philosophical and psychological motivations for aesthetic modernism.

In Yiddish Writers in Weimar Berlin, Marc Caplan explores the reciprocal encounter between Eastern European Jews and German culture in the days following World War I. By concentrating primarily on a small group of avant-garde Yiddish writers—Dovid Bergelson, Der Nister, and Moyshe Kulbak—working in Berlin during the Weimar Republic, Caplan examines how these writers became central to modernist aesthetics. By concentrating on the character of Yiddish literature produced in Weimar Germany, Caplan offers a new method of seeing how artistic creation is constructed and a new understanding of the political resonances that result from it. Yiddish Writers in Weimar Berlin reveals how Yiddish literature participated in the culture of Weimar-era modernism, how active Yiddish writers were in the literary scene, and how German-speaking Jews read descriptions of Yiddish-speaking Jews to uncover the emotional complexity of what they managed to create even in the midst of their confusion and ambivalence in Germany. Caplan's masterful narrative affords new insights into literary form, Jewish culture, and the philosophical and psychological motivations for aesthetic modernism.

In Making German Jewish Literature Anew, Katja Garloff traces the emergence of a new Jewish literature in Germany and Austria from 1990 to the present. The rise of new generations of authors who identify as both German and Jewish, and who often sustain additional affiliations with places such as France, Russia, or Israel, affords a unique opportunity to analyze the foundational moments of diasporic literature. Making German Jewish Literature Anew is structured around a series of founding gestures: performing authorship, remaking memory, and claiming places. Garloff contends that these founding gestures are literary strategies that reestablish the very possibility of a German Jewish literature several decades after the Holocaust.Making German Jewish Literature Anew offers fresh interpretations of second-generation authors such as Maxim Biller, Doron Rabinovici, and Barbara Honigmann as well as of third-generation authors, many of whom come from Eastern European and/or mixed-religion backgrounds. These more recent writers include Benjamin Stein, Lena Gorelik, and Katja Petrowskaja. Throughout the book, Garloff asks what exactly marks a given text as Jewish—the author's identity, intended audience, thematic concerns, or stylistic choices—and reflects on existing definitions of Jewish literature.

In Making German Jewish Literature Anew, Katja Garloff traces the emergence of a new Jewish literature in Germany and Austria from 1990 to the present. The rise of new generations of authors who identify as both German and Jewish, and who often sustain additional affiliations with places such as France, Russia, or Israel, affords a unique opportunity to analyze the foundational moments of diasporic literature. Making German Jewish Literature Anew is structured around a series of founding gestures: performing authorship, remaking memory, and claiming places. Garloff contends that these founding gestures are literary strategies that reestablish the very possibility of a German Jewish literature several decades after the Holocaust.Making German Jewish Literature Anew offers fresh interpretations of second-generation authors such as Maxim Biller, Doron Rabinovici, and Barbara Honigmann as well as of third-generation authors, many of whom come from Eastern European and/or mixed-religion backgrounds. These more recent writers include Benjamin Stein, Lena Gorelik, and Katja Petrowskaja. Throughout the book, Garloff asks what exactly marks a given text as Jewish—the author's identity, intended audience, thematic concerns, or stylistic choices—and reflects on existing definitions of Jewish literature.

How did German Jews present their claims for equality to everyday Germans in the first half of the nineteenth century? We Will Never Yield offers the first English-language study of the role of the German press in the fight for Jewish agency and participation during the 1840s. David Meola explores how the German press became a key venue for public debates over Jewish emancipation; religious, educational, and occupational reforms; and the role of Jews in German civil society, even against a background of escalating violence against the Jews in Germany. We Will Never Yield sheds light on the struggle for equality by German Jews in the 1840s and demonstrates the value of this type of archival source of Jewish voices that has been previously underappreciated by historians of Jewish history.

How did German Jews present their claims for equality to everyday Germans in the first half of the nineteenth century? We Will Never Yield offers the first English-language study of the role of the German press in the fight for Jewish agency and participation during the 1840s. David Meola explores how the German press became a key venue for public debates over Jewish emancipation; religious, educational, and occupational reforms; and the role of Jews in German civil society, even against a background of escalating violence against the Jews in Germany. We Will Never Yield sheds light on the struggle for equality by German Jews in the 1840s and demonstrates the value of this type of archival source of Jewish voices that has been previously underappreciated by historians of Jewish history.

Between the Kaiser's and Hitler's Reichs, the genre of die Groteske, or the German literary grotesque, sold out cabarets, drew droves of radio listeners, and created bestsellers with its irreverent comedy and critique. At the same time, its authors were ruthlessly censored for their satire of society, leaving die Groteske virtually unknown today.As the first full-length study of the genre, Animal, Vegetal, Marginal recovers this short prose form, which draws on the perspectives of marginalized animals, plants, and individuals to challenge what it means to be human. Author Joela Jacobs traces the development of the genre and its variations from the work of Oskar Panizza, Hanns Heinz Ewers, and Salomo Friedlaender to Franz Kafka.Animal, Vegetal, Marginal shows how marginalized and nonhuman voices mounted resistance against the rise of the biopolitical structures underpinning nationalism, racism, and antisemitism in the decades leading up to the Second World War.

Between the Kaiser's and Hitler's Reichs, the genre of die Groteske, or the German literary grotesque, sold out cabarets, drew droves of radio listeners, and created bestsellers with its irreverent comedy and critique. At the same time, its authors were ruthlessly censored for their satire of society, leaving die Groteske virtually unknown today.As the first full-length study of the genre, Animal, Vegetal, Marginal recovers this short prose form, which draws on the perspectives of marginalized animals, plants, and individuals to challenge what it means to be human. Author Joela Jacobs traces the development of the genre and its variations from the work of Oskar Panizza, Hanns Heinz Ewers, and Salomo Friedlaender to Franz Kafka.Animal, Vegetal, Marginal shows how marginalized and nonhuman voices mounted resistance against the rise of the biopolitical structures underpinning nationalism, racism, and antisemitism in the decades leading up to the Second World War.

German-Jewish Libraries After the Holocaust illuminates the final years of the long history of Jewish communal and institutional libraries in Germany. These valuable depositories, with centuries of history, heritage, and culture within their collections, played a vital role in the intellectual life of German Jews before the Second World War. After the Nazis rose to power, they were plundered, dispersed, and largely destroyed. Only scattered fragments survived past 1945.Drawing on an impressive variety of documents from archives in Germany, the Czech Republic, Israel, and the United States, author Anna Hołzer-Kawałko uncovers what happened to the remains of these lost libraries in the wake of the profound reconfiguration of Jewish life after the Holocaust. As the dynamics of the Cold War were crystallizing, efforts toward the restitution of Nazi-looted Jewish cultural assets may have preserved books in a material sense, yet their collective meaning as treasury of German-Jewish heritage and culture was never recovered.None of the libraries described in this book exist today. German-Jewish Libraries After the Holocaust makes them visible once again, demonstrating that there is much to be learned from the very process of their vanishing.

German-Jewish Libraries After the Holocaust illuminates the final years of the long history of Jewish communal and institutional libraries in Germany. These valuable depositories, with centuries of history, heritage, and culture within their collections, played a vital role in the intellectual life of German Jews before the Second World War. After the Nazis rose to power, they were plundered, dispersed, and largely destroyed. Only scattered fragments survived past 1945.Drawing on an impressive variety of documents from archives in Germany, the Czech Republic, Israel, and the United States, author Anna Hołzer-Kawałko uncovers what happened to the remains of these lost libraries in the wake of the profound reconfiguration of Jewish life after the Holocaust. As the dynamics of the Cold War were crystallizing, efforts toward the restitution of Nazi-looted Jewish cultural assets may have preserved books in a material sense, yet their collective meaning as treasury of German-Jewish heritage and culture was never recovered.None of the libraries described in this book exist today. German-Jewish Libraries After the Holocaust makes them visible once again, demonstrating that there is much to be learned from the very process of their vanishing.

Highly visible, majority-led public discussions over Holocaust memory, antisemitism, and migration in Germany are often about minorities, whose actual social presence, perspectives, and voices remain missing. Majority society often delineates the terms of minority inclusion, assigning these groups narrowly defined social roles without their input. Witnessing Positions addresses this omission, and examines these debates as sites in which belonging is negotiated and contested. In two parts, author Irit Dekel analyzes how Jews and other minoritized groups respond to such positioning by forging forms of social presence through acts of witnessing—both to one another and to the majority society in which they live. First, Dekel investigates Germany's memory culture and its tendency to separate Jews from other minority groups, revealing how majority society stages memory work as a self-reflective project centered on its Others. She then turns to minority-led interventions, examining spaces of appearance in which Jews, migrants and other otherss engage in memory work themselves, observing majority society and one another as equal co-witnesses. Witnessing Positions offers a new framework for analyzing minority voices, performance, and appearance, and in doing so, it contributes to renewed debates on witnessing after the Holocaust while advancing broader discussions of belonging, memory, and public agency.