Articles de revues : « American Jewish year book »

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Azria, Régine. « AMERICAN JEWISH COMMUTEE, American Jewish Year Book 1999. A Record of Events and Trends in American and World Jewish Life ». Archives de sciences sociales des religions, n^o 110 (1 juillet 2000) : 111. http://dx.doi.org/10.4000/assr.20613.

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Nestel, Sheryl. « Israel and Palestine out of the Ashes ». American Journal of Islam and Society 21, n^o 2 (1 avril 2004) : 98–100. http://dx.doi.org/10.35632/ajis.v21i2.1793.

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During the more than 37-year brutal Israeli occupation of the West Bankand Gaza, the numbers of North American Jews voicing their oppositionin public have been dispiritingly small. Since the outbreak of the secondIntifada in September 2000, however, Jewish anti-occupation activistshave become a visible political presence in Jewish politics in the UnitedStates and Canada. Such groups as Brit Zedek V’Shalom, the TikkunCommunity, and Junity (Jewish Unity for a Just Peace) have spawneddozens of regional chapters across North America. Local groups such asNot In My Name (Chicago), Jewish Voices against the Occupation(Seattle), and Jews for Global Justice (Portland, Oregon) have sprung upspontaneously in almost every major North American city. Numerous adhoc responses have emerged as well. For example, an “Open Letter fromAmerican Jews,” proclaiming opposition to Israeli government policies inthe Occupied Territories and bearing 4,000 signatures, has appeared as afull-page advertisement in The New York Times as well as in a dozen moreAmerican and British newspapers.While very few of these groups would identify themselves as religiouslyobservant, almost all have invoked a Jewish ethical tradition ofsocial justice, derived from Jewish texts and rabbinical tradition, to maketheir political point. In his most recent book, Israel and Palestine out of theAshes, Jewish theologian Marc Ellis posits a more deeply consequentialconnection between Jewish history, Jewish ethics, and the occupation.According to Ellis, Director of the Center for American and Jewish Studiesat Baylor University (Waco, Texas), Israel’s displacement and dispossessionof the Palestinian people constitutes such a fundamental transgressionof Jewish ethics and morality that it threatens to render Judaism, a religious ...

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Sarna, Jonathan D. « The American Jewish Experience and the Emergence of the Muslim Community in America ». American Journal of Islam and Society 9, n^o 3 (1 octobre 1992) : 370–82. http://dx.doi.org/10.35632/ajis.v9i3.2574.

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Efforts to foretell the future of the American Jewish community date farback to the nineteenth century, and for the most part the prophecies have beenexceedingly gloomy. Former president John Adams predicted in a letter toModecai Noah in 1819 that Jews might "possibly in time become liberalUnitatian Christians.” A young American Jewish student named WilliamRosenblatt, writing in 1872, declared that the grandchildren of Jewish immigrantsto America would almost surely intermarry and abandon the rite of circumcision.Within fifty years “at the latest,” he predicted, Jews would be“undistinguishable from the mass of humanity which surrounds them.“ Justunder a century later, in 1964, Look magazine devoted a whole issue to the“Vanishing American Jew,” at the time a much-discussed subject. More recently,in 1984, Rabbi Reuven Bulka, in a book entitled The Orthodox-Reform Rift and the Future of the Jewish People, warned that “we are headingtowards a disaster of massive proportions which the North American Jewishcommunity simply cannot afford.”So far, thank God, all of these predictions have proven wrong. TheJewish people lives on. Some might consider this a timely reminder that (assomeone once said) “prediction is very difficult, especially about the future.“Othem may view our continuing survival as nothing less than providential:evidence that God, in a display of His divine mercy, is watching over us. Athird view, my own, is that precisely because Jews are so worried about survival,we listen attentively to prophets of doom and respond to them ...

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Dauber, Jeremy. « Comic Books, Tragic Stories : Will Eisner’s American Jewish History ». AJS Review 30, n^o 2 (27 octobre 2006) : 277–304. http://dx.doi.org/10.1017/s0364009406000134.

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In recent years, we have witnessed a significant increase in writing by scholars and literary and cultural critics on the genre of the comic book, corresponding to an increased legitimacy given to the comic book industry and its writers and artists more generally. Part of this phenomenon no doubt stems from the attention lavished on the field by mainstream fiction and nonfiction writers who consider comic books a central part of their own and America’s cultural heritage, such as Michael Chabon and Jonathan Lethem. It may also stem from the changing nature of the industry’s finances, which now employ a “star system” revolving around writers and artists, not merely the major companies’ storied characters; though the days of the big houses that control the major characters are by no means gone, in the last two decades, numerous specialty imprints have been developed to publish characters that are owned outright by writers and artists, to say nothing of profit-sharing deals with major stars, even at some of the major companies.

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Montgomery, Bruce P. « Rescue or Return : The Fate of the Iraqi Jewish Archive ». International Journal of Cultural Property 20, n^o 2 (mai 2013) : 175–200. http://dx.doi.org/10.1017/s0940739113000040.

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AbstractShortly following the 2003 invasion of Iraq, an American mobile exploitation team was diverted from its mission in hunting for weapons for mass destruction to search for an ancient Talmud in the basement of Saddam Hussein's secret police (Mukhabarat) headquarters in Baghdad. Instead of finding the ancient holy book, the soldiers rescued from the basement flooded with several feet of fetid water an invaluable archive of disparate individual and communal documents and books relating to one of the most ancient Jewish communities in the world. The seizure of Jewish cultural materials by the Mukhabarat recalled similar looting by the Nazis during World War II. The materials were spirited out of Iraq to the United States with a vague assurance of their return after being restored. Several years after their arrival in the United States for conservation, the Iraqi Jewish archive has become contested cultural property between Jewish groups and the Iraqi Jewish diaspora on the one hand and Iraqi cultural officials on the other. This article argues that the archive comprises the cultural property and heritage of the Iraqi Jewish diaspora.

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Sina, Kai. « The Jewish Risk : Philip Roth in Sixties West Germany ». Naharaim 17, n^o 2 (14 novembre 2023) : 243–57. http://dx.doi.org/10.1515/naha-2023-0018.

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Abstract When Philip Roth died in May 2018, he was the best-known American writer in Germany. By that point, his difficult early years on the German book market were long forgotten. If one investigates the archives of Rowohlt Verlag, where Roth’s first books were published in Germany, there is explicit talk of a “risk.” The publisher feared that Roth’s portrayal of Jewish characters in all their ambivalence and complexity could affirm anti-Semitic sentiment in Germany. Therefore, Rowohlt’s efforts to position Roth in the literary field of the Federal Republic were accompanied by deliberate risk management. This paper reconstructs the publishing house’s strategy and its contexts.

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Myers, David N., Pnina Lahav, Sarab Abu-Rabia-Queder, Adi Mahalel et Lauren B. Strauss. « Book Reviews ». Israel Studies Review 35, n^o 3 (1 décembre 2020) : 154–67. http://dx.doi.org/10.3167/isr.2020.350309.

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Derek Penslar, Theodor Herzl: The Charismatic Leader (New Haven, CT: Yale University Press, 2020), 256 pp. Hardback, $26.00.Sharon Geva, Women in the State of Israel: The Early Years [in Hebrew] (Jerusalem: Magnes Publishing House, 2020), 304 pp. Paperback, $20.00. eBook, $13.00.Vered Kraus and Yuval P. Yonay, Facing Barriers: Palestinian Women in a Jewish-Dominated Labor Market (Cambridge: Cambridge University Press, 2018), 298 pp. Hardback, $99.99.Rachel Rojanski, Yiddish in Israel: A History (Bloomington: Indiana University Press, 2020), 338 pp. Hardback, $95.00. Paperback, $40.00. eBook, $19.99.Shalom Goldman, Starstruck in the Promised Land: How the Arts Shaped American Passions about Israel (Chapel Hill: University of North Carolina Press, 2019), 256 pp. Hardback, $28.00. eBook, $21.99.

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Myers, David N., Pnina Lahav, Sarab Abu-Rabia-Queder, Adi Mahalel et Lauren B. Strauss. « Book Reviews ». Israel Studies Review 35, n^o 3 (1 décembre 2020) : 154–67. http://dx.doi.org/10.3167/isr.2020.350309.

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Derek Penslar, Theodor Herzl: The Charismatic Leader (New Haven, CT: Yale University Press, 2020), 256 pp. Hardback, $26.00.Sharon Geva, Women in the State of Israel: The Early Years [in Hebrew] (Jerusalem: Magnes Publishing House, 2020), 304 pp. Paperback, $20.00. eBook, $13.00.Vered Kraus and Yuval P. Yonay, Facing Barriers: Palestinian Women in a Jewish-Dominated Labor Market (Cambridge: Cambridge University Press, 2018), 298 pp. Hardback, $99.99.Rachel Rojanski, Yiddish in Israel: A History (Bloomington: Indiana University Press, 2020), 338 pp. Hardback, $95.00. Paperback, $40.00. eBook, $19.99.Shalom Goldman, Starstruck in the Promised Land: How the Arts Shaped American Passions about Israel (Chapel Hill: University of North Carolina Press, 2019), 256 pp. Hardback, $28.00. eBook, $21.99.

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Nelson, Anna. « Behind the Seams : The “Colored Historian” of the White House and Her Parodists ». PMLA/Publications of the Modern Language Association of America 133, n^o 3 (mai 2018) : 542–58. http://dx.doi.org/10.1632/pmla.2018.133.3.542.

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The African American author Elizabeth Keckly has garnered signiicant attention in recent decades as a result of renewed interest in her memoir and exposé of the family of Abraham Lincoln, Behind the Scenes; or, hirty Years a Slave, and Four Years in the White House (1868). Meanwhile, the anonymous author who, writing as “Betsey Kickley,” viciously parodied her book in Behind the Seams; by a Nigger Woman Who Took in Work from Mrs. Lincoln and Mrs. Davis (1868) has remained an enigma. his essay identiies the mysterious author of Behind the Seams as Daniel Ottolengui, a Jewish newspaper correspondent and writer from Charleston, South Carolina. he parody was reprinted in 1945 by another pseudonymous author, identiied here as the Manhattan-based book dealer Charles P. Everitt. he contents and contexts of both editions of Behind the Seams illustrate the enduring inluence of Keckly's challenge to hegemonic narratives of American history.

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Feiner, Shmuel. « Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance ». Dialogue and Universalism 31, n^o 2 (2021) : 89–106. http://dx.doi.org/10.5840/du202131222.

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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity.

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Leshem, Bar. « Visualizing Superman : Artistic Strategizing in Early Representations of the Archetypal Man in Comic Books ». Arts 10, n^o 3 (31 août 2021) : 62. http://dx.doi.org/10.3390/arts10030062.

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In 1933, Jerry Siegel and Joe Shuster, two Jewish teenagers from Ohio, fashioned an ideal personality called Superman and a narrative of his marvelous deeds. Little did they suspect that several years after conceptualizing the figure and their many vain attempts to sell the story to various comic book publishers, their creation would give rise to the iconic genre of comic book superheroes. There is no doubt that the Superman character and the accompanying narrative led to Siegel and Shuster, the writer and artist, respectively, becoming famous. However, was it only the appealing character and compelling narrative that accounted for the story’s enormous popularity, which turned its creators into such a celebrated pair, or did the visual design play a major part in that phenomenal success? Recent years have seen a burgeoning interest in the comic book medium in several disciplines, including history, philosophy, and literature. However, little has been written about its visual aspect, and comic book art has not yet been accorded much recognition among art historians. Since the integration of storyline and art is what allow the comic book medium to be unique and interesting, I contend that there should be a focus on the art as well as on the narrative of works in comic books. In the present study, I explore the significance of the visual image in the prototype of the Superman figure that Siegel and Schuster sold to DC Comics and its first appearance in the series American Comic Books. I argue that although the popularity of Superman’s first appearance was due to the conceptual ideals that the character embodied, the visual design of the ideal man was also an essential factor in its success. Accordingly, through a discussion of the first published Superman storyline, I emphasize the artistic-visual value of the figure of this protagonist in particular and the comic book medium in general.

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Rosenblatt, Eli. « A Sphinx upon the Dnieper : Black Modernism and the Yiddish Translation of Race ». Slavic Review 80, n^o 2 (2021) : 280–89. http://dx.doi.org/10.1017/slr.2021.79.

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This article examines the context and content of the 1936 Soviet Yiddish publication of Neger-Dikhtung in Amerike, which remains to this day the most extensive anthology of African-Diasporic poetry in Yiddish translation. The collection included a critical introduction and translations of nearly one hundred individual poems by twenty-nine poets, both men and women, from across the United States and the Caribbean. This article examines the anthology's position amongst different notions of “the folk” in Soviet Yiddish folkloristics and the relationship of these ideas to Yiddish-language discourse about race and racism, the writings of James Weldon Johnson and W.E.B. Du Bois, with whom Magidoff corresponded, and the Yiddish modernist poetry of Shmuel Halkin, who edited the book series in which the anthology appears. When placed alongside Du Bois's and others’ visits to the Soviet Union in the 1930s, the appearance of African-American and Caribbean poetry in Yiddish translation shows how a transatlantic Jewish avant-garde interpreted and embedded itself within Soviet-African-American cultural exchange in the interwar years. Magidoff served as a Soviet correspondent for NBC and the Associated Press from 1935. He was accused of espionage and expelled from the USSR in 1948.

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Goodblatt, Chanita. « Michael Gluzman. The Politics of Canonicity : Lines of Resistance in Modernist Hebrew Poetry. Contraversions : Jews and Other Differences. Stanford : Stanford University Press, 2003. xiv, 250 pp. » AJS Review 29, n^o 1 (avril 2005) : 179–81. http://dx.doi.org/10.1017/s0364009405310099.

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In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication in the series entitled Contraversions: Jews and Other Differences, which has a primary interest in the ongoing redefinition of Jewish identity and culture, specifically involving issues of gender, modernity, and politics. The Politics of Canonicity is effectively divided into two parts. In the first, comprising Chapters 1 and 2, Gluzman provides the intellectual and historical context for the interwoven formation of national identity and the literary canon in modern Hebrew literature. In particular, in Chapter 1 he relates the story of the 1896–1897 debate between Ahad Ha'am and Mikha Yosef Berdichevsky, arguing that it produced a dominant and regulative paradigm of Hebrew literature that integrates the private and public, the aesthetic and the national. In the second chapter, Gluzman discusses the way in which Hebrew modernism created a counterpoint to international modernism's glorification of exile. He discusses a full range of premodernist and modernist Hebrew poets—Shaul Tchernichovsky, Avigdor Hameiri, Avraham Shlonsky, Noach Stern, and Leah Goldberg—in order to underline their resistance to “the idea of exile as a literary privilege or as an inherently Jewish vocation” (p. 37), a resistance which Gluzman determines as calling into question “the critical tendency to read modernist practices as essentially antinationalist” (p. 37).

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Isenberg, Noah. « “Critical Post-Judaism” ; or, Reinventing a Yiddish Sensibility in a Postmodern Age ». Diaspora : A Journal of Transnational Studies 6, n^o 1 (mars 1997) : 85–96. http://dx.doi.org/10.3138/diaspora.6.1.85.

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Within months of each other, two articles on Yiddish language and culture appeared in the public press during the summer of 1996. First, in the pages of The New Republic, Harvard's chair of Yiddish Studies. Ruth Wisse, addressed the question of a Yiddish revival in a skeptical, even pessimistic, piece titled “Shul Daze: Is Yiddish Back from the Dead?” Wisse contends that Yiddish no longer has any validity as a vital cultural idiom, and that as it currently exists, in its secular incarnation, it can only be viewed as an object of academic inquiry. She writes of misplaced hopes among various journalists, who call on her for expert confirmation that we are now witnessing a renaissance of this otherwise near-extinct language. Such journalists, explains Wisse, often mention the National Yiddish Book Center in Massachusetts, the Yiddish film retrospectives currently en vogue at urban arts houses, and the international boom in Klezmer music. “I am tempted to tell my callers what they want to hear,” remarks Wisse, “yes, because my students can now study Sholem Aleichem in the original and write Yiddish letters to their grandparents—make that their bobbes and zeydes—a Yiddish renaissance is in the offing. But the reference to my academic post reminds me that I'm not paid to lie” (Wisse 17). Yet perhaps it isn’t really a lie that Wisse is being asked to tell after all. At least, that is what the Forward’s cultural editor Jonathan Rosen would like us to believe. In his “A Dead Language, Yiddish Lives,” published in The New York Times Magazine, Rosen calls attention to the fact that Yiddish, though still largely considered a ghostly remnant of the past, a leftover from the tum-of-thc-century migrations of Jews from Eastern Europe, is now experiencing a new life among younger Jews in the American diaspora, in particular among those searching for a source of identification beyond the Holocaust and the establishment of the Jewish state. Rosen cites renowned playwright Tony Kushner, who expresses equal disappointment with the state of Israel and melting pot America and, in comparison, views Yiddish culture as “less butch and macho” than Israeli culture; together with other Jews of his generation, Kushner claims that through Yiddish he is “reawakening to Diaspora culture” (Rosen 26). Rosen observes that a growing segment of gay Jews (the Yiddish equivalent to the Act Up slogan, “shvaygen=toyt”—also the title of a Klezmatics record album—adorns a t-shirt in the article's accompanying illustration) have taken to a redefined Yiddishkeit. In recent years, Rosen suggests, diversity has replaced assimilation as an American goal, and in this climate Yiddish may have the chance to flourish again. For Rosen, Yiddish is the language which best represents what he calls “the paradox of the American diaspora: the wish to feel different and at home” (27).

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Hong, Mi-Jung. « Who are Haredi Jews in Israel : anti-Zionism, Zionism, non-Zionism ». Institute of Middle Eastern Affairs 23, n^o 1 (30 avril 2024) : 137–82. http://dx.doi.org/10.52891/jmea.2024.23.1.137.

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This paper analyzes the political characteristics of Haredi Jews and evaluates their impact on Israeli political development. This paper analyzes and utilizes information from Jewish organizations and Haredi Jewish organizations, papers published in Haredi professional journals and religious journals, books on Haredi Jews, materials from Israeli government and Knesset, and Israeli, British, and American newspapers. I re-wrote this below This paper analyzes the political characteristics of Haredi Jews and evaluates their impact on Israeli political development by utilizing information from Jewish organizations, the academic literature, materials from Israeli government, and Israeli, British, and American newspapers. Historically, most Haredi Jews have pursued the political and economic interests of their community while changing their positions on the state of Israel and Zionism. In recent years, Haredi political parties have emerged as important influential actors in Israeli politics. Haredi Jews are a key element of Israel's identity as a Jewish state. However, the active participation of Haredi Jews in politics can be a fatal weakness and a major obstacle to Israel's development into a modern democratic state.

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Hodgkinson, Jemima. « ‘Pour constituer une “Bibliothèque de Littérature Nègre”’ ». Francosphères 12, n^o 2 (22 décembre 2023) : 99–120. http://dx.doi.org/10.3828/franc.2023.9.

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Arthur Barnett Spingarn (1878–1971) was a Jewish American lawyer who during the early twentieth century built an extensive personal library of books by authors of African descent. In 1937, Spingarn delivered a speech in Washington, DC entitled ‘Collecting a Library of Negro Literature’, which sought to expand his audience’s understanding of black literature beyond the United States. The following year, Spingarn’s address was published in anonymous French translation by the Haitian literary and political journal La Relève (1932–1939). This article is an enquiry into how this translation, entitled ‘Pour constituer une “Bibliothèque de Littérature Nègre”’, was used by editors Jacques Carméleau Antoine, Jean Fouchard, and Jules Blanchet to feed into the cultural debates taking place in Haiti during the 1930s. I focus on two key aspects of Spingarn’s text: firstly, his vision for a transnational and transhistorical ‘bibliothèque de littérature nègre’, the broad scope of which corresponded to two related, yet ultimately divergent, cultural ideologies prevalent in post-occupation Haiti, namely, the cultural syncretism of the Indigenists and the ethno-nationalism of the Noirists. Secondly, I assess Spingarn’s schema for the individuals involved in building an archive of black literature, revealing parallel ‘bourgeois public literary spheres’ (Stieber, 2020, p. 13) in Haiti and the United States. The inter-American trajectory of Spingarn’s address reveals a transatlantic interest in collecting practices associated with black literature. A close reading of its republication in La Rèleve offers new directions for French postcolonial studies by demonstrating the value of periodicals as literary sites which juxtapose competing cultural visions and raise important questions regarding the collection and commodification of Africana.

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Epstein, Alek D. « The Lost Gambit : The Third War between Israel and Egypt, its Causes and Lessons ». MGIMO Review of International Relations 12, n^o 4 (9 septembre 2019) : 161–79. http://dx.doi.org/10.24833/2071-8160-2019-4-67-161-179.

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Yevgeny Maximovich Primakov knew the Middle East so well as, perhaps, nobody else in Russia did: he worked in Cairo from 1965 till 1969 and visited the city regularly after that period of time. He was personally acquainted with all of the highest representatives of Egyptian political and military elite. He had visited Israel multiple times since August, 1971. Five PrimeMinisters of the Jewish state (Golda Meir, Yitzhak Rabin, Menachem Begin, Shimon Peres, Benjamin Netanyahu) were his interlocutors in different years. Whatever views and powers he had in different years of his extremely intensive and multifaceted activity, the Middle East lacks very much statesmen of such magnitude and with such depth of understanding of geopolitical and regional processes which distinguished Yevgeny Maximovich, to the memory of whom the current essay is devoted. The June War of 1967 year, which is called in Western and Israeli historiography the Six-Day War, has radically changed the Middle East. Dozens of books and hundreds of scientific articles on this war have been published. The current research demonstrates the central role of Egyptian leaders in the onset of the war which nobody sought for. These lead-ers were driven by considerations and interests of pan-Arab solidarity which significantly contradicted in this case the interests of Egypt itself. By analyzing the causes of the war of June 1967 between Egypt and Israel it is proved that they laid to a certain significant extent beyond the context of bilateral relations of these countries.The tragic experience of June 1967 is important nowadays when it is taken for granted that a new war between Israel and Egypt could not erupt because these countries have nothing to divide after the return of the Sinai Peninsula. Once upon a time, in March 1957, Israel has already withdrawn its forces from the Sinai. The same situation of lack of territorial claims did not prevent abrupt escalation of conflict in May 1967 and the following outbreak of hos-tilities. Another important lesson is that security of any country, including Israel, cannot be guaranteed neither by deployment of the “blue helmets” nor by receiving American guaran-tees. As events of the second half of May 1967 demonstrated, both UN forces and American authorities were ready to shirk when the task of war prevention was most acute.

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Neuberger, Julia. « Book Reviews : Freedom - Jewish and American ». Expository Times 100, n^o 11 (août 1989) : 437. http://dx.doi.org/10.1177/001452468910001132.

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Stempler, Amy. « Isaac Edward Kiev : Early Leader in American Judaica Librarianship ». Judaica Librarianship 16, n^o 1 (31 décembre 2011) : 137–47. http://dx.doi.org/10.14263/2330-2976.1009.

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Isaac Edward Kiev (1905–1975), former Chief Librarian of New York’s Hebrew Union College-Jewish Institute of Religion, spent a lifetime facilitating Jewish research. This article, based on the author’s Master’s thesis on Kiev, focuses on his contributions to the founding of Jewish book and library organizations during the American post-war era, including the Association of Jewish Libraries, Jewish Book Council of America, Jewish Cultural Reconstruction, Inc., and numerous Jewish book foundations in the United States and Israel. In addition to providing insight into the creation of these associations, the article illustrates the parallel development of the fields of Judaica librarianship and Jewish Studies in academia. Kiev’s legacy continues into the twenty-first century through his lasting influence on his profession as well as the I. Edward Kiev Judaica Collection at the George Washington University.

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Sinclair, Christopher. « Une «genèse pour l'Amérique» : le mormonisme comme essai d'explication du nouveau monde ». Recherches anglaises et nord-américaines 37, n^o 1 (2004) : 225–36. http://dx.doi.org/10.3406/ranam.2004.1735.

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The mormon religion was founded in 1830 in the United States. Its main holy writ, The Book of Mormon, is an epic narrative aiming at explaining the origins of the American Indians. In the same line as the theories prevailing since the XVIth century, it claims that the American Indians are the descendants of Jews who migrated to America 600 years before the Christian era. In that sense, it can be called a "Genesis for America". However, at the beginning of the XXth century the mormon explanatory epic of the origin of the American Indians was to be challenged by new scientific theories. In that new context, the mormon Church has managed to resist and has continued to expand, but without rising above the status of a marginal minority religion. The destiny of mormonism provides a good illustration of the difficulties encountered by religious explanations faced with the progress of scientific explanations. But it also testifies to the persistance of religion in modern America and the modern world.

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Bussert, Leslie. « Americans’ Tolerance of Racist Materials in Public Libraries Remained Steady between 1976-2006 ». Evidence Based Library and Information Practice 7, n^o 1 (9 mars 2012) : 116. http://dx.doi.org/10.18438/b83313.

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Abstract Objective – To determine the general public’s levels of social tolerance toward public library materials containing racist content in order to present opinion data to librarians within a framework of scholarly perspectives that they can use for making decisions about intellectual freedom and controversial materials in libraries. Design – Percentage and regression analysis of the General Social Survey longitudinal trend study dataset. Setting – United States, 1976-2006. Subjects – Random samples of 26,798 primarily English-speaking adults aged 18 and up. Methods – The author analyzed responses from the well-respected and frequently used General Social Survey (GSS), which has been conducted by the National Opinion Research Center since 1972. The GSS is a closed-ended survey including a variety of demographic measures. Between the years 1976 and 2006, it also included a question to gauge the support of removing a book with racist beliefs about African Americans from the public library. The surveys were conducted irregularly over this thirty-year span, and in total the question was asked nineteen times garnering 26,798 responses. Spanish speakers were not included until 2006. The author examined the data in multilevel cross-tabulations using percentages, and calculated chi-square for independence using frequencies. A multiple regression analysis was conducted to determine the predictive value of the independent variables examined on opinions of book removal. The author examined different variables, including education level, race, age, parental status, sex, geographic factors, religious affiliation, political party, and political conservatism. Occupation was not used in the regression analysis because sample sizes in some categories were too small. The two ordinal variables, age and education level, were available as ratio level data that are most appropriate for regression calculations. Due to the large sample size, very small differences in percentages are significant at the .000 level. In these cases the author made judgment as to whether these differences were meaningful, or divided the data into multi-layer cross-tabulations to reduce the sample size and make the significance test more informative. Main Results – Analysis revealed the most influential predictors of support for book removal from the public library were education level, religious affiliation, and race. Age was particularly influential for older respondents, while occupation and living in the South were moderately influential. Variables with only slight correlations to support of book removal included political party affiliation and conservatism, parental status, and sex. Across all years of the study only 35.3% of respondents supported removal of racist materials from the public library. Levels of support only changed slightly over the decades: in 1976, 38.1% supported removal while in 2006 only 34.5% did. The mean age of respondents was 44.1 years and the median was 42 years. Respondents over 57 years old were more likely to support removal (43.5%) compared to younger ages whose support ranged from 31.1–34.1%. The largest change over time was seen from respondents 57 years and older, whose support for removal dropped in later years of the study. Education level had a strong impact on opinions; the lower one’s education level, the higher their support for removal of the racist book from the public library. Of those with less than a high school degree, 50.6% supported removal versus 35.8% of high school diploma holders. Respondents with junior college, bachelor’s, and graduate degrees supported removal at 29.2%, 20.5%, and 15.3%, respectively. Over time, those with high school degrees maintained their level of support for removal while those with higher levels of education increased their support for removal. Race was strongly related to opinions on removing offensive items from the library. While half of African American respondents supported removing a racist book, only one-third of white respondents did. However, in all but a few subcategories of analysis, the majority of African Americans did not support removal, indicating a great deal of social tolerance on their part despite the possibility of being more sensitive to the implications of having racist materials in the library. When cross-tabulated with education level, the same pattern of support for removal was reproduced. There was little variation over time in white respondent’s opinions while African Americans’ varied slightly. Geographic factors affected opinions supporting removal of racist materials, though place size only had a small impact on opinions. Respondents in the South were most likely to support removal (42.1%) and those in New England were least likely (25.2%). About one-third of respondents from the Midwest (33%), Mid-Atlantic (36%), and the West (29.8%) supported removal. Opinions over time remained the same in all regions but the South, whose support of removal dropped to 38.8%. Religion was found to correlate with opinions on removing racist books from the library. Protestants showed the highest level of support for removal (39.5%), followed by Catholics (32.3%), Jews (21.7%), and respondents unaffiliated with religion (20.5%). Race had a strong impact within some religions on supporting removal, particularly among Methodists and those claiming no religion. When opinions by religion were cross-tabulated with education level, at every level Baptists were more likely to support removal than other groups, while Jews and those without religious affiliation were least likely. Other demographic variables had little effect on opinions concerning removal of racist materials from the library. Parents supported removal (37%) while nonparents were less likely to (30%), and men and women were almost equally likely to support removal (33% and 37% respectively). Political affiliation and level of conservatism only showed slight effects on opinions supporting removal. By a small margin Democrats were most likely to support removal (39.2%) followed by Republicans (34%) and independents (32.5%). Across the conservatism spectrum, moderates were most likely to support removal (37.7%) followed by conservatives (36.4%) and liberals (29.9%). The author also examined whether a respondent’s occupation influenced their opinions and focused this inquiry on the professions of library workers and educators. Librarians were overwhelmingly against removal of racist materials while library paraprofessionals were less likely to support it than other workers with a similar level of education. College and university teachers in disciplines other than library and information science were divided but in comparison to other similarly educated professions they were less likely to support removal. School teachers were significantly more likely to support removal than other occupations also requiring a bachelor’s degree. When contrasted with controversial materials of other types, such as those by openly homosexual or communist authors, different patterns of support for removal over time were observed. Support for removal of books by homosexuals and communists declined significantly over the decades. Similar to the support of the removal of racist materials, education and religious affiliation were the variables most highly correlated to support of removal of these other types of controversial books. Conclusion – The discomfort among Americans over the free expression of exclusionary speech about African Americans remained relatively consistent over the years of the study (1976 – 2006) despite some shifts within particular demographic categories. Tolerance toward free expression by homosexuals and communists increased over time, demonstrating exclusionary speech may be perceived as a different type of social threat. Librarians can use this information to: better understand how non-librarians view intellectual freedom in the context of materials with offensive content; inform collection development decisions and predict likelihood of challenges based on the demographics of their user communities; and to educate the public and library stakeholders of the implications of challenging these kinds of items within a library’s collection through upholding their professional values. Librarians should continue to serve their communities by acting as champions of intellectual freedom and to uphold the profession’s rigorous standards. The author suggests future research could: address attitudes about materials with racist views of populations other than African Americans; look for differences in opinions among library users versus non-users; and differentiate between adult and children’s materials containing controversial topics.

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Holt, Kathryn. « Book Review : Dancing Jewish : Jewish Identity in American Modern and Postmodern Dance ». Feminist Review 118, n^o 1 (avril 2018) : 112–14. http://dx.doi.org/10.1057/s41305-018-0106-y.

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Deutsch, David. « Book review : American Jewish Orthodoxy in Historical Perspective ». American Jewish History 85, n^o 2 (1997) : 183–84. http://dx.doi.org/10.1353/ajh.1997.0011.

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Rock, Howard B. « The Early Years of American Jewish History : Publications of the American Jewish Historical Society and the Minute Books of Congregation Shearith Israel ». American Jewish History 99, n^o 2 (2015) : 119–44. http://dx.doi.org/10.1353/ajh.2015.0019.

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Ahisheva, Kseniia. « Three Preludes for piano by G. Gershwin in the context of the composer’s instrumental creativity ». Aspects of Historical Musicology 19, n^o 19 (7 février 2020) : 449–65. http://dx.doi.org/10.34064/khnum2-19.26.

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Background. George Gershwin is often considered as a composer who wrote mainly songs and musicals, but this is a misconception: beside the pieces of so-called “light” genres, among the composer’ works – two operas, as well as a number of outstanding instrumental compositions (“Cuban Overture” for a symphony orchestra, two Rhapsodies, Variations for piano and orchestra and Piano Concerto etc.). Gershwin had a natural pianistic talent, and there was almost not a single piece of his own that he did not perform on the piano, and most of them were born in improvisation (Ewen, 1989). The basis for the creation of this study was the desire to increase interest in the work of Gershwin as a “serious” composer and to draw the attention of domestic academic pianists to the value of his piano works, presented not only the “Rhapsody in Blue”, which has been mostly played lately. The purpose of our research is to prove the relevance of the performance of Gershwin’s instrumental works in the academic concert environment as the music of the classical tradition, tracing the formation of specific features of the composer’s instrumental creativity and their reflection in the cycle of “Three Preludes for Piano” in 1926. Studies of the life and work of G. Gershwin, illuminating a special path in music and the unusual genius of an outstanding musician, were created mainly in the 50–70s of the XX century. D. Ewen – the author of the most detailed biography of the composer (first published in 1956, the Russian translation – in 1989) – was personally acquainted with the great musician and his family, took numerous interviews from the composer’s relatives, friends and teachers, had access to his archives (Ewen, 1989: 3–4). The author of the book enters into the details of the life and creative work of the genius and creates a portrait of the composer as a person “in relationships” – as a son, brother, friend. A separate chapter devoted to the music of Gershwin is in the fundamental work of V. Konen (1965) “The Ways of American Music”, an extremely useful study of the folklore origins and musical foundations of jazz. Cognitive is the “popular monograph” by V. Volynskiy (1988) about Gershwin, carefully structured chronologically and thematically. The Internet-pages of A. Tikhomirov (2006–2020) on the resource “Classic Music News.ru” are also very valuable, in particular, thanks to retrospective photographs and audio recordings posted there. From the point of view we have chosen, the piano Preludes by G. Gershwin have not yet been considered by domestic researchers. Research methodology is based on comparative analysis and then synthesizing, generalization and abstraction when using data from biographical literature, and tested musicological approaches when considering musical samples and audio recordings of various versions of the Preludes (including the author’s playing). The results of reseaching. G. Gershwin, despite his Jewish-Slavic family roots (his parents emigrated to America from the Russian Empire at the end of the 19th century), is undoubtedly a representative of American culture. Outstanding artists have almost always turned to the folklore of their country. In Gershwin, this trait manifested itself in a special way, since American folklore, due to historical and political circumstances, is a very motley phenomenon. Indian, English, German, French, Jewish, African, Latin American melodies surrounded Gershwin everywhere. Their rhythms and intonations, compositional schemes were melted, transformed in professional music (Konen, 1965: 231–246). The first musical teacher of Gershwin was the sound atmosphere of New York streets. This is the main reason that the style of his musical works is inextricably linked with jazz: Gershwin did not encounter this purely American phenomenon, he grew up in it. Among the numerous other teachers of Gershwin who significantly influenced on the formation of his music style, one should definitely name the pianist and composer Charles Hambitzer, who introduced his student to the music of Bach, Beethoven, Chopin, Liszt, Debussy, Ravel (Ewen, 1989: 30–32). The most part of Gershwin’s creativity consisted of working on musicals, a typically American genre. The work with the musicals gave the composer the basis for writing his first jazz opera “Blue Monday“, 1922 (other name – “135th Street”), which became the predecessor of the famous pearl of the new genre, “Porgy and Bess” (1935). Following the production of “Blue Monday”, Gershwin began collaborating with the Paul Whiteman Orchestra, who was impressed by the piece. On the initiative of the latter, Gershwin created his masterpiece, “Rhapsody in Blue” (1924), which still remains a unique musical phenomenon, since the composer brought jazz to the big stage, giving it the status of professional music (Ewen, 1989: 79–85; Volynskiy, 1988: part 4). V. Konen (1965: 264–265) believes that Gershwin is a representative of symphonic Europeanized jazz, since he uses it in musical forms and genres of the European tradition. However, we cannot agree that Gershwin “used” jazz. For him, jazz was organic, inseparable from the author’s style, and this is what makes his music so attractive to representatives of both classical and pop traditions. For Gershwin, due to life circumstances, turning to jazz is not an attempt at stylization, but a natural way of expression. “Three Preludes for Piano” are significant in the composer’s work, because it is the only known concertо work for solo piano published during his lifetime. At first, Gershwin planned to create a cycle of 24 Preludes, but only seven were created in the manuscript, then the author reduced the number of works to five. A year after the creation of the Piano Concerto, in 1926, Gershwin presented this new opus. The pieces performed by the author himself sound impeccably technically and even austerely-strictly (audio recording has been preserved, see ‘Gershvin plays Gershvin 3 Preludes’, video on You Tube, published on 2 Aug. 2011). It can be noted that Gershwin is close to the European pianistic style with its attention to the accuracy of each note. The cycle is built on the principle of contrasting comparison: the first and third Preludes are performed at a fast pace, the second – at a slow pace (blues-like). The analysis of the cycle, carried out by the author of the article, proves that “Three Preludes” for piano reflect the main features of Gershwin’s creative manner: capriciousness of syncopated rhythms, subtle modulation play, improvisational development. Breathing breadth, volumetric texture, effective highlighting of climaxes bring the cycle closer to the composer’s symphonic works. Jazz themes are laid out at a high professional level, using traditional European notation and terminology. Thus, although Gershwin was a brilliant improviser, he made it possible for both jazz pianists and academic performers to master his works. Conclusions. The peculiarities of Gershwin’s development as an artist determined the combination of the jazz basis of his works with the compositional technique of European academic music. The versatility and musical appeal of the Preludes are the key to their long stage life. Plays are well received both in cycles and singly. Their perception is also improved by the fact that the original musical speech is combined in them with the established forms of academic music. The mastery of the Preludes by pianists stimulates the development of technical skill, acquaints with jazz style, sets interesting rhythmic problems. The pieces are bright and winning for concert performance. Thus, the presence of the composer’s piano pieces and other his instrumental works in the programs of classical concerts seems appropriate, useful and desirable.

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Klapper, Melissa R. « The Drama of 1916 : The American Jewish Community, Birth Control, and Two Yiddish Plays ». Journal of the Gilded Age and Progressive Era 12, n^o 4 (octobre 2013) : 502–34. http://dx.doi.org/10.1017/s1537781413000340.

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Jewish women played important roles in many aspects of the birth control movement, as activists, consumers, and distributors. Yet just as the legal system was not yet sure what to make of contraception, neither was the American Jewish community. While hundreds of thousands of Jewish women clearly limited their family size, both ambivalence toward birth control and pockets of outright opposition also persisted. This essay briefly examines the developments in the birth control movement during the pivotal year of 1916 in which Jewish women played important roles. The essay then turns to analysis of two Yiddish plays on the topic written that year. Neither play has ever before been translated in full. Because the Yiddish theater was a central American Jewish cultural institution, the production of plays on the subject of birth control in 1916 dramatized the importance of the issue within the American Jewish community. Though the plays quite possibly loom larger in retrospect than they did at the time and are notable more for content than literary merit, they nonetheless provide a critical lens through which to explore the complex relationship between American Jewry and the birth control movement.

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Robinson, Ira. « Book Review : Jewish Learning in American Universities : The First Century ». American Jewish History 84, n^o 2 (1996) : 141–43. http://dx.doi.org/10.1353/ajh.1996.0023.

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Stewart, Adam. « Book Review / Comptes rendus : Jacob Neusner : An American Jewish Iconoclast ». Studies in Religion/Sciences Religieuses 47, n^o 4 (décembre 2018) : 622–23. http://dx.doi.org/10.1177/0008429818780203a.

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Alroey, Gur. « Volunteers of the 39th Jewish Legion Encounter the Jews of Palestine during the Mandate ». Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society 39 (31 décembre 2023) : 227–50. http://dx.doi.org/10.51854/bguy-39a159.

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The article focuses on relations between the American volunteers of the 39th Battalion and the Jewish community of the Yishuv, one of the earliest encounters between the two groups following the Jewish migrations of the late 19th and early 20th centuries. Two questions regarding the nature of this encounter are addressed here: 1. What was the attitude of the Jewish community to the Jewish Legions in general and to the American battalion in particular? 2. Were the American soldiers received with open arms or were they criticized for their behavior and conduct in the Yishuv, and why was the promise to settle them over a 13-year period accepted only after many of them had already left the country? Answers to these questions emerge from the Tel Hai incident of 1920 and the indifference expressed by the Yishuv community as a whole towards the American Jewish volunteers.

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Lederhendler, Eli. « Michael E. Staub. Torn at the Roots. The Crisis of Jewish Liberalism in Postwar America. New York : Columbia University Press, 2002. 386 pp. » AJS Review 29, n^o 1 (avril 2005) : 203–5. http://dx.doi.org/10.1017/s0364009405450096.

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This is a uniquely informed and informative work on the vicissitudes of the radical Jewish left in America, post-1945, and the losing battle it has waged against more conservative impulses within American Jewry. It is also notably uninformative about the liberalism of American Jews that ostensibly forms the focal point of its discussion. It ably documents a variety of topics: the persistent intra-Jewish strife over political dissent, the overfree use by both sides of Holocaust rhetoric, the penchant for Jewish political discourse to indulge in citing so-called “prophetic” and “Talmudic” models to legitimize or delegitimize controversial contemporary positions, and the recent demise of an organized, active Jewish left wing. In contrast, the author displays little interest, if any, in survey data on Jewish opinion, and he is similarly unconcerned with comparing Jews and other ethnic or religious groups or otherwise contextualizing the phenomena he discusses in general American political terms. The result is a book that possesses many merits save one: it is not a well-rounded or convincing treatment of postwar American Jewish liberalism.

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Trojan, Gesa. « The Naomi Cook Book : A Narrative of Canadian Jewish Integration ». Canadian Jewish Studies / Études juives canadiennes 29 (7 mai 2021) : 33–56. http://dx.doi.org/10.25071/1916-0925.40166.

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Canadian Jewish integration was a social process that took place in the political sphere, but was also driven by everyday practices such as preparing and consuming food. Despite this, Jewish food history and the history of Canadian Jewish integration have been mostly investigated separately. This essay ties in with the work of Franca Iacovetta et al. and Donna Gabbaccia, who examined ethnic identity politics and food history in Canada and the USA as interrelated fields. To add to this research, this paper examines a Jewish community cookbook as a moment of Jewish-Canadian integration. By analyzing the Naomi Cook Book, published from 1928 to 1960 by Hadassah-WIZO in Toronto, this paper offers the alternative of exploring integration history as a history of everyday life. It argues that the cookbook is more than a recipe collection. By presenting specific ingredients, menus, and advertisements, it is promoting a narrative of Anglophone Canadian Jewish integration to a larger sociocultural frame of North American consumer culture. In doing so, it presents the history of Jewish-Canadian integration not as a linear sequence of steps on a ladder leading to completion, but as a process with both new and recurrent challenges, contradictions, and contestations.

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Higham, John. « Book Review : The Prophetic Minority : American Jewish Immigrant Radicals, 1880–1920 ». International Migration Review 21, n^o 1 (mars 1987) : 173. http://dx.doi.org/10.1177/019791838702100118.

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Kosstrin, Hannah. « Modernist Continuities : Queer Jewish Dances, the Holocaust, and the AIDS Crisis ». Dance Research Journal 54, n^o 2 (août 2022) : 70–85. http://dx.doi.org/10.1017/s0149767722000171.

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AbstractDuring the height of the 1980s AIDS epidemic in the United States, LGBTQ+ Jewish choreographers agitated for gay rights by using Holocaust allusions to address the AIDS crisis. Modernist practices in their work generate a long modernist midcentury that reframes established historical binaries between modernist and postmodernist concert dance modalities. This article argues that choreographers who drew upon Holocaust memory to address the AIDS crisis engendered a queer Jewish imaginary by engaging Jewishness from ethnic Ashkenazi (European) Jewish American lineages of modernist dance as social justice, Jewish cyclical temporal logics, and histories of being scapegoated for societal ills. It demonstrates how Meredith Monk's Book of Days (1988), David Dorfman's Sleep Story (1987), and Arnie Zane's The Gift/No God Logic (1987) fostered Jewish queerness in modernist artistic practices during a time that LGBTQ+ American Jews developed a queer Jewish consciousness. These choreographers’ works connect queer Jewish modernisms to varied temporalities of global modernity.

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Campbell, Elizabeth. « Monuments Women and Men : Rethinking popular narratives via British Major Anne Olivier Popham ». International Journal of Cultural Property 28, n^o 3 (août 2021) : 409–24. http://dx.doi.org/10.1017/s0940739121000308.

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AbstractIn recent years, the work of the American Monuments Men has been celebrated in popular histories and culture, such as bestselling books by Robert Edsel and a feature film directed by George Clooney (The Monuments Men, 2014). While public awareness of Nazi art looting and the courageous work of American cultural officers is long overdue, these popular narratives elide the role played by women and other Western Allies and fail to address the corps’ greatest failure: the incomplete restitution of Jewish assets. This article explores these factors through a case study of British Major Anne Olivier Popham (1916–2018), who served the Monuments, Fine Arts, and Archives (MFA&A) division in Bünde from November 1945 to October 1947. Drawing on Popham’s diaries held at the Imperial War Museum in London, the author’s interview with her, and British and American archives, the case study yields important insight into personnel recruited by the MFA&A, gender relations among the officers, methodological dilemmas presented by the use of first-hand accounts, and the ongoing need for transnational restitution efforts.

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Rapp, Andrea. « The Shavzin-Carsch Collection of Historic Jewish Children's Literature ». Judaica Librarianship 18, n^o 1 (13 juin 2014) : 154–66. http://dx.doi.org/10.14263/2330-2976.1031.

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The Shavzin-Carsch Collection of Cincinnati's Isaac M. Wise Temple is a special collection devoted to historically significant American Jewish children's literature. As of this writing, there are over seven hundred volumes in the collection, including early children's books published by the Jewish Publication Society, titles listed in early juvenile bibliographies of the Jewish Book Annual, and books cited in key retrospective articles on Jewish children's literature. This paper describes the collection, and relates how it came to be established, its potential uses to researchers, and future issues to be considered in its expansion.

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Auerbach, Jerold S. « Book Review : Zionism and the Arabs : An American Jewish Dilemma, 1898-1948 ». American Jewish History 85, n^o 4 (1997) : 423–25. http://dx.doi.org/10.1353/ajh.1997.0030.

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Gubert, Betty Kaplan. « Research Resources for the Study of African-American and Jewish Relations ». Judaica Librarianship 8, n^o 1 (1 septembre 1994) : 162–64. http://dx.doi.org/10.14263/2330-2976.1262.

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Several libraries in New York City have exceptionally rich resources for the study of relations between African Americans and Jewish Americans. The holdings of and access to these collections are discussed; some sources in other parts of the U.S. are mentioned as well. The most important collection is in the Schomburg Center for Research in Black Culture, The New York Public Library. Besides books, there is a vast Clipping File, the unique Kaiser Index, manuscript collections, and some audio and visual materials. The Jewish Division of The New York Public Library has unparalleled holdings of Jewish newspapers from around the world, from which relevant articles can be derived. The libraries of the Jewish Theological Seminary and the VIVO Institute ,are also both fine sources. Their book holdings are up-to-date, and YIVO's clipping file is also, including such items as publicity releases from Mayors Koch and Dinkins. YIVO's archives have such important historical holdings as the American Jewish Committee Records (1930s to the 1970s), and some NAACP materials from the thirties and forties. Children's books on this top ic and ways of acquiring information are noted. A list of the major libraries, with addresses, telephone numbers, and hours is in an appendix.

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Rurup, R. « An Appraisal of German-Jewish Historiography : Introduction to Year Book XXXV ». Leo Baeck Institute Yearbook 35, n^o 1 (1 janvier 1990) : xv—xxiv. http://dx.doi.org/10.1093/leobaeck/35.1.xv.

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Shain, Yossi. « American Jews and the Construction of Israel’s Jewish Identity ». Diaspora : A Journal of Transnational Studies 9, n^o 2 (septembre 2000) : 163–201. http://dx.doi.org/10.3138/diaspora.9.2.163.

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In 1999, on the eve of the Jewish New Year, members of the Reform and Conservative Jewish movements funded a public campaign on Israel’s city billboards and in the Israeli media, calling on secular Israelis to experience their religious identity afresh. In a backlash against the monopoly and coercion exercised by religious orthodoxy—which has led many Israelis to shed their religious identities to an extent that goes beyond what their socialization by secular Zionism urged—the campaign called upon Israelis to embrace religious pluralism under the slogan “there is more than one way to be a Jew.” Financed by a grant from a Jewish family foundation in San Francisco, this campaign met with a harsh and somewhat violent response from the Israeli ultra-Orthodox sector. A leading ultra-Orthodox figure stated, “Ifthis situation continues, we will have a cultural war here, the likes of which we have not seen in a hundred years” (Sontag).

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Norwood, Stephen H., et Eunice G. Pollack. « White Devils, Satanic Jews : The Nation of Islam From Fard to Farrakhan ». Modern Judaism - A Journal of Jewish Ideas and Experience 40, n^o 2 (1 mai 2020) : 137–68. http://dx.doi.org/10.1093/mj/kjaa006.

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Abstract This article explores how the American white far right—including the Christian Front, Christian Mobilizers, and Gerald L. K. Smith—helped shape the Nation of Islam’s (NOI) antisemitism during the 1930s and 1940s. It also examines the strong influence of Harlem’s pro-Axis Black Fuehrers on the NOI during World War II. Nation of Islam and white far-right propaganda were remarkably similar. Both embraced the Protocols of the Learned Elders of Zion, denied or minimized the Holocaust, and were virulently anti-Zionist. After elaborating on the context within which the Nation of Islam created its ideology, the article explores how the NOI, which originally identified whites, Christians and Jews as devils, adopted an almost singular emphasis on Jews as agents of Satan, the Star of David replacing the cross as the symbol of iniquity. Jews were not victims, but Blacks’ major victimizers; never slaves, but dominant enslavers; not progressives, but those who impeded Blacks’ advance. Instead of giving the world Hebrew Scripture, they converted it into the “Poison Book,” from the beginning crafting a “dirty religion,” which blessed the subjugation of black people, and denied God’s promise to the “Real Children of Israel.” These “imposter Jews” concealed that the Hebrew Bible was a prophecy about “the so-called Negroes of America”—the true “Chosen of God”—who would be in bondage for 400 years, strangers in a strange land.

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Weisman, Karen. « Memory and the Exigencies of Literary Form : Anthony Hecht’s “The Book of Yolek” ». Studies in American Jewish Literature (1981-) 42, n^o 1 (mars 2023) : 55–69. http://dx.doi.org/10.5325/studamerijewilite.42.1.0055.

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Abstract Anthony Hecht’s “The Book of Yolek” may be read as a test case for understanding a strand of twentieth-century American Jewish poetry, one that takes up a series of questions about the very meaning of the term “Jewish poetics,” especially when it sets itself to the task of remembering what Hecht once described as the “very terrible aspects of existence.” Hecht’s resistance to sentimentalism in “The Book of Yolek,” which is also a resistance to the consolations of culture, engages his complicated inheritance of elegy and pastoral. Such anti-sentimentalism also resists confidence in the perpetuation of memory, even though “The Book of Yolek” is centrally concerned with the burdens and the imperatives of memory. The poem implicitly interrogates the tensions inherent in the post-Holocaust American Jew establishing a ground for joining the tradition of high lyric.

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Haas, Peter J. « Elliot Dorff. Love Your Neighbor and Yourself : A Jewish Approach to Modern Personal Ethics. Philadelphia : Jewish Publication Society, 2003. xvii, 366 pp. » AJS Review 29, n^o 1 (avril 2005) : 181–83. http://dx.doi.org/10.1017/s0364009405320095.

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The subtitle tells it all: the book is not about bioethics, business ethics or communal ethics, but about the kind of ethics one should establish for one's personal life. Starting with issues of privacy, the book moves us through sexual ethics, relationships within families, forgiveness, and finally, hope. Although traditional Jewish sources are mined for their insights, in the end, this is one person's notion about what Jewish ethics can (and should) say about issues of personal ethics. Dorff acknowledges this right in his preface, “throughout the book, I present what I take to be an authentic reading and application of the Jewish tradition but surely not the only one. I therefore take care to use judgment [emphasis in the original] in assessing how the tradition should be best applied to modern circumstance, by providing arguments from the tradition and from modern sources and circumstance to justify [emphasis in the original] my reading of the tradition and arguing against alternative readings” (p. xii). In short, the book is not descriptive of the Jewish tradition but prescriptive, laying out how one should think about these issues as a modern American Jew who wants to think “Jewishly.”

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Lyons, Bonnie. « Book review : A Measure of Memory : Storytelling and Identity in American Jewish Fiction ». MFS Modern Fiction Studies 43, n^o 2 (1997) : 478–79. http://dx.doi.org/10.1353/mfs.1997.0012.

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May, Lary. « Book review : Blackface, White Noise : Jewish American Immigrants in the Hollywood Melting Pot ». American Jewish History 85, n^o 1 (1997) : 115–19. http://dx.doi.org/10.1353/ajh.1997.0001.

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Noy, Chaim. « Sanctities, Blasphemies and the (Jewish) Nation ». Postscripts : The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, n^o 2 (12 novembre 2010) : 199–216. http://dx.doi.org/10.1558/post.v4i2.199.

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In this article I rematerialize discourse that is articulated in the shape of commemorative visitor book entries, in a national-military commemoration site in Jerusalem, Israel. The materiality and communicative affordances of the commemorative visitor book, the physical environment in which it is situated and which grants it meaning, and the modes of interaction and inscription that it affords are examined. Located in a densely symbolic national commemoration site, the impressively looking book does not merely capture visitors' reflections. Instead, it serves as a device that allows participation in a collective-national rite. While seemingly designated as a visitor book, the discursive device functions performatively as a portal or interface between visitors, on the one side, and the nation and the dead and living soldieries, on the other side. Expectedly, the inscriptions that populate the book's pages are instances of iconic discourse (texts with graphic additions of sorts), that embody one of the heightened ideological and experiential moments of "civil religion" (Robert Bellah). They illustrate the resources used by nationalism in establishing sacred contexts and rituals. Also, they illustrate how different discourses of sanctity (and profanity), are juxtaposed on the same (Jewish) space. Specifically, while local Israeli sightseers present their appreciation for and participation in commemoration of the nation-state in terms of "civil religion," most of the international tourists, who are mostly north American Orthodox and Ultra-Orthodox Jews, perform their notions of sanctity and sacredness in messianic and primordial terms, which look through or beyond the nation state.

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Kumar S, Dr Krishna. « Review of Andrew Leland’s The Country of the Blind : A Memoir at the End of Sight ». transcript : An e-Journal of Literary and Cultural Studies 03, n^o 02 (2023) : 74–78. http://dx.doi.org/10.53034/transcript.2023.v03.n02.005.

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Andrew Leland’s The Country of the Blind: A Memoir at the End of Sight is a personal narrative of the writer’s decades-long transition from sightedness to blindness triggered by retinitis pigmentosa (RP), an eye condition that first affects one’s peripheral vision and gradually results in total loss of sight. It is also an inquiry into the history, culture, and the sociopolitical discourse surrounding blindness. This combination makes the book a part of the tradition of American life-writing that approaches blindness both as a lived experience and a subject of historical inquiry. The said tradition includes Georgina Kleege’s Sight Unseen (1999) and M. Leona Godin’s Their Plant Eyes: A Personal and Cultural History of Blindness (2021), works that demonstrate the centrality of writing to one’s understanding of blindness and emphasise that blindness is as much cultural and political as personal. Leland, a Jewish-American writer, audio producer, editor, and teacher, writes from the perspective of a person standing at the interstices of sightedness and blindness. Being partially blind, he wonders whether embracing blindness “require[s] a wholesale rejection of sight” (Leland xxiii). Unlike the legendary Country of the Blind into which Nunez of H.G. Wells’s sci-fi fantasy stumbles and eventually escapes from, the one that Leland enters is very much part of the larger sighted world and from which he cannot get away. As someone in the process of becoming “a naturalized citizen” of the blind country, he confronts the question: “How can this new identity I’ve taken on be at once central and incidental?” (xv, 248). Grappling with this paradox (which he claims as uniquely American) animates his exploration of blindness. The memoir is structured around three parts containing ten chapters along with an introduction and a conclusion, each part dealing with certain aspects of blindness that the writer learns anew. The design of the book mirrors his evolving experience and knowledge of blindness. The first part, entitled “Phantom Limp,” presents his initial steps into blindness and his exposure to the blind community. “The Lost World,” as the title of the second part suggests, concerns different kinds of loss that he incurs and must adapt to because of his attenuating vision: the ocularnormative notion of masculinity, the visual capacity to appreciate and produce art, his status as a reader of books, and independence in information access. In the third part, “Structured Discovery,” he evaluates the medical and rights/Pride perspectives on blindness, and delineates his own self-discovered, rather ambivalent, approach to his newly acquired identity. Although the organisation of the parts seems linear, certain ideas and preoccupations recur throughout the book, making it a nuanced study of blindness. Chapter 1 busts certain sighted myths regarding blindness and blind people: that blindness is an absolute, unmitigated darkness and, consequently, blind people endure wretched existence. Contra this view, it asserts that blindness is experienced in rich and diverse ways, and the blind have managed to adapt to the demands of the sighted societies in which they have lived over the centuries. Leland narrates the experience of stepping “across the border, into the country of the blind” after years of hesitation and inhibition (23). The crossover—as described in Chapter 2—occurs in the Orlando Convention of the National Federation of the Blind (NFB), where he begins to think of himself “as a member of a blind community” for the first time (26). In Chapter 3, he realises that ophthalmologists do not provide a positive picture of blindness because they believe that the latter tends to affect people’s quality of life. Being declared as “legally blind” after numerous hospital visits, he feels that he can “own” his “blindness better” (62). The confirmation comes as a relief to a man who has been held in the interstitial space between sightedness and blindness for most of his adult life and encourages him to accept how much sight he is left with rather than mourn over how much he has lost. In Chapter 4, Leland doubts if he would be able to effectively fulfil his roles as a husband and a father after the “damage” to his “manhood” (85). He knows that “cling[ing]” to his “old sense of masculinity” will be “a path to disaster, like an Argonaut trying to sail on without replacing any of his ship’s broken planks” (106). He therefore resolves to “abandon […]” the visual “trappings” of masculinity and evolve “a new form” based on his altered condition (106). For Leland, the major challenge for blind people is “access to information” (118). Chapter 5 points out how most of the “mediums” of the sighted world, such as “[b]ooks, magazines, leaflets, menus, labels, signs, maps, graphs, charts, spreadsheets, slide decks, whiteboards, photos, videos, blueprints, tables, diagrams, illustrations, figures” are “hyper-visual by default” (118). While tracing the history of reading and writing technologies in Chapter 6, Leland notes how the invention of braille in the nineteenth century freed blind people from sighted dependence. He learns how to use braille as well as screen reader; despite initially feeling alienated from the “page” by having to use the latter, he realises that blindness in itself does not spell doom to his identities as a reader and a writer (163). Rather than merely being the beneficiaries of technological innovation, blind people have been at its forefront—contributing as engineers, designers, and technicians—a fact conveniently forgotten by the sighted. Chapter 7 details the accomplishments of such people. While no one is truly independent, disabled people are exclusively thought of as “need[ing] more help than everyone else” (190). Leland emphasises “interdependence over and above independence” because no one can ever be self-sufficient (192). He discusses Mia Mingus’s concept of “access intimacy,” which urges the able-bodied to “connect” with the disabled “on their terms” (193). In Chapter 8, he admits that he has “no interest in courting, extending, or preserving” his blindness despite feeling positive about it (212). He adds that he would take a cure if it came along the way. He justifies this self-contradiction by stating that such an attitude is common among the blind who, unlike their Deaf counterparts, do not view “research into curing their disability with the same animus that Deaf activists do” (212). He draws on the insights of disability activist Adrienne Asch to defend his position in Chapter 9. He notes how Ash advocated for flexibility in foregrounding one’s blindness and “let[ting] it fade to the background” as and when required (233). The context-specificity of this idea helps the writer deal with the “paradox” in treating his blindness as both “central and incidental” to his identity at once (248). While I concur with Leland’s assessment that this position is “far more easily articulated than enacted,” I believe that how one wants to present one’s blindness be left to the blind person themselves (248). Chapter 10 recounts Leland’s transformative stay at the Colorado Center for the Blind, which proves to be as influential as his first encounter with the blind community at the Orlando Convention. Compelled to wear sleep shades, he learns crucial experiential insights regarding blindness there. He resolves to “cultivate a half smile” while walking, a gesture that is neither combative nor meek, one in sync with his take on blindness (275). In conclusion, he discovers that blindness can be “absolutely ordinary,” a fact that is unfathomable to the sighted (285). He comes to accept the “trappings of blindness” such as the cane, the screen reader, etc. (286). He concedes that “the separation between the blind and the sighted worlds is largely superficial, constructed by stigma and misunderstanding rather than any inherent difference” (290). It is the “misperceptions people have about blindness” that shroud the points of convergence between the two worlds (290). For all the differences, the blind and the sighted can very well cohabit together as they have done over the centuries. As a blind scholar, I found Leland’s occasional casting of blindness in tragic terms a little unsettling. Nevertheless, the memoir is engaging and historically informed. With its numerous references to prominent figures of blind culture and to the major moments of blind history (appended with copious endnotes), the book offers a fresh perspective on visual impairment. I strongly recommend the book to the scholars of literary and cultural disability studies and to the lay readership at large.

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Ricca, Brad. « Superman Is Jewish ? How Comic Book Superheroes Came to Serve Truth, Justice, and the Jewish-American Way by Harry Brod ». American Jewish History 98, n^o 1 (2014) : 31–33. http://dx.doi.org/10.1353/ajh.2014.0002.

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Baskind, Samantha. « Superman is Jewish ? : How Comic Book Superheroes Came to Serve Truth, Justice, and the Jewish-American Way by Harry Brod ». Journal of Jewish Identities 7, n^o 2 (2014) : 86–88. http://dx.doi.org/10.1353/jji.2014.0013.

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Turk, Diana. « Marianne R. Sanua. Going Greek : Jewish College Fraternities in the United States, 1895–1945. American Jewish Civilization Series. Detroit : Wayne State University Press, 2003. 446 pp. » AJS Review 29, n^o 2 (novembre 2005) : 409–12. http://dx.doi.org/10.1017/s0364009405460171.

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Marianne R. Sanua offers a balanced examination of a largely unexplored topic, the Jewish Greek subsystem that developed on American college campuses in the late nineteenth and early twentieth centuries and thrived until the closure, merger, or reorientation of many of these organizations in the 1960s and early 1970s. One of the first studies to take the Greek system seriously and recognize it for the social and cultural force it was during its heyday in the early part of the twentieth century, Sanua's book provides readers with rare access to the aspirations, concerns, and ideals of a large segment—estimated between one fourth and one third—of the American Jewish college-going population of this time period.

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Zieliński, Jan. « Chronometr (1) : Rozmowny budzik ». Załącznik Kulturoznawczy, n^o 2 (2015) : 288–97. http://dx.doi.org/10.21697/zk.2015.2.15.

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The paper discusses several cases of using and abusing an authentic incident from the history of emigration from Galicia to the United States at the end of the XIX century, when a Jewish agent was cheating illiterate peasants who had never seen a clock before, pretending he was communicating with Hamburg and New York through a simple alarm-clock. The examples are drawn from the daily press of that time, various newspapers in the twenties and thirties, several books dealing with the subject of emigration as well as Martin Pollackʼs Kaiser von America (2010) and its stage adaptation in Bielsko-Biała (2013). Edward Bellamyʼs utopia Looking Backward is given as a counter-example, with its vision of an alarm-clock used as a source of pleasant music around the year 2000 – a vision realised in our world almost at the same time with a new generation of mobile phones.

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