Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920598
Sivan Zakai
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em> by Joseph Reimer <!-- /html_title --></li> <li> Sivan Zakai (bio) </li> </ul> <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em>. By Joseph Reimer. Waltham: Brandeis University Press, 2022. 248 pp. <p>How is Shabbat celebrated at American Jewish summer camps? And what types of learning occurs when campers and staff participate in the rituals of Shabbat at camp? These are the central questions illuminated by Joseph Reimer's <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em>.</p> <p>Reimer investigates three camps that, on the surface, would appear to have radically different approaches to celebrating Jewish life: URJ Camp Eisner in Massachusetts (Reform), Camp Ramah in Wisconsin (Conservative), and Camp Yavneh in New Hampshire ("an independent camp with a substantial Orthodox population") (19). Through his thick descriptions of Shabbat celebrations at these ostensibly different camps, Riemer demonstrates that they in fact have striking parallels: carefully planned programing, positive peer pressure, and a practice of "guided participation" that allows campers to learn, over time, how to participate in the rituals of Shabbat. Despite their differences, these camps all provide campers opportunities to learn <em>about</em> Shabbat by <em>doing</em> Shabbat. <strong>[End Page 699]</strong></p> <p><em>Making Shabbat</em> is divided into three sections, each of which offers a distinct scholarly narrative. Part One, "Creating Shabbat at Camp," offers a sociological and historical overview of Shabbat celebrations at American Jewish summer camps. Reimer argues that "Shabbat at camp" was a deliberate invention of the leaders of Jewish camps established in the 1920s: Cejwin, Modin, and Achvah. These camps departed from earlier definitions of Jewish summer camps as merely institutions with large Jewish populations and steered toward a new vision of Jewish camps as places where young Jews could learn about Judaism. Leaders of these new camps, Reimer argues, framed Shabbat as "a conscious undertaking" designed to "create a special camp day that feels like a traditional Shabbat, allows for Shabbat observance, and yet does not feel overly restrictive" (32–33). They created a structure for celebrating Shabbat at camp that spread to other camps, including the three that are the focus of Reimer's work.</p> <p>Part Two, "Celebrating Shabbat at Camp," offers detailed descriptions of the common rhythm that transcends Jewish camps with different denominational and educational ideologies. Reimer takes readers on a journey through the stages of Shabbat at camp, from preparations for Shabbat, to ushering in Shabbat on Friday evenings, through the Saturday rituals of Shabbat celebration
{"title":"Making Shabbat: Celebrating and Learning at American Jewish Summer Camps by Joseph Reimer (review)","authors":"Sivan Zakai","doi":"10.1353/ajh.2023.a920598","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920598","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em> by Joseph Reimer <!-- /html_title --></li> <li> Sivan Zakai (bio) </li> </ul> <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em>. By Joseph Reimer. Waltham: Brandeis University Press, 2022. 248 pp. <p>How is Shabbat celebrated at American Jewish summer camps? And what types of learning occurs when campers and staff participate in the rituals of Shabbat at camp? These are the central questions illuminated by Joseph Reimer's <em>Making Shabbat: Celebrating and Learning at American Jewish Summer Camps</em>.</p> <p>Reimer investigates three camps that, on the surface, would appear to have radically different approaches to celebrating Jewish life: URJ Camp Eisner in Massachusetts (Reform), Camp Ramah in Wisconsin (Conservative), and Camp Yavneh in New Hampshire (\"an independent camp with a substantial Orthodox population\") (19). Through his thick descriptions of Shabbat celebrations at these ostensibly different camps, Riemer demonstrates that they in fact have striking parallels: carefully planned programing, positive peer pressure, and a practice of \"guided participation\" that allows campers to learn, over time, how to participate in the rituals of Shabbat. Despite their differences, these camps all provide campers opportunities to learn <em>about</em> Shabbat by <em>doing</em> Shabbat. <strong>[End Page 699]</strong></p> <p><em>Making Shabbat</em> is divided into three sections, each of which offers a distinct scholarly narrative. Part One, \"Creating Shabbat at Camp,\" offers a sociological and historical overview of Shabbat celebrations at American Jewish summer camps. Reimer argues that \"Shabbat at camp\" was a deliberate invention of the leaders of Jewish camps established in the 1920s: Cejwin, Modin, and Achvah. These camps departed from earlier definitions of Jewish summer camps as merely institutions with large Jewish populations and steered toward a new vision of Jewish camps as places where young Jews could learn about Judaism. Leaders of these new camps, Reimer argues, framed Shabbat as \"a conscious undertaking\" designed to \"create a special camp day that feels like a traditional Shabbat, allows for Shabbat observance, and yet does not feel overly restrictive\" (32–33). They created a structure for celebrating Shabbat at camp that spread to other camps, including the three that are the focus of Reimer's work.</p> <p>Part Two, \"Celebrating Shabbat at Camp,\" offers detailed descriptions of the common rhythm that transcends Jewish camps with different denominational and educational ideologies. Reimer takes readers on a journey through the stages of Shabbat at camp, from preparations for Shabbat, to ushering in Shabbat on Friday evenings, through the Saturday rituals of Shabbat celebration","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"28 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920600
Jakob Egholm Feldt
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em> by David Weinfeld <!-- /html_title --></li> <li> Jakob Egholm Feldt (bio) </li> </ul> <em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em>. By David Weinfeld. Ithaca: Cornell University Press, 2022. 248 pp. <p><em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em> traces the friendship between Horace M. Kallen and Alain Locke from their first encounters at Harvard and their stay at Oxford as Rhodes scholars in 1907–8 to Locke's death in 1954 and Kallen's reflections on Locke thereafter. The book's core claim is that the cultural and social philosophy of cultural pluralism was developed in dialogue between Kallen and Locke as a lived experience, a reflection on friendship between differences. Both were original and prolific intellectuals profoundly influenced by the flourishing pragmatism of the period. Consequently, multiple intersections of American (and global) cultural, intellectual, and social history meet in Kallen and Locke's specific lives as practical and real problems. In this way, Weinfeld follows the protagonists as instantiations of wider cultural and social issues, as examples of how theory springs from lived experiences. The arch-question is "what difference does the difference make?" Should race and ethnicity make a difference in culture and society? <strong>[End Page 704]</strong></p> <p>The book is accordingly formed as an intellectual biography of two elitist intellectuals and professors with minority backgrounds. Weinfeld has made impressive use of archival material and includes rumors and hearsay in the margins to draw a portrait of two men with faults, feelings, grandeur, and strong passions for creating and educating for newness, for the future. He brings new and fascinating material to the fore, particularly about both Kallen's and Locke's ambiguities vis-à-vis their friendship across racial boundaries. If the question is whether Kallen and Locke have some sort of co-authorship of the concept of cultural pluralism, however, I have doubts. While the detailed biographies are interesting in their own right, it is worth a discussion of whether these details conjure up a new or revised history of the development of cultural pluralism.</p> <p>There are two central revisions of historiography in play in the book. One is that Kallen, possibly unfairly, claimed authorship of the idea of cultural pluralism. The other is that Kallen's famous protest against discrimination against Locke at Oxford was more ambiguous than it seemed. Weinfeld questions whether Kallen participated in the infamous Thanksgiving dinner for the Rhodes scholars to which Locke was not invited because he was African Ame
{"title":"An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism by David Weinfeld (review)","authors":"Jakob Egholm Feldt","doi":"10.1353/ajh.2023.a920600","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920600","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em> by David Weinfeld <!-- /html_title --></li> <li> Jakob Egholm Feldt (bio) </li> </ul> <em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em>. By David Weinfeld. Ithaca: Cornell University Press, 2022. 248 pp. <p><em>An American Friendship. Horace Kallen, Alain Locke, and the Development of Cultural Pluralism</em> traces the friendship between Horace M. Kallen and Alain Locke from their first encounters at Harvard and their stay at Oxford as Rhodes scholars in 1907–8 to Locke's death in 1954 and Kallen's reflections on Locke thereafter. The book's core claim is that the cultural and social philosophy of cultural pluralism was developed in dialogue between Kallen and Locke as a lived experience, a reflection on friendship between differences. Both were original and prolific intellectuals profoundly influenced by the flourishing pragmatism of the period. Consequently, multiple intersections of American (and global) cultural, intellectual, and social history meet in Kallen and Locke's specific lives as practical and real problems. In this way, Weinfeld follows the protagonists as instantiations of wider cultural and social issues, as examples of how theory springs from lived experiences. The arch-question is \"what difference does the difference make?\" Should race and ethnicity make a difference in culture and society? <strong>[End Page 704]</strong></p> <p>The book is accordingly formed as an intellectual biography of two elitist intellectuals and professors with minority backgrounds. Weinfeld has made impressive use of archival material and includes rumors and hearsay in the margins to draw a portrait of two men with faults, feelings, grandeur, and strong passions for creating and educating for newness, for the future. He brings new and fascinating material to the fore, particularly about both Kallen's and Locke's ambiguities vis-à-vis their friendship across racial boundaries. If the question is whether Kallen and Locke have some sort of co-authorship of the concept of cultural pluralism, however, I have doubts. While the detailed biographies are interesting in their own right, it is worth a discussion of whether these details conjure up a new or revised history of the development of cultural pluralism.</p> <p>There are two central revisions of historiography in play in the book. One is that Kallen, possibly unfairly, claimed authorship of the idea of cultural pluralism. The other is that Kallen's famous protest against discrimination against Locke at Oxford was more ambiguous than it seemed. Weinfeld questions whether Kallen participated in the infamous Thanksgiving dinner for the Rhodes scholars to which Locke was not invited because he was African Ame","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"7 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920593
Roy Orel Shukrun, Aviad Moreno
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Rethinking Moroccan Transnationalism:<span>Sephardism, Decolonization, and Activism between Israel and Montreal</span> <!-- /html_title --></li> <li> Roy Orel Shukrun (bio) and Aviad Moreno (bio) </li> </ul> <p>In 1974, Maurice Elmaleh arrived in Montreal from Morocco and a year later started working at the Centre Hillel Francophone with "a good number" of other recently immigrated Moroccan Jews. The Centre Hillel Francophone had been founded in 1972 to regroup Montreal's Francophone Jewish students at the Université de Montréal and became, like many other student groups in the politically charged atmosphere of the 1960s and 1970s, a locus for radical streams of discussion and activism. Regarding his experience at the center in the 1970s, Elmaleh wrote in 2009:</p> <blockquote> <p>There was the Kippur War, the Greater Israel Movement was gaining speed with the development of colonies in the occupied territories, the election of the Parti Québécois with an overwhelming majority. […] It was in this context that we had to define our Sephardi identity, reckon with our integration in Canada and particularly in Quebec. A parallel challenge, in no way lesser, is and will continue to be our solidarity with Israel, all while denouncing the social and economic situation of Israelis of Moroccan origin who suffer profound discrimination in that country. This without counting all the debates about Peace with the Palestinians<sup>1</sup></p> </blockquote> <p>Elmaleh's associations raise a number of important questions connecting several categories of belonging—national, transnational, ethnic, colonial, and personal. Elmaleh's experience cut across all of these categories, but the relationships between them are at first unclear. How did the election of the Parti Québécois, a nationalist, separatist party in Canada's Francophone province, Quebec, relate to wars in which Israel was implicated abroad, to Israel's negotiation with Palestinians, or to discrimination against Moroccan Jews in Israel? How did any of these relate to Moroccan Jews' struggle to integrate in Canada, and why "particularly Quebec"? Finally, what did any of these have to do with <strong>[End Page 659]</strong> "defining" Sephardi identity in Montreal? Looking at the interconnectivity between local and global developments that affected Moroccan Jews on the move, this article will seek to offer answers to these questions and provide a new perspective on a diaspora in the making.</p> <p>In the 1960s and 1970s, Canada became a major hub for Moroccan Jewish immigration during a moment characterized by global decolonization, nationalism, and the subsequent movements to reaffirm ethnic identities. Moroccan Jews in Canada, as in France and South America, wrestled with the boundaries of their postcolonial identities. Some adopted the moniker "Sephardi" to describe themselves, whil
{"title":"Rethinking Moroccan Transnationalism: Sephardism, Decolonization, and Activism between Israel and Montreal","authors":"Roy Orel Shukrun, Aviad Moreno","doi":"10.1353/ajh.2023.a920593","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920593","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Rethinking Moroccan Transnationalism:<span>Sephardism, Decolonization, and Activism between Israel and Montreal</span> <!-- /html_title --></li> <li> Roy Orel Shukrun (bio) and Aviad Moreno (bio) </li> </ul> <p>In 1974, Maurice Elmaleh arrived in Montreal from Morocco and a year later started working at the Centre Hillel Francophone with \"a good number\" of other recently immigrated Moroccan Jews. The Centre Hillel Francophone had been founded in 1972 to regroup Montreal's Francophone Jewish students at the Université de Montréal and became, like many other student groups in the politically charged atmosphere of the 1960s and 1970s, a locus for radical streams of discussion and activism. Regarding his experience at the center in the 1970s, Elmaleh wrote in 2009:</p> <blockquote> <p>There was the Kippur War, the Greater Israel Movement was gaining speed with the development of colonies in the occupied territories, the election of the Parti Québécois with an overwhelming majority. […] It was in this context that we had to define our Sephardi identity, reckon with our integration in Canada and particularly in Quebec. A parallel challenge, in no way lesser, is and will continue to be our solidarity with Israel, all while denouncing the social and economic situation of Israelis of Moroccan origin who suffer profound discrimination in that country. This without counting all the debates about Peace with the Palestinians<sup>1</sup></p> </blockquote> <p>Elmaleh's associations raise a number of important questions connecting several categories of belonging—national, transnational, ethnic, colonial, and personal. Elmaleh's experience cut across all of these categories, but the relationships between them are at first unclear. How did the election of the Parti Québécois, a nationalist, separatist party in Canada's Francophone province, Quebec, relate to wars in which Israel was implicated abroad, to Israel's negotiation with Palestinians, or to discrimination against Moroccan Jews in Israel? How did any of these relate to Moroccan Jews' struggle to integrate in Canada, and why \"particularly Quebec\"? Finally, what did any of these have to do with <strong>[End Page 659]</strong> \"defining\" Sephardi identity in Montreal? Looking at the interconnectivity between local and global developments that affected Moroccan Jews on the move, this article will seek to offer answers to these questions and provide a new perspective on a diaspora in the making.</p> <p>In the 1960s and 1970s, Canada became a major hub for Moroccan Jewish immigration during a moment characterized by global decolonization, nationalism, and the subsequent movements to reaffirm ethnic identities. Moroccan Jews in Canada, as in France and South America, wrestled with the boundaries of their postcolonial identities. Some adopted the moniker \"Sephardi\" to describe themselves, whil","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"21 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920586
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Contributors <!-- /html_title --></li> </ul> <p><strong>Ronald Gomes Casseres</strong> descends from Sephardic Jews who first landed in Curaçao in 1690. He was born and lived most of his life on that Dutch Caribbean island. He has served the historic Mikvé Israel-Emanuel community for over forty years and continues to be a leading member of the community. He has been active in numerous social, youth-care, business, nature conservation and cultural organizations and institutions in Curaçao. Now retired, one of his interests is the history of his Jewish community and its practices, and the documentation and the preservation of that heritage.</p> <p><strong>Max Modiano Daniel</strong> is the public historian and Jewish Heritage Collection coordinator at the College of Charleston. He specializes in the history of Sephardi and Mizrahi Jews in the United States. He also co-hosts and produces <em>El Ponte</em>, a podcast about Ladino (Judeo-Spanish) language and culture.</p> <p><strong>Ellen Eisenberg</strong> is the Dwight and Margaret Lear Professor of American History at Willamette University. Her published work includes <em>The First to Cry Down Injustice? Western Jews and Japanese Removal during WWII</em> and two volumes on the history of Jews in Oregon, titled <em>Embracing a Western Identity: Jewish Oregonians, 1849-1950</em> and <em>The Jewish Oregon Story</em>, 1950-2015. She is the editor of <em>Jewish Identities in the American West: Relational Perspectives</em>, which appeared in the Brandeis University Press Series in American Jewish History, Culture, and Life in the fall of 2022.</p> <p><strong>Aviad Moreno</strong> is a faculty member at the Ben-Gurion Research Institute at Ben-Gurion University of the Negev, and the head of the research hub 'Communities and Mobilities' at the Azrieli Center for Israel Studies. He is a co-editor of <em>The Long History of Mizrahim: New Directions in the Study of Jews from Islamic Countries</em> (Ben-Gurion University Press, 2021), and the author of <em>Entwined Homelands, Empowered Diasporas: Hispanic Moroccan Jews and Their Globalizing Community</em> (Indiana University Press, 2024)</p> <p><strong>Devin E. Naar</strong> is the Isaac Alhadeff Professor in Sephardic Studies, associate professor of history, and faculty at the Stroum Center for Jewish Studies in the Jackson School of International Studies at the University of Washington. His first book, <em>Jewish Salonica: Between the Ottoman Empire and Modern Greece</em>, was published by Stanford University Press in 2016. The book won the 2016 National Jewish Book Award in the category of Research Based on Archival Material and was named a finalist in Sephardic Culture. It also won the 2017 Edmund Keeley Prize for best book in Modern Greek Studies awarded by the Modern Greek Studies Association.</p> <p><strong>James Benjamin Nadel</st
以下是内容的简要摘录，以代替摘要： 撰稿人罗纳德-戈麦斯-卡塞雷斯是 1690 年首次登陆库拉索岛的塞法迪犹太人的后裔。他出生在这个荷属加勒比岛屿，并在那里生活了大半辈子。他为历史悠久的 Mikvé Israel-Emanuel 社区服务了四十多年，现在仍然是该社区的主要成员。他一直活跃在库拉索岛的众多社会、青年关怀、商业、自然保护和文化组织和机构中。现在退休了，他的兴趣之一是犹太社区的历史及其习俗，以及对这些遗产的记录和保护。马克斯-莫迪亚诺-丹尼尔是查尔斯顿学院的公共历史学家和犹太遗产收藏协调员。他专门研究美国塞法迪和米兹拉希犹太人的历史。他还是 El Ponte 的联合主持人和制作人，这是一个关于拉迪诺（犹太西班牙语）语言和文化的播客。埃伦-艾森伯格是威拉米特大学德怀特和玛格丽特-李尔美国历史教授。她出版的著作包括《第一个喊出不公正的人是谁？西方犹太人与二战期间日本人的迁移》，以及两本关于俄勒冈州犹太人历史的著作《拥抱西方身份》：犹太俄勒冈人，1849-1950 年》和《犹太俄勒冈故事，1950-2015 年》。她是《美国西部的犹太人身份》一书的编辑：关系视角》（Relational Perspectives）一书的编辑，该书于 2022 年秋季在布兰迪斯大学出版社出版的《美国犹太人历史、文化和生活丛书》（Brandeis University Press Series in American Jewish History, Culture, and Life）中出版。阿维亚德-莫雷诺（Aviad Moreno）是内盖夫本古里安大学本古里安研究所（Ben-Gurion Research Institute at Ben-Gurion University of the Negev）的教员，也是阿兹里耶利以色列研究中心（Azrieli Center for Israel Studies）"社区与流动性 "研究中心的负责人。他是《米兹拉希姆的漫长历史》（The Long History of Mizrahim）一书的共同编辑：Devin E. Naar 是华盛顿大学杰克逊国际研究学院艾萨克-阿尔哈德夫教授（Sephardic Studies）、历史学副教授以及斯特劳姆犹太研究中心（Stroum Center for Jewish Studies）的教师。他的第一本书是《犹太萨洛尼卡》：奥斯曼帝国与现代希腊之间》由斯坦福大学出版社于 2016 年出版。该书获得了2016年美国国家犹太图书奖档案资料研究类奖项，并入围了塞法迪文化类奖项。该书还获得了现代希腊研究协会颁发的2017年埃德蒙-基利奖（Edmund Keeley Prize）现代希腊研究最佳图书奖。詹姆斯-本杰明-纳德尔（James Benjamin Nadel）是哥伦比亚大学历史学博士候选人，他正在撰写关于帝国晚期俄罗斯犹太商人的论文。他是 2021-22 年度 ASEEES Cohen Tucker Fellow，曾为《In Geveb》、《Vashti》和《Sephardic Horizons》撰稿。Roy Orel Shukrun 是麦吉尔大学和格罗宁根大学的联合博士候选人，研究跨国移民和二十世纪全球摩洛哥犹太人散居地的出现，尤其关注加拿大魁北克以及以色列周边地区的社区。内盖夫本古里安大学是研究中东和北非犹太人历史的跨学科研究中心，舒克伦是该中心伊斯兰世界分部的成员。他还撰写了即将编辑成册的一章，探讨摩洛哥 AIU 教师工会在摩洛哥非殖民化和犹太人移民中的作用。Matthew Warshawsky 是波特兰大学西班牙语教授，教授西班牙语各年级课程，包括中世纪和黄金时代西班牙文学以及伊比利亚和拉丁美洲犹太文学与文化课程。他著有《生活在真善美法则中的危险》（The Perils of Living the Good and True Law）一书：他还与詹姆斯-A-帕尔（James A. Parr）合编了《堂吉诃德：跨学科联系》（Don Quixote: Interdisciplinary Connections）一书（胡安-德拉奎斯塔西班牙语专著，2016 年）。书评 迈克尔-布伦纳（Michael Brenner）是美国大学历史学杰出教授，担任以色列研究西摩和莉莉安-阿本森讲座教授。他还在路德维希大学（Ludwig...
{"title":"Contributors","authors":"","doi":"10.1353/ajh.2023.a920586","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920586","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Contributors <!-- /html_title --></li> </ul> <p><strong>Ronald Gomes Casseres</strong> descends from Sephardic Jews who first landed in Curaçao in 1690. He was born and lived most of his life on that Dutch Caribbean island. He has served the historic Mikvé Israel-Emanuel community for over forty years and continues to be a leading member of the community. He has been active in numerous social, youth-care, business, nature conservation and cultural organizations and institutions in Curaçao. Now retired, one of his interests is the history of his Jewish community and its practices, and the documentation and the preservation of that heritage.</p> <p><strong>Max Modiano Daniel</strong> is the public historian and Jewish Heritage Collection coordinator at the College of Charleston. He specializes in the history of Sephardi and Mizrahi Jews in the United States. He also co-hosts and produces <em>El Ponte</em>, a podcast about Ladino (Judeo-Spanish) language and culture.</p> <p><strong>Ellen Eisenberg</strong> is the Dwight and Margaret Lear Professor of American History at Willamette University. Her published work includes <em>The First to Cry Down Injustice? Western Jews and Japanese Removal during WWII</em> and two volumes on the history of Jews in Oregon, titled <em>Embracing a Western Identity: Jewish Oregonians, 1849-1950</em> and <em>The Jewish Oregon Story</em>, 1950-2015. She is the editor of <em>Jewish Identities in the American West: Relational Perspectives</em>, which appeared in the Brandeis University Press Series in American Jewish History, Culture, and Life in the fall of 2022.</p> <p><strong>Aviad Moreno</strong> is a faculty member at the Ben-Gurion Research Institute at Ben-Gurion University of the Negev, and the head of the research hub 'Communities and Mobilities' at the Azrieli Center for Israel Studies. He is a co-editor of <em>The Long History of Mizrahim: New Directions in the Study of Jews from Islamic Countries</em> (Ben-Gurion University Press, 2021), and the author of <em>Entwined Homelands, Empowered Diasporas: Hispanic Moroccan Jews and Their Globalizing Community</em> (Indiana University Press, 2024)</p> <p><strong>Devin E. Naar</strong> is the Isaac Alhadeff Professor in Sephardic Studies, associate professor of history, and faculty at the Stroum Center for Jewish Studies in the Jackson School of International Studies at the University of Washington. His first book, <em>Jewish Salonica: Between the Ottoman Empire and Modern Greece</em>, was published by Stanford University Press in 2016. The book won the 2016 National Jewish Book Award in the category of Research Based on Archival Material and was named a finalist in Sephardic Culture. It also won the 2017 Edmund Keeley Prize for best book in Modern Greek Studies awarded by the Modern Greek Studies Association.</p> <p><strong>James Benjamin Nadel</st","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"83 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003889","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920595
Amy Weiss
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>We Are Not One: A History of America's Fight over Israel</em> by Eric Alterman <!-- /html_title --></li> <li> Amy Weiss (bio) </li> </ul> <em>We Are Not One: A History of America's Fight over Israel</em>. By Eric Alterman. New York: Basic Books, 2022. 502 pp. <p>A little more than twenty years ago, historian Jerold Auerbach asked the question "Are We One?" in the title of his book about the identities of Jews in the United States and Israel. Eric Alterman's latest book definitively answers that question and then some by declaring "We Are Not One." In examining the history of American discourse about Israel, Alterman clearly notes these debates are centered "not in Jerusalem or Tel Aviv, but in midtown Manhattan and Washington, DC" (3). In other words, while the subjects and arguments of Auerbach's and Alterman's books differ, <em>We Are Not One</em> authoritatively reveals the fractures that have come to exist among Americans and their views on Israel.</p> <p>The chronological organization of the book offers a clear narrative, beginning with the late nineteenth-century origins of the Zionist movement and ending with the start of the Biden administration. Alterman weaves together the multiple voices, communal organizations, and governmental agencies that comprise the "fight" over Israel. While many readers might know (or think they know) the attitudes of American Jews or the State Department toward Israel, for instance, Alterman underscores that these entities are not a monolith. Rather, the book deftly highlights the different ideological viewpoints within and across Jewish religious movements and organizations, with an eye toward the impact of the neoconservative turn in American Judaism, as well as American Christianity. The inclusion of evangelicals is a welcome addition to this history. Theologically conservative Protestant beliefs about Jews and Israel have played a prominent role not only in shaping contemporary Jewish-Christian relations but also in influencing US-Israel relations.</p> <p>This is a comprehensive work. The book boasts an introduction, eighteen chapters, and a conclusion, all with enticing titles. While the chapter titled "A New 'Bible'" refers to an innovative text, it may not be what readers have in mind. The reference point is the impact of <em>Exodus</em>, both the 1958 book by Leon Uris and the 1960 film directed by Otto Preminger. "Given the power of American popular culture to shape perceptions of reality," Alterman argues, it is only natural that <em>Exodus</em> served as one of the defining moments in the debates over Israel (99). Another chapter, "'Basically, A Liberal Jew,"' referring to a quip <strong>[End Page 693]</strong> Barack Obama made about himself to an audience at Temple Emanu-El in New York, examines the Obama administration's approach toward Israel. I
以下是内容的简要摘录，以代替摘要：评论者 我们不是一个整体：美国为以色列而战的历史》（We Are Not One: A History of America's Fight over Israel），埃里克-阿尔特曼（Eric Alterman）著 艾米-魏斯（Amy Weiss）（简历） 《我们不是一个整体：美国为以色列而战的历史》。作者：埃里克-阿尔特曼。纽约：基本书局，2022 年。502 页。二十多年前，历史学家杰罗尔德-奥尔巴赫（Jerold Auerbach）在其关于美国和以色列犹太人身份的书名中提出了一个问题："我们是一体的吗？埃里克-阿尔特曼（Eric Alterman）的新书明确回答了这一问题，并宣布 "我们不是一个整体"。在考察美国关于以色列的讨论历史时，阿尔特曼明确指出，这些辩论的中心 "不在耶路撒冷或特拉维夫，而是在曼哈顿中城和华盛顿特区"（3）。换句话说，虽然奥尔巴赫和阿尔特曼的书的主题和论点不同，但《我们不是一家人》权威地揭示了美国人之间的裂痕及其对以色列的看法。该书按时间顺序编排，从十九世纪末犹太复国主义运动的起源开始，到拜登政府上台结束，叙述清晰明了。阿尔特曼将多种声音、社区组织和政府机构交织在一起，构成了关于以色列的 "斗争"。例如，虽然许多读者可能知道（或自以为知道）美国犹太人或国务院对以色列的态度，但阿尔特曼强调，这些实体并非铁板一块。相反，该书巧妙地强调了犹太宗教运动和组织内部及之间不同的意识形态观点，并着眼于新保守主义转向对美国犹太教和美国基督教的影响。将福音派纳入这部历史是一个值得欢迎的补充。神学上保守的新教徒对犹太人和以色列的信仰不仅在塑造当代犹太教与基督教的关系中发挥了重要作用，而且还影响了美国与以色列的关系。这是一部综合性著作。书中有引言、十八章和结论，标题都很诱人。虽然标题为 "一本新'圣经'"的章节提到了一本创新的文本，但这可能不是读者所想的。该书的参照点是《出埃及记》（Exodus）的影响，既包括莱昂-尤里斯（Leon Uris）1958 年的著作，也包括奥托-普莱明格（Otto Preminger）1960 年执导的电影。阿尔特曼认为，"鉴于美国流行文化在塑造现实观念方面的力量"，《出埃及记》成为有关以色列的争论的决定性时刻之一是很自然的（99）。另一章"'基本上，一个自由派犹太人'"指的是巴拉克-奥巴马（Barack Obama）在纽约伊曼纽尔圣殿（Temple Emanu-El）对听众说的一句关于他自己的调侃，这一章探讨了奥巴马政府对以色列的态度。该书还分析了亲以色列游说团体在 21 世纪的议程，阿尔特曼用 "内塔尼亚胡走了，AIPAC 等人也走了 "来概括这一议程（348 页）。(348).该书在论述战后美国犹太人对大屠杀保持沉默时略有偏差。阿尔特曼称，大屠杀 "很少被提及；即使被提及，也只是在特定场合"（129）。根据这一说法，只有在 1967 年阿以战争之后，犹太人才公开讨论大屠杀，部分原因是纳粹暴行与以色列当前地缘政治局势之间随后产生了联系。虽然这部分内容并非阿尔特曼主要论点的核心，但它淡化了美国犹太人谈论大屠杀的无数方式，这些方式往往与以色列无关，尤其是在 1967 年战争之前。我们并非一体》是对美以关系学术研究的有益补充。无论是为考试寻找资料的研究生还是经验丰富的研究人员，都可以好好研究一下书中的大量注释。在一些大学图书馆向公众关闭书库的时候，这本书可能是人们浏览过去和现在有关美国与以色列的政治和文化联系（以及紧张关系）的作品的最近的选择。艾米-魏斯（Amy Weiss） 哈特福德大学 艾米-魏斯（Amy Weiss）是哈特福德大学莫里斯-格林伯格（Maurice Greenberg）犹太研究讲座教授，同时也是犹太研究和历史学助理教授。她正在撰写一本关于美国的书。
{"title":"We Are Not One: A History of America's Fight over Israel by Eric Alterman (review)","authors":"Amy Weiss","doi":"10.1353/ajh.2023.a920595","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920595","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>We Are Not One: A History of America's Fight over Israel</em> by Eric Alterman <!-- /html_title --></li> <li> Amy Weiss (bio) </li> </ul> <em>We Are Not One: A History of America's Fight over Israel</em>. By Eric Alterman. New York: Basic Books, 2022. 502 pp. <p>A little more than twenty years ago, historian Jerold Auerbach asked the question \"Are We One?\" in the title of his book about the identities of Jews in the United States and Israel. Eric Alterman's latest book definitively answers that question and then some by declaring \"We Are Not One.\" In examining the history of American discourse about Israel, Alterman clearly notes these debates are centered \"not in Jerusalem or Tel Aviv, but in midtown Manhattan and Washington, DC\" (3). In other words, while the subjects and arguments of Auerbach's and Alterman's books differ, <em>We Are Not One</em> authoritatively reveals the fractures that have come to exist among Americans and their views on Israel.</p> <p>The chronological organization of the book offers a clear narrative, beginning with the late nineteenth-century origins of the Zionist movement and ending with the start of the Biden administration. Alterman weaves together the multiple voices, communal organizations, and governmental agencies that comprise the \"fight\" over Israel. While many readers might know (or think they know) the attitudes of American Jews or the State Department toward Israel, for instance, Alterman underscores that these entities are not a monolith. Rather, the book deftly highlights the different ideological viewpoints within and across Jewish religious movements and organizations, with an eye toward the impact of the neoconservative turn in American Judaism, as well as American Christianity. The inclusion of evangelicals is a welcome addition to this history. Theologically conservative Protestant beliefs about Jews and Israel have played a prominent role not only in shaping contemporary Jewish-Christian relations but also in influencing US-Israel relations.</p> <p>This is a comprehensive work. The book boasts an introduction, eighteen chapters, and a conclusion, all with enticing titles. While the chapter titled \"A New 'Bible'\" refers to an innovative text, it may not be what readers have in mind. The reference point is the impact of <em>Exodus</em>, both the 1958 book by Leon Uris and the 1960 film directed by Otto Preminger. \"Given the power of American popular culture to shape perceptions of reality,\" Alterman argues, it is only natural that <em>Exodus</em> served as one of the defining moments in the debates over Israel (99). Another chapter, \"'Basically, A Liberal Jew,\"' referring to a quip <strong>[End Page 693]</strong> Barack Obama made about himself to an audience at Temple Emanu-El in New York, examines the Obama administration's approach toward Israel. I","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"77 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920592
Max Modiano Daniel
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Women, Cookbooks, and the Making of American Sephardic Culture <!-- /html_title --></li> <li> Max Modiano Daniel (bio) </li> </ul> <p>In April 1976, the <em>Los Angeles Times</em> sent journalist Jean Bennett to cover the Moroccan Jewish celebration of <em>mimouna</em> at the Em Habanim synagogue in North Hollywood. Celebrated at the conclusion of Passover by Moroccan Jews throughout the world, <em>mimouna</em> has been an occasion for Jews, often alongside their gentile neighbors, to share food and visit each other's homes. It often draws comparisons to the post-fast <em>iftar</em> meal eaten by Muslims during Ramadan as a moment of communal gathering and nighttime celebration. Among the dishes prepared and served by the congregation's women were <em>thriba</em> (walnut cookies), <em>mufletta</em> (a fluffy pancake-like bread), <em>frijuela</em> (thin pastries with glaze), and <em>dattes farcies</em> (stuffed dates). The Arabic, Spanish, and French names of these foods reflect the linguistic, cultural, and political history of Jews in modern Morocco under Muslim, Spanish, and French rule.</p> <p>Perhaps in line with the openness and conviviality characterized by the holiday—or, rather, motivated by an impulse to exoticize this event—Bennett's short article begins by playing off the reader's preconceived notions of Jewishness. She introduces the greeting "T'rebho," a wish for prosperity, and adds: "The word is Arabic. But the 325 people wishing each other a prosperous year were devout Jews." The need to say this assumes an expectation on the part of her readership that Arabic speakers are not Jews, despite the likely fact that the guests were conversing in French, as was typical of most Moroccan Jews in the second half of the twentieth century. The article goes on to state that, although the festivity "has roots in the religion of the Sephardim, one of the highlights of the evening was belly dancing," expecting the reader to be surprised by this confluence of activities. Toward the conclusion, we are also informed that the dishes served "are extremely difficult to make, [and] are very sweet and also expensive," and that it was "extremely difficult for them to get the recipes down on paper!" Yet a Mrs. Gabriel Dery of Van Nuys is quoted as being "eager for the Ashkenazic Jews here to enlarge and enrich their tradition by adopting some of her customs."<sup>1</sup> <strong>[End Page 633]</strong> The ways Moroccan Jews are presented as Arabic speakers, belly dancers, and experts at forbidding and luxurious recipes may indeed inspire others to heed Mrs. Dery's call, but it does so by drawing on stereotypes and exaggeration.</p> <p>A dual vision of <em>mimouna</em> as both a woman-led family and communal gathering and as a so-called exotic, performative, and educational experience is emblematic of the larger discourse around Sepha
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Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920597
Michael Brenner
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Salo Baron, Columbia University and the Remaking of Jewish Studies in the United States</em> ed. by Rebecca Kobrin <!-- /html_title --></li> <li> Michael Brenner (bio) </li> </ul> Rebecca Kobrin, ed. <em>Salo Baron, Columbia University and the Remaking of Jewish Studies in the United States</em>. New York: Columbia University Press, 2022. 266 pp. <p>No other individual shaped the institutional landscape of Jewish Studies and its academic institutions in twentieth-century America as much as Salo Wittmayer Baron. Appointed as the first professor of Jewish history at a western university in 1930 at the age of 35, he molded such institutions as the American Academy of Social Research and Jewish Cultural Reconstruction, he appeared as the only historian at the Eichmann Trial, and he educated many of the next generation's leading Jewish historians. As Rebecca Kobrin writes in her very informative introduction to this volume, his arrival at Columbia was a "transformational moment" in American Jewish scholarship, which had been long relegated to rabbinical seminaries and teachers colleges (2).</p> <p>Baron was neither a natural choice for the committee nor the first choice when Columbia University searched for the inaugural Miller Chair in Jewish History. The most prominent scholar initially offered the position, German-Jewish historian Ismar Elbogen, turned it down, citing his responsibilities towards his students at the <em>Hochschule für die Wissenschaft des Judentums</em>, the Liberal rabbinical seminary in Berlin. Little did he expect that only a few years later he would have to run under quite different conditions to find asylum at Hebrew Union College in Cincinnati. In the end, the young Galician-born Baron, who had earned three doctorates and a rabbinical ordination in Vienna, was selected for the new position.</p> <p>Baron's work has been the object of various studies. A generation after Robert Liberles's 1995 full-fledged biography, this is the first systematic collection of essays on Baron's scholarship. Former students such as Robert Chazan and Jane Gerber contribute to this volume. Francesca Trivellato assesses Baron's contribution to economic history, and David Sorkin examines Baron's relationship to the Enlightenment. Bernard Cooperman takes a fresh look at Baron's oeuvre, noting that writing a world history of the Jews which includes areas that were not his specialty forced him to "overgeneralize with simplistic characterizations of entire societies over many eras and in many lands" (63). The real treasure, as Cooperman reminds us, is found in the long footnotes that characterize Baron's writings. Jason Lustig analyzes Baron's legacy, stating that despite the fact that "Baron's specific scholarly findings have been largely surpassed," his "general outlook still sets the terms of debate at
{"title":"Salo Baron, Columbia University and the Remaking of Jewish Studies in the United States ed. by Rebecca Kobrin (review)","authors":"Michael Brenner","doi":"10.1353/ajh.2023.a920597","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920597","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Salo Baron, Columbia University and the Remaking of Jewish Studies in the United States</em> ed. by Rebecca Kobrin <!-- /html_title --></li> <li> Michael Brenner (bio) </li> </ul> Rebecca Kobrin, ed. <em>Salo Baron, Columbia University and the Remaking of Jewish Studies in the United States</em>. New York: Columbia University Press, 2022. 266 pp. <p>No other individual shaped the institutional landscape of Jewish Studies and its academic institutions in twentieth-century America as much as Salo Wittmayer Baron. Appointed as the first professor of Jewish history at a western university in 1930 at the age of 35, he molded such institutions as the American Academy of Social Research and Jewish Cultural Reconstruction, he appeared as the only historian at the Eichmann Trial, and he educated many of the next generation's leading Jewish historians. As Rebecca Kobrin writes in her very informative introduction to this volume, his arrival at Columbia was a \"transformational moment\" in American Jewish scholarship, which had been long relegated to rabbinical seminaries and teachers colleges (2).</p> <p>Baron was neither a natural choice for the committee nor the first choice when Columbia University searched for the inaugural Miller Chair in Jewish History. The most prominent scholar initially offered the position, German-Jewish historian Ismar Elbogen, turned it down, citing his responsibilities towards his students at the <em>Hochschule für die Wissenschaft des Judentums</em>, the Liberal rabbinical seminary in Berlin. Little did he expect that only a few years later he would have to run under quite different conditions to find asylum at Hebrew Union College in Cincinnati. In the end, the young Galician-born Baron, who had earned three doctorates and a rabbinical ordination in Vienna, was selected for the new position.</p> <p>Baron's work has been the object of various studies. A generation after Robert Liberles's 1995 full-fledged biography, this is the first systematic collection of essays on Baron's scholarship. Former students such as Robert Chazan and Jane Gerber contribute to this volume. Francesca Trivellato assesses Baron's contribution to economic history, and David Sorkin examines Baron's relationship to the Enlightenment. Bernard Cooperman takes a fresh look at Baron's oeuvre, noting that writing a world history of the Jews which includes areas that were not his specialty forced him to \"overgeneralize with simplistic characterizations of entire societies over many eras and in many lands\" (63). The real treasure, as Cooperman reminds us, is found in the long footnotes that characterize Baron's writings. Jason Lustig analyzes Baron's legacy, stating that despite the fact that \"Baron's specific scholarly findings have been largely surpassed,\" his \"general outlook still sets the terms of debate at","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"32 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920599
Samantha Pickette
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Jews In Contemporary Visual Entertainment: Raced, Sexed, and Erased</em> by Carol Siegel <!-- /html_title --></li> <li> Samantha Pickette (bio) </li> </ul> <em>Jews In Contemporary Visual Entertainment: Raced, Sexed, and Erased</em>. By Carol Siegel. Bloomington: Indiana University Press, 2022. ix + 245 pp. <p>In <em>Jews in Contemporary Visual Entertainment: Raced, Sexed, and Erased</em>, Carol Siegel uses case studies from film and television series ranging from the 1970s to the present as a lens through which to consider <strong>[End Page 701]</strong> the relationships among Jewish representation, Jewish identity formation, and cultural stereotypes that draw from European antisemitic tropes that both racialize Jews as distinct "others" and emphasize their deviation from sexual and gender norms. This connection between racialization and sexualization destabilizes the cultural misconception of American Jews as a white monolith, and instead places Jews in conversation with other marginalized communities and communities of color that are similarly (mis)represented within American popular culture. Much of the book revolves around a historical deconstruction of both race and sexuality as it relates to Jews, with Siegel using the introduction to problematize the categories often employed to define Jewish identity (religion, race, ethnicity), ultimately making the case that Jews are a "racialized group" and, furthermore, that the intersection of race and sexuality in representations of Jews reveals a deep-seated antisemitism that connects Jews with other racialized Americans and threatens progressive goals related to gender and sexual freedom (21).</p> <p>Siegel's book is organized not chronologically but instead categorically around various case studies from film and television that present the major themes and tropes in Jewish representation that elucidate her claims. Chapters explore the presence and function of Jewish therapist figures, many of whom are often at the center of sexual-based neuroses; the dissonance between Jewish communal structures, American assimilation, and romantic/sexual desire (usually in the form of exogamous relationships that feature either hypersexual Jews objectified by non-Jewish partners or Jews pursuing non-Jewish partners); the relationships among sex, trauma, and Jewish female identity in Holocaust film; the erasure of the Holocaust in films centering on the sexual identity formation of Jews in the postwar era; the relationships among sex positivity, sexual dysfunction, and Jewishness on television; the "minoritarian cinema" of the Coen Brothers; and the "erasure" of Jewish identity in television series featuring characters defined as Jewish but removed from any Jewish context outside the racialized stereotypes they reinforce through their actions, behaviors, and ma
{"title":"Jews In Contemporary Visual Entertainment: Raced, Sexed, and Erased by Carol Siegel (review)","authors":"Samantha Pickette","doi":"10.1353/ajh.2023.a920599","DOIUrl":"https://doi.org/10.1353/ajh.2023.a920599","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Jews In Contemporary Visual Entertainment: Raced, Sexed, and Erased</em> by Carol Siegel <!-- /html_title --></li> <li> Samantha Pickette (bio) </li> </ul> <em>Jews In Contemporary Visual Entertainment: Raced, Sexed, and Erased</em>. By Carol Siegel. Bloomington: Indiana University Press, 2022. ix + 245 pp. <p>In <em>Jews in Contemporary Visual Entertainment: Raced, Sexed, and Erased</em>, Carol Siegel uses case studies from film and television series ranging from the 1970s to the present as a lens through which to consider <strong>[End Page 701]</strong> the relationships among Jewish representation, Jewish identity formation, and cultural stereotypes that draw from European antisemitic tropes that both racialize Jews as distinct \"others\" and emphasize their deviation from sexual and gender norms. This connection between racialization and sexualization destabilizes the cultural misconception of American Jews as a white monolith, and instead places Jews in conversation with other marginalized communities and communities of color that are similarly (mis)represented within American popular culture. Much of the book revolves around a historical deconstruction of both race and sexuality as it relates to Jews, with Siegel using the introduction to problematize the categories often employed to define Jewish identity (religion, race, ethnicity), ultimately making the case that Jews are a \"racialized group\" and, furthermore, that the intersection of race and sexuality in representations of Jews reveals a deep-seated antisemitism that connects Jews with other racialized Americans and threatens progressive goals related to gender and sexual freedom (21).</p> <p>Siegel's book is organized not chronologically but instead categorically around various case studies from film and television that present the major themes and tropes in Jewish representation that elucidate her claims. Chapters explore the presence and function of Jewish therapist figures, many of whom are often at the center of sexual-based neuroses; the dissonance between Jewish communal structures, American assimilation, and romantic/sexual desire (usually in the form of exogamous relationships that feature either hypersexual Jews objectified by non-Jewish partners or Jews pursuing non-Jewish partners); the relationships among sex, trauma, and Jewish female identity in Holocaust film; the erasure of the Holocaust in films centering on the sexual identity formation of Jews in the postwar era; the relationships among sex positivity, sexual dysfunction, and Jewishness on television; the \"minoritarian cinema\" of the Coen Brothers; and the \"erasure\" of Jewish identity in television series featuring characters defined as Jewish but removed from any Jewish context outside the racialized stereotypes they reinforce through their actions, behaviors, and ma","PeriodicalId":43104,"journal":{"name":"AMERICAN JEWISH HISTORY","volume":"8 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2024-02-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140003516","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920589
Matthew Warshawsky
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Resilience and Redemption:<span>A Transatlantic Perspective on Psalms in <em>Espejo fiel de vidas</em> (<em>Faithful Mirror of Lives</em>)</span> <!-- /html_title --></li> <li> Matthew Warshawsky (bio) </li> </ul> <p>This article studies <em>Espejo fiel de vidas que contiene los Psalmos de David en verso, obra devota, útil y deleitable</em> (<em>Faithful Mirror of Lives That Contains the Psalms of David in Verse, a Devout, Useful, and Pleasing Work</em>) by Daniel Israel López Laguna as a means of understanding the influence of a converso, or New Christian, worldview on his paraphrase of Psalms written when he lived openly as a Jew in Jamaica.<sup>1</sup> López Laguna and his poem encapsulate the transatlantic reach of the Spanish-Portuguese Jewish diaspora two centuries after the expulsion and conversion of Iberian Jews during the 1490s. Born in Portugal or France in the mid-1600s, raised in the latter country, educated in Spain, and apparently prosecuted by the Holy Office of the Inquisition of Spain or Portugal for Jewish heresy, López Laguna wrote the earliest literary work by a Jew in Jamaica, which he took to London for publication in the large Sephardic community of that city. Written in a Spanish illustrative of the poet's absorption of Baroque literary trends, <em>Faithful Mirror of Lives</em> reflects the author's geographical and spiritual trajectory by illuminating the importance of resilience and redemption in his reworking of Psalms. This article explores these themes by analyzing passages that show the hybrid nature of the poet as an emergent, or "New," Jew, possibly raised as a crypto-Jewish New Christian, who uses the literary language of Catholic Spain to communicate his experience of the converso mindset. Examples of this mindset include a geographical and spiritual wandering represented in the <em>peregrino</em>, or pilgrim; praise of the elect status of the Israelite people; entreaty of God to protect conversos against enemies representative of the Inquisition and gratitude for doing so; and disparagement of talebearers, a clear reference to the <em>malsín</em>, or inquisitorial informant. Through his paraphrase of Psalms, López Laguna offers readers intimate access to how these elements of the converso worldview informed his practice and understanding of <strong>[End Page 553]</strong> Judaism. In turn, such access broadens American Jewish historical narratives to include an early modern Sephardic voice that sheds light on the hopes and fears of New Christians who resisted the centuries-long efforts of the Iberian Inquisition to prevent them from recovering their Jewish identity.</p> <p>This article builds upon the work of other scholars who have studied how <em>Espejo fiel</em> represents the Jewish identity of a diasporic former New Christian after 1492. For example, among more recent analyses of the w
以下是内容的简要摘录，以代替摘要： 复原与救赎：本文研究了丹尼尔-伊斯雷尔-洛佩斯-拉古纳（Daniel Israel López Laguna）的《忠实的生活之镜》（Espejo fiel de vidas que contiene los Psalmos de David en verso, obra devota, útil y deleitable、Daniel Israel López Laguna 所著的《虔诚、有用和令人愉悦的作品》，以此来理解皈依者（或新基督徒）的世界观对他在牙买加作为犹太人公开生活时所写的《诗篇》释义的影响。1洛佩斯-拉古纳和他的诗歌体现了 1490 年代伊比利亚犹太人被驱逐和改宗两个世纪后，西班牙-葡萄牙犹太人散居地的跨大西洋影响。洛佩斯-拉古纳于 16 世纪中叶出生在葡萄牙或法国，在法国长大，在西班牙接受教育，显然因犹太异端邪说被西班牙或葡萄牙宗教裁判所神圣办公室起诉。忠实的生命之镜》用西班牙语写成，体现了诗人对巴洛克文学潮流的吸收，反映了作者的地理和精神轨迹，揭示了在他对《诗篇》的再创作中复原和救赎的重要性。本文通过分析一些段落来探讨这些主题，这些段落显示了诗人作为一个新兴犹太人或 "新 "犹太人的混合性质，他可能是作为一个隐性犹太新基督徒成长起来的，他使用西班牙天主教的文学语言来传达他对皈依者心态的体验。这种思维方式的例子包括以 peregrino（朝圣者）为代表的地理和精神上的流浪；对以色列人选民地位的赞美；恳求上帝保护皈依者免受宗教裁判所代表的敌人的伤害，并对上帝的保护表示感谢；以及对吹牛者的贬低，这显然是指 malsín（宗教裁判所的告密者）。通过对《诗篇》的诠释，洛佩斯-拉古纳让读者近距离了解到皈依者世界观的这些元素如何影响他对犹太教的实践和理解 [尾页 553]。反过来，这种了解也拓宽了美国犹太人的历史叙事，使其包括了现代早期塞法迪人的声音，揭示了新基督徒的希望和恐惧，他们抵制了伊比利亚宗教裁判所长达几个世纪阻止他们恢复犹太身份的努力。本文以其他学者的研究成果为基础，这些学者研究了埃斯佩霍-菲尔如何代表 1492 年后散居国外的前新基督徒的犹太身份。例如，罗尼-佩雷利斯 (Ronnie Perelis) 在最近对该作品的分析中提出，《诗篇》的自传性质允许洛佩斯-拉古纳 "表达自己的情感，反思自己动荡和得救的一生"，而无需将自己作为第一人称发言人。劳拉-莱布曼将《Espejo fiel》置于 16 世纪和 17 世纪早期散居各地的塞法迪人的救世主和类型学潮流之中，认为洛佩斯-拉古纳通过镜子的形象 "改写了[诗篇]，以反映散居各地的会话者的经历"，不是对诗篇的 "忠实翻译"，而是对圣经先驱的 "意译或'反映'"。在对《Espejo fiel》的研究中，Ruth Fine 呼吁人们注意这部作品 "作为受迫害和塞法迪流亡的见证性叙事"，并展示了它是如何为以前不熟悉圣经作品的散居国外的会话者恢复《诗篇》的。Fine 还将《Espejo fiel》中的特定段落与武加大译本、《费拉拉圣经》以及 Casiodoro de Reina 所著的所谓《熊圣经》进行了比较，以论证洛佩斯-拉古纳可能使用了《诗篇》的希伯来原文，并展示了他如何 "将《圣经》文本与他的当代背景和个人生活经历相结合，尤其是在记录创伤印记方面 "5。"5 在这些学者和其他 [第 554 页完] 学者的研究成果的启发下，以下分析将《Espejo fiel》置于其出版的背景之下，然后通过对洛佩斯-拉古纳在其译本中的八篇诗篇中的声音的研究，展示巴洛克时期的西班牙文学习俗和伊比利亚宗教裁判所社会如何塑造了他的文学世界观。洛佩斯-拉古纳作为（前）皈依者的化身在...
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Pub Date : 2024-02-29DOI: 10.1353/ajh.2023.a920587
Devin E. Naar
<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span> <p> <ul> <li><!-- html_title --> Introduction:<span>Special Issue on Sephardic and Mizrahi Jews in the Americas</span> <!-- /html_title --></li> <li> Devin E. Naar (bio) </li> </ul> <p>The nascent field of Sephardic studies began to take shape in the 1930s. One of its pioneering figures, Albert Adatto, later reflected on his unconventional process as a scholar:</p> <blockquote> <p>I do not consider myself a scholar in the normal sense. I am making a highly enjoyable volunteer reconnaissance among the documents that have been written about our people in the English language to determine how much is relatively true, how much is based on firsthand source material, and how much is <em>bamyas</em> [lies; literally "okra"] or <em>bavajadas</em> [nonsense]. The gr and project of mine is being carried out with the Sephardic spirit of <em>kef</em> [enjoyment] and <em>reposo</em> [calm].<sup>1</sup></p> </blockquote> <p>While he completed his MA on the history of Sephardic Jews in Seattle at the University of Washington in 1939, Adatto did not continue with doctoral studies or become a professional scholar. Instead, he, like his sister Emma Adatto, who completed her MA on Sephardic folktales at the University of Washington in 1935, continued to follow the development of scholarship and popular writing about Sephardic Jews over the subsequent decades.<sup>2</sup> With his characteristic infusion of Ladino terms into his written English, Albert Adatto addressed a letter to David Sitton, a Sephardic leader in Jerusalem, in which he described his efforts to track as calmly and with as much good humor as possible what he perceived as the frequent misrepresentation of Sephardic histories and cultures in the United States and beyond.<sup>3</sup></p> <p>This special issue of <em>American Jewish History</em>, dedicated to Sephardic and Mizrahi Jews in the Americas, offers insight into both how much <strong>[End Page 509]</strong> the field has changed—in part, through its professionalization—and in some ways remained static over the past half century and more, both in dialogue with and as a reflection of broader trends in American Jewish and general culture and politics.<sup>4</sup> During that time, Sephardic studies, a multidisciplinary and transnational field, has become a recognized area of interest within the broader field of Jewish studies, although the parameters of Sephardic studies—and the very meaning of "Sephardic"—remain contested.</p> <h2>SEPHARDIC STUDIES AND JEWISH STUDIES</h2> <p>The study of one constituency of Sephardic Jews—medieval "golden age" Spanish Jewry—has been at the center of the field of Jewish studies since its foundation with the <em>Wissenschaft des Judentums</em> in the nineteenth century.<sup>5</sup> Harry Wolfson, who was the first chair of Jewish studies at an American university, established at Harvard in 1925, focused on the medieval Spani
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