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Dirty Jewess is the personal account of one woman's courageous journey towards religious and political freedom while coming of age in post-Holocaust, communist Czechoslovakia. The narrative recalls the author's experience as a child of Holocaust survivors, living as a refugee in Rome, and finally realizing her dream of becoming a successful American citizen. Silvia Fishbaum's life behind the iron curtain is a universal tale of humanity, resilience, and overcoming adversity. Fishbaum weaves together her mother's testimony of Auschwitz with the testimony of her childhood art tutor, Ludovit Feld—a victim of Mengele's experiments—to create a compelling and layered life narrative.
"The personal account of a young woman's journey toward religious and political freedom in post-Holocaust, communist Czechoslovakia. The author recalls her experience as a child of Holocaust survivors, the testimony and influence of her childhood art tutor, Ludovit Feld, life as a refugee in Rome, and finally becoming an American citizen"--
In Dark Mirror, Sara Lipton offers a fascinating examination of the emergence of anti-Semitic iconography in the Middle Ages The straggly beard, the hooked nose, the bag of coins, and gaudy apparel—the religious artists of medieval Christendom had no shortage of virulent symbols for identifying Jews. Yet, hateful as these depictions were, the story they tell is not as simple as it first appears. Drawing on a wide range of primary sources, Lipton argues that these visual stereotypes were neither an inevitable outgrowth of Christian theology nor a simple reflection of medieval prejudices. Instead, she maps out the complex relationship between medieval Christians' religious ideas, social experience, and developing artistic practices that drove their depiction of Jews from benign, if exoticized, figures connoting ancient wisdom to increasingly vicious portrayals inspired by (and designed to provoke) fear and hostility. At the heart of this lushly illustrated and meticulously researched work are questions that have occupied scholars for ages—why did Jews becomes such powerful and poisonous symbols in medieval art? Why were Jews associated with certain objects, symbols, actions, and deficiencies? And what were the effects of such portrayals—not only in medieval society, but throughout Western history? What we find is that the image of the Jew in medieval art was not a portrait of actual neighbors or even imagined others, but a cloudy glass into which Christendom gazed to find a distorted, phantasmagoric rendering of itself.
The hate that fueled the horrors of the holocaust continued to burn long after the allied victory. The ravages of racism in post-wartime Europe reduced the daily life of little Yona Leviniowska to a painful and miserable existence. Introduced to her Jewish roots much too early, beaten and ridiculed on the cold streets of communistic Poland, and orphaned at the age of ten, Yona was stripped of dignity and her basic rights. She was an outsider, rejected, lonely, forgotten, and lost. It was against this dark backdrop of bigotry that a glimmer of hope arose.. Follow her journey as she travels to the new born nation of Israel, searching for love and sense of belonging, amid crushed dreams, and even cruel medical experiments. Seeking to survive by performing at night clubs, and eventually marrying a Muslim out of sheer desperation, Yona barely cheats death time and time again. Helped by a kind Rabbi, Yona eventually emerges victorious, against all odds, aided by a supernatural power..... Her life just may change yours...
The influence of Jews in American entertainment from the early days of Hollywood to the present has proved an endlessly fascinating and controversial topic, for Jews and non-Jews alike. From Shtetl to Stardom: Jews and Hollywood takes an exciting and innovative approach to this rich and complex material. Exploring the subject from a scholarly perspective as well as up close and personal, the book combines historical and theoretical analysis by leading academics in the field with inside information from prominent entertainment professionals. Essays range from Vincent Brook’s survey of the stubbornly persistent canard of Jewish industry "control" to Lawrence Baron and Joel Rosenberg’s panel presentations on the recent brouhaha over Ben Urwand’s book alleging collaboration between Hollywood and Hitler. Case studies by Howard Rodman and Joshua Louis Moss examine a key Coen brothers film, A Serious Man (Rodman), and Jill Soloway’s groundbreaking television series, Transparent (Moss). Jeffrey Shandler and Shaina Hamermann train their respective lenses on popular satirical comedians of yesteryear (Allan Sherman) and those currently all the rage (Amy Schumer, Lena Dunham, and Sarah Silverman). David Isaacs relates his years of agony and hilarity in the television comedy writers’ room, and interviews include in-depth discussions by Ross Melnick with Laemmle Theatres owner Greg Laemmle (relative of Universal Studios founder Carl Laemmle) and by Michael Renov with Mad Men creator Matthew Weiner. In all, From Shtetl to Stardom offers a uniquely multifaceted, multimediated, and up-to-the-minute account of the remarkable role Jews have played in American movie and TV culture.
Sexual anti-Semitism and pornotopia: Theodore Dreiser, Ludwig Lewisohn, and the Harrad experiment -- The prestige of dirty words and pictures: Horace Liveright, Henry Roth, and the graphic novel -- Otherfuckers and motherfuckers: reproduction and allegory in Philip Roth and Adele Wiseman -- Seductive modesty: censorship vs. Yiddish and Orthodox tsnies -- Conclusion: Dirty Jews and the Christian right: Larry David and FCC v. Fox.
Amidst the growing forums of kinky Jews, orthodox drag queens, and Jewish geisha girls, we find today's sexy Jewess in a host of reflexive plays with sexed-up self-display. A social phantasm with real legs, she moves boldly between neo-burlesque striptease, comedy television, ballet movies, and progressive porn to construct the 21st Century Jewish American woman through charisma and comic craft, in-your-face antics, and offensive charm. Her image redresses longstanding stereotypes of the hag, the Jewish mother, and Jewish American princess that have demeaned the Jewish woman as overly demanding, inappropriate, and unattractive across the 20th century, even as Jews assimilated into the American mainstream. But why does "sexy" work to update tropes of the Jewish woman? And how does sex link to humor in order for this update to work? Entangling questions of sexiness to race, gender, and class, The Case of the Sexy Jewess frames an embodied joke-work genre that is most often, but not always meant to be funny. In a contemporary period after the thrusts of assimilation and women's liberation movements, performances usher in new versions of old scripts with ranging consequences. At the core is the recuperative performance of identity through impersonation, and the question of its radical or conservative potential. Appropriating, re-appropriating, and mis-appropriating identity material within and beyond their midst, Sexy Jewess artists play up the failed logic of representation by mocking identity categories altogether. They act as comic chameleons, morphing between margin and center in countless number of charged caricatures. Embodying ethnic and gender positions as always already on the edge while ever more in the middle, contemporary Jewish female performers extend a comic tradition in new contexts, mobilizing progressive discourses from positions of newfound race and gender privilege.