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Across a range of disciplines, urban morphology has offered lenses through which we can read the city. Reading the urban form, when conflated with ethnographic studies, enables us to return to past situations and recreate the long-gone everyday life. Urbanscapes – the artefacts of urban life – have left us the story portrayed in the pages of this book. The notions of time and space contribute to depicting the Jewish-Polish culture in central Poland before the Holocaust. The research proves that Jewish society in pre-Holocaust Poland was an example of self-organising complexity. Through bottom-up activities, it had a significant impact on the unique character of the spaces left behind. Several features confirm this influence. Not only do the edifices, both public and private, convey meanings related to the Jewish culture, but public and semi-private space also tell the story of long-gone social situations. The specific atmosphere that still lingers there recalls the long-gone Jewish culture, with the unique settlement patterns indicating a separate spatial order. The Author reveals to the international cast of practitioners and theorists of urban and Jewish studies a vivid and comprehensive account. This book will appeal to researchers and students alike studying Jewish communities in Poland and Jewish-Polish society and urbanisation, as well as all those interested in Jewish-Polish Culture.
A Place in History is a cultural study of Tel Aviv, Israel's population center and one of the original settlements, established in 1909. The book describes how a largely European Jewish immigrant society attempted to forge a home in the Mediterranean, and explores the difficulties and challenges of this endeavor.
Judaism is a religion and a way of life that combines beliefs as well as practical commandments and traditions, encompassing all spheres of life. Some of the numerous precepts emerge directly from the Torah (the Law of Moses). Others are commanded by Oral Law, rulings of illustrious Jewish legal scholars throughout the generations, and rabbinic responsa composed over hundreds of years and still being written today. Like other religions, Judaism has also developed unique symbols that have become virtually exclusive to it, such as the Star of David and the menorah. This book argues that Judaism impacts human geography in significant ways: it shapes the environment and space of its believers, thus creating a unique “Jewish geography.”
A leading cultural historian explores the complex interactions of Jewish and American cultures.
A groundbreaking, brilliant urban history of a vibrant Central European metropolis--Budapest--and of its now-forgotten assimilated Jews, who largely created its modernist culture in the decades before World War I.
Finalist, 2018 National Jewish Book Award for Modern Jewish Thought and Experience, presented by the Jewish Book Council Winner, 2019 Jordan Schnitzer Book Award, in the Jewish Literature and Linguistics Category, given by the Association for Jewish Studies A fascinating glimpse into the world of the coffeehouse and its role in shaping modern Jewish culture Unlike the synagogue, the house of study, the community center, or the Jewish deli, the café is rarely considered a Jewish space. Yet, coffeehouses profoundly influenced the creation of modern Jewish culture from the mid-nineteenth to mid-twentieth centuries. With roots stemming from the Ottoman Empire, the coffeehouse and its drinks gained increasing popularity in Europe. The “otherness,” and the mix of the national and transnational characteristics of the coffeehouse perhaps explains why many of these cafés were owned by Jews, why Jews became their most devoted habitués, and how cafés acquired associations with Jewishness. Examining the convergence of cafés, their urban milieu, and Jewish creativity, Shachar M. Pinsker argues that cafés anchored a silk road of modern Jewish culture. He uncovers a network of interconnected cafés that were central to the modern Jewish experience in a time of migration and urbanization, from Odessa, Warsaw, Vienna, and Berlin to New York City and Tel Aviv. A Rich Brew explores the Jewish culture created in these social spaces, drawing on a vivid collection of newspaper articles, memoirs, archival documents, photographs, caricatures, and artwork, as well as stories, novels, and poems in many languages set in cafés. Pinsker shows how Jewish modernity was born in the café, nourished, and sent out into the world by way of print, politics, literature, art, and theater. What was experienced and created in the space of the coffeehouse touched thousands who read, saw, and imbibed a modern culture that redefined what it meant to be a Jew in the world.
Literary Passports is the first book to explore modernist Hebrew fiction in Europe in the early decades of the twentieth century. It not only serves as an introduction to this important body of literature, but also acts as a major revisionist statement, freeing this literature from a Zionist-nationalist narrative and viewing it through the wider lens of new comparative studies in modernism. The book's central claim is that modernist Hebrew prose-fiction, as it emerged from 1900 to 1930, was shaped by the highly charged encounter of traditionally educated Jews with the revolution of European literature and culture known as modernism. The book deals with modernist Hebrew fiction as an urban phenomenon, explores the ways in which the genre dealt with issues of sexuality and gender, and examines its depictions of the complex relations between tradition, modernity, and religion.
This book traces the mixing of musical forms and practices in Istanbul to illuminate multiethnic music-making and its transformations across the twentieth and twenty-first centuries. It focuses on the Jewish religious repertoire known as the Maftirim, which developed in parallel with "secular" Ottoman court music. Through memoirs, personal interviews, and new archival sources, the book explores areas often left out of those histories of the region that focus primarily on Jewish communities in isolation, political events and actors, or nationalizing narratives. Maureen Jackson foregrounds artistic interactivity, detailing the life-stories of musicians and their musical activities. Her book amply demonstrates the integration of Jewish musicians into a larger art world and traces continuities and ruptures in a nation-building era. Among its richly researched themes, the book explores the synagogue as a multifunctional venue within broader urban space; girls, women, and gender issues in an all-male performance practice; new technologies and oral transmission; and Ottoman musical reconstructions within Jewish life and cultural politics in Turkey today.
This volume examines a diverse set of spaces and buildings seen through the lens of popular practice and belief to shed light on the complexities of sacred space in America. Contributors explore how dedication sermons document shifting understandings of the meetinghouse in early 19th-century Connecticut; the changes in evangelical church architecture during the same century and what that tells us about evangelical religious life; the impact of contemporary issues on Catholic church architecture; the impact of globalization on the construction of traditional sacred spaces; the urban practice of Jewish space; nature worship and Central Park in New York; the mezuzah and domestic sacred space; and, finally, the spiritual aspects of African American yard art.
Benjamin Schreier argues that Jewish American literature's dominant cliché of "breakthrough"—that is, the irruption into the heart of the American cultural scene during the 1950s of Jewish American writers like Bernard Malamud, Philip Roth, Saul Bellow, and Grace Paley—must also be seen as the critically originary moment of Jewish American literary study. According to Schreier, this is the primal scene of the Jewish American literary field, the point that the field cannot avoid repeating and replaying in instantiating itself as the more or less formalized academic study of Jewish American literature. More than sixty years later, the field's legibility, the very condition of its possibility, remains overwhelmingly grounded in a reliance on this single ethnological narrative. In a polemic against what he sees as the unexamined foundations and stagnant state of the field, Schreier interrogates a series of professionally powerful assumptions about Jewish American literary history—how they came into being and how they hardened into cliché. He offers a critical genealogy of breakthrough and other narratives through which Jewish Studies has asserted its compelling self-evidence, not simply under the banner of the historical realities Jewish Studies claims to represent but more fundamentally for the intellectual and institutional structures through which it produces these representations. He shows how a historicist scholarly narrative quickly consolidated and became hegemonic, in part because of its double articulation of a particular American subject and of a transnational historiography that categorically identified that subject as Jewish. The ethnological grounding of the Jewish American literary field is no longer tenable, Schreier asserts, in an argument with broad implications for the reconceptualization of Jewish and other identity-based ethnic studies.