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?Packed with fascinating and practical information, Jewish London features everything for the visitor to London, from walking tours of historic areas such as the old Jewish East End to listings of kosher restaurants and shops, and information on important Jewish Londoners and where they lived.
Lively and engaging new view of London’s Jewish East End through translated stories of its Yiddish writers. In London Yiddishtown: East End Jewish Life in Yiddish Sketch and Story, 1930–1950, Vivi Lachs presents a selection of previously un-translated short stories and sketches by Katie Brown, A. M. Kaizer, and I. A. Lisky, for the general reader and academic alike. These intriguing and entertaining tales build a picture of a lively East-End community of the 30s and 40s struggling with political, religious, and community concerns. Lachs includes a new history of the Yiddish literary milieu and biographies of the writers, with information gleaned from articles, reviews, and obituaries published in London's Yiddish daily newspapers and periodicals. Lisky's impassioned stories concern the East End's clashing ideologies of communism, Zionism, fascism, and Jewish class difference. He shows anti-fascist activism, political debate in a kosher café, East-End extras on a film set, and a hunger march by the unemployed. Kaizer's witty and satirical tales explore philanthropy, upward mobility, synagogue politics, and competition between Zionist organizations. They expose the character and foibles of the community and make fun of foolish and hypocritical behavior. Brown's often hilarious sketches address episodes of daily life, which highlight family shenanigans and generational misunderstandings, and point out how the different attachments to Jewish identity of the immigrant generation and their children created unresolvable fractures. Each section begins with a biography of the writer, before launching into the translated stories with contextual notes. London Yiddishtown offers a significant addition to the literature about London, about the East End, about Jewish history, and about Yiddish. The East End has parallels with New York's Lower East Side, yet London's comparatively small enclave, and the particular experience of London in the 1930s and the bombing of the East End during the Blitz make this history unique. It is a captivating read that will entice literary and history buffs of all backgrounds. A Yiddish Book Center Translation.
Shlomo Sand was born in 1946, in a displaced person’s camp in Austria, to Jewish parents; the family later migrated to Palestine. As a young man, Sand came to question his Jewish identity, even that of a “secular Jew.” With this meditative and thoughtful mixture of essay and personal recollection, he articulates the problems at the center of modern Jewish identity. How I Stopped Being a Jew discusses the negative effects of the Israeli exploitation of the “chosen people” myth and its “holocaust industry.” Sand criticizes the fact that, in the current context, what “Jewish” means is, above all, not being Arab and reflects on the possibility of a secular, non-exclusive Israeli identity, beyond the legends of Zionism.
Between 1880 and 1939, a quarter of a million European Jews settled in England. Tananbaum explores the differing ways in which the existing Anglo-Jewish communities, local government and education and welfare organizations sought to socialize these new arrivals, focusing on the experiences of working-class women and children.
For nearly a thousand years there has been a Jewish presence in Britain. Today the Jewish community, although numbering less than 300,000 is widely seen as one of the most successful groups in Britain. This unique book describes events in Britain concerning Jews in chronological order, from ancient legend to the present times.
What is a homeland and when does it become a national territory? Why have so many people been willing to die for such places throughout the twentieth century? What is the essence of the Promised Land? Following the acclaimed and controversial The Invention of the Jewish People, Shlomo Sand examines the mysterious sacred land that has become the site of the longest-running national struggle of the twentieth and twenty-first centuries. The Invention of the Land of Israel deconstructs the age-old legends surrounding the Holy Land and the prejudices that continue to suffocate it. Sand’s account dissects the concept of “historical right” and tracks the creation of the modern concept of the “Land of Israel” by nineteenth-century Evangelical Protestants and Jewish Zionists. This invention, he argues, not only facilitated the colonization of the Middle East and the establishment of the State of Israel; it is also threatening the existence of the Jewish state today.
'In the contemporary British context, ‘heritage’ is a highly politicized and contentious term', Tony Kusher writes in his introduction to this edited collection of essays on the subject of Jewish heritage, thus setting the tone for a book as much interested in the preservation as it is the understanding of this culture. This book provides a more theoretical framework for the pursuit of Jewish historiography and heritage preservation in Britain. The essays collected here look both to the past and to the future, discussing the nature of the Jewish heritage that has already been produced and looking toward possibilities of future development. Kushner has collected a wide range of subjects from social history to architecture to the question of Jewish women. This book will be of interest to students of social history and ethnic studies, particularly Jewish history in London and Manchester. It will be also of some use to those interested in architecture.
In Todd Endelman's spare and elegant narrative, the history of British Jewry in the modern period is characterized by a curious mixture of prominence and inconspicuousness. British Jews have been central to the unfolding of key political events of the modern period, especially the establishment of the State of Israel, but inconspicuous in shaping the character and outlook of modern Jewry. Their story, less dramatic perhaps than that of other Jewish communities, is no less deserving of this comprehensive and finely balanced analytical account. Even though Jews were never completely absent from Britain after the expulsion of 1290, it was not until the mid- seventeenth century that a permanent community took root. Endelman devotes chapters to the resettlement; to the integration and acculturation that took place, more intensively than in other European states, during the eighteenth century; to the remarkable economic transformation of Anglo-Jewry between 1800 and 1870; to the tide of immigration from Eastern Europe between 1870 and 1914 and the emergence of unprecedented hostility to Jews; to the effects of World War I and the turbulent events up to and including the Holocaust; and to the contradictory currents propelling Jewish life in Britain from 1948 to the end of the twentieth century. We discover not only the many ways in which the Anglo-Jewish experience was unique but also what it had in common with those of other Western Jewish communities.
This book focuses on the development of bilateral Jewish-Muslim relations in London and Amsterdam since the late-1980s. It offers a comparative analysis that considers both similarities and differences, drawing on historical, social scientific, and religious studies perspectives. The authors address how Jewish-Muslim relations are related to the historical and contemporary context in which they are embedded, the social identity strategies Jews and Muslims and their institutions employ, and their perceived mutual positions in terms of identity and power. The first section reflects on the history and current profile of Jewish and Muslim communities in London and Amsterdam and the development of relations between Jews andMuslims in both cities. The second section engages with sources of conflict and cooperation. Four specific areas that cause tension are explored: the Israeli-Palestinian conflict; antisemitism and Islamophobia; attacks by extremists; and the commemoration of wars and genocides. In addition to ‘trigger events’, what stands out is the influence of historical factors, public opinion, the ‘mainstream’ Christian churches and the media, along with the role of government. The volume will be of interest to scholars from fields including religious studies, interfaith studies, Jewish studies, Islamic studies, urban studies, European studies, and social sciences as well as members of the communities concerned, other religious communities, journalists, politicians, and teachers who are interested in Jewish-Muslim relations. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Non Commercial-No Derivatives (CC-BY-NC-ND)4.0 license. Funded by University of Amsterdam
New perspectives on Anglo-Jewish history via the poetry and song of Yiddish-speaking immigrants in London from 1884 to 1914. Archive material from the London Yiddish press, songbooks, and satirical writing offers a window into an untold cultural life of the Yiddish East End. Whitechapel Noise: Jewish Immigrant Life in Yiddish Song and Verse, London 1884–1914 by Vivi Lachs positions London’s Yiddish popular culture in historical perspective within Anglo-Jewish history, English socialist aesthetics, and music-hall culture, and shows its relationship to the transnational Yiddish-speaking world. Layers of cultural references in the Yiddish texts are closely analyzed and quoted to draw out the complex yet intimate histories they contain, offering new perspectives on Anglo-Jewish historiography in three main areas: politics, sex, and religion. The acculturation of Jewish immigrants to English life is an important part of the development of their social culture, as well as to the history of London. In part one of the book, Lachs presents an overview of daily immigrant life in London, its relationship to the Anglo-Jewish establishment, and the development of a popular Yiddish theatre and press, establishing a context from which these popular texts came. The author then analyzes the poems and songs, revealing the hidden social histories of the people writing and performing them. For example, how Morris Winchevsky’s London poetry shows various attempts to engage the Jewish immigrant worker in specific London activism and political debate. Lachs explores how themes of marriage, relationships, and sexual exploitation appear regularly in music-hall songs, alluding to the changing nature of sexual roles in the immigrant London community influenced by the cultural mores of their new location. On the theme of religion, Lachs examines how ideas from Jewish texts and practice were used and manipulated by the socialist poets to advance ideas about class, equality, and revolution; and satirical writings offer glimpses into how the practice of religion and growing secularization was changing immigrants’ daily lives in the encounter with modernity. The detailed and nuanced analysis found in Whitechapel Noiseoffers a new reading of Anglo-Jewish, London, and immigrant history. It is a must-read for Jewish and Anglo-Jewish historians and those interested in Yiddish, London, and migration studies.