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Challenges the notion that Weimar Jews sought to be invisible or indistinguishable from other Germans by "passing" as non-Jews
An account through numerous illustrations and photographs of the Jews in Germany from the Middle Ages to the modern era. Culmination of thirty years of research.
Walter Benjamin derided Werner Scholem as a ‘rogue’ in 1924. Josef Stalin referred him as a ‘splendid man’, but soon backtracked and labeled him an ‘imbecile’, while Ernst Thälmann, chairman of the Communist Party of Germany (KPD), warned his followers against the dangers of ‘Scholemism’. For the philosopher and historian Gershom Scholem, however, Werner was first and foremost his older brother. The life of German-Jewish Communist Werner Scholem (1895–1940) had many facets. Werner and Gerhard, later Gershom, rebelled together against their authoritarian father and the atmosphere of national chauvinism engulfing Germany during World War I. After inspiring his younger brother to take up the Zionist cause, Werner himself underwent a long personal journey before deciding to join the Communist struggle. Scholem climbed the party ladder and orchestrated the KPD's ‘Bolshevisation’ campaign, only to be expelled as one of Stalin's opponents in 1926. He was arrested in 1933, and ultimately murdered in the Buchenwald concentration camp seven years later. This first biography of Werner Scholem tells his life story by drawing on a wide range of original sources and archive material long hidden beyond the Iron Curtain of the Cold War era. First published in German by UVK Verlagsgesellschaft as Werner Scholem - eine politische Biographie (1895-1940), Konstanz, 2014.
The Weimar Republic was a turbulent and pivotal period of German and European history and a laboratory of modernity. The Oxford Handbook of the Weimar Republic provides an unsurpassed panorama of German history from 1918 to 1933, offering an indispensable guide for anyone interested in the fascinating history of the Weimar Republic.
The burgeoning film industry in the Weimar Republic was, among other things, a major site of German-Jewish experience, one that provided a sphere for Jewish “outsiders” to shape mainstream culture. The chapters collected in this volume deploy new historical, theoretical, and methodological approaches to understanding the significant involvement of German Jews in Weimar cinema. Reflecting upon different conceptions of Jewishness – as religion, ethnicity, social role, cultural code, or text – these studies offer a wide-ranging exploration of an often overlooked aspect of German film history.
Examines the integration of Jews into German society between 1860-1925, taking as an example the city of Breslau (then Germany, now Wrocław, Poland). Questions whether there was a continuous line from the German treatment of Jews before World War I to Nazi antisemitism. During and after World War I, relations between Jews and non-Jews worsened and the high level of Jewish integration eroded between 1916-25. Although the constitution of the Weimar Republic accorded Jews equality, they experienced acts of violence and discrimination. Argues that antisemitism became stronger as the economic situation of the Jews deteriorated, due to inflation and the emigration to Germany of 4,273 impoverished Jews from Poland and Russia between 1919-23. Concludes, nevertheless, that no direct line can be drawn between the antisemitism in Imperial Germany and that of the Nazi period.
Although Jewish participation in German society increased after World War I, Jews did not completely assimilate into that society. In fact, says Michael Brenner in this intriguing book, the Jewish population of Welmar Germany became more aware of its Jewishness and created new forms of German-Jewish culture in literature, music, fine arts, education , and scholarship. Brenner presents the first in-depth study of this culture, drawing a fascinating portrait of people in the midst of redefining themselves. The Weimar Jews chose neither a radical break with the past nor a return to the past but instead dressed Jewish traditions in the garb of modern forms of cultural expression. Brenner describes, for example, how modern translations made classic Jewish texts accessible, Jewish museums displayed ceremonial artifacts in a secular framework, musical arrangements transformed synagogue liturgy for concert audiences, and popular novels recalled aspects of the Jewish past. Brenner's work, while bringing this significant historical period to life, illuminates contemporary and even enhancement of Jewish distinctiveness, combined with the seemingly successful participation of Jews in a secular, non-Jewish society, offer fresh insight into modern questions of Jewish existence, identity, and integration into other cultures.
Jews and Germans is the only book in English to delve fully into the history and challenges of the German-Jewish relationship, from before the Holocaust to the present day. The Weimar Republic era—the fifteen years between Germany’s defeat in World War I (1918) and Hitler’s accession (1933)—has been characterized as a time of unparalleled German-Jewish concord and collaboration. Even though Jews constituted less than 1 percent of the German population, they occupied a significant place in German literature, music, theater, journalism, science, and many other fields. Was that German-Jewish relationship truly reciprocal? How has it evolved since the Holocaust, and what can it become? Beginning with the German Jews’ struggle for emancipation, Guenter Lewy describes Jewish life during the heyday of the Weimar Republic, particularly the Jewish writers, left-wing intellectuals, combat veterans, and adult and youth organizations. With this history as a backdrop he examines the deeply disparate responses among Jews when the Nazis assumed power. Lewy then elucidates Jewish life in postwar West Germany; in East Germany, where Jewish communists searched for a second German-Jewish symbiosis based on Marxist principles; and finally in the united Germany—illuminating the complexities of fraught relationships over time.
The German language holds an ambivalent and controversial place in the modern history of European Jews, representing different—often conflicting—historical currents. It was the language of the German classics, of German Jewish writers and scientists, of Central European Jewish culture, and of Herzl and the Zionist movement. But it was also the language of Hitler, Goebbels, and the German guards in Nazi concentration camps. The crucial role of German in the formation of Jewish national culture and politics in the late nineteenth century has been largely overshadowed by the catastrophic events that befell Jews under Nazi rule. German as a Jewish Problem tells the Jewish history of the German language, focusing on Jewish national movements in Central and Eastern Europe and Palestine/Israel. Marc Volovici considers key writers and activists whose work reflected the multilingual nature of the Jewish national sphere and the centrality of the German language within it, and argues that it is impossible to understand the histories of modern Hebrew and Yiddish without situating them in relation to German. This book offers a new understanding of the language problem in modern Jewish history, turning to German to illuminate the questions and dilemmas that largely defined the experience of European Jews in the age of nationalism.
In Yiddish Writers in Weimar Berlin, Marc Caplan explores the reciprocal encounter between Eastern European Jews and German culture in the days following World War I. By concentrating primarily on a small group of avant-garde Yiddish writers—Dovid Bergelson, Der Nister, and Moyshe Kulbak—working in Berlin during the Weimar Republic, Caplan examines how these writers became central to modernist aesthetics. By concentrating on the character of Yiddish literature produced in Weimar Germany, Caplan offers a new method of seeing how artistic creation is constructed and a new understanding of the political resonances that result from it. Yiddish Writers in Weimar Berlin reveals how Yiddish literature participated in the culture of Weimar-era modernism, how active Yiddish writers were in the literary scene, and how German-speaking Jews read descriptions of Yiddish-speaking Jews to uncover the emotional complexity of what they managed to create even in the midst of their confusion and ambivalence in Germany. Caplan's masterful narrative affords new insights into literary form, Jewish culture, and the philosophical and psychological motivations for aesthetic modernism.