Franz Werfel was born in Prague in 1890 and died in Beverly Hills in 1945, a popular and artistic success in Europe and America. Despite his Jewish birth and upbringing, he was attracted to Christianity at any early age, and although he never formally converted, he celebrated his own vision of it in his entire life's work. The origina sof that peculiar faith and the response it engendered in Werfel's work as he lived thorough the horrific end of Jewish life in Europe are treated here. Werfel was not a systematic thinker, and, while his writing contains much that is philosophical and theological, his eclecticism and idiosyncracy render any attempt to trace the specific origins of his thought or its relation to the work of contemporary philosophers and theologians highly problematic. Thus, this work is neither biography nor intellectual history in the strict sense—it goes beyond, melding the concerns of both genres into a thoughtful, comprehensive portrait of faith at work. Of interest to historians of the twentieth century as well as to students of that intriguing zone that lies between faith and art but is neither—or both.

National Theatre, The Theatre Guild presents Ethel Barrymore in "Embezzled Heaven," a new play by L. Bush-Fekete and Mary Helen Fay, based on a novel by Franz Werfel, with Albert Basserman, Eduard Franz, Sanford Meisner, Martin Blaine, staged by B. Iden Payne, production designed by Stewart Chaney, production under the personal supervision of Theresa Helburn and Lawrence Langner.

Describes the life & work of the Austrian poet & novelist who heralded the German Expressionist movement in 1911, wrote some of Europe's most widely read novels in the 1930s, & enjoyed popular success in the 1940s with the film adaptations of his best-selling novels.

In recent years Culture Studies, Anthropology, German Studies, History, Political Psychology, and other fields have used the concept of 'exile' in close connection with terms like migration, border crossing, identity, and transnationality. Views of a homogeneous culture and of centricity collide with ideas like multiculturalism, pluralism, creolization, and the globalization of differences. A transit-culture, inhabited by the flaneur and the nomad, is supposed to have replaced citizenship in a nation. At the same time, there can be no doubt that the experience of those writers, artists and intellectuals who were driven out of Germany and Europe by the Nazis was in many ways unique. This book investigates the exile experience in a theoretical and comparative way by exploring the possibilities and limitations of concepts like diaspora, de-localization, and transit-culture for understanding the lives and works of German and Austrian refugees from Nazi persecution. It revisits the interaction of the exiles with the culture of their host countries in light of recent debates about migration and identity studies and it analyzes texts, paintings and other methods of artistic expression which connect the experience of the refugees of 1933 with postmodern notions of de-localization, hybridity, and marginalization.

What we now call "the good life" first appeared in California during the 1930s. Motels, home trailers, drive-ins, barbecues, beach life and surfing, sports from polo and tennis and golf to mountain climbing and skiing, "sportswear" (a word coined at the time), and sun suits were all a part of the good life--perhaps California's most distinctive influence of the 1930s. In The Dream Endures, Kevin Starr shows how the good life prospered in California--in pursuits such as film, fiction, leisure, and architecture--and helped to define American culture and society then and for years to come. Starr previously chronicled how Californians absorbed the thousand natural shocks of the Great Depression--unemployment, strikes, Communist agitation, reactionary conspiracies--in Endangered Dreams, the fourth volume of his classic history of California. In The Dream Endures, Starr reveals the other side of the picture, examining the newly important places where the good life flourished, like Los Angeles (where Hollywood lived), Palm Springs (where Hollywood vacationed), San Diego (where the Navy went), the California Institute of Technology in Pasadena (where Einstein went and changed his view of the universe), and college towns like Berkeley. We read about the rich urban life of San Francisco and Los Angeles, and in newly important communities like Carmel and San Simeon, the home of William Randolph Hearst, where, each Thursday afternoon, automobiles packed with Hollywood celebrities would arrive from Southern California for the long weekend at Hearst Castle. The 1930s were the heyday of the Hollywood studios, and Starr brilliantly captures Hollywood films and the society that surrounded the studios. Starr offers an astute discussion of the European refugees who arrived in Hollywood during the period: prominent European film actors and artists and the creative refugees who were drawn to Hollywood and Southern California in these years--Igor Stravinsky, Arnold Schoenberg, Man Ray, Bertolt Brecht, Christopher Isherwood, Aldous Huxley, Thomas Mann, and Franz Werfel. Starr gives a fascinating account of how many of them attempted to recreate their European world in California and how others, like Samuel Goldwyn, provided stories and dreams for their adopted nation. Starr reserves his greatest attention and most memorable writing for San Francisco. For Starr, despite the city's beauty and commercial importance, San Francisco's most important achievement was the sense of well-being it conferred on its citizens. It was a city that "magically belonged to everyone." Whether discussing photographers like Edward Weston and Ansel Adams, "hard-boiled fiction" writers, or the new breed of female star--Marlene Dietrich, Jean Harlow, Bette Davis, Carole Lombard, and the improbable Mae West--The Dream Endures is a brilliant social and cultural history--in many ways the most far-reaching and important of Starr's California books.

New essays examine 20th-c. Austrian literature in relation to history, politics, and popular culture. 20th-century Austrian literature boasts many outstanding writers: Schnitzler, Musil, Rilke, Kraus, Celan, Canetti, Bernhard, Jelinek. These and others feature in broader accounts of German literature, but it is desirable to see how the Austrian literary scene -- and Austrian society itself -- shaped their writing. This volume thus surveys Austrian writers of drama, prose fiction, and lyric poetry; relates them to the distinctive history of modern Austria, a democratic republic that was overtaken by civil war and authoritarian rule, absorbed into Nazi Germany, and re-established as a neutral state; and examines their response to controversial events such as the collusion with Nazism, the Waldheim affair, and the rise of Haider and the extreme right. In addition to confronting controversy in the relations between literature, history, and politics, the volume examines popular culture in line with current trends. Contributors: Judith Beniston, Janet Stewart, Andrew Barker, Murray Hall, Anthony Bushell, Dagmar Lorenz, Juliane Vogel, Jonathan Long, Joseph McVeigh, Allyson Fiddler. Katrin Kohl is Lecturer in German and a Fellow of Jesus College, and Ritchie Robertson is Taylor Professor of German Language and Literature and a Fellow of The Queen's College, both at the University of Oxford.

Die Einsicht in die Polyvalenz poetischer Texte zähmt die noch jeder Form diskursiver Analyse von Kunstwerken eigene Tendenz, Sinn und Bedeutung festzuschreiben. Im Spannungsfeld zwischen der anarchischen “Lust am Text“ (Roland Barthes) und der “Wut des Verstehens“ (Jochen Hörisch) behaupten sich die ‘Lektüren’, die als Verstehensangebote der Vieldeutigkeit literarischer Werke durch Analysen von Form und Inhalt zur Sichtbarkeit verhelfen wollen, ohne ihnen den Atem abzuschnüren. Ihr Ziel ist es nicht, das “Rätsel“ (Adorno) literarischer Kunstwerke zu lösen, sondern es als “Rätsel“ in seinen vielfältigen Bedeutungsdimensionen erfahrbar zu machen. Von hier aus versammelt der vorliegende Band ’neue’ Lektüren als Angebot zum Gespräch und Herausforderung, Texte als Mittel intensiver Blicköffnungen zu begreifen, was nichts anderes heißt als: immer wieder aufs Neue zu lesen. Der Band enthält Studien zu Medea-Bildern (Anna Chiarloni), Marie von Ebner-Eschenbachs Das Schädliche (Erika Tunner), der Figur des Juden in romantischen Märchen (Martha B. Helfer), der Reitergeschichte Hugo von Hofmannsthals (Heinz-Peter Preußer), der frühen Romantikerinnenrezeption (Anke Gilleir), Franz Kafkas Das Urteil (Gerhard P. Knapp), Robert Walsers Tobold II (Jaak De Vos), Lion Feuchtwangers Moskau 1937 (Anne Hartmann), der Exilerfahrung im Werk Franz Werfels (Hans Wagener), Erich Frieds Nachdichtung von Dylan Thomas’ Under Milk Wood (Jörg Thunecke), der Raumkonzeption in Erzähltexten Volker Brauns (Hans-Christian Stillmark), Eli Amirs Roman Nuri (Heidy Margrit Müller), Christa Wolfs Sommerstück (Roswitha Skare), Urs Widmers Der blaue Siphon (Henk Harbers), Christoph Marthalers Stunde Null (Christopher B. Balme), der Lyrik Heinz Czechowskis (Anthonya Visser), Erzähltexten von Judith Hermann und Susanne Fischer (Monika Shafi), Werner Fritschs Grabungen (Norbert Otto Eke) und zum Wissen um den Autor bei Neulektüren (Elrud Ibsch).

Scott Spector’s adventurous cultural history maps for the first time the "territories" carved out by German-Jewish intellectuals living in Prague at the dawn of the twentieth century. Spector explores the social, cultural, and ideological contexts in which Franz Kafka and his contemporaries flourished, revealing previously unseen relationships between politics and culture. His incisive readings of a broad array of German writers feature the work of Kafka and the so-called "Prague circle" and encompass journalism, political theory, Zionism, and translation as well as literary program and practice. With the collapse of German-liberal cultural and political power in the late-nineteenth-century Habsburg Empire, Prague’s bourgeois Jews found themselves squeezed between a growing Czech national movement on the one hand and a racial rather than cultural conception of Germanness on the other. Displaced from the central social and cultural position they had come to occupy, the members of the "postliberal" Kafka generation were dazzlingly productive and original, far out of proportion to their numbers. Seeking a relationship between ideological crisis and cultural innovation, Spector observes the emergence of new forms of territoriality. He identifies three fundamental areas of cultural inventiveness related to this Prague circle’s political and cultural dilemma. One was Expressionism, a revolt against all limits and boundaries, the second was a spiritual form of Zionism incorporating a novel approach to Jewish identity that seems to have been at odds with the pragmatic establishment of a Jewish state, and the third was a sort of cultural no-man’s-land in which translation and mediation took the place of "territory." Spector’s investigation of these areas shows that the intensely particular, idiosyncratic experience of German-speaking Jews in Prague allows access to much broader and more general conditions of modernity. Combining theoretical sophistication with a refreshingly original and readable style, Prague Territories illuminates some early signs of a contemporary crisis from which we have not yet emerged.

In the second decade of the twentieth century the cultural life of Germany was transformed by the emergence of Expressionism, a series of vigorous, youthful artistic movements which were to exert a lasting influence on modern culture. In the same decade a young Swiss pastor called Karl Barth began a theological revolution, laying the foundations for probably the most influential body of Christian theology in the modern age. Some relationship between these two revolutions has long been assumed by scholars; yet it has never been examined in detail. The first part of this study addresses this omission, offering the most detailed analysis to date of the important relationship between Barth and Expressionism. The second part of the book takes a broader look at both Barth's theology and Expressionist culture, considering the relevance of the Enlightenment as a context for both. The key to this is a detailed discussion of Barth's own analysis of the Enlightenment in his neglected book Protestant Theology in the Nineteenth Century. Barth's view is also compared with Alasdair MacIntyre's treatment of the Enlightenment in After Virtue. The examination of these two contexts, German Expressionism and the Enlightenment, yields valuable insights into Barth's entire theological project.

The articles in this collection originated from an international symposium at the University of Haifa and centre around a major topic in German, European and American literature, i.e. the way in which Jewish self-definition, both positive and negative, has materialized as a product of the tensions between secular culture and society on the one hand, and Jewish tradition and religion on the other. The broad range of authors (most of them of German-speaking origin) necessarily results in an almost equally broad range of answers to this central question. The volume is dedicated to the memory of the Israeli literary scholar Chaim Shoham.