Splendor, Decline, and Rediscovery of Yiddish in Latin America presents Yiddish culture as it developed in an area seldom associated with the language. Yet several countries—Argentina, Brazil, Cuba, Mexico and Uruguay—became centers for Yiddish literature, journalism, political activism, theater, and music. Chapters by historians, linguists, and literary critics explore the flourishing of Yiddish there in the early 20th century, its retraction in the 1960’s, and contemporary endeavors to rescue this marginalized legacy. Topics discussed in the volume include the literary figures of the “Jewish gaucho” and the peddler, the regional Yiddish press, the communal struggle against trafficking in women, cultural responses to the Holocaust, intra-Jewish conflict during the Cold War, debates on assimilation versus tradition, and emergent postvernacular Yiddish. "The editors explain the renewed interest in—or 'revival' of—Yiddish in Latin America from the 1980s on as part of a broader global phenomenon. This volume sheds light on that phenomenon, while also being a part of it." -Amy Kerner, Brown University, Estudios Interdisciplinarios de América Latina 30.1 (2019) "As a pioneering scholarly anthology in its field, Splendor, Decline, and Rediscovery of Yiddish in Latin America is to be warmly greeted." -Zachary M. Baker, Stanford University, Journal of Jewish Identities 13.1 (2020)

"Shandler takes a wide-ranging look at Yiddish culture, including language learning, literary translation, performance, and material culture. He examines children's books, board games, summer camps, klezmer music, cultural festivals, language clubs, Web sites, cartoons, and collectibles - all touchstones of the meaning of Yiddish as it enters its second millennium. Rather than mourn the language's demise, Adventures in Yiddishland calls for taking an expansive approach to the possibilities for the future of Yiddish. Shandler's conceptualization of postvernacularity sheds important new light on contemporary Jewish culture generally and offers insights into theorizing the relation between language and culture."--BOOK JACKET.

Alan Astro's pioneering collection of Latin American Yiddish writings translated into English includes works of fiction, poetry, and nonfiction from Argentina, Brazil, Chile, Mexico, Uruguay, Colombia, and Cuba. Literature has always served as a refuge for Yiddish speakers, and the Yiddish literature of Latin America reflects the writers' assertions of their political rights. Stories depicting working-class life in Buenos Aires by José Rabinovich and Samuel Rollansky evoke the works of Abraham Cahan and Henry Roth. Rosa Palatnik in Rio de Janeiro, Abraham Weisbaum in Mexico City, José Goldchain in Santiago de Chile, and Salomón Zytner in Montevideo satirize bourgeois aspirations among Jews distancing themselves from their modest backgrounds--one of Philip Roth's major themes. Abraham Josef Dubelman and Aaron Zeitlin in Cuba ponder possible links to the crypto-Jews who came to the New World to escape the Inquisition. Themes of identity permeate Latin American Yiddish writing, and the works featured in this anthology provide a glimpse into Jewish life and culture throughout Latin America. As Ilan Stavans notes in the introduction, "This anthology documents that Yiddish--or, in one of its Spanish spellings, idish--also flourished in Latin America, leaving behind powerfully artistic testaments."

Mara H. Benjamin contends that the physical and psychological work of caring for children presents theologically fruitful but largely unexplored terrain for feminists. Attending to the constant, concrete, and urgent needs of children, she argues, necessitates engaging with profound questions concerning the responsible use of power in unequal relationships, the transformative influence of love, human fragility and vulnerability, and the embeddedness of self in relationships and obligations. Viewing child-rearing as an embodied practice, Benjamin's theological reflection invites a profound reengagement with Jewish sources from the Talmud to modern Jewish philosophy. Her contemporary feminist stance forges a convergence between Jewish theological anthropology and the demands of parental caregiving.

After Adolph Ochs purchased The New York Times in 1896, Zionism and the eventual reality of the State of Israel were framed within his guiding principle, embraced by his Sulzberger family successor, that Judaism is a religion and not a national identity. Apprehensive lest the loyalty of American Jews to the United States be undermined by the existence of a Jewish state, they adopted an anti-Zionist critique that remained embedded in its editorials, on the Opinion page and in its news coverage. Through the examination of evidence drawn from its own pages, this book analyzes how all the news “fit to print” became news that fit the Times’ discomfort with the idea, and since 1948 the reality, of a thriving democratic Jewish state in the historic homeland of the Jewish people.

The experience of modernization -- the dizzying social changes that swept millions of people into the capitalist world -- and modernism in art, literature and architecture are brilliantly integrated in this account.

The "world of letters" has always seemed a matter more of metaphor than of global reality. In this book, Pascale Casanova shows us the state of world literature behind the stylistic refinements--a world of letters relatively independent from economic and political realms, and in which language systems, aesthetic orders, and genres struggle for dominance. Rejecting facile talk of globalization, with its suggestion of a happy literary "melting pot," Casanova exposes an emerging regime of inequality in the world of letters, where minor languages and literatures are subject to the invisible but implacable violence of their dominant counterparts. Inspired by the writings of Fernand Braudel and Pierre Bourdieu, this ambitious book develops the first systematic model for understanding the production, circulation, and valuing of literature worldwide. Casanova proposes a baseline from which we might measure the newness and modernity of the world of letters--the literary equivalent of the meridian at Greenwich. She argues for the importance of literary capital and its role in giving value and legitimacy to nations in their incessant struggle for international power. Within her overarching theory, Casanova locates three main periods in the genesis of world literature--Latin, French, and German--and closely examines three towering figures in the world republic of letters--Kafka, Joyce, and Faulkner. Her work provides a rich and surprising view of the political struggles of our modern world--one framed by sites of publication, circulation, translation, and efforts at literary annexation.

This volume offers a thorough introduction to Jewish world literatures in Spanish and Portuguese, which not only addresses the coexistence of cultures, but also the functions of a literary and linguistic space of negotiation in this context. From the Middle Ages to present day, the compendium explores the main Jewish chapters within Spanish- and Portuguese-language world literature, whether from Europe, Latin America, or other parts of the world. No comprehensive survey of this area has been undertaken so far. Yet only a broad focus of this kind can show how diasporic Jewish literatures have been (and are ) – while closely tied to their own traditions – deeply intertwined with local and global literary developments; and how the aesthetic praxis they introduced played a decisive, formative role in the history of literature. With this epistemic claim, the volume aims at steering clear of isolationist approaches to Jewish literatures.

Through close textual analysis, detailed historical contextualization, and critical animal theory Bestiarium Judaicum examines how and to what ends German-Jewish writers (including Freud, Heine, and Kafka) drew upon the vast inventory of verbal and visual images of nonhuman animals disseminated for millennia to bestialize, debase, and justify the persecution of Jews.

The popular image of Scotland is dominated by widely recognized elements of Celtic culture. But a significant non-Celtic influence on Scotland's history has been largely ignored for centuries? This book argues that much of Scotland's history and culture from 1100 forward is Jewish. The authors provide evidence that many of the national heroes, villains, rulers, nobles, traders, merchants, bishops, guild members, burgesses, and ministers of Scotland were of Jewish descent, their ancestors originating in France and Spain. Much of the traditional historical account of Scotland, it is proposed, rests on fundamental interpretive errors, perpetuated in order to affirm Scotland's identity as a Celtic, Christian society. A more accurate and profound understanding of Scottish history has thus been buried. The authors' wide-ranging research includes examination of census records, archaeological artifacts, castle carvings, cemetery inscriptions, religious seals, coinage, burgess and guild member rolls, noble genealogies, family crests, portraiture, and geographic place names.