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."

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Between 1905 and 1930, more than one hundred thousand Jews left Central and Eastern Europe to settle permanently in Argentina. This book explores how these Yiddish-speaking Ashkenazi immigrants helped to create a new urban strain of the Argentine national identity. Like other immigrants, Jews embraced Buenos Aires and Argentina while keeping ethnic identities—they spoke and produced new literary works in their native Yiddish and continued Jewish cultural traditions brought from Europe, from foodways to holidays. The author examines a variety of sources including Yiddish poems and songs, police records, and advertisements to focus on the intersection and shifting boundaries of ethnic and national identities. In addition to the interplay of national and ethnic identities, Nouwen illuminates the importance of gender roles, generation, and class, as well as relationships between Jews and non-Jews. She focuses on the daily lives of ordinary Jews in Buenos Aires. Most Jews were working class, though some did rise to become middleclass professionals. Some belonged to organizations that served the Jewish community, while others were more informally linked to their ethnic group through their family and friends. Jews were involved in leftist politics from anarchism to unionism, and also started Zionist organizations. By exploring the diversity of Jewish experiences in Buenos Aires, Nouwen shows how individuals articulated their multiple identities, as well as how those identities formed and overlapped.

Rafael Goldchain's 'I Am My Family' is a family album of traditional portrait photographs with an unconventional twist - the only subject is Goldchain himself. In an elaborate process involving genealogical research, the use of make-up, hair styling, costume, and props, Goldchain transforms himself into his ancestors.

The 1935 autobiography of Alexander Ziskind Gurwitz, an Orthodox Jew whose lively recounting of his life in Tsarist Russia and his immigration to San Antonio, Texas, in 1910 captures turbulent changes in early twentieth-century Jewish history In 1910, at the age of fifty-one, Alexander Ziskind Gurwitz made the bold decision to emigrate with his wife and four children from southeastern Ukraine in Tsarist Russia to begin a new life in Texas. In 1935, in his seventies, Gurwitz composed a retrospective autobiography, Memories of Two Generations, that recounts his personal story both of the rich history of the lost Jewish world of Eastern Europe and of the rambunctious development of frontier Jewish communities in the United States. In both Europe and America, Gurwitz inhabited an almost exclusively Jewish world. As a boy, he studied in traditional yeshivas and earned a living as a Hebrew language teacher and kosher butcher. Widely travelled, Gurwitz recalls with wit and insight daily life in European shtetls, providing perceptive and informative comments about Jewish religion, history, politics, and social customs. Among the book’s most notable features is his first-hand, insider’s account of the yearly Jewish holiday cycle as it was observed in the nineteenth century, described as he experienced it as a child. Gurwitz’s account of his arrival in Texas forms a cornerstone record of the Galveston Immigration Movement; this memoir represents the only complete narrative of that migration from an immigrant’s point of view. Gurwitz’s descriptions about the development of a thriving Orthodox community in San Antonio provide an important and unique primary source about a facet of American Jewish life that is not widely known. Gurwitz wrote his memoir in his preferred Yiddish, and this translation into English by Rabbi Amram Prero captures the lyrical style of the original. Scholar and author Bryan Edward Stone’s special introduction and illuminating footnotes round out a superb edition that offers much to experts and general readers alike.

One of Latin American’s most important poets of the twentieth century, Juan Gelman (1930–2014) spent much of his life in exile from his native Argentina during the Dirty War. Gelman was a child of Yiddish-speaking Ukrainian immigrants, and a significant, seldom recognized portion of his poetry dealt with Jewish themes. He established a dialogue across time with Santa Teresa de Ávila and San Juan de la Cruz, the sixteenth-century Spanish mystical poets whose ancestry was also Jewish. He rewrote portions of the Bible, medieval Hebrew poetry, and even taught himself Ladino, the language of Sephardic Jews, and wrote a book of poems in it. In this bilingual volume, celebrated scholar Ilan Stavans retraces Gelman’s regard for these poetic ancestors, translating into English his Jewish oeuvre by carefully preserving the Hebrew, Spanish, and Ladino echoes of the originals. The result is historically accurate and artistically exhilarating, repositioning Gelman as a major Jewish writer of the last century.

The first anthology of its kind, I Am of the Tribe of Judah: Poems from Jewish Latin America brings together poetry from the Mexican border to the tip of South America. Originally written in Spanish, Portuguese, Yiddish, Ladino, Casteidish, and Hebrew, these poems have been translated into English, many for the first time, by a group of prize-winning translators. This multilingual collection looks at the tradition across more than five hundred years, featuring poems that exalt being Jewish, whether Ashkenazi or Sephardic, and poems that express humor and satire. Conversely, there are poems in response to anti-Semitism and poems of exile, of protest, and of the Holocaust. In a different mode, there are wondrous poems on mysticism and Kabbalah. The book includes an insightful introduction and historical background by world-renowned literary and social critic Ilan Stavans, professor at Amherst College.

“Writers from Argentina, Brazil, Peru, Venezuela, Guatemala, Mexico, and other countries represent an ethnically diverse culture with roots in eastern Europe as well as Spain. . . . The anthology includes tales by such masters as Alberto Gerchunoff, . . . a large number of innovative women writers, and some authors more familiar to English-speaking readers.”—Library Journal “Reminds us that society south of the border is just as multicultural as in the US, and that Jews have played an important role in it since the time of the Spanish conquest.”—Publishers Weekly Jewish identity and magical realism are the themes of the tales of adventure and cultural alienation collected here by the leading authority on Jewish Latin American literature. First published in 1994 as Tropical Synagogues: Short Stories by Jewish-Latin American Writers, Ilan Stavans’s classic anthology is expanded and updated in this new edition.

Isabel Vincent’s groundbreaking exploration brings to light a dark chapter in our recent history: the white slave trade and the international Jewish mobsters behind it. From the end of the 1860s until the beginning of the Second World War, thousands of young, impoverished Jewish women, most of them from the hard-scrabble shtetls of Eastern Europe, were sold into slavery by a notorious gang of mobsters called the Zwi Migdal. While the enterprise controlled brothels in various locales, its main centres of operation were Rio de Janeiro, Buenos Aires and, to a lesser extent, New York City. To recruit vulnerable country girls, pimps would target villages of desperate poverty, where they posed as respectable suitors of considerable means who had made their money abroad. They would arrange sham marriages to their victims and promise them an easy life in the New World. But once they’d crossed the ocean, these Jewish women found themselves caught up in the white slave trade. Under frequently brutal conditions, the young women had to service the needs of a booming population of immigrant men. An added hardship to endure was being vehemently shunned by the “respectable” Jewish community. Banned from synagogue and reviled by their neighbors, the women were forbidden from partaking in the sacred Jewish burial ritual. So prostitutes banded together to form the Society of Truth, with the promise to do all could they could to help each other be buried in dignity. Through the society the women observed religious life together, setting up private synagogues and kosher kitchens. Cast aside by their community, they created their own: a society of love, honour to God and faith in each other. With the determination and skill of her training as an investigative journalist, Isabel Vincent tells an unforgettable and gripping tale of a shameful chapter in recent history.

Readers of American literary criticism and Jewish studies alike will appreciate this collection.