A study of anti-Semitism, assimilation, and class the forces that governed Jewish participation in elite higher education for the first two-thirds of the twentieth century"

This collection of freshly translated texts is designed to introduce those interested in Graeco-Roman and Jewish culture to the realities of Jewish life outside Israel between 323 BC and the middle of the 5th century AD.

Africa's newest Jewish community of note is in Nigeria, where upwards of twenty thousand Igbos are commonly claimed to have adopted Judaism. Bolstered by customs recalling an Israelite ancestry, but embracing rabbinic Judaism, they are also the world's first 'Internet Jews'. William Miles has spent over three decades conducting research in West Africa. He shares life stories from this spiritually passionate community, as well as his own Judaic reflections as he celebrates Hanukka and a bar mitzvah with 'Jubos' in Abuja, the capital of Nigeria.

From early immigrants to recent transplants, Jews in Washington have made notable contributions to civic and cultural life in their local communities, state, nation, and world. Family of Strangers, published originally in 2003, draws on hundreds of newspaper articles, oral histories, and one-on-one interviews to provide the first comprehensive account of Jewish communities and people in Washington state. This second edition of Family of Strangers features a new epilogue that explores Jewish history in Washington state over the past several decades - an era characterized by growth, diversity, and geographic spread.

"Jews and Gentiles in Early America offers a uniquely detailed picture of Jewish life from the mid-seventeenth century through the opening decades of the new republic." "Pencak approaches his topic from the perspective of early American, rather than strictly Jewish, history. Rich in colorful narrative and animated with scenes of early American life, Jews and Gentiles in Early America tells the story of the five communities - New York, Newport, Charleston, Savannah, and Philadelphia - where most of colonial America's small Jewish population lived."--BOOK JACKET.

In the Plea Rolls of the Exchequer of the Jews, Trinity Term 1277, Adrienne Williams Boyarin finds the case of one Sampson son of Samuel, a Jew of Northampton, arrested for impersonating a Franciscan friar and preaching false Christianity. He was sentenced to walk for three days through the centers of London, Canterbury, Oxford, Lincoln, and Northampton carrying the entrails and flayed skin of a calf and exposing his naked, circumcised body to onlookers. Sampson's crime and sentence, Williams Boyarin argues, suggest that he made a convincing friar—when clothed. Indeed, many English texts of this era struggle with the similarities of Jews and Christians, but especially of Jewish and Christian women. Unlike men, Jewish women did not typically wear specific identifying clothing, nor were they represented as physiognomically distinct. Williams Boyarin observes that both before and after the periods in which art historians note a consistent visual repertoire of villainy and difference around Jewish men, English authors highlight and exploit Jewish women's indistinguishability from Christians. Exploring what she calls a "polemics of sameness," she elucidates an essential part of the rhetoric employed by medieval anti-Jewish materials, which could assimilate the Jew into the Christian and, as a consequence, render the Jewess a dangerous but unseeable enemy or a sign of the always-convertible self. The Christian Jew and the Unmarked Jewess considers realities and fantasies of indistinguishability. It focuses on how medieval Christians could identify with Jews and even think of themselves as Jewish—positively or negatively, historically or figurally. Williams Boyarin identifies and explores polemics of sameness through a broad range of theological, historical, and literary works from medieval England before turning more specifically to stereotypes of Jewish women and the ways in which rhetorical strategies that blur the line between "saming" and "othering" reveal gendered habits of representation.

As the 1938 hurricane approaches Rhode Island, another storm brews in this New York Times bestselling beach read from the author of The Golden Hour and Husbands & Lovers. Lily Dane has returned to Seaview, Rhode Island, where her family has summered for generations. It’s an escape not only from New York’s social scene but from a heartbreak that still haunts her. Here, among the seaside community that has embraced her since childhood, she finds comfort in the familiar rituals of summer. But this summer is different. Budgie and Nick Greenwald—Lily’s former best friend and former fiancé—have arrived, too, and Seaview’s elite are abuzz. Under Budgie’s glamorous influence, Lily is seduced into a complicated web of renewed friendship and dangerous longing. As a cataclysmic hurricane churns north through the Atlantic, and uneasy secrets slowly reveal themselves, Lily and Nick must confront an emotional storm that will change their worlds forever... READERS GUIDE INCLUDED

By the end of World War I, Albert Einstein had become the face of the new science of theoretical physics and had made some powerful enemies. One of those enemies, Nobel Prize winner Philipp Lenard, spent a career trying to discredit him. Their story of conflict, pitting Germany’s most widely celebrated Jew against the Nazi scientist who was to become Hitler’s chief advisor on physics, had an impact far exceeding what the scientific community felt at the time. Indeed, their mutual antagonism affected the direction of science long after 1933, when Einstein took flight to America and changed the history of two nations. The Man Who Stalked Einstein details the tense relationship between Einstein and Lenard, their ideas and actions, during the eventful period between World War I and World War II.

In 2011, the centennial of Tennessee Williams’s birth, events were held around the world honoring America’s greatest playwright. There were festivals, conferences, and exhibitions held in places closely associated with Williams’s life and career—New Orleans held major celebrations, as did New York, Key West, and Provincetown. But absolutely nothing was done to celebrate Williams’s life and extraordinary literary and theatrical career in the place that he lived in longest, and called home longer than any other—St. Louis, Missouri. The question of this paradox lies at the heart of this book, an attempt not so much to correct the record about Williams’s well-chronicled dislike of the city, but rather to reveal how the city was absolutely indispensable to his formation and development both as a person and artist. Unlike the prevailing scholarly narrative that suggests that Williams discovered himself artistically and sexually in the deep South and New Orleans, Blue Song reveals that Williams remained emotionally tethered to St. Louis for a host of reasons for the rest of his life.

France is the only Western European nation home to substantial numbers of survivors of the World War I and World War II genocides. In the Aftermath of Genocide offers a unique comparison of the country’s Armenian and Jewish survivor communities. By demonstrating how—in spite of significant differences between these two populations—striking similarities emerge in the ways each responded to genocide, Maud S. Mandel illuminates the impact of the nation-state on ethnic and religious minorities in twentieth-century Europe and provides a valuable theoretical framework for considering issues of transnational identity. Investigating each community’s response to its violent past, Mandel reflects on how shifts in ethnic, religious, and national affiliations were influenced by that group’s recent history. The book examines these issues in the context of France’s long commitment to a politics of integration and homogenization—a politics geared toward the establishment of equal rights and legal status for all citizens, but not toward the accommodation of cultural diversity. In the Aftermath of Genocide reveals that Armenian and Jewish survivors rarely sought to shed the obvious symbols of their ethnic and religious identities. Mandel shows that following the 1915 genocide and the Holocaust, these communities, if anything, seemed increasingly willing to mobilize in their own self-defense and thereby call attention to their distinctiveness. Most Armenian and Jewish survivors were neither prepared to give up their minority status nor willing to migrate to their national homelands of Armenia and Israel. In the Aftermath of Genocide suggests that the consolidation of the nation-state system in twentieth-century Europe led survivors of genocide to fashion identities for themselves as ethnic minorities despite the dangers implicit in that status.