Typically Jewish

Is laughter essential to Jewish identity? Do Jews possess special radar for recognizing members of the tribe? Since Jews live longer and make love more often, why don't more people join the tribe? "More deli than deity" writer Nancy Kalikow Maxwell poses many such questions in eight chapters--"Worrying," "Kvelling," "Dying," "Noshing," "Laughing," "Detecting," "Dwelling," and "Joining"--exploring what it means to be "typically Jewish." While unearthing answers from rabbis, researchers, and her assembled Jury on Jewishness (Jewish friends she roped into conversation), she--and we--make a variety of discoveries. For example: Jews worry about continuity, even though Rabbi Mordechai of Lechovitz prohibited even that: "All worrying is forbidden, except to worry that one is worried." Kvell-worthy fact: About 75 percent of American Jews give to charity versus 63 percent of Americans as a whole. Since reciting Kaddish brought secular Jews to synagogue, the rabbis, aware of their captive audience, moved the prayer to the end of the service. Who's Jewish? About a quarter of Nobel Prize winners, an estimated 80 percent of comedians at one point, and the winner of Nazi Germany's Most Perfect Aryan Child Contest. Readers will enjoy learning about how Jews feel, think, act, love, and live. They'll also schmooze as they use the book's "Typically Jewish, Atypically Fun" discussion guide.

Is laughter essential to Jewish identity? Do Jews possess special radar for recognizing members of the tribe? Since Jews live longer and make love more often, why don’t more people join the tribe? “More deli than deity” writer Nancy Kalikow Maxwell poses many such questions in eight chapters—“Worrying,” “Kvelling,” “Dying,” “Noshing,” “Laughing,” “Detecting,” “Dwelling,” and “Joining”—exploring what it means to be “typically Jewish.” While unearthing answers from rabbis, researchers, and her assembled Jury on Jewishness (Jewish friends she roped into conversation), she—and we—make a variety of discoveries. For example: Jews worry about continuity, even though Rabbi Mordechai of Lechovitz prohibited even that: “All worrying is forbidden, except to worry that one is worried.” Kvell-worthy fact: About 75 percent of American Jews give to charity versus 63 percent of Americans as a whole. Since reciting Kaddish brought secular Jews to synagogue, the rabbis, aware of their captive audience, moved the prayer to the end of the service. Who’s Jewish? About a quarter of Nobel Prize winners, an estimated 80 percent of comedians at one point, and the winner of Nazi Germany’s Most Perfect Aryan Child Contest. Readers will enjoy learning about how Jews feel, think, act, love, and live. They’ll also schmooze as they use the book’s “Typically Jewish, Atypically Fun” discussion guide.

Preface --Timeline of Important Events -- Studying Jewish Resistance -- Understanding Resistance: Theoretical Underpinnings -- Fighting for Honor in the Warsaw Ghetto -- Competing Visions in the Vilna Ghetto -- Hope and Hunger in the Łódź Ghetto -- Resistance: Past, Present, and Future -- Appendix: Data Sources.

This scholarly study explores the conflicting forces of assimilation and cultural heritage in literary portrayals of Jewish American identity. In Passing Fancies in Jewish American Literature and Culture Judith Ruderman takes on the fraught question of who passes for Jewish in American literature and culture. In today’s contemporary political climate, religious and racial identities are being reconceived as responses to culture and environment, rather than essential qualities. Many Jews continue to hold conflicting ideas about their identity?seeking deep engagement with Jewish history and the experiences of the Jewish people while holding steadfastly to the understanding that identity is fluid and multivalent. Looking at carefully chosen texts from American literature, Ruderman elaborates on the strategies Jews have used to “pass” from the late nineteenth century to the present?nose jobs, renaming, clothing changes, religious and racial reclassification, and even playing baseball. While traversing racial and religious identities has always been a feature of America’s nation of immigrants, Ruderman shows how the complexities of identity formation and deformation are critically relevant during this important cultural moment.

Before the USSR collapsed, ethnic identities were imposed by the state. This book analyzes how and why Jews decided what being Jewish meant to them after the state dissolved and describes the historical evolution of Jewish identities. Surveys of more than 6,000 Jews in the early and late 1990s reveal that Russian and Ukrainian Jews have a deep sense of their Jewishness but are uncertain what it means. They see little connection between Judaism and being Jewish. Their attitudes toward Judaism, intermarriage and Jewish nationhood differ dramatically from those of Jews elsewhere. Many think Jews can believe in Christianity and do not condemn marrying non-Jews. This complicates their connections with other Jews, resettlement in Israel, the United States and Germany, and the rebuilding of public Jewish life in Russia and Ukraine. Post-Communist Jews, especially the young, are transforming religious-based practices into ethnic traditions and increasingly manifesting their Jewishness in public.

A study of Jewish life in Germany from 1618 until 1945, this work investigates the details of daily living, the homes and neighbourhoods in which Jews lived, their families and friendships, religious practices and feelings, as well as their educations and occupations.

Here is the first volume ever to focus on the issues of Jewish women in the context of counseling and psychotherapy. Through poignant reflection and observation, the authors convey the richness and variety of Jewish women’s experiences and the Jewishness and femaleness of the concerns, issues, values, and attitudes that Jewish women--both clients and therapists--bring into the therapy room. Jewish Women in Therapy is a landmark book in many ways. It calls attention to the historical and political realities of the Jewish heritage and acknowledges the oppression of both Jews and women that therapists have typically ignored. And although Jewish women have participated in the therapeutic process, as clients, scholars, and therapists, seldom have they chosen to write about it. Never before have the writings of so many distinguished leaders in the field, including Melanie Kaye/Kantrowitz, Evelyn Torton Beck, and Susannah Heschel, been compiled. They examine the damaging stereotypes of Jewish women--the Jewish American Princess and the Jewish Mother--that flourish today. Chapters also address the conflicts that many women feel about being Jewish and being female, celebrate the contributions of Jewish women to feminism and to therapy, examine the deliberate omission of women from the political process and the religious ritual, and convey the complexities of the oppression that are still blatantly directed at both Jews and females.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1996.

Gresser presents an extended analysis of Freud's personal correspondence. Arranged in chronological order, the material conveys a vivid sense of Freud's personal and psychological development. Close reading of Freud's letters, with frequent attention to the original German and its cultural context, allows Gresser to weave a fascinating story of Freud's life and Jewish commitments, as seen through the words of the master himself.

This book depicts the cultural imagination of the Italian-Jewish minority from the unification of the country to the end of the First World War. The creation of an Italian nation-state introduced new problems and new opportunities for its citizens. What did it mean for the Jewish minority? How could members of the minority combine and redefine Jewishness and Italianness in a radically new political and legal framework? Key concepts such as family, religion, nation, assimilation and – later – Zionism are observed as they shift and change over time. The interaction between the public and private spheres plays a pivotal role in the analysis, and the self-fashioning of Italian Jewish élites is read alongside the evolution of the cultural stereotypes typical of the time. Reinterpreting the Italian national patriotic narrative through the eyes of the Jews, Carlotta Ferrara degli Uberti is able to unveil its less known layers and articulations, while at the same time offering a new perspective from which to read the modern Jewish experience in the Western World.

Though typically associated more with Judaism than Christianity, the status and sacrality of Hebrew has nonetheless been engaged by both religious cultures in often strikingly similar ways. The language has furthermore played an important, if vexed, role in relations between the two. Hebrew between Jews and Christians closely examines this frequently overlooked aspect of Judaism and Christianity's common heritage and mutual competition.

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.

The book, which consists of some previously published and unpublished essays, examines a variety of issues relevant to the study of ancient Judaism and Christianity and their interaction, including polemic, proselytism, biblical interpretation, messianism, the phenomenon normally described as Jewish Christianity, and the fate of the Jewish community after the Bar Kokhba revolt, a period of considerable importance for the emergence not only of Judaism but also of Christianity. The volume, typically for a collection of essays, does not lay out a particular thesis. If anything binds the collection together, it is the author's attempt to set out the major fault lines in current debate about these disputed subjects, and in the process to reveal their complex and entangled character.

American Jews' mobilization on behalf of Soviet Jews is typically portrayed as compensation for the community's inability to assist European Jews during World War II. Yet, as Pauline Peretz shows, the role Israel played in setting the agenda for a segment of the American Jewish community was central. Her careful examination of relations between the Jewish state and the Jewish diaspora offers insight into Israel's influence over the American Jewish community and how this influence can be conceptualized.To explain how Jewish emigration moved from a solely Jewish issue to a humanitarian question that required the intervention of the US government during the Cold War, Peretz traces the activities of Israel in securing the immigration of Soviet Jews and promoting awareness in Western countries.Peretz uses mobilization studies to explain a succession of objectives on the part of Israel and the stages in which it mobilized American Jews. Peretz attempts to reintroduce Israel as the missing, yet absolutely decisive actor in the history of the American movement to help Soviet Jews emigrate in difficult circumstances.

***WINNER, 2011 Lambda Literary Award - Transgender Non-Fiction While the Jewish mainstream still argues about homosexuality, transgender and gender-variant people have emerged as a distinct Jewish population and as a new chorus of voices. Inspired and nurtured by the successes of the feminist and LGBT movements in the Jewish world, Jews who identify with the “T” now sit in the congregation, marry under the chuppah, and create Jewish families. Balancing on the Mechitza offers a multifaceted portrait of this increasingly visible community. The contributors—activists, theologians, scholars, and other transgender Jews—share for the first time in a printed volume their theoretical contemplations as well as rite-of-passage and other transformative stories. Balancing on the Mechitza introduces readers to a secular transwoman who interviews her Israeli and Palestinian peers and provides cutting-edge theory about the construction of Jewish personhood in Israel; a transman who serves as legal witness for a man (a role not typically open to persons designated female at birth) during a conversion ritual; a man deprived of testosterone by an illness who comes to identify himself with passion and pride as a Biblical eunuch; and a gender-variant person who explores how to adapt the masculine and feminine pronouns in Hebrew to reflect a non-binary gender reality.