THE ELUSIVENESS OF JEWISHNESS: JEWS IN VIENNESE POPULAR CULTURE AROUND 1900

The participation of Jews in Viennese popular culture in the fin-de-siècle period has to date been scarcely investigated. This essay sheds light on one aspect of the vast field of popular culture, the lively scene of Jewish Volkssänger. They formed ensembles of musicians who played Viennese songs (Wienerlieder) and performed short theatrical pieces. The central questions posed in the article concern the Jewishness of the Volkssänger: how is it expressed and can it be determined, what distinguishes Jewish from non-Jewish Volkssänger, does Jewishness play a role in the formers' performances? In order to answer these questions, several theatre pieces of various Jewish Volkssänger ensembles are examined using a new analytical tool, Jewish difference. Through its application, it is possible to show that the theatre pieces performed by the Jewish Volkssänger represented Jews without a fixed, static self-understanding. Their Jewishness was depicted as fluid, diverse, determinable only at certain moments and in specific contexts. The distinction between Jews and non-Jews was blurred. A glance at the biographies of the Jewish Volkssänger revealed that their lives were very much like those of the Jewish characters in the plays: they readily intermingled with non-Jews, and their Jewishness was only one––and an always changing––facet of their multiple identities.     

“Where are the Gothic Jewish women? On the non-iconography of the Jewess in the Cantigas de Santa Maria”

No distinctive symbol, costume, or physiognomy was devised for Jewish women in high medieval art, in sharp contrast to Jewish men, who from the late eleventh century were endowed with increasingly graphic—and virulent—marks of identity. This article attempts to explain this fact by comparing the outward appearance, narrative role, and ideological import of Jewish men and women in the Escorial Cantigas de Santa Maria. It argues that the caricatured male Jew epitomizes crucial aspects of Jewish “testimony” as articulated by high medieval theologians: its rigid obsolescence, its blind literalism, the severity and intractability of its law: qualities that female flesh was considered ill-suited to convey. To recognize the inability of the Jewish woman to embody Jewish ritual, exegesis, and law is not, however, to assert that this figure has nothing to say about Judaism. The other component of the doctrine of “Jewish witness”, which served to justify the continued presence of Jews within Christendom, insisted on protecting Jews who respected Christian primacy, and held out hope that they might ultimately turn to Christ. These are notions effectively embodied in the sign of the Jewish woman, whose face and body encode receptivity to dominance and potential for change. By mapping select aspects of Jewishness onto hyper-gendered images, the illuminations of the Cantigas model the ideal—punishment and conversion—while implicitly acknowledging the imperfect real, the necessary compromises of mundane co-existence, reflecting Alfonso?el?Sabio’s meticulously modulated Jewish policy*.     

The modern country house as a Jewish form: a proposition

ABSTRACT

Although the vast majority of modern country houses built or refurbished in the long nineteenth century were owned by non-Jews, Jews owned some of the most magnificent. Thus, these dwellings pose the same question that historians have raised about other aspects of diasporic Jewish practices: Was there anything particularly “Jewish,” about country houses owned by Jews? In this essay I propose a hypothesis – that Jewish country houses were the ideal-type of the modern country house. On the one hand, super-elite Jews took their capital, both cultural and real, their family networks, and their long experience interpreting and navigating the often-hostile worlds in which they found themselves and created country houses that were the model of the genre. On the other hand, I argue that Judaism itself mattered as much as the social and economic positioning of Jews produced by discrimination. Uniquely Jewish conceptualizations, and practices, of home, of time, and of space rendered Jews particularly comfortable with the complex interweaving of public and private intrinsic to the country house.     

Prospero Moisè Loria: A Case Study of Jewish Secularism in Liberal Italy

In his will, Prospero Moisè Loria (1814–92) requested an autopsy and cremation and left his large inheritance to the municipality of Milan to establish a secular philanthropic institution, the Società umanitaria, “to enable all the disenfranchised poor, without distinction.” Loria and other Italian Jews were at the heart of secularist activity in Italy’s culture wars, as demonstrated by their engagement with secular philanthropy, battles for cremation, and Freemason activity. By exploring Loria as the most generous nineteenth-century Italian Jewish philanthropist, along with his affiliation with the Alliance israélite universelle as a secular Jewish institution in the Mediterranean, this essay shows how forms of secularism and Jewishness could coexist for Italian Jews and how secularism in Italy could include a commitment to a Jewish collective, and thus seeks to contribute to a more nuanced understanding of the composite mixture of secular Italians and to a discussion of Jewish secularism in an international context.     

Good writers,bad Jews: the “Jewish Question” among Hungarian Jewish intellectuals of the interwar period

This paper investigates the perceived place of the Jewish writer in interwar Hungarian Jewish literature. Post-World War I Hungary suffered from the effects of a short-lived communist regime, and the Trianon Treaty by losing two-thirds of its territories and more than half of its population. Though previously Jewish communities had thrived in the country, these events caused resentment that manifested itself in the creation of anti-Semitic laws in 1920. Within this new context, assimilated liberal young Jewish writers posed the question of “what is a Jew,” reflecting on their Jewishness and Hungarianness at the same time and pondering about the value of each. They answered the question in their creative works, where they indirectly explored issues such as whether Jews are able to write Hungarian novels or whether only a Hungarian can do so; whether Jewish Hungarians could write Hungarian Jewish novels; whether Hungarianness and Jewishness are compatible or whether writing literature is preconditioned on identity. Through the lens of Aladár Komlós, this paper examines the way in which liberal and assimilated young Hungarian Jewish writers interpreted their place in Hungarian culture and society within the framework of these questions.     

THE BLANK PAGE (FROM LAST TALES)

This essay explores the representation of the modern Jewish city in Palestine, envisioned in two fin-de-siècle futuristic tales: Theodor Herzl's Altneuland (1902) and Violet Guttenberg's A Modern Exodus (1904). Focusing on the northern port city of Haifa, transformed by the Jews from a poor Oriental town into a thriving Europeanized metropolis, both novelists employ the city's spatial, cultural, and human features to present radically different views concerning the national Jewish rejuvenation: for Herzl, it becomes a utopian triumph; for Guttenberg, a deplorable failure. Notwithstanding their different assessments of the Zionist vision, both authors share certain anti-Semitic assumptions about the nature of “the Jew” (greedy, intolerant, vulgar), which are inscribed into the urban space. Herzl's ideal Haifa is designed precisely to reform the diaspora Jew by introducing such modern urban measures that would render these detestable Jewish traits obsolete. Guttenberg's disordered city, in comparison, reflects an inability to alter the Jewish character: no wonder that London, not Haifa, becomes the final destination of her “Modern Exodus.”     

ENVISIONING JEWISH CENTRAL EUROPE: FRIEDRICH TORBERG,THE AUSTRIAN ÉMIGRÉS,AND JEWISH EUROPEAN HISTORY

This essay uses the Viennese remigré writer and journalist, Friedrich Torberg (1908–1979), his Austrian Jewish cohort, and their invented “Central Europe” and “Austrian Literature” to argue for a paradigmatic shift in émigré historiography. The cosmopolitan narrative predominating in émigré historiography has marginalized traditional Judaism. By shifting the focus from the German to the Austrian émigrés, and from the European nation state to the Austrian Empire, historians can reclaim traditional Jewish culture and pluralize the hegemonic narrative. Late imperial Austria, constitutionally federalist and ethnically and culturally diverse, made room for a Jewish national culture in ways that Germany did not. The Austrian émigrés shaped visions of Central Europe that foregrounded Jewishness and provided wider space for Jewish life than comparable visions of leading German émigrés. Yet, even Austrian émigré visions remained largely incognizant of rabbinic culture, the core of traditional Jewish life. To make traditional Jews agents of Jewish European history, European historiography must now move to incorporate rabbinic culture.     

The other invisible hand: Jews and anarchists in London before the First World War

In the decades before the First World War, London worried about anarchist outrages, and particularly, about Jews said to instigate them. Jewish anarchists were rumoured to have been responsible for the ‘ripper’ murders in Whitechapel (1888), an attempt to blow up the Royal Observatory at Greenwich Park (1894) and the Houndsditch murders (1910)/Sidney Street affair (1911). Jews were a visible population in the East End, and editors, MPs, and police authorities offered Jewishness to explain the ‘who’ and ‘why’ of anarchist violence. Jews were also thought to have the capacity to become invisible, ‘outsiders’ who could pass for ‘insiders’. In the radical press, and fictionalised accounts in novels such as Conrad’s The Secret Agent, the image of the Jewish anarchist became that of agent provocateur paid by police to infiltrate and undermine the movement. Jews were said to operate behind-the-scenes, manipulating the economy and political structure. The invisible hand of the market and the invisible hand of anarchism were attached to a Jewish body. About the author: Paul Knepper (Ph.D. Arizona State) is Senior Lecturer in the Department of Sociological Studies, University of Sheffield, and Research Fellow, Centre for Jewish Studies, University of Manchester. Recent publications include ```Jewish Trafficking” and London Jews in the Age of Migration’, Journal of Modern Jewish Studies (2008); ‘British Jews and the Racialisation of Crime in the Age of Empire’ British Journal of Criminology (2007); ‘Michael Polanyi and Jewish Identity’ Philosophy of the Social Sciences (2005); ‘Polanyi, “Jewish Problems”, and Zionism’ Tradition and Discovery (2005).     

Exploration of Jewish Ethnic Identity

Despite a growing amount of research on the topic of ethnic identity, Jews, and the important aspects of a Jewish identity, have not been included in the multicultural and psychological literature. Using consensual qualitative research (C. E. Hill et al., 2005), the authors sought to gain an understanding of Jewish ethnic identity in 10 American young adults, ages 20–27, who identified as Conservative Jews. Six themes were identified: (a) perception of Jewish identity based in multiple influences, (b) personalization of a Jewish identity, (c) reinforcers of a Jewish identity, (d) challenges in holding on to Jewish identity, (e) critical incidents necessitating the expression of one's Jewishness, and (f) critical incidents necessitating the denial of one's Jewishness.     

Tisha B’Av, “Ghetto Day,” and producing “authentic” Jews at postwar Jewish summer camps

The postwar period brought sweeping changes for American Jews. Communal socioeconomic transitions and the aftermath of the Holocaust triggered intense anxieties among Jewish leaders regarding the preservation of so-called Jewish “authenticity,” and to an increased focus on the moulding of American Jewish youth. This article considers how Jewish summer camps used Tisha B’Av and secular, alternative memorial days, to lead campers toward various, ideologically imbued visions of Jewish authenticity. Through fostering an aura of tragedy in what was otherwise a world of play, songs, and enjoyment, Jewish educators used memorial days as transformative educational tools. Though camps’ ceremonies looked remarkably similar, often including a carefully crafted sombre atmosphere, dirges, and responsive readings, the message of the days proved malleable to different ideological perspectives. This article considers how Zionist, Yiddishist, Reform and Conservative camps came to use memorial days to produce “real,” “ideal,” or “authentic” Jews in accordance with their ideological visions in the decades immediately following the Holocaust.     

“SPANISH ISRAELITE(S), SON(S) OF COLOMBIA”: ERNESTO CORTISSOZ AND ABRAHAM Z. LÓPEZ PENHA IN BARRANQUILLA, 1850–1950

Barranquilla, a city on the Colombian Caribbean, blossomed from a tiny village at the beginning of the nineteenth century into a booming, forward-looking port city by 1900. Unlike the rest of Colombia, Barranquilla became a magnet for multiethnic overseas immigration in the late nineteenth and early twentieth centuries. Caribbean Sephardim, mostly from Curaçao, made vital contributions to the development of Barranquilla and, in fact, their trajectory seemed to echo the historical arc of the city itself. Among these individuals were Ernesto Cortissoz, businessman and commercial aviation pioneer, and Abraham López Penha, author and literary promoter. Cortissoz was a freethinker who expressed a strong reservation toward religion and, while he married a non-Jewish woman and his descendants assimilated into Catholic society, he did not convert to Catholicism. By contrast, López Penha had an affirmative, creative and public engagement with Sephardic and Hispanic American identities. He corresponded with figures such as Ángel Pulido and Miguel de Unamuno—the famous Spanish advocates of Sephardism—and had a consummate devotion to Spanish language and letters. The trajectories of these individuals reveal that nineteenth- and twentieth-century Caribbean Sephardim were not vestiges of the early modern period but rather engaged participants with distinct Jewish responses, and contributions, to modern Hispanic American contexts.     

On the last Jews in Iraq and Iraqi national identity: a look at two recent Iraqi novels

After 2003, Iraqi literature, particularly the novel, rediscovered the now extinct Jewish community in Iraq. The Jews were the first major community in Iraq to be completely erased. Writing about the Jews served to underline the pluralism of Iraqi society in the past and to admonish against a similar fate awaiting other small communities in Iraq today. This article will focus on two recent Iraqi novels, written by two of Iraq’s prominent novelists, in which Jews are at the centre of the narratives: ‘Ali Badr’s “Haris al-Tabagh” (The Guardian of the Tobacco Shop), 2008 and Khdair al-Zaydi’s “Atlas ‘Azran al-Baghdadi” (‘Azran al-Baghdadi’s Atlas), 2015a. These are not only ordinary Jews, they are the last Jews of Iraq and Baghdad. As such, I will argue, they are doomed by the writers to serve as symbols for something exceeding their lives (and deaths) as individuals or Jews. The novels thus are more about Iraqi national identity after 2003 than about the last Jews. By choosing “the last of the Jews” as a protagonist the authors signal a pessimistic end to the illusion of sustaining a version of a pluralistic and accommodating Iraqi national identity.     

Agreements between neighbours. The ‘ugody’ as a source on Jewish-Christian relations in early modern Poland

The following essay studies the importance of formal agreements (ugody or kontrakty) between representatives of Jewish communities and Christian burghers in early modern Poland. As a specific genre of legal document, these agreements, or contracts, are a unique source for understanding Jewish-Christian relations and the integration of Jews into local social fabrics. These contracts also reflect the importation and continuity of legal traditions that originated in German territories and arrived in Eastern Central Europe, and they corroborate suggestions that there was significant improvement in the legal status of the Jews in Eastern Europe as opposed to that under which they previously had lived in the West. The ugody document, finally, the emergence of what I have called elsewhere the contractual character of Polish-Jewish relations in the early modern period. (See François Guesnet, “Politik der Vormoderne—Shtadlanut am Vorabend der polnischen Teilungen,” Jahrbuch des Simon-Dubnow-Instituts 1 (2002), pp. 235–255, and more recently idem, “Political Culture of Polish Jewry: A Tour d’Horizon,” Report of the Oxford Centre for Hebrew and Jewish Studies 2007–2008, pp. 61–76, 67–68.)     

“As his name indicates”: R. S. Woodworth's letters of reference and employment for jewish psychologists in the 1930s

Letters of reference from Robert S. Woodworth identified some psychologists as Jews and reveal an implicit stereotype of Jewish “objectionable traits.” I examine these conceptions of “Jewish character” in the context of Woodworth's general views on individual differences and in the broader context of Jewish immigration to America and enrollment at Columbia University in the early 1900s. Constructing the exclusion of Jews from academic psychology in terms of the personality and social behavior of the individual and dividing of Jews into “acceptable” and “unacceptable” allowed for a face-saving gloss on the generally antisemitic hiring practices in 1930s American academia.     

The Lieberman Syndrome: Public and Private Jewishness in American Political Culture

Shortly after the Second World War, Jewish communities in the Czech lands began to remember the Jewish victims of the conflict through a ceremony called the “tryzna”. This article investigates the structure and timing of tryzny to understand how Czech‐Jews memorialized the tragedy that had recently befallen their community. By 1952, it became standard practice for Jewish communities to host a tryzna in March to commemorate the Nazi liquidation of the so‐called “Czech family camp” at Auschwitz‐Birkenau in 1944. The proliferation of tryzny ensured that Czech‐Jews mourned and commemorated the dead of the Second World War in a religious and then increasingly public way. What began as small community events, coalesced and grew into national mourning ceremonies. Tryzny link a national story of loss and an awareness of the larger Jewish genocide with Jewish funerary practices. These tryzny evolved within a communist state, in a world where the concept of the “Holocaust” had not yet entered international consciousness.     

THE BRESLAU JEWISH MUSEUM: “DISINTEGRATION OF THE MANIFEST WORLD”

The Breslau Jewish Museum's brief history mirrors the changing identity German Jews held in the national community between 1928 and 1938. The Museum was initially founded by an optimistic group of prominent Breslau Jews who wished to both chronicle and celebrate the place Jews had in Weimar era Silesian and Breslau culture. But the group's ambitions soon had to be reassessed. After Hitler's assumption of power in 1933 it became increasingly clear that Jewishness was not to be flaunted or celebrated publicly, much less institutionally. As Jews came under attack, the Jewish Museum assumed the defensive role of guardian of Jewish heritage, objects and culture. Its new isolation from the non-Jewish Silesian and Breslau communities paralleled the growing marginalization of German Jews generally. The Museum's closure just days before Kristallnacht in 1938 seems prescient; both events signalled the end of Jewish life in Germany and the abrogation of German Jewish identity.     

A CONTRAST IN EUROPEAN AND US APPROACHES TO THE JEWISH CULINARY HERITAGE: CLAUDIA RODEN'S AND JOAN NATHAN'S JEWISH COOKBOOKS

Claudia Roden's The Book of Jewish Food and Joan Nathan's Jewish Cooking in America arise from markedly different sensibilities and cultural backgrounds. Roden is from Egypt and Europe, old diasporic territories marked by tragedies and traumas for their Jewish populations. Nathan lives in the United States, “a good Diaspora” where Jews have enjoyed unprecedented freedoms and possibilities. My paper argues that these different cultural backgrounds have profoundly coloured the approach that each author takes to the Jewish culinary heritage. In making this argument, I examine and compare the books' covers, formal structure, images/photographs, content and narrative, graphic design, publishing histories, and approaches to traditional and innovative recipes.     

Old French and new money: Jews and the aesthetics of the Old Regime in transnational perspective,c.1860–1910

ABSTRACT

At the dawn of the twentieth century, styles synonymous with the French Old Regime were hailed as the epitome of good taste. French fashions from the reigns of Louis XIV, Louis XV, and Louis XVI were an international luxury brand, the proliferation of which seemed to announce the rise of “new money” and transatlantic alliances. This was a defiantly cosmopolitan and opulent mode of building and decorating, which was often dissonant with its immediate surroundings. Taking the example of Oldway Mansion in Devon – created by the American entrepreneur Isaac Merritt Singer in the 1870s and transformed by his son Paris Eugène Singer in the 1890s into a the “Versailles of the West Country” – this article reflects on the elusive but pervasive contribution of Jews to the popularity of French revivalism in the fin-de-siècle. It argues for the entanglement of Jewishness with other national and class identities and insists on considering not just the identity of the patron or the architect, but the wider network of artists, decorators and art dealers who specialized in recreating the elegance of the Old Regime. It explores what role Jewish patrons and art professionals played in disseminating French historicist styles among a dynamic, global elite.     

Return to Sepharad: Is it possible to heal an ancient wound? A reflection on the construction of large-group identity

Abstract

Spanish parliament recently issued a new law offering Spanish nationality to Sephardic Jews who so desired and could demonstrate a basic knowledge of the Spanish language and culture. This law attempted to redress a five-centuries-old injustice and was expected to unleash both criticism and praise. Surprisingly, reactions in the public or the press were minimal or absent. Reasons for this are explored through a qualitative study with focus groups, which showed ideas that can be grouped into four main categories: ignorance, justice, distrust, and fear. It is hypothesized that the predominantly silent response to the new law might be due to the fact that it touches on an extremely sensible issue: the historically fragmented Spanish identity. A position of negation is constructed, to avoid deep anxieties related to the fragile core of a collective identity built from many “others” forced to the refuge of an introspection that protects them from the conviction of not fulfiling the ideal identity status, known by all but reached by none. All those “others” have mixed their bloods with the Old Christians along the centuries, possibly transmitting a profound insecurity about their personal and collective identity that might contribute to understanding current social reactions.     

Wild tribes and ancient Semites: Israelite-Indian identification and the American West

Rabbi Henry Cohen of Galveston, Texas, carefully preserved a 1916 pamphlet that claimed a common history for ‘Wild Tribes’ of Indians and Jews of antiquity. Why would a Jewish author tie the customs of ‘uncivilised’ tribes to his own religion, and why might it capture Cohen's attention? This article suggests that the ‘Indian-Israelite’ identification appealed to acculturated Jews like Cohen as part of a wider embrace of a vision of manhood that at once held ties to Jewishness and American identity. That is, identification with the American West and frontier emphasised the harmony between Jewishness, a particular type of enlightened Judaism, and Americanisation. A brief survey of three movements – the relatively small-scale Galveston Movement, Jewish agricultural communities and the larger, more diverse Zionist movement – then demonstrates how the gendered and nationalist ideologies of Henry Cohen and other acculturated Jews like him aligned with their imagined constructions of Indians.