print. This ‘Sun’ bears the words ‘Commons’, ‘King’ and ‘Lords’ in sequence around its circumference, with the word ‘King’ at the apex, balancing and moderating the Commons and the Lords – while the Hebrew word for wisdom sits at the epicentre of the
Sublimations of Monarchy in Georgian Satirical Prints
Publications, Films and Conferences
Jean-Pierre Digard, Sigal Nagar-Ron, Soraya Tremayne, Soheila Shahshahani, and Veronica Buffon
Anatoly M. Khazanov and Günther Schlee (eds.) (2011), Who Owns the Stock? Collective and Multiple Property Rights in Animals (New York/Oxford: Berghahn Books), "Integration and Conflict Studies", Max Planck Institute for Social Anthropology, Halle/Saale, vol. 5, 332 pp., 8 maps, 19 tables, 66 fig., biblio., index.
Motzafi-Haller, Pnina (2012), In the Cement Boxes: Mizrahi Women in the Israeli Periphery (The Hebrew University Magnes Press), pp. 276, ISBN: 978- 965-493-650-7.
Helie, Anissa and Hoodfar, Homa (eds.) (2012), Sexuality in Muslim Contexts: Restrictions and Resistance (London: Zed Books), Pb., glossary, xiv + 346 pp., index, ISBN: 978-1-78032-286-8.
What is Farhâdi Trying to Portray of Iranian Everyday Life and Iranian Characters in His Films?
Encounters and Engagements: Creating New Agendas for Medical Anthropology, 12–14 June 2013, EASA/SMA/URV Joint International Conference, Tarragona, Spain.
Steven E. Aschheim
George Mosse viewed history as a totality. It should come as no surprise, then, that his vision of the modern Jewish experience was in accordance with this predilection. Just as, for him, the political and the religious, the scientific and the aesthetic realms, were intertwined, deeply co-implicated, he refused to pigeon-hole and separate, or to use one of his favorite terms, “ghettoize” Jewish history and cut it off from the larger European whole. When he arrived in the late 1960s at the Hebrew University, I recall, he rather jolted the more conservative historians there not only because they were aghast at the fact that, already then, George was discussing the history of masturbation in his classes(!), but, more pertinently here, also because he challenged the prevailing ethnocentric bias that Jewish history by definition followed its own unique narrative and immanent laws.
Rebecca Pates and Maximilian Schochow, ed., Der “Ossi:” Mikropolitische Studien über einen symbolischen Ausländer (Wiesbaden: Springer VS, 2013)
Reviewed by René Wolfsteller
Lisa Pine, Education in Nazi Germany (Oxford; New York: Berg, 2010)
Reviewed by Gregory Baldi
Stephen J. Silvia, Holding the Shop Together: German Industrial Relations in the Postwar Era (Ithaca: Cornell University Press, 2013)
Reviewed by Volker Berghahn
Egbert Klautke, The Mind of the Nation: Völkerpsychologie in Germany, 1851-1955 (New York and Oxford: Berghahn Books, 2013)
Reviewed by David Freis
Damani J. Partridge, Hypersexuality and Headscarves: Race, Sex and Citizenship in the New Germany (Bloomington: Indiana Universtiy Press, 2012)
Reviewed by Myra Marx Ferree
Moshe Zimmermann, Deutsche gegen Deutsche: Das Schicksal der Juden, 1938-1945 (Berlin: Aufbau-Verlag, 2008; Hebrew trans., Tel Aviv: Am Oved, 2013)
Reviewed by Noga Wolff
Zara Steiner, The Triumph of the Dark: European International History, 1933-1939 (Oxford: Oxford University Press, 2011)
Reviewed by Volker Prott
Stefan Berger and Norman La Porte, Friendly Enemies: Britain and the GDR, 1949-1990 (New York: Berghahn Books, 2010)
Reviewed by Meredith Heiser-Duron
Horst Rosenthal's Mickey au camp de Gurs (1942)
readers to a different text, intentionally or otherwise. 18 In 1997, Yad Vashem commissioned translations from the original French into Hebrew and English. This article employs translations from Horst Rosenthal, Mickey Mouse in Gurs , trans. Lenn J
Eric Jennings, Hanna Diamond, Constance Pâris de Bollardière, and Jessica Lynne Pearson
Yiddishists’ anxiety about the future and the youth, as they were confronted with the difficult challenge of transmitting their much endangered minority language. If Doron mentions the communal efforts to teach Hebrew or debates about secular versus
East German Tamizdat LPs
autobiographical assessments of how independent music scenes were created in East Germany, and what sorts of artistic undertakings and media practices they gave rise to, the metaphor of the Kassiber recurs frequently. Derived from Hebrew, this Rotwelsch
Steven J. Hoffman, Fanny Wonu Veys, Joseph P Feldman, Natasha Barrett, Elsa Lenz Kothe, Antonino Crisà, Sayantan Mukhopadhyay, Masaaki Morishita, and Ewa Klekot
itself. A poetic forest at the beginning of the exhibition symbolically takes the visitor through the legendary roots of Po-lin, which in Hebrew means both “rest here” and “Poland.” The atmosphere of a dream, or a fairy tale, that the forest introduces
Adolescence, Chivalry, and Turn-of-the-Century Youth Movements
hearing some new thing, or a Hindu in his dreams or a Hebrew in his business sense, is rapidly coming down through the millenniums, and has reached the days of Bayard and Siegfried and Launcelot.” This parallel between the adolescent and the days of
New and Renewed Perspectives
launched it as a national daily newspaper, until 1900, when Leo XIII obliged the order to relinquish its control. What constitutes contempt in Isaac’s terms may be particularly difficult to pin down when the subject is the relation between the Hebrew and