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Albert I. Baumgarten

introduces and presents the English original of the preface Dame Mary Douglas (1921–2007) wrote for the Hebrew translation of Purity and Danger , which appeared in 2010 as part of the Libido (Sociology/Anthropology) Translation Series, published by Resling

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Amotz Giladi

Israeli poet Yonatan Ratosh was the leader of the Young Hebrews, a nationalist group active from the 1940s to the 1970s. Despite his opposition to Zionism and his aspiration to revive the ancient Hebrews’ premonotheistic civilization, Ratosh shared Zionism’s ambition to elaborate a new Israeli identity. One prominent act of this mission involved enlarging the literary corpus in Hebrew through translation. Although initially a means of income, for Ratosh translation increasingly came to be a way to express his ideological position and his self-image as an intellectual. Thus, Ratosh provides an example of how developing a national identity can coincide with appropriating foreign literature. With his regular exhortations that Hebrew readers attain knowledge of foreign cultures, Ratosh did not intend to promote cosmopolitanism. Rather, he considered these endeavors as ultimately reinforcing a “Hebrew” identity.

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David Allen Harvey

Classical polytheism or “paganism” presented a challenge to the Philhellenes of the Enlightenment, who found it difficult to accept that the greatest minds of antiquity had been taken in by (vide Fontenelle) “a heap of chimeras, delusions, and absurdities.” Rejecting the claim that “paganism” was a deformation of the “natural religion” of the early Hebrew patriarchs, several Enlightenment thinkers developed theories of classical polytheism, presenting it as the apotheosis of the great kings and heroes of the first ages of man, a system of allegorical symbols that conveyed timeless truths, and the effort of a prescientific mentality to understand the hidden forces of nature. Although divergent in their interpretations of “paganism,” these theories converged by separating its origins from Judeo-Christian traditions and presenting religion as an essentially human creation. Thus, Enlightenment theories of classical mythology contributed to the emergence of the more cosmopolitan and tolerant spirit that characterized the age.

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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.

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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

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Introduction

The Personal and the Political

Simon Coleman and Sondra L. Hausner

through the relationships between religion, the body, and scripture. In 2005, toward the end of her life, Mary Douglas wrote a Preface to the Hebrew translation of Purity and Danger , and we republish that Preface here, alongside Albert I. Baumgarten

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Constructing Difference and Imperial Strategy

Contrasting Representations of Irish and Zionist Nationalism in British Political Discourse (1917–1922)

Maggy Hary

, that Hagar was the wife of Abraham, and Sarah was his concubine; and this hatred is all the more envenomed because the Hebrew holds the direct opposite to have been the case. Other and more real hatreds have been superimposed, but the stories and

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Weapons for Witnessing

American Street Preaching and the Rhythms of War

Kyle Byron

copies of the War Cry , a Salvation Army publication ( Winston 2000: 76–85 ). Two decades later, amid the intellectual ferment of the Harlem Renaissance, Ethiopian Hebrews took to the avenues of Harlem to preach that Black Americans should embrace their

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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

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Romanticizing Difference

Identities in Transformation after World War I

Nadia Malinovich

inaugural ceremony of the Hebrew University of Jerusalem in 1925, the writer Jean-Richard Bloch described the “oriental” landscape of the university and the “occidental” origins of the participants, representatives of “science and humanism,” as a paradox