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.
Steven E. Aschheim
Remembering and Forgetting Crémieux during the Franco-Algerian War
disparities that endure to this day. 27 Chouraqui’s speech whitewashed the controversies surrounding Crémieux. Bénichou’s and Chouraqui’s tributes to Crémieux were not unusual in the trajectory of Algerian-Jewish history. The community habitually commemorated
Michael Meyer, ed., Michael Brenner, asst. ed., German-Jewish
History in Modern Times, volume 3, Integration in Dispute: 1871-1918;
volume 4, Renewal and Destruction: 1918-1945 (New York: Columbia
University Press, 1997, 1998)
Phyllis Cohen Albert and Alex Sagan
George L. Mosse died on January 22, 1999, leaving a legacy of scholarly innovation in the study of European, German, and German-Jewish history. The memorial symposium of October 1, 1999 that produced the following articles brought together some of the many students, colleagues, and friends who were deeply influenced by Mosse’s life and work. They offered reflections on his contributions as researcher, author, teacher, and friend.
Engaging German-Jewishness at the Jewish Museum Berlin
Jackie Feldman and Anja Peleikis
The Jewish Museum Berlin (JMB) is a dynamic, performative space that negotiates between representing the Jew as an integral part of German history and as ultimate Other. While this tension has been documented through the political history of the museum (Lackmann 2000; Pieper 2006; Young 2000), we focus on the dynamics of guided tours and special events. We claim that guiding and festival events at JMB marginalise Holocaust memory and present an image of Jews of the past that promotes a multicultural vision of present-day Germany. In guiding performances, the identity of the guide as German/Jewish/Muslim is part of the guiding performance, even when not made explicit. By comparing tour performances for various publics, and the 'storytelling rights' granted by the group, we witness how visitors' scripts and expectations interact with the museum's mission that it serve as a place of encounter (Ort der Begegnung). As German-Jewish history at JMB serves primarily as a cosmopolitan template for intercultural relations, strongly affiliated local Jews may not feel a need for the museum. Organised groups of Jews from abroad, however, visit it as part of the Holocaust memorial landscape of Berlin, while many local Jews with weaker affiliations to the Jewish community may find it an attractive venue for performing their more fluid Jewish identities – for themselves and for others.
Michael Miller, Paul V. Dutton, and Laura Hobson Faure
French Jewish History in the Wake of the Holocaust (Oxford: Oxford University Press, 2015). Review by Laura Hobson Faure, Sorbonne Nouvelle University, Paris With some exception, modern French Jewish history remained in the shadows until the late 1960s
” French) Jews through a more symbiotic lens. “The world I describe,” says Malinovich, “is one where people of immigrant and native backgrounds mingled—and in some instances, to be sure, came into conflict—propelled by a shared interest in Jewish history
and Southern France—where they first arrived as New Christians and progressively “reverted” to Judaism. For an overview of the history of Sephardic Jewish history, see Jane S. Gerber, The Jews of Spain: A History of the Sephardic Experience (New York
Patrick Young, David Looseley, Elayne Oliphant, and Kolja Lindner
schools take to the teaching of Jewish history and religious texts. Rather than taking up traditional forms of Jewish pedagogy, in which debate and discussion are encouraged, students are instead offered a rigid, rote style of learning that insists upon a
Tristan Josephson, Marcin B. Stanek, Tallie Ben Daniel, Jeremy Ash, Liz Millward, Caroline Luce, Regine Buschauer, Amanda K. Phillips, and Javier Caletrío
supports put in place to make voluntary physical mobility possible and frictionless. It reveals that governments and nongovernmental organizations alike had a theory about the value added by youth mobility. Recovering Mobility in American Jewish History