The term "wailing culture" includes an array of women's behavioUrs and beliefs following the death of a member of their ethnic group and is typical of Jewish life in Yemeni culture. Central to the practise is wailing itself - a special artistic genre that combines speech with sobbing into moving lyrical poetry that explores the meaning of death and loss. In Aesthetics of Sorrow: The Wailing Culture of Yemenite Jewish Women, Tova Gamliel decodes the cultural and psychological meanings of this practise in an ethnography based on her anthropological research among Yemenite Jewish communities in Israel in 2001-2003. Based on participant-observervation in homes of the bereaved and on twenty-four in-depth interviews with wailing women and men, Gamliel illuminates wailing culture level by level: by the circles in which the activity takes place; the special areas of endeavor that belong to women; and the broad social, historical and religious context that surrounds these inner circles. She discusses the main themes that define the wailing culture (including the historical origins of women's wailing generally and of Yemenite Jewish wailing in particular), the traits of wailing as an artistic genre and the wailer as a symbolic type. She also explores the role of wailing in death rituals, as a therapeutic expertise endowed with unique affective mechanisms, as an erotic performance, as a livelihood and as an indicator of the Jewish exile. In the end, she considers wailing at the intersection of tradition and modernity and examines the study of wailing as a genuine methodological challenge. Gamliel brings a sensitive eye to the vanishing practise of wailing, which has been largely unexamined by scholars and may be unfamiliar to many outside of the Middle East. Her interdisciplinary perspective and her focus on a uniquely female immigrant cultural practise will make this study fascinating reading for scholars of anthropology, gender, folklore, psychology, performance, philosophy and sociology.

In The Feminine Mystique, Jewish-raised Betty Friedan struck out against a postwar American culture that pressured women to play the role of subservient housewives. However, Friedan never acknowledged that many American women refused to retreat from public life during these years. Now, A Jewish Feminine Mystique? examines how Jewish women sought opportunities and created images that defied the stereotypes and prescriptive ideology of the "feminine mystique." As workers with or without pay, social justice activists, community builders, entertainers, and businesswomen, most Jewish women championed responsibilities outside their homes. Jewishness played a role in shaping their choices, shattering Friedan's assumptions about how middle-class women lived in the postwar years. Focusing on ordinary Jewish women as well as prominent figures such as Judy Holliday, Jennie Grossinger, and Herman Wouk's fictional Marjorie Morningstar, leading scholars from a variety of disciplines explore here the wide canvas upon which American Jewish women made their mark after the Second World War.

Our Lives Are But Stories explores the crucial role of personal storytelling in the lives of a unique generation of women -- Jewish women who left the Muslim country of Tunisia to settle in the newly created Israeli state. To this day, the older generation of Tunisian Israelis continues to rely on storytelling as a form of education, entertainment, and socialization. But for women this art has taken on new dimensions, especially as they seek to impart their values to the young. Here Esther Schely-Newman expertly interweaves the personal accounts of the private lives of four Tunisian-Israeli women to analyze the rich complexities of communication. She considers how various approaches to narration reflect storytelling as a cultural phenomenon and highlights the need to understand stories in the contexts in which they are told.

The four narrators grew up in a culture in which women's stories were confined to the private sphere, were usually told to other women, and were supposedly fiction -- or at least metaphors masking their real lives. Forced migration to farming communities in Israel and the shock of being uprooted created new identities for women and new outlets for storytelling. Women narrators increasingly began to tell more openly of their personal lives. Schely-Newman organizes her narrators' accounts by the themes of childhood, marriage, motherhood, immigration, and old age and considers a wide range of factors that shape the narration, including audience, intent, choice of language, and Jewish-Muslim culture. The result is a fascinating blend of analysis, narration, and history.

At least 8,000 Jewish soldiers fought for the Union and Confederacy during the Civil War. A few served together in Jewish companies while most fought alongside Christian comrades. Yet even as they stood "shoulder-to-shoulder" on the front lines, they encountered unique challenges.

In Jews and the Civil War, Jonathan D. Sarna and Adam Mendelsohn assemble for the first time the foremost scholarship on Jews and the Civil War, little known even to specialists in the field. These accessible and far-ranging essays from top scholars are grouped into seven thematic sections--Jews and Slavery, Jews and Abolition, Rabbis and the March to War, Jewish Soldiers during the Civil War, The Home Front, Jews as a Class, and Aftermath--each with an introduction by the editors. Together they reappraise the impact of the war on Jews in the North and the South, offering a rich and fascinating portrait of the experience of Jewish soldiers and civilians from the home front to the battle front.

A rich, sweeping memoir by David G. Roskies, Yiddishlands proceeds from the premise that Yiddish culture is spread out among many different people and geographic areas and transmitted through story, song, study, and the family. Roskies leads readers through Yiddishlands old and new by revisiting his personal and professional experiences and retelling his remarkable family saga in a series of lively, irreverent, and interwoven stories. Beginning with a flashback to his grandmother's storybook wedding in 1878, Yiddishlands brings to life the major debates, struggles, and triumphs of the modern Yiddish experience, and provides readers with memorable portraits of its great writers, cultural leaders, and educators. Roskies's story centers around Vilna, Lithuania, where his mother, Masha, was born in 1906 and where her mother, Fradl Matz, ran the legendary Matz Press, a publishing house that distributed prayer books, Bibles, and popular Yiddish literature. After falling in love with Vilna's cabaret culture, an older man, and finally a fellow student with elbow patches on his jacket, Masha and her young family are forced to flee Europe for Montreal, via Lisbon and New York. It is in Montreal that Roskies, Masha's youngest child, comes of age, entranced by the larger-than-life stories of his mother and the writers, artists, and performers of her social circle. Roskies recalls his own intellectual odyssey as a Yiddish scholar; his life in the original Havurah religious commune in Somerville, Massachusetts, in the 1970s; his struggle with the notion of aliyah while studying in Israel; his visit to Russia at the height of the Soviet Jewry movement; and his confrontation with his parents' memories in a bittersweet pilgrimage to Poland. Along the way, readers of Yiddishlands meet such prominent figures as Isaac Bashevis Singer, Melekh Ravitch, Itsik Manger, Avrom Sutzkever, Esther Markish, and Rachel Korn. With Yiddishlands, readers take a whirlwind tour of modern Yiddish culture, from its cabarets and literary salons to its fierce ideological rivalries and colorful personalities. Roskies's memoir will be essential reading for students of the recent Jewish past and of the living Yiddish present.

Jews began settling in RokiSkis in the late 17th Century. During the 19th Century, the town's importance as a regional commercial center increased with the completion of a railway line that connected it to the Baltic ports of Riga and Libau / Liepaja and to the interior of the Russian Empire. By 1897, the Jewish population had grown to 2,067, 75% of the town's population. There was a strong Chasidic presence in the RokiSkis area, which was unique to Lithuania. Prior to the Holocaust, about 3,500 Jews lived in RokiSkis. By the end of August 1941 nearly all were murdered.

In 1952, Jews from the area who had emigrated to South Africa before the war published a collection of Yiddish-language articles and related images under the title Yisker-bukh fun Rakishok un umgegnt (Memorial Book for Rokiskis and Environs). Countless hours of volunteer effort have been devoted to translating that work into English and recently to gathering additional materials that were not available when the original book was published.

Together, these translations, images, and new material provide English-speaking readers a composite picture of the history, culture, institutions, and daily lives of the Jews of the RokiSkis area and will be a lasting memorial to them.

As a result of the introduction of the printing press in the mid-nineteenth century and the proximity of European culture, language, and literature after the French occupation in 1881, Judeo-Arabic literature flourished in Tunisia until the middle of the twentieth century. As the most spoken language in the country, vernacular Judeo-Arabic allowed ideas from the Jewish Enlightenment in Europe (the Haskalah) to spread widely and also offered legitimacy to the surrounding Arab culture. In this volume, authors Yosef and Tsivia Tobi present works of Judeo-Arabic Tunisian literature that have been previously unstudied and unavailable in translation. In nine chapters, the authors present a number of works that were both originals and translations, divided by genre. Beginning each with a brief introduction to the material, they present translations of piyyutim (liturgical poems), malzumat (satirical ballads), qinot (laments), ghnayat (songs), essays on ideology and propaganda, drama and the theater, ikayat and deeds of righteous men (fiction), and Daniel Hagege's Circulation of Tunisian Judeo-Arabic Books, an important early critical work. A comprehensive introduction details the flowering of Judeo-Arabic literature in North Africa and appendixes of Judeo-Arabic journals, other periodicals, and books complete this volume. Ultimately, the authors reveal the effect of Judeo-Arabic literature on the spiritual formation of not only the literate male population of Tunisian Jews, who spent a good part of their time at the Synagogue, but also on women, the lower and middle classes, and conservatives who leaned toward modernization. Originally published in Hebrew, Judeo-Arabic Literature in Tunisia, 1850-1950 will be welcomed by English-speaking scholars interested in the literature and culture of this period.

Are the values of students and their teachers threatened each time they enter the unchartered waters of the Internet's popular culture content? The Internet has indeed "come of age," and as was the case with traditional mass media, the Internet has been increasingly examined for its positive and negative effects, particularly on children. What triggered the present study was a newspaper article that described a ban on computers and the Internet imposed in October 1999 on its followers by the Belz Hasidic, an Israeli Ultra-Orthodox (or Haredi) religious sect. This edict was also endorsed by 30 leading Ultra-Orthodox rabbis from various other religious communities in Israel. Explaining that this original prohibition against computers and the Internet was later revised to permit computer use but continue the ban on Internet access, the article noted, the Belz Hasidic sect determined that, "computers have proved valuable in teaching the Bible and in running businesses." The Internet, however, was declared "out of bounds," largely because the information it exposed conflicted with Ultra-Orthodox principles rejecting modernity, popular culture and especially "its proliferation of links to pornographic sites." This study examines the convergence of religion, elementary education, Internet technology, and popular culture messages within Jewish elementary school classrooms in Israel. This research examines the methods used by Israeli computer coordinators to manage the convergence of Jewish (or humanistic) values with potentially conflicting Internet generated popular culture messages. It asks what values, whether Jewish values or human values at the core of the Jewish educator's belief system are important to transmit to their students? It questions what types of popular culture messages carried by the Internet conflict with these values? More importantly, this study surveys how educators and students evaluate these conflicting messages in relation to the values they hold, and the manner in which these conflicts are managed. This is an important book for those in communication, education, Jewish studies, and sociology of religion.

This is a landmark collection of essays by prominent academics in modern Jewish and German-Jewish history, honoring Michael A. Meyer, a pioneer in those fields.In "Mediating Modernity", contemporary Jewish scholars pay tribute to Michael A. Meyer, scholar of German-Jewish history and the history of Reform Judaism, with a collection of essays that highlight growing diversity within the discipline of Jewish studies. The occasion of Meyer's seventieth birthday has served as motivation for his colleagues Lauren B. Strauss and Michael Brenner to compile this volume, with essays by twenty-four leading academics, representing institutions in five countries."Mediating Modernity" is introduced by an overview of modern Jewish historiography, largely drawing on Meyer's work in that field, delineating important connections between the writing of history and the environment in which it is written. Meyer's own areas of specialization are reflected in essays on Moses Mendelssohn, German-Jewish historiography, the religious and social practices of German Jews, Reform Judaism, and various Jewish communities in America. The volume's field of inquiry is broadened by essays that deal with gender issues, literary analysis, and the historical relationship of Israel and the Palestinians. Scholars of Jewish studies, German history, and religious history will appreciate this timely volume.

This book investigates one of the major issues that runs through the history of Italian Judaism in the aftermath of emancipation: the correlation between integration, seen as the acquisition of citizenship and culture without renouncing Jewish identity, and assimilation, intended as an open refusal of Judaism of any participation in the community. On account of that correlation, identity has become one of the crucial problems in the history of the Italian Jewish community. This volume aims to discuss the setting of construction and formation--the family-- and focuses on women's experiences, specifically. Indeed, women were called through emancipation to ensure the continuity of Jewish religious and cultural heritage. It speaks to the growing interest for Women's and Gender Studies in Italy, and for the research on women's organizations which testify to the strong presence of Jewish women in the emancipation movement. These women formed a sisterhood that fought to obtain rights that were until then only accorded to men, and they were deeply socially engaged in such a way that was crucial to the overall process of the integration of Jews into Italian society.

Scholars in the humanities have become increasingly interested in questions of how space is produced and perceived - and they have found that this consideration of human geography greatly enriches our understanding of cultural history. This 'spatial turn' equally has the potential to revolutionize Jewish Studies, complicating familiar notions of Jews as 'people of the Book,' displaced persons with only a common religious tradition and history to unite them. Space and Place in Jewish Studies embraces these exciting critical developments by investigating what 'space' has meant within Jewish culture and tradition - and how notions of 'Jewish space,' diaspora, and home continue to resonate within contemporary discourse, bringing space to the foreground as a practical and analytical category. Barbara Mann takes us on a journey from medieval Levantine trade routes to the Eastern European shtet to the streets of contemporary New York, introducing readers to the variety of ways in which Jews have historically formed communities and created a sense of place for themselves. Combining cutting-edge theory with rabbinics, anthropology, and literary analysis, Mann offers a fresh take on the Jewish experience.