Biennial volume of new and innovative essays on German Jewish Studies, featuring forum sections on Heinrich Heine and Karl Kraus. Nexus is the official publication of the biennial German Jewish Studies Workshop, which was inaugurated at Duke University in 2009 and is now held at the University of Notre Dame. Together, Nexus and the Workshop constitute the first ongoing forum in North America for German Jewish Studies. Nexus publishes innovative research in German Jewish Studies, introducing new directions, analyzing the development and definition of the field, and considering its place vis-a-vis both German Studies and Jewish Studies. Additionally, it examines issues of pedagogy and programming at the undergraduate, graduate, and community levels. Nexus 3 features special forum sections on Heinrich Heine and Karl Kraus. Renowned Heine scholar Jeffrey Sammons offers a magisterial critical retrospective on this towering "German Jewish" author, followed by a response from Ritchie Robertson, while the deanof Kraus scholarship, Edward Timms, reflects on the challenges and rewards of translating German Jewish dialect into English. Paul Reitter provides a thoughtful response. Contributors: Angela Botelho, Jay Geller, Abigail Gillman, Jeffrey A. Grossman, Leo Lensing, Georg Mein, Paul Reitter, Ritchie Robertson, Jeffrey L. Sammons, Egon Schwarz, Edward Timms, Liliane Weissberg, Emma Woelk. William Collins Donahue is the John J. CavanaughProfessor of the Humanities at the University of Notre Dame, where he chairs the Department of German and Russian. Martha B. Helfer is Professor of German and an affiliate member of the Department of Jewish Studies at Rutgers, TheState University of New Jersey.

This book examines how modernizing German-speaking cultures, undergoing their own processes of identification, responded to the narcissistic threat posed by the continued persistence of Judentum (Judaism, Jewry, Jewishness) by representing "the Jew"'s body-or rather parts of that body and the techniques performed upon them. Such fetish-producing practices reveal the question of German-identified modernity to be inseparable from the Jewish Question. But Jewish-identified individuals, immersed in the phantasmagoria of such figurations-in the gutter and garret salon, medical treatise and dirty joke, tabloid caricature and literary depiction, church facade and bric-a-brac souvenir-had their own question, another Jewish Question. They also had other answers, for these physiognomic fragments not only identified "the Jew" but also became for some Jewish-identified individuals the building blocks for working through their particular situations and relaying their diverse responses. The Other Jewish Question maps the dissemination of and interrelationships among these corporeal signifiers in Germanophone cultures between the Enlightenment and the Shoah. Its analyses of ascribed Jewish physiognomy include tracing the gendered trajectory of the reception of Benedict Spinoza's correlation of Jewish persistence, anti-Semitism, and circumcision; the role of Zopf ("braid") in mediating German Gentile-Jewish relations; the skin(ny) on the association of Jews and syphilis in Arthur Dinter's antisemitic bestseller Sin against the Blood and Adolf Hitler's Mein Kampf; as well as the role of Jewish corporeality in the works of such Jewish-identified authors as Rahel Levin Varnhagen, Heinrich Heine, Karl Marx, Max Nordau, Franz Kafka, and Walter Benjamin, as well as such "Jew"-identifying writers as Ludwig Feuerbach and Daniel Paul Schreber. The Other Jewish Question portrays how Jewish-identified individuals moved beyond introjection and disavowal to appropriate and transform this epidemic of signification to make sense of their worlds and our modernity.

Theory, as it’s happened across the humanities, has often been coded as “Jewish.� This collection of essays seeks to move past explanations for this understanding that rely on the self-evident (the historical centrality of Jews to the rise of Critical Theory with the Frankfurt School) or stereotypical (psychoanalysis as the “Jewish Science�) in order to show how certain problematics of modern Jewishness enrich theory. In the range of violence and agency that attend the appellation “Jew,� depending on how, where, and by whom it’s uttered, we can see that Jewishness is a rhetorical as much as a sociological fact, and that its rhetorical and sociological aspects, while linked, are not identical. Attention to this disjuncture helps to elucidate the questions of power, subjectivity, identity, figuration, language, and relation that modern theory has grappled with. These questions in turn implicate geopolitical issues such as the relation of a people to a state and the violence done in the name of simplistic identitarian ideologies. Clarifying a situation where “the Jew� is not readily or unproblematically legible, the editors propose what they call “spectral reading,� a way to understand Jewishness as a fluid and rhetorical presence. While not divorced from sociological facts, this spectral reading works in concert with contemporary theory to mediate pessimistic and utopian impulses, experiences, and realities. Contributors: Svetlana Boym, Andrew Bush, Sergey Dolgopolski, Jay Geller, Sarah Hammerschlag, Hannan Hever, Martin Land, Martin Jay, James I. Porter, Yehouda Shenhav, Elliot R. Wolfson

Through a symptomatic reading of Freud's corpus, from his letters to Fliess through the case of Little Hans to Moses and Montheism, this book demonstrates how "circumcision"-the fetishized signifier of Jewish difference and source of knowledge about Jewish identity-is central to Freud's construction of psychoanalysis. Jay Geller depicts Freud as an ordinary Viennese Jew making extraordinary attempts to mitigate the trauma of everyday antisemitism. He situates Freud at the nexus of antisemitic, misogynistic, colonialist, and homophobic discourses, both scientific and popular. These held in place the double bind of post-Emancipation and pre-Shoah Viennese Jewish life: the demand for complete assimilation into the dominant culture, accompanied by the assumption that Jews were constitutionally incapable of eliminating their difference. Incarnate in the figure of the circumcised (male) Jew, this difference haunted the Central European cultural imagination and helped create, maintain, and confirm Central European identities and hierarchies. Exploring overlapping layers of gender, sexuality, ethnicity, and race in identity construction, theories of trauma, fetishism, and writing, Geller looks at Freud's representations of the Jewish body-especially circumcised penises and their displacements onto noses. He shows how Freud reinscribed the virile masculine norm and the at once hypervirile and effeminate Jewish other into the discourse of psychoanalysis.

Theory, as it's happened across the humanities, has often been coded as "Jewish." This collection of essays seeks to move past explanations for this understanding that rely on the self-evident (the historical centrality of Jews to the rise of Critical Theory with the Frankfurt School) or stereotypical (psychoanalysis as the "Jewish Science") in order to show how certain problematics of modern Jewishness enrich theory. In the range of violence and agency that attend the appellation "Jew," depending on how, where, and by whom it's uttered, we can see that Jewishness is a rhetorical as much as a sociological fact, and that its rhetorical and sociological aspects, while linked, are not identical. Attention to this disjuncture helps to elucidate the questions of power, subjectivity, identity, figuration, language, and relation that modern theory has grappled with. These questions in turn implicate geopolitical issues such as the relation of a people to a state and the violence done in the name of simplistic identitarian ideologies. Clarifying a situation where "the Jew" is not readily or unproblematically legible, the editors propose what they call "spectral reading," a way to understand Jewishness as a fluid and rhetorical presence. While not divorced from sociological facts, this spectral reading works in concert with contemporary theory to mediate pessimistic and utopian impulses, experiences, and realities. Contributors: Svetlana Boym, Andrew Bush, Sergey Dolgopolski, Jay Geller, Sarah Hammerschlag, Hannan Hever, Martin Land, Martin Jay, James I. Porter, Yehouda Shenhav, Elliot R. Wolfson

This book examines how modernizing German-speaking cultures, undergoing their own processes of identification, responded to the narcissistic threat posed by the continued persistence of Judentum (Judaism, Jewry, Jewishness) by representing "the Jew"'s body-or rather parts of that body and the techniques performed upon them. Such fetish-producing practices reveal the question of German-identified modernity to be inseparable from the Jewish Question. But Jewish-identified individuals, immersed in the phantasmagoria of such figurations-in the gutter and garret salon, medical treatise and dirty joke, tabloid caricature and literary depiction, church facade and bric-a-brac souvenir-had their own question, another Jewish Question. They also had other answers, for these physiognomic fragments not only identified "the Jew" but also became for some Jewish-identified individuals the building blocks for working through their particular situations and relaying their diverse responses. The Other Jewish Question maps the dissemination of and interrelationships among these corporeal signifiers in Germanophone cultures between the Enlightenment and the Shoah. Its analyses of ascribed Jewish physiognomy include tracing the gendered trajectory of the reception of Benedict Spinoza's correlation of Jewish persistence, anti-Semitism, and circumcision; the role of Zopf ("braid") in mediating German Gentile-Jewish relations; the skin(ny) on the association of Jews and syphilis in Arthur Dinter's antisemitic bestseller Sin against the Blood and Adolf Hitler's Mein Kampf; as well as the role of Jewish corporeality in the works of such Jewish-identified authors as Rahel Levin Varnhagen, Heinrich Heine, Karl Marx, Max Nordau, Franz Kafka, and Walter Benjamin, as well as such "Jew"-identifying writers as Ludwig Feuerbach and Daniel Paul Schreber. The Other Jewish Question portrays how Jewish-identified individuals moved beyond introjection and disavowal to appropriate and transform this epidemic of signification to make sense of their worlds and our modernity.

Given the vast inventory of verbal and visual images of nonhuman animals-pigs, dogs, vermin, rodents, apes disseminated for millennia to debase, dehumanize, and justify the persecution of Jews, Bestiarium Judaicum asks: What is at play when Jewish-identified writers tell animal stories? Focusing on the nonhuman-animal constructions of primarily Germanophone authors, including Sigmund Freud, Heinrich Heine, Franz Kafka, and Gertrud Kolmar, Jay Geller expands his earlier examinations (On Freud's Jewish Body: Mitigating Circumcisions and The Other Jewish Question: Identifying the Jew and Making Sense of Modernity) of how such writers drew upon representations of Jewish corporeality in order to work through their particular situations in Gentile modernity. From Heine's ironic lizards to Kafka's Red Peter and Siodmak's Wolf Man, Bestiarium Judaicum brings together Jewish cultural studies and critical animal studies to ferret out these writers' engagement with the bestial answers upon which the Jewish and animal questions converged and by which varieties of the species "Jew" were identified.