In a time of national introspection regarding the country s involvement in the persecution of Jews, Poland has begun to reimagine spaces of and for Jewishness in the Polish landscape, not as a form of nostalgia but as a way to encourage the pluralization of contemporary society. The essays in this book explore issues of the restoration, restitution, memorializing, and tourism that have brought present inhabitants into contact with initiatives to revive Jewish sites. They reveal that an emergent Jewish presence in both urban and rural landscapes exists in conflict and collaboration with other remembered minorities, engaging in complex negotiations with local, regional, national, and international groups and interests. With its emphasis on spaces and built environments, this volume illuminates the role of the material world in the complex encounter with the Jewish past in contemporary Poland."

In a time of national introspection regarding the country s involvement in the persecution of Jews, Poland has begun to reimagine spaces of and for Jewishness in the Polish landscape, not as a form of nostalgia but as a way to encourage the pluralization of contemporary society. The essays in this book explore issues of the restoration, restitution, memorializing, and tourism that have brought present inhabitants into contact with initiatives to revive Jewish sites. They reveal that an emergent Jewish presence in both urban and rural landscapes exists in conflict and collaboration with other remembered minorities, engaging in complex negotiations with local, regional, national, and international groups and interests. With its emphasis on spaces and built environments, this volume illuminates the role of the material world in the complex encounter with the Jewish past in contemporary Poland."

Against the gloomy forecast of "The Vanishing Diaspora", the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These "Jewish Revival" and "Jewish Renewal" projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed "lifestyle Judaism." This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency, which calls for a bottom-up empirical analysis of cultural creativity and the re-invention of Jewish tradition worldwide. Indeed, the trope of a "Jewish Renaissance" has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This volume explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post secular world.

In the summer and fall of 1998, ultranationalist Polish Catholics erected hundreds of crosses outside Auschwitz, setting off a fierce debate that pitted Catholics and Jews against one another. While this controversy had ramifications that extended well beyond Poland's borders, Genevieve Zubrzycki sees it as a particularly crucial moment in the development of post-Communist Poland's statehood and its changing relationship to Catholicism. In The Crosses of Auschwitz, Zubrzycki skillfully demonstrates how this episode crystallized latent social conflicts regarding the significance of Catholicism in defining "Polishness" and the role of anti-Semitism in the construction of a new Polish identity. Since the fall of Communism, the binding that has held Polish identity and Catholicism together has begun to erode, creating unease among ultranationalists. Within their construction of Polish identity also exists pride in the Polish people's long history of suffering. For the ultranationalists, then, the crosses at Auschwitz were not only symbols of their ethno-Catholic vision, but also an attempt to lay claim to what they perceived was a Jewish monopoly over martyrdom. This gripping account of the emotional and aesthetic aspects of the scene of the crosses at Auschwitz offers profound insights into what Polishness is today and what it may become.

An in-depth look at why non-Jewish Poles are trying to bring Jewish culture back to life in Poland today Since the early 2000s, Poland has experienced a remarkable Jewish revival, largely driven by non-Jewish Poles with a passionate new interest in all things Jewish. Klezmer music, Jewish-style restaurants, kosher vodka, and festivals of Jewish culture have become popular, while new museums, memorials, Jewish studies programs, and Holocaust research centers reflect soul-searching about Polish-Jewish relations before, during, and after the Holocaust. In Resurrecting the Jew, Genevieve Zubrzycki examines this revival and asks what it means to try to bring Jewish culture back to life in a country where 3 million Jews were murdered and where only about 10,000 Jews now live. Drawing on a decade of participant-observation in Jewish and Jewish-related organizations in Poland, a Birthright trip to Israel with young Polish Jews, and more than a hundred interviews with Jewish and non-Jewish Poles engaged in the Jewish revival, Resurrecting the Jew presents an in-depth look at Jewish life in Poland today. The book shows how the revival has been spurred by progressive Poles who want to break the association between Polishness and Catholicism, promote the idea of a multicultural Poland, and resist the Far Right government. The book also raises urgent questions, relevant far beyond Poland, about the limits of performative solidarity and empathetic forms of cultural appropriation.

Through much of its existence, Quebec's neighbors called it the "priest-ridden province." Today, however, Quebec society is staunchly secular, with a modern welfare state built on lay provision of social services a transformation rooted in the "Quiet Revolution" of the 1960s. In Beheading the Saint, Genevi ve Zubrzycki studies that transformation through a close investigation of the annual Feast of St. John the Baptist of June 24. The celebrations of that national holiday, she shows, provided a venue for a public contesting of the dominant ethno-Catholic conception of French Canadian identity and, via the violent rejection of Catholic symbols, the articulation of a new, secular Quebecois identity. From there, Zubrzycki extends her analysis to the present, looking at the role of Quebecois identity in recent debates over immigration, the place of religious symbols in the public sphere, and the politics of cultural heritage issues that also offer insight on similar debates elsewhere in the world.

Through much of its existence, Quebec's neighbors called it the "priest-ridden province." Today, however, Quebec society is staunchly secular, with a modern welfare state built on lay provision of social services a transformation rooted in the "Quiet Revolution" of the 1960s. In Beheading the Saint, Genevi ve Zubrzycki studies that transformation through a close investigation of the annual Feast of St. John the Baptist of June 24. The celebrations of that national holiday, she shows, provided a venue for a public contesting of the dominant ethno-Catholic conception of French Canadian identity and, via the violent rejection of Catholic symbols, the articulation of a new, secular Quebecois identity. From there, Zubrzycki extends her analysis to the present, looking at the role of Quebecois identity in recent debates over immigration, the place of religious symbols in the public sphere, and the politics of cultural heritage issues that also offer insight on similar debates elsewhere in the world.