First published in a Yiddish edition in 1958, Profiles of a Lost World is an incomparable source of information about Eastern Europe before World War II as well as an invaluable touchstone for understanding a rich and complex cultural environment. Hirsz Abramowicz (1881-1960), a prominent Jewish educator, writer, and cultural activist, knew that world and wrote about it, and his writings provide a rare eyewitness account of Jewish life during the first half of the twentieth century.

Abramowicz was a witness to war, revolution, and major cultural transformations in the Jewish world. His essays, written and originally published in Yiddish between 1920 and 1955, document the local history of Lithuanian Jewry in rural and small-town settings, and in the city of Vilna -- the "Jerusalem of Lithuania" -- which was a major center of East European Jewish intellectual and cultural life. They shed important light on the daily life of Jews and the flourishing of modern Yiddish culture in Eastern Europe during the early twentieth century and offer a personal perspective on the rise of Jewish radical politics.

The collection incorporates local history of Lithuanian Jewry, shtetl folklore, observations on rural occupations, Jewish education, and life under German occupation during World War I. It also includes a series of profiles of leading social and intellectual Jewish personalities of the authors day, from traditional scholars to revolutionaries. Together the selections provide a unique blend of social and personal history and a window on a lost world.

The most widely spoken Jewish language on the eve of the Holocaust, Yiddish continues to play a significant role in Jewish life today, from Hasidim for whom it is a language of daily life to avant-garde performers, political activists, and LGBTQ writers turning to Yiddish for inspiration. Yiddish: Biography of a Language presents the story of this centuries-old language, the defining vernacular of Ashkenazi Jews, from its origins to the present. Jeffrey Shandler tells the multifaceted history of Yiddish in the form of a biographical profile, revealing surprising insights through a series of thematic chapters. He addresses key aspects of Yiddish as the language of a diasporic population, whose speakers have always used more than one language. As the vernacular of a marginalized minority, Yiddish has often been held in low regard compared to other languages, and its legitimacy as a language has been questioned. But some devoted Yiddish speakers have championed the language as embodying the essence of Jewish culture and a defining feature of a Jewish national identity. Despite predictions of the demise of Yiddish-dating back well before half of its speakers were murdered during the Holocaust-the language leads a vibrant, evolving life to this day.

Engaging media has been an ongoing issue for American Jews, as it has been for other religious communities in the United States, for several generations. Jews, God, and Videotape is a pioneering examination of the impact of new communications technologies and media practices on the religious life of American Jewry over the past century. Shandler's examples range from early recordings of cantorial music to Hasidic outreach on the Internet. In between he explores mid-twentieth-century ecumenical radio and television broadcasting, video documentation of life cycle rituals, museum displays and tourist practices as means for engaging the Holocaust as a moral touchstone, and the role of mass-produced material culture in Jews' responses to the American celebration of Christmas.

Shandler argues that the impact of these and other media on American Judaism is varied and extensive: they have challenged the role of clergy and transformed the nature of ritual; facilitated innovations in religious practice and scholarship, as well as efforts to maintain traditional observance and teachings; created venues for outreach, both to enhance relationships with non-Jewish neighbors and to promote greater religiosity among Jews; even redefined the notion of what might constitute a Jewish religious community or spiritual experience. As Jews, God, and Videotape demonstrates, American Jews' experiences are emblematic of how religious communities' engagements with new media have become central to defining religiosity in the modern age.

Holocaust Memory in the Digital Age explores the nexus of new media and memory practices, raising questions about how advances in digital technologies continue to influence the nature of Holocaust memorialization. Through an in-depth study of the largest and most widely available collection of videotaped interviews with survivors and other witnesses to the Holocaust, the University of Southern California Shoah Foundation's Visual History Archive, Jeffrey Shandler weighs the possibilities and challenges brought about by digital forms of public memory. The Visual History Archive's holdings are extensive-over 100,000 hours of video, including interviews with over 50,000 individuals-and came about at a time of heightened anxiety about the imminent passing of the generation of Holocaust survivors and other eyewitnesses. Now, the Shoah Foundation's investment in new digital media is instrumental to its commitment to remembering the Holocaust both as a subject of historical importance in its own right and as a paradigmatic moral exhortation against intolerance. Shandler not only considers the Archive as a whole, but also looks closely at individual survivors' stories, focusing on narrative, language, and spectacle to understand how Holocaust remembrance is mediated.

Engaging media has been an ongoing issue for American Jews, as it has been for other religious communities in the United States, for several generations. Jews, God, and Videotape is a pioneering examination of the impact of new communications technologies and media practices on the religious life of American Jewry over the past century. Shandler's examples range from early recordings of cantorial music to Hasidic outreach on the Internet. In between he explores mid-twentieth-century ecumenical radio and television broadcasting, video documentation of life cycle rituals, museum displays and tourist practices as means for engaging the Holocaust as a moral touchstone, and the role of mass-produced material culture in Jews' responses to the American celebration of Christmas.

Shandler argues that the impact of these and other media on American Judaism is varied and extensive: they have challenged the role of clergy and transformed the nature of ritual; facilitated innovations in religious practice and scholarship, as well as efforts to maintain traditional observance and teachings; created venues for outreach, both to enhance relationships with non-Jewish neighbors and to promote greater religiosity among Jews; even redefined the notion of what might constitute a Jewish religious community or spiritual experience. As Jews, God, and Videotape demonstrates, American Jews' experiences are emblematic of how religious communities' engagements with new media have become central to defining religiosity in the modern age.

Holocaust Memory in the Digital Age explores the nexus of new media and memory practices, raising questions about how advances in digital technologies continue to influence the nature of Holocaust memorialization. Through an in-depth study of the largest and most widely available collection of videotaped interviews with survivors and other witnesses to the Holocaust, the University of Southern California Shoah Foundation's Visual History Archive, Jeffrey Shandler weighs the possibilities and challenges brought about by digital forms of public memory. The Visual History Archive's holdings are extensive-over 100,000 hours of video, including interviews with over 50,000 individuals-and came about at a time of heightened anxiety about the imminent passing of the generation of Holocaust survivors and other eyewitnesses. Now, the Shoah Foundation's investment in new digital media is instrumental to its commitment to remembering the Holocaust both as a subject of historical importance in its own right and as a paradigmatic moral exhortation against intolerance. Shandler not only considers the Archive as a whole, but also looks closely at individual survivors' stories, focusing on narrative, language, and spectacle to understand how Holocaust remembrance is mediated.

Shandler provides the first account of how television has familiarized the American people with the Holocaust. He starts with wartime newsreels of liberated concentration camps, showing how they set the moral tone for viewing scenes of genocide, and then moves to television to explain how the Holocaust and the Holocaust survivor have gained stature as moral symbols in American culture. Shandler also examines the many controversies that televised presentations of the Holocaust have sparked, demonstrating how their impact extends well beyond the broadcasts themselves.

""Adventures in Yiddishland" presents a familiar phenomenon in American-Jewish culture that has rarely been seen before. Shandler has a thorough command not only of contemporary Yiddish, but indeed in all its historical stages."--Naomi Seidman, author of "A Marriage Made in Heaven: The Sexual Politics of Hebrew and Yiddish"
"A brilliant and original take on Yiddish in the post-World War II period. The book is beautifully conceived, thoroughly researched, logically structured, and clearly written. The writing is lively and the argument is clear and richly documented. While the focus is on post-World War II America, the book reaches back in time to virtually the entire history of Yiddish, but especially Yiddish in the modern period."--Barbara Kirshenblatt-Gimblett, author of "Destination Culture: Tourism, Museums, and Heritage"

This is a unique work. It is one of the first books written for young readers describing the early days of the event that has since come to be known as the Holocaust. Originally written in Yiddish in 1938, it is one of the most accomplished works of children's literature in this language. It is also the only book for young readers by Glatshteyn, a major American Yiddish poet, novelist, and essayist.
Written in the form of a suspense novel, "Emil and Karl" draws readers into the dilemmas faced by two young boys--one Jewish, the other not--when they suddenly find themselves without families or homes in Vienna on the eve of World War II. Because the book was written before World War II, and before the full revelations of the Third Reich's persecution of Jews and other civilians, it offers a fascinating look at life during this period and the moral challenges people faced under Nazism. It is also a taut, gripping, page-turner of the first order.

For more than a century, the Lower East Side of New York City has been recognized and scrutinized as the largest and most vibrant immigrant Jewish neighborhood in America. In recent years a spate of art works, performances, and tourist productions have fostered increased interest in the neighborhood. This lively book explores the dynamics of Lower East Side memory and considers the changing ways that this unique neighborhood has been embraced by American Jews over the course of a century. Part 1, "The Dynamics of Remembrance," investigates multiple facets of life on the Lower East Side and considers the emerging repertoire of memory that took shape around the neighborhood. Themes include the naming of the Lower East Side, a century of photography of the neighborhood, and the colorful histories of synagogues and schools, restaurants and cabarets. Part 2, "Contemporary Recollections," examines the recent upsurge of interest in the Lower East Side as a site of Jewish heritage and cultural innovation. Topics include the creation of the Tenement Museum, walking tours of the neighborhood and visits to popular "period" restaurants, the experience of a documentary filmmaker, and the performance of memory in a refurbished synagogue. A generous selection of photographs enhances the book s wide-ranging insights into how the Lower East Side became a touchstone of Jewish identity and history.

Contributors include Stephan Brumberg, Hasia R. Diner, Joseph Dorman, Paula Hyman, Eve Jochnowitz, Seth Kamil, David Kaufman, Jack Kugelmass, David Lobenstine, Mario Maffi, Deborah Dash Moore, Riv-Ellen Prell, Moses Rischin, Jeffrey Shandler, Suzanne Wasserman, Aviva Weintraub, and Beth S. Wenger."

As millions of people around the world who have read her diary attest, Anne Frank, the most familiar victim of the Holocaust, has a remarkable place in contemporary memory. Anne Frank Unbound looks beyond this young girl's words at the numerous ways people have engaged her life and writing. Apart from officially sanctioned works and organizations, there exists a prodigious amount of cultural production, which encompasses literature, art, music, film, television, blogs, pedagogy, scholarship, religious ritual, and comedy. Created by both artists and amateurs, these responses to Anne Frank range from veneration to irreverence. Although at times they challenge conventional perceptions of her significance, these works testify to the power of Anne Frank, the writer, and Anne Frank, the cultural phenomenon, as people worldwide forge their own connections with the diary and its author. -- Indiana University Press