Nineteenth Century Jewish Literature

Recent scholarship has brought to light the existence of a dynamic world of specifically Jewish forms of literature in the nineteenth century—fiction by Jews, about Jews, and often designed largely for Jews. This volume makes this material accessible to English speakers for the first time, offering a selection of Jewish fiction from France, Great Britain, and the German-speaking world. The stories are remarkably varied, ranging from historical fiction to sentimental romance, to social satire, but they all engage with key dilemmas including assimilation, national allegiance, and the position of women. Offering unique insights into the hopes and fears of Jews experiencing the dramatic impact of modernity, the literature collected in this book will provide compelling reading for all those interested in modern Jewish history and culture, whether general readers, students, or scholars.

Leo Wiener in this book "The History of Yiddish Literature in the Nineteenth Century" discusses the history of the Judeo-German literature popularly known as the Yiddish literature. He discussed the Judeo-German language, the folklores, folksongs, poetries, and other things related to this unique form of literature that was popular during the nineteenth century. This book is a historical piece on one of the most incredible aspects of arts – literature.

In this book, Maurice Samuels brings to light little known works of literature produced from 1830 to 1870 by the first generation of Jews born as French citizens. These writers, Samuels asserts, used fiction as a laboratory to experiment with new forms of Jewish identity relevant to the modern world. In their stories and novels, they responded to the stereotypical depictions of Jews in French culture while creatively adapting the forms and genres of the French literary tradition. They also offered innovative solutions to the central dilemmas of Jewish modernity in the French context—including how to reconcile their identities as Jews with the universalizing demands of the French revolutionary tradition. While their solutions ranged from complete assimilation to a modern brand of orthodoxy, these writers collectively illustrate the creativity of a community in the face of unprecedented upheaval.

No Place in Time: The Hebraic Myth in Late-Nineteenth-Century American Literature examines how the Hebraic myth, in which Jewishness became a metaphor for an ancient, pre-Christian past, was reimagined in nineteenth-century American realism. The Hebraic myth, while integral to a Protestant understanding of time, was incapable of addressing modern Jewishness, especially in the context of the growing social and national concern around the "Jewish problem." Sharon B. Oster shows how realist authors consequently cast Jews as caught between a distant past and a promising American future. In either case, whether creating or disrupting temporal continuity, Jewishness existed outside of time. No Place in Time complicates the debates over Eastern European immigration in the 1880s and questions of assimilation to a Protestant American culture. The first chapter begins in the world of periodicals, an interconnected literary culture, out of which Abraham Cahan emerged as a literary voice of Jewish immigrants caught between nostalgia and a messianic future outside of linear progression. Moving from the margins to the center of literary realism, the second chapter revolves around Henry James’s modernization of the "noble Hebrew" as a figure of mediation and reconciliation. The third chapter extends this analysis into the naturalism of Edith Wharton, who takes up questions of intimacy and intermarriage, and places "the Jew" at the nexus of competing futures shaped by uncertainty and risk. A number of Jewish female perspectives are included in the fourth chapter that recasts plots of cultural assimilation through intermarriage in terms of time: if a Jewish past exists in tension with an American future, these writers recuperate the "Hebraic myth" for themselves to imagine a viable Jewish future. No Place in Time ends with a brief look at poet Emma Lazarus, whose understanding of Jewishness was distinctly modern, not nostalgic, mythical, or dead. No Place in Time highlights a significant shift in how Jewishness was represented in American literature, and, as such, raises questions of identity, immigration, and religion. This volume will be of interest to scholars of nineteenth- and turn-of-the-century American literature, American Jewish literature, and literature as it intersects with immigration, religion, or temporality, as well as anyone interested in Jewish studies.

This work, originally published in Mannheim in 1891, is a collection of twenty-six stories illustrating various aspect of Jewish life and culture in Europe prior to the twentieth century. Each story takes place in a different country, ranging from England to Turkey, and develops an isolated topic or theme from Jewish life, such as its holidays, cabalism, the Chasidic movement, fanaticism, secularism, etc., in a sometimes humorous, sometimes dramatic, and often sentimental fashion. While the endings are always happy, the level of historic realism in the stories is high. Jewish Life offers a richly detailed portrait of Jewish customs and culture prior to the deplorably successful attempt to destroy them during the Holocaust.

"Jews on the Frontier offers a religious history that begins in an unexpected place: on the road. Shari Rabin recounts the journey of Jewish people as they left Eastern cities and ventured into the American West and South during the nineteenth century. It brings to life the successes and obstacles of these travels, from the unprecedented economic opportunities to the anonymity and loneliness that complicated the many legal obligations of traditional Jewish life. Without government-supported communities or reliable authorities, where could one procure kosher meat? Alone in the American wilderness, how could one find nine co-religionists for a minyan (prayer quorum)? Without identity documents, how could one really know that someone was Jewish?"--[Site internet éditeur].