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From darkness into the light.
No full textAuthor’s recollections of his life, reaching back to his birthplace in Czechoslovakia, a sojourn in France and his immigration the United States. Intertwined is the family history of the Schleissner and Grodetzky families from Bohemia. The manuscript is dedicated to the author’s parents, Paul Schleissner and Hilda Diamond and was written in memory of his sister, Edith Marion Nathan.From darkness into lightHilda Diamond’s notes, edited by Edith NathanAnni Newbeckdigitize
A brief history of the Arnstein family : (For Katharine Arnstein) /
No full textHistory of the Arnstein family, dating back to Seckel Arnstein in 1751 and his ancestor Ahron Fraenkel in 1645, who established a printing press business in 1699. Seckel Arnstein continued the business of printing of Hebrew bibles, which became famous all over Central and Eastern Europe under the name “S. Arnstein & Sons”. Another predecessor, Leopold Arnstein, founded a dry goods store under the name “Leopold Arnstein & Sons”. Family history of Gustav and Richard Arnstein, the grandfather and father of the author. Gustav Arnstein was born in Sulzbach and raised his family together with his wife Nanette, née Luber, in Wertheim. Later they moved to Stuttgart. In 1907 Gustav Arnstein founded a security business (“Nachtwach- und Schliessdienst”) for local stores and factories. Assimilated life style. World War One. Marriage of the author’s parents Richard and Charlotte, née Heymann. Post-war depression and rise of Nazi movement. Immigration to the United States.The following individuals are named: Arnstein, Seckel, 1751-1825 ; Auer, Ignatz ; Heymann, Berthold ; Heymann, Charlotte ; Luber, Nanette ; Spitzer, Franz.Walter Arnstein was born in 1930 in Stuttgart, Germany. He immigrated together with his family to the United States in 1939, where he continued his education. After getting his Bachelor degree in Social Science he was drafted in the U.S. army during the Korean War (1950-1953). Marriage with Charlotte Sutphen in 1952 in New York. He received an M.A. degree in history at Columbia University and a Ph.D. degree at Northwestern University. Walter Arnstein was appointed Professor of History at the University of Illinois in 1968 until his retirement in 1998.Emigration and immigration, 1933-1945, EnglandGenealogyProfessions and occupations, businessmenProfessions and occupations, historiansProfessions and occupations, merchantsWorld War, 1939-194
History re-edited.
No full textLotte Marcus was asked in 2002 by a friend to look for her passport from Shanghai, which brought back old memories and initiated writing this memoir. Embedded are also 2 photographs. Procedure of obtaining visas, desperate situation in Vienna, relatives deported to Dachau, visit of the daughter of the Chinese diplomat, Feng Shan Ho, who issued visas to Shanghai, China, to save refugees. By looking through her old passport's stamps, she recalls the places she passed on her journey to Shanghai.Lotte Marcus, née Lustig, was born on 05/09/1927 in Vienna where she lived at Schulerstrasse 20, Vienna, Austria with her parents. She attended the following schools: Johannesgasse Schule and Frauen Oberschule in Vienna, Austria. On 01/11/1939, she fled to Shanghai, China, passing by Genova, Italy. She finally came to the USA in April 1946. Upon her arrival she continued studying at various universities. She then worked as a psychologis, settling in Carmel, CA.Nazi Germany; persecution of Jews; 1933-194
History of the books.
No full textA history of the Gottschalk family's book collection, much of which was stored at the free port of Bremen during World War II, including the sale of the books to the University Library of Bremen in 1942, and later efforts to discover the original owners of the books and return them.digitizedHal Godshaw was born as Hans Ludwig Gottschalk in Hannover, Germany, in August 1918. He emigrated from Germany to Ecuador in 1935. In 1938, he was granted a visa for the United States, where he arrived in September of the same year. Hal served in the US Army during World War II.Freddy Godshaw was born as Adolf Gottschalk in Hannover, Germany, in 1923. He was the youngest of six children. His siblings left Germany between 1935 and 1938, and he immigrated to England with his parents in July 1939
Descendants of Simon Rosenthal.
No full textFamily tree and family history of Simon Rosenthal and his descendants, from 1825 to 2003. The family history includes birth, death, and some marriage dates and locations; notes on emigration, residency, and occupations/businesses; and references.digitize
Emigré Gala, San Francisco, California--Leonard Glickman (Box 115, Folder 13)
No full textThis folder of material was located in Box 115. Folder originally titled: Leonard Glickman at Emigre Gala - San Francisco, CA - January 18, 2003.Digital ImageDigital finding aid
The ambiguity of reason: Mendelssohn's writings on Spinoza.
No full textThe modern Jewish philosophers Benedict Spinoza and Moses Mendelssohn are a study in contrasts. While Spinoza was a religious heretic, excoriated by Jews and Gentiles in life and death, Moses Mendelssohn was a loyal member of the Jewish community, whose philosophical talents were celebrated by Jews and Germans alike. Yet despite these differences, Spinoza and Mendelssohn shared an important orientation---both were rationalists who believed in reason's ability to secure metaphysical truth.Scholars frequently cast Mendelssohn as a naive "Guardian of Enlightenment." I take issue with this characterization. By examining Mendelssohn's treatment of Spinoza, I argue that Mendelssohn moves from an unbridled faith in reason to a more complex attitude.Mendelssohn discusses Spinoza in his first and last writings. His attitude to Spinoza is conflicted and inconsistent. While in the early writings, Mendelssohn defends Spinoza, in the later writings he attacks Spinoza bitterly. Why?I argue that Mendelssohn's early defense stems from an unwavering faith in reason's ability to secure religious truth and ameliorate Jewish civil life. Against "enlightened" stereotypes of Jews as superstitious and vicious, Mendelssohn presents the metaphysician Spinoza as a shining example of the Jews' ability to be rational and ethical.But given reason's ability to prove universal religious truth, what place is left for religious particularity? Beginning in 1769, Mendelssohn's commitment to Judaism is repeatedly attacked by his enlightened contemporaries. At the same time, empiricism is making inroads in Germany making rationalist metaphysics seem less plausible.These threats come together in Jacobi's famous disclosure to Mendelssohn that rationalism culminates in Spinozism (i.e atheism). Mendelssohn's understands as a subtext of Jacobi's disclosure that Mendelssohn should abandon his faith in both reason and Judaism.In response to Jacobi, Mendelssohn distinguishes two forms of rationalism---amoral, atheistic rationalism and ethical, theistic rationalism. Mendelssohn presents Spinoza as the prime exponent of the first type of rationalism and attacks him as mistaken. Spinoza's main philosophical shortcoming is his inability to explain finite, empirical perception and the multiplicity in existence.In sum, Mendelssohn comes to realize that rationalism left to itself can yield dangerous moral and religious consequences and must be combined with attention to finite empirical perception.Thesis (Ph.D.)--Indiana University, 2003.School code: 0093
The aesthetics of regeneration: The Zionist invention of the muscle Jew and the visual culture of the fin-de-siecle.
No full textThis dissertation is a study of the visual culture and aesthetic discourses of Zionism between 1890 and 1918. By focusing on Max Nordau's fraught invention of the "muscle Jew" and his paradoxical aesthetics of regeneration, I show how Zionism made use of the domain of the visual for re-imagining both the individual Jewish body and the body politic through various modes of representation and cultural dissemination. At the same time, I show how Zionist body culture emerged in collaboration with other dubious and contradictory discourses including decadence, eugenics, nationalism, and colonialism. Not only does the muscle Jew have to be seen as a figure for overcoming prevalent anti-Semitic stereotypes of the weak, degenerate Jew, but it also has to be evaluated as the product of this confluence of discourses and its attendant politics of regeneration.The first part of the dissertation, "The Art of Regeneration/The Regeneration of Art," examines how the late-nineteenth century belief that art is the expression of both the health of the nation and the vitality of its people bears on the reformation of the "artless" Jewish tradition. In chapter two I argue that Nordau's Zionist articulation of the muscle Jew is informed by the same aesthetic logic found not only in his earlier project of Degeneration but also in Julius Langbehn's decidedly more "volkisch" cultural criticism. The third chapter, "Martin Buber and the Origins of Jewish National Art," examines the role of Jewish artistic production in the creation of nationality by focusing on the art of Lesser Ury, Jacob Epstein, and E. M. Lilien. Part two, "Bio-Power," examines the ways in which the discourses of muscle Jewry moved between the regeneration of the individual body and the regulation of the body politic. Chapter four analyzes the visual culture of the muscle Jew in the journal Die Judische Turnzeitung as well as the public exhibition of Jewish hygiene and sexuality. In the last chapter, I turn to Zionist colonial fantasies, giving particular attention to the ways in which photography was deployed in imagining, representing, reconnoitering, and, ultimately, possessing both the territory and people of Palestine.Thesis (Ph.D.)--University of California, Berkeley, 2003.School code: 0028
Private schools for Jewish girls in Tsarist Russia.
No full textThe story of private girls' schools is part of the larger story of Jewish life in Russia. The introductory chapters serve to contextualize the new schools by analyzing attitudes toward women's education, and educational options open to Jewish girls. The Russian government, the maskilim and the traditional rabbinate each came, over time, to advocate educating Jewish girls, albeit for different reasons. While for many of the Jews involved women's education was tied to ideas of marital satisfaction and the proper role for Jewish women, the government became involved in Jewish women's education seemingly by accident.Amongst the wide variety of formal and informal educational options open to Jewish girls, private Jewish schools flourished in the second half of the nineteenth century. This had to do with growing demand as well as government subsidization. For as it became clear that a portion of the candle tax monies set aside for building the government Jewish school system for boys was not being used, enterprising educators gained permission to use it to strengthen their private schools for Jewish girls.With the help of government support and the trust of much of the populace, these schools were able to serve a large cross-section of the Jewish community. Girls from vastly different socio-economic backgrounds came together to learn Russian and new approaches to the Jewish religion. However, in order to maintain enrollment, the principals knew that their curricula could not be too radical. Modern content and techniques were introduced slowly and carefully.The final chapter examines the evaluation of the schools by contemporaries as well as the forces that led to the end of this first period of formal education for Jewish girls in Russia. By the end of the nineteenth century the gradual pace of reform in these schools no longer suited the mood of the Jewish community. Russian Jewry was in a state of flux and seeking increasingly radical political and educational solutions. A variety of innovations first instituted in private schools for Jewish girls were to form the basis of later educational experiments.The revelation of this extensive network of schools, training thousands of Jewish girls from as early as the 1840s, demands recognition of the role of women in transforming Russian Jewish society. Placed within their historical context, these schools represent an important and hitherto undocumented step in Russian Jewry's path towards modernity. (Abstract shortened by UMI.)Thesis (Ph.D.)--Brandeis University, 2003.School code: 0021