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Mark Rothko and the politics of Jewish identity, 1939-1945.
No full textThis dissertation addresses the problem of Jewish identity as manifested in the life and work of Mark Rothko during World War II. It argues that abstraction was a key component in the construction and deconstruction of that identity and situates Rothko's move toward abstraction against the development of a notion of "Jewish" art in the 1930s and 40s. The problem of Jewish identity came to the fore between 1939 and 1945 as Rothko responded to competing social imperatives: to be a modern artist, to be American, and to respond to the events of World War II. This study argues that for Mark Rothko in the early 1940s dissimulation, conscious or not, of identifiably Jewish images was necessary to secure his social identity as a modern, American artist. Further, the visual and textual discourses Rothko generated partially carried out his own process of assimilation. Chapters Two and Three show that Jewish identity was a significant issue for Rothko; that his membership in the Jewish community in New York significantly colored his experience of the war; that this experience was different from that of other, Protestant artists and that his social position as a Jew was germane to his art and life at the opening of World War II. Chapter Three discusses the ways in which various artists' organizations and galleries in New York contributed to the positioning of an artist in terms of style, politics and ethnic identity. Myth, a key element in Rothko's artistic program, provided a conception of humanity that circumvented national, historical, ethnic, and religious differences. Chapter Four argues that part of the appeal of myth for Rothko and his cohorts was the universalizing--and therefore de-ethnicizing--aspect inhering in many contemporary views of myth. Chapter Five examines a range of American writings of the World War II period as a way of situating Rothko's fixation on tragedy--evidenced in his statements and the titles of works--within a larger discourse concerning modernity. The conclusion explores directions for further research.Thesis (Ph.D.)--University of Southern California, 1997.School code: 0208
How beautiful we were.
No full textDescription of the author's family history. Her parents, Hanna and Louis Silberman, married in 1918. Marga was the last child of four. Recollection of her father's sudden death in 1934 due to the shock of an announced arrest by the Gestapo. Her mother had to take a job as a housekeeper, and Marga was sent to Schermbeck to live with her mother's younger sister Paula and her grandparents in the countryside. Her maternal grandfather Gustav Adelsheimer was a cattle dealer and a respected member of the local Jewish community. Celebration of Jewish holidays. Disrupted education due to Nazi laws. Recollections of the terrors of Kristallnacht, when they were forced to leave their house and run for shelter in the woods. The family moved to stay with relatives in Berlin shortly thereafter. Difficult circumstances of life in Nazi Germany and increasing anti-Jewish regulations. Their immigration papers arrived in May 1941, and Marga and her mother were able to immigrate to USA via Lisbon. Arrival in New York. Difficult new beginnings. Marga's mother took a position as a housekeeper, and Marga was sent to live with a German-speaking foster family during the school year. Cultural and language differences. After two years her mother and sister had saved enough for an own apartment, and the family was reunited. Return to Schermbeck in 1981. Recollections of the family members who perished in the Holocaust. Reunion with her Gentile friend Irmgard in Schermbeck. Reconciliation with residents of Schermbeck. Return to Lemforde together with her sister Hilde in 1986. Reflections on her frequent reconciliation meetings in Germany and her effort to commemorate the Holocaust.Marga Randall was born as Marga Silberman in Lemforde, Germany in 1930. The family moved to Berlin in 1939 and immigrated to the United States via Lisbon in 1941.Synopsis in fileDinslakenDorstenChildhoodEducation, primary and secondary, 1933-1945Germany, history, 1933-1945Germany, history, after 1945-1989Holidays, JewishHolocaustMigration, internalSynagoguesWomen, employmen
On Being Jewish /
No full textTrip back to Vienna in 1965 for first time since emigration; youth in Vienna; relationship with parents; relationship to Judaism and Jewish identity as child; move to Liebauthal in Czechoslvakia in 1932; life in Liebauthal; school in Eger; religious education; move to Prague; life in Prague; memories of grandmothers; emigration to England in 1939; school in England; baptism into Church of England; emigration of parents to England; work and study in Manchester; job testing parachutes; study at Technical College in Leicester; anti-Semitism in England; victory celebration in London at end of war; death of father; life in London after war; sister's encounter with anti-Semitism in England; emgiration to USA in 1947; arrival in San Francisco; college at Berkeley; marriage and birth of children; joins synagogue congregation; death of mother; divorce, second marriage, and second divorce; trip to Germany; tip to Israel; experiences in Israel; visit to Prague and Czech Republic; visit to Theresienstadt; account of cousin's survival of the Holocaust; return to father's factory in Liebauthal; final reflections on being Jewish.Bridget Stross Laky was born in Vienna in 1924, emigrated to England in 1939 and to the USA in 1947.Synopsis in fileAuschwitz (Concentration camp)DivorceEducation; primary and secondary; 1918-1933Education; primary and seconEducation; higher; after 1945LeicesterLondonManchesterStross Laky, BridgetTheresienstadt (Concentration camp
Juden in Dornach : Zur Geschichte einer Landjudengemeinde im 17. und 18. Jahrhundert.
No full textClipping about the rural Jewish community in Dornach in the 17th and 18th century, in: Basler Magazin Nummer 51digitize
Ancestors of Abraham Metz Kahn.
No full textFamily tree of Abraham Metz Kahn's ancestors from Mommenheim, France, including dates from the 1700s and locations in Alsace, France as well as Mississippi, Louisiana, Illinois and others.digitize
AHC interview with Ann Kathrin Hamber
No full textAnn Kathrin Hamber, nee Anna Katharina Langfelder, was born in Vienna in 1911. She immigrated to the US via London
Jewish collectors in Wilhelmine Germany : titles, profession, adress.
No full textList of Jewish art collectors in Berlin during the Wilhelmine period, 1870-1918.The folowing names are mentioned in this manuscript:Arnhold, Eduard; Bernstein, Carl; Feist, Hermine; Feist, Otto; Friedländer-Fuldt, Fritz v; Goldschmidt, Rudolph Philip; Gurlitt, Cornelius; Güterbock, Bruno; Hainauer, Oskar; Huldschinsky, Oskar; Jaffe, Alfons; Kappel, Marcus; Koppel, Leopold; Liebermann, Max; Mendelssohn, Franz v; Mendelssohn, Robert v; Mosse, Rudolf; Mühsam, Jacques; Oppenheim, Benoit; Rathenau, Emil; Rathenau, Walter; Rosenberg, Hermann; Simon, Eduard; Simon, James; Sussmann-Hellborn, L; Weisbach, Valentin; Weisbach, Werner
Upper Mezzanine of Synagogue Tofre Begadim (of the Tailors), circa 1894, Galata Quarter, Istanbul
No full textStone tablets of the Ten Commandments - carefully wrapped when the synagogue was taken out of use at least 30 years ago- are found on a crumbling upper mezzanineDigital imag
Synagogue Beit Israel (House of Israel), 1953, Sisli Quarter, Istanbul
No full textMany Jews have moved in recent years from the historic Jewish quarters of Balat, Haskoy and Galata to the outerlying districts of Istanbul, such as Sisli. Used twice daily and full on Shabat, Beit Israel is a dramatic, long and narrow space crowned by a great double-height barrel vault and culminating at each end with a stained glass window.Digital imag
Sukkah by the synagogue Hemdat Israel (Compassion of Israel), Haydarpasha Quarter, Istanbul,
No full textFor the autumn holiday of Sukkot, each congregation decorates the roof of its sukkah with leaves and fruits. The walls of the sukkah are then lined with ornate Ark curtains.Digital imag