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I am a history professor who is drawn to history out of a love of recovering and making accessible otherwise forgotten voices and stories of the past. I’m especially interested in relationships between Jews and Muslims and how they’ve dealt with minorityhood, displacement, colonialism, and modernization. I’ve written four books, two focusing on Muslims and two on Jews, as well as numerous articles. Among my greatest pleasures as a scholar is seeing my readers begin with an interest in the stories of one religious group (either Muslims or Jews) and then become so curious about the drama, joy, and conflicts of the era that they become interested in the stories of the other as well.
Drawing on memoirs, Jews and Islamic Law in Early 20th-Century Yemenprovides an engaging portrait of Yemeni Jews in the decades before their mass migration to Israel. Wagner chronicles the vast social and political challenges that Yemenis faced and how these impacted the intimate ties and sometimes formidable tensions between Jews and Muslims. His book is one of the most entertaining in Jewish studies. Like the memoir writers upon whom he draws, Wagner has an eye for a good story. We learn about Jews from all walks of life – upstanding rabbis and merchants, but also practitioners of magic, bootleggers, swindlers, and ruffians who are unafraid to brawl with Muslims. All of these stories are carefully analyzed and contextualized by Wagner, who is deeply learned in both Jewish and Islamic literature.
In early 20th-century Yemen, a sizable Jewish population was subject to sumptuary laws and social restrictions. Jews regularly came into contact with Islamic courts and Muslim jurists, by choice and by necessity, became embroiled in the most intimate details of their Jewish neighbors' lives. Mark S. Wagner draws on autobiographical writings to study the careers of three Jewish intermediaries who used their knowledge of Islamic law to manipulate the shari'a for their own benefit and for the good of their community. The result is a fresh perspective on the place of religious minorities in Muslim societies.
I am a history professor who is drawn to history out of a love of recovering and making accessible otherwise forgotten voices and stories of the past. I’m especially interested in relationships between Jews and Muslims and how they’ve dealt with minorityhood, displacement, colonialism, and modernization. I’ve written four books, two focusing on Muslims and two on Jews, as well as numerous articles. Among my greatest pleasures as a scholar is seeing my readers begin with an interest in the stories of one religious group (either Muslims or Jews) and then become so curious about the drama, joy, and conflicts of the era that they become interested in the stories of the other as well.
Dina Danon’sThe Jews of Ottoman Izmirvividly captures life in that city as it was being transformed by Ottoman and European modernities. Danon’s book embraces the full diversity of the city. We meet men, women, children, Jews, Christians, and Muslims, rich and poor, foreigners and locals. Danon argues that the story of Jewish modernization in Izmir is very different from that of the Jews of Europe. In Izmir, Jews were not made to feel that their religious particularism impinged on their loyalty as citizens. They never dismantled their semi-autonomous institutions of communal leadership, nor were they asked to do so. Nonetheless, even as the community retained its organizational structure, fissures developed along socio-economic lines that profoundly changed how Jews engaged both with one another and with their fellow Ottomans.
By the turn of the twentieth century, the eastern Mediterranean port city of Izmir had been home to a vibrant and substantial Sephardi Jewish community for over four hundred years, and had emerged as a major center of Jewish life. The Jews of Ottoman Izmir tells the story of this long overlooked Jewish community, drawing on previously untapped Ladino archival material.
Across Europe, Jews were often confronted with the notion that their religious and cultural distinctiveness was somehow incompatible with the modern age. Yet the view from Ottoman Izmir invites a different approach: what happens when Jewish difference is totally…
I am a history professor who is drawn to history out of a love of recovering and making accessible otherwise forgotten voices and stories of the past. I’m especially interested in relationships between Jews and Muslims and how they’ve dealt with minorityhood, displacement, colonialism, and modernization. I’ve written four books, two focusing on Muslims and two on Jews, as well as numerous articles. Among my greatest pleasures as a scholar is seeing my readers begin with an interest in the stories of one religious group (either Muslims or Jews) and then become so curious about the drama, joy, and conflicts of the era that they become interested in the stories of the other as well.
Alma Heckman’sThe Sultan’s Communistsuses the life stories of five prominent Moroccan Jewish communists to paint a complex picture of Jewish identity in twentieth-century Morocco. By documenting their struggles, Heckman details the often surprising ways in which Moroccan Jews negotiated their political environment and mediated between Moroccan patriotism, French colonialism, radical politics, Arab and Jewish identity, and Zionism. She also describes the ways in which the Moroccan sultan reimagined his relationship with the country’s Jews and the surprising history of how and why he ultimately came to embrace Jewish communists, who, to begin with, had been the subject of severe repression, including imprisonment and exile.
The Sultan's Communists uncovers the history of Jewish radical involvement in Morocco's national liberation project and examines how Moroccan Jews envisioned themselves participating as citizens in a newly-independent Morocco. Closely following the lives of five prominent Moroccan Jewish Communists (Leon Rene Sultan, Edmond Amran El Maleh, Abraham Serfaty, Simon Levy, and Sion Assidon), Alma Rachel Heckman describes how Moroccan Communist Jews fit within the story of mass Jewish exodus from Morocco in the 1950s and '60s, and how they survived oppressive post-independence authoritarian rule under the Moroccan monarchy to ultimately become heroic emblems of state-sponsored Muslim-Jewish tolerance.
I am a history professor who is drawn to history out of a love of recovering and making accessible otherwise forgotten voices and stories of the past. I’m especially interested in relationships between Jews and Muslims and how they’ve dealt with minorityhood, displacement, colonialism, and modernization. I’ve written four books, two focusing on Muslims and two on Jews, as well as numerous articles. Among my greatest pleasures as a scholar is seeing my readers begin with an interest in the stories of one religious group (either Muslims or Jews) and then become so curious about the drama, joy, and conflicts of the era that they become interested in the stories of the other as well.
Daniel Schroeter’s The Sultan’s Jewfocuses on the colorful life of Me'ir Macnin (d. 1835), an ambassador-at-large for two successive Moroccan sultans. Schroeter uses Macnin’s life to discuss three main topics: the relationship between Jews and Muslims in Morocco; the relationship between Moroccan Jews and the Sephardic world beyond; and Morocco’s relationship with Europe. Macnin’s ambassadorial stint in London, which eventually saw him become the president of the city’s main synagogue, also allows Schroeter to talk about the complexities of Jewish life in Britain and of Sephardic/Ashkenazic rivalries. The power of Schroeter’s work is in presenting a sophisticated political and socio-economic study through the lens of a gripping biography.
This pathbreaking study uses the extraordinary life of Meir Macnin, a prosperous Jewish merchant, as a lens for examining the Jewish community of Morocco and its relationship to the Sephardi world in the late eighteenth and early nineteenth centuries. Macnin, a member of one of the most prominent Jewish families in Marrakesh, became the most important merchant for the sultans who ruled Morocco, and was their chief intermediary between Morocco and Europe. He lived in London for about twenty years, and then shuttled between Morocco and England for fifteen years until his death in 1835.
I’m a home cook, not a restaurant chef. I add a pinch of this and splash of that. As a chronicler of other people's culinary habits, I need to understand why we cook the way we do. At its simplest and most basic, what goes into the ancestral cooking-pot depends on who we are, where we live, and where we come from. Which is why whenever we want to remind ourselves who we are, we look for traditional recipes in culinary bibles produced at moments of change. I was born at a moment of change myself, in bombed-out London in 1941, at the height of the Blitz.
After President Nasser expelled her family along with most of Egypt's Jewish population in the 1950s, young Claudia Douek, art student in London, began to collect memories and family recipes from her fellow refugees.
The subtext is what it means to be a woman - young or old - obliged to create a new life in an alien land. I once asked Claudia why it is that so many cookery writers are of Jewish descent (as am I): "Simple. We need to remember who we are."
A stylish writer with an artist's eye who's also a serious historian, Middle Eastern is the book I treasure not only for culinary inspiration (authenticity guaranteed), but for the accuracy and accessibility of her beautiful prose.
More than 500 recipes from the subtle, spicy, varied cuisines of the Middle East, ranging from inexpensive but tasty peasant fare to elaborate banquet dishes.
I always felt that Middle Eastern studies is different from other fields of history. Its ever-presence in our life, the news cycle, religious life, political life, yet, because of language barriers and other filters, there’s a gap in knowledge that is highly conspicuous when forming one’s opinion. When I started my academic training, I felt like I was swimming in this ocean of histories that were completely unknown to me. I studied the Jewish histories of the region only later in my training and found that this gap is even more visible when talking about the history of Jews in the Middle East, because of misconceptions of antisemitism, the Israel-Palestine conflict, political tilt of media outlet, and more. For me, entering this field was a way to understand long-term processes in my own society, and expand the body of scholarship to enrich the public conversation on top of the academic one.
Iraq was home to about 150,000 Jews until 1948-1951. Baghdad was a very much Jewish city. Iraqi Jews were very assimilated, but there was very little known about the political and social history of Iraqi Jews beyond the Zionist story. While many of the Iraqi Jews did indeed view Zionism as a viable solution for them, overlooking Jewish involvement in Iraqi national and communist organizations misses several of the most fascinating transformations of any Jewish community in the world. In this book, Bashkin analyzed the social, cultural, and national participation of Iraqi Jews from within the perspective of Iraqi society. Interestingly, many of the patterns continued even after their migration to Israel.
Although Iraqi Jews saw themselves as Iraqi patriots, their community-which had existed in Iraq for more than 2,500 years-was displaced following the establishment of the state of Israel. New Babylonians chronicles the lives of these Jews, their urban Arab culture, and their hopes for a democratic nation-state. It studies their ideas about Judaism, Islam, secularism, modernity, and reform, focusing on Iraqi Jews who internalized narratives of Arab and Iraqi nationalisms and on those who turned to communism in the 1940s. As the book reveals, the ultimate displacement of this community was not the result of a perpetual persecution on the…
I’m a food writer and photographer, and my area of expertise is Jewish cuisine. I'm pretty much a nerd when it comes to cookbooks and I think I own all of the available literature on kosher/Jewish cuisine. I was born in Milan, but I live and work in Santa Monica, California, where I also own a tiny business, Café Lovi. In 2009, I co-founded a website called Labna, the only Jewish/Kosher cooking blog in Italy, specializing in Italian and Jewish cuisine. Since then, I have been spreading the word about the marvels of Jewish food, and Italian Jewish food in particular, in Italy and abroad. Cooking alla Giudia is my English-language debut.
There is a reason why this book is called The Jewish Cookbook: it’s because this is the Jewish cookbook you need to have. Among the recently published books on the topic of Jewish cuisine, Leah’s is well researched, comprehensive and extensive (over 400 recipes from the Middle East to the Americas, Europe, Asia, and Africa!) yet accurate. The photos are beautiful too. I believe I own pretty much all the classic Jewish cookbooks, but this one is by far one of the best on the topic and one whose recipes I’ll be cooking from over and over again.
A rich trove of contemporary global Jewish cuisine, featuring hundreds of stories and recipes for home cooks everywhere
The Jewish Cookbook is an inspiring celebration of the diversity and breadth of this venerable culinary tradition. A true fusion cuisine, Jewish food evolves constantly to reflect the changing geographies and ingredients of its cooks. Featuring more than 400 home-cooking recipes for everyday and holiday foods from the Middle East to the Americas, Europe, Asia, and Africa - as well as contemporary interpretations by renowned chefs including Yotam Ottolenghi, Michael Solomonov, and Alex Raij - this definitive compendium of Jewish cuisine introduces…
Ilan Pappé is a professor with the College of Social Sciences and International Studies at the University of Exeter. He was formerly a senior lecturer in political science at the University of Haifa. He is the author of The Ethnic Cleansing of Palestine, The Modern Middle East, A History of Modern Palestine: One Land, Two Peoples, and Britain and the Arab-Israeli Conflict.
There is no better way of understanding what it means to be a Palestinian than reading a personal account. When this account is written by one of the veteran activists on behalf of Palestine in the West and a scholar by her own right, the reward is even greater for the reader of this autobiographical tale.
Ghada Karmi's acclaimed memoir relates her childhood in Palestine, the flight to Britain after the catastrophe of 1948, and coming of age in the coffee-bars of Golders Green, the middle-class Jewish quarter in North London. A gentle humor describes the bizarre and sometimes tense realities that mask her life in 'Little Tel Aviv' and, later, her struggle, like that of many other women in the late fifties, to get a university grant to study medicine. Ghada's personal story is set against the continuing crisis in the Middle East. "In Search of Fatima" reminds us that the only crime the Palestinians…
My heart has been Southern for 35 years although I was raised in Boston and never knew the South until well into my adulthood. I loved it as soon as I saw it but I needed to learn it before I could call it home. These books and others helped shape me as a Southerner and as an author of historical Southern Jewish novels. Cormac McCarthy doesn’t describe 19th-century North Carolina so much as immerse his voice and his reader in it. Dara Horn captures her era seamlessly. Steve Stern is so wedded to place he elevates it to mythic. I don’t know if these five are much read anymore but they should be.
As a fiction author who investigates the Southern Jewish Experience as it transects with the African American one, I’ve found the work of Eli Evans indispensible. This collection of essays highlights Evans’ Civil Rights Era bona fides, his work in the LBJ administration as speech writer, his trip with Henry Kissinger to the Middle East. But it is also a book at its most personal and insightful when it celebrates small-town Southern life and the Southern Jew’s place in it. In the title essay Christian neighbors, both Black and white, are at church or enjoying Sunday supper after church, which leaves the often isolated Jewish children with little to do. An experimental fishing trip with his father on one such Sunday warms the heart and brings a smile. It’s worth the price of the book entire.
I always felt that Middle Eastern studies is different from other fields of history. Its ever-presence in our life, the news cycle, religious life, political life, yet, because of language barriers and other filters, there’s a gap in knowledge that is highly conspicuous when forming one’s opinion. When I started my academic training, I felt like I was swimming in this ocean of histories that were completely unknown to me. I studied the Jewish histories of the region only later in my training and found that this gap is even more visible when talking about the history of Jews in the Middle East, because of misconceptions of antisemitism, the Israel-Palestine conflict, political tilt of media outlet, and more. For me, entering this field was a way to understand long-term processes in my own society, and expand the body of scholarship to enrich the public conversation on top of the academic one.
Until two decades ago, the historiographical school of Jewish pasts in the Middle East was broadly aligned with what we call the neo-lachrymose approach. This approach usually examines the Jewish communities in the MENA region as if they lived in isolation from the non-Jewish majority society. Beinin’s book paved the way to profoundly different directions in studying the Jewish communities of Egypt and the region. Beinin analyzed the various Jewish communities that existed in Egypt (primarily prior to 1956), placed them in the context of global, regional, and Egyptian national history. Moreover, he forever dismantled the notion that we can essentialize the life, experience, and narratives of almost 1 million MENA Jews and have one simple account in the output.
In this provocative and wide-ranging history, Joel Beinin examines fundamental questions of ethnic identity by focusing on the Egyptian Jewish community since 1948. A complex and heterogeneous people, Egyptian Jews have become even more diverse as their diaspora continues to the present day. Central to Beinin's study is the question of how people handle multiple identities and loyalties that are dislocated and reformed by turbulent political and cultural processes. It is a question he grapples with himself, and his reflections on his experiences as an American Jew in Israel and Egypt offer a candid, personal perspective on the hazards of…
