Today we are joined by Kevin Simpson, the author of Soccer under the Swastika: Stories of Survival and Resistance during the Holocaust (Rowman and Littlefield Publishers, 2016). In Soccer under the Swastika, Simpson recovers a largely forgotten history of the sports during Holocaust. Through a close reading of wartime memoirs, oral histories, newspapers, and records from camps across Europe including Thereseinstadt and Auschwitz, Simpson illustrates the politicization of sports by the Nazi regime, traces the diverse histories of soccer in the Nazi camp system, and shines a light on the lives to the various sportsmen who competed behind the barbed wire. He discovers a complicated sports system that simultaneously existed to entertain the inmates and the Nazis, created a privileged class of athlete-prisoners that frequently received better rations and treatment, and ultimately restored the humanity of athletes that took to the fields and the spectators that enjoyed watching them play. The histories Simpson uncovers span Europe, centering on the Jewish clubs, like Hakoah Vienna, that dominated European soccer in the interwar period, but also encompassing teams as far west as the Netherlands and deep in Soviet Ukraine. Throughout his analysis, Simpson emphasizes the individual agency of soccer players who used their sport to maintain their identities in spite of Nazi persecution, reestablish their Jewish communities in displaced persons camps after the war, and even find spaces for joy and triumph inside of the death camps.

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Mira Balberg‘s Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (University of California Press, 2017) delves into a relatively unexplored area of rabbinic literature: the vast corpus of laws, regulations, and instructions pertaining to sacrificial rituals. Balberg traces and analyzes the ways in which the early rabbis interpreted and conceived of biblical sacrifices, reinventing them as a site through which to negotiate intellectual, cultural, and religious trends and practices in their surrounding world. Rather than viewing the rabbinic project as an attempt to generate a non-sacrificial version of Judaism, she argues that the rabbis developed a new sacrificial Jewish tradition altogether, consisting of not merely substitutes to sacrifice but elaborate practical manuals that redefined the processes themselves, radically transforming the meanings of sacrifice, its efficacy, and its value.

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In How the Wise Men Got to Chelm: The Life and Times of a Yiddish Folk Tradition (New York University Press, 2017), Ruth von Bernuth, Associate Professor in the Department of Germanic and Slavic Languages and Literatures and Director of the Carolina Center for Jewish Studies at the University of North Carolina at Chapel Hill, presents the first in-depth study of Chelm literature and its relationship to its literary precursors. The Chelm stories surrounding the ‘wise men’ (fools) of this town constitute the best-known folktale tradition of the Jews of Eastern Europe. Bernuth’s book joins together a historical analysis of early modern and modern German and Yiddish literature to give us a compelling and insightful account of the history of these stories.

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The cover of Amelia Glaser‘s new edited volume, Stories of Khmelnytsky: Competing Literary Legacies of the 1648 Ukrainian Cossack Uprising (Stanford University Press, 2015), bears a portrait of the formidable Cossack leader by that name. Inside the book, twelve contributing authors including Dr. Glaser, approach this legendary yet enigmatical figure from a number of perspectives—Jewish, Ukrainian, Russian, Polish, Western—across the centuries, with plenty of overlap, assembling together a single, fragmented, but nonetheless collective narrative (3). Khmelnytsky’s seventeenth-century Cossack uprising against the Polish-Lithuanian Commonwealth is—depending on your point-of-view—an event of national liberation, treacherous factionalism, murderous pogrom, or personal vendetta, (again) with plenty of overlap. And the image of the Cossack warrior, the free horseman on the open steppe, serves as many narratives, right up to the present day with Mr. Putin’s twenty-first century Ukrainian land grab. On today’s podcast, Professor Glaser speaks about this remarkable figure and the issues at stake.

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What did it mean to be perceived as Jewish or non-Jewish in Weimar Germany? How, in an age of growing antisemitism, was Jewishness revealed, or made invisible? Kerry Wallach of Gettysburg College, explores these questions in her new book, Passing Illusions: Jewish Visibility in Weimar Germany (University of Michigan Press, 2017). Wallach examines an array of cultural texts including film, artwork, periodicals, and fiction in order to determine the different circumstances in which individuals sought to pass as non-Jewish, openly reveal their Jewishness, or were exposed as Jewish against their will. The concepts behind this complex history of private vs. public identities, Wallach demonstrates, can be applied beyond a study of Jewishness in the Weimar era, and can also shed new light on the way that scholars consider gender and sexuality as well as racial stereotypes outside of German and Jewish contexts.

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In his new book, Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017), Chad Alan Goldberg looks at how social thinkers from Karl Marx, to Emile Durkheim, to Robert Park mobilized ideas and ideologies about Jews to conceptualize the big themes of modernity. Goldberg shows for example how inherited schemas, which had historically painted Jews as both backwards “Orientals” and, at the same time, as ultra-modern cosmopolitans, were mobilized consciously and unconsciously to serve different sociological theories. That is, as Goldberg illustrates, because of their contradictory and ambivalent status within the European imagination, the Jew became a central object of study and a key symbol for social theorists, a symbol that they found useful for thinking through the contradictions and ambivalences of nationhood and citizenship in France, economics and power in Germany, and urbanization and assimilation in the United States. As Goldberg writes, in a phrase borrowed from Claude Levi-Strauss, “Jews were good to think.”

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As a believer in free thought, a campaigner for women’s rights, and as a supporter of abolition, Ernestine Rose had no shortage of causes to advocate. In The Rabbi’s Atheist Daughter: Ernestine Rose, International Feminist Pioneer (Oxford University Press, 2017), Bonnie Anderson explores the life of a remarkable 19th-century activist who dedicated herself to changing society for the better. Even as a young girl growing up in Russian-occupied Poland, Rose questioned the limitations imposed her by the beliefs of her time. As a teenager, she resisted the demands of her community and set out on her own by moving to Berlin. From there she made her way to London, where she encountered Robert Owen and embraced his philosophy. Upon her move to the United States in 1836 she became a public speaker and activist, working alongside Elizabeth Cady Stanton, Susan B. Anthony, Lucretia Mott, and others to change public opinion and advance reform. Though Rose saw her efforts to end slavery vindicated with the passage of the Thirteenth Amendment, ill health forced her to return to England just a few years later, where she continued to campaign for women’s suffrage up to the end of her long life.

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Jewish ultra-Orthodoxy, in its numerous manifestations, continues to exert profound influence on the Jewish world, even as it undergoes pressure to change from both within and without. In Jewish Radical Ultra-Orthodoxy Confronts Modernity, Zionism, and Women’s Equality (Cambridge University Press, 2016), Motti Inbari accesses recently obtained archival materials and personal correspondence in order to depict the dominant personalities of ultra-Orthodox movements from the late 19th through the 20th centuries, and ​how those movements continue to confront and resist modernity. Inbari, associate professor of religion at the University of North Carolina at Pembroke, provides historical, psychological, and ideological perspectives on these complex and often competitive movements in Jewish religious life, in both Israel and the Diaspora.

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Hasidic Studies: Essays in History and Gender is a collection of essays that spans over 40 years and challenges many received notions about the history of Hasidism —its origins, the evolving nature of its structure, its leadership and perhaps most controversially, the role of women in the movement. Unlike other historians who have attributed the rise of Hasidism in the late 18th and early 19th centuries to either social, political, or economic crises, Rapoport-Albert refuses to ignore the spiritual dimensions and efforts on the part Hasidism to renew religious practice. While others see a strict periodization in which there was a self-conscious founding and institutionalization, here we are given the sense of an organic pietistic movement informed by the Kabbalistic tradition but open to society rather than ascetic, and nurtured by a productive opposition. Moreover, rather than conceding to the common characterization of Hasidism as a folkish and populist movement, Hasidic Studies complicates this picture by uncovering a Hasidism that was shaped around its charismatic leaders. Throughout, the question of sources plays a central role, and rather than ignore as biased the attempts of Hasidim to write their own history, Rapoport-Albert excavates from these documents crucial evidence embedded unconsciously or matter-of-factly.

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In Escape from Vichy: The Refugee Exodus to the French Caribbean (Harvard University Press, 2018), Eric T. Jennings reveals the fascinating history of the Martinique Corridor, a pathway travelled by thousands of political refugees who fled mainland France in the early years of the Second World War. Jennings deftly describes the array of obstacles faced by individuals seeking escape to Martinique, from difficulty dealing with French bureaucracy, to the perils of traveling by sea in wartime, to hostile reception by locals and officials after disembarking at shores of the French colony. Unable to reach their intended destinations in North, Central, and South America, many of refugees found themselves trapped on the island. According to Jennings, this led to numerous accidental and fruitful encounters between the motley crew of refugees (which included numerous renowned artists and intellectuals) and prominent local thinkers. Their unlikely interactions fostered new waves of thinking about racism and colonialism.

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