This book provides a multidisciplinary examination of the age old issue of Jewish blood in all its various manifestations, both real and imagined. It provides historical, religious and cultural examples ranging from the “Blood Libel” through to the poetry of Uri Zvi Greenberg.
A description of 2,000 years of Christian persecution of the Jews, written by a Jewish Christian who contends that Christians are almost totally ignorant of the Jews' agony throughout the centuries. Pointing to the Jewish origins of Jesus and the apostles, and to positive aspects of Judaism, decries the Christian distortion of Judaism, and the hatred and lies spread against the Jewish people up to the present day. Although he believes that the Jews will eventually come to accept Jesus as the Messiah, Brown calls on Christians to approach Jews with love, and not with hatred. He states that Satan is the author of the spirit of antisemitism, and that Christians must recognize that when they hate Jews they are heeding not God but Satan.
The ritual murder accusation is one of a series of myths that fall under the label blood libel, and describes the medieval legend that Jews require Christian blood for obscure religious purposes and are capable of committing murder to obtain it. This malicious myth continues to have an explosive afterlife in the public sphere, where Sarah Palin's 2011 gaffe is only the latest reminder of its power to excite controversy. Blood Libel is the first book-length study to analyze the recent historiography of the ritual murder accusation and to consider these debates in the context of intellectual and cultural history as well as methodology. Hannah R. Johnson articulates how ethics shapes methodological decisions in the study of the accusation and how questions about methodology, in turn, pose ethical problems of interpretation and understanding. Examining recent debates over the scholarship of historians such as Gavin Langmuir, Israel Yuval, and Ariel Toaff, Johnson argues that these discussions highlight an ongoing paradigm shift that seeks to reimagine questions of responsibility by deliberately refraining from a discourse of moral judgment and blame in favor of an emphasis on historical contingencies and hostile intergroup dynamics.
In "The Jesuit Order as a Synagogue of Jews" the author explains how Christians with Jewish family backgrounds went within less than forty years from having a leading role in the foundation of the Society of Jesus to being prohibited from membership in it. The author works at the intersection to two important historical topics, each of which attracts considerable scholarly attention but that have never received sustained and careful attention together, namely, the early modern histories of the Jesuit order and of Iberian purity of blood concerns. An analysis of the pro- and anti-converso texts in this book (both in terms of what they are claiming and what their limits are) advance our understanding of early modern, institutional Catholicism at the intersection of early modern religious reform and the new racism developing in Spain and spreading outwards.
What does Israel hope to achieve with its recent withdrawal from Gaza and the building of a 700km wall around the West Bank? Jonathan Cook, who has reported on the Israeli-Palestinian conflict during the Second Intifada, presents a lucid account of the Jewish state's motives. The heart of the issue, he argues, is demography. Israel fears the moment when the region’s Palestinians – Israel's own Palestinian citizens and those in the Occupied Territories – become a majority. Inevitable comparisons with apartheid in South Africa will be drawn. The book charts Israel’s increasingly desperate responses to its predicament: -- military repression of Palestinian dissent on both sides of the Green Line -- accusations that Israel's Palestinian citizens and the Palestinian Authority are secretly conspiring to subvert the Jewish state from within -- a ban on marriages between Israel’s Palestinian population and Palestinians living under occupation to prevent a right of return ‘through the back door’ -- the redrawing of the Green Line to create an expanded, fortress state where only Jewish blood and Jewish religion count Ultimately, concludes the author, these abuses will lead to a third, far deadlier intifada.
Although the Enlightenment had seemed to bring an end to the widely held belief that Jews murdered Christian children for ritual purposes, charges of the so-called blood libel were surprisingly widespread in central and eastern Europe on either side of the turn to the twentieth century. Well over one hundred accusations were made against Jews in this period, and prosecutors and government officials in Germany, Austria-Hungary, and Russia broke with long established precedent to bring six of these cases forward in sensational public trials. In Blood Inscriptions Hillel J. Kieval examines four cases—the prosecutions that took place at Tiszaeszlár in Hungary (1882-83), Xanten in Germany (1891-92), Polná in Austrian Bohemia (1899-1900), and Konitz, then Germany, now in Poland (1900-1902)—to consider the means by which discredited beliefs came to seem once again plausible. Kieval explores how educated elites took up the accusations of Jewish ritual murder and considers the roles played by government bureaucracies, the journalistic establishment, forensic medicine, and advanced legal practices in structuring the investigations and trials. The prosecutors, judges, forensic scientists, criminologists, and academic scholars of Judaism and other expert witnesses all worked hard to establish their epistemological authority as rationalists, Kieval contends. Far from being a throwback to the Middle Ages, these ritual murder trials were in all respects a product of post-Enlightenment politics and culture. Harnessed to and disciplined by the rhetoric of modernity, they were able to proceed precisely because they were framed by the idioms of scientific discourse and rationality.
Steve Rodan is an award-winning journalist who has written and broadcast for major news outlets in Europe, the United States and the Middle East. Elly Sinclair is a journalist and researcher who has worked for radio and television networks in Europe and the United States.
A chilling investigation of America’s only alleged case of blood libel, and what it reveals about antisemitism in the United States and Europe. On Saturday, September 22, 1928, Barbara Griffiths, age four, strayed into the woods surrounding the upstate village of Massena, New York. Hundreds of people looked everywhere for the child but could not find her. At one point, someone suggested that Barbara had been kidnapped and killed by Jews, and as the search continued, policemen and townspeople alike gave credence to the quickly spreading rumors. The allegation of ritual murder, known to Jews as “blood libel,” took hold. To believe in the accusation seems bizarre at first glance—blood libel was essentially unknown in the United States. But a great many of Massena’s inhabitants, both Christians and Jews, had emigrated recently from Central and Eastern Europe, where it was all too common. Historian Edward Berenson, himself a native of Massena, sheds light on the cross-cultural forces that ignited America’s only known instance of blood libel, and traces its roots in Old World prejudice, homegrown antisemitism, and the resurgence of the Ku Klux Klan in the 1920s. Residues of all three have persisted until the present day. More than just the disturbing story of one town’s embrace of an insidious anti-Jewish myth, The Accusation is a shocking and perceptive exploration of American and European responses to antisemitism.
In Legacy of Blood, Elissa Bemporad traces the legacies of the two most extreme manifestations of tsarist antisemitism-pogroms and blood libels-in the Soviet Union, from 1917 to the early 1960s. By exploring the phenomenon and the memory of anti-Jewish violence under the Bolsheviks, this book sheds light on the changing position of Jews in Stalinist society.