00 00, 00, 00, 00 00 00 00 00 00 00 00. Or or. Or. Or. Or. Or. Or. Or Burger. Okay. Hi. Okay. Okay. That's it. That welcome everyone. It's an honor to welcome Dr. Nancy Zynga for tonight's program, gender and the discontinuities of the European Jewish Enlightenment. Honda aren't Lucy SDA of a dovish and the New York intellectuals. My name is polys of a diff GRE and I'm an Assistant Professor of History and Jewish Studies at the University of Delaware and the director of the Jewish Studies Program. I could not be more thrilled to welcome Dr. Singh cough on this date of March eighth, International Women's Day. Before I introduce Dr. Sync off, I'd like to briefly thank all of the partners for tonight's program. The program and Jewish Studies. The Department of History, Philosophy, Women and Gender Studies, and the program in European studies. This event also marks the first 2021 spring Fulbright lecture series program co-sponsored by the Center for Global Programs and Services, formerly known as the Institute for Global Studies. This lecture series recognizes Fulbright recipients among whom Dr. Singh cough is one. The center also educates UT students, faculty and staff about Fulbright opportunities and supports their applications. Stay tuned for additional lectures in this series with Paul Dutton on April 7th and Gretchen Bauer on May 6th. Our plan for this evening is that Dr. Singh cough, will present. And then following her talk will have responses from three panelists. First, Rebecca Davis, Professor of History at the University of Delaware. Julia off strike, Director of the University of Delaware press. And then myself. Following our responses, will have an opportunity for audience discussion with all of you. With Dr. Singh, cough, please feel free to use the Q&A feature at the bottom of your window to enter questions and comments. It is my honor to now introduce Dr. Nancy same cough. She is Professor of Jewish Studies and History and the academic director of the Allen and John build nurse Center for the Study of Jewish life at Rutgers University. Tonight's lecture, she will present material from her most recent book entitled from left to right. Lucy STDEV a dovish, the New York intellectuals and the politics of Jewish history. This book has already won and not Tom notable Book Award for fall 2020 and a National Jewish Book Award in the category of biography. Dr. Singh coughs first book entitled out of the shuttle, making Jews modern in the Polish borderlands, was published in 2004 and has recently been reissued digitally from Brown Judaic Studies. Professor Singh Gough is a recipient of numerous fellowships and honors, including grants from the Mellon Foundation, the Fulbright Association, the American Council of Learned Societies, the Institute for Advanced Study at Princeton, and many others. I'm very grateful to Dr. Singh cough, that she is here with us tonight to discuss this award winning study of Lucy S WHO WIC and her foil Hannah Arendt. And here I will turn it over to Dr. Singh. Cough. Thanks so much. Hi everyone. I just want to share my screen with you so we can see some images. Okay? So I too want to thank Professors, have a div, for whom I've known for a long time and whose work I admire and my other interlocutors in progress in tonight's event, I'm, there's nothing more pleasurable really for scholars to talk to other learned people in spirited, convivial conversation. And of course, COVID has made it all pixelated, but still a great pleasure for me and I'm grateful for the invitation. I also want to thank the Fulbright Association because. My Fulbright year, which was a long time ago, 1994, allowed me to dig into archives from the 18th century that resulted in the first book at the steps on making Jews modern in the Polish borderlands. Study of a mass scale and the left once a ton of disciple Yosef arrow. And I mentioned that because I think you'll see as I talk about the CSW, garbage and RNNs, although I will talk much more about WO, which you will see that I drew, I draw a connection between the issues and questions of the 18th century, the late 18th century and the Jewish Enlightenment and the 20th century and arguably even today, Fulbright year was critically important to my thinking, my scholarship and also an indelible personal experience. In the back, you'll see that I have a phone card from Israel from roughly around that time. And it says successful women, nothing less. And the phone car has images of women doing all kinds of professions. And it was issued in Israel in honor of International Women's Day. So here we go, full circle today. So I will now begin and then again, I will look forward to the panelists, critiques and conversation, and then to the Q and a from all of you. My book from left to right, the CSW debits in New York intellectuals and the politics of Jewish history is an intellectual biography of Lucy SW. Dovish, whose dates were 950000, 990. And she was known primarily as an story of the Holocaust. My book, however, strives to connect her life and the issues that her, she dealt with in her life in the United States, in the post-war years, and particularly issues of politics until the European Jewish past. And it starts with my assumption that you cannot understand modern Jewish history in the 20th or 21st century without looking at the long Jewish path. And in this case to the 18th century, which I believe in not rates modernity for the Jews of Europe and for the Jews of Eastern Europe, in particular. The enlightenment. Therefore, it is extremely important ideologically, and of course the State Building other things that a quantity let into the 18th century. But because I'm interested in ideas, the Enlightenment in Europe, in all of its varieties are very central to my work. And also because I work on intellectuals were in Eastern Europe, sometimes we call them the intelligencia, debates about the social function of that. But ideas are critically important and intellectuals and worthy intelligencia cope with or deal with Front the realities through ideas. So I would argue, or I have argued, that the late 18th century initiates questions that Jewish intellectuals had about how to balance their commitment to Jewish solidarity or Jewish communal life with a desire to integrate into European society. They also had to confront questions of Jewish political strategy. What were the best ways for Jews to feel secure in the diaspora, outside the land of Israel, and certainly outside of any kind of question of sovereignty. As they integrated and negotiated their involvement with politics in the Gentile societies in which they live. Argue that those questions, again, initiated in the late 18th century, are still the questions in many ways today. But certainly in the 20th century in the cauldron of the aftermath of World War One, the dislocations of Jewish communities in Eastern Europe, then the inter warriors and the creation of modern successor states to the great empires of the late 18th and 19th centuries. And then of course, the catastrophe of the foreman or the Holocaust in the 20th century. These questions of Jewish political vulnerability, the questions of alignments politically with various actors in Gentile society were front and center for any conscious and literate. Do the 20th century rent Missy WO, which are my binaries here, if you will, are two sides of the same coin or, or, or something like that, my foils to get it and questions, and it's particularly opposite because I argue in my book that Lucy WHO, which is work, particularly the work that the book that made her famous, war against the Jews, 930 freedom 945, is in my reading, a literary, intellectual response in many ways to orient into her work on Eichmann. So we will get to that. Another way of saying it is that the CSW, huh, orange dealt with issues of cosmopolitanism in Jewish particularism, universalism, and quote unquote parochialism, integration and group solidarity. These are very big questions and I would again argue that they were still very opposite. Today. I specialize in the Jews in Eastern Europe, particularly in the Jews in Poland. And it's important to recall, despite the great work, there is an other Jewish communities that the Jews of Eastern Europe with the largest Jewish community in Europe in the 18th century, there were arguably at least 750 thousand, if not more, Jews in Eastern Europe in 9900 century in Russia, Austria, Poland and Russia and Poland. There was an explosion of Jewish populations. And it meant that the turn of the 20th century, the largest Jewish community in the world lived in Eastern Europe. And then there were huge migrations, as many know, from 1880 until 1924 to the New World and New York became the largest yes, for settlement. New York City had the largest Jewish population, Jews of Eastern Europe in what we now call the warriors, with Warsaw being the second. So my work tries to connect, where does the East European Jewish diaspora in the New World with the East European Jewish diaspora in the old world meaning Europe. And to ask how, how the memory, culture, how the history, how the textual relationships, how the personal relationships between a European homeland, if you will, and the New York yes, for play out in the 20th century. And loose CSW, which was my way to get at these questions because she was an immigrant daughter born to East European, to Polish Jewish parents in New York. And she made to fateful trips to Europe before World, what we now call World War II. She didn't know it at the time. And then after the war. So she is a transnational figure who negotiates personally and intellectually the New York Jewish diaspora with the Polish Jewish, for my book, as the subtitle says, is also engaged with positioning her, a woman and an intellectual in a conversation about the history of the New York intellectuals who were the male immigrant boy. Well, that's tautological. This immigrant sons of Jewish immigrants who became notable for their migration from outsider status and from cosmopolitanism. Two or more integrated American patriotism and a shift in politics movies from the anti Stalinist left to the democratic center, and some of them move to the right, became involved with the nascent neo conservative new nato concern, turn and politics here they are aligned on really how uppercase and Ervin Crystal, your midpoint hearts. Nathan Glazer, Daniel Bell. Of course, there are other intellectuals, New York intellectual at this period, many of whom are not Jewish, but a majority or Jewish sons. And Lucy WWF his life, intersects with these men, with many of them. And she also parallels their concerns, but she is different. And so I wanted to position her with them partly to get some attention to be paid to her. This immigrant's daughter, lucy SWOTs, as I said, is similar to the man, is that she is an immigrant, a child of immigrants. And she, like them, is schooled in New York City public schools and enters the needs selective. Hunter College, which we're is where immigrate daughters who were smart and driven, many of whom had gone to the Hunter College High School for Girls, earn their degrees. So Lucy enters Hunter College. This is the same time that our male immigrants sons are at City College. These are single-sex schools, very different time. And what is similar about all of them is that they are part of the working poor in New York. Immigrant working or many of them study English, letters that's there and a cultural ticket to belonging. And most of them, most of them are involved with politics. So Lucy, like the male, we are intellectuals, was born in New York, educated as I said, in your public schools, and loved the English language. And she becomes editor of both her high school literary magazine and the college newspaper. Here you see the college literary magazine here you see echo From 1935. And again, it's similar to the male New York intellectuals. She was engaged politically and the site Christ of the Jewish neighborhoods, warriors because of sight, case of socialism. Not everyone was as some Phyllis, some people were communists. But social Adams, who was very much on the street. And the same thing was true in the college campuses. The alcoves at City College were famous for the discussions between Stalinist, an anti Stalin is between alcohol to an Alpha of 100 college girls, as they were known, were also very involved with politics, antiwar activism, defending the Scottsboro Boys, fighting the noon and loyalty oath. All of those cultural, political themes were part of their life. And Lucy herself was involved with a young comes the, so in her Hunter College he or she was a communist. She was in the why Cl. And you can see on the left side of the slide that when she was the literary editor of Echo, She moved the magazines and the left. And so much so that the cover in 1935 was in red. And the forward, her editors forward is filled with the kind of progressive rhetoric and that art and the masses and responsibility intellectuals to the masses. Very much in the spirit of the popular front. Lucy, however, became disillusioned with the Communist Party and war she was thrown out for cell. There's some debate about which came first. But nonetheless, by 1936 she's out. The young comes Lee. She graduates from country with an English degree. She's marginally employed. And then the question becomes, what is she going to do with her life while she was able to dip into a reservoir of culture. Quite different from the New York now intellectuals who we saw on the slide. Because simultaneously for education as a New York City immigrant daughter, was her education in Yiddish just institutions. So in the inter-war years, there were four years schist school movements in New York. And they, they represented and spectrum of political positions. There were socialists you to schools that were affiliated with the party and associated with the workmen circle, the Alberta Ling, a socialist fraternal order which had a summer camp. There were communist schools that were affiliated with the international able to open, and which also had summer camp. There was a Zionist movement called the A-band, and there was something called the Sholem Aleichem folk Institute, nonpartisan, so non politically affiliated movement. And that's the movement that Lucy attended or the young VBA shelf. That was for Yiddish or in Yiddish name. And you can see on the left part of the slide camp boy, but it also has summer camp, Camp wavelets brochure. And it says on in Yiddish, this is the child who come from the progressive Jewish home. And on the left, on the right side, you can see a letter that she typed, took a good friend EV1 count off when she was still in the y CL and the unconsciously. And she's saying to her friend, do you see that the typewriter come from the Communist Party and in red it says down, the capitalist system, Long live the Soviet Union, which gives a sense of her very ardent communism in that period. But as I noted, she leaves the Communist Party and she devotes her, her energies in this largely unemployed time to Yiddish culture than 930 a urge high Polish Jewish historian taught at our high school, which is supplementary, this just high school. She sails to Poland to be part of something called the aspirant four, which is a graduate fellowship program associated with the evoked Institute in Vilna. And she did this because she wanted to the experience, the fullness of secular Yiddish culture in the heartland, in the European heartland. So she goes to Vilna and she's there for a year. And this is a decisive, indelible year for her. This is the American war. Immigrant's daughter living among luminaries of Yiddish just movement, living in the European heartland, reading, writing, breathing Yiddish culture, acquiring the beginnings of what I call her European soul. And here you see some wonderful images from that year. On the bottom you see her cohort, fourth cohort of the US grand tour. You see her mentor marks by knife. He's wearing the glasses right here. And many of her peers, these are all Polish or Russian Jews. She's the only American. You also see her happily in the UVA library. And this is extremely important picture to me because it shows that even though we now look at this and say 1938, 1939, why would anyone go to Europe in those years? No one knew for sure what was going to happen. And even if there was the threat of war, no one knew that the war against the Jews of the world War II was going to play out the way it did. World War one is devastating and horrible. But it wasn't the genocidal war of World War II. So she did not know he or she is really delighted to be an E was Library. And on the left you just get a sense of the kind of documents that historians like myself work with. This is a register of her, of the topics of the fourth cohort. And Lucy's topic was the British press in England. It's important to understand that at the EvoS, she was immersed in the ideology of ds for nationalism, which focused on the Jewish people from top to bottom, from working class. He leads to the Yiddish language, to ethnography of Jewish life, to the commitment to the Jewish people no matter where they are. My sense, the Jewish people and a belonging to a nation. This ideology was at the forefront of the Sholem Aleichem folk Institute, at the forefront of vivo and was essential to MCS vine my zealot common knowledge. Yaakov Schottky for mentors in the US, we're on tour. And I'm emphasizing this because this is distinct and different from the male New York intellectuals in very different from Hannah Arendt who will see else from a German Jewish family. And education quickly because I'm so aware of the time. Lucy goes back to Europe after the war. What's important here is to understand that she returns to Germany, the land of my leg, the source of the destruction of abuse. And she works with Jewish refugees and DPs camps. Again, connecting transnational other Jews who care about the fate of the Jewish people. And of course, she's there in a Europe which is now empty of the secular, vital, dynamic Yiddish culture. The art of she does help survivors historians create journal with some of the first testimonies of Yiddish survivors. She works in the British zone in the DP camps among refugees who have been disembarked from the boats that were sent from the harbor of Haifa in the battle with the British. And she is single handedly involved with cataloguing of the plundered libraries of Vilna that are ultimately shipped. And that's a very long story I'm happy to address. Later shipped to the New York in 1947 to the American branch of the UFO. So in late 1947, Lucy, Lucy toolkit returns to the United States or European experiences over she marries a refugee from Warsaw human WW. She's 20 years when she is. She goes to work for John Hersey and American writer who's writing a book about Warsaw Ghetto. And then she works at the American Jewish Committee for two decades. These are her American years and these are the topics that she's involved with. Church, state separation, Negro jewish relations, liberal anti-communism, and also getting to write about the representation of East European Jewry. In 1967, she publishes the golden tradition, which has her first public work that announces her commitment to commemorating writing the history of European Jewry. This folk catches the attention of the male New York Jewish intellectuals who themselves have blend to reassess their relationship to cosmopolitanism, their relationship to integration. There are questions about the memory of this great culture from where their parents came and beginning to assess what is the task of American Jews who care about the Jewish future vis-a-vis the European, the European experience. And there's Lucy who was there, literally was there before the war, working at the evil during the war, and working with refugees after the war and displaced persons. She is becoming a public intellectual. She now is becoming noticed by the male New York intellectuals who here 2, 4 had not been interested in so-called particularist culture of East European Jewry. What also happens in these years, which is a signal importance, is Hannah Arendt or German Jewish figure who I'll turn to now. Hannah Arendt has covered the Eichmann trial. Shifts, covered the Eichmann trial in 1961 and publishes her work, Eichmann in Jerusalem in 1963. And some of you may know that RNs work exponential jerusalem, a study in the banality of evil cre, creates a kind of intellectual explosion. There is an enormous reactions in the United States among Jewish intellectuals and in Israel. And there is a chastening of orange enough her perspective on Jewish politics, on Eastern European Jewish culture, on the so-called Jewish leadership, on questions of antisemitism, questions of Eichmann's culpability, how she understands what he did. And this moment, many now New York intellectual Jewish intellectuals hold back from their support of RNs and criticize her for her perspective. And Lucy, WE DO, which again is herself thinking about the Eichmann trial. She writes a piece on it in a Jewish Journal, the council woman new or a VM, National Council of Jewish women. But she doesn't write a hub, a big public book about it or about aren't. But she does react to orange. And she does so in the war against the US, 1933 to 945, which is a book that is still in print, which written in two sections, announces or literary intellectual critique of orange, or at least that's my perspective. The book is written in two parts. The first is the final solution and the second part is the Holocaust. The final solution is Lucy, WE DO, which is interpretation of what we call intentionalist historiography, will see, as WWE argued, that Hitler intended the final solution already from his, from his writings already announcing his plans purview to destroy the Jews in my income. So for Lou CSW, which anti-Semitism. Undergirds, pillars, blueprint for the destruction of the US. And his campaign, even his military desire for more space is intimately involved with the war against the US. She sees a linearity in his anti-Semitism. She sees anti-Semitism when forming all of German society, informing the ideology, the Einsatzgruppen, forming the ideology of the Verma in forming the ways the war, the conventional war was prosecuted. And evidence is things like the very end. The war was clear that Hitler was losing. He nonetheless makes sure there were pedal cars orchestrated by Eichmann that deported the Jews of Hungary to be ear canal, to be murdered in the, in the gas chambers. The second part of the book is her, is Lucy SW job, which is Diaspora nationalists defense of jewish behavior during the Holocaust that is indebted to do a 2 Nephi and perspective on Jewish society on the fact that the communal life of the Jews is a source of their vitality in diaspora. The Jewish communal leadership, the Jewish communal gardens, The Underground schools, the, the, the poetry committees in the ghettos of Europe were all a form of alternative communal life that sustained the Jews in extremis. So the second part of the group is a defense of what many people would say is Jewish powerlessness, right? Because what did the Jews have at their disposal? They only have culture and religious tradition. They don't have many weapons. They don't have a sovereign states protect them. They don't have allies among the Gentiles. For the most part. They don't have the Western powers to step in. What they can do is sustain themselves through culture. And this is a DS for nationalist position. And in that regard, she's criticizing our rent who dismissed Jewish culture, East European Jewish culture, and also waged a critique against the Jewish leadership in the ghettos. So I will just sort of close up soon with this. And there's so much more to say, but this is one of the quote unquote, damning phrases or damning conclusions in Hannah Arendt's Eichmann in Jerusalem. To a Jew, the swell of the Jewish leaders in the destruction of their own people is undoubtedly darkest chapter, dark story. It has been known before, but now it's being revealed by Wilbur. We can talk about later in the chat, orange reliance on Melbourne. And she goes to say that no matter what, if there hadn't been an organized Jewish leadership, a lot fewer Jews would've been murdered, right? That if the Jews hadn't cooperated with the leadership, had not cooperating with the Nazis, fewer Jews would have been murdered. And she goes on to say this again without your help in administrative and police work, et cetera. And so for that, these were kind of a Quisling like behavior. Jewish councils cooperated the leadership cooperate against their own people. This position and other aspects of Eichmann in Jerusalem for language about the show trials, for dismissive attitude towards Eastern European Jews, towards testimony for house enter the prosecutor. We can talk more about that. This is what we see w garbage responded to in the second part of the war against the Jews. And here she said, no matter what, no Jew wanted a German victory. And the men of the union, lot of leadership, quote unquote, of the Jewish ghettos in Lucy WE DO, which is perspective. Have limited historical agency. They did what they could do in the most horrifying time and in most horrifying places. And some of them like Adam carry out who was the head of the union rot in Warsaw, took his own life rather than participate in the great selection in June 1942, other leaders of the ghetto, France, the Jewish fighting organization in Vilna. It's, it for timber gave himself up to the union rocks so the Nazis wouldn't destroy the entire ghetto. So from Lucy WE DO, which is perspective, how to orient, doesn't know that on the ground. She doesn't understand the history of Jewish politics. She doesn't understand how can leaders are always caught between what is best for their people and the exigency above the moment. And also she doesn't know, Hannah Arendt doesn't know that many of the so-called leaders of you wrought by the time the selections and Upsilon and were happening, we're not actually picked by the Jewish community. They were appointed by the Nazis and they weren't necessarily. Then we can talk about men with great communal leadership. And the other point that aren't forgets to discuss is that many, many Jews never even saw a ghettoize situation. Good use of Soviet up my own died and were murdered in trenches with bullets in there. And never actually being in the ghettos where there was some semblance, some semblance of Jewish life. So WE DO, which is second, the second part of the book is a response. Excuse me, two aren't. So why do I call this discontinuities of the European Jewish Enlightenment? Because at the time of the enlightenment, at the end of the 18th century, Ashkenazi jury divided into a western half and an eastern path. It's somewhat of a binary that simplistic because that's when binaries are, and that's what heuristic devices or categories for historians are. But it is fair to say that the smaller Western Ashkenazi Jewish community that is crushing URI, that becomes German Curie, encounters the modern German state and integrates into high German culture, particularly it's intellectuals in which integration and cosmopolitanism and professionalization of Jewish identity are a given. And Hannah are rent in her life experiences that she is an F, German Jew. She studies at the great German university. She studies political philosophy. She writes about Augustine and then about totalitarianism and writes a biography of Ronald Reagan, who was a salon Yair, who's an integrated term in the late 18th century. And when she leaves Europe, she comes to New York, primed to be a great intellectual figure, a representative of German Jewish high culture. And she is welcomed with open arms, are open, it's intellect by the New York intellectuals who themselves are striving to be integrated into American culture through high culture. And they, as East European Jews are looking westward, if you will, towards German thought, to German philosophy, to German political thinking. That's Hannah Arendt's, Lucy S, WE DO, which is an Easter. Reared in a diaspora nationalist environment among Yiddish speaking immigrants. Key is, does not aspire to German Jewish integration, isn't. She aspires to Jewish fault, ism to the identity of the Jewish nation. And her experiences both as a young woman. In the supplementary school of the Sharma Latin folk instituted It's camp. Then in Vilna, among again the great ds for nationalist thinkers of Europe. And then at the Evo in New York. And then again back in Europe, she experiences the fate, the pathos, and the vitality of eastern European Jews. And that's what she wants to commemorate, and that's the history she wants, right? So she's on the other side of this coin of astronauts. And she and aren't represent two very different pathways need counter and an understanding of what it means to be a modern light into. And I'll just end because it's International Women's Day. That orange also have kind of charismatic, in some ways quasi erotic to see. And if you've read the New York intellectuals opinions about her or how they viewed her. She was a dynamic, charismatic, again, quasi erotic figure for them, for some more than erotic. And she was married twice. Lifelong love affair with Heidegger. We now know Lucio Salvador, which is different type person. She's behind the scenes. She's an Eastern European Jew. She marries late life. She has none of that sort of public charm, Republic charisma. Her major work is published when she's 60. So they also represent a different kind of womanhood or public performance. The female in the world of manure, intellectuals and Norman Horowitz and New York intellectual famously said, there could only be one dark maybe among the New York intellectuals. And he mentions Mary McCarthy, and he mentions Hannah Arendt. And then you mentioned Susan Sontag. So clearly Lucy SW garbage did not fit in the cosmopolitan a day. High culture integration is moment for the New York intellectuals. She only becomes a symbol for them when they turn back to thinking that Jewish culture in the aftermath of the Holocaust. So here is Lucy at the end of her life, and here's Honda aren't in her life. And as you can see, even the photographs are somewhat different, although that's probably not fair, but they represent a very different kind of performance, a female intellect, intellectual life in the American post-war years. So I'm going to leave it at that and stop sharing my screen and I welcome the comments of my colleagues. Thank you so much, Dr. Singh. Cough, that was fascinating. I only wish we had more time. You touched on so many different topics and so many different historiography and histories and was really fascinating. I look forward to talking about it. I'd like to reintroduce our panel, so I'd say could please turn on their screens. Great. So welcome to the panel. Dr. Rebecca Davis is Associate Professor of History and Women and Gender Studies at the University of Delaware and author of the forthcoming book entitled public confessions, religious conversions that changed American politics. Forthcoming with University of North Carolina Press. Juliet Dr. Julia strike is Director of the University of Delaware press and sits on the board of the Journal American Jewish history. And again, my name is polys of a diff gr. I'm an assistant professor of history in Jewish studies here. I have a book in progress entitled a nation of refugees, World War One and the end of Russia's Jews under contract with Oxford University Press. So our comments will reflect our respective areas of research and expertise. And we'll begin with Dr. Davis. Thanks so much. Thank you. To Dr. polys of a div curl, our fearless leader of the program and Jewish studies. For those of you who don't know. Polly, she has truly revived this program and made it a little an intellectual hub on our campus. So she's really an extraordinary visionary for Jewish studies. I'm thank you. Dr. Nancy's in Kafir, this fascinating read. And also thanks to K Dick Apollo for facilitating some of the logistics of tonight's event. I'm really honored to have this opportunity to reflect on dr. Sun cost biography of a singular woman, David dovish, who inspired the New York intellectuals and get toward the end of her life, was ultimately ostracized and forgotten. Among this heady proud of thinkers and writers. This book really offers us a fresh way of understanding who the New York intellectuals were. As well as this quite important shift among them and among others in the United States from the Progressivism and leftism of the 1930s toward the centrist anti-communism of the immediate post-World War Two years toward a further rightward were turned in the 19 seventies and eighties thereafter. Moreover, this biography really helps us think about how Americans use grappled with the Holocaust and how the Holocaust challenged the way American Jews contributed to American intellectual life. So most importantly, doctors and cough shows that WE DO which was influential because of the way she centered anti-Semitism. How she's centered a set of ideas as a motivation for the extermination of Europe's Jews. We DO, which argued that it was not a side effect of Hitler's continental ambitions, but a driving force of his vision of German control of Europe. So I found this really fascinating and important to take in. I also see these themes resonating with some of the major themes, the 20th century US intellectual history. After World War II, many Americans grappled with the question of mass participation and genocide and fascism. How to Europe, not to mention large, huge swaths of Asia. How had so many people participated in regimes of terror? Word Germans, willing Nazis? Or were they under the allure of authoritarian control? And could it happen here? Both fascism and communism were part of this intellectual question. And it was Hannah Arendt's work, Origins of Totalitarianism from 950, one that really argue that communism and fascism, we're two different varieties of authoritarianism. In the United States, those fears really came to fixate on communism, both foreign and domestic By the late 1940s as the Cold War took shape. And one of the fears was of communist mind control. There were stories that circulate a very well-known stories of anti-communist leaders who were arrested in communist nations, kept in hiding where they were tortured presumably. And then made a public appearance where in sort of stilted language they proclaimed the truth of communism. And also when in, during the year the UN action and Korea, the Korean War, when some American soldiers said they didn't want to be repatriated to the United States when the POWs were being exchanged between the two sides. This idea of brain washing took hold. It was a sort of weird translation of a Chinese term. And this fear that Communists had the ability to take control of a person's mind and shift their ideologies. And. So an important part of, I think, of Dr. Sims costs book is that she reminds us about how central the story of Europe's Jews figured in these post-World War II, American conversations about mind control were Germans under Hitler's thrall and to Jews themselves acquiesce to their extermination. Concentration camps, Rickard in American intellectual life and in American culture as metaphors for authoritarian control and depersonalization. And I also just want to conclude by offering that I think there's a really fascinating gender dynamic and this anxiety about mind control or brainwashing. Post-world War Two, Americans describe the loss of the ability to control one's own mind as a sign of weakness, submission, and passivity, all of which were associated with femininity, not masculine self-assertion. People who were brainwashed were victims, not heroes. So Lucy David dovish is explanation. The Jews of Europe, of Europe, of Eastern Europe. We're not sheep to the slaughter, but independent minded victims were forced into terrible circumstances. So all of this is happening. Her book is coming out and the argument over aren't as occurring at a time of ethnic revival in the United States. And the sort of tension between acculturation, cosmopolitanism, and American Jews wanting to assert what was distinctive about them. And so there was a particular interest in what was special or distinctive in Jewish history. So I think, particularly if you will. Well, post those 1967 war, american Jews also are under this thrall of thinking about Jews as sort of manly, muscular soldiers who are able to defend their country. So I think, I wonder for some of these New York intellectuals, there was something appealing also. And Lucy David O bitches narrative of the Holocaust. Her representation of the Jews of Eastern Europe as not passive, but it's struggling for survival. And even of the leaders of the Union, rot, as not duped, are brainwashed into collusion with the Nazis, but a self-actualized, rational actors who did the best they could under terrible circumstances. And that, given what I've learned from Dr. sent cough about some of the sexual politics in this crowd, that they would have found that gendered representation of eastern European Jews far more appealing than the idea of passive victims. So thank you for the opportunity to read and reflect on really fascinating scholarship. Thank you so much, Dr. Davis. There's a lot to even more to talk about. I'm going to turn it over to Dr. asked right now. Thanks. Thank you all. Thank you so much for this opportunity to speak. Dr. typedef Kurt. Thank you again. See Nancy seeing cough for your remarkable talk and your remarkable book which I think is a very important contribution to our knowledge of 20th century American Jewish culture and politics. And thanks to the always wonderful and amazing Katie Paolo for logistically putting this event together. It will probably surprise very few people that as the director of a press that focuses largely on literary studies that I will be responding to. Dr. Singh coughs work to largely discuss how Lucy W2 a bitch, both reflected and influence American Jewish literature and culture in the 20th century. So that of course, reminded me of another work by a New York intellectual, Alfred Cassin. So the kitchen Chapter 2 of Alfred caffeine's at Walker in the city begins with the scene in London outside of a music store, in which case it is listening to a radio broadcast of the first Sabbath service at the Bergen Belsen concentration camp after the war, hearing deliberated Jewish prisoners reciting the foundational Jewish prayer. The Shema becomes a jumping off point for Casie to detail his reminiscences of life. These childhood home in Brownsville, Brooklyn. These reminiscences, like those throughout the rest of the book, are firmly American and ensconced in the heavily Jewish community of 1920s Brownsville. But they make frequent reference to Eastern Europe. Contrary, both the anti-Semitic violence that had plagued its Jewish population and the region's role as a cultural touchstone for America's Jewish immigrants and their children hasn't rights. Often those Friday evenings they spoke of their Haim home and then it was hard for me. Haim was a terrible word. I saw millions you choose lying dead under the Polish Eagle with knifes, nerve roots. I was afraid with my mother spheres, I associated with that old European life. Only pain, mud, and hopelessness, but I was still through her. There were times I wished I had made that journey to wished I could've seen Czarist Russia since I had in any event, to suffer it all over again. It made me long constantly to get at some past nearer my own York Life. And indeed, that is what Walker in the city is a series of memories, has an accesses to draw himself to and firmly ground himself in New York. Having made the journey from Brooklyn, Manhattan to reside there permanently, chasm kept returning to Brooklyn in his mind and on the page. And in doing so, returning to a New York passed that was intellectually and culturally bound to Eastern Europe. Passes descriptions of his childhood are filled with references to Tolstoy Tchaikovsky and to the endurance of a Russian intelligentsia through his family members, unionism and kitchen table socialism in some sense mirroring Lucy to have a dog which is assertion from the war it gets to choose the East European Ashkenazi. Curie was quote, the wellspring of Jewish creativity for Jewish communities throughout the world. Indeed, the kitchen ends with a reference back to Russia, not to the tragedies of pre or post war eastern European Jewry. But so the writing of Russian novelist Alexander Couperin and how as a child chasm used to imagine himself transported to the Crimea. Catherine was frequent correspondent of Lucy David OH, and Hannah Arent, a member of the group of New York intellectuals with which Nancy seek sync up, identifies to have a Gilovich in from left to right, born, but never himself quite reflecting the stumps, left-wing views of the Russian influence intelligentsia, Chasm came to reject the conservatism that so many of his fellow Jewish intellectuals embrace. In fact, Sync off notes, chasms and other New York intellectuals Near obsession with Panda rent until the publication of Eichmann in Jerusalem. The final rejection of a red mark to turn away from universalism and a seeming embrace of the particularism depth DO bits represented in her work, New York Jewish intellectuals were ready to follow. It seemed to have a dog which is that trajectory coupling an embrace of Jewish intellectual and cultural heritage, political turns to the right. But as we know, many Jews, including chasm, did not make that term forecasts in the embrace of a Jewish past, perhaps more suddenly Eastern European and character at more overtly American and a universalist politics were not mutually exclusive. For David dovish choosing to identify with Eastern European Jewry marked by her refusal to concede any Jewish complicity in Hitler's war against the Jews. Over assimilation to American pluralism drove an inward term. But produce like chasm and understanding of otherness. What Daniel Bell, another associative associate of Cass, an entire job. It's called alienation, drove a loyalty to universalist ideals. Both intellectuals long for a Jewish community seemingly lost in diaspora, a world that as Bill described, as faded and cannot be recreated. For Bell employing the ethics of Jewish tradition in viewing the world through the choose outsider perspective leaves that you uniquely equipped to see and respond to the injustices and corruptions of the world to be a permanent critic. Bells ultimate critique and his a parable of alienation was if scientism. But his comment, the whole world is, our world, demonstrates the ultimate universalist view. So many Jewish intellectuals sleep and many never conceded. And answering the vanishing Jewish community through destruction, diaspora, assimilation, and secularization, there stood arrests and Abdel witches. And in the 19 sixties and seventies there emerged the New Left and the Neo conservatives. But there were main choose like chasm who helped somewhat a middle ground between them for whom the Holocaust and Eastern European Jewish values for more suddenly threaded throughout their lives and therefore, for Kazaa and liberated Jewish prisoners from a concentration camp, chanting Jewish prayer became the catalyst for reliving an American Jewish past infused with the culture and ideology of East European Jewry. There was essentially only passing reference made to the Holocaust in a walker in the city, but the presence of the Holocaust as a reminder of Jewish identity and particularly of the elements of that identity that endured from Eastern Europe, became a part of American Jewish life, especially for second-generation Jews. In electrical admins, the four questions, the Holocaust also seems to make only a cameo appearance in it. The character ed, the son-in-law of the first or second generation Jewish couple, Estelle and solve, leads a Passover Seder filled with illusions to liberal politics. However, during the story of the four sons that each ask questions about Passover from their own perspectives and adds a fifth child who died in the Holocaust. He asks his family to silently meditate for a minute on this child, and they all do so staring down at your plates in the midst of a ritual otherwise filled with disagreements and sarcastic comments. This act marks a moment in unison, everyone seemingly understanding the importance of this passing acknowledgement, regardless of their background or level of religious devotion. The Holocaust seems to be a bit player in the lives of these Americans, but its role is essential at a time when they are most aware of and negotiating their relationship to their Jewish identity. Much like chasms imaginings of walking across the Brooklyn bridge between Manhattan, Brooklyn. Goodman ends her story with Ed dreaming about Estelle and solve marching with an army of Jewish families from the early American Jewish outpost of Brooklyn across the various auto bridge to the suburbs of Staten Island and toward Long Island. The continuing march of American Jewish history. Living an American conception of upward mobility and success, but one deeply informed by a Jewish past, including a tacit acknowledgment of the Holocaust, of recognition of ancestral journeys across the Atlantic, and a sense of community that endures through American and intellectual calls to individualism. In 20th century American Jewish literature and culture adapted DO much like allegiance to particularism survived, though often by implication. Even as many American Jews like Alfred Cassidy rejected right-wing politics, maintain universalist values. You thank you very much to all the panelists for really enlightening comments. My response is very, very brief and I'll phrase it as more of a question. I also want to invite everyone at home, where we're all at home, but we want everyone not on this webinar was at home. Please use the Q&A feature to enter your questions for Dr. think of so that we can have a bit of a discussion. My question to Dr. Singh cough, has to do with David dovish, his views on feminism and bringing this back to Women, International Women's Day. You write in your book that she took many unpopular and controversial positions in her life as a woman, as a historian, as a political figure. Even though she was often, as you write, she was often the only woman in the room among this male dominated intellectual click. She was the first female professor to teach Holocaust courses in the United States. And yet she, she opposed feminism. She was not a feminist. Similar to our rent. Who had similar as you write, as you write status in terms of the intellectual click. But she to orient to rejected feminism. And so I wonder for us what is, what is the way to approach WE DO which her legacy as a thinker who was such a pioneering woman and yet rejected feminism. How do we celebrate women who are, who are not feminists and yet are deeply accomplished. And, and in a way, the subject of a feminist oriented biography is as you have done here. So that's my question to you. Thank you again to all the panelists to Dr. Singh cough. Dr. sync up. I'll let you respond and then again, everyone, please enter your questions and we will pose them to our speakers. So first, I'm glad we're not in that X2, that psychoanalytic Zoom 15. Hi everyone. So we have some time. This I really am so pleased. I can't say and Holly, you may have some other questions that Eastern Europe you want to ask too. Maybe you felt like you couldn't. I'm going to start with Dr. stress. Really lovely advocation of uppercase and who was very obviously a major figure in 20th century American letters, American Jewish letters. And was a very dear friend. Lucy WWF isn't, so they hadn't break. And he was of course devoted to Hana, aren't I mean, perhaps too devoted. And again, depending on who you read, I mean, his his wife and Boorstin only has really carved horrible things to say about the way he treated her when he was running after Hannah. I just want to say that I I very much welcome hearing your take on, on Kaizen. I also want to say something able to see that we go to literature and maybe this is where I really couldn't do her justice. You know, she loved literature. And I thought when you started, you're going to, you're going to invoke the other women and the women in her life who were literary people like Cynthia oh, sick and Joanna Kaplan and Laura Segal. And we'll, ruth Weiss has a different, She's a literary scholar, but I need the novelist and fiction writers that were in Lucy's world, a very, very important to norm arose. And I mean, one could do a book on them. I'm not going to do it. But There's a particular group of women writers, fiction and prose, Jewish writers who are also articulating these issues at this time. And Lucy is kind of their Oracle. I mean, the numbers of letters I have between Cynthia, oh, sick and Lucy are enormous and they're very aware of the men and that sort of knowledge to Dr. Vegas comment, which I'll get to, which is that they know they're weak, they know their women, and that they're not in the public sphere in the same way. And most of them don't write about politics. And Kaizen is this memoirist and he's not like, how are they now? Who's writing biographies of Trotsky and writing? How is more political in his literary Works. So I just, I'm not really, I'm just sort of riffing here, but I think it's very important. It's true that Lucy an RA, or let these two poles, and most, most American Jews are not either one or the other. They're not there. Neither communists were Neo pounds. They're kind of Liberal Democrats and they don't really know what that is and they're not or they're not thinking it through so much now. But because of the new left and because of the challenges, the Democratic Party, because of the embrace of Reagan among many Jews and the beginning of neoliberalism noise other things out of the very successful upward mobility of many secular Jews, not the Hasidic Orthodox communities. The, the fusion of the synthesis between a sort of America, New American Jewish cultural pluralism and middle road politics does begin to fray the edges. And that's part of it. I was trying to get at it. The book is that something happened. And the, the Kaizen solution, if you will, or this sort of universalist Holocaust infused in the right way thinking managed through European and synthesis which works. It's not work. It's not working so well by the end of the 20th century and it's not clear to me if it's working well now. So that's that's an away. But I was trying to get in that book, which is something happened, something big happened, and her life lets me tell the trajectory, doesn't answer all the questions, but it poses of the question. So I hope that's a response and I just I mean, at some point I would love to share with you the case in letters. I mean day, the early letters are like little areas and they're not all in the book because I couldn't. And he's wild about. He is wild about because she represents Eastern Europe. She gets it. She was there and he sat account for it. I mean, just this great correspondence. And then they have that really sad break. And Judith done for applications for wife, writes the little seeds as Lucy, come on. It's not personal. And David overstretched back and says, Yes it is, It's personal because Alfred publish really nasty things about my friends and that's a red line for me and I'm done. So anyway, I'm just giving people and some of those letters in my book and you can too Dr. Davis comments. I just think they're great. I mean, I think this preoccupation and anxiety about mass politics and the ways in which the Holocaust, I mean, I'm Kiersten from a cliff, wrote a wonderful book on the sort of image of the concentration camp in Seymour Martin lift in and in that HE for Dan and Stanley alkynes and sort of the way it's fair, but not really as a Jewish event, as an event of totalitarianism, more authoritarianism and the anxiety Batman, politics. And I would say data of this book, I come out 20 years ago. Perhaps we all wouldn't be asking the question, which is the obvious question. Well, clearly the mass politics, the left, where maybe not the prop, I, maybe it was the mass politics of the right that many intellectuals thought was kind of under the rock. And I can see WWE Chu Hsi did research on neo-Nazis and she did research on Holocaust denial. She went ballistic about the academy. That seeming it's part a, it's allowing, for example, the Organization of American Historians bought was loud. They're list be salt and bots and they, all these historians got Holocaust denial literature and she's furious that these things, and furious that it wasn't just about. So she was sensitive to neo-Nazis and sushi sensitive to Holocaust denial. She was not sensitive as far as I can tell about the persistence of right-wing anti-Semitic opera was sort of the Richard Hofstadter problem, right? The Paranoid Style of American politics and anti-intellectualism in American life. And Hofstadter, of course, isn't Europeans selection. There was a sense of that had been solved. And clearly it hasn't become known in American culture. So I don't, I don't really have an answer to riffing on that. I think that, that meant that the question of mass politics and awaken those out and its relationship to populism in the society is still obviously a burning issue about gender, about your, it's fascinating because there's someone who the running Greenberg is, is working on a book on gender and the European intellectuals. And I have different feelings about her work. I mean, some of it I think is very smart. I always linking back to Europe. So I don't think the creation of secular or muscular junction is lateral in the American context is new. I go back to the 18th century, my Muskegon. Who, who created that persona. But your, your view that Lucy WWE looks at the East European Jewish response essay, a sort of a general reaction to the feminine it or passive female vision of Jews is fascinating. And I'll tell you, ran for a little bit of a wrench and just for you. Lucy WO, which was somewhat obsessed in a negative sense with the, what she called the apotheosis of resistance. The preoccupation with a kind of muscular military resistance to the Nazis. And this comes through very much for rejection of sort of the Jewish fighter as the symbol of what a jewish responses. So the responses, what you mentioned, which is that it's the cultural response. It's the integrity of Jewish communal life that is dignify as carrying a gun. And she quotes mark Edelman, who then is misunderstood. He says, it was much harder to walk to the shop class than it was to make a Molotov cocktail and do not reify resistance in military means. And this, because this is a real motif in her work and the wishes response to Yad Vashem. And it does explain some degree of discomfort. Zionism, intellectually, not practically, but intellectually. So I don't get it. I just really responding to I think a really provocative assessment of her. So I thank you for that. How do we honor women who are feminists? You know, I think as historians, we have to be true to what the past tells us. She was not friends. She thought it was special pleading. She thought, you know, she bought the New Left where a bunch of white privilege kids, I mean, you know, take it or leave it. I mean, it was a different time on the orange wasn't effects, right? I mean, Golda Meir was not a feminist. I mean, they did not, they did not welcome the kind of group criticism of the patriarchy that second or third wave feminists did. And also Lucy was not a house call, the housewife. She didn't she didn't have the life and some of the supported by a man. She and her husband were mutually involved with their sustenance. So she, she embrace the world of work and a man's world and wanted to be accepted on its terms. And that's just a very different posture politically and contextually then the women of the seventies who felt again that group identity as women. And liberation was the battle cry of the moment. It's just explanation, some dust. Well, thanks again to everyone and especially to Dr. Singh coffers has just been fascinating. And here we can. If there are any questions, please go ahead and enter those in the Q and a. And I also wanted to let everyone know that in the chat, which I I believe everyone can see, there's information about how you can purchase from left to right. And Wayne State University Press now has a 40 percent offer Women's History Month. So that's a that's a bonus. So that's how you honor women. A woman who's not a feminist, you offer a discount on her bike under its left. I'll take I just want to share with you two comments from the chat or the Q&A from Patricia, slow and white. This was wonderful, illuminating and grossing. Thank you so much. And from Rachel Hutchinson, a comment, I found the idea of the quote, unquote public performativity of intellectual womanhood. Very interesting. And the photos spoke, spoke to this point reminds me of how Germaine Greer was often pictured in a feminine way with long hair tight sweaters and so on. All right. Well, I think, you know, if anyone I have a feeling that you Dr. Davis, you to know this, but if you've never seen so I mean, I could go on and on. Clearly. There's a great movie, a collective biography in European intellectuals called arguing the world by Judge woman. And I, you know, again the anecdote and gory. I remember when I was studying film and I remember when it came out was very important to me, even though I was working on Eastern Europe because I thought he didn't get, and he knows this. He didn't understand Jewish America. He knew the New York intellectuals and he did a marvelous job. It's, it's, it's, it's a film I show, I teach. But n is a great. Diana Trilling at 1 says, you know, there was no room for us, right? And and and, you know, and she actually criticize on aren't that aren't like dismiss certainly taught the lineup. But there's another thing called town bloody fall, which is fantastic. And it is a documentary of a meeting at New York town hall with I want to get it right. Germaine Greer. I'm going to say PAD present now, but it's on a very important lesbian activists and renames just flying out of my head. And Norman Mailer. And someone else is, in terms of this issue of the performance of gender, performance of masculinity. And of course, Norman Mailer is the quintessential masculine performer in those years, right? I mean, I mean, maybe there are others that he gets. He certainly metals in it. And it's fascinating to watch. These feminists go after him and challenge him. And it's sum. And so the UK has an absolute precious line from the, from the audience. So I commend it to everyone. You can see it on the Criterion Channel. So all of this is for the mix in these years. And the sixth book, the 60s change so many thing, right? Civil rights movement, the feminist movement, the, the ethnic revival in with, at the beginning of these new Jews of the spiritual Dunes, right, the hover on type PheWAS and then medica ha, you know, the JPL. And then of course, the victory of Israel, the Six-Day War and how that shifted the sort of proprietary Jewish victimhood to now juice as colonial. So there, there's just so much going on in the late sixties, early seventies, and she's right in the mix. And that's why again, I thought she was a really excellent window as a person to get at these issues, even if I didn't answer all of them. She was a witness to them and she brought to them her distinctive diaspora Nationalist commitment and Jewish people and an unapologetic commitment in the Jewish. And that was different than the New York intellectuals. There's another question in the chat that relates to some of the writings from the 160s that you've been discussing. Alaina Hoffman Berg asks, I would love to hear more about the contrast between RN and dovish on their other areas of notable writing, especially quote unquote negro jewish relations on an earlier slide. Did their views on American issues diverged in a similar way to how their interpretations of Jewish history and culture did. So, thanks a lot, Lena, and hello. You know, I, and I welcome this if you want to throw in the chat. I don't know so much about orange writing what was then called Negro jewish relations. I know a lot more much WE DO that. We DO, which starts out when she's working at the American Jewish Committee as what we might call a very sort of typical liberal. And the American Jewish Committee, Let's be clear, is at the forefront of civil rights is if a fall from four forefront of intergroup relations, they actually create my honest a whole subfield of Social Work on intergroup relations. And they're deeply committed and write amicus briefs and are absolutely 100% in favor of civil rights. But it's integrationist civil war. That's right. It's the civil rights of Bayard Rustin. It's the civil rights of Martin Luther King. It's a Jewish model of black integrate, a black civil rights right, which is how did use become American? They integrate it, right? And they didn't make group claims. And again, that's why we can go back to the enlightenment. We can go back to the French Revolution. You can go back to the ways in which Jews position themselves vis-a-vis the state? Is it grow, cleaning, or is it individual success? So the American Jewish Committee is founded by John, used in 1906. And it says clearly, and Louis Marshall says clearly, you choose, don't have a political program, right? Let's use our religion. And therefore, there's no room demands that the American Jewish Committee makes on the American public sphere. And that's the model for the way the men and women of the American me think other groups should integrate. Now what they're missing a horse is systemic races. I know that sounds rather live with me, but what I mean by that is they are there, they're meritocrats. They really think there's a meritocracy. Jews had been part of the working class. They came back at being good Americans fighting World War two. They benefit from GI Bill. The quotas had that had prevented them from a certain kind of mobility in the Ivy League, et cetera. And that buffer is actually, sorry, my alma, my placement wire that was sort of over. They can move to the suburbs. Everything we know. They can be Americans who go to synagogue the way Christians got a sharp right and they can fight communism. Well, African-Americans, black people in America didn't have those options. But I do not think that many of the Jews, the American should be understood. The tenacious systemic racism. And I would say, and I say this in my epilogue, W Dove, it's understood that either. And so when civil rights activists become more militant and make more demands that group identity in the late sixties and early seventies, this is again back to blood jewish relations. There was a recoiling and there's a particular recoiling against violence. And if you look at Commentary Magazine, some other periodicals of the period, here is a deep fear of violence. And I argue for W2, which in particular not everyone, is a transposition of the violence of East European Jews. The violet ways in which Western European Jews experience. Polys subject World War One, the pilgrim pilots on all sides dislocations in World War One. The anti-Semitism, colon that Lucy experience, the hooliganism, universities complicity and having students choose. And then of course the Holocaust. So she brings that if you will, trauma and I'm going to segue analyzer, but she makes an analogy between the violence Eastern Europe in the violins have in there. She's not alone in that analogy, Person colon ambiguity of a list. And then to point to Doctor strikes patients and others. And then other people would say, wait, in America is not Europe. There's not going to be mass pogroms against Jews come down. The militancy of the Black Panthers is not dissimilar to the militancy of certain Zionists. So there's a mix, there's a spectrum of perspectives, but there's an important book called Negro and do that, published in 1987. And Shlomo cups as the editor and it was from a symposium he did in midstream. And there you can see this range of opinions about R. And I actually don't know enough about her views of black power. She dies in 1975. So she's sort of off the stage when some of the more militant things happened. But maybe someone else can speak to RNs, views of civil rights and racism in the United States and militant black power or Malcolm, things like this, which I just can't speak to it, but I appreciate the question. Okay. Well, thank you. Again, I think we've I've gone a bit over time, not horribly so but I want to thank everyone for attending and again to all our panelists and to Dr. Singh CA, for really engaging and rich presentation of topics that we we just could, could not get to everything that you said. So it is really truly the sign of a remarkable study that you've accomplished. And this talk is just one piece of it. So again, thanks to everyone and we're going to sign off here and and good night.

Gender and the (Dis)Continuities of the European Jewish Enlightenment: Hannah Arendt, Lucy S. Dawidowicz, and the New York Intellectuals

From Megan Everhart October 29, 2021

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Guest speaker Nancy Sinkoff, professor of Jewish Studies and History, as well as the Academic Director of the Allen and Joan Bildner Center for the Study of Jewish Life at Rutgers University, discusses her recent book From Left to Right: Lucy S. Dawidowicz, the New York Intellectuals, and the Politics of Jewish History.