Virtual Library

Between 1942 and 1944 the Germans sealed and completely emptied at least 38,000 Parisian apartments. The majority of the furnishings and other household items came from 'abandoned' Jewish apartments and were shipped to Germany. After the war, Holocaust survivors returned to Paris to discover their homes completely stripped of all personal possessions or occupied by new inhabitants. In 1945, the French provisional government established a Restitution Service to facilitate the return of goods to wartime looting victims. Though time-consuming, difficult, and often futile, thousands of people took part in these early restitution efforts. Stealing Home demonstrates that attempts to reclaim one's furnishings and personal possessions were key in efforts to rebuild Jewish political and social inclusion in the war's wake. Far from remaining silent, Jewish survivors sought recognition of their losses, played an active role in politics, and turned to both the government and each other for aid. Drawing on memoirs, oral histories, restitution claims, social workers' reports, newspapers, and government documents, Stealing Home provides a social history of the period that focuses on Jewish survivors' everyday lives during the lengthy process of restoring citizenship and property rights. It examines social rebirth through the prism of restitution and argues that the home was critical in shaping the postwar relationship between Jews and the state, and in the successes and failures associated with rebuilding Jewish lives in France after the Holocaust.

In 1898, the Dreyfus Affair plunged French society into a frenzy. In Paris and provincial villages throughout the country, angry crowds paraded through the streets, threatening to attack Jews and destroy Jewish-owned businesses. Anger about the imagined power of Jewish capital, as well as fears of treason and racial degeneration, made anti-Semitism a convenient banner behind which social and political factions could fall in line. Anti-Semitic feelings that had been simmering in France for decades came boiling to the surface.

Pierre Birnbaum guides readers on a tour of France during this crisis. He shows that in the midst of violence, Jewish citizens bravely and effectively defended themselves and were aided by a police force determined to maintain order. Birnbaum paints a vivid portrait of French Jewish culture at the time and explains why the French state remained strong in this time of widespread unrest.

Ariella Azoulay revises our understanding of the ethical status of photography. It must, she insists, be understood in its inseparability from the many catastrophes of recent history. She argues that photography is a particular set of relations between individuals and the powers that govern them and, at the same time, a form of relations among equals that constrains that power. Anyone, even a stateless person, who addresses others through photographs or occupies the position of a photograph’s addressee, is or can become a member of the citizenry of photography.

Universal equality is a treasured political concept in France, but recent anxiety over the country's Muslim minority has led to an emphasis on a new form of universalism, one promoting loyalty to the nation at the expense of all ethnic and religious affiliations. This timely book offers a fresh perspective on the debate by showing that French equality has not always demanded an erasure of differences. Through close and contextualized readings of the way that major novelists, philosophers, filmmakers, and political figures have struggled with the question of integrating Jews into French society, Maurice Samuels draws lessons about how the French have often understood the universal in relation to the particular.

Samuels demonstrates that Jewish difference has always been essential to the elaboration of French universalism, whether as its foil or as proof of its reach. He traces the development of this discourse through key moments in French history, from debates over granting Jews civil rights during the Revolution, through the Dreyfus Affair and Vichy, and up to the rise of a "new antisemitism" in recent years. By recovering the forgotten history of a more open, pluralistic form of French universalism, Samuels points toward new ways of moving beyond current ethnic and religious dilemmas and argues for a more inclusive view of what constitutes political discourse in France.

the mass violence of the twentieth century’s two world wars—followed more recently by decentralized and privatized warfare, manifested in terrorism, ethnic cleansing, and other localized forms of killing—has led to a heightened awareness of human beings’ vulnerability and the precarious nature of the institutions they create to protect themselves from violence and exploitation. This vulnerability, something humans share amid the diversity of cultural beliefs and values that mark their differences, provides solid ground on which to construct a framework of human rights. Bryan Turner undertakes this task here, developing a sociology of rights from a sociology of the human body. His blending of empirical research with normative analysis constitutes an important step forward for the discipline of sociology. Like anthropology, sociology has traditionally eschewed the study of justice as beyond the limits of a discipline that pays homage to cultural relativism and the “value neutrality” of positivistic science. Turner’s expanded approach accordingly involves a truly interdisciplinary dialogue with the literature of economics, law, medicine, philosophy, political science, and religion.