The Jewish-Christian simultaneous school in Lengsfeld in the Grand Duchy of Saxony-Weimar-Eisenach, founded in 1850, was a place where Christian and Jewish children and teachers could feel at home due to the school‘s aim to bring together Christians and Jews and counter any sense of unfamiliarity between them. This article will discuss, with reference to definitions of the term Heimat and notions of assimilation and acculturation, the ways in which the school might be referred to as a Heimat (home) for Christians and Jews.

This article will focus on the survival of Jewish children in Nazi-occupied Poland, examining the topic on the basis of an overview of early testimonies from child survivors made in interviews conducted by the Central Jewish Historical Commission in Poland in the initial postwar period. After providing a brief summary of particular features of the transcripts, we will investigate the issue of the information they contain on the survival of Jewish children in Poland outside the Nazi concentration camps. Our focus will be on the environments and conditions in which the children lived, the courses of their survival, and their specific experiences as children in this period.

This article explores the multifaceted ideas of identity apparent in Olga Grjasnowa’s novel Der Russe ist einer der Birken liebt, focusing on the aspect of transgression. Transgression, within Grjasnowa‘s work, is to be considered a dynamic process of going beyond social norms and roles such as gender, nationality or religion. Paradoxically, the dynamic moment of transgression serves as the point of stability to which the protagonist’s identities recur. We can summarise this condition of identities finding stability in fluctuation using the notion of transdifference, whose substance emerges from its resistance to or negation of the dichotomy of identity and alterity.

This essay is an investigation of Ludwig Philippson and Marcus Lehmann, the most important German-Jewish publishers of the nineteenth century, and their notions of Jewish historiography. It aims to show, by means of significant examples of their extensive journalistic writings, that both figures, as representatives of Reform Judaism and Neo-Orthodoxy respectively, actively sought to establish the dominance of their interpretations of the course of Jewish history, to the end of justifying their aims of either the reform or the perpetuation of Jewish tradition in an age of modernisation and emancipation. The article suggests a reassessment of modern Jewish history as a history of relationships between the various ideological trends within modern Judaism, such as Reform and Orthodoxy, taking into account the influence of the Christian majority society on intra-Jewish relations.