👤 Marc Chagall (1887-1985), French artist

Imagining Jewish Art: Encounters with the Masters in Chagall, Guston, and Kitaj
Aaron Rosen
Studies In Comparative Literature 16•17 July 2009

  • ‘Rosen's effort to identify and elucidate the Jewish concerns of these three very different artists is penetrating and his analysis of the works in question is consistently insightful. Though the exact nature of Jewish art remains slippery, Rosen’s book is a worthy investigation of the ways in which the most evidently Jewish art can borrow from the least Jewish sources, and the ways in which less apparently Jewish art can have unexpected Jewish resonances.’ — Ezra Glinter, Zeek at Jewcy July 21, 2009
  • ‘Bypassing past scholars, critics, and curators who have sought the quintessential nature of Jewish art... but failed to come up with the answer, Rosen is your man.’ — The Jewish Telegraph November 20, 2009, p. 29)
  • ‘For lovers of American art, Jewish art, history or theology, Dr Rosen has approached the subject comprehensively... Making an exceptional input to the exchange of ideas and channel of communication between religion and the fine arts, Dr Rosen processes how any type of Jewish art may serve deep-seated Jewish ideas of family, tradition, and homeland... Dr Rosen communicates his ideas succinctly, in an accessible manner.’ — The American December, 2009, p. 35)
  • ‘Unashamedly scholarly yet written in a style that is refreshingly accessible, achieving a rare and satisfying balance between detailed, even minute, analyses of specific works of art and a broader sense of purpose, underpinned by an intimate knowledge of a wide range of theological and philosophical texts.... Imagining Jewish Art concludes with an excellent and immensely thought-provoking chapter entitled ‘Brushes with the Past’, suggestive of enough new avenues of intellectual enquiry to fuel several more volumes. While other scholars (both Jewish and non-Jewish) may indeed take up some of these challenges, I have little doubt that we shall be hearing more of Aaron Rosen in the future.’ — Monica Bohm-Duchen, Art & Christianity 62, Summer 2010, 14
  • ‘Towards the end of his book, Rosen explains that his intention has been to illustrate 'something of the unique, productive tensions which can arise when the themes and symbols in works by non-Jewish artists are made to "speak Jewish"' (106). In this he is entirely successful. The reader learns a good deal about the three artists, and can see in practice how a Jewish artist, interested in questions of Jewish history and identity, may engage the art-historical tradition in producing a new kind of visual imagery.’ — Janet Wolff, Journal of Modern Jewish Studies 9.3, 2010, 437-39
  • ‘A probing and accessible interdisciplinary contribution to the field of modern Jewish art.’ — Samantha Baskind, Shofar: An Interdisciplinary Journal of Jewish Studies 29.4, Summer 2011, 177-79
  • ‘The book is at its strongest when it employs formal comparisons to demonstrate the close visual conversations with European ‘Masters’ of religious art (such as Grü̈newald, Uccello and della Francesca) that Chagall, Guston and Kitaj each engage in.’ — Alana M. Vincent, Literature and Theology 27.1 (March 2013), 116

Yiddish in the Cold War
Gennady Estraikh
Studies In Yiddish 7•3 October 2008

  • ‘This meticulously researched book is the first comprehensive English-language study of Yiddish in the Communist world after the murder of Soviet Yiddish writers on 12 August 1952. Estraikh’s story more or less begins where everyone else’s ends. For this alone, Estraikh’s book is an important corrective to our understanding of Yiddish in general, and Soviet Yiddish culture in particular. Just because Stalin said he’d killed off Yiddish culture didn’t make it so... Full of amazing research.’ — David Shneer, East European Jewish Affairs 39.3, December 2009, 401–413
  • ‘Yiddish in the Cold War tells an important story in the history of twentieth-century Yiddish. The book's focus on the internal machinations of the editorial boards of Communist Yiddish periodicals, though, cuts short any broader observations about the Cold War per se... One hopes that Estraikh's new work will stimulate more research into Yiddish culture in the postwar Soviet Union.’ — Jeffrey Veidlinger, Russian Review 69.1, January 2009, 173-74
  • ‘A carefully researched monograph about a hitherto hidden corner of Yiddish culture during a period of contraction.’ — Zachary M. Baker, Shofar: An Interdisciplinary Journal of Jewish Studies 28.4, Summer 2010, 190-92