By Michael Clark
Lionel de Rothschild's hard-fought access into Parliament in 1858 marked the emancipation of Jews in Britain--the symbolic end of Jews' crusade for equivalent rights and their inclusion as voters after centuries of discrimination. Jewish lifestyles entered a brand new part: the post-emancipation period. yet what did this suggest for the Jewish group and their interactions with wider society? and the way did Britain's country and society react to its most recent voters? Emancipation used to be ambiguous. reputation carried expectancies, in addition to possibilities. Integrating into British society required adjustments to standard Jewish id, simply because it additionally widened conceptions of Britishness. Many Jews willingly embraced their atmosphere and shaped a different Jewish lifestyles: blending in all degrees of society; experiencing fiscal good fortune; and establishing and translating its religion alongside Anglican grounds. in spite of the fact that, in contrast to many different ecu Jews, Anglo-Jews stayed dependable to their religion. Conversion and outmarriage remained infrequent, and connections have been maintained with international relatives. The group used to be even keen now and then to put its Jewish and English id in clash, as occurred through the 1876-8 jap Crisis--which provoked the 1st episode of contemporary antisemitism in Britain. the character of Jewish life in Britain used to be doubtful and constructing within the post-emancipation period. Focusing upon inter-linked case stories of Anglo-Jewry's political task, inner executive, and spiritual improvement, Michael Clark explores the dilemmas of id and inter-faith kin that faced the minority in past due nineteenth-century Britain. This used to be an important interval within which the Anglo-Jewish group formed the foundation of its sleek lifestyles, when the British kingdom explored the bounds of its toleration.
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Additional resources for Albion and Jerusalem: The Anglo-Jewish Community in the Post-Emancipation Era
There is also considerable scope for obtaining information on Anglo-Jewry from the more numerous private collections of non-Jews who were involved with the community. The last category of sources, publications, is less useful to this book—Anglo-Jews were not proliﬁc writers or critics—but contributes particularly to several areas. Any evaluation of British Jews’ religion, for instance, needs to be cognizant of the many sermons that were published to edify and admonish the community. After emancipation Anglo-Jewry was a remarkably integrated and acculturated minority within late nineteenth-century Britain.
Hyman, ‘Gender and the Shaping of Modern Jewish Identities’, JSS 8/2–3 (Winter/Spring 2002), 153. ⁹⁷ Feldman, Englishmen, 16. It should be mentioned whilst discussing geography that this work, in line with conventional historiographical practice, will use the term Anglo-Jewry to refer to all Jews in Britain, unless speciﬁcally indicated in the text. The descriptions ‘English’, ‘British’, and ‘Anglo’ Jewry have also been used interchangeably, unless obviously designed to indicate a particular context, as they were by contemporaries.
We did not like his silent votes, nor do we admire his advocacy of our claims, ‘‘as descendants of a race acknowledged to be sacred, and the professors of a religion admitted to be divine’’. We demand that ‘‘full and complete justice shall speedily be done to us’’—as Mr. D’Israeli hopes it will be—not as a peculiar race, or on account of a peculiar religion, but as citizens of the same state,’ opined the JC, 9 Aug. 1850, 346. ’³² Situated in between these two antithetical extremes was a broad and undeﬁned middle section encapsulating the mass of Anglo-Jewry.
Albion and Jerusalem: The Anglo-Jewish Community in the Post-Emancipation Era by Michael Clark