Reviewed by:

• A Rich Brew: How Cafés Created Modern Jewish Culture by Shachar Pinsker
• Rebecca Kobrin (bio)

In 1963 sociologist Seymour Martin Lipset penned an eloquent plea in the Jewish Journal of Sociology for comparative research concerning Jews' political and social behavior. Three decades later, in his edited volume Comparing Jewish Societies (1997), Todd Endelman expanded this critique to the field of Jewish history, noting that scholars limiting [End Page 471] themselves geographically and temporally cannot fully appreciate the complexities of the Jewish past. Both would enjoy A Rich Brew, as Shachar Pinsker answers their calls for comparative work through his discussion of the social institution of the café in six cities across the nineteenth and twentieth centuries. Using the café as an aperture to view the creation of modern Jewish culture, Pinsker examines how Jews used the institution of the café, erecting a "third space" in which to debate such issues of modern Jewish life as emancipation, immigration, art, Zionism, and capitalism. While only one chapter delves into the café in North America, American Jewish historians can learn much from this book as it lays bare how much can be gained when viewing the American Jewish experience in broader transnational context. While never openly engaging questions of American exceptionalism, this work forces the reader to grapple with that which was universal about the urban Jewish experience and that which was specific to New York. Were Jews, their political behaviors, and their use of public spaces like cafés more shaped by their local environments or by the general engagement with modernity that took place during the nineteenth and twentieth centuries?

This well-researched book takes its reader on a journey through time and space as it jumps from the nineteenth to the early-twentieth century and visits cafés in Odessa, Warsaw, Vienna, Berlin, New York and Tel Aviv. The café had long been a European institution, but in the nineteenth century it emerged as a place for Jewish journalists, poets, writers and thinkers to gather, socialize, debate and create new artistic and political movements. Local conditions varied, but in each city Jewish men established and frequented cafés. Pinsker draws on the theoretical frameworks of Jurgen Habermas as he masterfully deploys works of literature, newspapers, and the writings of numerous feuilletons to examine the institution of café, where Jews could discuss the conflicts of modern culture—such as the struggle between "private and public, professional and recreational, bourgeois and bohemian, and literary and consumer culture" (9). He vividly brings to life the opulence of Café Arkaden in Vienna as well as the animated coffeehouses of Berlin, which he argues were connected worlds that served as "a silk road of transnational modern Jewish culture" (18). Modern Jewish culture was shaped and debated in these spaces by the Jewish and non-Jewish artists, writers, and revolutionary thinkers who incorporated elements of café life into their literature, artwork, and music. Pinsker similarly discusses how gender and class shaped these social institutions in Europe, as women rarely participated in the burgeoning café culture.

Since this review concentrates on what is most useful for American Jewish historians, I will not delve into Pinsker's wonderful analysis [End Page 472] of the multi-lingual nature of European café life which forced Jewish intellectuals to think carefully about how they dressed, what language they would speak, with whom they would sit, and in what language they would write. Rather, I want to focus on the fate of the Jewish café outside of Europe.

When Pinsker finally lands in New York, the European café culture in which all kinds of people from different classes and backgrounds came together was replaced by the café most often frequented by eastern European Jews and others on the political left. Far from a place of vibrant encounters between Jews and non-Jews, the cafés of New York were visited by non-Jews such as Hutchinson Hapgood less out of a desire to participate in cultural dialogue and more out of an interest in observing immigrants, not always with...

审核人：

• 丰富的酿造： Shachar Pinsker咖啡馆如何创造现代犹太文化
• 丽贝卡·科布林（Rebecca Kobrin）（生物）

1963年，社会学家西摩·马丁·利普塞特（Seymour Martin Lipset）在《犹太社会学杂志》上发表了雄辩的呼吁，要求对犹太人的政治和社会行为进行比较研究。三十年后的今天，托德·恩德尔曼（Todd Endelman）在其著作《比较犹太社会》（1997年）中将这一评论扩展到了犹太历史领域，并指出学者们[第471页]在地理和时间上限制了他们自己，无法完全理解犹太人过去的复杂性。双方都将享受丰富的酿造，因为Shachar Pinsker通过讨论19世纪和20世纪六个城市中咖啡馆的社会制度，回应了他们进行比较工作的呼吁。Pinsker使用咖啡馆作为观察现代犹太文化创造的途径，研究了犹太人如何利用咖啡馆的机构，建立了一个“第三空间”，在其中辩论诸如解放，移民，艺术，犹太复国主义等现代犹太人生活的问题。和资本主义。尽管只有一章深入探讨了北美的咖啡馆，但美国犹太历史学家可以从这本书中学到很多东西，因为它揭示了在更广泛的跨国背景下查看美国犹太人的经验可以学到多少。尽管从未公开参与美国例外论的问题，这项工作迫使读者努力解决关于城市犹太人体验的普遍性和针对纽约的特定性。犹太人，他们的政治行为以及对咖啡馆等公共场所的使用是否受到当地环境或19世纪和20世纪以来对现代性的普遍参与的影响？

这本经过精心研究的书使读者从19世纪跃升至20世纪初，穿越时空，并参观了敖德萨，华沙，维也纳，柏林，纽约和特拉维夫的咖啡馆。咖啡馆长期以来一直是欧洲的机构，但是在19世纪，它成为了犹太新闻工作者，诗人，作家和思想家聚集，社交，辩论和创造新的艺术和政治运动的地方。当地条件各有不同，但在每个城市，犹太人都建立并光顾咖啡馆。平斯克（J. Pinsker）借鉴了于尔根·哈贝马斯（Jurgen Habermas）的理论框架，他熟练地运用文学作品，报纸和许多报纸的著作来研究咖啡馆的制度，犹太人可以在这里讨论现代文化的冲突，例如“私人和私人之间的斗争”。上市，他生动地将维也纳阿卡登咖啡馆（CaféArkaden）以及柏林动画咖啡馆的富丽堂皇的生活栩栩如生，他认为柏林的咖啡馆是相互联系的世界，被誉为“跨国现代犹太文化的丝绸之路”（18）。犹太和非犹太艺术家，作家和革命思想家在这些空间中塑造和辩论了现代犹太文化，他们将咖啡馆生活的元素纳入其文学，艺术品和音乐中。平斯克同样讨论了性别和阶级如何影响欧洲的这些社会制度，因为妇女很少参加新兴的咖啡馆文化。他生动地将维也纳阿卡登咖啡馆（CaféArkaden）以及柏林动画咖啡馆的富丽堂皇的生活栩栩如生，他认为柏林的咖啡馆是相互联系的世界，被誉为“跨国现代犹太文化的丝绸之路”（18）。犹太和非犹太艺术家，作家和革命思想家在这些空间中塑造和辩论了现代犹太文化，他们将咖啡馆生活的元素纳入其文学，艺术品和音乐中。平斯克同样讨论了性别和阶级如何影响欧洲的这些社会制度，因为妇女很少参加新兴的咖啡馆文化。犹太和非犹太艺术家，作家和革命思想家在这些空间中塑造和辩论了现代犹太文化，他们将咖啡馆生活的元素纳入其文学，艺术品和音乐中。平斯克同样讨论了性别和阶级如何影响欧洲的这些社会制度，因为妇女很少参加新兴的咖啡馆文化。犹太和非犹太艺术家，作家和革命思想家在这些空间中塑造和辩论了现代犹太文化，他们将咖啡馆生活的元素纳入其文学，艺术品和音乐中。平斯克同样讨论了性别和阶级如何影响欧洲的这些社会制度，因为妇女很少参加新兴的咖啡馆文化。

由于这篇评论的重点是对美国犹太历史学家最有用的东西，因此，我不会深入研究Pinsker对欧洲咖啡馆生活的多语言性质的精彩分析[End Page 472]，这迫使犹太知识分子仔细思考他们的衣着，穿着方式以及他们会说的语言，会坐的人以及会写的语言。相反，我想关注欧洲以外的犹太咖啡馆的命运。

当平斯克最终登陆纽约时，来自不同阶级和背景的各种人聚在一起的欧洲咖啡馆文化被东欧犹太人和其他政治左派中最经常光顾的咖啡馆所取代。与哈奇森·哈普古德（Hutchinson Hapgood）等非犹太人相比，纽约的咖啡馆远离犹太人和非犹太人之间充满活力的交流之地，其目的不是参加文化对话，而是出于观察移民的兴趣，而不是永远与...