Tropical Synagogues: Short Stories by Jewish-Latin American Writers

by Ilan Stavans

Most readers north of the Rio Grande are not aware that waves of immigrants have created an ethnically diverse culture in Latin America, a mosaic of particular visions and voices that includes a cohesive Jewish community with roots in Eastern Europe and as far back as pre-Columbian Spain. In this unique anthology, Ilan Stavans - who is at home both in Jewish and Latino cultures - introduces us to engaging writers, the histories of the different communities in which they emerged, their literary tradition and cultural predicament.

Genres: Fiction

239 pages, Paperback

First published November 1, 1993

About the author

Ilan Stavans is the Lewis-Sebring Professor in Latin American and Latino Culture at Amherst College. An award-winning writer and public television host, his books include Growing Up Latino and Spanglish. A native of Mexico City, he lives in Amherst, Massachusetts.

Reviews

[G · Rating 4 out of 5]

This book was a joy to read. I have some thoughts on individual stories; "Love" by Clarice Lispector was the most thought provoking, "The Invisible Hour" by Esther Selingson suffered from too-long sentences, etc. Overall, though, Tropical Synagogues is a worthwhile introduction to the writing of some Jewish Latin authors. I hope one day to read some of their work in Spanish.

I have one major complaint, and that is the inclusion of three stories by Jorge Luis Borges, which I feel to be neither necessary nor sufficiently justified. If part of the purpose of this volume were to explore the reaction of other Latin writers to Jews, then by all means include his writing—along with that of other non-Jewish authors. Since that is not part of the stated purpose of this volume, I see no reason to include his writing at all. There is but one explanation given, that he had a major influence on Latin American authors. So what? Should not then Sholem Aleichem's writing be included too, as his name is listed nearly as many times as an influence? If "the Jews, in Octavio Paz's view 'the few' in the universe of 'the many,' remain the 'other voice' that refuses to be devoured by the monstrous whole," why then must "the few" allow "the universe of 'the many'" to encroach on the "room of their own" (37)?