Shanghai, China, Jewish refugees in one of the “homes” established in Shanghai to house those who succeeded in escaping from Europe via East Asia in the 1940s. Photo courtesy of the Yad Vashem photo archive. Click for source.
German Jews did not immediately begin to put their emigration papers in order after Hitler came into power, or after the passing of the Nuremberg Laws, because as far as they were concerned they were fully assimilated Goethe reading, WWI fighting German citizens. They could not believe, and would not believe, that the country they loved would turn against them.
Hitler introduced his anti-Jewish legislation slowly over the course of the 1930’s, giving German Jewry time to rationalize each new piece; this especially held true for Jewish men, as they tended to work in traditionally Jewish occupations. Jewish women, however, through the regular contact with gentiles allowed to them by their place in the home sphere, became aware of the “social death” being imposed on them by Nazi legislation long before their husbands took notice.
In the wake of the mass arrests of Jewish men during Kristallnacht, it fell to these women to free their husbands—typically from Dachau. Nazi officials would not release men until their families provided proof that they would depart from Germany immediately upon their release. Thus, not only did women have to rescue their husbands, but they also had to navigate the emigration process by themselves. Due to the complex legal frameworks enacted by possible destination countries to keep Jewish refugees out, it was immensely difficult for Jews to secure visas out of Germany, and it became even more difficult when they were confronted with the massive exit tax Jews were forced to pay before leaving.
There was, however, one destination which had not put up legal roadblocks to fleeing Jews: Shanghai—this had more to do with the decentralized and highly colonized nature of Shanghai than it had to do with any sort of altruistic sentiment. While the Chinese government had the right to demand to see emigration papers before new arrivals would be allowed to enter Shanghai, this was seldom enforced. Thus, to get to Shanghai, all fleeing families needed were boat tickets. For this reason—in accordance with the necessity to present proof of emigration to Nazi officials before male family members would be released—Shanghai became the only option available to some of the families of incarcerated men.
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The City of Light is the journal of the travels of Jacob D’Ancona, a 13th century pious Jewish merchant. Readers follow Jacob on a three-year journey, starting from his hometown of Ancona in present-day Italy, overland through Damascus and Baghdad, and then by sea, stopping at various ports and places until he reaches the city of Zaitun, modern-day Quanzhou, where he stays to buy goods and talk to the scholars of the city. It consists of equal parts travelogue/memoir and a philosophical discussion of medieval Jewish and Chinese ideas.
Cahina was created by Leo Charles Dessar and appears in 
Beyond Victoriana 