No Room of Their Own is a comparative analysis of recent Israeli fiction by women and some of its Western models, from Virginia Woolf and Simone de Beauvoir to Marilyn French and Marie Cardinal. Feldman shows the richness and subtleties of Israeli women's fiction as she explores the themes of gender and nation, as well as the (non)representation of the "New Hebrew Woman" in five authors--Amalia Kahana-Carmon, Shulamith Hareven, Netiva BenYehuda, Ruth Almog, and Shulamit Lapid.
In the years leading to the birth of Israel, Zerubavel shows, Zionist settlers in Palestine consciously sought to rewrite Jewish history by reshaping Jewish memory. Zerubavel focuses on the nationalist reinterpretation of the defense of Masada against the Romans in 73 C.E. and the Bar Kokhba revolt of 133-135; and on the transformation of the 1920 defense of a new Jewish settlement in Tel Hai into a national myth.
Since 1967, more than 60,000 Jewish-Americans have settled in the territories captured by the State of Israel during the Six Day War. Comprising 15 percent of the settler population today, these immigrants have established major communities, transformed domestic politics and international relations, and committed shocking acts of terrorism. They demand attention in both Israel and the United States, but little is known about who they are and why they chose to leave America to live at the center of the Israeli-Palestinian conflict. In this deeply researched, engaging work, Sara Yael Hirschhorn unsettles stereotypes, showing that the 1960s generation who moved to the occupied territories were not messianic zealots or right-wing extremists but idealists engaged in liberal causes. They did not abandon their progressive heritage when they crossed the Green Line. Rather, they saw a historic opportunity to create new communities to serve as a beacon—a “city on a hilltop”—to Jews across the globe. This pioneering vision was realized in their ventures at Yamit in the Sinai and Efrat and Tekoa in the West Bank. Later, the movement mobilized the rhetoric of civil rights to rebrand itself, especially in the wake of the 1994 Hebron massacre perpetrated by Baruch Goldstein, one of their own. On the fiftieth anniversary of the 1967 war, Hirschhorn illuminates the changing face of the settlements and the clash between liberal values and political realities at the heart of the Israeli-Palestinian conflict.
This book highlights the need for a shift from thinking in terms of memories of traumatic events, to changeable modes of remembrance. The call for a fundamental change in approaches to commemorative remembrance is exemplified in literature written by the internationally acclaimed writer, Etgar Keret. Considered the most influential Israeli voice of his generation, Keret’s storytelling is in congruence with postmodern thinking. Through transferring remembrance of the Holocaust from stagnant Holocaust commemoration—museums and commemorative ceremonies—to unconventional settings, such as youngsters playing soccer or being forced to venture outdoors in a COVID-19 pandemic environment, Keret’s storytelling ushers in a unique approach to coping with remembrance of historical catastrophes. The book is a valuable resource for students and scholars interested in pursuing the subjects of Etgar Keret’s artistry, and literature written in a post modern, post Holocaust milieu about personal and collective traumatic remembrance.
Glory and Agony is the first history of the shifting attitudes toward national sacrifice in Hebrew culture over the last century. Its point of departure is Zionism's obsessive preoccupation with its haunting "primal scene" of sacrifice, the near-sacrifice of Isaac, as evidenced in wide-ranging sources from the domains of literature, art, psychology, philosophy, and politics. By placing these sources in conversation with twentieth-century thinking on human sacrifice, violence, and martyrdom, this study draws a complex picture that provides multiple, sometimes contradictory insights into the genesis and gender of national sacrifice. Extending back over two millennia, this study unearths retellings of biblical and classical narratives of sacrifice, both enacted and aborted, voluntary and violent, male and female—Isaac, Ishmael, Jephthah's daughter, Iphigenia, Jesus. Glory and Agony traces the birth of national sacrifice out of the ruins of religious martyrdom, exposing the sacred underside of Western secularism in Israel as elsewhere.
As Zionism took root in Palestine, European Yiddish was employed within a dominant Hebrew context. A complex relationship between cultural politics and Jewish writing ensued that paved the way for modern Israeli culture. This enlightening volume reveals a previously unrecognized, alternative literature that flourished vigorously without legitimacy. Significant examples discussed include ethnically ambiguous fiction of Zalmen Brokhes, minority-oriented works of Avrom Rivess, and culturally pluralistic poetry by Rikuda Potash. The remote locales of these writers, coupled with the exuberant expressiveness of Yiddish, led to unique perceptions of Zionist endeavors in the Yishuv. Using rare archival material and personal interviews, What Must Be Forgotten unearths dimensions largely neglected in mainstream books on Yiddish and/or Hebrew studies.
“A complex and fascinating portrait of Israel . . . .an engaging book that combines anthropology, culture, and history.” —Anita Shapira, author of Ben-Gurion: Father of Modern Israel At once an ecological phenomenon and a cultural construction, the desert has varied associations within Zionist and Israeli culture. In the Judaic textual tradition, it evokes exile and punishment, yet is also a site for origin myths, the divine presence, and sanctity. Secular Zionism developed its own spin on the duality of the desert as the romantic site of Jews’ biblical roots that inspired the Hebrew culture, and as the barren land outside the Jewish settlements in Palestine, featuring them as an oasis of order and technological progress within a symbolic desert. Yael Zerubavel tells the story of the desert from the early twentieth century to the present, shedding light on romantic-mythical associations, settlement and security concerns, environmental sympathies, and the commodifying tourist gaze. Drawing on literary narratives, educational texts, newspaper articles, tourist materials, films, popular songs, posters, photographs, and cartoons, Zerubavel reveals the complexities and contradictions that mark Israeli society’s semiotics of space in relation to the Middle East, and the central role of the “besieged island” trope in Israeli culture and politics.
On 29 March 2016 the New York based online journal, Realty Today reported ‘Israel is facing a housing crisis with ...[the] home inventory lacking 100,000 apartments... House prices, which have more than doubled in less than a decade, resulted in a mass protest back in 2011’. As Yael Allweil reveals in her fascinating book, housing has played a pivotal role in the history of nationalism and nation building in Israel-Palestine. She adopts the concept of ‘homeland’ to highlight how land and housing are central to both Zionism and Palestinian nationalism, and how the history of Zionist and Palestinian national housing have been inseparably intertwined from the introduction of the Ottoman Land Code in 1858 to the present day. Following the Introduction, Part I, ‘Historiographies of Land Reform and Nationalism’, discusses the formation of nationalism as the direct result of the Ottoman land code of 1858. Part II, ‘Housing as Proto-Nationalism’ focuses on housing as the means to claim rights over the homeland. Part III, ‘Housing and Nation-Building in the Age of State Sovereignty’, explores the effects of statehood on national housing across several strata of Israeli society. The Afterword discusses housing as the quintessential object of agonistic conflict in Israel-Palestine, around which the Israeli polity is formed and reformed.
Historical Continuity in the Emergence of Modern Hebrew offers a new perspective on the emergence processes of Modern Hebrew and its relationship to earlier forms of Hebrew. Based on a textual examination of select case studies of language use throughout the modernization of Hebrew, this book shows that due to the unconventional sociolinguistic circumstances in the budding speech community, linguistic processes did not necessarily evolve in a linear manner, blurring the distinction between true and apparent historical continuity. The emergent language’s standardization involved the restructuring of linguistic habits that had initially taken root among the first speakers, often leading to a retreat from early contact-induced or non-classical phenomena. Yael Reshef demonstrates that as a result, superficial similarity to earlier forms of Hebrew did not necessarily stem from continuity, and deviation from canonical Hebrew features does not necessarily stem from change.
This book presents the findings of a study into the social shaping of reproductive genetics in Germany and Israel. The study reveals dramatic differences between German and Israeli societies in addressing the question of a life (un)worthy of living. A close analysis of the ways that these two societies handle the balance between the quality and sanctity of life illuminates controversies over reproductive genetics in an original and provocative way.
The Nation and the Child – Nation Building in Hebrew Children’s Literature, 1930–1970 is the first comprehensive study to investigate the active role of children’s literature in the intensive cultural project of building a Hebrew nation. Which social actors and institutions participated in creating a Hebrew children’s literature? How did they envision their young readership and what new cultural roles did they prescribe for them through literary texts? How tolerant was the children’s literary field to alternative or even subversive national options and how did the perceptions of the “national child” change in the transition from the pre-state Jewish settlement in Palestine to a sovereign state? This book seeks to provide answers to such questions by focusing on the literary activities of leading taste-setters and writers for children, from the most intense period of Israeli nation building – the 1930s and 1940s, the two last decades of the pre-state era, and the 1950s, the first decade following the establishment of the State of Israel in 1948 – through the 1960s, when the nation-building fervor gradually waned.
In the late Enlightenment, a new imperative began to inform theories of interpretation: all literary texts should be read in the same way that we read the Bible. However, this assumption concealed a problem—there was no coherent "we" who read the Bible in the same way. In Secularism and Hermeneutics, Yael Almog shows that several prominent thinkers of the era, including Johann Gottfried Herder, Moses Mendelssohn, Immanuel Kant, Georg Wilhelm Friedrich Hegel, and Friedrich Daniel Ernst Schleiermacher, constituted readers as an imaginary "we" around which they could form their theories and practices of interpretation. This conception of interpreters as a universal community, Almog argues, established biblical readers as a coherent collective. In the first part of the book, Almog focuses on the 1760s through the 1780s and examines these writers' works on biblical Hebrew and their reliance on the conception of the Old Testament as a cultural, rather than religious, asset. She reveals how the detachment of textual hermeneutics from confessional affiliation was stimulated by debates on the integration of Jews in Enlightenment Germany. In order for the political community to cohere, she contends, certain religious practices were restricted to the private sphere while textual interpretation, which previously belonged to religious contexts, became the foundation of the public sphere. As interpretive practices were secularized and taken to be universal, they were meant to overcome religious difference. Turning to literature and the early nineteenth century in the second part of the book, Almog demonstrates the ways in which the new literary genres of realism and lyric poetry disrupted these interpretive reading practices. Literary techniques such as irony and intertextuality disturbed the notion of a stable, universal reader's position and highlighted interpretation as grounded in religious belonging. Secularism and Hermeneutics reveals the tension between textual exegesis and confessional belonging and challenges the modern presumption that interpretation is indifferent to religious concerns.
In the late Enlightenment, a new imperative began to inform theories of interpretation: all literary texts should be read in the same way that we read the Bible. However, this assumption concealed a problem—there was no coherent "we" who read the Bible in the same way. In Secularism and Hermeneutics, Yael Almog shows that several prominent thinkers of the era, including Johann Gottfried Herder, Moses Mendelssohn, Immanuel Kant, Georg Wilhelm Friedrich Hegel, and Friedrich Daniel Ernst Schleiermacher, constituted readers as an imaginary "we" around which they could form their theories and practices of interpretation. This conception of interpreters as a universal community, Almog argues, established biblical readers as a coherent collective. In the first part of the book, Almog focuses on the 1760s through the 1780s and examines these writers' works on biblical Hebrew and their reliance on the conception of the Old Testament as a cultural, rather than religious, asset. She reveals how the detachment of textual hermeneutics from confessional affiliation was stimulated by debates on the integration of Jews in Enlightenment Germany. In order for the political community to cohere, she contends, certain religious practices were restricted to the private sphere while textual interpretation, which previously belonged to religious contexts, became the foundation of the public sphere. As interpretive practices were secularized and taken to be universal, they were meant to overcome religious difference. Turning to literature and the early nineteenth century in the second part of the book, Almog demonstrates the ways in which the new literary genres of realism and lyric poetry disrupted these interpretive reading practices. Literary techniques such as irony and intertextuality disturbed the notion of a stable, universal reader's position and highlighted interpretation as grounded in religious belonging. Secularism and Hermeneutics reveals the tension between textual exegesis and confessional belonging and challenges the modern presumption that interpretation is indifferent to religious concerns.
When people discuss food in Israel, their debates ask politically charged questions: Who has the right to falafel? Whose hummus is better? But Yael Raviv’s Falafel Nation moves beyond the simply territorial to divulge the role food plays in the Jewish nation. She ponders the power struggles, moral dilemmas, and religious and ideological affiliations of the different ethnic groups that make up the “Jewish State” and how they relate to the gastronomy of the region. How do we interpret the recent upsurge in the Israeli culinary scene—the transition from ideological asceticism to the current deluge of fine restaurants, gourmet stores, and related publications and media? Focusing on the period between the 1905 immigration wave and the Six-Day War in 1967, Raviv explores foodways from the field, factory, market, and kitchen to the table. She incorporates the role of women, ethnic groups, and different generations into the story of Zionism and offers new assertions from a secular-foodie perspective on the relationship between Jewish religion and Jewish nationalism. A study of the changes in food practices and in attitudes toward food and cooking, Falafel Nation explains how the change in the relationship between Israelis and their food mirrors the search for a definition of modern Jewish nationalism.
No Room of Their Own is a comparative analysis of recent Israeli fiction by women and some of its Western models, from Virginia Woolf and Simone de Beauvoir to Marilyn French and Marie Cardinal. Feldman shows the richness and subtleties of Israeli women's fiction as she explores the themes of gender and nation, as well as the (non)representation of the "New Hebrew Woman" in five authors--Amalia Kahana-Carmon, Shulamith Hareven, Netiva BenYehuda, Ruth Almog, and Shulamit Lapid.
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