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.
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.
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.
The Senses of Scripture reveals the essence of biblical epistemology - the ways in which ancient Israelites thought about and used their sensorium. The theoretical introduction demonstrates that scholars need to liberate themselves from the Western bias that holds a pentasensory paradigm and prioritises the sense of sight. The discussion of the biblical material demonstrates that biblical scholars should follow a similar path. Through examination of associative and contextual patters the author reaches a septasensory model, including sight, hearing, speech, kinaesthesia, touch, taste, and smell. It is further demonstrated that the senses, according to the HB, are a divinely created physical experience, which symbolised human ability to act in a sovereign manner in the world. Despite the lack of a biblical Hebrew term 'sense', it seems that at times the merism sight and hearing serves that matter. Finally, the book discusses the longstanding dispute regarding the primacy of sight vs. hearing, and claims that although there is no strict sensory hierarchy evident in the text, sight holds a central space in biblical epistemology.
Learn intervention strategies to counter the effects of terrorism In the twenty-first century, terrorism has become an international scourge whose effect devastates individuals, weakens societies, and cripples nations. The Trauma of Terrorism: Sharing Knowledge and Shared Care, An International Handbook and Shared Care provides a compreh
Because new nations need new pasts, they create new ways of commemorating and recasting select historic events. In Recovered Roots, Yael Zerubavel illuminates this dynamic process by examining the construction of Israeli national tradition. 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. Zerubavel demonstrates how, in each case, Israeli memory transforms events that ended in death and defeat into heroic myths and symbols of national revival. Drawing on a broad range of official and popular sources and original interviews, Zerubavel shows that the construction of a new national tradition is not necessarily the product of government policy but a creative collaboration between politicans, writers, and educators. Her discussion of the politics of commemoration demonstrates how rival groups can turn the past into an arena of conflict as they posit competing interpretations of history and opposing moral claims on the use of the past. Zerubavel analyzes the emergence of counter-memories within the reality of Israel's frequent wars, the ensuing debates about the future of the occupied territories, and the embattled relations with Palestinians. A fascinating examination of the interplay between history and memory, this book will appeal to historians, sociologists, anthropologists, political scientists, and folklorists, as well as to scholars of cultural studies, literature, and communication.
Once referred to by the New York Times as the “Israeli Faulkner,” A. B. Yehoshua’s fiction invites an assessment of Israel’s Jewish inheritance and the moral and political options that the country currently faces in the Middle East. The Retrospective Imagination of A. B. Yehoshua is an insightful overview of the fiction, nonfiction, and hundreds of critical responses to the work of Israel’s leading novelist. Instead of an exhaustive chronological-biographical account of Yehoshua’s artistic growth, Yael Halevi-Wise calls for a systematic appreciation of the author’s major themes and compositional patterns. Specifically, she argues for reading Yehoshua’s novels as reflections on the “condition of Israel,” constructed multifocally to engage four intersecting levels of signification: psychological, sociological, historical, and historiosophic. Each of the book’s seven chapters employs a different interpretive method to showcase how Yehoshua’s constructions of character psychology, social relations, national history, and historiosophic allusions to traditional Jewish symbols manifest themselves across his novels. The book ends with a playful dialogue in the style of Yehoshua’s masterpiece, Mr. Mani, that interrogates his definition of Jewish identity. Masterfully written, with full control of all the relevant materials, Halevi-Wise’s assessment of Yehoshua will appeal to students and scholars of modern Jewish literature and Jewish studies.
Through a collective biographical methodology of four scholars 20th century scholars this book investigates how Jewish identity and intellectual ties to Judaic civilisation in the German speaking legal context influenced the international legal discipline.
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.
This book examines the structure of Israeli interest groups, their strategies, their effectiveness, and their relations with state organizations and political parties. It addresses such important questions as the following. What are the links between political parties and interest groups? What are the attitudes of senior state officials toward interest groups? Why do interest groups influence public policy and to what extent? Are some groups more influential than others? Is Israel moving toward a post-materialist era? Land of Paradoxes reflects the realities of contemporary Israeli politics. Using a framework of universal interest-group configurations, the book shows how Israel deviates from these patterns and places it in a historical and comparative perspective.
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.
The book Cultivating Future-Oriented Learners: Polyphonic Education in a Changing World offers a new theoretical and practical educational approach, responding to our era's challenges. The polyphonic paradigm it proposes uses current educational elements to produce "a new whole" connecting technology, varied learning spaces, humanizing pedagogy, and global values of personal, social, and environmental responsibility. Combining all these elements, the presented polyphonic wisdom model enables teachers to design a technology-enhanced, pluralistic, and dynamic learning environment where individual voices are heard while all the voices harmonize. Centered around human dignity and affinity between the personal and collective good, it aspires to assist educators in cultivating productive and value-based future citizens and teachers within a democratic society. The book introduces thirteen unique teaching models to foster humanizing global values: diversity and inclusion, ecohumanistic responsibility, and a dialogue between diverse stands and perspectives. It guides learners toward attaining their objectives by acquiring independent learning skills. Together, these teaching models are a catalogue of practical implementation choices of the polyphonic wisdom model in various educational frameworks. The envisaged readership encompasses educators and related professionals, but no less so anyone concerned about the current educational crisis who wishes to rethink education, technology, and values such as present and future personal, social, and environmental responsibility.
Because Israel has endured perennial armed conflict, its national agenda places overriding importance on national security and family life. At the same time, Israel is a democracy that fosters equality for all its citizens. Thus Israeli women are caught in a dilemma: whether to show allegiance to the national cause or to raise the banner of feminism and focus on women's rights. This book presents a broad perspective on the political life of Israeli women, both Jewish and non-Jewish. It is the first book to explore Israeli women's political participation, political identity, and political organizations, as well as public policy toward women. Situating Israel in a comparative theoretical framework, Yael Yishai focuses on the enduring tension between women's drive for power and their desire to belong and integrate from within.
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.
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.
“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.
It was twentieth-century Modernism that introduced bilingualism into the literary arena. Used as a means for the contradictory aims of universalizing or individualizing the literary idiom, this practice was clearly part of the revolt against nineteenth-century Romanticism and nationalism. In contrast, Jewish bilingualism is rooted in the long history of exilic existence; its modern phase, moreover, is intimately related to the national revival of the Jewish people. As such, it fulfilled a unique role: time and again, literary experiments were conducted first in Yiddish, the spoken language, and later transferred to Hebrew, the "romantic classical" language of the national renaissance. The significance these transfers had for the historical poetics of Hebrew cannot be overestimated. They were instrumental in making what was a "scriptural" literature only a century ago into the modernized, lively literature we know today. Yet Hebrew did not give in easily. It was not until the 1950s, for instance, that Israeli poetry caught up with the poetic understatement of Western Modernism. Two decades earlier, however, Hebrew Modernism did make a breakthrough in America. It was Gabriel Preil, a Lithuanian-born resident of New York, who helped modernize Hebrew verse without so much as visiting the Land of Israel. The emergence of his imagistic free verse in the thirties and forties constituted a bold departure from the classical-romantic norms of Hebrew at the time. Thereafter Israeli modernists adopted him as a precursor, naturally attributing his innovations to the influence of Anglo-American imagism. But there is more to it than that. For Preil, who is currently approaching his 75th birthday, is, in fact, the latest link in the Jewish tradition of intracultural transfer. As this study shows, he absorbed his poetic modernism from the New York Yiddish Modernists, thereafter transferring it to Hebrew via his autotranslation and dual compositions. Yael Feldman here sheds light on this particular, and possibly last, instance in the history of Jewish bilingualism. Yet the significance of her work extends beyond the poetics of Hebrew literature. For it offers unique insights into both the mechanism of literary transfer and the constraints operative within it. In addition, it follows Preil's recent "metapoetic" journey to the borders of imagism and back, thereby illuminating the risks of limitation and dehumanization that have always plagued "pure" imagism. Finally, it shows how Preil's life work recapitulates the complex evolution of Western poetic Modernism with all its inherent paradoxes.
Over the last eighty years there has been a global rise in 'peace communication' practice, the use of interpersonal and mass communication interventions to mediate between peoples engaged in political conflict. In this study, Yael Warshel assesses Israeli and Palestinian versions of Sesame Street, which targeted negative inter-group attitudes and stereotypes. Merging communication, peace and conflict studies, social psychology, anthropology, political science, education, Middle Eastern and childhood studies, this book provides a template to think about how audiences receive, interpret, use and are influenced by peace communication. By picking apart the text and subtext of the kind of media these specific audiences of children consume, Warshel examines how they interpret peace communication interventions, are socialized into Palestinians, Jewish Israelis and Arab/Palestinian Israelis, the political opinions they express and the violence they reproduce. She questions whether peace communication practices have any relevant structural impact on their audiences, critiques such interventions and offers recommendations for improving future communication interventions into political conflict worldwide.
Inventing the Gothic Corpse shows how a series of bold experiments in eighteenth-century British realist and Gothic fiction transform the dead body from an instructive icon into a thrill device. For centuries, vivid images of the corpse were used to deliver a spiritual or political message; today they appear regularly in Gothic and horror stories as a source of macabre pleasure. Yael Shapira’s book tracks this change at it unfolds in eighteenth-century fiction, from the early novels of Aphra Behn and Daniel Defoe, through the groundbreaking mid-century works of Samuel Richardson, Henry Fielding and Horace Walpole, to the Gothic fictions of Ann Radcliffe, Matthew Lewis, Charlotte Dacre and Minerva Press authors Isabella Kelly and Mrs. Carver. In tracing this long historical arc, Shapira illuminates a hidden side of the history of the novel: the dead body, she shows, helps the fledgling literary form confront its own controversial ability to entertain. Her close scrutiny of fictional corpses across the long eighteenth century reveals how the dead body functions as a test of the novel’s intentions, a chance for novelists to declare their allegiances in the battle between the didactic and the “merely” pleasurable.
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.
“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.
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.
This book provides a critical analysis of 'modelscapes': clusters of miniature architectural models representing entire environments, which are on display to the public. Such 'modelscapes' are representations of heritage, architecture, and collective identity. The case studies used in this book have in fact gradually become heritage sites in their own right. Using several case studies from Israel, the author shows how the miniature representation of contested physical space participates in the construction of a sense of ownership and appropriation towards the land and its history. Furthermore, rather than merely attempting to represent an exterior reality, these models endeavor to turn this chaotic and complex reality into a 'model reality' that can be easily grasped, contained, and controlled. The book investigates the meaning of such models, and the role they play within the context of an ongoing violent conflict concerning territory and history.
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