Victim Activists in Mexico: Social and Political Mobilization amid Extreme Violence and Disappearances examines the collective action of the courageous family members of the disappeared in the midst of Mexico’s ongoing humanitarian crisis over the last decades. Yael Siman and Matthew Hone analyze this grassroots mobilization and argue that the activists have created rutinary, contentious, and innovative types of resistance through building local and trans-local links of support and solidarity that reinforce their struggle. This mobilization from below has contributed to constructing transitional justice including laws, public apologies, and memorials. The combination of internal and external factors impacting the collectives and their environment has enabled significant changes in the institutions, state responses, and the victimhood narratives in the country. This book adds to the scholarship on the collective action of grieving families by focusing on both the social and political aspects of mobilization.
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.
Does reading shape who we are? What happens to the relationship between reading and subject-formation as methods of interpretation travel globally? Yael Segalovitz probes these questions by tracing the transnational journey of the New Critical practice of close reading from the United States to Brazil and Israel in the mid-twentieth century. Challenging the traditional view of New Criticism as a purely aesthetic project, Segalovitz illustrates its underlying pedagogical objective: to cultivate close readers capable of momentarily suspending subjectivity through focused attention. How Close Reading Made Us shows that close reading, as a technique of the self, exerted a far-reaching influence on international modernist literary production, impacting writers such as Clarice Lispector, Yehuda Amichai, William Faulkner, João Guimarães Rosa, and A. B. Yehoshua. To appreciate close reading's enduring vitality in literary studies and effectively adapt this method to the present, Segalovitz argues, we must comprehend its many legacies beyond the confines of the Anglophone tradition.
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.
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.
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.
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.
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.
This book examines leaders of the seemingly intractable conflict between Israel and its Palestinian neighbors. It takes as an intellectual target of opportunity six Israeli prime ministers, asking why some of them have persisted in some hard-line positions but others have opted to become peacemakers. This book argues that some leaders do change, and above all it explains why and how such changes come about. This book goes beyond arguing simply that "leaders matter" by analyzing how their particular belief systems and personalities can ultimately make a difference to their country's foreign policy, especially toward a long-standing enemy. Although no hard-liner can stand completely still in the face of important changes, only those with ideologies that have specific components that act as obstacles to change and who have an orientation toward the past may need to be replaced for dramatic policy changes to take place.
Women have been present on the Israeli screen since its inception, but have never held a central role in the narrative. The first canonical Israeli woman filmmaker, Michal Bat Adam, released her first feature film Moments in 1979, that focused on a friendship between women, a theme unexplored until then in Israeli cinema, and it is today considered as the film that opened a way for female Israeli filmmakers to realize their experiences were worth telling. Since then there has been an increasing number of female Israeli filmmakers, primarily since the turn of the Millenium. A World Apart: Contemporary Israeli Women’s Cinema is a book that explores the contributions of female Israeli filmmakers to contemporary Israeli cinema, providing an introductory background both historically and theoretically and an in-depth analysis of films produced in the 21st century. The book is divided into two parts: "Recurrent Themes and Expressions of Vulnerability in Israeli Women's Cinema" which discusses various issues in Israeli women's cinema, and "Leading Female Auteurs in Contemporary Israeli Cinema", which focuses on leading female filmmakers. The book aims to provide a comprehensive presentation and historical contextualization of contemporary Israeli women's cinema. The book is written for students and researchers in film, media, gender issues and related areas, yet employs a straightforward language that can be understood by a broader readership.
In this memoir, an Israeli woman born on a kibbutz recounts her childhood there and examines the movement’s effects on the nation. The kibbutz is one of the greatest stories in Israeli history. These collective settlements have been written about extensively over the years: The kibbutz has been the subject of many sociological studies, and has been praised as the only example in world history of entire communities attempting, voluntarily, to live in total equality. But there’s a dark side to the kibbutz, which has been criticized in later years, mainly by children who were raised in these communities, as an institution which victimized its offspring for the sake of ideology. In this spare and lucid memoir, Neeman—a child of the kibbutz—draws on the collective memory of hundreds of thousands of Israelis who grew up in a kibbutz during their height and who intimately share their memories with her. We Were the Future is more than merely a compelling personal account of growing up in the kibbutz movement; it is an unstintingly honest examination of the perils of pioneering and a new lens through which to see the history of Israel. Praise for We Were the Future “An eye-opening look at a fascinating era in Israeli history and what happens when a child is part of a sociopolitical experiment.” —Kirkus Review “Readers curious about life on a kibbutz in the 1960s will love this poetic autobiography. Readers who have never wondered about life on a kibbutz should read this book anyway, as they will be well rewarded. . . . The history of the movement and [Neeman’s] own kibbutz are deftly woven together, and readers come away with a sense of this not as merely an autobiography of an individual woman but as the story of the hopes, dreams, and struggles of an entire movement. A spare, and startling book.” —Christine Engel, Booklist “A highly recommended introduction to the kibbutz movement.” —Library Journal “Both beautifully lyric and devastatingly illuminating.” —The Times of Israel
Arguing that genre must play a role in our study of narrative fiction, this tour of the novel examines interactive storytelling scenes in which characters argue about how to tell a tale that meets their respective social and aesthetic expectations. Through intense readings of interactive storytelling scenes in works spanning the 17th through 20th centuries, Halevi-Wise demonstrates how dramatized arguments about storytelling open a window on social and generic dilemmas affecting the narrative of each novel at the time of its composition. Examined in detail are Cervantes' Don Quixote, Sterne's Tristam Shandy, Austen's Northanger Abbey, Dickens's Little Dorrit, Conrad's Lord Jim, Yehoshua's Mr. Mani, and Esquivel'sI Like Water for Chocolate. Redressing an imbalance between sociological approaches that displace aesthetic considerations and aesthetic analyses that bracket cultural phenomena, the author shows why both genre and culture must be taken into account when we analyze the formation and reception of a narrative. Each interactive storytelling event illustrates how social and aesthetic interests compete and reinvent themselves within their framing texts and those texts' respective national and historical contexts. Just as social interactions cannot be indefinitely displaced in the study of narrative fiction, genre cannot be ignored in the study of identity politics. What emerges from this unique examination is a postmodern poetics of the novel that takes genre and history into account.
Victim Activists in Mexico: Social and Political Mobilization amid Extreme Violence and Disappearances examines the collective action of the courageous family members of the disappeared in the midst of Mexico’s ongoing humanitarian crisis over the last decades. Yael Siman and Matthew Hone analyze this grassroots mobilization and argue that the activists have created rutinary, contentious, and innovative types of resistance through building local and trans-local links of support and solidarity that reinforce their struggle. This mobilization from below has contributed to constructing transitional justice including laws, public apologies, and memorials. The combination of internal and external factors impacting the collectives and their environment has enabled significant changes in the institutions, state responses, and the victimhood narratives in the country. This book adds to the scholarship on the collective action of grieving families by focusing on both the social and political aspects of mobilization.
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