In Jennie Feldman’s second collection, the earth-shy bird of the title flies high above the territorial rivalries of its region. From the Middle East, `Swift’ ranges across Europe to Scotland, always on the lookout for what coheres in the world and its telling encounters – with a Greek beekeeper, a cello maestro, lone figures on society’s margins, the Latin poet Lucretius in an East Jerusalem café. Buoyed by music as well as water, notably the Aegean Sea and the rare rains of the eastern Mediterranean, these poems combine delicacy and vigour in their pursuit of an elusive equilibrium.
Jennie Feldman was born in South Africa, grew up in London and graduated from Oxford, where she studied French. A Hawthornden Fellow, she lives in Jerusalem and Oxford. Her first collection, `The Lost Notebook’, was also published by Anvil, as were her translations from Jacques Réda, `Treading Lightly: Selected Poems 1961-1975’, and the bilingual anthology `Into the Deep Street: Seven Modern French Poets 1938-2008’, co-edited and translated with Stephen Romer and shortlisted for the Popescu Prize 2011.
The Scottish poet Niall Campbell’s first book, Moontide, won the Edwin Morgan Poetry Prize, the largest such prize in the United Kingdom, was named the Saltire Scottish First Book of the Year, and was shortlisted for both the Fenton Aldeburgh and Forward prizes for best first collection. First Nights—which includes all the poems in Moontide and sixteen new ones—marks the North American debut of an exciting new voice in British poetry.
First Nights offers vivid descriptions of the natural world, and the joy found in moments of quiet, alongside intimate depictions of new parenthood. Campbell grew up on the remote, sparsely populated islands of South Uist and Eriskay in Scotland’s Outer Hebrides, and First Nights is filled with images of the islands’ seascapes, myths, wildlife, and long, dark winters. But the poems widen beyond their immediate locations to include thoughts on sculpture and mythology, Zola and Dostoevsky, and life in English cities and French villages. In the poems on early fatherhood, the geography shifts from coastal stretches to bare, dimly lit rooms. Stripped back, honest, and immediate, these poems capture moments of vulnerability, when the only answer is to love.
Combining skilled storytelling, precise language, an allegiance to meter and form, and a quiet musicality, these poems resonate with silence and song, mystery and wonder, exploring ideas of companionship and withdrawal, love, and the stillness of solitude. The result is a collection that promises to be a classic.
As the Israeli-Palestinian conflict persists, aspiring peacemakers continue to search for the precise territorial dividing line that will satisfy both Israeli and Palestinian nationalist demands. The prevailing view assumes that this struggle is nothing more than a dispute over real estate. Defining Neighbors boldly challenges this view, shedding new light on how Zionists and Arabs understood each other in the earliest years of Zionist settlement in Palestine and suggesting that the current singular focus on boundaries misses key elements of the conflict.
Drawing on archival documents as well as newspapers and other print media from the final decades of Ottoman rule, Jonathan Gribetz argues that Zionists and Arabs in pre–World War I Palestine and the broader Middle East did not think of one another or interpret each other’s actions primarily in terms of territory or nationalism. Rather, they tended to view their neighbors in religious terms—as Jews, Christians, or Muslims—or as members of "scientifically" defined races—Jewish, Arab, Semitic, or otherwise. Gribetz shows how these communities perceived one another, not as strangers vying for possession of a land that each regarded as exclusively their own, but rather as deeply familiar, if at times mythologized or distorted, others. Overturning conventional wisdom about the origins of the Israeli-Palestinian conflict, Gribetz demonstrates how the seemingly intractable nationalist contest in Israel and Palestine was, at its start, conceived of in very different terms.
Courageous and deeply compelling, Defining Neighbors is a landmark book that fundamentally recasts our understanding of the modern Jewish-Arab encounter and of the Middle East conflict today.
This superb collection presents more than forty incisive portraits of leading Jewish thinkers, artists, scientists, and other public figures of the last hundred years who, in their own unique ways, engaged with and helped shape the modern world.
Makers of Jewish Modernity features entries on political figures such as Walther Rathenau, Rosa Luxemburg, and David Ben-Gurion; philosophers and critics such as Walter Benjamin, Hannah Arendt, Isaiah Berlin, Jacques Derrida, and Judith Butler; and artists such as Mark Rothko. The book provides fresh insights into the lives and careers of novelists like Franz Kafka, Saul Bellow, and Philip Roth; the filmmakers Joel and Ethan Coen; social scientists such as Sigmund Freud; religious leaders and thinkers such as Avraham Kook and Martin Buber; and many others. Written by a diverse group of leading contemporary scholars from around the world, these vibrant and frequently surprising portraits offer a global perspective that highlights the multiplicity of Jewish experience and thought.
A reference book like no other, Makers of Jewish Modernity includes an informative general introduction that situates its subjects within the broader context of Jewish modernity as well as a rich selection of photos.
James Joyce's Leopold Bloom--the atheistic Everyman of Ulysses, son of a Hungarian Jewish father and an Irish Protestant mother--may have turned the world's literary eyes on Dublin, but those who look to him for history should think again. He could hardly have been a product of the city's bona fide Jewish community, where intermarriage with outsiders was rare and piety was pronounced. In Jewish Ireland in the Age of Joyce, a leading economic historian tells the real story of how Jewish Ireland--and Dublin's Little Jerusalem in particular--made ends meet from the 1870s, when the first Lithuanian Jewish immigrants landed in Dublin, to the late 1940s, just before the community began its dramatic decline.
In 1866--the year Bloom was born--Dublin's Jewish population hardly existed, and on the eve of World War I it numbered barely three thousand. But this small group of people quickly found an economic niche in an era of depression, and developed a surprisingly vibrant web of institutions.
In a richly detailed, elegantly written blend of historical, economic, and demographic analysis, Cormac Ó Gráda examines the challenges this community faced. He asks how its patterns of child rearing, schooling, and cultural and religious behavior influenced its marital, fertility, and infant-mortality rates. He argues that the community's small size shaped its occupational profile and influenced its acculturation; it also compromised its viability in the long run.
Jewish Ireland in the Age of Joyce presents a fascinating portrait of a group of people in an unlikely location who, though small in number, comprised Ireland's most resilient immigrant community until the Celtic Tiger's immigration surge of the 1990s.
Voltaire called it "the most sublime didactic poem ever written in any language." Rousseau rhapsodized about its intellectual consolations. Kant recited long passages of it from memory during his lectures. And Adam Smith and David Hume drew inspiration from it in their writings. This was Alexander Pope's Essay on Man (1733–34), a masterpiece of philosophical poetry, one of the most important and controversial works of the Enlightenment, and one of the most widely read, imitated, and discussed poems of eighteenth-century Europe and America. This volume, which presents the first major new edition of the poem in more than fifty years, introduces this essential work to a new generation of readers, recapturing the excitement and illuminating the debates it provoked from the moment of its publication.
Echoing Milton's purpose in Paradise Lost, Pope says his aim in An Essay on Man is to "vindicate the ways of God to man"—to explain the existence of evil and explore man's place in the universe. In a comprehensive introduction, Tom Jones describes the poem as an investigation of the fundamental question of how people should behave in a world they experience as chaotic, but which they suspect to be orderly from some higher point of view. The introduction provides a thorough discussion of the poem's attitudes, themes, composition, context, and reception, and reassesses the work's place in history. Extensive annotations to the text explain references and allusions.
The result is the most accessible, informative, and reader-friendly edition of the poem in decades and an invaluable book for students and scholars of eighteenth-century literature and thought.
Tradition and the Formation of the Talmud offers a new perspective on perhaps the most important religious text of the Jewish tradition. It is widely recognized that the creators of the Talmud innovatively interpreted and changed the older traditions on which they drew. Nevertheless, it has been assumed that the ancient rabbis were committed to maintaining continuity with the past. Moulie Vidas argues on the contrary that structural features of the Talmud were designed to produce a discontinuity with tradition, and that this discontinuity was part and parcel of the rabbis' self-conception. Both this self-conception and these structural features were part of a debate within and beyond the Jewish community about the transmission of tradition.
Focusing on the Babylonian Talmud, produced in the rabbinic academies of late ancient Mesopotamia, Vidas analyzes key passages to show how the Talmud's creators contrasted their own voice with that of their predecessors. He also examines Zoroastrian, Christian, and mystical Jewish sources to reconstruct the debates and wide-ranging conversations that shaped the Talmud's literary and intellectual character.
After One-Hundred-and-Twenty provides a richly nuanced and deeply personal look at Jewish attitudes and practices regarding death, mourning, and the afterlife as they have existed and evolved from biblical times to today. Taking its title from the Hebrew and Yiddish blessing to live to a ripe old age—Moses is said to have been 120 years old when he died—the book explores how the Bible's original reticence about an afterlife gave way to views about personal judgment and reward after death, the resurrection of the body, and even reincarnation. It examines Talmudic perspectives on grief, burial, and the afterlife, shows how Jewish approaches to death changed in the Middle Ages with thinkers like Maimonides and in the mystical writings of the Zohar, and delves into such things as the origins of the custom of reciting Kaddish for the deceased and beliefs about encountering the dead in visions and dreams.
After One-Hundred-and-Twenty is also Hillel Halkin's eloquent and disarmingly candid reflection on his own mortality, the deaths of those he has known and loved, and the comfort he has and has not derived from Jewish tradition.