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WINNER OF THE ARAB AMERICAN BOOK AWARD • NAMED ONE OF THE BEST BOOKS OF THE YEAR BY NPR The stunning debut of a brilliant nonfiction writer whose vivid account of his grandparents' lives in Egypt, Tunisia, Palestine, and Los Angeles reclaims his family's Jewish Arab identity There was a time when being an "Arab" didn't mean you were necessarily Muslim. It was a time when Oscar Hayoun, a Jewish Arab, strode along the Nile in a fashionable suit, long before he and his father arrived at the port of Haifa to join the Zionist state only to find themselves hosed down with DDT and then left unemployed on the margins of society. In that time, Arabness was a mark of cosmopolitanism, of intellectualism. Today, in the age of the Likud and ISIS, Oscar's son, the Jewish Arab journalist Massoud Hayoun whom Oscar raised in Los Angeles, finds his voice by telling his family's story. To reclaim a worldly, nuanced Arab identity is, for Hayoun, part of the larger project to recall a time before ethnic identity was mangled for political ends. It is also a journey deep into a lost age of sophisticated innocence in the Arab world; an age that is now nearly lost. When We Were Arabs showcases the gorgeous prose of the Eppy Award–winning writer Massoud Hayoun, bringing the worlds of his grandparents alive, vividly shattering our contemporary understanding of what makes an Arab, what makes a Jew, and how we draw the lines over which we do battle.
Comprising a course of lectures first delivered at the Veitel Heine Ephraim'sche Lehranstalt (Berlin) in 1861, rewritten and expanded as an essay published in fifteen installments.
In Arab-Jewish Literature: The Birth and Demise of the Arabic Short Story, Reuven Snir offers an account of the emergence of the art of the Arabic short story among the Arabized Jews during the 1920s, especially in Iraq and Egypt, its development in the next two decades, until the emigration to Israel after 1948, and the efforts to continue the literary writing in Israeli society, the shift to Hebrew, and its current demise. The stories discussed in the book reflect the various stages of the development of Arab-Jewish identity during the twentieth century and are studied in the relevant updated theoretical and literary contexts. An anthology of sixteen translated stories is also included as an appendix to the book. "Highly recommended for academic libraries collecting in the areas of Arab-Jewish cultural history, diaspora and exile studies, and literary identity formations." - Dr. Yaffa Weisman, Los Angeles, in: Association of Jewish Libraries News and Reviews 1.2 (2019)
This book is about the social history of the Arab Jews—Jews living in Arab countries—against the backdrop of Zionist nationalism. By using the term "Arab Jews" (rather than "Mizrahim," which literally means "Orientals") the book challenges the binary opposition between Arabs and Jews in Zionist discourse, a dichotomy that renders the linking of Arabs and Jews in this way inconceivable. It also situates the study of the relationships between Mizrahi Jews and Ashkenazi Jews in the context of early colonial encounters between the Arab Jews and the European Zionist emissaries—prior to the establishment of the state of Israel and outside Palestine. It argues that these relationships were reproduced upon the arrival of the Arab Jews to Israel. The book also provides a new prism for understanding the intricate relationships between the Arab Jews and the Palestinian refugees of 1948, a link that is usually obscured or omitted by studies that are informed by Zionist historiography. Finally, the book uses the history of the Arab Jews to transcend the assumptions necessitated by the Zionist perspective, and to open the door for a perspective that sheds new light on the basic assumptions upon which Zionism was founded.
Medieval Jewish literature from the 10th century onwards drew heavily on Arabic literary models. This important new study discusses the impact of Arabic literature on Jewish literature and medieval Jewish culture.
This book provides a comprehensive overview of the Arabic literature of the Jews. The author covers topics such as the history of Jewish literature in Arabic, the cultural and religious context of the literature, and the literary techniques and themes used by Jewish writers. This is an essential resource for anyone interested in the history and culture of the Middle East and the Jewish-Arabic literary tradition. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This work deals extensively with the Arabic themes and literary devices used by Hebrew Andalusian poets in 11th century Muslim (and Christian) Spain. Special interest is devoted to the four main poets of the Hebrew Golden Age in Spain, namely Samuel Ha-Nagid, Solomon Ibn Gabirol, Moses Ibn Ezra and Yehuda Ha-Lewi.
This volume contains a study of multiglossia in Judeo-Arabic in addition to a critical edition, annotated translation, and a cultural and a grammatical study of The Purim Scroll of the Cairene Jewish Community, written in 1524 to commemorate the deliverance of the Jews of Cairo from Ahmad Pasha, the governor of Egypt. 'Multiglossia' is a linguistic state in which different varieties of a language exist side by side in a language community and are used under different circumstances or with various functions. 'Judeo-Arabic' has been written and spoken in various forms by Jews throughout the Arabic-speaking world. Part One places the language of the Judeo-Arabic text of the Scroll within the multiglossic history of Judeo-Arabic. Part Two introduces the two critical editions of the Scroll, both in Hebrew and Judeo-Arabic, with the variant readings followed by an annotated translation. Part Three presents a detailed grammar of the Scroll using the framework of Judeo-Arabic multiglossia.
Jewish Arabic Literature, one of Steinschneider's few publications in English, offers a study of Jewish Arabic Literature. The first part of this work addresses itself to an encyclopedic approach to bibliography. Steinschneider provides an entry for each proper name. The introductory portion of this part of the work is a masterful study of Jewish names as they may be found in Arabic Literature. The second part of this study concerns itself with the history and context of the Jewish experience in the Arabic-speaking world. This part contains informed discussions of such topics as the use of Arabic amongst the Jews; the status of Jews and Christians under Islamic Law; and, Jewish awareness of different genres of Arabic Literature.Noteworthy is the discussion here of the sciences: medicine, mathematics, astronomy, and so on. Throughout, Steinschneider's thorough understanding of the Arabic literary tradition, informs his discussion of its Jewish element. His use of the word 'antisemitic' (in 1860) to refer to Ernest Renan's discussion of the Semitic and Aryan races may be the first appearance of that word in print.
This book provides pioneering research on the Hebrew writings of Arab authors in Israel. It shows how authors in their Hebrew writings try to give their characters an authentic air and to create an atmosphere of authentic culture, and highlights archaic Hebrew syntactic structures that are similar to their Arabic counterparts in order to transmit Arab cultural elements. Language, after all, also serves to mediate between cultures, in addition to its function as a means of medium of communication. The text shows how Arab writers, through their translations point, to Arab culture as a possible model of imitation, as a bridge over what they perceive as a gap between the source and the target cultures. The authors thus see themselves not merely as composers of Hebrew literature, or as translators of Arabic literature into Hebrew, but also as messengers who serve as a bridge between Arabic and Hebrew cultures, and possibly as potential contributors to resolving the Jewish-Arab conflict.