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In the decades before the establishment of the State of Israel, striking images of Palestine circulated widely among Jewish Americans. These images visualized "the Orient" for American viewers, creating the possibility for Jewish Americans to understand themselves through imagining "Oriental" counterparts. In The Hebrew Orient, Jessica L. Carr shows how images of the Holy Land made Jewish Americans feel at home in the United States by imagining "the Orient" as heritage. Carr's analyses of periodicals from Hadassah and the Zionist Organization of America, art calendars from the National Federation of Temple Sisterhoods, the Jewish Encyclopedia, and the Jewish exhibit at the 1933 World's Fair are richly illustrated. What emerges is a new understanding of the place of Orientalism in American Zionism. Creating a narrative about their origins, Jewish Americans looked east to understand themselves as Westerners.
Calling into question prevailing notions about Orientalism, Yaron Peleg shows how the paradoxical mixture of exoticism and familiarity with which Jews related to Palestine at the beginning of the twentieth century shaped the legacy of Zionism. In Peleg's view, the tension between romancing the East and colonizing it inspired a revolutionary reform that radically changed Jewish thought during the Hebrew Revival that took place between 1900 and 1930. Orientalism and the Hebrew Imagination introduces a fresh voice to the contentious debate over the concept of Orientalism. Zionism has often been labeled a Western colonial movement that sought to displace and silence Palestinian Arabs. Based on his readings of key texts, Peleg asserts that early Zionists were inspired by Palestinian Arab culture, which in turn helped mold modern Jewish gender, identity, and culture. Peleg begins with the new ways in which the lands of the Bible are formulated as a modern "Orient" in David Frishman's Bamidbar. He continues by showing how in The Sons of Arabia, Moshe Smilansky laid the basis for the literary construction of the "New Jew," modeled after Palestinian Arabs. Peleg concludes with a discussion of L. A. Arielli's 1913 play Allah Karim! in which both the promise and the problems of the Land of Israel as "Orient" marked the end of Hebrew Orientalism as a viable cultural option.
'Orientalism' refers both to the academic study of the Orient and to Western scholarship that clings to stock images of the timeless East and oriental despotism. This landmark collection of essays, the first in its field, is written by seasoned art historians, Assyriologists and biblical specialists; it is organized under four rubrics: 1. Intellectual and Disciplinary Histories identifies waymarks in the rise of Assyriology in America, shifting images of ancient Assyria in their cultural context, Smithsonian Institution exhibits of 'biblical antiquities' at the world's fairs of 1893 and 1895, the rise of Egyptology in the nineteenth century, Mari scholarship and its impact on biblical studies, and the ancient Near Eastern text anthology as genre (Foster, Frahm, Holloway Reid, Younger). 2. Visual Perspectives suggests itself as a corrective to the academic habit of conjuring a 'texted Orient'. Here are contributions that describe Assyrianizing engravings in the famous Dalziels' Bible Gallery, the reception of ancient Assyria in nineteenth-century England versus France, and artwork for twentieth-century American histories of Israel (Bohrer, Esposito, Long). 3. Of Harems and Heroines explores gender issues in the context of the figure of Semiramis and the idea of the harem in biblical research and Assyriology (Asher-Greve, Solvang). 4. Assyriology and the Bible offers essays that focus on specific figures (Josiah), texts (Genesis 28.10-22, the Uruk Prophecy), or periods (Persian period in biblical historiography) (Grabbe, Handy, Hurowitz, Scurlock). The volume includes a Bibliography of some 1000 items, an important resource.
Ephraim Moses Lilien (1874-1925) was one of the most important Jewish artists of modern times. As a successful illustrator, photographer, painter and printer, he became the first major Zionist artist. Surprisingly there has been little in-depth scholarly research and analysis of Lilien's work available in English, making this book an important contribution to historical and art-historical scholarship. Concentrating mainly on his illustrations for journals and books, Lynne Swarts acknowledges the importance of Lilien's groundbreaking male iconography in Zionist art, but is the first to examine Lilien's complex and nuanced depiction of women, which comprised a major dimension of his work. Lilien's female images offer a compelling glimpse of an alternate, independent and often sexually liberated modern Jewish woman, a portrayal that often eluded the Zionist imagination. Using an interdisciplinary approach to integrate intellectual and cultural history with issues of gender, Jewish history and visual culture, Swarts also explores the important fin de siècle tensions between European and Oriental expressions of Jewish femininity. The work demonstrates that Lilien was not a minor figure in the European art scene, but a major figure whose work needs re-reading in light of his cosmopolitan and national artistic genius.
An American Biblical Orientalism: The Construction of Jews, Christians, and Muslims in Nineteenth-Century American Evangelical Piety examines the life and work of Eli Smith, William McClure Thomson, and Edward Robinson and their descriptions of the “Bible Lands.” While there has been a great deal written about American travelogues to the Holy Lands, this book focuses on how these three prominent American Protestants described the indigenous peoples, and how those images were consumed by American Christians who had little direct experience with the “Bible Lands.” David D. Grafton argues that their publications (Biblical Researches, Later Biblical Researches, and The Land and the Book) profoundly impacted the way that American Protestants read and interpreted the Bible in the late-nineteenth century. The descriptions and images of the people found their way into American Bible dictionaries, theological dictionaries, and academic and religious circles of a growing bible readership in North America. Ultimately, the people of late Ottoman society (e.g. Jews, Christians and Muslims) were essentialized as the living characters of the Bible. These peoples were fitted into categories as heroes or villains from biblical stories, and rarely seen as modern people in their own right. Thus, in the words of Edward Said, they were “orientalized."
The 19th century saw the rise of Biblical Criticism in German universities, culminating in Wellhausen's radical revision of the history of biblical times and religion. For German-Jewish intellectuals, the academic discipline promised emancipation from traditional Christian readings of Scripture - but at the same time suffered from what was perceived as anti-Jewish bias, this time in scholarly robes. "Reclaiming the Hebrew Bible" describes the German-Jewish strategies to cope with Biblical Criticism - varying from an enthusiastic welcome in the early decades, through modified adoption in Jewish Reform circles, to resolute rejection in the Orthodox camp. The study surveys the awareness and attitudes towards Biblical Criticism in the popular German-Jewish periodicals, and analyzes in depth the works of the first modern Jewish historian I. M. Jost (1793-1860), of the theologian S. L. Steinheim (1789-1866), and of the Reform activist Siegmund Maybaum (1844-1919).
This study consists of a twofold, interrelated enquiry: the Orientalism of psychoanalysis and the psychoanalysis of Orientalism - bringing into conversation Sigmund Freud and Edward Said and, thereby, the founding texts of psychoanalysis and postcolonial studies. The immediate object of this exploration is the "Freudian Orient" and we thus begin by tracing the strong Orientalist presence in Freud's writings with examples from his early as well as later correspondence, his diaries, and his psychological works. Following these examples of "manifest" Orientalism, we will pursue more "latent" meanings by engaging two of Freud's favorite metaphors: archaeology and travel. Whereas the former soon uncovers a veritable porta Orientis, conducting to an external Orient, the latter reveals an internalised Orient traversed by Jewishness, anti-Semitism and the Bible. Unveiling the figure of Moses shows how Freud's strategy to resist anti-Semitic Orientalism by way of universalist reversal is only partially successful as he cannot extricate himself from the historical assumptions of that discourse.