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Journal articles on the topic 'Jewish religious poetry, American'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Selavan, Ida Cohen, and R. Barbara Gitenstein. "Gitenstein's "Messianism in Jewish-American Poetry"." Jewish Quarterly Review 77, no. 4 (April 1987): 332. http://dx.doi.org/10.2307/1454375.

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2

Joshua Schuster. "Jewish Counterfactualism in Recent American Poetry." Shofar: An Interdisciplinary Journal of Jewish Studies 27, no. 3 (2009): 52–71. http://dx.doi.org/10.1353/sho.0.0375.

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3

Schneider, Steven P. "Jewish American Poetry: Poems, Commentary, and Reflections (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 2 (2005): 127–29. http://dx.doi.org/10.1353/sho.2005.0072.

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4

Alicia Ostriker. "American Jewish Poetry, Familiar and Strange: A Review." Shofar: An Interdisciplinary Journal of Jewish Studies 27, no. 3 (2009): 148–50. http://dx.doi.org/10.1353/sho.0.0370.

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5

Wolpe, Rebecca. "From Slavery to Freedom: Abolitionist Expressions in Maskilic Sea Adventures." AJS Review 36, no. 1 (April 2012): 43–70. http://dx.doi.org/10.1017/s0364009412000025.

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“Black” themes held a substantial place in twentieth-century American Yiddish poetry and prose, as well as in Yiddish journalism. As Hasia Diner notes in her work on Jews and blacks in the United States in the twentieth century, Jews sympathized with the plight of American blacks and their fight for civil rights. However, this had not always been the case, as evidenced by the many staunch Jewish supporters of slavery and Jewish slave owners and traders. Jonathan Schorsch claims that “under the sign of theHaskala…little changed” in this respect. In discussing a reference by Isaac Satanov to black slavery, Schorsch notes:One cannot gauge from this brief comment whether Satanov knew about the abolitionist movements beginning to agitate in England and France at the time. Satanov's reportage was remarkably non-committal, betraying little, if any, sympathy for these developments.
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6

Scroggins, Mark. "Not One of Them in Place: Modern Poetry and Jewish American Identity (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 1 (2002): 126–28. http://dx.doi.org/10.1353/sho.2002.0123.

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7

Kimmelman, Burt. "The Historical Imperative in Contemporary Jewish American Poetry: Enid Dame, Michael Heller, and Nikki Stiller." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 1 (2002): 103–10. http://dx.doi.org/10.1353/sho.2002.0108.

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8

Klein, Elizabeth. "From Where Our New Song Rises: Jewish American Poetry in the Century Past: An Introduction." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 1 (2002): 1–2. http://dx.doi.org/10.1353/sho.2002.0109.

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9

Koplowitz-Breier, Anat. "‘Turn it Over and Over’ (Avot 5:22): American Jewish Women’s Poetry on Lot’s Wife." Literature and Theology 34, no. 2 (March 14, 2020): 206–27. http://dx.doi.org/10.1093/litthe/fraa004.

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Abstract Although mentioned only twice in Genesis (19:17, 26), Lot’s wife has been a topic of much discussion amongst both traditional and modern commentators and exegetes. However, as opposed to the androcentric traditional midrash, the Jewish American women poets, who write midrashic-poetry, re-read the biblical story with a feminine/feminist lens, making what Alicia Ostriker calls ‘revisionist mythmaking.’ In this article, I shall focus on seven poems written from the 1980s through to 2014. I shall endeavor to evince the way(s) in which they make use of the biblical text, dealing with themes raised in the traditional midrash or re-reading the latter. I will show how by adducing to her emotions, longings and memories and even fear of the future, the poets portray Lot’s wife first and foremost as a woman.
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10

Goodblatt, Chanita. "Michael Gluzman. The Politics of Canonicity: Lines of Resistance in Modernist Hebrew Poetry. Contraversions: Jews and Other Differences. Stanford: Stanford University Press, 2003. xiv, 250 pp." AJS Review 29, no. 1 (April 2005): 179–81. http://dx.doi.org/10.1017/s0364009405310099.

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In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication in the series entitled Contraversions: Jews and Other Differences, which has a primary interest in the ongoing redefinition of Jewish identity and culture, specifically involving issues of gender, modernity, and politics. The Politics of Canonicity is effectively divided into two parts. In the first, comprising Chapters 1 and 2, Gluzman provides the intellectual and historical context for the interwoven formation of national identity and the literary canon in modern Hebrew literature. In particular, in Chapter 1 he relates the story of the 1896–1897 debate between Ahad Ha'am and Mikha Yosef Berdichevsky, arguing that it produced a dominant and regulative paradigm of Hebrew literature that integrates the private and public, the aesthetic and the national. In the second chapter, Gluzman discusses the way in which Hebrew modernism created a counterpoint to international modernism's glorification of exile. He discusses a full range of premodernist and modernist Hebrew poets—Shaul Tchernichovsky, Avigdor Hameiri, Avraham Shlonsky, Noach Stern, and Leah Goldberg—in order to underline their resistance to “the idea of exile as a literary privilege or as an inherently Jewish vocation” (p. 37), a resistance which Gluzman determines as calling into question “the critical tendency to read modernist practices as essentially antinationalist” (p. 37).
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11

Pinsker, Shachar. "American Hebrew Literature: Writing Jewish National Identity in the United States by Michael Weingrad, and: Red, Black, and Jew: New Frontiers in Hebrew Literature by Stephen Katz, and: Sanctuary in the Wilderness: A Critical Introduction to American Hebrew Poetry by Alan Mintz (review)." American Jewish History 97, no. 2 (2013): 183–88. http://dx.doi.org/10.1353/ajh.2013.0003.

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12

Chiswick, Carmel U., Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. "Jewish Choices: American Jewish Denominationalism." Journal for the Scientific Study of Religion 38, no. 4 (December 1999): 561. http://dx.doi.org/10.2307/1387613.

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13

Abramson, Glenda. "Apocalyptic Messianism and Contemporary Jewish-American Poetry." Journal of Jewish Studies 38, no. 1 (April 1, 1987): 138–39. http://dx.doi.org/10.18647/1335/jjs-1987.

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14

Silverman, William, Bernard Lazerwitz, J. Alan Winter, Arnold Dashefsky, and Ephraim Tabory. "Jewish Choices: American Jewish Denominationalism." Review of Religious Research 40, no. 1 (September 1998): 95. http://dx.doi.org/10.2307/3512473.

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15

Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part I." Journal of Jewish Education 71, no. 2 (May 2005): 121–77. http://dx.doi.org/10.1080/00216240500210606.

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16

Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part II." Journal of Jewish Education 71, no. 3 (September 2005): 279–317. http://dx.doi.org/10.1080/00216240500341906.

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17

Krasner, Jonathan. "Jewish Educationand American Jewish Education, Part III." Journal of Jewish Education 72, no. 1 (May 2006): 29–76. http://dx.doi.org/10.1080/00216240600581591.

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18

Rosenberg. "Jewish “Diasporic Humor” and Contemporary Jewish-American Identity." Shofar 33, no. 3 (2015): 110. http://dx.doi.org/10.5703/shofar.33.3.110.

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19

Azria, Régine. "AMERICAN JEWISH COMMUTEE, American Jewish Year Book 1999. A Record of Events and Trends in American and World Jewish Life." Archives de sciences sociales des religions, no. 110 (July 1, 2000): 111. http://dx.doi.org/10.4000/assr.20613.

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20

Polliack, Meira, and Adele Berlin. "Biblical Poetry through Medieval Jewish Eyes." Vetus Testamentum 44, no. 3 (July 1994): 417. http://dx.doi.org/10.2307/1535224.

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21

Lieber, Laura S. "With One Voice: Elements of Acclamation in Early Jewish Liturgical Poetry." Harvard Theological Review 111, no. 3 (July 2018): 401–24. http://dx.doi.org/10.1017/s0017816018000172.

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AbstractIn this essay, the Rosh Hashanah Shofar service poems by the Jewish poet Yose ben Yose (fourth or fifth century CE, Land of Israel) are read through the lens of the Late Antique practice of acclamation. Yose's surviving body of works is limited, but he was influential within the Jewish tradition, and his poems have long been noted for their use of formal features such as fixed-word repetitions and refrains—features which align not only with poetic norms from the biblical period to Late Antiquity but also with the practice of acclamation. Jews attended (and performed in) the theater and games; they were familiar with rhetorical and oratorical training and related literary norms; and they were integrated socially, commercially, and politically into diverse and varied communities. The affinity of Jewish liturgical poetry from antiquity for other forms of poetic composition reflects Jews’ general embeddedness in Late Ancient culture. Reading Yose's poetry as shaped by the conventions of acclamation highlights how Yose and his congregants were not only distinctly Jewish but also thoroughly Roman.
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22

Selavan, Ida Cohen, Benjamin Harshav, and Barbara. "Harshavs' "American Yiddish Poetry"." Jewish Quarterly Review 78, no. 1/2 (July 1987): 160. http://dx.doi.org/10.2307/1454098.

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23

Sheskin, Ira M., and Harriet Hartman. "Denominational Variations Across American Jewish Communities." Journal for the Scientific Study of Religion 54, no. 2 (May 2015): 205–21. http://dx.doi.org/10.1111/jssr.12189.

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24

Neuberger, Julia. "Book Reviews : Freedom - Jewish and American." Expository Times 100, no. 11 (August 1989): 437. http://dx.doi.org/10.1177/001452468910001132.

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25

Koplowitz-Breier, Anat. "A Nameless Bride of Death: Jephthah’s Daughter in American Jewish Women’s Poetry." Open Theology 6, no. 1 (January 25, 2020): 1–14. http://dx.doi.org/10.1515/opth-2020-0001.

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AbstractIn the Hebrew Bible, Jephthah’s daughter has neither name nor heir. The biblical account (Judg. 11:30–40) is somber—a daughter due to be sacrificed because of her father’s rash vow. The theme has inspired numerous midrashim and over five hundred artistic works since the Renaissance. Traditionally barred from studying the Jewish canon as women, many Jewish feminists are now adopting the midrashicpoetry tradition as a way of vivifying the female characters in the Hebrew Bible. The five on which this article centers focus on Jephthah’s daughter, letting her tell her (side of the) story and imputing feelings and emotions to her. Although not giving her a name, they hereby commemorate her existence—and stake a claim for their own presence, autonomy, and active participation in tradition and society as Jewish women.
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26

Phillips, B. A. "The New Jewish Leaders: Reshaping the American Jewish Landscape." Sociology of Religion 74, no. 3 (May 16, 2013): 422–23. http://dx.doi.org/10.1093/socrel/srt029.

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27

Berger, Alan L. "AMERICAN JEWISH FICTION." Modern Judaism 10, no. 3 (1990): 221–41. http://dx.doi.org/10.1093/mj/10.3.221.

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28

Sarna, Jonathan D. "AMERICAN JEWISH HISTORY." Modern Judaism 10, no. 3 (1990): 343–65. http://dx.doi.org/10.1093/mj/10.3.343.

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29

Decter, Jonathan. "The Jewish Ahl al-Adab of al-Andalus." Journal of Arabic Literature 50, no. 3-4 (November 11, 2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.

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Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebrew poetry composed after the style of Arabic poetry.
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30

Rothenberg, Celia E. "American Metaphysical Judaism." Nova Religio 17, no. 2 (February 2013): 24–39. http://dx.doi.org/10.1525/nr.2013.17.2.24.

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American metaphysical Judaism draws on traditional Jewish practices and texts as well as the American metaphysical religious tradition. This article challenges the relegation of American metaphysical Judaism to the category “New Age Judaism” and opens the door to exploring this area of religious expression in its historical and current forms. Drawing on my fieldwork with, and the writings of, rabbi and shaman Gershon Winkler, I offer an ethnographic exploration of Winkler’s life and religious practice as an example of American metaphysical Judaism. Winkler reads Hebrew scriptures through his “shamanic” lens, looking for what he claims has been lost, overlooked or misinterpreted in traditional Jewish interpretations; focuses on healing through manipulation of energy and “flow;” and incorporates (his construction of) Native American religious practice and insight. I argue that metaphysical Judaism should be understood as a product of American values, metaphysical spirituality and Jewish history and thought.
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31

Ruderman, David B. "Reflecting on American Jewish History." American Jewish History 91, no. 3 (2003): 371–78. http://dx.doi.org/10.1353/ajh.2005.0014.

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32

Schlam, Helena Frenkil. "Contemporary Scribes: Jewish American Cartoonists." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 1 (2001): 94–112. http://dx.doi.org/10.1353/sho.2001.0075.

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33

Shapiro, Ann R. "Edna Ferber, Jewish American Feminist." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 2 (2001): 52–60. http://dx.doi.org/10.1353/sho.2001.0159.

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34

Chevlowe, Susan. "American Artists, Jewish Images (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 4 (2007): 210–12. http://dx.doi.org/10.1353/sho.2007.0104.

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35

Mellow, Muriel, Sylvia Barack Fishman, Ariela Keysar, Barry A. Kosmin, and Jeffery Scheckner. "Jewish Life and American Culture." Sociology of Religion 63, no. 1 (2002): 122. http://dx.doi.org/10.2307/3712549.

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36

Pearce, Russell G., Jerold S. Auerbach, and Michael J. Broyde. "Reflections on the American Jewish Lawyer." Journal of Law and Religion 17, no. 1/2 (2002): 179. http://dx.doi.org/10.2307/1051414.

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37

David Lyle Solomon. "Beyond the Golden Door: Jewish American Drama and Jewish American Experience (review)." American Jewish History 95, no. 1 (2009): 130–31. http://dx.doi.org/10.1353/ajh.0.0117.

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38

Friedman, Murray I. "Neglected Areas of American Jewish History at the Feinstein Center for American Jewish History." American Jewish History 90, no. 2 (2002): 171–73. http://dx.doi.org/10.1353/ajh.2003.0029.

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39

Hartman, Harriet, and Moshe Hartman. "Jewish Identity and the Secular Achievements of American Jewish Men and Women." Journal for the Scientific Study of Religion 50, no. 1 (March 2011): 133–53. http://dx.doi.org/10.1111/j.1468-5906.2010.01556.x.

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40

Hasia R. Diner. "Why American Historians Really Ignore American Jewish History." American Jewish History 95, no. 1 (2009): 33–41. http://dx.doi.org/10.1353/ajh.0.0122.

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41

Feingold, Henry L. "American liberalism and jewish response." Contemporary Jewry 9, no. 1 (September 1987): 19–45. http://dx.doi.org/10.1007/bf02976669.

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42

Roberts, Helen. "American Jewish donations to Israel." Contemporary Jewry 20, no. 1 (December 1999): 201–13. http://dx.doi.org/10.1007/bf02967965.

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43

Dollinger, Marc. "American Jewish Liberalism Revisited: Two Perspectives Exceptionalism and Jewish Liberalism." American Jewish History 90, no. 2 (2002): 161–64. http://dx.doi.org/10.1353/ajh.2003.0025.

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44

LIEBER, LAURA. "Telling a Liturgical Tale: Storytelling in Early Jewish Liturgical Poetry." Zeitschrift für Religions- und Geistesgeschichte 66, no. 3-4 (October 13, 2014): 209–32. http://dx.doi.org/10.1163/15700739-90000128.

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45

Felstiner, John. "?O Taste and See?: The Question of Content in American Jewish Poetry." Jewish Social Studies: History, Culture, and Society 5, no. 1-2 (October 1998): 111–23. http://dx.doi.org/10.2979/jss.1998.5.1-2.111.

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46

Koplowitz-Breier, Anat. "Modernizing Leah: The Biblical Leah in Contemporary Anglo-American Jewish Women’s Poetry." Women's Studies 47, no. 5 (July 4, 2018): 527–40. http://dx.doi.org/10.1080/00497878.2018.1479705.

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47

Raphael, Marc Lee. "Recent Dissertations in American Jewish Studies." American Jewish History 87, no. 4 (1999): 375–76. http://dx.doi.org/10.1353/ajh.1999.0040.

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48

Hyman, Paula. "The Normalization of American Jewish History." American Jewish History 91, no. 3 (2003): 353–59. http://dx.doi.org/10.1353/ajh.2005.0010.

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49

Cohen, Martin A. "Jewish Life and American Culture (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 4 (2002): 145–47. http://dx.doi.org/10.1353/sho.2002.0058.

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50

Royal, Derek Parker. "Unfinalized Moments in Jewish American Narrative." Shofar: An Interdisciplinary Journal of Jewish Studies 22, no. 3 (2004): 1–11. http://dx.doi.org/10.1353/sho.2004.0075.

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