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A year after her husband’s death in a sailing accident off Martha’s Vineyard, Ellen Boisvert bumps into an old friend. In this chance encounter, she discovers that her immigrant husband of almost fifteen years was not an orphan after all. Instead, his aged mother Jo is alive and residing on the family’s isolated farm in the west of Ireland. Faced with news of her mother-in-law incarnate, the thirty-nine-year-old American prep school teacher decides to travel to Ireland to investigate the truth about her husband Fintan and why he kept his family’s existence a secret for so many years. Between Jo’s hilltop farm and the lakeside village of Gowna, Ellen begins to uncover the mysteries of her Irish husband’s past and the cruelties and isolation of his rural childhood. Ellen also stumbles upon Fintan’s long-ago romance with a local village woman, with whom he had a daughter, Cat. Cat is now fourteen and living with her mother in London. As Ellen reconciles her troubled relationship with Fintan, she discovers a way to heal the wounds of the past.
and Other Stories
The lasting charm of Kaufman’s stories lies in a delightful mix of personal incidents and observations set against an anchoring backdrop of cultural tradition. His new collection is filled with tales from his parents’ homeland in the Ukraine, his own childhood reminiscences, and his adult travels. We watch the young author forced alongside "every Jewish boy on the block" to emulate Yehudi Menuhin on a ten-dollar violin with a moldy bow until the boy is spared by an innate lack of talent and his father’s judgment of his concert: "Enough is enough is more than enough." Kaufman is carefully attuned to the awkwardness of adulthood as well as to that of early adolescence. In "Interlude in Bangkok," his narrator scours the city for a synagogue while pursued by a prostitute. Later he and a friend encounter Greta Garbo in a museum café and are too frightened to approach her. "I am not she," intones the mysterious movie star, and in his own way, Kaufman says that of himself in these stories through an autobiograp
Addresses the colonial relationship between Puerto Rico and the United States, and provides the long-term options that Puerto Rico might have as a sovereign country using six countries as case studies- Singapore, Ireland, New Zealand, Estonia, Slovenia and Israel
The Dilemmas of Israel's Peacemaking
Studies of the Israeli-Palestinian conflict typically focus on how international conditions drive the likelihood of conflict resolution. By contrast, Democracy and Conflict Resolution considers the understudied impact of domestic factors. Using the contested theory of “democratic peace” as a foundational framework, the contributors explore the effects of a variety of internal influences on Israeli government practices related to Israeli-Palestinian peacemaking: electoral systems; political parties; identity; leadership; and social movements.
These fourteen stories by the acclaimed master of Jewish-Russian fiction are set in the former USSR, Western Europe, and America. Dinner with Stalin features Soviet Jews grappling with issues of identity, acculturation, and assimilation. Shrayer-Petrov explores aspects of antisemitism and persecution, problems of mixed marriages, dilemmas of conversion, and the survival of Jewish memory. Both an author and a physician, Shrayer-Petrov examines his subjects through the double lenses of medicine and literature. He writes about Russian Jews who, having suffered in the former Soviet Union, continue to cultivate their sense of cultural Russianness, even as they—and especially their children—assimilate and increasingly resemble American Jews. Shrayer-Petrov’s stories also bear witness to the ways Jewish immigrants from the former USSR interact with Americans of other identities and creeds, notably with Catholics and Moslems. Not only lovers of Jewish and Russian writing but all discriminating readers will delight in Dinner with Stalin and Other Stories.
Liminal Spaces of Embodied Knowledge
The editors survey the theoretical frameworks of feminism and disability studies, locating the points of overlap crucial to a study of disability and mothering. Organized in five sections, the book engages questions about reproductive technologies; diagnoses and cultural scripts; the ability to rewrite narratives of mothering and disability; political activism; and the tensions formed by the overlapping identities of race, class, nation, and disability. The essays speak to a broad audience—from undergraduate and graduate students in women’s studies and disability studies, to therapeutic and health care professionals, to anyone grappling with issues such as genetic testing and counseling, raising a child with disability, or being disabled and contemplating starting a family.
Disability Rhetoric is the first book to view rhetorical theory and history through the lens of disability studies. Traditionally, the body has been seen as, at best, a rhetorical distraction; at worst, those whose bodies do not conform to a narrow range of norms are disqualified from speaking. Yet, Dolmage argues that communication has always been obsessed with the meaning of the body and that bodily difference is always highly rhetorical. Following from this rewriting of rhetorical history, he outlines the development of a new theory, affirming the ideas that all communication is embodied, that the body plays a central role in all expression, and that greater attention to a range of bodies is therefore essential to a better understanding of rhetorical histories, theories, and possibilities.
In early February 1949 American Jewry’s most popular and powerful leader, Abba Hillel Silver (1893–1963), had summarily resigned from all his official positions within the Zionist movement and had left New York for Cleveland, returning to his post as a Reform rabbi. In the immediate years prior to his resignation, during the second half of the 1940s, Silver was the most outspoken proponent of the founding of a sovereign Jewish state. He was the most instrumental American Jewish leader in the political struggle that led to the foundation of the State of Israel. Paradoxically, this historic victory also heralded Silver’s personal defeat. Soon after Israel’s declaration of independence, he and many of his American Zionist colleagues were relegated to the sidelines of the Zionist movement. Almost overnight the most influential leader—one who was admired and feared by both supporters and opponents—was stripped of his power within both the Zionist and the American Jewish arenas. Shiff’s book discerns the various aspects of the striking turnabout in Silver's political fate, describing both the personal tragic story of a leader who was defeated by his own victory, and the much broader intra-Zionist battle which erupted in full force immediately after the founding of Israel. Drawing extensively on Silver’s personal archival material, Shiff presents an enlightening portrait of a critical episode in Jewish history. This book is most relevant for anyone who attempts to understand the complex homeland- diaspora relations between Israel and American Jewry.
Unlike most other ancient European, Near Eastern, and Mediterranean civilizations, Jewish culture surprisingly developed no early epic tradition: while the Bible comprises a broad range of literary genres, epic is not among them. Not until the late medieval period, Beginning in the fourtheeth century, did an extensive and thriving epic tradition emerge in Yiddish. Among the few dozen extant early epics, there are several masterpieces, of which ten are translated into English in this volume. Divided between the religious and the secular, the book includes eight epics presented in their entirety, an illustrative excerpt from another epic, and a brief heroic prose tale.These texts have been chosen as the best and the most interesting representatives of the genre in terms of cultural history and literary quality: the pious “epicizing” of biblical narrative, the swashbuckling medieval courtly epic, Arthurian romance, heroic vignettes, intellectual high art, and popular camp.
Explores the relationship among the German confessional divide, collective memories of religion, and the construction of German national identity and difference. It argues that nineteenth-century proponents of church unity used and abused memories of Martin Luther and the Protestant Reformation to espouse German religious unity, which would then serve as a catalyst for German national unification.