By Rachel Feldhay Brenner
Regardless of the tragic fact of the continued Israeli-Arab clash and deep-rooted ideals that the chasm among Israeli Jews and Israeli Arabs is unbridgeable, this e-book affirms the bonds among the 2 groups. Rachel Feldhay Brenner demonstrates that the literatures of either ethnic teams defy the ideologies that experience obstructed discussion among the 2 peoples. Brenner argues that literary critics have overlooked the range and the dissent within the novels of either Arab and Jewish writers in Israel, giving them interpretations that embody the politics of exclusion and conform with Zionist ideology. Brenner deals insightful new readings that evaluate fiction via Jewish writers Amos oz., A.B. Yehoshua, David Grossman, and others with fiction written in Hebrew by way of such Arab-Israeli writers as Atallah Mansour, Emile Habiby, and Anton Shammas. This parallel research highlights the ethical and mental dilemmas confronted by way of either the Jewish victors and the Arab vanquished, and Brenner means that the wish for liberate from the ancient trauma lies-on either sides-in achieving an knowing with and of the adversary. Drawing upon the theories of Walter Benjamin, Jacques Lacan, Sigmund Freud, Emanuel Levinas, and others, Inextricably Bonded is an leading edge and illuminating exam of literary dissent from dominant ideology.
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Additional info for Inextricably Bonded: Israeli Arab and Jewish Writers Re-Visioning Culture
To be sure our people are correct in saying that the Arab respects only those who demonstrate strength and courage, but this is relevant only when he feels that his rival is acting justly; it is not the case if there is reason to think his rival’s actions are oppressive and unjust. ”23 This short passage presents quite a unique late-nineteenth-century portrait of the dynamics of colonization. Here Ahad Ha’Am did not hesitate to pass moral judgment on his own people, whom he saw as ethically blind oppressors of a destitute population.
At the same time, early criticism of Zionism by dedicated builders of the land, such as Chelouche, calls into question the seemingly antithetical positions of establishment Zionists and post-Zionists. Is it possible that perceptive and ardent 19 20 Zionism and the Discourses of Negation Zionists, such as Chelouche, could intuitively foresee the end (the “post”) of viable Zionist ideology embedded in the very politics of the Yishuv? Is it possible that today’s critical voices, bolstered by academic research and scholarly evidence, largely reconfirm the failings that others, such as Chelouche, observed when Zionism was in the making?
On his journeys to Palestine in 1891 and 1893, Ahad Ha’Am saw how far the colonies had strayed from the restoration of the Jewish “genius for morality” in Eretz Israel. He had an opportunity to observe the shocking tendency of the Jewish settlers to forsake all moral considerations in their ruthless pursuit of profit and domination. In fact, Ahad Ha’Am was dismayed at the settlers’ corruption, inefficiency, and mismanagement of resources. Even more distressing was the immoral conduct of the settlers.