Arab and Jew: Wounded Spirits in a Promised Land by David K. Shipler

By David K. Shipler

Original 12 months of publication: 1986; 2002 - pb

The improved and up-to-date variation of David Shipler's Pulitzer Prize-winning e-book that examines the connection, previous and current, among Arabs and Jews

In this enormous paintings, widely researched and extra suitable than ever, David Shipler delves into the origins of the prejudices that exist among Jews and Arabs which were intensified by means of conflict, terrorism, and nationalism.

Focusing at the various cultures that exist facet via facet in Israel and Israeli-controlled territories, Shipler examines the method of indoctrination that starts off in faculties; he discusses the far-ranging results of socioeconomic transformations, historic conflicts among Islam and Judaism, attitudes in regards to the Holocaust, and masses extra. And he writes of the folk: the Arab girl in love with a Jew, the retired Israeli army officer, the Palestinian guerrilla, the good-looking actor whose father is Arab and whose mom is Jewish.

For Shipler, and for all who learn this booklet, their tales and 1000's of others mirror not just the truth of "wounded spirits" but additionally a glimmer of desire for eventual coexistence within the Promised Land.

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Additional resources for Arab and Jew: Wounded Spirits in a Promised Land

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At many points my discussion here is indebted to his work. 16. Michael E. Stone, “The Book of Enoch and Judaism in the Third Century,” CBQ 50 (1978): 479–92. nickelsburg: wisdom and apocalypticism 25 prophets and the wisdom corpus,17 though not ignoring “the commandments of the Most High” (99:10). 18 Enoch’s relationship to the prophets is also ambiguous. His use of prophetic forms is evident in the opening oracle of salvation and judgment (chs. 1–5), which employs the vocabulary of the Balaam oracle and language reminiscent of Third Isaiah.

18 And as Collins also says: This worldview involves more than a point of orientation. It also involves a set of assumptions about the universe. 19 Two things limit the usefulness of this characterization of wisdom: (1) it works better as a characterization of the Hebrew wisdom texts, but does not characterize the Wisdom of Solomon or other texts from the Hellenistic and Roman periods20 and (2) this worldview may not be distinctive to wisdom alone in ancient Israel. 16. Berquist, Judaism in Persia’s Shadow, 165.

17. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 171. 18. Crenshaw, Old Testament Wisdom, 17–19. 19. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 169. 20. Cf. ”). tanzer: response to george nickelsburg 45 These observations about the state of definitional issues, especially in the study of wisdom but also to some degree in apocalyptic, lead me back to George’s thesis and his cautions about these scholarly categories: (1) that we tend to dichotomize wisdom and apocalyptic when studying a text, insisting that the categories are mutually exclusive or at least that one label should prevail; (2) that we assume “generic incompatibility” when the opposite is true; (3) that we believe too much in our definitions of these categories and forget that they are merely constructs, “windows” onto an “ancient landscape;” and (4) that we do not tend to give the categories enough flexibility to understand texts that come from different times, locations, and contexts.

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