Israeli poet Yonatan Ratosh was the leader of the Young Hebrews, a nationalist group active from the 1940s to the 1970s. Despite his opposition to Zionism and his aspiration to revive the ancient Hebrews’ premonotheistic civilization, Ratosh shared Zionism’s ambition to elaborate a new Israeli identity. One prominent act of this mission involved enlarging the literary corpus in Hebrew through translation. Although initially a means of income, for Ratosh translation increasingly came to be a way to express his ideological position and his self-image as an intellectual. Thus, Ratosh provides an example of how developing a national identity can coincide with appropriating foreign literature. With his regular exhortations that Hebrew readers attain knowledge of foreign cultures, Ratosh did not intend to promote cosmopolitanism. Rather, he considered these endeavors as ultimately reinforcing a “Hebrew” identity.
In Historical Reflections/Réflexions Historiques
- Published (Print):
- 01 Dec 2019
- Article Type:
- Research Article
- Pages:
- 79–99
Ken Stein, Yael Berda, Galia Golan, Pnina Peri, Yuval Benziman, Dalia Gavriely-Nuri, Muzna Awayed-Bishara, and Aziza Khazzoom
Assembly of Representatives (Asefat HaNivcharim). The clash over women being equal participants was largely fought by the New Yishuv against the Haredim of the Old Yishuv, who stridently opposed any involvement by women in the public sphere. It should be
Rebranding Desolation
The Allure of Israel’s Desert Landscapes
Amelia Rosenberg Weinreb
they undertook in the New Yishuv, when transforming inhospitable landscapes was, for them, proof of fruitful Jewish return to the Promised Land. I then turn to the British Mandate era’s strategic settlement, anticipating statehood. Remote Jewish
Wang Zhen, Alfred Tovias, Peter Bergamin, Menachem Klein, Tally Kritzman-Amir, and Pnina Peri
four ‘holy cities’ of Jerusalem, and creative, modern Zionists who established new colonies in the New Yishuv. Similarly, in contrast to more recent studies, he sticks to the view that a deep division existed between Ashkenazi and Oriental Jews (pp. 29
Menachem Keren-Kratz
mainstream Haredi society, which was represented by the Agudat Israel party ( Keren-Kratz 2015a ). In Palestine, the old Yishuv parted ways with the new Yishuv, establishing Ha-Edah Ha-Haredit (lit., G–d Fearers’ Community) as a form of self-government. At