Shlonsky, Abraham (1900–1973)

Author(s):  
Ari Ofengenden

Abraham Shlonsky can be regarded as the main architect of modern Hebrew poetry. He was born in 1900 to a socialist revolutionary mother and a Chassidic father in Kryukovo (East Ukraine) and emigrated to Palestine in 1922. Shlonsky first worked in agriculture as a pioneer at the kibbutz Ein Harod. He later moved to Tel Aviv to become a journalist, editor and translator. Early on Shlonsky rebelled against the romantic nationalism of Hayim Nahman Bialik and created a modernist symbolist style of poetry that was hegemonic in Israel from the 1930s until the early 1960s. Shlonsky’s poetry has had a decisive impact on Hebrew literature; more than any other poet, he is responsible for the transition from romantic to modernist poetry. The unique style that he developed became prevalent in Hebrew poetry from the 1930s until the early 1960s. More recently (2005), this style has experienced a renaissance via an influential group of young poets associated with the literary magazine Ho.

AJS Review ◽  
2005 ◽  
Vol 29 (1) ◽  
pp. 179-181
Author(s):  
Chanita Goodblatt

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).


Author(s):  
Shai Ginsburg

An Israeli Hebrew author, playwright, lyricist, and translator, Yaakov Shabtai was born in Tel Aviv in 1934 (Wikipectia …). Shabtai began translating plays and writing lyrics and original plays following his military service, when he lived in a kibbutz. In 1967, he moved back to Tel Aviv to dedicate himself to writing. In 1972, a collection of his short stories was published. Both his plays and short fiction received mixed reviews at the time of their original publication. In 1977, Shabtai published his first novel, ZikhronDvarim [Past Continuous], which was immediately recognized as a unique literary achievement and as one of the most significant works of modern Hebrew literature. Shabtai died in 1981 of heart failure. His second novel, SofDavar [Past Perfect], edited jointly by his widow, Edna Shabtai, and by the literary critic Dan Miron, was published posthumously in 1984 to great critical acclaim.


Author(s):  
Michal Ben-Horin

Literature and music have a long entwined history. Since antiquity, music and poetry (a crystalized form of “literature” or the “poetic”) have been regarded as “twin sisters,” constituting a productive source of creation and inspiration. In the Romantic era (especially German Romanticism) this affinity reached one of its peaks, as demonstrated in the emergence of symbiotic musical-poetic forms and modes of aesthetic expression. From the perspective of cultural history, however, the scope of this relationship is even wider and can be traced back to the overlap between language and music. The compatibility of music and poetry has produced a range of scholarship elaborated in various traditions of knowledge and research disciplines, including semiotics, poetics, aesthetics, musicology, cultural studies, and critical theory. It is well known that sound is a central component of both musical and verbal sign systems. What happens to this sound, however, when we read a story? Moreover, whereas the connection between sounds and poems seems obvious, as shown in the field of research called prosody, which explores various phenomena such as rhythm and alliteration, metric and intonation, the connection between sounds and prose fiction is less obvious. This article focuses on a body of works—theoretical, methodological, and textual—dedicated to the exploration of literature and music relationships in general, in order to understand the relationship between Hebrew literature (including poetry, but mainly prose fiction) and music in particular. Compared to other national literatures such as French, English, and above all German, the scholarly study of Hebrew literature and music is relatively young. Central domains of this study are the employment of sound and acoustic components (i.e., prosody), the incorporation of musical intertexts (i.e., texts that are connected to the realm of music, such as musical terminology, descriptions of music playing, allusions to musical repertoire and themes), and the shaping of analogies between musical forms and narrative structures (i.e., the sonata form or the counterpoint). Hebrew literature also has a history, of course, from the Bible and other ancient texts, to medieval Hebrew poetry, and up to modern Hebrew and contemporary Israeli literature. Viewing these poetic traditions through the specific lens of language/literature and music relationships, an emerging field of study dealing with representations of music in modern Hebrew and Israeli prose fiction will be discussed, alongside scholarship on the relationship between Hebrew poetry and music.


1982 ◽  
Vol 56 (1) ◽  
pp. 173
Author(s):  
Gila Ramras-Rauch ◽  
Bernhard Frank
Keyword(s):  

1967 ◽  
Vol 51 (1) ◽  
pp. 64
Author(s):  
Abraham I. Katsh ◽  
G. Kressel

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