By Miryam Segal
With scrupulous realization to landmark poetic texts and to academic and serious discourse in early 20th-century Palestine, Miryam Segal strains the emergence of a brand new accessory to exchange the Ashkenazic or eu Hebrew accessory in which just about all sleek Hebrew poetry were composed until eventually the Twenties. Segal takes under consideration the wide historic, ideological, and political context of this shift, together with the development of a countrywide language, tradition, and literary canon; the an important position of faculties; the effect of Zionism; and the major position performed via ladies poets in introducing the recent accessory. This meticulous and complicated but readable learn presents miraculous new insights into the emergence of recent Hebrew poetry and the revival of the Hebrew language within the Land of Israel.
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Extra resources for A New Sound in Hebrew Poetry: Poetics, Politics, Accent (Jewish Literature and Culture)
Hebrew was being used as a spoken langk guage in Safed, Tiberias, and Jerusalem, and given the relative difficulty of travel in Palestine in the late nineteenth and early twentieth centuries, one might even speak of the development of different dialects in these regions. There are, however, important differences between the European paradigm for the devk velopment of a national language and the situation of the Old Yishuv. 15 In a non-nationalist scenario there is little motivatk tion to make one usage replace others even if the differences serve as a pretext for declaring one superior.
For these purps poses the authentic was that which remained untouched by modernity. 51 For Herder, the “greatness” of a nation is to be found in its language—a kind of constant or soul of the nation—and is often associated in nationalist writing with that which is common and low. The upper classes are represented as corrupt, cosms mopolitan, exposed to and affiliated with foreign, international, and modern influences. The lower classes are conversely associated with the true national spirit. Hebrew literary and musical culture expressed these values.
Aramaic and the languages of a series of conquerors and host countries replaced vernacular Hebrew, as did the Judaized dialects of these languages in the various Jewish communities that formed in Europe, Afrs rica, Asia, and eventually the New World. Although Hebrew’s role was steadily reduced from the period following the destruction of the Temple by the Roms mans, Jews continued to use it in prayer and other ritual contexts, and as a spoks ken language under certain circumstances. They also continued to employ Hebrew in a wide variety of written genres—in books of religious law; in official communication regarding ritual, legal, and community matters; as well as in personal letters between people who did not share a mother tongue or, indeed, any other written language.