By David K. Shipler

Original yr of publication: 1986; 2002 - pb

The improved and up-to-date version of David Shipler's Pulitzer Prize-winning ebook that examines the connection, earlier and current, among Arabs and Jews

In this enormous paintings, commonly researched and extra proper than ever, David Shipler delves into the origins of the prejudices that exist among Jews and Arabs which have been intensified by way of warfare, terrorism, and nationalism.

Focusing at the various cultures that exist part by means of facet in Israel and Israeli-controlled territories, Shipler examines the method of indoctrination that starts in colleges; he discusses the far-ranging results of socioeconomic modifications, 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 publication, their tales and hundreds of thousands of others replicate 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 info for Arab and Jew: Wounded Spirits in a Promised Land

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Finally, the idea that God prescribes the circumstances of the homecoming can just indirectly be recognised in the text of the closing psalm. The second and fourth units of the latter contain the term tw/| r`h,mati tou/ a`gi,ou (4:37 and 5:5), which is connected with the image of the gathering of the exiles. The expression might refer to the fact that the context heavily depends on Isaianic passages. The terms sunta,ssw and pro,stagma in 5:7–8 seem to be an elaboration of this issue, and the material framed by them provides a detailed description of the Divine activity—this perspective does not fit into the one elaborated in 4:30– 5:6.

Evcqrw/n. The term evcqro,j is recurrent in the text of the psalm; here, it explains how the author defines the consequences of God’s anger. The opening tricolon anticipates again the liberation, emphasised by the sequence of the verbs katedi,wxen (aorist) → o;yei and evpibh,sh| (future). The author expressively changes the subjects of the verbs: the aorist is in the third person (the enemy), while the futures are in the second person (Israel), which implies that the active period for the enemy is soon to end, and the future will be dominated by Israel.

The material of the bicolon focuses on Israel, specified in the first colon as “my sons and daughters,” and referred to in the second colon by the plural form of the pronoun auvto,j. The two cola are interconnected further by 38  The Structure and Unity of Baruch 4:5–29 the related terms aivcmalwsi,an + h]n evph,gagen, the verb of the second colon interprets the noun of the first one. The bicolon closes with the subject of the verb evpa,gw, viz. o` aivw,nioj; the only direct reference to God in this strophe.

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