2021 CHOICE Outstanding Academic Title Toward the end of the twentieth century, an unprecedented surge of writing altered the Israeli literary scene in profound ways. As fresh creative voices and multiple languages vied for recognition, diversity replaced consensus. Genres once accorded lower status—such as the graphic novel and science fiction—gained readership and positive critical notice. These trends ushered in not only the discovery and recovery of literary works but also a major rethinking of literary history. In Since 1948, scholars consider how recent voices have succeeded older ones and reverberated in concert with them; how linguistic and geographical boundaries have blurred; how genres have shifted; and how canon and competition have shaped Israeli culture. Charting surprising trajectories of a vibrant, challenging, and dynamic literature, the contributors analyze texts composed in Hebrew, Yiddish, and Arabic; by Jews and non-Jews; and by Israelis abroad as well as writers in Israel. What emerges is a portrait of Israeli literature as neither minor nor regional, but rather as transnational, multilingual, and worthy of international attention.

Peter Taylor's compelling insights challenge us to view cities as part of a global network, divorced from the constraints of national or even regional boundaries.

Winner of the Chautauqua Prize Named one of the Best Books of the Year by the San Francisco Chronicle and Library Journal “Uplifting... it’s about savoring the present, not allowing sadness to dominate and surrendering yourself to love, for better or worse.” —San Francisco Chronicle When she was just seventeen, independent and ambitious Elizabeth Scarboro fell in love with irreverent and irresistible Stephen. She knew he had cystic fibrosis, that he was expected to live only until the age of thirty or so, and that soon she’d have a choice to make. She could set out to travel, date, and lead the adventurous life she’d imagined, or she could be with Stephen, who came with an urgency of his own. In choosing him, Scarboro embraced another kind of adventure—simultaneously joyous and heartrending—staying with Stephen and building a life in the ten years they’d have together. The illness would be present in the background of their lives and then ever-more-insistently in the foreground. Beyond the illness, though, is a breathtaking love story. In crystalline prose, Scarboro describes the pulse of her relationship with Stephen with all its illuminating quirks. Like any young couple, they agonize about career choices, attempt ill-fated road trips, bargain about whether to adopt a puppy, and host one memorably disastrous Thanksgiving. They navigate the growing pains of their twenties alongside the twists and turns of life-threatening disease; if their telephone rings at midnight, the caller might be a heartbroken friend, or the hospital offering a new set of lungs. As time goes on and trouble looms, the dangers of Stephen’s illness consume her, just as they will consume readers who feel they have come to know this extraordinary couple. Scarboro tells her story of fierce love and its limitations with humor, grace, and remarkable bravery. My Foreign Cities is a portrait of a young couple approaching mortality with reckless abandon, gleefully outrunning it for as long as they can.

Writing in the cosmopolitan metropolis of Baghdad, Alfarabi (870-950) is unique in the history of premodern political philosophy for his extensive discussion of the nation, or Umma in Arabic. The term Umma may be traced back to the Qur'ān and signifies, then and now, both the Islamic religious community as a whole and the various ethnic nations of which that community is composed, such as the Turks, Persians, and Arabs. Examining Alfarabi's political writings as well as parts of his logical commentaries, his book on music, and other treatises, Alexander Orwin contends that the connections and tensions between ethnic and religious Ummas explored by Alfarabi in his time persist today in the ongoing political and cultural disputes among the various nationalities within Islam. According to Orwin, Alfarabi strove to recast the Islamic Umma as a community in both a religious and cultural sense, encompassing art and poetry as well as law and piety. By proposing to acknowledge and accommodate diverse Ummas rather than ignoring or suppressing them, Alfarabi anticipated the contemporary concept of "Islamic civilization," which emphasizes culture at least as much as religion. Enlisting language experts, jurists, theologians, artists, and rulers in his philosophic enterprise, Alfarabi argued for a new Umma that would be less rigid and more creative than the Muslim community as it has often been understood, and therefore less inclined to force disparate ethnic and religious communities into a single mold. Redefining the Muslim Community demonstrates how Alfarabi's judicious combination of cultural pluralism, religious flexibility, and political prudence could provide a blueprint for reducing communal strife in a region that continues to be plagued by it today.