Nancy Rosenfeld – författare

Within the last half-century, early scholarly approaches and analysis of John Bunyan’s Pilgrim’s Progress have seen siginificant advances in mandating and enabling a more contextualized view of Bunyan’s oeuvre. Utilizing this fresh examination of context, John Bunyan’s Imaginary Writings in Context explores Bunyan’s writings in a double context: his fictional works vis-à-vis his own non-fictional writings, and his fictional writings in the context of written materials by other authors – books, tracts, spiritual biographies, and poems available to Bunyan. This volumepresents these recent developments by blurring the boundaries between fiction and non-fiction, between literature and history, and in the case of Bunyan, between imaginative literatures in fiction and theological writing. Moreover, this book aims to delineate the imaginary world underlying Bunyan’s fictional writings by viewing Bunyan’s own fictional works in tandem with his non-fiction writings. Simultaneously it situates aspects of Bunyan’s fiction in the context of writings available to him, whether these be Holy Scripture, religious tracts by other authors, or ballads and short texts current in the wider culture of the time.

Framed by an understanding that the very concept of what defines the human is often influenced by Renaissance and early modern texts, this book establishes the beginning of the literary development of the satanic form into a humanized form in the seventeenth century. This development is centered on characters and poetry of four seventeenth-century writers: the Satan character in John Milton's Paradise Lost and Paradise Regained, the Tempter in John Bunyan's Grace Abounding to the Chief of Sinners and Diabolus in Bunyan's The Holy War, the poetry of John Wilmot, earl of Rochester, and Dorimant in George Etherege's Man of Mode. The initial understanding of this development is through a sequential reading of Milton and Bunyan which examines the Satan character as an archetype-in-the-making, building upon each to work so that the character metamorphoses from a groveling serpent and fallen archangel to a humanized form embodying the human impulses necessary to commit evil. Rosenfeld then argues that this development continues in Restoration literature, showing that both Rochester and Etherege build upon their literary predecessors to develop the satanic figure towards greater humanity. Ultimately she demonstrates that these writers, taken collectively, have imbued Satan with the characteristics that define the human. This book includes as an epilogue a discussion of Samson in Milton's Samson Agonistes as a later seventeenth-century avatar of the humanized satanic form, providing an example for understanding a stock literary character in the light of early modern texts.

This book is a three-layered story. The first layer is the work of the Union of Councils for Soviet Jews Chicago Action for Soviet Jewry (CASJ) in particular. The second layer focuses on the campaign to gain freedom for the former Soviet scientist and poet, Yuri Tarnopolsky. (Memoirs of 1984, also published by University Press of America, is Tarnopolsky's first-person account of his experience.) When he applied to emigrate in 1979 from the USSR, he became a refusenik and was subsequently arrested on trumped up charges in 1983, condemned to three years in a Siberian prison camp. The third layer is Nancy Rosenfeld's own personal story. Rosenfeld, an upper-middle-class suburban Chicago housewife, became actively involved with the refusenik movement in 1982, the year a world-wide campaign was launched to rescue Tarnopolskly. She spearheaded this dramatic effort under the auspices of CASJ through telephone calls, letter-writing campaigns, and lobbying which were coordinated with similar efforts throughout the U.S. and France.Rosenfeld became so involved in the cause that after Tarnopolsky's ultimate release and emigration she suffered a nervous breakdown due to the void the triumph had left. This book lists an arsenal of methods that can be used in a campaign against individual human rights violations. This is the first time the Soviet Jewry Movement in America has been documented.

Framed by an understanding that the very concept of what defines the human is often influenced by Renaissance and early modern texts, this book establishes the beginning of the literary development of the satanic form into a humanized form in the seventeenth century. This development is centered on characters and poetry of four seventeenth-century writers: the Satan character in John Milton's Paradise Lost and Paradise Regained, the Tempter in John Bunyan's Grace Abounding to the Chief of Sinners and Diabolus in Bunyan's The Holy War, the poetry of John Wilmot, earl of Rochester, and Dorimant in George Etherege's Man of Mode. The initial understanding of this development is through a sequential reading of Milton and Bunyan which examines the Satan character as an archetype-in-the-making, building upon each to work so that the character metamorphoses from a groveling serpent and fallen archangel to a humanized form embodying the human impulses necessary to commit evil. Rosenfeld then argues that this development continues in Restoration literature, showing that both Rochester and Etherege build upon their literary predecessors to develop the satanic figure towards greater humanity. Ultimately she demonstrates that these writers, taken collectively, have imbued Satan with the characteristics that define the human. This book includes as an epilogue a discussion of Samson in Milton's Samson Agonistes as a later seventeenth-century avatar of the humanized satanic form, providing an example for understanding a stock literary character in the light of early modern texts.

Within the last half-century, early scholarly approaches and analysis of John Bunyan’s Pilgrim’s Progress have seen siginificant advances in mandating and enabling a more contextualized view of Bunyan’s oeuvre. Utilizing this fresh examination of context, John Bunyan’s Imaginary Writings in Context explores Bunyan’s writings in a double context: his fictional works vis-à-vis his own non-fictional writings, and his fictional writings in the context of written materials by other authors – books, tracts, spiritual biographies, and poems available to Bunyan. This volumepresents these recent developments by blurring the boundaries between fiction and non-fiction, between literature and history, and in the case of Bunyan, between imaginative literatures in fiction and theological writing. Moreover, this book aims to delineate the imaginary world underlying Bunyan’s fictional writings by viewing Bunyan’s own fictional works in tandem with his non-fiction writings. Simultaneously it situates aspects of Bunyan’s fiction in the context of writings available to him, whether these be Holy Scripture, religious tracts by other authors, or ballads and short texts current in the wider culture of the time.

From her immigration to Mandatory Palestine in 1933 until her death in 1950 American-born Dorothy Kahn Bar-Adon worked as a reporter for The Palestine Post (later The Jerusalem Post), while freelancing for periodicals in Palestine and abroad. Bar-Adon covered life in towns, kibbutzim and Arab communities of Mandatory Palestine during this period of World War, armed conflict between Arabs and Jews, immigration to Israel of Holocaust survivors. Close to 60 years after her death, this edited collection of Bar-Adon’s writing offers a vivid view both of daily life in the Jewish and Arab communities of pre-State Israel, and of the burning issues of the day.

From her immigration to Mandatory Palestine in 1933 until her death in 1950 American-born Dorothy Kahn Bar-Adon worked as a reporter for The Palestine Post (later The Jerusalem Post), while freelancing for periodicals in Palestine and abroad. Bar-Adon covered life in towns, kibbutzim and Arab communities of Mandatory Palestine during this period of World War, armed conflict between Arabs and Jews, immigration to Israel of Holocaust survivors. Close to 60 years after her death, this edited collection of Bar-Adon’s writing offers a vivid view both of daily life in the Jewish and Arab communities of pre-State Israel, and of the burning issues of the day.