Eastern University Books

A really great, fascinating book. I've read a lot of holocaust literature, but rarely review it, because what can I say besides that it "literally caused me to have nightmares" - should I say that I "enjoy" reading these accounts?

But I can't let this masterpiece go unnoted by me. Dawid Sierakowiak's notebooks are enormously interesting and inspiring. Very similar to Victor Klemperer's diaries but more terse and to the point. I found it very interesting that both Klemperer and Sierakowiak seek refuge in books, and even (as I recall from my reading Klemperer years ago) both mention reading "The Forsythe Saga" while undergoing starvation and persecution.

Of particular interest in Sierakowiak's diaries is his accounts of what news he heard from the outside world (for the most part he is surprisingly well-informed) and what "current events" signify to him. I found it very interesting, for example, not only that he was aware that Anthony Eden was visiting Washington in early 1943 (which I assume is true - I really have no idea) but also that he hoped for some kind of decisive announcement or action to come as a result of that meeting.

The diaries get bogged down a bit in extremely depressing detail of what little food he and his family managed to eat but then explode with lucidity when his Mother is selected for deportation.

Really one of the most memorable books I have ever read.

Teen-ager Dawid Sierakowiak, imprisoned with his family in the Lodz Ghetto, at first carries on a "normal" life, discussing politics with his friends and keeping up with his studies.
More and more restrictions on the population-- illness, lack of food, hygiene, fuel and money, eventually take their toll on everyone. Existence deteriorates to the point at which Dawid knows he will soon die, and he does so 4 months later.
Every aspect of this slow death to the ghetto residents who are not murdered was planned by the Germans.
There are many photographs, which enhance the narrative.

This review is based on the 1996 Oxford hardback edition. Sierakowiak devotes a considerable number of entries to the 1939 German-Soviet conquest of Poland. On Sept. 14, it rained. Sierakowiak notes that, had this been going on since Sept. 1, the German tanks would've gotten stuck in the mire (p. 38). On Sept. 19, Sierakowiak repudiated Hitler's lies, in which the Fuhrer, in a radio broadcast, had blamed Poland for starting the war and for mistreating the German minority (p. 42).

A radio program from London mentioned the Germans' vain seeking of Prince Janusz Radziwill to form a collaborationist government (Nov. 5, 1939; p. 59). This adds refutation to the claim that there was no Polish Quisling because the Germans never wanted one.

No sooner had the German entered Lodz then they began to persecute both Jews and Poles. On Nov. 17, 1939, the Germans forced Polish priests to destroy the Kosciuszko statue with sledge hammers. This being ineffective, the Germans resorted to dynamite (p. 63).

A common Polonophobic Holocaust theme is the one about Poles habitually delighting in Jewish humiliation and suffering. In contrast, Sierakowiak writes (Nov. 18, 1939; p. 64): "The Poles cast down their eyes at the sight of the Jews with their armbands; friends assure us that `it won't be for long.'" In view of the fact that Sierakowiak otherwise never mentions Polish attitudes, and that negative incidents are more likely to be remembered and recorded in diaries than positive ones, this takes on further significance.

Sierakowiak was irreligious (p. 38). And, not only was he pro-Communist, but in fact he praised Communists and condemned capitalism many times (p. 88, 92, 102, 105, 155, 220, 260, 263, etc.).

As for leader Chaim Rumkowski (Rumkovsky) and his privileged Jews, Sierakowiak elaborates on the inequities between the well-fed, well-clad Jews and the starving, ragged Jews (p. 176, 198, 245). When Rumkowski ordered the timely and obedient fulfillment of the German order to deport Jewish children and the elderly ("useless eaters" for extermination), Sierakowiak noted the many kinds of privileged Jews whose children and elderly relatives had been exempt from this order (pp. 216-217).

The Germans used some Jews to beat other Jews (March 16, 1943; p. 258). During the deportations, one unarmed Jewish policeman each was assigned to supervise the loading of about 100 Jews onto the trains (p. 270). Armed Germans didn't usually get involved until the latter phases of the day's loadings.

Owing to the fact that the Jews in the Lodz ghetto had been exploited for German war production, they were spared for most of the duration of the war. Not until August 1944 did the Germans liquidate the Lodz ghetto.

Simply put, Dawid is an amazing young man. Unfortunately for this world, he probably had to suffer to make a long lasting impact. True greatness rarily comes to those of us who contribute daily to the ENHANCEMENT of life and young Dawid is proof of this. His sometimes yielding but never breaking spirit of joy and hopeful speculation makes him a true hero. While his tragic, and "all too early" death are sad, the important things left behind in his words are timeless. He reminds us all that no matter how (supposedly) bad things get in our (truly) rich lives, a thing such as maniacal tyranny and slavery can never be tolerated. The light at the end of Dawid's tunnel never came to him, but by his words and actions hopefully we will all see that inspiration and determination will also glow.

This book is the most powerful and memorable book on the Holocaust I have ever read. Kids in school read Anne Frank, I suppose because it is so popular. It was the first memoir found, not the most telling or interesting. This book is also a great psychology book as it so graphically shows the heirarchy of needs as the situation becomes more desperate. I wish that teachers of senior or junior honors classes would consider this over Brave New World where the main character gives up. Dawid, is a much more positive book of the human spirit in that he continues to deal with the ever worstening cards he is given and works hard to survive. This book hits on so many topics: history, psychology, the power of the human spirit, man's cruelty and literature as Dawid was an exceptional mind for his age.

I found Fazlur Rahman's "Islam & Modernity" a very helpful and readable
survey on the prospects for educational reform in the muslim world. Rahman's
approach seemed to be geographically and politically comprehensive yet not
at all stodgy or in the least way overwhelming. I find myself mourning the
fact that he died in 1988 at the young age of 68 and wondering what further
gifts he might have provided to the University of Chicago in particular and
the West in general had he been blessed with greater longevity.

This book was inspirational and a real breakthrough in my understanding and relationship with my faith. It was the first occasion that an orthodox scholar refused to close the gates of inquiry, and maintains that Islam mandate these gates remain open allowing in questions and solutions sensitive to particular societies; it claims that the Quran requires particularity and not immanence in realising what is a Muslim way of life and refuses to yield to the sheer weight of orthodoxy. Fazlur Rahman is brave and determined not to let the ideologues, the obedience automatons from hijacking the wonderful Message. This is despite the fact that one may critique his theory in Chapter One (also included in Kauzmann's Liberal Islam anthology); his other book 'Islam' is also an inspiring read.

Here's a sample of the book's prose. After describing the challenge to some traditional Islamic tenets posed by Izz al-Din Ibn Abd al-Salam al-Sulami, and others, Fazlur Rahman writes "But orthodoxy had developed an amazing shock-absorbing capacity: all these thinkers were held in high esteem by orthodox circles as great representatives of Islam, but such statements of theirs as had radical import were invariably dismissed as 'isolated' (shadhdh) or idiosyncratic and were quietly buried. It took real rebels like Ibn Taymiya to make any perceptible dent in this stieel wall of ijma (consensus.)"

I love it. We get a sense of the orthodoxy-preserving process he's describing in visual and tactile terms, and we're drawn in to the "buried" views that it is some part of his goal to resurrect here.

Arguably the greatest Arab-American intellect of the 20th Century, the late Fazlur Rahman's writings are essential readings for the Near East scholar, whether novice or PhD Candidate. No scholar can establish more authority in his or her field of study than did Rahman, which he accomplished through his neverending criticism of Orientalist tendencies. In essence, he breathed back into Islam the very life that the Western Orientalist saps out of it.

As for the book itself, it is a critique of Islamic education, i.e., Islamic Intellectualism. For Rahman, a genuine understanding of Qur'anic weltaunschunng was misconstrued, in effect overlooked by early Muslim thinkers, whose pupils were forced consequently to pay a tremendous price: when Medeival Muslim hakmit (philosophy) attempted to apply an Islamic veneer onto its clearly Hellenized rational interpretation of theology, Islamic Orthodoxy crushed it "by its sheer weight." Hence the historically truncated hakmit found only in Sufi and Shi'ite schools. Ironically, the orthodoxy did not have a handle on the Qur'anic weltanshunng either: as orthodox scholars developed Islamic jurisprudence and theological doctrine their atomic focus on individual suras outside of the situational context necessary for proper deduction, they too missed the point. Thereby eliminating the once rich intellectual heritage's future of organic and original thought. Tied to Islam's clash with the West and ostensible Modernity, maintaining an appologetic Islamic veneer to justify Western and Modern currents is ultimately self-defeating. Unless the on-going peripheral struggle to restore an organic, genuine understanding of the Qur'an succeeds, this situation will unfortunately continue to increase in the post-colonial world. Affectively leaving Islam as a candle burning at both ends.

I recommend this book along with Edward Said's various writings on East/West discourse for anyone interested in present-day intellectual dialogue within Islamic societies. As for an excellent introduction to Islamic Intellectual History, try Rahman's book titled "Islam", inshah Allah. (If new to the Middle East, please keep one thing in mind: Would you read the Holy Bible or see a shakesperean play, in order to understand contemporary Western European and American culture? Well, on one hand Said has a point with this annalogy, yet Rahman makes good arguement otherwise. You decide.)

Equally important is one's handle on aesthetic hermeneutics, particularly the debate between Theodore Adorno and Hans Georg Gadamer, to whom Rahman openly rejects late in his book's Introduction--art must inherently convey Truth for Islam's claims to have validity.

Arguably the greatest Arab-American intellect of the 20th Century, the late Fazlur Rahman's writings are essential readings for the Near East scholar, whether novice or PhD Candidate. No scholar can establish more authority in his or her field of study than did Rahman, which he accomplished through his neverending criticism of Orientalist tendencies. In essence, he breathed back into Islam the very life that the Western Orientalist sucks out of it.

As for the book itself, it is a critique of Islamic education, i.e., Islamic Intellectualism. For Rahman, a genuine understanding of Qur'anic weltaunschunng was misconstrued, in effect overlooked by early Muslim thinkers, whose pupils were forced consequently to pay a tremendous price: when Medeival Muslim hakmit (philosophy) attempted to apply an Islamic veneer onto its clearly Hellenized rational interpretation of theology, Islamic Orthodoxy crushed it "by its sheer weight." Hence the historically truncated hakmit found only in Sufi and Shi'ite schools. Ironically, the orthodoxy did not have a handle on the Qur'anic weltanshunng either: as orthodox scholars developed Islamic jurisprudence and theological doctrine their atomic focus on individual suras outside of the situational context necessary for proper deduction, they too missed the point. Thereby eliminating the once rich intellectual heritage's future of organic and original thought. Tied to Islam's clash with the West and ostensible Modernity, maintaining an appologetic Islamic veneer to justify Western and Modern currents is ultimately self-defeating. Unless the on-going peripheral struggle to restore an organic, genuine understanding of the Qur'an succeeds, this situation will unfortunately continue to increase in the post-colonial world. Affectively leaving Islam as a candle burning at both ends.

I recommend this book along with Edward Said's various writings on East/West discourse for anyone interested in present-day intellectual dialogue within Islamic societies. As for an excellent introduction to Islamic Intellectual History, try Rahman's book titled "Islam", inshah Allah. (If new to the Middle East, please keep one thing in mind: Would you read the Holy Bible or see a shakesperean play, in order to understand contemporary Western European and American culture? Well, on one hand Said has a point with this annalogy, yet Rahman makes good arguement otherwise. You decide.)

At times the stories collected in The Last Eyewitnesses just get to you -- the insanity and cruelty of it all. This book should be required reading for everyone. Those interested in Jewish history, Polish history and Holocaust accounts will find this book indispensible. Beyond that, however, this collection appeals to anyone interested in the human condition and the absolute will to survive. An amazing, amazing book.

A touching portrait of many Holocaust survivors. Expertly translated by the husband and wife team, the Bussgangs.

The 65 personal histories chronicled here represent the scope and variety of experiences Polish child survivors of the Holocaust underwent. They tell of kindness and cruelty, of good luck and bad, of the survival of a complete nuclear family and the survival of one who knows only that he is, by origin, a Jew. Because this these people originally came from all over Poland, they faced persecution by not only the Nazis and their Belarussian, Lithuanian, Polish, and Ukrainian collaborators, but also from the Ukrainian Insurgent Army and various other anti-Semitic, anti-Polish groups.

Most of these chronicles convey the sense of absolute aloneness and isolation their tellers must have felt. However, a number reveal connections among the group of contributors, connections that hint at the scope of the Jewish community that existed in Poland before the Nazis invaded.

The individual stories are compelling. Their cumulative effect is powerful. They bear witness to the spectrum of human capacity for good and for evil, and, above all, to the twists of fate that meant the difference between death and survival. Accounts of the lingering, ever-present effects of suffering resulting from the events of over 50 years ago serve as reminders that the past is, indeed, never really over.

In The Last Eyewitnesses, the editor, Wiktoria Sliwowska, has presented her own testimony of the destruction of Polish Jewry as well as those of her contemporaries. These have been assembled by the Association of the Children of the Holocaust in Poland. The special character of this anthology lies in the fact that these Jews, mostly in their sixties and seventies now, have come together to relate their childhood memories of the Holocaust, when childhood was denied to them. The reader becomes a witness to a unique cathartic experience. The translation of Julian and Fay Bussgang has given the English reader the opportunity to encounter these testimonies, full of the stark details which contradict everything expected from childhood. Primarily, these survivors learned that in their circumstances, it was dangerous to be a Jew. These children spent at least six years of their lives trying to divest themselves of their Jewish identity. They had to change their names, sometimes several times, change their language, in many cases, and learn Catholic prayers and rituals. As one sees by the names listed in the table of contents, many have never really recovered their identities as Jews. The histories provided demonstrate that there can be life after the Holocaust, but there can never be an elimination of its legacy. And this legacy will extend beyond the lives of even these and other last witnesses.

In The Last Eyewitnesses, the editor, Wiktoria Sliwowska, has presented her own testimony of the destruction of Polish Jewry as well as those of her contemporaries.These have been assembled by the Association of the Children of the Holocaust in Poland. The special character of this anthology lies in the fact that these Jews, mostly in their sixties and seventies now, have come together to relate their childhood memories of the Holocaust, when childhood was denied to them. The reader becomes a witness to a unique cathartic experience. The translation of Julian and Fay Bussgang has given the English reader the opportunity to encounter these testimonies, full of the stark details which contradict everything expected from childhood. It is chilling to hear of the young who, besides being faced with constant want and privation and witness to violence and brutalization, also have to deal with an immediate and mature realization that their own lives are tenuous and threatened day by day. One individual describes his fear and panic, as he and his sister fled from their pursuers into the woods, as well as the subsequent pain and guilt for having separated from her during their attempted escape. His path led to life, while hers led to death. It is painful to read of children who are clearly aware that in their circumstances, it is dangerous to be a Jew. A new word has entered their Jewish vocabulary, "Action", a raid by Germans and their cohorts to seize Jews for death, either to be killed on the spot or taken to the death camps. One can scarcely imagine living with the ever-present fear of being discovered - afraid of one's dark Jewish appearance, living in cellars or closets, forbidden to approach a window, hiding in the woods. The sad fate of Polish Jewry is revealed in the statement of one teenage girl upon returning home after liberation: "...In my one and only little dress, without a cent to my name, I traveled to where Mama, Dorota, and the rest of the family were sent to the ghetto. Here, after arriving at my destination, I lived through the worst moment of my life. I did not anybody, not a single blessed soul." Not only did they not find many of their loved-ones or any vibrant Jewish community after the War, but they found anti-Semitism still alive, though their families were dead. These children spent at least six years trying to divest themselves of their Jewish identity. They had to change their names, sometimes several times, change their language, in many cases, and learn Catholic prayers and rituals. Many survivors have never returned to their original, Jewish names. As one sees by the names listed in the table of contents, many have never really recovered their identities as Jews. One individual expresses his confusion about whether he is a Jewish-Pole or a Polish-Jew. The histories presented here cover the entire gamut from total alienation from Jewish contacts to strenuous effort to learn about their background and Israel. As one reads the various depositions, one is amazed that any children could have lived through such inimical circumstances. One is amazed at the efforts of courage and sacrifice, love and desperation on the part of these parents to give up their children to strangers in the hope that they might live through the horrible German regime. One is also amazed at the stories of great courage on the part of many Poles in the rescue efforts described. "Antek" Cukierman, hero of the Warsaw Ghetto, has commented that one Pole could betray a hundred hiding Jews, but it took a hundred Poles to save a single Jew. These accounts verify that reality, as does Yad Vashem's recognition of many of them to be included in the ranks of the Righteous Among the Nations. The people who have come forth in the aftermath of the Holocaust to give these accounts of their personal lives and tragedies, as they struggle to define their identities, have gone on to demonstrate that there can be life after the Holocaust, but there can never be an elimination of its legacy.And this legacy will extend beyond the lives of even these and other last witnesses. Abraham Rzepkowicz, Reviewer

This is an extraordinary book. The author begins telling the reader that even in today's Japanese studies circle there is still bias against those who research such things as this book. With that in mind, I delved into this fascinating book. Before going into the book's contents I want to say that Dr. Leupp writes in a style that is very easy to read while conveying a great deal of information. Before I started reading this book I was worried that he was going to write in such an academic way that it would leave the subject matter quite sterile. That definately is not the case. The author begins the book at first with an explanation of the long hitorical trends of homosexuality that can be found in the histories of China and Korea and he places these histories of homosexul cultures beside those of Greece and other European countries. He then delves into the homosexual tradition of early Japan mainly focusing on the Imperial Court, Buddhist and Shinto monks and priests, and finally Samurai. After setting this precedent, he goes into detail of Tokugawa homosexuality, mainly focusing on Kabuki actors and Prostitutes. He uses examples from both historical records and literature. This is a great book that should be read by those who are interested in not only homosexual history, but those who are looking for a fuller understanding of Japanese hitory.

The history of Japanese homosexuality is full of references to males dressing up as girls and serving powerful men in submissive relationships. Evidently bisexuality was the prevalent norm for Japanese MEN as almost every shogan has several 'beautiful boys' in addition to the women they kept. Many were exclusively devoted to beautiful young men---almost always dressed and acting like girls. This theme practically defines homosexuality in ancient Japan...the Japanese word for homosexuality was NANSHOKU which is loosely translates to english as "Male Colors". Nanshuko was so consistent in it's expression for so many years that it almost qualifies as a artistic expression or preference.

"Bishounen means not only cute, harmonic, lovely boy features but refers to the open feminity of a boy, and the way he can be associated to feminine beauty and delicacy. It involves the heavenly face whose beauty is deeply androgynous though boyish enough to remind us of his male gender, the curvy hips, legs and butt the standard bishounen soprts and make him attractive to both sexes, the evident delicacy of manners and personality and, most important of all, the homosexual tendencies the boy shows by liking other, more masculine males."

It is amazing that this expression of homosexual desire would exist so long in Japanese history even into a modern Japanese anime genre called "Yaoi"

Not many scholarly works read well, but this one does. Even if you are not a student of Japanese history and culture, "Male Colors" is a pleasure. Yes, there are sections with a lot of Japanese names (particularly when the author cites a string of sources), but by and large, this work is very accessable to us mere mortals who are interested in the history of same-sex love.

Initially, as the author describes, same-sex love in Japan was something practiced by elite groups: first the Zen Buddhist monks who are believed to have imported the practice from China (a curious notion because this also carries the connotation that homosexuality came from "some place else") and then the samuri elite. While factors such as the lack of eligible women may have contributed to the general acceptance of bisexuality, many, if not most, of the practicers of nanshoku had deep emotional ties to their partners. But as urban life began to grow, nanshoku was popularized through a combination of the kabuki theater and the commercial sex enterprises that cropped up.

Also interesting were all the examples of art depicting nanshoku, some of it quite ribald and most of it graphic. But that just lends more weight to the notion that there was no stigma attached to boy love during this period in Japan, at least not a universal stigma; it was quite nearly universally tolerated and any effort to control nanshoku usually was to control violent fights over popular boy prostitutes rather than a governmental decree against homosexual sex.

The book is heavy on male sexuality with little mention of lesbianism, but that's hardly a surprise considering most cultures tend to be strongly patriarchal and it is the men who record history. And as usual, it appears that it was through contact with the West, particularly with Christian missionaries, that the practice of nanshoku was eventually shunned into the crepuscular corners of Japanese culture. More evidence that if there is harm caused by same-sex activity, the harm is caused by a prudish societal mentality orignating in a rigid Judeo-Christian ethic that thrives on domination and guilt.

Gary Leupp's research was clearly thorough, and his end-result benefitted greatly from it. Although I already knew of both the monastic and samurai traditions of same-sex pairings, to see the extent to which this permeated Tokugawa society was fascinating. It also gave strong argument to the constructivist theory of homosexuality, which, when considered alongside biological factors, makes for a coherent picture of sexuality in society. It's clear from the work that more research can and should be done: same-sex pairings among women, and the shift from the Tokugawa to the Modern era in Japan and the resulting changes in sexuality would make for excellent books as well. One curious thing is the appendix of glossed terms in Japanese, Chinese and Korean. I for one would have appreciated more than a vocabulary list; if the notes in the text had contained the original language versions of his text, I'd have been happier.

I bought this book last year when I was doing a study on the construction of modern Japan, and I saw this book and thought it looked interesting. I didn't end up reading it until a few months ago, but once I started it I didn't put it down. This is a really interesting and accesible book. Although it is filled with lots of information, it is well written so that it flows along like a novel. It is easy and interesting to read, without being clogged down with lots of scientific and research terms. Although the topic of Japanese homosexuality isn't one that I have studied too intensly, I found this novel to be very interesting and I think it gives an excellent over-view to the subject.

I recently bought this on a whim at the book store and was pleased at it turning out to be one of my best purchases. Instantly one of my favorites, Amichai writes with the perfect mixture of narrative and metaphor, balancing his poetry perfectly on the line between clarity and obscurity. His metaphors are original, concise, and leave you thinking. At the same time, Amichai's poetry is not inaccesible. His writing is simple enough to grasp the first time through, but also complex enough for you to peel away the layers of meaning as you read again and again.

While some of the poetry is political or cultural in nature (Amichai is an Israeli and Jew), don't let that discourage you from thinking it doesn't have any application to your life. Like Chaim Potok, Amichai breathes a life into his words that enlightens you toward life's simplicities, regardless of your background. Top notch stuff.

I have other translations of Amichai's poetry but love this book, translated by Chana Bloch and Stephen Mitchell, the best.

To read Yehuda Amichai in English is to sojourn, yes, in Jerusalem, more, in Amichai's denuded heart -- but to see it all with a crick in my neck, able only to look out the left-hand side of the bus. In this translation of his Selected Poetry, the scenes pass: stone and sand architecture; crowds of workers, soldiers, family members; heaped goods and quiet meals; long loves and fleeting notice. Reading these poems is to sustain explosions of new sense memories, to be consumed with fresh details -- reading the poems in English is to know they harbor still more beauty. Not knowing Hebrew, I can't turn my head to see what incomparable, heartbreaking balance of truth and wish lies out that window.

Amichai's voice is calm, colloquial, casual. The way one might say, "Pardon me, you've dropped your pen," Amichai will say, "And in the big cities, protestors blocked the roads like / a blocked heart, whose master will die..."

So I wonder what I'm not hearing. How must one who makes easy fantastical connections, who sets single nouns and entire memory constructs equal, also play with homonym, rhythm, internal rhyme, with invented words, cousins of ancient words? This is, after all, Amichai--a poet credited with revivification, with re-knitting the bones of Hebrew vernacular. His poetry gave a country a new map into its old language.

Here's Amichai: "At the end of summer I breathe this air / that is burnt and pained. My thoughts have / the stillness of many closed books: / many crowded books, with most of their pages / stuck together like eyelids in the morning."

And Amichai, to a woman: "You had a laughter of grapes: / many round green laughs. / Your body is full of lizards. / All of them love the sun."

In these poems, the acts of watching and describing become one intention, one result. Amichai systematizes little, responds much; sees, and does not sneer; judges, not to dispose but to know. His poems are not slices of life, but core samples.

If you want to learn something about how to love a city and yet not pretend its horrors do not exist, how to cherish a person, yet not omit flawed relationship, read Yehuda Amichai. If you want to read not a declaration of love, but a proof of love, read Amichai. For to observe without flinching, whatever terrors of truth or beauty may appear, and remain steadfast, observing, is a proof of love. "I see everything about you," Amichai says to the city, the seasons, the soldiers, his woman, his father, his God, "and here I am still."

Amichai is not frightened away. He thereby makes it safe for us to look on a terrible world complete.

I suspect that in Hebrew, the one difficulty of these poems would dissipate. In weight, in flavor, the poems are like a rare, nutritive honey -- not a condiment but a dietary staple, heavy, dependable. I suspect that in Hebrew the tone dances, that the phrases don't share a single, though delicious, viscosity, as in English. But who am I to complain of manna?

What survives translation is not the full tour, not a map to Hebrew vernacular. What survives is a map through Amichai. We can navigate by these lines and points, read the poems like the knots of a safety rope -- here -- we descend into the technical truths of war, of loss, and of heretofore unimaginable love.

Amichai is the most popular and beloved poet of Israel. His language is at once understandable , and clear, deep and suggestive. He learned from American poetry the colloquial voice and he speaks to his reader in a kind of down-to- earth language which is nonetheless rich with knowledge of Hebrew traditional texts, most prominently the Bible. Amichai writes of the great themes , love and war, and he writes out of his own experience. He writes with reverence and irony both in relation to the people close to him and to the land of Israel. His connection with Jerusalem is special and he presents the many layers of its complex history and identity through his own personal daily meanderings in the city.
He is a humane and profound poetry who while confronting the most painful realities nonetheless presents a voice strongly affirming the value of life.

I was first introduced to Amichai's poetry through this collection. He is a first-rate poet in any language; the translations by Chana Block and Stephen Mitchell are wonderful.

Amichai was born in Germany in 1924, but immigrated to Israel as a boy of 12; he began writing poetry early, especially in the exuberant atmosphere of the newly proclaimed Israel in 1948. Amichai continued to write poetry throughout the twentieth century (he died in 2000), winning national and international prizes and recognition as one of the greatest poets of the age, not only of Hebrew, but internationally. As modern Hebrew is a language still emerging from the shadows of its ancient-but-still-used predecessor, Amichai was a major figure in developing the poetic nuances of the language that helped to expand the limits of meaning in words and usage.

Amichai's poetry represented here spans most of his productive life. The first part includes poems from his collections from 1955 to 1968, from the birth of the state of Israel to the aftermath of the 1967 war. One poem, 'Jerusalem 1967', is a long and majestic play on emotions and images -- Jerusalem here is likened to Sodom and Pompeii, as well as revered as the universal city that it is; Amichai's personal experience floods the historical events he witnessed with emotion that conjures up ancient memories.

The second part includes poems from writings 1971 to 1985. The maturity of Amichai's passions and writing style match the development of world affairs, into a post-war situation, with tentative amblings toward peace. Still there are tragedies and problems, and these make appearances in Amichai's poems. The weariness of the modern world is highlighted in his poem, 'Jerusalem is full of used Jews' -- worn out by history, Amichai wrote. Still there are hopeful signs, as love in its many faces is always the centre of Amichai's world. Amichai is a patriot of sorts, in that he celebrates the place and culture of Israel, but is not blind to the problems there, and by no means a 'death to the enemy' kind of writer -- a bit ironic, given that his poetry is popular among the soldier-citizenry of Israel.

Some poems have decided biblical and religious connections, even if they are not religious in tone or direct meaning. 'Jacob and the Angel' obviously takes its title from the early story in Genesis, but beyond that, the context and content is very different. Some show the international character of modern Israeli experience. Many poems, while decidedly Amichai, could have been written anywhere, and the situations and feelings of love are universal.

Stunning poetry!

Winner of the 2004 Blue Lynx Prize for Poetry, The Sleep Accusations is an eclectic, intimate, and highly recommended collection of the greatest poetry from the intriguing and intuitive works by Randall Watson. A Dog's Life: I love the morning rain./I am like a dog in the street/with my ears up./It's as if I've been out all night/and I am hungry./I can hear the one who feeds me/calling me home.

Winner of the 2004 Blue Lynx Prize for Poetry, The Sleep Accusations is an eclectic, intimate, and highly recommended collection of the greatest poetry from the intriguing and intuitive works by Randall Watson. A Dog's Life: I love the morning rain./I am like a dog in the street/with my ears up./It's as if I've been out all night/and I am hungry./I can hear the one who feeds me/calling me home.

Winner of the 2004 Blue Lynx Prize for Poetry, The Sleep Accusations is an eclectic, intimate, and highly recommended collection of the greatest poetry from the intriguing and intuitive works by Randall Watson. A Dog's Life: I love the morning rain./I am like a dog in the street/with my ears up./It's as if I've been out all night/and I am hungry./I can hear the one who feeds me/calling me home.

Winner of the 2004 Blue Lynx Prize for Poetry, The Sleep Accusations is an eclectic, intimate, and highly recommended collection of the greatest poetry from the intriguing and intuitive works by Randall Watson. A Dog's Life: I love the morning rain./I am like a dog in the street/with my ears up./It's as if I've been out all night/and I am hungry./I can hear the one who feeds me/calling me home.

Winner of the 2004 Blue Lynx Prize for Poetry, The Sleep Accusations is an eclectic, intimate, and highly recommended collection of the greatest poetry from the intriguing and intuitive works by Randall Watson. A Dog's Life: I love the morning rain./I am like a dog in the street/with my ears up./It's as if I've been out all night/and I am hungry./I can hear the one who feeds me/calling me home.

This work is thorough, but at the same time simple and concise. It is essentially a collection of documents that relate to important events in Chinese history with short background sections introducing most works and longer introductions when a new period of history is covered. I believe that this is currently the most complete single volume on the market as it runs from the early 1600's all the way up to 1989, covering the Qing Dynasty, its collapse, the Nationalist Revolution and later the Communist Revolution, up through the ideas behind the Tienanmen Square demonstrations and the modern reevaluation of Confucianism. If you only want one volume on modern Chinese history that focuses on the sources, I think this is probably the one to have.

This book gets the majority of its bulk from direct translations of actual Chinese texts, and as such it is an indespensible tool for any student interested in Chinese religions and philosohpies. There is very little input on the part of the editors and I, personally, was very thankful this. It can be dreadfully difficult trying to find sources that aren't mired in thousands of pages of theory and speculation, and sometimes a person just needs the root text! An awesome book.

I'll make this short...For anyone interested in Chinese history, literature, or culture, this volume is an absolutely essential collection of primary sources, and includes prefaces and explanations by China scholars. There is no one better than de Bary, and this new edition includes everything from the 1960 edition up through the Jiang Zemin era.

This book is a collection of readings dealing with ancient Chinese history, especially focusing on philosophy and religion. The readings are organized into chapters related to various stages in Chinese history. Early chapters cover antiquity, Confucius, Mo Tzu, and Taoism. Then comes Confucian tradition, the Legalists, the Imperial Order, the Universal Order, and the Economic Order. This is followed by the Great Han Historians, Neo-Taoism, and Buddhism. This volume is rounded out with the Confucian revival and neo-Confucianism. Each chapter begins with a short introduction essay that introduces the context and events of the time and goes to a selection of original texts on the topic at hand. At the beginning of the book is a chronological table of Chinese history from 2852 BC to 1849 AD that highlights various events in Chinese political philosophy.

This book is a great resource for the serious student of Chinese philosophy and culture. The essays and readings provide a unique window into Chinese thought. The authors assume that the reader will have a basic familiarity with the overall picture of Chinese history, and provide many details and insights into why history took the course that it did. I found the reading selections, drawn from such documents as the Analects of Confucius or historical documents like Ma tuan-Lin's Introduction to the Survey on the Land Tax, particularly illuminating. To find so many documents such as these presented in English, together with essays that explain their context and importance, is invaluable for the serious Asian studies scholar.

This book is excellent for anyone wanting to read primary source information. It is a great help for any college student or proffessor interested in the Chinese Culture. I highly recommend this to any one who is interested in Chinese history.

I had this book for the past 7 years, and find it to be an invaluable resource. What makes this text so unique is that is has both a translation of Patanjali's Yoga Sutras, and a translation and commentary on Vyasa's commentary of Patanjali. Vyasa is perhaps the most famous commentary on Patanjali. The Sanskrit into English translation is excellent. I have verified this and studied the text with a world-renowned Sanskrit scholar. This particular book is also good because it provides extensive commentary and recommended practices for Yoga. Before beginning some of these practices it is best to practice them under an enlightened Guru, if you are a beginner to Yoga. Studying the Sutras with a Scholar is another recommendation of mine if you want to get a clear understanding and come to profound realizations.

Again, this is an excellent text, and a text you will come back to again and again if you have a genuine interest in Yoga. I highly recommend this text if you are interested in going deeper in your understanding of Yoga philosophy and the Sânkhya-Yoga philosophy.

Nârâyana (Anthony Biduck), Co-Creator of Urban Yogis [...]

If you are really interested in Yoga-as a practitioner and not merely out of intellectual curiosity-this is one of the best books you will ever own. It is a thorough commentary on the Yoga Sutras from the viewpoint of a true Master practitioner, containing countless jewels of profound insight into Yoga practice. It gives hints, and even many outright disclosures, of the real techniques of Yoga. I have read a number of translations of the Yoga Sutras, and this is not merely the best, it is in my opinion the only real one.

If my house were on fire, and I had just a moment to grab a few things on my way out, this book would be one of them. Buy it and put it on the top shelf of your bookcase, where it belongs.

Having read the works of Georg Feuerstein and Swami Satchidananda, this is my third foray into the Yoga Sutras of Patanjali, and I would have to rate this as the best of the lot. This is not to denegrate the fine works of Feuerstein and Satchidananda; I simply prefer the work by Swami Hariharananda and I highly recommend it. For someone new to the subject, Hariharananda is quite informative, with lots of background information.

For both theoretical and practical study of Yoga Sutras and Samkhya philosophy this is the book to buy, read and keep reading. I don't know of any book on Patanjali's Yoga and Samkhya that comes even near the quality of Hariharananda's book!
It has the original texts of Patanjali's Yoga Sutras and Vyasa's commentary in both Sanskrit and English and Swami Hariharananda's own Commentary translated into English from the original Bengali in which he wrote.
Although the introduction says that some of the esoteric exercises are not included in the English translation it does go deep into both practice and theory.
The book can be recommended to both beginners and other students alike as the translation of the Sutras to English is so clearly done that it makes some of the difficult text easier to understand.

If you are really interested in Yoga-as a practitioner and not merely out of intellectual curiosity-this is one of the best books you will ever own. It is a thorough commentary on the Yoga Sutras from the viewpoint of a true Master practitioner, containing countless jewels of profound insight into Yoga practice. It gives hints, and even many outright disclosures, of the real techniques of Yoga. I have read a number of translations of the Yoga Sutras, and this is not merely the best, it is in my opinion the only real one.

If my house were on fire, and I had just a moment to grab a few things on my way out, this book would be one of them. Buy it and put it on the top shelf of your bookcase, where it belongs.

For those with an interest in medieval history and especially in well written historical novels from the period, I strongly recommend Susan Mayse' excellent novel.

It covers three years in and around the life of a political poet who weaves magic with his harp and verse. There's so much more than that though. Mayse has researched her topic thoroughly and, along with a tight plot filled with mystery, warfare, suspense and romance, she provides insight into the inner workings of the political divisions and subdivisions of the era.

In addition to the very fine tale she weaves, Mayse also provides the reader with who's who lists which delineate fictional and historical characters. In the back, she's put a glossary, a basic pronunciation guide with basic terms and an extensive bibiliography.

I'd have to say the book does require a reasonably focused attention but it is well worth the effort. Suffice it to say I don't write many reviews but this one begs a wider notice and I do *highly* recommend it.

Susan Mayse's novel "Awen" is an extraordinary and beautiful tale about the dynastic and political complexities surrounding the kingdoms of Wales in the late 8th century that will greatly appeal to historical fiction lovers. It is inspired by two somewhat obscure Welsh epic poems, Marwnad Cynddylan and Canu Heledd, which tell the tales of the heroic forefathers of the characters in her novel. The historical record for 8th century Britain is otherwise fairly spotty, and Mayse does an excellent job of fleshing out a probable reality from the scant records available. Be warned though, that this book is much more subtle than the typical swords-and-battle tale, and leans more heavily on the intricate web of diplomacy and politics that entwine the Welsh kingdom of Powys with her Welsh allies as well as her English enemies during this turbulent time. Much of the "action" consists of discussion, debate, rhetoric, song, advice, innuendo, interpretation, and propaganda, which Mayse ably infuses with tension and anticipation. Nevertheless, this is a complex, difficult novel that takes time and effort to get into and its subtlety may not appeal to all readers. However, Mayse also uses her lush, evocative prose to create a world of staggering complexity and beauty that will greatly appeal to Tolkien fans, and such action as there is is usually rendered with passion and feeling. Indeed, Tolkien and Sutcliff are the major reference points here, which tells you something about the quality of this effort. I have read a LOT of historical fiction, and I would rank this up there with the best of them, and did not want this wonderful book to end. Though its been a decade since its release without a follow-up, I would love to see Mayse train her passionate, detailed eye on another such historical setting. Highly recommended but for more serious readers.

This is a fantastic book that deserves to be much better known. The story of conflict between Powys and Mercia in the eighth century, it is primarily from the point of view of Cynfarch "Brys", who becomes pencerdd, chief poet, in Powys.

Sentence-level writing is gorgeous and unobtrusive at the same time.

The plot has an interlaced, knotwork-like quality. At times it's completely gripping -- Cynfarch's graduation in song, for example. Here and there it falters a little, as when the characters visit Aachen, but it never lost my interest. Because of the political complexities and the huge number of characters, some with similar names, the book requires a lot of attention and the name lists are vital. Even having studied this period, I had some trouble keeping up, but the work is worth it.

Characters are deep in a subtle way -- there's not a lot of introspection and emoting "on-stage"; the reader has to watch for it. Mayse has created a host of attractive and vivid individuals; Brys, Heilyn, Meirwen, Gwydron, and the sadistic Cenwulf stand out.

This is a subtle book, again, and sometimes I wanted a bit more visceral impact. The battles and actions scenes are good, but could stand a touch more grit. The themes of slavery in Mercia and Cenwulf's sadism aren't completely developed -- which means, really, that the author chose to be less melodramatic with the subject than I would have been. Overall, Mayse's choice of tone works well, reminding me of the medieval Welsh poetry with which she is clearly conversant.

Historical accuracy is one of the book's strengths. A lot is, inevitably, speculation, but it worked for me. I'm not sure people were quite as relaxed about romantic relationships as she portrays, but who knows? The characters had believable period mentalities and the details of daily life were well-portrayed. I did wonder why no one ever sang or mentioned the epic poem Y Gododdin -- surely familiar material to Brys. (The events are briefly mentioned, but not the poem.) Perhaps, given the political difficulties Mayse postulates between southern and the descendants of northern dynasties, Aneirin's poem was politically incorrect. In any case, it's a pleasure to read a historical novel by an author who knows the sources. Many other novels set in medieval Wales have not had that advantage in their upbringing.

I love the tragic, though not utterly hopeless, quality of the end.

Awen is a richly textured historical novel that would appeal to fans of Sigrid Undset, Dorothy Dunnett, and Sharon Kay Penman.

The reader steps into early eighth century Britain and meets Brys, a disgraced court poet, who must somehow knit together an uneasy alliance of enemies. His mission is to unite warring Welsh kingdoms in time to stave off the encroachment of the English kingdom of Mercea. Palace intrigues, bloody raids, romance, and misunderstandings are the name of the day.

This is a monumental literary novel, and once you start it, you will immerse yourself in a world which is both unique and universal. Enjoy!

This book is no ordinary novel. As such it requires some patience and commitment by the reader. However, the rewards for this small effort are vast and manifold.

The plot evolves around Brys, a soldier/poet in eighth century Wales. In his efforts to serve his country he fights battles, defends his friends, survives assassination attempts and deals in the political intrigues of the day. Fictional and non-fictional characters are woven into the plot along with historical events.

Anyone interested in the real Dark Ages or Welsh history will be fascinated by Awen and anyone just looking for an exciting read will end up interested in the Dark Ages and Welsh history!

Do yourself a favour and grab a copy today!

This book is about the expulsion of the Germans after the Second World War, whose impacts still last in the present of the 21st century. In this book, the effects of the decisions of the Allies at the Potsdam conference are described in a detailed way as well as the tragedy of these decisions. In a very good documented and researched as well as extensive manner, the author characterize the problem of the expulsion which based on the decisions of the "well-regulated and human" resettlement of 16 million German and led to one of the biggest postwar period crimes in which more then 2 million German lost their lives.
Alfred M. de Zayas is able to illustrate in an objective way the facts of the holocaust on the German independent of any ideology and without putting the blame on so. nor looking for excuses so that a dark but fast forgotten chapter of the 2nd World War will bear in remembrance. This topic is most times tabu for German. A lot of German still suffering ( physically and psycological) from that history and they fear to be considered as a NAZI if mentioned that issue but it is necessary to deal with that subject and to accomplish comprehension which is useful for underlining the efforts for peace.
This book prompt me to do some research on that subject but also to other related documentations of the 2nd World War among other things of de Zayas. He gave me understanding but also the impulsion to get closer to that topic. This book is a must to understand the German history completely and to be able to deal with that. The first German version of that book was published in 1977 under the title: Die Anglo-Amerikaner und die Vertreibung der Deutschen, Vorgeschichte, Verlauf, Folgen.

This book is about the expulsion of the Germans after the Second World War, whose impacts still last in the present of the 21st century. In this book, the effects of the decisions of the Allies at the Potsdam conference are described in a detailed way as well as the tragedy of these decisions. In a very good documented and researched as well as extensive manner, the author characterize the problem of the expulsion which based on the decisions of the "well-regulated and human" resettlement of 16 million German and led to one of the biggest postwar period crimes in which more then 2 million German lost their lives.
Alfred M. de Zayas is able to illustrate in an objective way the facts of the holocaust on the German independent of any ideology and without putting the blame on so. nor looking for excuses so that a dark but fast forgotten chapter of the 2nd World War will bear in remembrance. This topic is most times taboo but it is necessary to deal with that subject and to accomplish comprehension which is useful for underlining the efforts for peace.
This book prompt me to do some research on that subject but also to other related documentations of the 2nd World War among other things of de Zayas. He gave me understanding but also the impulsion to get closer to that topic. This book is a must to understand the German history completely and to be able to deal with that. The first German version of that book was published in 1977 under the title: Die Anglo-Amerikaner und die Vertreibung der Deutschen, Vorgeschichte, Verlauf, Folgen.

Abraham Lincoln once said that "history is an agreed upon set of lies": I believe every word. The atrocities that were committed by the Allies to helpless civilians should never be forgotten and should be included in modern textbooks, lest we be damned to repeat such ethnic cleansing. Let us see history for what it is, not what others wish us to believe. I applaud Mr. De Zayas for having the intestinal fortitude to step forward and offer this intriguing account of the horrors of revenge.

It's very difficult to find much information, especially accurate information, on these expulsions. This book is a very responsible portrayal. Of course the Germans in a way brought this nightmare on themselves, but its hard to really justify the hypocricy and historical distortions of the Poles and Russians. I wonder whether these border adjustments can stand the light, now being allowed, after 45 years of Russian occupation? The current dysfunction of these regions begs for German investment, dispite the ambivalence of the current residents. At least this book brings to light, for those few who have read it, the hypocrisy of the allies.

Abraham Lincoln once said that "history is an agreed upon set of lies": I believe every word. The atrocities that were committed by the Allies to helpless civilians should never be forgotten and should be included in modern textbooks, lest we be damned to repeat such ethnic cleansing. Let us see history for what it is, not what others wish us to believe. I applaud Mr. De Zayas for having the intestinal fortitude to step forward and offer this intriguing account of the horrors of revenge.