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“Emma Lazarus: Professional Exile” foregrounds a theme in Lazarus’s poetry that has been hiding in plain sight: galut , or exile. Such a focus is most explicit in her memorial and occasional poems. These poems commemorate Jewish exile for a late nineteenth-century US public sphere where a marked antisemitic environment prodded Jews to adopt a position of social ambivalence. By memorializing a shared Jewish exile, Lazarus realized two ends. First, she reenvisioned the very Jewish identity that an assimilated American Jewry could no longer see. Second, her poetry pushed American Jews to muster a more combative response to antisemitism in US society and abroad. Lazarus’s efforts signaled her status as a poetic professional, one whose public recognition could compel, more broadly, action from the US Jewish community. From her professional platform, Lazarus urged other American Jews to develop a professionalism of their own, one that calls on Jews to do the “work” of creating community for both themselves and for newly arrived eastern European coreligionists. Through poems such as “In Exile,” which commemorates exilic community, Lazarus attempts to equip Americanized Jewish audiences with a new identity that asserts its belonging in late nineteenth-century US society.

This article shows how new trends in Protestant biblical hermeneutics in nineteenth-century America helped to raise the cultural status of modern-day Jews, while inspiring bold new directions in American Jewish literary culture. The interpretive framework under discussion emerged in the work of Bishop Robert Lowth and Johann Gottfried Herder, whose studies of biblical poetry became highly influential in the United States when they were both published at the height of the Second Great Awakening. By reconceptualizing biblical poetry (especially in the works of the biblical prophets) as sublime art, their approach created the possibility for valorizing the biblical tradition for its aesthetic power alongside its religious teachings. Since Jews were commonly seen as continuous with biblical Israel, this approach meant that Jews could be seen as heirs to a glorious literary tradition, a point that American Jewish poets, such as Emma Lazarus, emphasized when they launched their own poetic experiments modeled on the biblical prophets.

A new poem by Marge Piercy, author of many books of poetry most recently Made in Detroit.

Combining textual analysis, cultural contextualization, and the history of ideas, this essay excavates the complex \"literal sense\" of Emma Lazarus's iconic sonnet, \"The New Colossus.\" Beginning with the deliberate misreading of the statue's intended and acknowledged signification and noting the poem's network of contrarieties, the essay dwells on the contrast between the \"wretched refuse\" on Ward's Island and decadent Gilded Age exhibition where the poem was first read; it goes on to argue that the poem disables the connection between progress and poverty, reinvigorates the rhetoric of asylum, points to the Hebraic roots of American history, and reimagines American modernity as a benign merging of contrarieties.

[...]when the theme for this issue centers on immigration concerns in the United States of America, this poem would be quoted. The Executive Office for Immigration Review (EOIR), Office of the Chief Immigration Judge is a division of the U.S. Department of Justice (DOJ), which is led by the U.S. attorney general. Judge Danette L. Mincey discusses Lucia v. Securities and Exchange Commission, a 2018 U.S. Supreme Court case, and examines how a seemingly minor matter involving the classification of federal administrative law judges has an enormous impact on the fundamental principle of judicial independence.

The form, ornate diction (archaic-sounding phrases such as \"tempest-tost, air-bridged harbor\" and \"storied pomp\"), detached perspective, and classical allusiveness (\"the brazen giant of Greek fame\") signal the poet's ambivalence towards associating her own identity as an established American citizen (\"Here at our sea-washed, sunset gates\") and assimilated American Jew with that of the newly arriving immigrants, including the many Eastern European Jews who made up a substantial part of the Ellis Island experience. [...]the patroness is in the shamanic position of doing work for the heart and the mind rather than the stomach.

Breaking the Immigration Stalemate , a Report from the Brookings-Duke Immigration Policy Roundtable, offers practical suggestions for immigration reform. Stalemate , however, falls short both in identifying the underlying problems that warrant reform and in articulating broad national goals that immigration policy should achieve. One such goal, one that is part of our national heritage, would be to advocate for increased immigration as part of our arsenal for addressing global poverty.