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Journal articles on the topic 'Human rights – Jerusalem'
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1
Fishman, Rachelle HB. "JERUSALEM Palestinian human rights suffer from official corruption." Lancet 351, no. 9100 (February 1998): 425. http://dx.doi.org/10.1016/s0140-6736(05)78371-9.
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Masalha, Nur. "Who rules Jerusalem?" Index on Censorship 24, no. 5 (September 1995): 163–66. http://dx.doi.org/10.1177/030642209502400533.
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A legal column dedicated to the memory of Bernie Simons (1941-1993), radical lawyer and defender of human rights Jerusalem is the key to peace between Palestinians and Israelis. Without a solution of its disputed ownership, there can be no durable Arab-Israeli peace
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Ayumia, Afifah, Putri Andini, and Raden Muhamad Mahardika. "ORGANIZATION OF ISLAMIC COOPERATION RESPONSES ON THE ISRAEL AGGRESION AND THE UNITED STATES EMBASSY RELOCATION TO JERUSALEM." Lampung Journal of International Law 4, no. 2 (October 14, 2022): 103–14. http://dx.doi.org/10.25041/lajil.v4i2.2578.
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The aggression carried out by Israel against the Palestinian people and the declaration of Jerusalem as the capital of Israel with the relocation of the US Embassy received the attention of the OIC. As an organization committed to protecting Muslims' human rights, the OIC has the responsibility to take care of the human rights violations that occurred in Palestine. The objectives of this paper are to find out the OIC's role in maintaining Muslim peace in the world, how the OIC's response to Israeli aggression against the Palestinian people, and the relocation of the US Embassy to Jerusalem. The research method used in writing this journal is normative legal research, with historical approach to find out the beginning of the conflict between Palestine and Israel and an analytical approach to finding out the efforts made by the OIC for Israel's aggression against the Palestinian people and the United States Embassy relocation to Jerusalem under the provisions of international law.
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Fishman, RachelleH B. "JERUSALEM Waning and waxing of human rights in Israel and Palestine." Lancet 347, no. 9012 (May 1996): 1399. http://dx.doi.org/10.1016/s0140-6736(96)91031-4.
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Harlow, Barbara. "Palestine: Kan Wa-Ma Kan?" Diaspora: A Journal of Transnational Studies 7, no. 1 (March 1998): 75–85. http://dx.doi.org/10.3138/diaspora.7.1.75.
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Too many memories? Difficulties of diaspora? Or lapses in memory? The spring of 1998 marked the passage of fifty years of nakba, the historic Palestinian “catastrophe.” Israel celebrated the season as an anniversary, commemorating the fifty elapsed years of its statehood. The short-lived “peace process” initiated in the preliminary if protracted negotiations in Madrid in 1990, which were abruptly concluded in their displacement to Oslo, was once again “stalled.” Israeli prime minister Benjamin Netanyahu announced plans to expand the boundaries of West Jerusalem, in a move clearly designed to add to the pressures on Arab East Jerusalem and predetermine the “final status” talks of the process by decisively altering both the topography and the demography of greater Jerusalem. And the Israeli Supreme Court referred the highly controversial issue of the legalized torture of Palestinian prisoners back to the Knesset for further determination. What had happened to the “human rights,” and their universal declaration, that were also being commemorated in the year 1998, in celebration of the passage in 1948 of the United Nations Universal Declaration of Human Rights? According to Article 5 of the Declaration, “No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.” And under the terms of Article 13, “Everyone has the right to leave any country, including his own, and to return to his country.” Additionally, according to Article 15, first, “Everyone has the right to a nationality,” and second, “No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.” What then was happening in Palestine, to the Palestinians, in the spring of 1998 when these anniversaries came up?
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Abdeen, Mohammad A., and Eman Reyad Mustafa. "Implementation of Human Rights Principles in School Administration: Perceptions of Principals and Teachers of Arab Schools at Jerusalem Governorate." Journal of Educational and Psychological Studies [JEPS] 6, no. 1 (January 1, 2012): 37–61. http://dx.doi.org/10.53543/jeps.vol6iss1pp37-61.
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This study was undertaken during the 2009 /2010 academic year to explore the Arab schools principals' and teachers' perceptions of the degree to which human rights principles were implemented in school administration in Jerusalem Governorate. A stratified random sample of (36) principals, and (475) teachers was chosen; and a 54-item questionnaire covering five fields of human right was developed to solicit data. Both the validity and reliability of the questionnaire were examined. Results showed that the application of human rights principles in school administration -as perceived by principals and teachers- was “moderate”. Results also showed that there were no statistical significant differences (α ≤ 0.05) between the means due to gender, educational qualification, years of experience, and supervising body; while significant differences were found between means due to job title and school stage.
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Abdeen, Mohammad A., and Eman Reyad Mustafa. "Implementation of Human Rights Principles in School Administration: Perceptions of Principals and Teachers of Arab Schools at Jerusalem Governorate." Journal of Educational and Psychological Studies [JEPS] 6, no. 1 (January 1, 2012): 37. http://dx.doi.org/10.24200/jeps.vol6iss1pp37-61.
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This study was undertaken during the 2009 /2010 academic year to explore the Arab schools principals' and teachers' perceptions of the degree to which human rights principles were implemented in school administration in Jerusalem Governorate. A stratified random sample of (36) principals, and (475) teachers was chosen; and a 54-item questionnaire covering five fields of human right was developed to solicit data. Both the validity and reliability of the questionnaire were examined. Results showed that the application of human rights principles in school administration -as perceived by principals and teachers- was “moderate”. Results also showed that there were no statistical significant differences (α ≤ 0.05) between the means due to gender, educational qualification, years of experience, and supervising body; while significant differences were found between means due to job title and school stage.
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Abdou, Ramy. "Israeli Physical Persecution in Occupied Jerusalem." Insight Turkey 23, Summer 2021 (September 20, 2021): 27–38. http://dx.doi.org/10.25253/99.2021233.2.
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Israeli authorities have committed a wide range of human rights violations, including direct violence, land annexation and settlement building, home eviction and arbitrary arrest and detention. Such practices have been carried out with political cover from the Israeli government. In addition to the direct confiscation of Palestinian homes and other property, Israeli authorities and organizations such as settlement associations frequently use subterfuge or bribes to transfer ownership to Jewish residents and interests. Through historical review and analysis, this paper documents the most common types of direct and structural violence practiced by Israel, along with their effect on Palestinians, and highlights the roles of the various players in Israeli society.
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Hirsch, Moshe. "The Legal Status of Jerusalem Following the ICJ Advisory Opinion on the Separation Barrier." Israel Law Review 38, no. 1-2 (2005): 298–315. http://dx.doi.org/10.1017/s0021223700012723.
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The present article analyzes the expected implications of the recent Advisory Opinion of the International Court of Justice on the legal status of East Jerusalem in accordance with international law. The Court stated that East Jerusalem is occupied territory and Israel is the occupying power in this territory. Generally, the Opinion lends support to the Palestinians' arguments and is likely to enhance their bargaining position in the future negotiations regarding the regime to be applied to East Jerusalem. Unlike the differential approach undertaken by the parties during the recent stage of negotiations (that suggested applying different legal regimes to the city's different areas), the Court's Opinion did not make distinction between the different parts of East Jerusalem. Analysis of these distinct approaches indicates that the differential approach (adopted during the recent negotiations)is more likely to enhance the prospects of attaining an agreed solution to the dispute over East Jerusalem. The Court's emphasis on the interests of third parties as well as the role of the UN tends to multilateralize the dispute between Israel and the Palestinians regarding the West Bank, including East Jerusalem. The impacts of possible multilateralization of the dispute over East Jerusalem on the prospects of achieving an agreed solution are not clear. In contrast to the Court's multilateral approach with regard to the general Israeli-Palestinian dispute, the analysis of Israel's obligation regarding access to the holy places is essentially premised on two bilateral treaties (the 1949 General Armistice Agreement and the 1994 Peace Treaty between Israel and Jordan). In light of the major importance of numerous holy places in other parts of the globe, a preferable legal analysis could have been founded on a reasonable interpretation of general international human rights instruments, particularly the 1966 Covenant on Civil and Political Rights.
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Clarke, Ben. "Contemporary Research on Proportionality in Armed Conflicts: A Select Review." Journal of International Humanitarian Legal Studies 3, no. 2 (2012): 391–414. http://dx.doi.org/10.1163/18781527-00302002.
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In an attempt to impose limits on the level of acceptable incidental civilian suffering during armed conflict, international humanitarian law (IHL) articulates a proportionality formula as the test to determine whether or not an attack is lawful. Efforts to comply with that formula during the conduct of hostilities can involve a host of legal and operational challenges. These challenges have inspired a growing body of doctrinal and empirical research. A recent international conference in Jerusalem, co-sponsored by the Delegation of the International Committee of the Red Cross in Israel and the Occupied Territories and the Minerva Center for Human Rights at the Hebrew University of Jerusalem, brought together human rights lawyers, military experts and scholars from a variety of disciplines to assess recent developments relating to the proportionality principle in international humanitarian law. This report examines ten conference presentations which offer important insights into: the nature, scope of application and operational requirements of the proportionality principle under IHL; the modalities of investigation and review of proportionality decisions; and the challenges involved in proportionality decision-making.
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Keysar, Hagit. "A spatial testimony: The politics of do-it-yourself aerial photography in East Jerusalem." Environment and Planning D: Society and Space 37, no. 3 (December 28, 2018): 523–41. http://dx.doi.org/10.1177/0263775818820326.
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In this paper, I examine the kind of testimony enabled by do-it-yourself aerial photography with kites or balloons in situations of political and spatial conflict, and how this plays on the surface of proliferating uses of geospatial technologies in a human rights context. The case study presented here concerns the use of do-it-yourself aerial photography in the context of discriminatory urban planning policies and practices against the Palestinian population of East Jerusalem. Its analysis shows that the political potentials of do-it-yourself aerial photography go further than just enabling the independent production of high-resolution aerial evidence in near real-time settings. It brings forth a distinctive kind of testimony, which I term a “spatial testimony,” that pushes against a certain threshold of participation in human rights truth production and sheds light on the political role embodiment may play in such processes. The “spatial testimony” denotes not only the visual image or the speech act related to the testimony but also the whole process of experimentation with a self-built instrument that unsettles and reconfigures the political space of relations between human rights, human bodies, and technoscientific objects.
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Şentürk, Recep. "Ljudska prava u islamskoj pravnoj nauci / Human Rights in Islamic Jurisprudence." Context: Journal of Interdisciplinary Studies 4, no. 1 (March 17, 2022): 99–120. http://dx.doi.org/10.55425/23036966.2017.4.1.99.
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In the diversity of their religious communities, Muslim cities of the Middle Ages, such as Istanbul, Jerusalem, Baghdad, Samarkand, Bukhara, and Cairo, looked like the modern New York, San Francisco, Berlin, Paris, and London. In contrast, European cities during the Middle Ages were quite homogeneous, usually encompassing one predominant Christian denomination. This continued more or less until the second half of the nineteenth century. Since then Western cities have clearly turned into cosmopolitan metropolitan centers housing diverse faith and ethnic groups. What made Muslim cities during the Middle Ages similar to modern cosmopolitan centers? I contend that it was because they operated under norms of Islamic jurisprudence regarding universal human rights, particularly freedom of religion. This finding is surprising given the lagging status of religious freedom in many Muslim-majority nations today, and it suggests that recovering that classical Islamic tradition could have enormous global significance.
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Shany, Yuval, and Nigel Rodley. "Introduction." Israel Law Review 43, no. 1 (2010): 4–6. http://dx.doi.org/10.1017/s0021223700000029.
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This issue of the Israel Law Review comprises three parts. The bulk of the issue is devoted to a collection of articles resulting from the international conference entitled “Human Rights and Justice in Immigration: National and International Perspectives,” held by the Minerva Center for Human Rights at the Hebrew University of Jerusalem in May 2009. The conference was the culmination of the work of an interdisciplinary research group, which had been working together at the Minerva Center since early 2007, and it was held with the cooperation of the Konrad-Adenauer-Stiftung and the Hebrew University's Bruce W. Wayne Chair of International Law.
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Galor, Katharina. "Jerusalem: Archaeologists Versus Residents?" Review of Middle East Studies 51, no. 2 (August 2017): 203–13. http://dx.doi.org/10.1017/rms.2017.90.
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Very few cities are defined as much by their antiquities as Jerusalem: religiously, culturally, politically, and economically. Erasing the Old City, or at least part of it, as suggested variously by Theodor Herzl and David Ben-Gurion, would have been an act difficult to reverse. The ruins of the past are now recognized and protected as the city's most distinct physical and visual attribute, in which past and present landscapes mingle to project the deceitful image of harmony. That said, this paper is not concerned with the usual questions of how certain monuments or artifacts inform us about past accomplishments or lost cultures. It in fact distances itself from the material and visual dimensions of Jerusalem's antiquities and addresses instead the human aspects exclusively, questioning the interaction between those who explore Jerusalem's antiquities and those who dwell amongst the surviving remnants. This polarized encounter between archaeologists and residents has defined most of Silwan's 150 years of excavation, reaching new heights of tension with the escalating geopolitical conflict between Israelis and Palestinians. As a case study, explorations in the City of David (figure 1), demonstrate how professional interests increasingly compromise and indeed violate the needs and rights of those who are most closely tied to, and indeed dependent on, the locus of exploration (Galor 2017, 126–131). Silwanis, both the small minority of Jewish settlers and the predominantly Palestinian population, have been persuaded and largely misguided as to the area's biblical heritage. In contrast, the 1300-years of nearly continuous Islamic presence, is perceived by neither as a legacy, which can be archaeologically explored and publicly validated.
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Pieterse, Hendrik, Jaco Dreyer, and Johannes van der Ven. "The Evil of Violence: A Trigger for a Human Rights Culture?" Religion and Theology 13, no. 3-4 (2006): 264–313. http://dx.doi.org/10.1163/157430106779024662.
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AbstractThis article seeks to answer the following question: to what extent does the interpretation of violence as evil contribute – positively, negatively or not at all – to a human rights culture among some 2000 grade 11 students at private (Catholic and Anglican) schools and Afrikaans medium public schools in the Johannesburg/Pretoria region on the basis of surveys conducted in 1995/1996 and 2000/2001? The regression analyses show that on a number of population characteristics controlled hamartiological interpretations of violence as evil have a mainly positive effect, especially those couched in terms of the divine apocalypse, provided it is construed in its positive dimension ('the new Jerusalem') rather than its negative dimension ('the last judgment'); this also applies to interpretations couched in terms of the institutional transmission of evil contributing to the world of evil. The other interpretations have a predominantly or purely negative effect, especially those relating to a primordial dualistic struggle between good and evil forces, divine retribution and intergeneration transmission of evil. Some population characteristics appear to be more powerful than the hamartiological interpretations, especially gender (female students are more in favour of human rights) and political and cultural attitudes.
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Pais, Marta Santos. "The Convention on the Rights of the Child and the Work of the Committee." Israel Law Review 26, no. 1 (1992): 16–23. http://dx.doi.org/10.1017/s0021223700010797.
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I would first of all like to thank you very warmly for having given me the honour to be here today, in this wonderful and historical city of Jerusalem, to talk about the Convention on the Rights of the Child. In particular, it is an honour for me to share this significant moment of the ratification and entry into force of the Convention in Israel, where its voice is joining so many other countries committed to bringing a better future to all children of the world.The Convention was adopted by the General Assembly of the United Nations in November 1989, after ten years of a long study and consideration by a working group of the Commission on Human Rights. The Convention reflects the spirit of consensus which prevailed during the drafting process, as well as the compromise reached by different legal systems, cultures and traditions with respect to the human rights universally recognized.
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Kovner, Bella, and Nadera Shalhoub-Kevorkian. "Children, human rights organisations, and the law under occupation: the case of Palestinian children in East Jerusalem." International Journal of Human Rights 22, no. 5 (November 22, 2017): 616–39. http://dx.doi.org/10.1080/13642987.2017.1397635.
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Davis, Uri. "Whither Palestine-Israel? Political Reflections on Citizenship, Bi-Nationalism and the One-State Solution." Holy Land Studies 5, no. 2 (November 2006): 199–210. http://dx.doi.org/10.3366/hls.2007.0002.
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Since the dismantlement of the Ottoman Empire in the wake of WWI and the Lausanne Peace Treaty signed in 1923, much of the debate on Palestine was framed between the two polarities of a ‘One-State Solution’ versus a ‘Two-State Solution’. This paper suggest that, given the hybrid international legal considerations pertaining to the question of Palestine, taking the values of the Universal Declaration of Human Rights, standards of international law, and all UN resolutions relevant to the question of Palestine as a point of departure frames the debate in an applied international legal context that usefully reconciles the said two polarities into a synthetic whole of one federated or confederated state incorporating three bi-national components: an ‘Arab state’, a ‘Jewish state’, and the City of Jerusalem as corpus separatum, thereby reconciling both the rights of the Palestinian Arab people for national self-determination and their rights as the indigenous people of the country.
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Katulski, Jakub. "Liberalna czy nieliberalna? Percepcja izraelskiej demokracji przez Unię Europejską." Kultura i Edukacja 135, no. 1 (March 31, 2022): 219–35. http://dx.doi.org/10.15804/kie.2022.01.11.
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Liberal democracy perspective dominates the perception of actors and partners in the foreign relations of European Union. This stems from the declared fundamental values of the Union: respect for human dignity and human rights, freedom, democracy, equality and the rule of law. This also influences the judgment of Israel, who connected to the EU with cooperation but also criticised for its attitude towards the Israeli-Palestinian conflict. Liberal democracies not only allow their citizens to exercise their right to vote but also guarantee a degree of protection from the state to all political life participants, maintain plurality, respect religious, ethnic and other minorities. Israel presents itself as a liberal democracy, therefore it seems important to verify if this view is shared by the European Union. The Union, member states and politicians in their documents or during the debates judge such aspects of Israeli politics as the occupation of West Bank, Golan Heights and East Jerusalem, settlements in the occupied territories, policies towards minorities, non-government organizations, oftentimes taking a critical stance towards Israeli actions. This may indicate that, despite Israel being a close political and economical partner, it still does not comply with the fundamental values and leaves something to be desired.
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Gruenwald, Oskar. "Culture, Religion and Politics." Journal of Interdisciplinary Studies 21, no. 1 (2009): 1–24. http://dx.doi.org/10.5840/jis2009211/21.
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This essay proposes that while a "Christian" democracy may be too idealistic, liberal democracy presupposes transcendent moral and spiritual norms, in particular a Judeo-Christian foundation for human dignity and human rights. A Biblical understanding of human nature as fallible and imperfect susceptible to worldly temptations, emphasizes free choice and personal responsibility, and the imperative to limit the temporal exercise of power by any man or institution. Maritain's concept of integral or Christian humanism is founded on personalism, the unique value and dignity of each human being created in the image of God, and the need for community. The major challenge for literal democracy is how to reconcile individual freedom with socio-economic-political-legal institutions and processes which require the constraint of man-made laws and the exercise of authority and power The essay condudes that perhaps the major legacy of the American founding is the notion of the priority of liberty which offers the best prospects for conjoining reason and faith, the secular and the sacred, Athens and Jerusalem, The priority of liberty also animates Maritain's vision of a "Christianly-inspired" personalistic society capable of advancing both individual human flourishing and the common good.
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Hanauer, David I. "The discursive construction of the separation wall at Abu Dis." Journal of Language and Politics 10, no. 3 (October 31, 2011): 301–21. http://dx.doi.org/10.1075/jlp.10.3.01han.
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The article analyses the discursive function of graffiti on the separation wall in the contested space of Abu Dis on the boundary between Jerusalem and the Occupied Territories. This study explores the role of graffiti as micro-level, political discourse designed to influence national and international actions concerning the Palestinian-Israeli conflict over national borders, self determination and human rights. The data for this study consisted of photographic documentation of the Abu Dis graffiti. This data was analysed for its linguistic and informational characteristic, its political functions, and discursive construction. The results of the study reveal that the separation wall is constructed in five different ways that directly interact with the Palestinian-Israeli conflict. The graffiti on the wall at Abu Dis is a microcosm of the broader conflict and offers an insight into the different chains of political discourse in action in the discussion of the Palestinian-Israeli conflict.
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Perla, Deborah. "The Practice and Case Law of Israel in Matters Related to International Law." Israel Law Review 28, no. 4 (1994): 707–30. http://dx.doi.org/10.1017/s0021223700011808.
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I. The Fundamental Agreement between the Holy See and the State of IsraelOn December 30, 1993, the Fundamental Agreement between the Holy See and the State of Israel was signed in Jerusalem by representatives of both parties. The agreement, which precedes the first diplomatic relations entered into between the Holy See and the State of Israel, covers areas of international relations which include both general issues such as human rights and freedom of religion and particular issues regarding Vatican-Israel relations, such as the status of the Catholic Church in Israel and the role of the Holy See in territorial disputes in the region. The goals and meanings of many of the provisions of the Agreement have as yet to be further defined however, and several of them will be discussed following a brief survey of the historical events leading to the conclusion of this agreement.
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DE WAART, PAUL J. I. M. "Israel's Settlement-Policy Stumbling-Block in the Middle East Peace Process." Leiden Journal of International Law 20, no. 4 (December 2007): 825–39. http://dx.doi.org/10.1017/s0922156507004475.
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According to Israel's Guide to the Mideast Peace Process, charges regarding the illegality of Israeli settlements in the 1967 Occupied Palestinian Territory (OPT) have no foundation in international law. Peace efforts between Israel and Palestine will have no chance of success as long as Israel uses its prolonged military occupation to promote and protect its annexation-in-disguise of the West Bank and East Jerusalem. John Dugard has passed on this hard truth consistently as Special Rapporteur on the situation of human rights in the OPT. The international community should take the same hard line towards the Guide as it has done towards the Hamas Charter. If it wants to establish a just and lasting peace in the Middle East, it should not allow Israel to bend the truth any more in respect of the legality of the Israeli settlements in the OPT as Hamas has done in respect of the illegality of Israel.
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Branea, Silvia, and Teodor Dumitrache. "A Discourse Analysis of South Park’s PC Principal." Postmodernism Problems 10, no. 2 (August 28, 2020): 123–36. http://dx.doi.org/10.46324/pmp2002123.
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This research aims to expose how South Park, a polemical entertainment program, deals with some of the most socially divisive topics from 2015 onward, thus establishing a new type of criticism that had been, for a long time, specific to news media only. The methodology used for analyzing the reflection of the political correctness paradigm is scientific narration. The actions of an autocratic persona, PC Principal, are interpreted during three relevant episodes (#1, #5, and #8) of the 19th season. The personification of censorship through the naïve Butters, an obedient schoolboy turned into a humble clerk serving PC Principal's overzealous fight for his idea of equal rights, can remind one of Hanna Arendt's work "Eichmann in Jerusalem: A Report on the Banality of Evil." Thus, people who blindly follow orders without questioning the imposed regime might have a more significant negative influence than dictators themselves. As tolerance is becoming a feature of selfishness rather than a noble human attribute due to increased competitiveness, abnormally creating the circumstances to make one more socially visible, South Park often sanctions the excessive flaws of the liberal doctrine, exposing the various absurdities can arise from such biased behaviors. Even though the show depicts thoroughly grotesque images, the authors seem to balance them with moral teachings. The present study intends to highlight the need for an alternative to formal debates regarding social issues to avoid ideological bias.
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Braverman, Irus. "Silent springs: The nature of water and Israel’s military occupation." Environment and Planning E: Nature and Space 3, no. 2 (June 27, 2019): 527–51. http://dx.doi.org/10.1177/2514848619857722.
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Drawing on interviews with, and observations of, officials from Israel’s Nature and Park Authority, fieldworkers from environmental and human rights nonprofits, and local Palestinian farmers, this article tells stories about springs in the occupied West Bank. Entangled with the physical decline of the springs’ water supply and quality, it examines this waterworld also in a broader sense, which includes cultural, political, and religious—with a specific focus on legal—spring-related practices. After discussing the relevant water and land regimes within which springs exist, and their socio-geological uniqueness, I pause to tell the story of Ein Kelt—a desert spring on the way from Jerusalem to Jericho. Next, I move to discuss a variety of colonial dispossession tactics at work in the West Bank springs. In many cases, such tactics are performed by Jewish settlers with the tacit support of Israeli authorities. Inspired by legal geography scholarship on the coproduction of law and matter, I examine Israel’s seemingly paradoxical preoccupation with the rule of law in the administration of springs in the occupied territories, what I refer to here as a hyperlegality, on the one hand, and its disregard of formal law in the face of settler misconduct at these sites, on the other hand. Complicating the story, I also describe recent spring-based practices of purification carried out by Jewish Hasidic groups. The springs newly emerge in this context as sites of recreation, pilgrimage, and purity. Simultaneously, they are becoming places of danger for the Palestinians and are increasingly figuring in the mobilization of Palestinian protest. After all is said and done, one is left wondering whether water is actually different from land and soil. Could springs possibly serve as an alternative socio-material foundation that moves away from traditional colonial regimes?
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Aruri, Naseer H. "A License to Kill Middle East Watch, New York, NY (1993), pp. 187. Willful Killings: A Sustained Israeli Policy In the Palestiuian Occupied Territories Al-Haq, Ramallah, West Bank (November 1992), pp. 22. Activity of the Undercover Units in the Occupied Territories B'Tselem: The Israeli Information Center for Human Rights in the Occupied Territories, Jerusalem, Israel (May 1992), pp. 128. Targeting to Kill: Israel's Undercover Units Palestine Human Rights Information Center, Washington, DC and Jerusalem, West Bank (May 1992), pp. 49." Palestine Yearbook of International Law Online 7, no. 1 (1992): 409–12. http://dx.doi.org/10.1163/221161494x00163.
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BROWN, JEFFREY, STEVEN HABERMAN, MOSHE MILEVSKY, and MIKE ORSZAG. "Overview of the Issue." Journal of Pension Economics and Finance 5, no. 1 (February 8, 2006): i—ii. http://dx.doi.org/10.1017/s1474747205002362.
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Our first issue of the fifth volume of the JPEF features 4 research articles, an issues & policy piece and a book review section. The lead article is by Georges de Menil (PSE, Paris and Stern School, NYU), Fabrice Murtin (CREST(INSEE) and PSE, Paris) and Eytan Sheshkinski (Hebrew University of Jerusalem and Princeton University). The paper on “Planning for the Optimal Mix of Paygo Tax and Funded Savings” looks at the classical question of what the right balance is between pay-as-you-go and funded pension provision. Using a stochastic two period overlapping generations model, the authors show how optimal pension provision depends on the variances and correlations of labour earnings, return on capital and the internal rate of return on the pay-as-you-go pension system.
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Mansour, Sylvie. "A Week in Jenin: Assessing Mental Health Needs Amid the Ruins." Journal of Palestine Studies 31, no. 4 (2002): 35–43. http://dx.doi.org/10.1525/jps.2002.31.4.35.
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In the days after the Israelis ended their siege on 18––19 April 2002, a veritable army of visitors descended on Jenin refugee camp——journalists, human right activists, NGO representatives, international aid workers, parliamentarians, UN personnel, solidarity delegations——for visits of varying length and objectives not always clear to the residents. My own mandate was very specific: As a psychologist who had worked in Palestine for a number of years, I was to help put together a preliminary evaluation of mental health needs and mobilizable human resources, mainly through "debriefing" sessions both with residents most directly affected by the events (e.g., the newly homeless and internally displaced) and with local personnel (e.g., medical and paramedical teams, teachers, youth workers). I was part of a team that included representatives of UNICEF and the Jerusalem Coalition for Psychology (Palestinian Counseling Center, Women's Center for Legal and Social Counseling, Spafford) sent to help UNRWA and local NGOs working in the psychosocial field.
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GRANT, ALASDAIR C. "THE MONGOL INVASIONS BETWEEN EPISTOLOGRAPHY AND PROPHECY: THE CASE OF THE LETTER “AD FLAGELLUM,” C. 1235/36–1338." Traditio 73 (2018): 117–77. http://dx.doi.org/10.1017/tdo.2018.6.
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This is a study of an apocalyptic Latin letter (incipit“Ad flagellum humani generis”), surviving in manuscripts from the mid-thirteenth to fourteenth centuries, that describes an apparent aggressive invasion of an ascetic army in the distant East, led by a figure claiming to be Christ and bearing a new volume of scripture. This article offers the first comprehensive study of the letter's manuscript tradition and presents a new critical edition of the text. It argues that this letter was composed in the crusader Kingdom of Jerusalem sometime in the years 1235–36 as a response to intelligence brought by eastern Christian envoys (quite possibly from Georgia or Greater Armenia) concerning the second wave of Mongol invasions in Transcaucasia. These envoys had spent some time in the presence of a Mongol army, possibly that of the general Chormaghan, receiving an edict that probably demanded their submission and stated the Mongols’ divine right to universal domination. This edict, accompanied by other information, was ultimately translated into Latin for the benefit of the authorities of the Kingdom of Jerusalem. These authorities interpreted both the edict and the oral and/or written intelligence that the eastern Christian envoys delivered within the intellectual framework of Latin Christianity. This particular interpretation was then written into a letter that was sent to Western Europe, where it circulated probably quite widely for around a century. Crusade theorists’ need for intelligence about the Middle and Far East, together with the vogue of apocalyptic prophecy in the later Middle Ages, encouraged the continued copying of the text.
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Brennand, Edna Gusmão de Góes, and Alexsander De Carvalho Silva. "A universidade e a produção do conhecimento sobre violações aos direitos humanos (University and the knowledge production about human rights violations)." Revista Eletrônica de Educação 14 (October 29, 2020): 4488149. http://dx.doi.org/10.14244/198271994488.
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e4488149This paper discusses the role of the Universities in defense of life, democracy and rule of the law, and science as a generator of spaces of resistance in day-to-day and as powerful tool for unmasking of authoritarianism. In this context, it presents the results of the research on the role of perpetrators of human rights violations during Brazilian military dictatorship. The investigation was carried out at the Federal University of Paraíba, by the Interdisciplinary Network for the Study of Violence–RIEV, with the participation of the University of València, in Spain. For this study, 31 Federal Public Prosecution Service’ criminal prosecutions filed between 2012 and 2018 were selected. It sought the concepts that emerge from the data that help to understand how the process of violations of human rights occurs. The Straussian Grounded Theory was the methodology used in this study. The analysis had three stages: open coding, axial coding and selective coding. From the analyzed data, three relevant conceptual categories emerged to support human rights education: banality of evil/cruelty, discipline of the body and suffering. The study contributes to actions to incorporate into the school curriculum the comprehension that human dignity should constitute the basic value of the democratic rule of law. It allows the recognition that the human being must be the center and the end of law and education. In this context, the educational process must contribute to the protection of the dignity of the human being.ResumoO presente artigo trata sobre o papel das universidades na defesa da vida, da democracia e do estado de direito, e o papel da ciência como geradora de espaços de resistência no cotidiano bem como poderosa ferramenta no desmascaramento do autoritarismo. Nesse contexto, apresenta os resultados da pesquisa sobre a atuação dos perpetradores de violações aos direitos humanos durante a ditadura militar brasileira. A investigação foi realizada pela Rede Interdisciplinar de Estudos da Violência–RIEV, na Universidade Federal da Paraíba, com participação da Universidade de València, na Espanha. Para a análise, foram selecionadas 31 ações penais ajuizadas pelo Ministério Público Federal entre os anos de 2012 e 2018. O objetivo foi averiguar os conceitos que emergem dos dados e que ajudam a compreender o processo de violações aos direitos humanos naquele período. A metodologia do estudo atendeu aos três estágios preconizados pela Teoria Fundamentada Straussiana: a codificação aberta, a codificação axial e a codificação seletiva. Dos dados analisados emergiram três categorias conceituais relevantes para fundamentar a educação para os direitos humanos: banalidade do mal/crueldade, disciplina dos corpos e sofrimento. O estudo vem contribuir para ações de incorporação no currículo escolar do entendimento de que a dignidade humana deve se constituir como valor básico do Estado Democrático de Direito. Permite o reconhecimento de que o ser humano deva ser o centro e o fim do direito e da educação. Neste sentido, o processo educativo deve contribuir para a proteção da dignidade da pessoa humana.ResumenEste artículo aborda el papel de las universidades en la defensa de la vida, la democracia y el estado de derecho, y de la ciencia como generador de espacios de resistencia en la vida cotidiana, así como una herramienta poderosa para desenmascarar el autoritarismo. En este contexto, presenta los resultados de la investigación sobre el desempeño de los autores de violaciones de derechos humanos en el contexto de la dictadura militar brasileña. La investigación fue realizada por la Red Interdisciplinaria para el Estudio de la Violencia - RIEV, en la Universidad Federal de Paraíba con la participación de la Universidad de València, en España. Fueron seleccionados 31 acciones penales presentadas por el Ministerio Público Federal entre 2012 y 2018. El objetivo era investigar los conceptos que emergen de los datos y que ayudan a comprender el proceso de violaciones de derechos humanos. La metodología utilizó las tres etapas recomendadas por la Teoría Fundamentada Straussiana: codificación abierta, codificación axial y codificación selectiva. Tres categorías conceptuales relevantes surgieron para apoyar la educación en derechos humanos: banalidad del mal/crueldad, disciplina de los cuerpos y sufrimiento. El estudio contribuye a las acciones para incorporar al currículo escolar la comprensión de que la dignidad humana debe constituirse como un valor básico del Estado de derecho democrático. Permite el reconocimiento de que el ser humano debe ser el centro y el fin de la ley y la educación. En este sentido, el proceso educativo debe contribuir a la protección de la dignidad de la persona humana.Palavras-chave: Direitos humanos. Ditadura. Dignidade humana.Keywords: Dictatorship. Human dignity. Human rights.Palabras claves: Derechos humanos. Dictadura. Dignidad humana.ReferencesAGAMBEN, Giorgio. Estado de exceção. São Paulo: Boitempo, 2004.ALENCAR, H. M; LA TAILLE, Y. Humilhação: O desrespeito no rebaixamento moral. Arquivos Brasileiros de Psicologia, Rio de Janeiro, v. 59, n. 2, p. 217-231, 2007. Disponível em: http://pepsic.bvsalud.org/scielo.php?script=sci_arttext&pid=S1809-52672007000200011. Acesso em: 25 jul. 2019.ALVES, Maria Helena. Estado e oposição no Brasil: 1964 a 1984. Petrópolis: Editora Vozes, 1989.ANDRADE, Marcelo. A banalidade do mal e as possibilidades da educação moral: contribuições arendtianas. Revista Brasileira de Educação, Rio de Janeiro, vol.15, n.43, pp.109-125, 2010. Disponível em: http://www.scielo.br/pdf/rbedu/v15n43/a08v15n43.pdf. Acesso em: 15 jul. 2019.ARENDT, Hannah. Eichmann em Jerusalém: um relato sobre a banalidade do mal. São Paulo: Vozes, 1999.ARENDT, Hannah. A vida do espírito: o pensar, o querer, o julgar. Rio de Janeiro: Relume Dumará, 2000.BANDEIRA-DE-MELLO, Rodrigo; CUNHA, Cristiano Jose? Castro de Almeida. Operacionalizando o me?todo da Grounded Theory nas pesquisas em estrate?gia: te?cnicas e procedimentos de ana?lise com apoio do software Atlas/TI. In: ENCONTRO DE ESTUDOS EM ESTRATÉGIA DA ANPAD, 1., 2003, Curitiba. Anais [...]. Curitiba: Anpad, 2003.BERNSTEIN, J. M. Torture and dignity: An essay on moral injury. Chicago: The University of Chicago Press, 2015.BRASIL. Lei nº 12.527, de 18 de novembro de 2011. Regula o acesso a informações previsto no inciso XXXIII do art. 5o , no inciso II do § 3o do art. 37 e no § 2o do art. 216 da Constituição Federal; altera a Lei no 8.112, de 11 de dezembro de 1990; revoga a Lei no 11.111, de 5 de maio de 2005, e dispositivos da Lei no 8.159, de 8 de janeiro de 1991; e dá outras providências. Brasília, DF: Presidência da República. [2019]. Disponível em: http://www.planalto.gov.br/ccivil_03/_ato2011-2014/2011/lei/l12527.htm. Acesso em: 25 jul. 2019.BRENNAND, Edna Gusmão de Góes; DUTRA, Delamar Volpato. The taint of torture and the brazilian legal system. 2019, no prelo.COELHO, Myrna. Tortura e suplício, ditadura e violência. Lutas Sociais, São Paulo, vol.18 n.32, p.148-162, jan./jun. 2014. Disponível em: http://www4.pucsp.br/neils/revista/vol.32/myrna_coelho.pdf. Acesso em: 20 maio. 2019.FERNANDES, Eugénia M. MAIA, Ângela Gorunded Theory. In: FERNANDES, Eugénia M.; ALMEIDA Leandro S. Métodos e técnicas de avaliação: contributos para a prática e investigação psicológicas. Braga: Universidade do Minho, 2001.FOUCAULT, Michel. Vigiar e punir. Petrópolis: Vozes, 1999.FOUCAULT, Michel. Microfísica do poder. São Paulo: Paz e Terra, 2000.FREIRE, P. Educação como prática da liberdade. Rio de Janeiro: Paz e Terra, 1982.FREIRE, P. Política e educação. São Paulo: Cortez, 1993.FREIRE, Paulo; FAUNDEZ, Antonio. Por uma pedagogia da pergunta. 5. ed. Rio de Janeiro: Paz e Terra, 2002.GOFFMAN, Erving. Estigma: notas sobre a manipulação da identidade deteriorada. São Paulo: LTC, 2004.HERZOG, Benno. Silenciamento e invisibilización del desprecio: una perspectiva bidirecional. In: FERRER, Anacleto; SANCHEZ-BIOSCA, Vicente (org). El infierno de los perpetradores: imagenes, relatos y conceptos. Valência: Bellaterra, 2019a.HERZOG, Benno. Invisibilization of Suffering: The Moral Grammar of Disrespect. London: Palgrave Macmillan, 2019a.KONRAD, Leticia Regina. Eichmann em Jerusale?m e a banalidade do mal: percepc?o?es necessa?rias para a urge?ncia de uma educac?a?o em direitos humanos. Caderno pedagógico, Lajeado, v. 11, n. 2, p. 50-72, 2014. Disponível em: http://www.univates.br/revistas/index.php/cadped/article/view/909/898. Acesso em: 20 jul. 2019.MADEIRA, Li?gia Mori. A tortura na histo?ria e a (ir)racionalidade do poder de punir. Panóptica, São Paulo, ano 1, n. 8, p. 201-212, maio/jun. 2007. Disponível em: https://docplayer.com.br/32957683-A-tortura-na-historia-e-a-ir-racionalidade-do-poder-de-punir.html. Acesso em: 20 jul. 2019.MIRANDA, Aurora Amélia Brito de. A (in)dignidade humana e a banalidade do mal: dia?logos iniciais com o Hannah Arendt. Revista de Políticas Públicas, São Luís, v. 22, p. 215-232, 2018. Disponível em: http://www.periodicoseletronicos.ufma.br/index.php/rppublica/article/view/9782/5729. Acesso em 20 jul. 2019.RENAULT, Emmanuel. A Critical Theory of Social Suffering. Critical Horizons, London, v. 11, n. 2, p. 221-241, 2010. Disponível em: http://mastor.cl/blog/wp-content/uploads/2016/10/Renault-A-Critical-Theory-of-Social-Suffering-.pdf. Acesso em 30 jul. 2019.RENAULT, Emmanuel. Social suffering: sociology, psychology, politics. London: Rowman & Littlefield, 2017.RUIZ, Thiago. O direito à liberdade: uma visa?o sobre a perspectiva dos direitos fundamentais. Revista de Direito Público, Londrina, v. 1, n. 2, p. 137-150, maio/ago. 2006. Disponível em: http://www.uel.br/revistas/uel/index.php/direitopub/article/view/11572/10268. Acesso em. 17 jul. 2019.SANCHES JR. Carlos Alberto. Apontamentos gerais sobre a tortura na contemporaneidade: as contribuições de Michel Foucault e Giorgio Agambem. Revista LEVS, Marília, n. 4, p. 1-12, 2009. Disponível em: http://www2.marilia.unesp.br/revistas/index.php/levs/article/view/1099/987. Acesso em: 25 jul. 2019.STRAUSS, A; CORBIN, J. Pesquisa qualitativa: técnicas e procedimentos para o desenvolvimento de teoria fundamentada. 2ª ed. Porto Alegre: Artmed; 2008.TAYLOR, Kathleen Eleanor. Cruelty: Human Evil and the Human Brain. Oxford: Oxford University Press, 2009.WILKINSON, Ian. Suffering: a sociological introduction. Cambridge: Polity, 2005.
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Burbara, Rawiya. "Towards a Bilingual Binational Translation Method: The Amputated Tongue Collection of Short Stories as a Sample." International Journal of Linguistics, Literature and Translation 4, no. 12 (December 21, 2021): 132–45. http://dx.doi.org/10.32996/ijllt.2021.4.12.15.
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Translators and writers are divided into two main groups regarding the method of translation that should be adopted in translating texts. One group believes that the translator should be true to the translated text, while the other group believes that the translator has the right to recreate the text into a more beautiful one. This study deals with this issue from these two points of view and tries to answer the following questions: Why do we translate? What should we translate? How do we translate? The study relies on an innovative translation method developed by the Board of Maktoub Project for Translation that belongs to Van Leer Institute in Jerusalem to answer these questions. A group of about one hundred Arab and Jewish translators translated Arabic literature texts into Hebrew in an internationally new method, which is neither individual nor collective. It is a bilingual binational method. The translators consist of pairs of a Jewish or/and Arab translator, an Arab/or Jewish literary editor, and a linguistic editor, believing that translation is a text and culture, heritage, and traditions of a people or nation. This dual method gave the translated text its right of accuracy after it had been translated by one translator who can make mistakes due to his ignorance of the writer's culture. The study's conclusion confirms that bilingual binational translation is more fruitful and more accurate because it is based on dialogue, bilingual, and binational cultural knowledge.
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Thacker, Jason. "The Age of AI: Artificial Intelligence and the Future of Humanity." Perspectives on Science and Christian Faith 72, no. 4 (December 2020): 252–54. http://dx.doi.org/10.56315/pscf12-20thacker.
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THE AGE OF AI: Artificial Intelligence and the Future of Humanity by Jason Thacker. Grand Rapids, MI: Zondervan Thrive, 2020. 192 pages. Hardcover; $22.99. ISBN: 9780310357643. *There are not yet many books that engage with artificial intelligence theologically. Jason Thacker's The Age of AI: Artificial Intelligence and the Future of Humanity, written for a general audience, provides an important start to much-needed theological discussions about autonomous and intelligent technologies. As an early effort in this complex interdisciplinary dialogue, this book deserves credit for its initial exploratory efforts. Thacker's book also points to the larger and more complex territory requiring further exploration. *Thacker, creative director at the Ethics and Religious Liberty Commission of the Southern Baptist Convention and project lead for their "Artificial Intelligence: An Evangelical Statement of Principles," is eager to draw attention to the pervasive and disruptive presence of artificial intelligence in our lives. While some may be distracted by images of AI that are speculative--the utopian Commander Data or the dystopian Terminator--many have not given much thought to the actual forms of AI that are part of our lives already, such as recommendation systems and digital assistants. "AI is everywhere," Thacker says; "And we aren't prepared." To help the unprepared understand AI, Thacker provides an orientation to current AI developments and explores the wide-ranging impacts of these on self-understanding, medicine, family, work, war, privacy, and the future. Along the way, he recalls biblical wisdom about old moral problems and imperatives, such as what the Ten Commandments prohibit and what Micah 6:8 prescribes (doing justice, loving mercy, and journeying attentively with God). He also offers a number of familiar biblical assurances, such as not being afraid and trusting in God. *All of this is helpful, to an extent. Thacker's major conclusions about AI are that we should not let our creations--our artificial agents--supersede human agency, and that we should not place too much hope in technology, for it alone cannot save us. Both of these are important points, although neither is very controversial nor necessarily theological: transparency is called for in many AI ethical frameworks, and we are well into a period of technological disenchantment. *Thacker starts The Age of AI by asking two significant questions. First, what does it mean to be human? Thacker looks to Genesis 1, which states--three times--that God created humans in the image of God. Clearly, this is an important theological claim; it is also a very complex one. There are various interpretations of what it means to be created in the image of God, and this is only the first chapter of the biblical narrative. Thacker emphasizes a functional interpretation of Genesis 1: We are called to work to glorify God. Elsewhere, however, Thacker shifts to a more essentialist interpretation that emphasizes human dignity. He asserts that our dignity does not come from what we do and that "nothing in this world defines us" (p. 117). But what about the work we are called to do in and for the world? *Another challenge of beginning in Genesis 1 is what happens in Genesis 3--humanity's rebellion against God. Thacker claims that "the image of God in us was not lost" (p. 19), though he does not address the extent to which this image was corrupted. For Christians, what is most important is Jesus's redemption and transformation of that fallen image. What does the image of God in Christ, the new Adam, reveal about the future of humanity? *Questions raised by Thacker's answer to his first question carry over into his answer to his second question, what is technology (including AI)? For Thacker, technology itself is morally neutral: "What's sinful isn't the sword but how people choose to use it" (p. 20). Given Isaiah's eschatological image of swords beaten into plowshares, many would argue that the sword is part of a system of weaponry and warfare that is immoral and must come to an end. Going beyond Isaiah, Jacques Ellul concluded that the biblical city, as an image of the technological society, must ultimately be destroyed: the city is an autonomous, multi-agent system with a diabolical power that exceeds the power of the human agents who created it. (Ellul almost seems to suggest that there is something like a rogue AI in the Bible!) Ellul goes too far with this, missing the good in the city and the transformative power of new creation over sinful systems, but he rightly points to the deformative power of technology. Thacker acknowledges that technology profoundly changes us and our world, positively and negatively, but he seems to suggest that humans can easily remain in control of and essentially unchanged by it. *Thacker's emphasis on Genesis, "where everything began," appears to close off any discussion about evolution and its insights into the role of technology in our emergence as a species. Indeed, the archeological record reveals that the use of simple stone tools shaped ancient human bodies and brains. Technology not only preceded the arrival of Homo sapiens, it shaped our understanding of what a human being is in form and function. Furthermore, throughout human history, technology has continued to change us fundamentally. Consider, for example, Walter Ong's insight that the technology of writing restructured consciousness. From the perspective of evolution and cultural development, technologies have been shaping and changing what we are from the beginning. *Thacker critiques Max Tegmark and Yuval Noah Harari for conflating evolution and cultural development, but that misses their interest in how humans might continue to outrun natural selection through innovation--a path our species has been on for many millennia, at least since the agricultural revolution and the creation of the complex artificial environments we call cities. As controversial as they may be, Tegmark and Harari point to how a deeper historical and philosophical understanding of technology enables us to explore questions about the holistic transformation of humans and human agency. *Thacker's view of technology encourages pursuing "technological innovation to help push back the effects of the fall" (p. 70). He worries that we might be tempted to "transcend our natural limitations," although it is not clear how far we are permitted to push back against the corrupted creation. He also fears "the people of God buying the lie that we are nothing more than machines and that somehow AI will usher in a utopian age" (p. 182). Educating people to resist being reduced to the status of machines (or data or algorithms) should be a learning outcome in any class or discussion about AI. As for ushering in a utopian age, this is one way of describing (in a kingdom-of-God sense) the Christian vocation: participating with God in the new creation. And perhaps AI has a role in this. *Thacker is absolutely right that we need a foundational understanding of who we are and of what technology is, and his answers provoke a number of questions for further exploration. The Bible reflects a rich interplay between human technological and spiritual development, from Edenic agriculture through Babelian urban agencies. And, as a technology itself, the Bible participates in these developments through its origin, nature, and function to mediate divine agency that transforms human agency. The biblical narrative makes it clear that we are not going back to the primordial garden in Genesis; we are moving toward the eschatological city, New Jerusalem, imaged in Revelation--"and what we will be has not yet been revealed" (1 John 3:2). How we understand the relationship between technological transformation and the transformation of all things through the new creation deserves much more attention within Christian theology. *With AI, it is clear that we are facing an even more profound restructuring of our lives and world--and of our selves. Rather than looking back to the imago Dei corrupted in the beginning, Christians might find it more generative to look to the imago Christi. As N. T. Wright powerfully argues in History and Eschatology: Jesus and the Promise of Natural Theology (SPCK, 2019), the new creation inaugurated through the resurrection of Jesus provides a radically new perspective on creation. This includes us and our artificial creations. While Thacker believes "nothing will ever change fundamental aspects of the universe" (p. 168), some of us may imagine AI participating in the new creation. *For someone just beginning to think about AI and Christianity, The Age of AI might be a good place to start. But more needs to be read and written to explore the theological and technological questions this book raises. *Reviewed by Michael J. Paulus Jr., Dean of the Library, Assistant Provost for Educational Technology, and Director and Associate Professor of Information Studies, Seattle Pacific University, Seattle, WA 98119.
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Thodberg, Christian. "Grundtvigs skovoplevelse i 1811 og prædikerne over Peters fiskedræt i tiden, der fulgte." Grundtvig-Studier 38, no. 1 (January 1, 1986): 11–55. http://dx.doi.org/10.7146/grs.v38i1.15970.
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Grundtvig’s Experience in a Wood in 1811 and his subsequent sermons on the miraculous draught of fishes.By Christian Thodberg.It is common knowledge that in connection with the revival of his Christianity Grundtvig suffered a breakdown in December 1810, after which he returned with his friend, F. C. Sibbern, to his home village and his parents in Udby, South Zealand. However, in May 1811, after a stay in Copenhagen, he was again on his way to Udby to become curate for his aging father when he had an equally important experience in the wood outside Udby which has hitherto passed apparently unheeded. He describes it in a contemporary poem to Sibbern himself.In an attack of despondency, brought on by the sight of Udby church and his childhood home and by the thought of his forthcoming ministry, he knelt down in the wood and read I Cor. 15: 55-58. Grundtvig had been ordained in Copenhagen on May 29th, but in the wood two days later he experienced a special call to the priesthood. The nature of this experience is clearly visible in his sermon for the 5th Sunday after Trinity on the miraculous draught of fishes (Luke 5: 1-11), given 22 years later on July 7th 1833. In the sermon Grundtvig relates the experience and adds that the Lord Himself had spoken to him on that occasion and had called him with the words used to Simon Peter: “Let down the net. From henceforth thou shalt catch men!”A closer analysis of Grundtvig’s sermons from 1811 until his death in 1872 shows that over the years it is on the 5th Sunday after Trinity that he reflects on the Lord’s special call to him, and thus on his life’s special destiny. He uses Peter’s catch as his starting-point, both because of Jesus’ words to Peter and because the frightened and kneeling Peter in the gospel story undoubtedly reminds Grundtvig of his situation and literal position in the wood on Friday May 31st 1811.In his sermon for the 5th Sunday after Trinity 1811 the call motif does not appear; on the other hand he does use the biblical themes of Ezek. 47: 8-10 and Amos 8: 11, which are repeated in the later sermons on the miraculous draught. The unfinished sermon of 1812 is of a quite different order, but the very long sermon in 1818 is such a penetrating analysis of the preacher’s situation that it reveals Grundtvig’s extremely personal relationship to the account of Peter’s call. The same tension can be felt in the three drafts for the sermon of 1821; the last draft is continued in the major prose-poem sermon of 1822. The theme is “listening to God’s Word”, and the sermon is divided into five images: the first depicts the days of the ancient covenant, when the Jews refused to listen and ended up under the curse of slavery; the second is John the Baptist’s sermon; the third is Jesus’ teachings and works, while the fourth is the Church’s enthusiastic reflection on this central vision. The fifth image is basically Grundtvig’s own prophecy for the near future and for himself; for it is he himself who through his coming activity in Copenhagen, Denmark’s Jerusalem, will be the crucial link in the renewal of the salvation story. So self-conscious a sermon could not but have its source in a personal revelation, that is, the experience om May 31st 1811. The first sermon in Copenhagen in 1823 already includes the biblical themes mentioned above and describes the coming Christian revival. In the highly-charged sermon of 1824 Grundtvig clearly recalls the beginning of his ministry in 1811 and confesses that he has never preached better! This particular sermon of 1824 affords grounds for an analysis of the two central poems from that year: The Land o f the Living and N ew Year’s Morn, which were most probably written in June and July 1824 respectively. The Land o f the Living contains three sequences: 1) the childhood dream, 2) the vain dream of the adult worldling, and 3) the childhood dream recovered. The same three themes are also to be found in the poem to Sibbern, and the experience in the wood in 1811 offers a plausible explanation of the break between stanzas 1-6 and 7-13, i.e. between the description of the vain dream of the adult worldling and the childhood dream recovered. In fact it is compelling to regard stanzas 7-8 as a retelling in poetic form of the experience in the wood. The same experience would also seem to have left a significant trace in N ew Year’s Morn, in stanza 54 where there are similarities as regards both content and language between the Sibbern poem of 1811 and the retelling of the experience in the wood in the sermon of 1824.Among the reworked sermons in The Sunday Book we find in Vol. II (1828) a memoir of 1811 in a sermon on the miraculous draught of fishes, but the personal experience is emphasised by the stress, under the inspiration of Irenaeus, on the human as a prerequisite for the Christian. The gospel of the day must be particularly comforting to people torn between fear and hope – like Grundtvig in 1811. Jesus’ calling of Peter is again recalled in 1832 as the basic premise for Grundtvig’s own ministry. The sermon of 1833 - the cornerstone of this survey - has already been mentioned. In 1834 Jesus’ words to Peter are underlined with a minor gloss: fisher of living men, from which Grundtvig argues for his new view of the Church: the capacious Church. People must not be forced into Christianity, and they must be allowed to choose the priest they wish to attach themselves to. In 1835 Grundtvig recalls his ordination in 1811. In 1836 the human aspect of the sermon is emphasised, as it is in The Sunday Book.In 1837 Grundtvig uses the call of Peter to consider the justification of lay preaching - presumably because he himself received a direct call in 1811. In 1838 the Irenaeus inspiration culminates. The dangerous life of a fisherman is a precise image of the rightness of Grundtvig’s well-known thesis: First a Man, then a Christian. In 1839 the experience in the wood is retold, this time in even more detail than in 1833; while in 1840 Grundtvig demonstratively sets his two great “revelations” up against one another: the experience in the wood in 1811 and the “unparalleled discovery” of baptism and the eucharist in 1825. From now on it is clear to him that the later “revelation’ is the greater, a belief he finally confirms in his sermon of 1842. Irenaeus continues to inspire him in the sermons of 1841 and 1844, underlining yet again Grundtvig’s personal relationship to the account of the miraculous draught. In the remainder of Grundtvig’s preaching life the, experience of 1811 is less strongly recalled on the 5th Sunday after Trinity, though it does happen both in 1856 and in 1861.The survey shows that the experience has been of central significance to the revival of Grundtvig’s faith, and that right into the 1840s it is an important starting-point for his understanding of himself as a Christian. The sermon on the 5th Sunday after Trinity on the miraculous draught of fishes thus becomes an interesting guideline to an appreciation of Grundtvig’s personal and theological development.
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Ashford, Bruce Riley, and Craig G. Bartholomew. "The Doctrine of Creation: A Constructive Kuyperian Approach." Perspectives on Science and Christian Faith 73, no. 4 (December 2021): 250–52. http://dx.doi.org/10.56315/pscf12-21ashford.
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THE DOCTRINE OF CREATION: A Constructive Kuyperian Approach by Bruce Riley Ashford and Craig G. Bartholomew. Downers Grove, IL: IVP Academic, 2020. 366 pages, appendix, bibliography, index. Hardcover; $50.00. ISBN: 9780830854905. *This book is a welcome addition to our need for more work on the doctrine of creation. The authors, one Baptist (Ashford) and one Anglican (Bartholomew), offer what they term a "Kuyperian" or Dutch neo-Calvinist perspective (perhaps more properly, neo-Reformed?). They seek to be exegetical, not merely creedal, in their exposition. In 366 pages of text, they offer a doctrine of creation that comprehends the classical loci and add some of more recent concern. *The authors cover the classical loci in a systematic, well-organized way. In the first, creedally based, chapter, they lay out their approach and orient readers to their exposition of the doctrine. The following two chapters provide a brief but very well-done history of the doctrine. In the chapter from the early church up to the modern period, they survey the teachers of the church, with Irenaeus holding pride of place. This survey touches on the right people and draws out the constructive contributions that each makes. The only group that is treated almost entirely negatively is, predictably, the Anabaptists (pp. 66-68). The authors select negative examples, confuse an Anabaptist doctrine of the world with a doctrine of creation, and make tendentious use of selective quotes. It's hard to credit Anabaptists with a denigration of creation (or earthly matters) when they have well-formed practices of communal life, the sharing of goods, and, to be anachronistic, a thoughtful political theology rooted in particular practices of pacifism. Anabaptists are far from perfect, but they do not lack a doctrine of creation. It's just not one that's discernible through Dutch neo-Calvinist eyes. *The following chapter is an insightful tour of some highlights of the Modern Period with welcome attention to the wrongly neglected Johann Georg Hamann (pp. 75-80). In a clear and concise account of interpretations of Genesis 1 and the entanglement of God, creation, and science, Ashford and Bartholomew describe five positions that depend on "the conclusions of modern science" (p. 98). They then espouse a "literary framework theory" represented by Lee Irons and Meredith Kline, which argues that Genesis 1 reveals "three creation kingdoms" (days 1-3) and "three creation kings" (days 4-6). The picture is completed on day 7 when "God establishes himself as King on the Sabbath" (p. 98). This is filled out in the authors' later chapter on Genesis 1: the three creation kingdoms are "light; sky/seas; land/vegetation;" the three creation kings are "luminaries; sea creatures/winged creatures; land animals/men" (sic, pp. 155-70). This chapter concludes with a foundational assertion: "In the twenty-first century, a full-orbed Irenaean doctrine of creation presents itself as a salient remedy for the ills of our modern and postmodern eras ... Among Christian traditions in the modern period, the Dutch neo-Calvinist tradition is, in our opinion, particularly fruitful in providing resources for a recovery and renewal of the Irenaean doctrine of creation" (p. 99). *Following from this, the authors "outline the broad contours of the neo-Calvinist view of creation in seven propositions ..." (p. 103). Most of these propositions are familiar and commonplace within Christian orthodoxy. But two require further comment. The sixth proposition states that "sin and evil cannot corrupt God's good creation structurally or substantially" (p. 102; italics theirs). There may be profound truth in this, but the question of corrupt structures must be clarified. How does a "Kuyperian approach" empower a critique of injustice and oppression in, for example, the over-familiar case of apartheid? The concept of incorruptible structures cries out for further elucidation and glaring warnings against its abuse. The seventh proposition states that "God's restoration of creation will be an elevation and enhancement of creation in its original form" (p. 102). Here the language seems to fall short of a full-orbed Irenaean doctrine of creation. Isn't God's restoration the fulfillment and completion of creation? *After these first chapters that establish the direction and tone for the book, the following chapters are remarkably comprehensive in doctrinal coverage and practical import. Most of the ground covered is traditional, but the authors' discussions are lively and well argued. They proceed mostly by engaging the works of others, so readers of these chapters will receive an education in the scholarly world of the doctrine of creation. One welcome contribution, among others, is an entire chapter devoted to "The Heavenly Realm," which retrieves this inescapable biblical teaching and guards against "over-spiritualizing" (pp. 202-22). *Throughout the book, the authors maintain their commitment to biblical exegesis. They do this through engagement with the work of other scholars, which occasionally threatens to overshadow the biblical text itself. Like the rest of us heirs of modernity, they struggle to achieve what Oswald Bayer says of Hamann: "Scripture interprets me and not I scripture" (p. 77). Still, their determination to be faithful to the biblical narrative as they "do theology" is one to emulate. *Their commitment to exegetically grounded theology is fully displayed in a chapter devoted to Genesis 1. As they engage critically with other scholars, they lay out the foundations of their doctrine of creation. The chapter concludes with an exposition of creation order in the Kuyperian tradition. For the authors, "Creation order is good news!" (p. 173), allowing for the flourishing of life. Injustice only appears against the backdrop of this order. They conclude the chapter with one of their many in-text excurses, asserting that "at the heart of the biblical metanarrative stands the cross, which alerts us to the grace of the biblical story and its resistance to violent coercion" (p. 174). *Here, a number of questions arise. How can the crucifixion of a Galilean peasant on a hill outside Jerusalem sometime around AD 33, be part of a metanarrative? Doesn't its particularity preclude that? Don't we need some other language? Would "Christ is Lord" suffice? How might their account of creation order change if the crucifixion was indeed at the heart of their account? Are there forms of coercion that are not violent? If so, does the biblical story resist those? Is "resistance" strong enough to represent the relationship between the story and violence? *The following chapter, "Place, Plants, Animals, Humans, and Creation," covers a wide range of topics grounded in exegetical theology that leads to changed disposition. This excellent chapter brings together all the strengths of the book: its biblical exegesis, theological maturity, and practices grounded in the first two. *In the chapters that follow, Ashford and Bartholomew cover a lot of ground and give direction from "the Kuyperian tradition." This is evident in their discussions of sin, common grace, culture making, and providence, among other things. Culture making (in chapter 9, "Creation and Culture") takes on particular importance in their account. It occurs in "spheres" that "have their own integrity and function according to unique, God-given principles" (p. 267). But like some of their earlier accounts of creation order, true relationality is mostly missing. Culture doesn't occur in spheres; it occurs in messy, boundary-crossing relationships between God, humans, nonhuman creation, and self. Yes, God is sovereign over all of life, but it is a relational sovereignty, not a spherical and principled sovereignty. Moreover, one could easily conclude that culture making, as in the Kuyperian tradition, is the main calling of human beings. Missional witness to Jesus Christ by the body of Christ is offstage. It is possible to see the so-called cultural mandate of Genesis 1:26-31 as our missional mandate, in which case the wholistic calling envisioned by a "cultural mandate" is really a full, biblical practice of the missional mandate of Genesis 1. The calling is lived out in the healing of relationships under the condition of fallenness through the crucifixion of the one "through whom and for whom all things have been created," and in obedience to the Great Commission and Great Commandment. *Perhaps one striking indication of the absence of a robust account of relationality is the rare appearance of the Holy Spirit in the book, especially a book that aspires to be trinitarian. This may also account for the relatively minor role that the people of God play in the authors' exposition. *Even in a lengthy review such as this, I have not adequately represented the breadth and depth of this book. The authors manage to comment, often at length and in depth, on an enormous range of life, which, of course, the doctrine of creation comprehends. *My criticisms of this book (I have more!) are a sign of my deep respect for and learning from Ashford and Bartholomew. Critical matters for the life and witness of God's people are at stake in the development of a mature, robust conversation about the doctrine of creation and living it out. Bruce Ashford and Craig Bartholomew articulate a mature, robust, Irenaean doctrine of creation reshaped by Dutch neo-Calvinism that should be a part of a larger conversation and urgent action as we seek to bear witness to the One Creator and Redeemer in these times. *Reviewed by Jonathan R. Wilson, PhD, Senior Consultant for Theological Integration, Canadian Baptist Ministries; and Teaching Fellow, Regent College, Vancouver, BC V6T 2E4.
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"Human Rights Situation in the Occupied Palestinian Territory, Including East Jerusalem, Report of the Secretary-General, U.N. Doc. A/HRC/31/44." Palestine Yearbook of International Law Online 19, no. 1 (July 22, 2020): 269–93. http://dx.doi.org/10.1163/22116141_019010010.
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Summary The present report is submitted pursuant to Human Rights Council resolution 28/27 on the human rights situation in the Occupied Palestinian Territory, including East Jerusalem. It presents the human rights situation through an analysis of how the occupation and associated measures restrict freedom of movement, and examines the impact of those restrictions on Palestinians’ enjoyment of their economic, social and cultural rights.
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HADŽİĆ, Faruk. "Sociology of religion, and sociopolitical intercultural peace in space and place of Jerusalem." Journal of Islamicjerusalem Studies, June 30, 2022. http://dx.doi.org/10.31456/beytulmakdis.1036835.
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By presenting the contemporary intercultural, interreligious, and peace dialogue in the space and place of Jerusalem and the more general Israel-Palestine conflict, attempting to remain outside the mainstream political framework, the paper examined sociopolitical-religious synergy and partially, critical human securitization. Interculturalism, multiculturalism, and such notions emerged in the 1970s, emphasizing different cultures' equivalence and dialogue. Besides cultural and territorial determinants of Arab-Israeli conflict, the status quo is conditioned by a religious rather than a secular approach to political organization. Both civilizations, peoples view the area they inhabit through religious rights, turning history into theology and different theology into sociopolitics. It presents a human conflict. While religion and nationalism based on power have often contributed to antagonism, violence, and wars, the objectives of the three monotheist religions addressing peace suggest a shift towards mutual compromise from hegemonic visions to practical expectancies. Jerusalem is the holy place where all confessions have the right of residence. Infiltration of faith into this political dispute, Islamism, and Judaism is a religious aspect disputed between Jews and Arabs. Conflicts are mainly due to territory, and religion gives it a higher purpose within narratives regarding supernatural rights. Despite the inter-religious tensions and passions involved in the contradictory faith elevation at this religious source, the internal and external peace is influenced by politics. The holy Jerusalem has been perpetual - the case. Many unadulterated Jews, Catholics, and Palestinians, who desire the city's lasting security, should be more willing to compromise. The future sociopolitical life must work around healthy economic development and human security. The revenge paradigm could negatively influence sustainable peace, maintaining violence and hybrid wars within social, psychological, historical, cultural, and stagnation reasons. There is a comparable paradigm in the Balkans- Bosnia to Israel-Palestinian question, where similar policies maintain and clerical, national, and ethnopolitical patterns materialize, i.e., critical peace stalemate persists.
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"U.N. Human Rights Council Resolution 31/34 (2016) – Human Rights Situation in the Occupied Palestinian Territory, Including East Jerusalem." Palestine Yearbook of International Law Online 19, no. 1 (July 22, 2020): 358–68. http://dx.doi.org/10.1163/22116141_019010014.
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"Report of the Special Rapporteur on the Situation of Human Rights in the Palestinian Territories Occupied Since 1967, U.N. Doc. A/71/554." Palestine Yearbook of International Law Online 19, no. 1 (July 22, 2020): 319–51. http://dx.doi.org/10.1163/22116141_019010012.
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Summary The Special Rapporteur on the situation of human rights in the Palestinian territories occupied since 1967, Michael Lynk, hereby submits his first report to the General Assembly. The report is based primarily on information provided by victims, witnesses, civil society representatives, United Nations representatives and Palestinian officials in Amman, in connection with the mission of the Special Rapporteur to the region in July 2016. The report addresses a number of concerns pertaining to the situation of human rights in the West Bank, including East Jerusalem, and in Gaza.
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"Human Rights Council Resolution S-12/1: The Human Rights Situation in the Occupied Palestinian Territory, including East Jerusalem (October 16, 2009)." Palestine Yearbook of International Law Online 15, no. 1 (2009): 367–70. http://dx.doi.org/10.1163/22116141-90000048.
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"C2. The Association for Civil Rights in Israel (ACRI), "Unsafe Space: The Israeli Authorities' Failure to Protect Human Rights amid Settlements in East Jerusalem," Jerusalem, September 2010 (excerpts)." Journal of Palestine Studies 40, no. 2 (January 1, 2011): 195–202. http://dx.doi.org/10.1525/jps.2011.xl.2.195.
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Minardi, Anton, and Eriska Nur Hasanah. "The Analysis of Human Rights Violations Through Illegal Land Grabbing in Jerusalem By The Zionis State in Palestine." International Journal of Advances in Social and Economics 1, no. 6 (December 30, 2019). http://dx.doi.org/10.33122/ijase.v1i6.169.
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The Israeli-Palestinian conflict arose in the late 1800s, when Jewish’s immigration to the Palestinian part of the Ottoman Empire began to escalate. Formed as a Jewish state, Israel was attacked by soldiers from countries around Arabia and its acceptance in the region lasted for decades. For Arab Palestinians, the formation of Israel is a disaster: 80% of Palestinians chose to flee or be expelled by Israel. Eventually, many of them decided to evacuate in areas which were far from the territory of the Israel’s land grabbing. This research uses a qualitative method of narrative study approach. Qualitative research is a centralized activity that places researchers in the world. Qualitative research consists of a series of material interpretation practices that make the world visible. This means that quality researchers study objects in their natural environment, trying to interpret phenomena in terms of the meanings given by society to them (Denzin & Lincoln). Data collection from literature studies means looking for data from books and journals that have been studied previously. The results showed that many human rights violations committed by the Israeli soldiers to Palestinians. Apart from seizing residents’ land, many of them killed, locked up and raping Palestinian women. A lot of losses was caused, houses and facilities that have been damaged were destroyed over again by the Israeli soldiers.
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"H.R.C. Res. 37/35, Human Rights Situation in the Occupied Palestinian Territory, including East Jerusalem (Mar. 23, 2018)." Palestine Yearbook of International Law Online 21, no. 1 (June 10, 2020): 325–34. http://dx.doi.org/10.1163/22116141_021010025.
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"Report of the UN Secretary General on Israeli Practices Affecting the Human Rights of the Palestinian People in the Occupied Palestinian Territory, Including East Jerusalem, U.N. Doc. A/71/364." Palestine Yearbook of International Law Online 19, no. 1 (July 22, 2020): 294–318. http://dx.doi.org/10.1163/22116141_019010011.
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Summary The present report has been prepared by the Office of the United Nations High Commissioner for Human Rights pursuant to General Assembly resolution 70/90. It focuses on Israeli practices affecting the human rights of Palestinians in the Occupied Palestinian Territory, with a particular focus on the use of force by Israel, arrest and detention practices and the application of collective punishment measures across the Occupied Palestinian Territory. The report provides details on how the lack of accountability for such violations feeds the cycle of violence and compromises prospects for sustainable peace and security.
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"D1. Human Rights Watch, “Separate and Unequal: Israel’s Discriminatory Treatment of Palestinians in the Occupied Palestinian Territories,” Summary Section, New York, 19 December 2010 (excerpts)." Journal of Palestine Studies 40, no. 3 (2011): 208–18. http://dx.doi.org/10.1525/jps.2011.xl.3.208.
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This major human rights report examines the two-tier system of laws, rules, and services that Israel operates for the two populations—Israeli settler and Palestinian—in the areas of the West Bank under its exclusive control, notably Area C and East Jerusalem. Praised by UN Human Rights Council special rapporteur Richard Falk as “exhaustively document[ing] the forms of discrimination against Palestinians” in these areas, the 166-page report uses regional case studies to show how zoning, construction permits, demolitions, land confiscations, restrictions on freedom of movement, access to natural resources, jurisprudence, and inconsistent enforcement of the law expand and deepen Israel's (permanent) hold on these areas. Much remarked upon was the report's recommendation that the U.S. government consider suspending aid to Israel in an amount equivalent to Israel's spending on settlements and examine the legality of tax exemptions to U.S. organizations that funnel support to them. The report's summary section is largely reproduced below, with the subsection on freedom of movement omitted on the grounds that the regime of permits, barriers, settler-only roads, and seam zones are more familiar to JPS readers. Also omitted, for space considerations, are the endnotes. The full text is available online at www.hrw.org.
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"Palestine Unbound." Journal of Palestine Studies 47, no. 3 (2018): 130–34. http://dx.doi.org/10.1525/jps.2018.47.3.130.
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This section, updated regularly on the blog Palestine Square, covers popular conversations related to the Palestinians and the Arab-Israeli conflict during the quarter 16 November 2017 to 15 February 2018: #JerusalemIstheCapitalofPalestine went viral after U.S. president Donald Trump recognized Jerusalem as the capital of Israel and announced his intention to move the U.S. embassy there from Tel Aviv. The arrest of Palestinian teenager Ahed Tamimi for slapping an Israeli soldier also prompted a viral campaign under the hashtag #FreeAhed. A smaller campaign protested the exclusion of Palestinian human rights from the agenda of the annual Creating Change conference organized by the US-based National LGBTQ Task Force in Washington. And, UNRWA publicized its emergency funding appeal, following the decision of the United States to slash funding to the organization, with the hashtag #DignityIsPriceless.
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"UN Human Rights Council Resolution S-21/1, Ensuring Respect for International Law in the Occupied Palestinian Territory, Including East Jerusalem." Palestine Yearbook of International Law Online 17, no. 1 (2014): 267–72. http://dx.doi.org/10.1163/22116141-01701020.
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"C3. B'Tselem and Bimkom, "The Establishment and Expansion Plans of the Ma'ale Adumim Settlement: Spatial and Human Rights Implications," Jerusalem, December 2009 (Excerpts)." Journal of Palestine Studies 39, no. 3 (2010): 208–11. http://dx.doi.org/10.1525/jps.2010.xxxix.3.208.
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"U.N. Human Rights Council Resolution 31/36 (2016) – Israeli Settlements in the Occupied Palestinian Territory, Including East Jerusalem, and in the Occupied Syrian Golan." Palestine Yearbook of International Law Online 19, no. 1 (July 22, 2020): 374–84. http://dx.doi.org/10.1163/22116141_019010016.
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Hammond, Keith. "Universities in Opposition to Israel’s Military Occupation and the De-development of the West Bank and Gaza." Cultural and Pedagogical Inquiry 3, no. 1 (September 22, 2011). http://dx.doi.org/10.18733/c35p41.
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This paper argues that the violation of justice in Palestine began in 1948 and was deepened in 1967 with the further occupation and de-development of Palestine which continues to this day. For forty two years, international law has been defied by Israel with one excuse after another that few people accept. Israel has persistently built more and more settlements and separations that make the basic human right to education and health near impossible for the Palestinians. Whilst international aid has been necessary, it has been politically ineffective in halting the capture and annexing of more and more Palestinian land. More Palestinians are removed from Jerusalem every day as violence upon violence is piled on the people of Palestine. This paper argues that this is unacceptable for the international family of higher education. It argues that universities around the world should take a political lead in response to the call from Palestinian and other peace workers to build the Boycott, Disinvestment and Sanctions movement in global civil society. This paper moves the position that history has built up to a point where justice for Palestine is now an undeniable global issue for people of conscience everywhere. The situation is such that universities cannot step back and leave it to politicians. Academics and students must speak out and take a lead in ending the day to day abuse of basic Palestinian rights.
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"G.A. Res. 79/99, Israeli Practices Affecting the Human Rights of the Palestinian People in the Occupied Palestinian Territory, including East Jerusalem (Dec. 18, 2018)." Palestine Yearbook of International Law Online 21, no. 1 (June 10, 2020): 234–43. http://dx.doi.org/10.1163/22116141_021010009.
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