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Journal articles on the topic 'Jerusalem'
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1
Van Gielle Ruppe, Peter, Ilse Helbrecht, and Peter Dirksmeier. "Die Politisierung der Stadtplanung: die performative Rolle von Planungsinstrumenten in Konfliktzonen am Beispiel Jerusalem." Raumforschung und Raumordnung 70, no. 5 (October 31, 2012): 411–24. http://dx.doi.org/10.1007/s13147-012-0184-9.
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Zusammenfassung Die politische Instrumentalisierung der Stadtplanung ist ein in der gegenwärtigen Planungswissenschaft nur wenig beachtetes Feld. Die Vorstellung einer Stadtplanung als unvoreingenommenes und rationales Instrument der Verwaltung zum räumlichen Ausgleich und zur Verbesserung von Lebensbedingungen wird in jüngster Zeit zunehmend durch kritische Positionen in Bezug auf die gesellschaftliche Rolle der Stadtplanung, ihre Kontextgebundenheit, ihre Legitimation, ihren Auftrag und damit auch ihren Bezügen zu privaten Interessen und politischer ebenso wie ökonomischer Macht ergänzt. Jerusalem als Hauptstadt Israels kann als ein prototypisches Beispiel für die politische Instrumentalisierung der Stadtplanung dienen. Der Beitrag nimmt eine skalare Betrachtung der politischen Folgen stadtplanerischen Handelns in Jerusalem vor und analysiert die wechselseitigen Relationen zwischen lokalen, nationalen und geostrategischen Interessen und Interventionen, die in den Praxen der relevanten Akteure ihren Ausdruck finden. Der Aufsatz kommt auf der Grundlage postkolonialer Geographien und performanztheoretischer Ansätze zu dem Ergebnis, dass die Jerusalemer Stadtplanung als politisches Instrument einen bedeutenden Anteil an der zu beobachtenden performativen Implementierung geographischer Imaginationen von Jerusalem als vereinigte Hauptstadt des Staates Israel und Symbol der jüdischen Nation aufweist. Damit fungiert die Jerusalemer Stadtplanung als ein aktiver Agent der Durchsetzung hegemonialer politischer Interessen, die weit über den lokalräumlichen Kontext (Ost) Jerusalems hinausgehen.
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Rimawi, Omar, and Abd Alfatah. Asfour. "Emotional Deprivation among the Orphnat Students Living in Jerusalem’s Internal and External Departments." International Journal of Social Sciences and Humanities Invention 9, no. 02 (February 19, 2022): 6827–31. http://dx.doi.org/10.18535/ijsshi/v9i02.05.
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The aim of this study was to determine the level of emotional deprivation among orphaned students living in Jerusalem’s internal and external departments. The study’s population included all orphaned students living in Jerusalem's internal and external departments. The study’s sample consisted of 100 (11-16 year old male and female) students from residential institutions in Abu Dis, Al-Azariya and Jerusalem, who were randomly chosen from the study’s population. The findings of this study revealed a moderate level of emotional deprivation among orphans in Jerusalem, and there were no statistically significant differences due to the grade, department, or gender.
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Shapovalov, Mikhail S., and Eliza R. Grigoryan. "The role of “Siberian Jerusalem” s metaphor in journalistic discourse of the early 21st century (based on the regional and city press of Kainsk and Yeniseisk)." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 59 (2021): 126–40. http://dx.doi.org/10.37816/2073-9567-2021-59-126-140.
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Nowadays they build “Siberian Jerusalems” on the territory of Trans-Ural: Yeniseisk, Barguzin, Birobidzhan, Blagoveshchensk and Kainsk. Moreover in different times social and scientific discourse of Siberia (and Russia) already knew “Siberian Jerusalems”: Tobolsk, Kainsk. Researchers focus not only on the process of generating and existence of the phenomenon “Siberian Jerusalem”, but also on the issue of the very transferring process of the idea of Jerusalem to Siberia, spatial and semiotic introduction into the sacred space of Siberian cities. The authors pay special attention to the concept of “Siberian Jerusalem” as applied to the cities of Kainsk and Yeniseisk. Are there common qualities of two metaphoric “Siberian Jerusalem” and can we argue that these concepts are identical? Basing on these metaphors the study helps to figure out the genesis and essence of these constructs “Kainsk — Siberian Jerusalem” and “Yeniseisk — Siberian Jerusalem”, where they are implemented. In methodological terms the paper uses developments in the field of cultural-sematic transfer (S. S. Avanesov) and linguistic studies of metaphor as a language unit and mechanisms of its generation (N. D. Arutyunova, V. P. Moskvin). The authors conclude that while syntactic structure of the metaphor “Kainsk — “Siberian Jerusalem” and” “Yeniseisk — “Siberian Jerusalem” coincided they denote non-identical meanings.
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Zink, Valerie. "A quiet transfer: the Judaization of Jerusalem." Contemporary Arab Affairs 2, no. 1 (January 1, 2009): 122–33. http://dx.doi.org/10.1080/17550910802576148.
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Since its inception in 1948, Israel has sought to transform the physical and demographic landscape of Jerusalem to correspond with the Zionist vision of a united and fundamentally Jewish Jerusalem under Israeli sovereignty. While much of this has been accomplished through the violent expulsion of Arab residents during the wars of 1948 and 1967, the Judaization of Jerusalem has relied equally on measures taken during times of ‘peace’: the strategic extension of Jerusalem's municipal boundaries, bureaucratic and legal restrictions on Palestinian land use, disenfranchisement of Jerusalem residents, the expansion of settlements in ‘Greater Jerusalem’, and the construction of the separation wall.
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Ricks, Thomas. "Jerusalem: City of Dreams, City of Sorrows." Frontiers: The Interdisciplinary Journal of Study Abroad 20, no. 1 (March 15, 2011): 1–16. http://dx.doi.org/10.36366/frontiers.v20i1.291.
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Note: The text of Thomas Ricks’ article that was published in the print version was not the text approved by the author. Frontiers apologizes for this error. The article linked here contains the unedited text as approved by its author.
The paper focuses on the cultural and social foundations of the Holy City of Jerusalem both past and present, and strategies for helping U.S. study abroad students understand these foundations. The City underwent a number of social and cultural transformations from the Islamic and Arab 7thcentury to the present. In evolving from a pilgrimage site to a major walled administrative, religious, and commercial center, Jerusalem began to dominate Palestine’s western coasts, highlands, and the eastern Jordan River valley during the 16thto 19thOttoman centuries. From World War One to the 1948 War, tensions began to build within Palestine and Jerusalem resulting from the British occupation and a dramatic rise in Zionist European Jewish immigrants. The Jewish arrivals were building an independent state within the British colony of Palestine and began to dominate the daily lives of the Palestinians of both the New and Old Jerusalem. With the 1948 establishment of the Jewish State of Israel, the most visible cleavages between Palestinians and Israelis in Jerusalem’s life became apparent with the city literally divided in half with most of the New City occupied by Israeli forces, and the parts of the New and all the Old City by Jordanian soldiers. Various learning strategies are offered to help students grasp some of the intellectual context and cultural riches of today’s “three Jerusalems.”
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Naor, Moshe, and Abigail Jacobson. "Between the Border of Despair and the "Circle of Tears": Musrara on the Margins of Jewish-Arab Existence in Jerusalem." Jewish Social Studies 28, no. 2 (March 2023): 75–98. http://dx.doi.org/10.2979/jewisocistud.28.2.03.
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Abstract: This article focuses on Jerusalem's Musrara—a neighborhood trapped between borders—between 1948 and 1967. Barbed wire running along the eastern side of the neighborhood divided the city of Jerusalem between 1948 and 1967. Musrara's western border separated it from West Jerusalem, thus enhancing the division between its residents—new immigrants of Middle Eastern descent—and the mainly Ashkenazi population of the western part of Jerusalem. Our analysis of a neighborhood on the margins of Jewish and Arab existence in post-1948 Jerusalem considers the perspectives of immigrants and refugees living on a double border that separated the Eastern-Arab part of the city from its Western-Jewish part, or between "old Jerusalem" and "new Jerusalem." The border also signified the boundary between "first Israel" and "second Israel," or the Jewish frontier and neighborhoods in the city center.
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Naor, Moshe, and Abigail Jacobson. "Between the Border of Despair and the "Circle of Tears": Musrara on the Margins of Jewish-Arab Existence in Jerusalem." Jewish Social Studies 28, no. 2 (March 2023): 75–98. http://dx.doi.org/10.2979/jss.2023.a901513.
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Abstract: This article focuses on Jerusalem's Musrara—a neighborhood trapped between borders—between 1948 and 1967. Barbed wire running along the eastern side of the neighborhood divided the city of Jerusalem between 1948 and 1967. Musrara's western border separated it from West Jerusalem, thus enhancing the division between its residents—new immigrants of Middle Eastern descent—and the mainly Ashkenazi population of the western part of Jerusalem. Our analysis of a neighborhood on the margins of Jewish and Arab existence in post-1948 Jerusalem considers the perspectives of immigrants and refugees living on a double border that separated the Eastern-Arab part of the city from its Western-Jewish part, or between "old Jerusalem" and "new Jerusalem." The border also signified the boundary between "first Israel" and "second Israel," or the Jewish frontier and neighborhoods in the city center.
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Ervine, Roberta. "Portrait of a Local Saint: Hanna of Jerusalem." Religion and the Arts 15, no. 1-2 (2011): 61–81. http://dx.doi.org/10.1163/156852911x547475.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Sherrard, Broke. "“Palestine Sits in Sackcloth and Ashes”: Reading Mark Twain’s The Innocents Abroad as a Protestant Holy Land Narrative." Religion and the Arts 15, no. 1-2 (2011): 82–110. http://dx.doi.org/10.1163/156852911x547484.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Biger, Gideon. "The Boundaries of Jerusalem." Polish Political Science Yearbook 50, no. 1 (2021): 1–12. http://dx.doi.org/10.15804/ppsy202108.
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Earlier this year, President Donald Trump presented his Peace Plan for Israel and the Palestinians. The plan also dealt with the future boundaries of Jerusalem. Jerusalem is the only city ruled by a sovereign regime, the State of Israel, which declared Jerusalem as its Capital city and draw its boundary lines. Except for the US, the status and boundaries of Jerusalem are not accepted by any other international or national entity. Only the United States, which accepts Jerusalem as the capital city of Israel, agreed to accept its Israeli declared boundaries. Jerusalem’s status and boundaries stand at the core of the dispute between Israel and the Palestinian Authority, which wishes to restore the pre-1967 line. The city of Jerusalem was divided during the years 1948-1967 between Israel and Jordan. The Palestinian Authority thus calls for a separation of Jerusalem between two independent states. Today, Jerusalem has an urban boundary that serves partly as a separating line between Israel and the Palestinian Autonomy, but most countries do not accept the present boundaries, and its future permanent line and status are far from establishing. Jerusalem is a unique city. This article presents a brief history that should help understanding its uniqueness.
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Ribeiro, Osvaldo Luiz. "“E O LEVARAM PARA JERUSALÉM E O MATARAM LÁ” – JUÍZES 1,4b-7 COMO DOCUMENTO JEBUSEU DOS ARQUIVOS DE JERUSALÉM." Perspectiva Teológica 44, no. 124 (December 9, 2014): 451. http://dx.doi.org/10.20911/21768757v44n124p451/2012.
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Propor Jz 1,4b-7 como documento jebuseu preservado nos arquivos da Jerusalém israelita e, oportunamente, incluído na história da conquista de Judá, em Juízes 1. Segundo a história lavrada no documento jebuseu, Adoni Bezeq, “senhor de Bezeq” é um rei pré-israelita que tem mantido sob seu poder e opressão uma grande quantidade de cidades. Lideradas provavelmente por Jerusalém, uma coalisão ainda pré-israelita de cidades ataca Bezeq, capital do rei opressor. Adoni Bezeq foge, mas é capturado pela coalisão. Aplicam-lhe o mesmo castigo que ele aplicara aos reis subjugados e, então, levam-no, prisioneiro, para Jerusalém, onde é morto. Um documento narrando a proeza é redigido e conservado nos arquivos da cidade jebusita de Jerusalém. Quando, mais tarde, Jerusalém é capturada pelos israelitas, o documento é encontrado e preservado. Mais tarde, ainda, um redator usa o documento jebuseu para descrever parte da conquista de Judá, assumindo, redacionalmente, que o sujeito “eles” do documento, originariamente aplicado à coalisão, passe a referir-se a “Judá”, que assume, então, ter sido a responsável pela proeza narrada no documento.ABSTRACT: Propose Jz 1, 4b-7 as a jebusite document preserved in the archives of Israeli Jerusalem and eventually included in the history of the conquest of Judah, in Judges 1. Exegetical essay. According to the history recorded in the jebusite document, Adoni Bezeq, “Lord of Bezeq” is a pre-Israelite king that has kept under his power and oppression a large number of cities. Probably led by Jerusalem, a coalition of still pre-Israelite cities attacks Bezeq, capital of the oppressive king. Adoni Bezeq flees, but is captured by the coalition. The captors apply the same punishment that he applied to the subjugated kings and then lead him as prisoner, to Jerusalem, where he is killed. A document chronicling the feat is drawn up and kept in the archives of the jebusite city of Jerusalem. Later, when Jerusalem is captured by the Israelis, the document is found and preserved. Still much later, an editor uses the jebusite document to describe part of the conquest of Judah, assuming, redactionally, that the subject “they” of the document, originally applied to the coalition, should refer to “Judah”, which assumes, then, to have been responsible for the feat chronicled by the document.
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Zamfir, Ioana. "Jerusalem in Motion. Images of Jerusalem in the Bible and Beyond." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 160–74. http://dx.doi.org/10.2478/ress-2021-0019.
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Abstract The biblical image of Jerusalem is constructed from a diversity of themes, which capture various dimensions of the holy city. The article presents the most recurrent and signi"cant literary themes used in the Bible for referring to Jerusalem, organized on three levels: the concrete, the humane and the divine. The image of Jerusalem accumulates references to its geographical dimension, as a territorial border and center of the world, to its political and social dimension, as a capital city and military defense, and to its spiritual dimension, as a reference point in the relation between humans and God. These biblical themes stood as reference points in later developments of Jerusalem’s image in the Christian tradition and in European representations of the holy city.
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Aphek, Edna, Nitsa Kann, and Jorge R. Sagastume. "Verano en Jerusalén / Summer in Jerusalem." Sirena: poesia, arte y critica 2007, no. 1 (2007): 238–39. http://dx.doi.org/10.1353/sir.2007.0001.
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Iovane, Massimo. "Non-Recognition of Territorial Acquisitions by the Use of Armed Force: The Status of Jerusalem before Italian Courts." Italian Review of International and Comparative Law 2, no. 1 (September 30, 2022): 1–20. http://dx.doi.org/10.1163/27725650-02010001.
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Abstract This article comments upon two recent decisions of the Tribunal of Rome concerning the international legal status of Jerusalem. The issue before the court was whether rai, Italy’s public service broadcasting company, had aired false information by presenting the city as the capital of Israel. After summarizing the key aspects of the historical process which led to the current arrangement of Jerusalem, the article highlights that the international regulation of the city’s legal status mainly depends on the customary principle of non-recognition of territorial acquisitions by the use of armed force. It then analyses how the non-recognition regime affects the international legal status of Jerusalem. In this regard, it is argued that the position – taken by the Tribunal of Rome in the first of its two decisions – that Jerusalem is not recognized as the capital of Israel under international law seems excessive. The non-recognition regime only affects the status of East Jerusalem, while Israeli sovereignty over West Jerusalem appears largely uncontroversial. Therefore, defining Jerusalem as the “disputed” capital of Israel – as done by the tribunal’s second decision – is a more accurate depiction of the complexities surrounding Jerusalem’s status, which should eventually be defined through negotiations between the involved parties.
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Shapovalov, M. S. "New Jerusalem: A spatial iconin Belgorod region in the 21st century." Journal of Visual Theology 5, no. 2 (2023): 191–207. http://dx.doi.org/10.34680/vistheo-2023-5-2-191-207.
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The article discusses modern projects for creating architectural and landscape cop-ies of the Holy Land in Russia known as New Jerusalems. The author draws attention to the recent revival of such projects in the 21st century. This paper describes one project of this kind in the village of Sukharevo, Belgorod region, entitled ‘The City of Salvation New Jerusalem’. The author aims to analyze the process of re-creating the Holy Land toponymy in the layout of this New Jerusalem and to determine its intertextual connections with other similar pro-jects. The research relies on the methodological approach of hierotopy proposed by academi-cian A. M. Lidov. In particular, the article uses the concept of a spatial icon, which is understood as “an image evoked at the perception of a sacred space”. The research also draws upon the methodology of cultural-semiotic transfer developed by S. S. Avanesov. The author considers the hierotopic project in Sukharevo as a complex and multi-layered sacred space based on the uni-versal cultural and historical matrix of Jerusalem. In conclusion, the author emphasizes that the New Jerusalem in Sukharevo is one of the most interesting and important examples of the re-creations of the Holy Land in today’s Russia. The article also discusses visual and semiotic intertextual links of this project with other “New” and “Russian” Jerusalems, which ensures its confessional identity, as well as its adequate recognition and perception by pilgrims.
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Jones, Christopher M. "“The Wealth of Nations Shall Come to You”: Light, Tribute, and Implacement in Isaiah 60." Vetus Testamentum 64, no. 4 (September 22, 2014): 611–22. http://dx.doi.org/10.1163/15685330-12341178.
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I draw on spatial theory, and particularly Edward Casey’s concept of “implacement,” to investigate the rhetoric of Isaiah 60. Implacement means being concretely placed. I argue that Isaiah 60 uses the motifs of light and tribute to “implace” Jerusalem for its audience. It uses these motifs to acknowledge Jerusalem’s degraded state in the early fifth century and to imagine the means by which the city’s restoration will occur. Drawing on Wells’ work on inner-Isaianic allusion and Strawn’s argument that Isa 60 incorporates and subverts Persian iconography, I argue that, in Isa 60, the motif of light implaces Jerusalem by marking it out as the cosmic center and by drawing the nations to the city. The motif of tribute, meanwhile, actually transfers the implacedness of the nations to Jerusalem. The rhetoric of the text encourages its audience to re-imagine the Jerusalem of their experience in its restored and glorified future state.
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Langgulung, Hasan. "City of Stones." American Journal of Islam and Society 15, no. 1 (April 1, 1998): 127–36. http://dx.doi.org/10.35632/ajis.v15i1.2203.
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This book is a political and historical study of the holy city of Jerusalem andits periods from the biblical era to the present. Beginning with a discussion ofthe contrasting versions of Jerusalem’s history presented by Palestinian Arabsand Israeli Jews, the author goes on to examine the way the radically opposedgoals and aspirations of both sides results in conflicts. The author concludes thatthe stalemate over Jerusalem’s future is a “condition” that can be dealt with onlyby a “process oriented” and not “solution oriented” approach. The participantsmust deal with the problems caused by the existing conditions. This book representsa dissenting Israeli view of the problem.Meron Benvenisti, a former deputy mayor of Jerusalem whose authorityincluded the administration of the eastern side of Jerusalem and the Old City, ishighly qualified to write an unfalsified history of the Holy City.In his book Ciry ofstone, the author tried his best to demonstrate multisidedhistorical, demographic, cultural, religious, and political opinions, together withthe citizen’s feelings, without victors or vanquished.As I read the eight chapters of this precious book, I found that some issuesneeded clarification. and some questions needed answers ...
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Smith O'Neil, Maryvelma. "‘One Giant House’: Civil Society Mobilisation and the Protection of Palestinian Cultural Heritage and Identity in Al-quds Al-Sharif." Journal of Holy Land and Palestine Studies 17, no. 1 (May 2018): 87–113. http://dx.doi.org/10.3366/hlps.2018.0181.
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Civil society organisations in East Jerusalem play a crucial role in protecting Palestinian cultural heritage in the Old City of Jerusalem by providing grassroots support and enhancing the steadfastness of East Jerusalem's Palestinian residents. In critically engaging with the Palestine National Authority's (PNA's) definition of the role of culture, this article seeks to provide the first comprehensive assessment of this civil society mobilisation. After breaking new ground by demonstrating how Jerusalemite university students perceive Palestinian identity, it concludes by asserting that the forging of an active collaboration between the PNA, Jerusalemite students and minority communities could bolster the frontline defense of vulnerable cultural heritage against further Zionist remodeling of Jerusalem's ‘one giant house’. ( Ghoshen 2013 )
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Katić, Marko. "Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice." Nasledje, no. 21 (2020): 191–207. http://dx.doi.org/10.5937/nasledje2021191k.
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Among but few icons brought back home by hajjis from their pilgrimage to Jerusalem (hence the name jerusalems) preserved in Belgrade, the one that stands out for its peculiarity and relatively early origin is the 1819 icon kept in Ružica Church in Kalemegdan. The most important element of the icon is the depiction of the Church of the Holy Sepulchre in Jerusalem. This paper presents and analyses numerous peculiarities of this depiction, before all by comparing its iconography and style with the usual kind of the Jerusalem pilgrimage icons of the same age. Th icon painter's method is additionally analysed through the theoretical prism of palimpsest and gloss, recently developed in art-historical studies. It has been concluded that the depiction is basically similar to that on other icons dating from after the 1808 fire in the Church of the Holy Sepulchre, but bearing an array of specificities that could be ascribed to the reinterpretation of architectural elements of the Jerusalem Church which the icon painter depicts to underline its holiness. The analysis points to a local Palestinian master as the author of the icon.
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Barakat, Rana. "The Jerusalem Fellah: Popular Politics in Mandate-Era Palestine." Journal of Palestine Studies 46, no. 1 (2016): 7–19. http://dx.doi.org/10.1525/jps.2016.46.1.7.
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The British Mandate in Palestine was a time of significant change for the social character and demographic feel of Jerusalem. As it grew into a colonial capital and expanding cosmopolitan city, the city became home to a large number of non-elite Arab Palestinians, specifically the fellahin from the villages of the western corridor, who became central to Jerusalem's social, political, and economic life. A great deal has been written about Jerusalem's traditional families and their role in the development of the city as a national Palestinian capital, but not much is known about the contributions of Jerusalem's Arab residents beyond those families. In seeking to rectify that lacuna, this article focuses on the important historical moment of the Buraq Revolt, demonstrating how the city's evolution as a hub of mass resistance was driven by unprecedented demographic and social changes, resulting in the emergence of what may be called a “new Jerusalem.”
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Krystall, Nathan. "The De-Arabization of West Jerusalem 1947-50." Journal of Palestine Studies 27, no. 2 (January 1, 1998): 5–22. http://dx.doi.org/10.2307/2538281.
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This article describes the progressive depopulation of the Arab neighborhoods of West Jerusalem following the outbreak of the fighting in late 1947. By the time the State of Israel was proclaimed on 15 May 1948, West Jerusalem already had fallen to Zionist forces. Quoting from eyewitness accounts, the author recounts the widespread looting that followed the Arab evacuation and the settlement of Jewish immigrants and Israeli government officials in the Arab houses. By the end of 1949, all of West Jerusalem's Arab neighborhoods had been settled by Israelis.
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Aster Crone, Christine. "Syrien genfortalt." Babylon Nordisk tidsskrift for Midtøstenstudier, no. 1 (January 20, 2022): 8–18. http://dx.doi.org/10.5617/ba.9390.
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Den syriske tv-serie Haris al-Quds (Jerusalems vogter) fortæller historien om Hilarion Capucci (1922-2017), den kontroversielle syriskfødte ærkebiskop i Jerusalem, som var aktiv i den palæstinensiske modstandskamp. Serien illustrerer samtidig, hvordan den syriske stat forsøger at genfortælle Syrien som progressivt, anti-imperialistisk og religiøst tolerant.
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Riddell, Peter. "Jerusalem in history: the city of peace?" Evangelical Quarterly 78, no. 3 (April 21, 2006): 209–19. http://dx.doi.org/10.1163/27725472-07803004.
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Jerusalem has great significance for all three Semitic faiths. In the case of Islam, Jerusalem’s rich past history is balanced by its future eschatological function. Islamic tradition looks not only to the city as the site of Muhammad’s ascension to Heaven but also to its role as the location for the final tribulation and judgement. In this context, contemporary conflicts between modern Israel and its Arab neighbours are interpreted by many Muslims as a fulfilment of prophecy. This poses important challenges for scholars engaged in research into Jerusalem’s past and present.
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Shemesh, Abraham. "“Holiness, War, and Peace”: Ancient Jewish Traditions Concerning the Landscape and Ecology of Jerusalem and Its Environs in the Second Temple Period." Religions 9, no. 8 (August 9, 2018): 241. http://dx.doi.org/10.3390/rel9080241.
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The Second Temple period is considered both a pinnacle and a low point in the history of Jerusalem. One manifestation of the sharp fluctuations in Jerusalem’s status is its flora and ecology. The current study aims to address the historical events and the Talmudic traditions concerning the flora and landscape of Jerusalem. In the city’s zenith, the Jewish sages introduced special ecological regulations pertaining to its overall urban landscape. One of them was a prohibition against growing plants within the city in order to prevent undesirable odors or litter and thus maintain the city’s respectable image. The prohibition against growing plants within the city did not apply to rose gardens, maybe because of ecological reasons, i.e., their contribution to aesthetics and to improving bad odors in a crowded city. In the city’s decline, its agricultural crops and natural vegetation were destroyed when the beleaguered inhabitants were defeated by Titus’ army. One Talmudic tradition voices hope for the rehabilitation of the flora (“shitim”) around the city of Jerusalem. Haggadic-Talmudic tradition tries to endow Jerusalem with a metaphysical uniqueness by describing fantastic plants that allegedly grew in it in the past but disappeared as a result of its destruction.
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Wilken, Robert L. "Early Christian Chiliasm, Jewish Messianism, and the Idea of the Holy Land." Harvard Theological Review 79, no. 1-3 (July 1986): 298–307. http://dx.doi.org/10.1017/s0017816000020575.
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For most Christians Jerusalem is a heavenly city of solace and peace, a safe haven after the trials of life in this world. “Jerusalem whose towers touch the skies, I yearn to come to you. Your shining streets have drawn my longing eyes, my life long journey through …” It is a symbol of the soul's yearning to find rest in God. “Jerusalem my happy home, when shall I come to thee, when shall my sorrows have an end, thy joys when shall I see?” Yet Jerusalem is also an actual city set on a hill on the edge of a desert, a city where Christians live and have lived for centuries but whose population today is largely Muslim and Jewish. At one time, in the years prior to the Muslim invasion of Palestine in the seventh century, it was the chief city in a land ruled by Christians. More than five hundred churches and monasteries marked the landscape and thousands of monks inhabited the caves of the Judaean desert. Jerusalem's eloquent bishops and learned priests wielded power in the great capital of the Byzantine world, Constantinople on the Bosporus.
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Shtern, Marik. "Towards ‘ethno-national peripheralisation’? Economic dependency amidst political resistance in Palestinian East Jerusalem." Urban Studies 56, no. 6 (April 19, 2018): 1129–47. http://dx.doi.org/10.1177/0042098018763289.
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Recent studies discuss ‘peripheralisation’ as an uneven socio-spatial phenomenon driven by processes of economic centralisation and marginalisation (Kühn and Bernt, 2013) in capitalist (or capitalising) societies (Bernt and Colini, 2013). In this article, I utilise the concept of peripheralisation in the context of an ethno-national dispute in which spatial, economic and regional dynamics are largely determined by territorial policies of control and exclusion. I combine extant literature on the geopolitics and economy of Jerusalem with the Centre–Periphery framework in order to analyse the development and decline of East Jerusalem’s socio-economic status and political environment from 1967 to 2016. As I will show, since the beginning of the 1990s, Israeli national security policies have transformed East Jerusalem from a Palestinian metropolitan centre into a region on the socio-economic periphery of Israel. I term this particular type of marginalisation ‘ethno-national peripheralisation’, a process of socio-economic decline that is not a relational product of neoliberal centralisation, but an output of ethno-national policies of division and annexation. The radical shift in East Jerusalem’s regional socio-economic status, from a centre of one national realm to the periphery of another, transforms urban life and political spatial strategies in contemporary Jerusalem. The case of East Jerusalem’s peripheralisation demonstrates the ways in which ethno-national policies can create counter outcomes of ethno-national desegregation accelerated by physical entrapment, economic dependency and urban neoliberalism.
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Ahmed, Mona Farouk M. "예루살렘의 기독교화, 이슬람화, 유대화." Institute of Middle Eastern Affairs 22, no. 3 (December 31, 2023): 33–71. http://dx.doi.org/10.52891/jmea.2023.22.3.33.
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Throughout its history, the region of the Middle East has been marked by significant religious transformations, including the processes of Christianization, Islamization, and Judaization. Jerusalem, as a city sacred to the main religions of the Abrahamic faiths, stands as a compelling case study for examining these processes, given its unique holiness and the historical confrontations among these religions in the region. This study introduces Jerusalem as a focal point for analyzing the dynamics of each of these processes, tracing the emergence of the first communities of Judaism, Christianity, and Islam within this city. Through this examination, the study underscores both the similarities and differences among these transformative processes that unfolded in Jerusalem. The historical timeline of these processes in Jerusalem reveals that Christianization was the earliest to be implemented during Roman rule, followed by Islamization in the Medieval age, and, finally, Judaization in the modern era, which continues to the present day. Each of these processes can be distinguished by two distinct stages of application in Jerusalem, each leaving its impact on the city's demographics, resulting in the dominance of the majority population associated with the respective religion. Moreover, these transformations were accompanied by significant shifts in language, reflecting the cultural changes that took place. In addition to demographic and linguistic shifts, this study delves into other similarities and differences, shedding light on the evolution of Jerusalem's religious identity. Jerusalem serves as an illustrative example for other cities in the Middle East that have experienced religious shifts primarily linked to the Abrahamic faiths, showcasing the complex interplay of history, religion, and culture in shaping the identity of these cities over time.
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Weingrod, Alex, and ʿAdel Mannaʿ. "Living Along the Seam: Israeli Palestinians in Jerusalem." International Journal of Middle East Studies 30, no. 3 (August 1998): 369–86. http://dx.doi.org/10.1017/s0020743800066228.
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Deeply divided between opposing national, religious, and ethnic groups, contemporary Jerusalem is a paradigm of urban heterogeneity and dichotomous identities. The social divisions that split Jerusalem are many and deep; to list the more obvious lines of fragmentation, this small city of about a half-million persons includes Muslims, Christians, and Jews; secular and ultra-orthodox Jews; Palestinian refugees; peasants; and old established Jerusalemite families. Although Jerusalem's physical and social landscape is criss-crossed by multiple political and symbolic boundaries, there can be no doubt that the major fault line is between Israelis and Palestinians—or, to use the terms often employed by members of both groups, between Jews and Arabs. This results from Israel's occupation of East Jerusalem in 1967 and the forced imposition of Israeli sovereignty over the entire city. Israel holds political and legal control throughout Jerusalem, while the Palestinians, who consider themselves to be in a situation of illegal occupation, continue to be Jordanian citizens who are classified under Israeli law as ‘residents of Jerusalem’ (Romann & Weingrod 1991). As a consequence of this fundamental division, practically every feature of this Holy City—from urban space to everyday consumer products (such as milk, vegetables, bread, and cigarettes) and including buses, buildings, and even sounds and colors—is perceived and identified by members of both groups as either “Israeli” or “Palestinian.” These two basic group identities appear to be totally discrete and mutually exclusive.
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Wishnitzer, Avner. "Kerosene Nights: Light and Enlightenment in Late Ottoman Jerusalem*." Past & Present 248, no. 1 (July 22, 2020): 165–207. http://dx.doi.org/10.1093/pastj/gtz057.
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Abstract: Street lighting was first introduced into Ottoman cities in the second half of the nineteenth century. However, unlike in larger Ottoman cities, where coal gas was used, in Jerusalem it was kerosene that served as burning material, creating the distinct nocturnal reality that is here called the ‘kerosene night’. This reality was the result and, simultaneously, one of the most glaring manifestations of Jerusalem’s economic, administrative and infrastructural peripherality. Between the early 1890s and the First World War, kerosene allowed the Jerusalem municipality an affordable means to respond to inhabitants’ expectations for more light. Both public expectations and municipal action were fanned by a discourse that associated street lighting with Enlightenment, order and progress. Yet, kerosene illumination also set the limits of nocturnal conviviality and frustrated the very expectations it kindled. Measured against larger metropoles, the relative darkness of Jerusalem heightened among residents feelings of provinciality and governmental neglect — feelings that the kerosene lamps, paradoxically, brought to light.
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Salamensky, Shelley. "Jerusalem." Shofar: An Interdisciplinary Journal of Jewish Studies 39, no. 1 (2021): 70–72. http://dx.doi.org/10.1353/sho.2021.0007.
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Kazepis, Michael. "Jerusalem." World Literature Today 91, no. 1 (2017): 69. http://dx.doi.org/10.1353/wlt.2017.0269.
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Wenger, Martha. "Jerusalem." Middle East Report, no. 182 (May 1993): 9. http://dx.doi.org/10.2307/3013118.
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Oswald, Oscar. "Jerusalem." Colorado Review 47, no. 1 (2020): 28. http://dx.doi.org/10.1353/col.2020.0005.
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Amichai, Yehuda. "Jerusalem." Jewish Quarterly 63, no. 1 (January 2, 2016): 6. http://dx.doi.org/10.1080/0449010x.2016.1162532.
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Nusseibeh, Sari. "Jerusalem." Tikkun 31, no. 3 (2016): 69. http://dx.doi.org/10.1215/08879982-3628581.
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El‐Eini, Roza I. M. "Jerusalem." Middle Eastern Studies 34, no. 3 (July 1998): 168–88. http://dx.doi.org/10.1080/00263209808701237.
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Naomi Shihab Nye. "Jerusalem." Manoa 20, no. 2 (2008): 160–62. http://dx.doi.org/10.1353/man.0.0040.
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Corn, Alfred. "Jerusalem." Leviathan 2, no. 1 (March 2000): 113–15. http://dx.doi.org/10.1353/lvn.2000.a491498.
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Buchweitz, Nurit, and Abed Al-Rahman Mar'i. "Language and Conflict in East Jerusalem: Arab Teachers’ Perspectives on Learning Hebrew." IAFOR Journal of Education 11, no. 1 (May 31, 2023): 49–63. http://dx.doi.org/10.22492/ije.11.1.03.
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This study examines East Jerusalem teachers’ perceptions of and attitudes toward acquiring and communicating in Hebrew as a second language. The context of the study is a complex education system dominated by the Israeli-Palestinian conflict. East Jerusalem’s education system is divided between schools supervised by Israel’s Ministry of Education and those supervised by its Palestinian Authority counterpart. Israel’s Ministry of Education requires that teachers in its East Jerusalem public schools learn basic Hebrew language and communication at an Israeli institute of higher education. This research seeks to examine a sampling of East Jerusalem teachers’ perceptions and attitudes toward acquiring Hebrew as a second language and communicating in it with the majority Jewish society. Study participants, all Arab teachers from East Jerusalem who had studied Hebrew at an Israeli college, were asked about their command and usage of Hebrew in several open-ended questions provided on a structured questionnaire that offered the respondents the ability to elaborate on their thoughts. The responses were subsequently assessed qualitatively. The study found that the participants’ willingness to learn Hebrew for daily communication purposes was motivated primarily by instrumental and pragmatic considerations. According to the findings, the participants’ communication in Hebrew was accompanied by feelings that in the process of acquiring and using the language, they were jeopardizing their sense of Palestinian identity as Palestinian citizens under Israeli rule. These perceptions arose in the context of the precarious status of East Jerusalem. The finding that national identification appears to impede second language acquisition has important implications for national language policy in similar regions.
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Widok, Norbert. "Polemika antyheretycka w Katechezach Cyryla Jerozolimskiego." Vox Patrum 68 (December 16, 2018): 423–42. http://dx.doi.org/10.31743/vp.3368.
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The research goal the article was to present the ways of polemical fight of Cyril of Jerusalem in pre-baptismal catecheses given by him during the period of Lent. Catechumens, listening to catechetical speeches of their bishop, often learned about the existence of various theological misinterpretation. The Jerusalem shepherd noted at the beginning of his cycle of catecheses that he would pay attention to the heretical views. The bishop included an extensive description of the existing at that time false faith groups in one of the initial catechesis to sensitize the listeners to the spiritual evil introduced into their minds by heretics. The particular theological truths the bishop explained on the basis of the Articles of Faith contained in the so-called symbol of Jerusalem. In every consecutive teaching Cyril referred to these erroneous views that concerned the currently explained theological issue. Through their juxtaposition the listeners could better understand and at the same time distinguish the true interpretation of the faith from its misinterpretation. The bishop of Jerusalem turned out to be not only an outstanding theologian, but also a good polemicist, and an excellent teacher.
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Kim, So-im. "Socialism and Jerusalem in I’m Talking about Jerusalem." Journal of Modern English Drama 33, no. 1 (April 30, 2020): 31–59. http://dx.doi.org/10.29163/jmed.2020.4.33.1.31.
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Day, Peggy. "THE BITCH HAD IT COMING TO HER: Rhetoric and Interpretation in Ezekiel 16." Biblical Interpretation 8, no. 3 (2000): 231–54. http://dx.doi.org/10.1163/156851500300044666.
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AbstractEzek. 16:35-43 describes the punishment invoked upon personified Jerusalem for breach of covenant. Virtually all modern scholars maintain that the description is modelled on real life punishments for adultery in ancient Israel. This paper argues that the role played by Jerusalem's metaphoric lovers, who participate in the punishment rather than, as adulterers themselves, being subject to it, proves that the dominant interpretation of the passage is untenable. The paper proposes that the rhetorical dynamics of the passage have been a powerful influence in leading scholars to maintain this demonstrably false position. This proposal is illustrated by examining how scholars focus their ire solely on personified Jerusalem as adulteress, while at the same time exonerating the male lovers. Interpreting the punishment in this fashion conforms to the passage's rhetorical strategy of creating a unified, male-identified subject position that uses sexual difference to focus the reader's fury solely on the woman. The text accuses personified Jerusalem of the covenant infractions of apostasy and im68 proper foreign alliances, and invokes punishments that are standard for these crimes. The commentators, on the other hand, deleteriously influenced by the rhetorical dynamics of the passage, put personified Jerusalem to death for the enormity of her sexual offenses. This inappropriate literalizing of the sexual language of the vehicle of the metaphor has resulted in an erroneous interpretation of the passage.
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Amaral, Junior Vasconcelos do. "Uma cristologia segundo Marcos (14,1–16,8). Caracterização dos personagens da Paixão." Revista Eclesiástica Brasileira 76, no. 303 (August 9, 2018): 597–616. http://dx.doi.org/10.29386/reb.v76i303.177.
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Síntese: Buscamos perceber como os personagens se contracenam no relato da Paixão de Jesus em Marcos (14,1–16,8). Eles aparecem no ponto de vista do narrador de Marcos e formam o escopo e significado da cristologia na Paixão de Jesus. A cristologia corresponde à maneira como Jesus aparece nas cenas fundamentais do evangelho de Marcos, nos momentos decisivos de sua vida, desde sua ida e chegada em Jerusalém, sua ida para Betânia e seu retorno para Jerusalém, a fim de se entregar na cruz do Calvário.Palavras-chave: Cristologia. Marcos. Paixão de Jesus.Abstract: We seek understand how the people who interact in the Passion story of Jesus in Mark (14.1 to 16.8) manifest themselves in the point of view of Mark’s narrator and thus form the scope and meaning of Christology in the Passion of Jesus. Christology corresponds to the way Jesus acts in key scenes of Mark’s Gospel in the decisive moments of his life, on his trip to and his arrival in Jerusalem, on his trip to Bethany and on his return to Jerusalem to give himself up on the cross of Calvary.Keywords: Christology. Marcos. Passion of Jesus.
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Sualang, Farel Yosua. "Studi Narasi Mengenai Penahbisan Tembok Yerusalem Menurut Nehemia 12:27-43." Journal KERUSSO 5, no. 2 (August 27, 2020): 52–74. http://dx.doi.org/10.33856/kerusso.v5i2.148.
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The Meaning of the Ordination of the Jerusalem Wall in Nehemiah 12: 27-43 discusses two processes, each of which was led by a group of choirs, traveling from the opposite direction along the upper part of the vast wall. The Israelites met in the Temple area and ended with thanksgiving and sacrifices. This scientific work uses a text research methodology with a specific narrative genre in the form of story reports. The report on the dedication of the walls of Jerusalem does not reveal a problem or a resolution. The text only describes the sequence of events (facts) in the dedication of the walls of Jerusalem. The dedication ceremony for the Jerusalem wall was a report from Nehemiah. The text of Nehemiah 12: 27-43 only describes events that occurred during the celebration of the dedication of the walls of Jerusalem. The theological significance in the Ordination of the Jerusalem Wall according to Nehemiah 12: 27-43 shows the role of God (God gives joy, God guides the repair of Jerusalem's walls), the importance of giving thanks, and the importance of God's people in praising God.
Abstrak Indonesia
Makna penahbisan Tembok Yerusalem dalam Nehemia 12:27-43 membahas dua proses, yang masing-masing dipimpin oleh sekelompok paduan suara, yang berjalan dari arah berlawanan di sepanjang bagian atas tembok yang luas itu. Orang Israel bertemu di area Bait Suci dan diakhiri dengan ucapan syukur dan pengorbanan. Karya ilmiah ini menggunakan metodologi penelitian teks dengan genre naratif tertentu berupa laporan cerita. Laporan tentang penahbisan tembok Yerusalem ini tidak sedang mengungkapkan masalah atau penyelesaian. Teks tersebut hanya menggambarkan urutan kejadian (fakta) dalam peresmian tembok Yerusalem. Upacara peresmian tembok Yerusalem merupakan laporan dari Nehemia. Teks Nehemia 12:27-43 hanya menggambarkan peristiwa yang terjadi pada perayaan peresmian tembok Yerusalem. Makna teologis dalam penahbisan Tembok Yerusalem menurut Nehemia 12:27-43 menunjukkan peran Tuhan (Tuhan memberi sukacita, Tuhan membimbing perbaikan tembok Yerusalem), pentingnya mengucap syukur, dan pentingnya umat Tuhan dalam memuji Tuhan.
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Klimova, Anastasiia. "The Relationship Between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 in the Context of Soviet-Israeli Relations." Исторический журнал: научные исследования, no. 1 (January 2020): 49–62. http://dx.doi.org/10.7256/2454-0609.2020.1.31977.
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The subject of this article is the relationship between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 within the context of Soviet-Israeli relations. The designated chronological framework was not chosen by chance as it was precisely during these years that important events took place which influenced the development of the named bilateral relations: the founding of the State of Israel, the establishment of diplomatic relations, the ascertainment of Jerusalem's status, and the severance of other diplomatic relations. The Russian Orthodox Church was involved in Soviet Middle Eastern policy, the purpose of which was to strengthen ties between the Moscow Patriarchate and the Eastern Patriarchates. The methodological basis of this study is the principle of historicism, which involves taking into account specific historical conditions and events that shaped the process under study. The scientific novelty of the presented work lies in the fact that it studies the previously unexplored process of the development of the relations between the Moscow Patriarchate and the Jerusalem Orthodox Church during this period. The source base of this research is the unpublished documents from the collection of the Council for Religious Affairs under the Council of Ministers of the USSR State Archive of the Russian Federation. On the basis of an analysis of archival materials, which are also introduced into scientific circulation for the first time, the author concluded, on the one hand, that the contacts between the Russian Orthodox Church and the Jerusalem Patriarchate were maintained through the Soviet diplomatic mission in the State of Israel. This is why the state of bilateral relations influenced the relations between the Churches. On the other hand, after the severance of diplomatic relations in February 1953, the position of the Russian Orthodox Ecclesiastical Mission in Jerusalem worsened, but contacts between the Moscow and Jerusalem patriarchies were not interrupted. Representatives of the Jerusalem Church had the right to freely cross the border, as a result of which they could visit the Mission despite the state of the Soviet-Israeli relations.
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Jubeh, Nazmi. "The Bab al-Rahmah Cemetery: Israeli Encroachment Continues Unabated." Journal of Palestine Studies 48, no. 1 (2018): 88–103. http://dx.doi.org/10.1525/jps.2018.48.1.88.
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In this brief report, the preeminent Palestinian expert on the archaeology of Jerusalem, Nazmi Jubeh, recapitulates the history of the city's three major Muslim burial grounds, particularly the Bab al-Rahmah cemetery. After outlining the millennial history of the cemetery, Jubeh places the assaults on Bab al-Rahmah, and the desecration of other Muslim cemeteries, in the context of Israel's efforts to Judaize Jerusalem—a policy that has been under way since the occupation of the eastern sector of the city during the June 1967 war. Jubeh reflects on decades of such Israeli efforts to eliminate or obfuscate the city's non-Jewish cultural landscape and on the equally persistent attempts by Palestinians to resist the historical and cultural erasure of Jerusalem's Arab and Muslim heritage.
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Lewy, Mordechay. "Jerusalem unter der Haut. Zur Geschichte der Jerusalemer Pilgertätowierung." Zeitschrift für Religions- und Geistesgeschichte 55, no. 1 (2003): 1–39. http://dx.doi.org/10.1163/15700730360498728.
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Covaci, Valentina. "Praying for the Liberation of the Holy Sepulchre: Franciscan Liturgy in Fifteenth Century Jerusalem." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 177–95. http://dx.doi.org/10.5617/acta.7806.
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The fall of Jerusalem to Saladin in 1187 and the loss of the Frankish Levant in 1291 triggered new calls or crusade and the literature dedicated to "the recovery of the Holy Land" (pro recuperatione Terre Sancte). The exhortation to war and the urgency of Jerusalem's deliverance were also expressed through liturgy. This article examines two liturgical texts, a "Votive mass for the recovery of the Holy Land" (Missa devota ad recurandam Terram Sanctam) and an "Introit to the Holy Sepulchre of the Lord" (Ad Sanctum Sepulcrum Donin introitus), transmitted in manuscripts from the Franciscan library in Jerusalem, the Biblioteca Generale della Custodia di Terra Santa. This article explores the two liturgical texts in the historical context of fifteenth-century Jerusalem, when the Franciscan friars where the only Latin clergy allowed to serve at the Holy Places. Historical accounts produced in this milieu evince the friars' efforts to memorialize the deeds of the crusader kings, celebrated as liberators of the Holy Land. The liturgical texts analysed here complement this militant memorialization.
Keywords: Jerusalem, Church of the Holy Sepulchre, Franciscan liturgy, recovery of the Holy Land.
On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Fischer, Nina. "Investigating (in) Multi-Cultural Jerusalem: Jonathan Kellerman’s The Butcher’s Theatre." Religion and the Arts 15, no. 1-2 (2011): 111–29. http://dx.doi.org/10.1163/156852911x547493.
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AbstractThis paper examines Jonathan Kellerman’s 1988 novel “The Butcher’s Theatre” as a means to represent Jerusalem’s citizenry and cityscape. The generic characteristics of the detective novel allow for a realistic depiction and investigation of contemporary Jerusalem and its multiple social and political problems. Kellerman highlights the multicultural and multireligious features of the city instead of representing it as a topos of cultural memory.
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Binham, Philip, and Antti Tuuri. "Uusi Jerusalem." World Literature Today 63, no. 3 (1989): 510. http://dx.doi.org/10.2307/40145464.
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