Journal articles on the topic 'Jewish Palestinian literature'
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1
Hochberg, Gil. "Dystopias in the Kingdom of Israel: Prophetic Narratives of Destruction in Recent Hebrew Literature." Comparative Literature 72, no. 1 (March 1, 2020): 19–31. http://dx.doi.org/10.1215/00104124-7909950.
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Abstract This article is about a recent wave of literary dystopias published in Israel, most of which center on the soon-to-come destruction of the Jewish state. Notable among these are The Third (Ha-shlishi) by Yishai Sarid (2015), Mud (Tit) by Dror Burstein (2016), and Nuntia (Kfor) by Shimon Adaf (2010). These texts draw on biblical or Rabbinic Hebrew, Jewish sources, and Jewish historical events (specifically the destruction of the First and Second Temples), making them just as much about a dystopian past as they are about a dystopian future. They are, in other words, dystopias of a circular temporality: emerging from and moving toward (Jewish) dystopia. This recent wave of Israeli dystopian narratives is primarily preoccupied with the past and future of Judaism, the Jewish people, and Israel as a secular-yet-Jewish state. Most interesting, perhaps, is the complete absence of Palestinians from these texts and from this dystopic imagination. Despite their obvious presence in Israel’s current reality, Palestinians have no role whatsoever in these texts. We are dealing therefore with exclusively Jewish dystopias. Read against some of the dystopian white South African writings under Apartheid, the complete absence of Palestinians in the recently published Israeli dystopias, appears particularly disheartening. Neither partner nor enemy, Palestinians do not even share in a future nightmare with Israeli Jews. We are left with the following questions: Does writing a Jewish Israeli dystopia require eliminating Palestinians from the narrative? Is it possible (how is it possible?) to think of a Jewish (Israeli) future, present, and past without thinking about a Palestinian past, present, and future? Following the example of South African dystopias, this article concludes that for such literary and ethical concerns to be critically explored, Israel must first be (officially) recognized as an apartheid regime.
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Margolin, Bruria. "Language and Identity: a Rhetorical Analysis of Palestinian-Israeli Writers’ Language." Psychology of Language and Communication 16, no. 3 (December 1, 2012): 269–81. http://dx.doi.org/10.2478/v10057-012-0018-4.
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Abstract Palestinian-Israeli literature is the literature of a minority that is in a state of political and cultural conflict with the Jewish majority. Thus, Palestinian literature has no clear-cut definition in Israel and is not considered part of the canon of Hebrew literature. To be considered legitimate by the Jewish majority, Palestinian-Israeli writers must disguise their political and cultural conflict with the majority culture and refrain from creating literature that is stereotyped or socially engaged. This article examines the rhetorical devices Palestinian-Israeli writers use to convey their emotions and attitudes toward the Jewish majority without expressing these overtly.
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AL-SABER, SAMER. "Jerusalem's Roses and Jasmine: A Resistant Ventriloquism against a Racialized Orientalism." Theatre Research International 43, no. 1 (March 2018): 6–24. http://dx.doi.org/10.1017/s0307883318000032.
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The Palestinian National Theatre's production of Roses and Jasmine presents an uncommon occurrence: Palestinians performing a Jewish-majority story on Palestinian and world stages. The play opened to divergent audience reactions in East Jerusalem, igniting controversy, and leading to the expression of opinions that ranged from absolute support to clear opposition. This article discusses the play's intervention into an orientalist rhetorical context, showing how reversing traditional orientalist ventriloquisms can be employed as a key strategy of cultural resistance. An analysis of the production's choices and the critical responses it generated suggests that by consciously representing Jewish characters who struggle with their own religious and national identities through Palestinian performers, the play opens up the possibility of breaking the perception of balance between the occupier and the occupied. Extended to a larger context, a resistant ventriloquism can reveal systemic oppression, rendering injustices visible in cases where systemic racism prevents the colonizer from seeing the condition of the colonized.
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Macuch, Rudolf. "Some lexiographical problems of Jewish Palestinian Aramaic." Bulletin of the School of Oriental and African Studies 55, no. 2 (June 1992): 205–30. http://dx.doi.org/10.1017/s0041977x00004572.
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Previous dictionaries of Jewish Aramaic (JA) have pursued practical rather than strictly linguistic aims and tried to include lexical material from the whole of Rabbinic literature written in East and West Aramaic as well as in post-Biblical Hebrew. Given that (1) Rabbinic literature is thoroughly infused with Hebrew passages and words commonly used in JA, (2) that the Jewish literary ‘diglossia’ in (East and West) Aramaic may even have developed into ‘pentaglossia’ (i.e. two spoken and literary Aramaic dialects and Hebrew), (3) and that Jewish copyists were more used to the language of the Talmudic Babylonian Aramaic (TBA) and altered many original Palestinian forms accordingly—to mention just three main reasons—it is obvious that earlier lexicographers of JA were entangled in a complex of problems which they were forced to solve practically rather than linguistically. Their works will stand as the great achievements of JA lexicography before the later classifications of JA dialectology took effect.The Altmeister of Aramaic studies, Th. Nöldeke, who is quoted by Michael Sokoloff, author of this first dictionary of Jewish Palestinian Aramaic (JPA), said more than a century ago:One could doubt the propriety of a dictionary of the entire old Rabbinic literature. Namely, it is anathema for linguists to find Hebrew and Aramaic together in one lexicon. But on the other hand, this entire literature, as diverse as it is, stands together.
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Dahamshe, Amer. "Palestinian Arabic versus Israeli Hebrew Place-Names: Comparative Cultural Reading of Landscape Nomenclature and Israeli Renaming Strategies." Journal of Holy Land and Palestine Studies 20, no. 1 (May 2021): 62–82. http://dx.doi.org/10.3366/hlps.2021.0258.
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This article compares Palestinian (Arabic) and Israeli (Hebrew) names of natural features in Palestine/Israel. Based on postcolonial reading and critical toponymy, I argue that despite the dominance of the Jewish nationalist narrative the nomenclature includes ‘intermediate categories’ that attest to subversive linguistic practices, bottom-up communication aspects, and sociocultural realities. These aspects are analysed through five main categories: unification; uniqueness; male rhetoric replacing female identity; sanitization; and linguistic imitation. The article adds to the literature largely focused on the political aspect of the Jewish settlement names that replaced Palestinian names in that it shows how Zionist naming of natural features included the cultural perspectives of the Palestinian names in order to appropriate them for internal Jewish cultural needs.
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Mendelson-Maoz, Adia. "The Fallacy of Analogy and the Risk of Moral Imperialism: Israeli Literature and the Palestinian Other." Humanities 8, no. 3 (July 2, 2019): 119. http://dx.doi.org/10.3390/h8030119.
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This article discusses the role of analogy within the ethics of reading. It examines how Israeli literature uses analogies when reflecting on the Israeli–Palestinian conflict. Many literary texts that depict the Israeli–Palestinian conflict draw analogies between the Israeli Jewish people and the Palestinians, between specific individuals on both sides, or between historical traumas. These analogies are designed to bridge gaps and encourage empathetic reading. This article challenges this role of analogy by arguing that analogies may in fact paint an erroneous picture of symmetrical relations, strengthen victimhood that denies responsibility, and can often lead to “empty empathy.” Analogies may also create a willfully deceptive understanding of the other, while actually maintaining a narcissistic superior stance. Based on philosophical notions put forward by Emmanuel Levinas, this article suggests a different path to ethical understanding in which the literary text, while still enabling analogy, uses other rhetorical devices to create relationships that suspend it and reveal its imposture.
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Hollander, Philip. "Rereading “Decadent” Palestinian Hebrew Literature: The Intersection of Zionism, Masculinity, and Sexuality in Aharon Reuveni's ‘Ad Yerushalayim." AJS Review 39, no. 1 (April 2015): 3–26. http://dx.doi.org/10.1017/s0364009414000622.
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This article asserts that politics motivated Aharon Reuveni to employ representations of psychic fragmentation and dysfunctional social institutions to portray Palestinian Jewish life in his novelistic trilogy‘Ad Yerushalayim. These purportedly decadent representations helped him foreground individual and collective flaws he saw limiting the early twentieth-century Palestinian Jewish community's development and promote norms he saw as conducive to growth. Thus, as examination of the trilogy's central male figures demonstrates, Reuveni advances a Zionist masculinity grounded in introspectiveness and ongoing commitment to the achievement of communally shared goals. To further support this Zionist masculine form, the trilogy categorizes men who pursue homosocial ties with others who don't maintain this masculinity as homosexuals. Thus gender and sexuality are used to coerce male readers into adopting specific behavioral norms. This attention to gender and sexuality's role in early twentieth-century Palestinian Hebrew fiction offers a way to grasp its long-overlooked political character.
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Gohar, Saddik Mohamed. "Pursuing the Zionist Dream on the Palestinian Frontier." Acta Neophilologica 53, no. 1-2 (November 26, 2020): 61–81. http://dx.doi.org/10.4312/an.53.1-2.61-81.
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This paper critically examines Theodore Herzl’s canonical Zionist novel, Altneuland /Old New Land as a frontier narrative which depicts the process of Jewish immigration to Palestine as an inevitable historical process aiming to rescue European Jews from persecution and establish a multi-national Utopia on the land of Palestine. Unlike radical Zionist narratives which underlie the necessity of founding a purely Jewish state in the holy land, Altneuland depicts an egalitarian and cosmopolitan community shared by Jews, Arabs and other races. The paper emphasizes that Herzl’s Zionist project in Altneuland is not an extension of western colonialism par excellence. Herzl’s narrative is a pragmatic appropriation of frontier literature depicting Palestine as a new frontier and promoting a construct of mythology about enthusiastic individuals who thrived in the desert while serving the needs of an enterprising and progressive society. Unlike western colonial narratives which necessitate the elimination of the colonized natives, Herzl’s novel assimilates the indigenous population in the emerging frontier community.
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Fleischmann, Leonie. "The Role of Internal Third-Party Interveners in Civil Resistance Campaigns: The Case of Israeli-Jewish Anti-Occupation Activists." Government and Opposition 56, no. 1 (October 2, 2019): 184–200. http://dx.doi.org/10.1017/gov.2019.27.
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AbstractWhen a non-violent resistance campaign does not have leverage to challenge powerful opponents, third-party intervention has been shown to assist. While the role of external third-party interveners – foreign activists – has been documented, less attention has been given to intervention from members of the dominant population. Drawing from the literature on civil resistance and through the study of Israeli Jews who intervene in Palestinian resistance campaigns against the Israeli military occupation, I argue that intervention from members of the dominant population is strategically desirable. Through an analysis of three Palestinian campaigns, this article identifies that the physical presence of Israeli Jews was needed to ensure the Palestinians could maintain their resistance efforts and presence on the land, despite the repression they faced. Furthermore, the skills and knowledge of the Israelis were needed to help the Palestinians achieve some of their goals, at least in the short term.
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Bharat, Adi S. "Next year in Jerusalem? ‘La nouvelle judéophobie’, neo-crypto-Judaism and the future of French Jews in Éliette Abécassis’s Alyah." French Cultural Studies 29, no. 3 (July 5, 2018): 228–43. http://dx.doi.org/10.1177/0957155818773977.
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Éliette Abécassis, one of the principal flagbearers of a nascent contemporary Jewish-French literature, has written a novel entitled Alyah, which engages in a series of reflections on the future of Jewish life in France. Among other themes, Abécassis tackles the memory of Jewish life in North Africa, especially in Morocco, the relationship between antisemitism and anti-Zionism, the affective value of the Israeli–Palestinian conflict for Jews and Muslims in France, and ‘la nouvelle judéophobie’. In this article, I read Alyah in its socio-political context in order to suggest that, while Abécassis highlights at times the potential for Jewish-Muslim solidarity, the novel ends up reproducing an oppositional, conflictual binary of Jews versus Muslims – something that Maud Mandel has termed a ‘narrative of polarisation’.
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Krylov, A. V. "SOCIAL AND POLITICAL PROTEST THE PALESTINIAN SOCIETY." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 180–97. http://dx.doi.org/10.24833/2071-8160-2015-4-43-180-197.
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This article, perhaps for the first time in Russian scientific and historical literature raises the question of the nature and character of the social protest in the Arab Palestinian society. Even before the creation of the State of Israel in 1948, the Arab population of Palestine entered an active stage of forming national consciousness and identity, which was parallel to the development of pan-Arab national liberation movement. Mass demonstrations of Palestinians in 1920, 1929 and 1936-1939 suggest that the main cause of the protest was the colonial policy of Great Britain, expressed in support the Zionist movement and, as a consequence – the impossibility for the leading Palestinian clans to realize their political ambitions. Taking into account the fact that the Palestinians have shown exceptional tenacity and will in the struggle for national independence, the international community has supported the UN decision to create on the territory of mandated Palestine two States – one Arab and one Jewish. However, due to the Arab-Israeli conflict and other well-known geopolitical reasons, the state of Palestine has not been created till now. Today the Palestinians are divided into four segments: refugees living outside of Palestine in other countries, the Arab population of Israel, the Palestinians in the West Bank and Gaza Strip. In this article the author analyses the situation of the Palestinians on the territory of the historical Palestine and typical forms of protest and discontent in the Palestinian community at present. The article argues that the protest in the Palestinian society, as in the past, has a distinct anti-Israel and anti-Zionist orientation.
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Urian, Dan. "The Image of the Arab in Israeli Theatre—from Competition to Exploitation (1912–1990)." Theatre Research International 17, no. 1 (1992): 46–54. http://dx.doi.org/10.1017/s0307883300015601.
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The Arab, as presented in plays of the early days of settlement, is linked by his manual labour to the land of his birth. He might be primitive and his encounter with the chalutzim may be necessary to improve his situation and show him how the world has progressed, but he is also an example to be copied for his sheer work capability. He is seen as a powerful competitor with the Jewish work-force, due both to his ability to be content with little and to his forced acceptance of meagre wages. Towards the end of this period and for several decades afterwards, the Arab was pushed aside into the fringes of the labour market. Work that was previously thought by the Zionist pioneering ideology to be of utmost importance, was no longer considered as such. As occasionally the Arab image served as a reminder of an ideology of manual labour that no longer existed.The Israeli playwright is a representative of the beliefs and opinions of a particular group in Israeli society; mainly that of the western intelligentsia. Almost all of the playwrights mentioned in this article are from the ranks of the Labour Movement and Zionist tradition. Their attitude regarding Jewish labour and towards the Arabs who do the ‘dirty work’, derives from a yearning for standards and values that had formerly stood at the centre of education and debate for many prominent sectors of Jewish society. From the early 1950s, and particularly after the 1967 war, the ideology of Jewish labour, especially manual labour, became one of mere slogans, symbols, songs and folk dances, or as subject for study matter, but no longer an active component in the life of the Israeli Jewish citizen.From the beginning of the 1970s, but mainly towards the end of that period and continuing into the 1980s, the Israeli playwright saw the driving of the Arab work-force into despised jobs, under degrading conditions of exploitation, as a central cause for the unrest that led to the Palestinian uprising. The image of the exploited Arab was no longer an ideological, nostalgic reminder but, rather, a social time bomb that might explode at any time and fragment the Israeli social and economic structure. It is interesting to compare the reasoning given by the Jewish Israeli playwrights for the outbreak of the Intifada with an Arab-Israeli play staged in 1990 in Nazareth. In The Ninth Wave by Riad Massaraweh, although the playwright describes the labourers that line up daily in the Haifa ‘slave market’ as exploited, degraded and slave labourers, his main emphasis is on the Palestinian longing for national identity. Research too reveals that the nationalistic element and the state of the refugee camps are the most serious causes of the Intifada. Despite this, the Jewish Israeli playwright presents the economic factor as the important one. This discrepancy between the Israeli theatre and Palestinian reality, derives from the playwright's ignorance of, and lack of attempt to study the actuality of the Palestinian population in the occupied territories, as well as their ignorance of the conditions of daily life there. The playwright meets Palestinians in the local (Israeli) cafe or restaurant, on building sites and in other places where the Arabs work and where Jews are not willing to do so. He deals with the problems that bother him and with his target audience, and not necessarily with the problems that bother the Palestinians. However, the Jewish Israeli playwright nonetheless senses the indignity of their exploitation and the dangerous dependency of the Israeli economy on a hostile population, and he tries to express his reservations about this Israeli ‘work schedule’ when he takes refuge on occasion in ideals that no longer exist.
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El-Hussari, Ibrahim A. "Amos Oz in A Tale of Love and Darkness." Language and Dialogue 10, no. 2 (September 4, 2020): 271–89. http://dx.doi.org/10.1075/ld.00069.elh.
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Abstract This paper looks at the call for a dialogue underlying Amos Oz’s autobiographical novel A Tale of Love and Darkness.1 As a peace activist,2 Oz depicts the Arab Palestinian under Israeli military occupation as a victim and reintroduces himself as a new, unorthodox Jew. In this context, the paper approaches the author-narrator’s message calling for a dialogue with the Palestinian other, albeit through a Chekhovian solution to an existentialist conflict entangling both the Arabs and the Jews over the Question of Palestine. Thanks to the complicity between the Western Colonial Project3 and the Zionist plan to create a Jewish homeland in Palestine, most of the Palestinian population was expelled and dispossessed. Oz condemns that complicity and stands out as a Jewish voice for peace. His narrative discourse implies that he is crossing a minefield while trying to help resuscitate the current stale-mate peace process in the Middle East.
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Bunis, Ivri J. "Palestinian Amoraic Hebrew As A Living Vernacular: An Indication From Morphosyntax." Journal of Semitic Studies 65, no. 2 (September 1, 2020): 319–418. http://dx.doi.org/10.1093/jss/fgaa027.
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Abstract Presently, most scholars hold that the linguistic status of Rabbinic Hebrew from Byzantine Palestine (380-640 ce) is that of a dead literary language, influenced by Aramaic and earlier varieties of Hebrew, and that Hebrew had already died out as a spoken vernacular in the second or early third century ce. The sources for this variety are rabbinic texts produced by the Palestinian Amoraim and to a lesser degree, epigraphy. The article challenges this view, claiming that such opinions have not been based on a systematic morphosyntactic examination of Palestinian Amoraic Hebrew. The article presents such an analysis of a morphosyntactic structure, namely, pseudo-coordinated verb pairs. Two sub-structures are examined: (I) imperative + imperative and (II) imperative + yiqtol, in Palestinian Amoraic Hebrew, Tannaitic Hebrew, Biblical Hebrew and Jewish Palestinian Aramaic. Palestinian Amoraic Hebrew is found to clearly align with Tannaitic Hebrew, and not Biblical Hebrew and Jewish Palestinian Aramaic.
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Amara, Muhammad. "My Enemy, My Neighbour: Characteristics and Challenges of Arabic Instruction in Israeli-Jewish Society." Journal of Holy Land and Palestine Studies 20, no. 1 (May 2021): 28–44. http://dx.doi.org/10.3366/hlps.2021.0256.
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This article examines Arabic instruction in Israeli Hebrew schools with regard to the political, social, cultural, historical and pedagogical issues shaping it. It examines challenges facing Arabic instruction in Israel's education system, emphasising the dissonance between potential benefits of studying Arabic and its overall marginalised status in Israel. This article argues that that the main factors shaping Arabic instruction in Israeli-Jewish schools since 1948 are official security considerations and security claims — Arabic is studied as the language of the enemy and not the neighbour. A radical policy shift is required to ‘civilianise’ and demilitarise Arabic instruction and transform it into a bridge for understanding between Israeli-Jews, Palestinian-Arab citizens of Israel, in particular, the Palestinians, in general, as well as Israel's Arab neighbours in the Middle East.
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Meishar, Naama. "Up/Rooting: Breaching Landscape Architecture in the Jewish-Arab City." AJS Review 41, no. 1 (April 2017): 89–109. http://dx.doi.org/10.1017/s0364009417000101.
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This article portrays and theorizes a new utterance of landscape architecture within Israeli Jewish-Arab urbanity, which aims to represent the prolonged and multifaceted Palestinian urban loss since 1948 in the design of a major city park. The analysis of design discourses at Jaffa Slope Park examines differing Israeli and Palestinian landscape sign systems. Dominant and breaching landscape architecture utterances in the constructed landscape of the park will be interpreted and theorized in the context of the discursive landscape sign systems, together with the local post-1948 history of urban institutional ruination and planning. The park's design involves both the intensive use and destabilization of a traditional Zionist/Israeli landscape mold that aims at greening’Ereẓ Yisra'eland at concealing ruined pre-1948 Palestinian locales under green shields. Through a close reading of the park's landscape, the paper explores ethical, political, and allegorical utterances of landscape architecture, immersed in both Israeli and Palestinian landscape semiotics, yet undermining these sign systems at the same time.
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Rossen, Rebecca. "Uneasy Duets: Contemporary American Dances about Israel and the Mideast Crisis." TDR/The Drama Review 55, no. 3 (September 2011): 40–49. http://dx.doi.org/10.1162/dram_a_00093.
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Jewish choreographers have consistently created dances that embody the shifting role of Israel in American Jewish life. Countering the Zionism of mid-century dances about Israel, contemporary Jewish American choreographers such as Liz Lerman and Kristen Smiarowski actively question the ideology of unconditional support, deftly grapple with the Israeli-Palestinian conflict, and situate performance as an opportunity for activism, inquiry, and debate.
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Teixeira Francisco e Gontijo, Luisa, Amanda Mendes Clemente Vilella, Rafaela Tonholli Pinho, Angíe Ramirez Reyes, Nasrallah Almassri, and Raquel Bandeira da Silva. "PALESTINE AND ISRAEL: IMPACT OF 73 YEARS OF COLONIALISM, APARTHEID AND GENOCIDE." Brazilian Journal of Global Health 2, no. 5 (November 27, 2021): 30–32. http://dx.doi.org/10.56242/globalhealth;2021;2;5;30-32.
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OBJECTIVE: Occupation of Palestine was structured through a colonialist and orientalist discourse. Since 1948, Israeli policies have generated a wide range of abuses against Palestinians. This work aimed to analyze the impacts on the health and quality of life of Palestinians resulting from the Israeli occupation METHODS: Narrative Review of literature about impacts caused by the Israel occupation on Palestinians’ health and quality of life. RESULTS: Palestine has 2.45 million people that requires some form of humanitarian assistance. The current situation is due to constant invasion of Palestinian territories by Jewish settlements and the rigid control of conquered territories, which prevents the population from accessing basic rights such as health and food. CONCLUSION: International humanitarian aid will not be enough to minimize the inequality experienced in the region, which is caused by the political context of coloniality and apartheid in the region.
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Bockmuehl, Markus. "Creatio ex nihiloin Palestinian Judaism and Early Christianity." Scottish Journal of Theology 65, no. 3 (July 27, 2012): 253–70. http://dx.doi.org/10.1017/s0036930612000105.
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AbstractRecent decades have witnessed a near-consensus of critical opinion (1) that the idea of God's creation of matter ‘out of nothing’ is not affirmed in scripture, but instead (2) originated in a second-century Christian reaction against Gnosticism's convictions about matter as evil and creation as the work of an inferior Demiurge. (3) Judaism's interest, by contrast, was generally deemed late and philosophically derivative or epiphenomenal upon Christian ideas. This essay re-examines all three convictions with particular reference to the biblical creation accounts in Palestinian Jewish reception. After highlighting certain interpretative features in the ancient versions of Genesis 1, this study explores the reception of such ideas in texts like the Dead Sea Scrolls and early rabbinic literature. It is clear that the typically cited proof texts from biblical or deutero-canonical books indeed do not yield clear confirmation of the doctrine they have sometimes been said to prove. Genesis was understood even in antiquity to be somewhat ambiguous on this point, and merely to say that creation gave shape to formlessness need not entail anycreatio ex nihilo. This much seems uncontroversial. Nevertheless, closer examination also shows that the Scrolls and the rabbis do consistently affirm Israel's God as the creator ofallthings, explicitly including matter itself. Graeco-Roman antiquity axiomatically accepted that ‘nothing comes from nothing’, which also meant the pre-existence of matter. To be sure, the conceptual terminology of ‘nothingness’ came relatively late to Christians, and even later to Jews. Yet the substantive concern for God's free creation of the world without recourse to pre-existing matter is repeatedly affirmed in pre-Christian Jewish texts, and constitutes perhaps the single most important building block for the emergence of an explicit doctrine of ‘creation out of nothing’. In its Jewish and Christian origins, therefore, the idea ofcreatio ex nihiloaffirms creation's comprehensive contingency on the Creator's sovereignty and freedom. This in fact is a point which has been rightly and repeatedly accented in both historic and modern Christian theology on this subject (e.g. by K. Barth and E. Brunner, J. Moltmann and C. Gunton). Well before its explicit articulation in dialogue with Hellenistic philosophy, the doctrine of God's creation of all matter was rooted in biblical texts and their Jewish interpretation, which in turn came to be refined and enriched through Christian–Jewish dialogue and controversy.
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Schremer, Adiel. "Thinking about Belonging in Early Rabbinic Literature: Proselytes, Apostates, and “Children of Israel,” or: Does It Make Sense to Speak of Early Rabbinic Orthodoxy?" Journal for the Study of Judaism 43, no. 2 (2012): 249–75. http://dx.doi.org/10.1163/157006312x637874.
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Abstract This paper offers a modest contribution to the discussion of the rabbinic construction of Jewish identity in Tannaitic times, by showing that in the few occasions in which early rabbinic texts relate to the question of belonging in the Jewish community they do not consider belief as a relevant category for the discussion. This, I suggest, indicates that for Palestinian rabbis of the first, second, and early third century, Jewish identity was not a matter of belief and doctrine. Rather, it was either a matter of birth and descent, or a matter of loyalty to the covenant.
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Buisch, Pauline Paris. "The Rest of Her Offspring." Novum Testamentum 60, no. 4 (September 11, 2018): 386–401. http://dx.doi.org/10.1163/15685365-12341614.
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Abstract This paper demonstrates that a number of striking similarities between the expansion of Gen 3:15 found in the Palestinian Targums and the drama of Revelation 12 indicates that both are derived from the same Jewish tradition that interprets Gen 3:15 messianically. The implications of such a study are threefold. First, the primary intertext for Revelation 12 should be understood as Gen 3:15. Second, such a relationship between the New Testament and the Targumic traditions indicates that the Palestinian Targums should not be neglected in New Testament studies, as has been the recent trend. Finally, the so-called protoevangelium is ultimately a Christian adaptation of a Jewish messianic interpretation of Gen 3:15.
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Levine, Baruch A. "Scholarly Dictionaries of Two Dialects of Jewish Aramaic." AJS Review 29, no. 1 (April 2005): 131–44. http://dx.doi.org/10.1017/s0364009405000073.
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The two dictionaries under review represent the product of decades of assiduous research and persistent effort on the part of Professor Michael Sokoloff of Bar Ilan University. Previoiusly, he has contributed major works in the Aramaic field in collaboration with other scholars. There is, first of all, A Corpus of Christian Palestinian Aramaic (Gröningen: Styx Publications, 1997), a multivolume edition of texts prepared in collaboration with Christa Müller-Kessler. This was followed by a Hebrew work, [Jewish Palestinian Aramaic Poetry from Late Antiquity] (Jerusalem: Israel Academy of the Sciences and Humanities, 1999), prepared in collaboration with Joseph Yahalom. However, the dictionaries reviewed here, which represent his most ambitious projects, bear his name alone, with only technical and electronic assistance in their actual preparation provided on the part of others. Sokoloff has also published A Dictionary of Judean Aramaic (Ramat Gan: Bar Ilan University, 2003), covering sources from 150 BCE to 200 CE, which includes the rich material preserved in the Aramaic papyri from the Judean Desert.
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WILSON, CHRIS. "PETITIONS AND PATHWAYS TO THE ASYLUM IN BRITISH MANDATE PALESTINE, 1930–1948." Historical Journal 62, no. 2 (July 20, 2018): 451–71. http://dx.doi.org/10.1017/s0018246x18000092.
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AbstractThis article draws on a collection of petitions by Palestinian Arabs and Jews to explore how families negotiated the admission of mentally ill relatives into government mental institutions under the British mandate between 1930 and 1948. In contrast to the conclusions of the existing literature, which focuses largely on the development of parallel Jewish institutions as establishing the foundations of the Israeli health system, these petitions reveal that the trajectories of both Arab and Jewish mentally ill were complex, traversing domestic, private, and government contexts in highly contingent ways. The second part of this article examines the petitions themselves as dense moments of engagement by Palestinian Arabs and Jews with the British mandate, in which the anxieties and priorities of the mandate were strategically re-deployed in order to secure admission into chronically underfunded and overcrowded institutions. Petitioners also sought to mobilize other actors, often within the state itself, as intercessors, a strategy which attempted to thread together state and society in a meaningful and advantageous way at a time when both seemed to be unravelling. Taken together, these pathways and petitions foreground the space of interaction between the British mandate and its subjects, thereby offering new perspectives on both.
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Bonesho, Catherine E. "The Terror of Time: The Festival of Dionysus and Saturnalia in Jewish Responses to Foreign Rule." Journal for the Study of Judaism 51, no. 2 (May 4, 2020): 151–78. http://dx.doi.org/10.1163/15700631-bja10002.
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Abstract Proper observance of festivals is a major concern in early Jewish literature, but the festivals of the gentiles also figure prominently in this period. Two such festivals are the Greek Festival of Dionysus, described in Second Maccabees, and the Roman festival of Saturnalia, described in the Palestinian Talmud. I show the varied ways in which the authors of these texts, members of different groups, with different textual practices, and living centuries apart, problematize foreign holidays in their responses to imperial rule. Though the polemic against gentiles is heightened in both texts, the epitomator primarily problematizes the Festival of Dionysus because its observance is a violation of ancestral law, while the Palestinian Amoraim stress Saturnalia’s status as a Roman holiday. The different emphases in these discussions of gentile festivals distinguish the prerogatives of these two Jewish communities, their understandings of gentile festivals, and their respective responses to Greek and Roman hegemony.
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Bhayro, Siam, and Michael Sokoloff. "A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period." Journal of Biblical Literature 123, no. 2 (2004): 382. http://dx.doi.org/10.2307/3267961.
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Fine, Steven. "Menorahs in Color: Polychromy in Jewish Visual Culture of Roman Antiquity." Images 6, no. 1 (2012): 3–25. http://dx.doi.org/10.1163/18718000-12340001.
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Abstract In recent years, polychromy has developed as a significant area of research in the study of classical art. This essay explores the significance of this work for interpreting Jewish visual culture during Roman antiquity, through the focal lens of the Arch of Titus Digital Restoration Project. In July 2012, this project discovered that the Arch of Titus menorah was originally colored with yellow ochre paint. The article begins by presenting the general field of polychromy research, which has developed in recent years and resulted in significant museum exhibitions in Europe and the US. It then turns to resistance to polychromy studies among art historians, often called “chromophobia,” and to uniquely Jewish early twentieth-century variants that claimed that Jews were especially prone to colorblindness. After surveying earlier research on polychromy in Jewish contexts, we turn to polychromy in ancient Palestinian synagogue literature and art. Finally, the article explores the significance of polychromy for the study of the Arch of Titus menorah panel, and more broadly considers the importance of polychromy studies for contextualizing Jewish attitudes toward Roman religious art (avodah zarah).
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Amarat, Mahmoud. "The Story "Bedouins of Jewish Origin" by Rachel Yanait Ben-Zvi: A Content Analysis with a Translation of the Story into Arabic." Dirasat: Human and Social Sciences 49, no. 6 (November 30, 2022): 26–42. http://dx.doi.org/10.35516/hum.v49i6.3688.
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After its occupation of Arab territory, the Zionist movement sought to destroy every Arab aspect. It has also attempted to erase, falsify and rewrite history in a manner consistent with its aspirations and goals in addition to obliterating the Palestinian and Arab identity. This movement has recruited Hebrew Literature to serve its Zionist purposes and to achieve its goals. This study came to highlight one of these Zionist theses, which claims that the origins of majority of Palestinian peasants and some tribes in eastern Jordan belong to a Jewish origin, and that they were forced to convert to Islam. The Israeli writer Rachel Yinnait Ben-Zvi has adopted this proposition in many of her writings, including her story "Bedouins of Jewish Origin". In its first part, the present study addresses the Zionist claims about the origin of the Palestinian farmers as well as the Bedul and Liathneh tribes. As for the second part, it is devoted to the study of Rachel Yannait’s biography, the content of her story, as well as its translation into Arabic. The researcher concluded his study with a presentation of the most important results of the study.
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Felton-Dansky, Miriam. "Clamorous Voices: Seven Jewish Children and Its Proliferating Publics." TDR/The Drama Review 55, no. 3 (September 2011): 156–64. http://dx.doi.org/10.1162/dram_a_00106.
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How can a play go viral? Following its 2009 premiere at London's Royal Court Theatre, Caryl Churchill's Seven Jewish Children—a politically provocative mini-drama staging the contested history of Israeli-Palestinian relations—did just that, spawning counter-plays and performative revisions that proliferated worldwide, in physical theatres and in the internet's intangible arena.
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Bharat, Adi Saleem. "The politics of nostalgia and pessimism." Francosphères 9, no. 2 (December 1, 2020): 167–91. http://dx.doi.org/10.3828/franc.2020.15.
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This article provides a sociopolitical and historical analysis of Thierry Cohen’s novel Avant la haine (2015) in order to ascertain how this novel negotiates Jewish and Muslim identities and the category of ‘Jewish-Muslim relations’ and broader, more dominant representations of these identities and relations. In doing so, I show how literary interventions into the question of Jewish-Muslim relations and their representations may both challenge and reaffirm polarizing discourses of Jewish-Muslim tension more broadly found in contemporary French society. Most significantly, this novel is steeped in pessimism or at the very least a pessimistic optimism when it comes to perceiving Jewish-Muslim presents and futures. This sense of pessimism suggests the difficulty of articulating counter-narratives in a contemporary context that consistently emphasizes Jewish-Muslim polarization, overdetermined by theories of a new Muslim antisemitism and an importation of the Israeli-Palestinian conflict. This article’s conclusions are not meant to apply to all literary productions on Jewish-Muslim (or inter-ethnic/-religious) relations, but rather to be exploratory in nature, i.e. to suggest how literature may mediate and navigate intergroup relations that are presented as polarized and tense in broader media and political discourses.
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Williamson, H. G. M., and M. Sokoloff. "A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period." Vetus Testamentum 42, no. 2 (April 1992): 281. http://dx.doi.org/10.2307/1519520.
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McDonald, David A. "Imaginaries of Exile and Emergence in Israeli Jewish and Palestinian Hip Hop." TDR/The Drama Review 57, no. 3 (September 2013): 69–87. http://dx.doi.org/10.1162/dram_a_00280.
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The landscape of hip hop among Jewish and Palestinian communities in Israel may be understood as the performative interplay of two discursive strategies: exile and emergence. The shift from exile to emergence, embodied in the work of several contemporary hip hop artists, offers a unique reimagining of the Israeli nation-state and provides opportunities for interrogating the dynamics of power and performance in Israel/Palestine.
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Gazit, Nir. "Military (Non-)Policing in the Occupied Territories." Israel Studies Review 35, no. 2 (September 1, 2020): 77–100. http://dx.doi.org/10.3167/isr.2020.350206.
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Since 1967, the Israel Defense Forces (IDF) have been engaged in various military missions in the Occupied Palestinian Territories, including occasional high-intensity fighting and counter-insurgency, as well as civilian duties, such as administration and policing. While existing literature emphasizes the organizational and professional burden this combination of duties places on the military, the actual forces that shape soldiers’ policing practices in the field remain largely unexamined. The present article offers a micro-sociological examination of the patterns of military policing implemented by Israeli soldiers in the West Bank. It explores the social and political forces that shape soldiers’ ‘logics of action’ and demonstrates the reciprocal relations between the IDF’s disparate modes of policing of Jewish settlers and Palestinians. Three clusters of factors shape these interrelations: the relationships between soldiers and settlers, the blurring between ‘security’ and ‘civilian’ missions, and situational variables. The research for this article was conducted between 2004 and 2018.
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Quick, Laura. "‘She Made Herself up Provocatively for the Charming of the Eyes of Men’ (Jdt. 10.4): Cosmetics and Body Adornment in the Stories of Judith and Susanna." Journal for the Study of the Pseudepigrapha 28, no. 3 (March 2019): 215–36. http://dx.doi.org/10.1177/0951820719832449.
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The use of cosmetics and body adornment in order to decorate and beautify oneself is an almost universal part of the human experience. This was also true of the ancient Palestinian culture that gave rise to the Hebrew Bible and early Jewish literature. Despite this, cosmetics and their function in the narratives in which they feature is an understudied subject within the academic scholarship of biblical literature. This article discusses the use of cosmetics in biblical and Jewish-Hellenistic texts, demonstrating that cosmetics were associated with immoral behavior and illicit sexual practices. Nevertheless, in the stories of Judith and Susanna, these characters apparently receive no such censure for applying cosmetic oil. By considering the use of cosmetics akin to a speech act, able to communicate something specific about one's social or sexual status, this article provides a new access to understanding these narratives and the characterisations of their female heroines.
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Koren, Yedidah. "“Look through Your Book and Make Me a Perfect Match”: Talking about Genealogy in Amoraic Palestine and Babylonia." Journal for the Study of Judaism 49, no. 3 (April 2, 2018): 417–48. http://dx.doi.org/10.1163/15700631-12491089.
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AbstractRabbinic literature is concerned with lineage when determining appropriate marital partners. For the rabbis, not all Jews may marry all other Jews. Some Jews have a lower lineage status and may only marry others of similar status. Scholars have assumed that the Amoraim of Babylonia were more stringent towards matters of lineage than their Palestinian counterparts. However, the talmudic sources themselves do not neatly fit with this dichotomy. Additionally, this generalization does not capture the variety of ways that the Amoraim perceived lineage. In this article, I propose a shift of focus towards the different terminologies and discourses in Amoraic sources, which provide a richer understanding of the ways in which they viewed genealogy, and wished to shape it. These terminologies reflect different ways in which the rabbis constructed the idea of a Jewish people, and its components.
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Lavee, Moshe. "The ‘Tractate’ of Conversion—BT Yeb. 46‐48 and the Evolution of Conversion Procedure." European Journal of Jewish Studies 4, no. 2 (2010): 169–213. http://dx.doi.org/10.1163/102599911x573332.
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AbstractTractate Yebamoth of the Babylonian Talmud contains a long unit devoted to the procedure of conversion (Yeb 46a‐48b). Form analysis of the unit reveals its design as a ‘tractate within a tractate.’ The unit is a collection of discussions on baraitas. It follows various literary conventions, such as placing a full description of the procedure towards the end and concluding with haggadic material and a verse of comfort. A variety of methods are applied in order to identify the unique Babylonian tendencies documented in this unit. Synoptic comparison to tannaitic parallels demonstrates the growing stringency and institutionalization of the rabbinic conversion procedure. A common structural feature of each discussion is the ending with an amoraic statement that reassure the halakhic validation of the stringent views. Stammaitic comments and the overall literary structure of the unit also seem to confirm this tendency.This unit demonstrates Babylonian efforts to further reinforce the boundaries of Jewish identity. The traditions as preserved in this unit show that Babylonian proclivities were gradually attributed to earlier Palestinian authorities. The most prominent example is the institution of the court for conversion. This is a Babylonian construct, systematically presented in places where it is missing in Palestinian rabbinic sources. In our unit it is also attributed to early Palestinain amora’im, and even to a tanna. Not only did the Babylonian sages change the model of conversion from witnessed circumcision (and later immersion) to court controlled procedure, they also projected their innovations onto earlier generations.
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Sa'di, Ahmad H. "Communism and Zionism in Palestine-Israel: A Troubled Legacy." Holy Land Studies 9, no. 2 (November 2010): 169–83. http://dx.doi.org/10.3366/hls.2010.0103.
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The political marginalisation of the Palestinians inside Israel between 1948 and 1977 has been widely discussed in the literature. The Israeli Communist Party is often credited with being the sole political organisation which gave an outlet during this period to the critical and oppositional political, literary and artistic activities of the Palestinian citizens of Israel. The Party organs in particular have done their utmost to popularise this claim, which has also become an article of faith for many Arab left-wing intellectuals. The question tackled in this article is: why did the Israeli State grant a margin of freedom to the Communist Party during this period, while denying it to every single Palestinian organisation inside Israel? I discussed this question at a conference on the Left in Palestine held at SOAS in February 2010. While the reader will be spared here the details of the subsequent personal accusations levelled against me in the organs of the Communist Party, I argue here (as in my SOAS paper) that the Communist Party was given this freedom of action for a range of reasons and in particular those to do with the Soviet support for the establishment of Israel and the important pro-Zionist role played the Communist Party during the 1948 War for Palestine. Other reasons are related to the endorsement by the Communist Party of Zionism's tenets and claims in support of the establishment of a Jewish state in Palestine, including the ‘modernising’ nature of the Zionist project.
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CHARLES, J. DARYL. "The Use of Tradition-Material in the Epistle of Jude." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 1–14. http://dx.doi.org/10.2307/26422099.
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Abstract The history of the interpretation of Jude, broadly speaking, is one of omission or misunderstanding. Most commentary on the epistle over the last hundred years, while being highly derivative in nature, has lacked thoughtful inquiry. One factor that has discouraged serious study is the writer's use of OT and extrabiblical tradition-material. Surviving Jewish literature from the last two centuries B.C. and first century A.D. is decisive in helping to explain the religious thought-world reflected in the NT. This is particularly the case in Jude. The use of Jewish tradition-material in the epistle invites the reader to give attention to the writer's exegetical methodology— a methodology owing to a distinctly Palestinian Jewish-Christian cultural milieu. In Jude, significant theological truth is wrapped in literary arguments of the day. Literary sources, all part of a well-calculated literary strategy, are marshalled for the purpose of addressing urgent pastoral need. Lessons from the past bear forcefully on the present as a means of admonishing the Christian community.
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CHARLES, J. DARYL. "The Use of Tradition-Material in the Epistle of Jude." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 1–14. http://dx.doi.org/10.5325/bullbiblrese.4.1.0001.
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Abstract The history of the interpretation of Jude, broadly speaking, is one of omission or misunderstanding. Most commentary on the epistle over the last hundred years, while being highly derivative in nature, has lacked thoughtful inquiry. One factor that has discouraged serious study is the writer's use of OT and extrabiblical tradition-material. Surviving Jewish literature from the last two centuries B.C. and first century A.D. is decisive in helping to explain the religious thought-world reflected in the NT. This is particularly the case in Jude. The use of Jewish tradition-material in the epistle invites the reader to give attention to the writer's exegetical methodology— a methodology owing to a distinctly Palestinian Jewish-Christian cultural milieu. In Jude, significant theological truth is wrapped in literary arguments of the day. Literary sources, all part of a well-calculated literary strategy, are marshalled for the purpose of addressing urgent pastoral need. Lessons from the past bear forcefully on the present as a means of admonishing the Christian community.
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Keshet, Yael, and Ariela Popper-Giveon. "Experiences of Jewish and Arab Healthcare Practitioners Treating Terrorists in Israel." Violence and Victims 35, no. 5 (October 1, 2020): 674–89. http://dx.doi.org/10.1891/vv-d-19-00098.
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The growing number of terror attacks worldwide draws attention to the difficulties that healthcare practitioners experience when they treat terrorists or suspected terrorists. Research literature on the challenges faced by healthcare practitioners treating terrorists in conflict areas is limited. In-depth interviews were conducted during 2016–2017 with 50 Jewish and Arab healthcare practitioners (managers, physicians, and nurses) employed in 11 public hospitals in Israel, who treat Palestinian terrorists and security prisoners, in the context of a prolonged and violent national conflict. Jewish practitioners find it emotionally difficult to treat terrorists and security prisoners. They face an ethical dilemma when called upon to save the lives of those who took life and find themselves identifying with the victims. Arab practitioners identify with both sides of the conflict. Three coping strategies were described: maintaining a humanistic standpoint; adherence to a standard of detached professionalism; and refusal to treat terrorists and security prisoners.
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Sultana, Summer, Sabir Ijaz, and Mubasshar Hassan Jafri. "UNIVERSAL HUMAN RIGHTS DECLARATION: RIGHT TO RETURN OF PALESTINIAN REFUGEES." Journal of Social Sciences and Humanities 58, no. 2 (December 31, 2019): 71–86. http://dx.doi.org/10.46568/jssh.v58i2.7.
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For over last 70 years, the concept of "return" attained primary focus for the national narrative of Palestinian struggle against devastating conditions, categorized as (i) eviction from ancestral homeland, (ii) diffusion in all aspects and (iii) reconstitution of national unity. However, the very idea create fears among Israelis regarding their authority of whole Zionist enterprise, as well as demographic stability of Arab-Jewish ventures, with regards to the return of large number of Palestinians to their own places or any other part in Palestine. Discrimination in opposition to Palestinians is no longer perpetrated fully by Israeli state, but common to its society, as well. Our article is an answer to the complicated question: Can refugees along with other displaced victims ever claim their right in entering Israel and Palestine, since this State includes Gaza and West Bank territories? Various articles have made an attempt to clarify the matter through some internal laws and have also interpreted the rights mentioned in ‘International Covenants on Civil and Political Rights’, particularly while clarifying the idea evolved from the typical term: 'his own country’. The article focuses on the viable first point, specifically on the claim as a right of the Diasporas return to the formerly called ‘Palestine’. Various resources are utilised for the purpose of the research. This includes books, scholarly researched articles and newspapers etc. The study is analytical in nature and based on qualitative research method. Most of the literature used for the article is Secondary. The conclusion drawn in precise manner is that the intentions are blended in repeated violations of human rights, along with ethnic and religious refining and various innumerable deficiencies, and try to become regularly involved in sensitive issues. This turned out to be disheartening for the people living there as no efforts are made for a truthful resolution.
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Fleck, Einav. "The Function of ’aṮmāhā in Genesis Rabbah." Journal of Semitic Studies 64, no. 2 (August 23, 2019): 457–80. http://dx.doi.org/10.1093/jss/fgz006.
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Abstract The meaning and use of the Jewish Palestinian Aramaic word (‘astonishment‘) have been discussed only briefly in scholarly literature. The present article examines its use and seeks to demonstrate that most of its occurrences mark two specific types of questions: (1) rhetorical questions and (2) conducive questions. In these functions it is similar to the Zawgā ‘elāyā in New Testament Peshitta manuscripts. We conclude that was not intended to be pronounced, nor did it function as a standard punctuation mark, but rather was a marker for a specific pragmatic feature, i.e. questions that are not requests for information. Additionally, it may have developed a secondary asseverative usage.
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Qaraya, Bashir Abul. "Al-Aqsa Mosque and The Third Palestinian Intifada." GATR Global Journal of Business and Social Science Review (GJBSSR) Vol.5(3) Jul-Sep 2017 5, no. 3 (June 14, 2017): 14–136. http://dx.doi.org/10.35609/gjbssr.2017.5.3(15).
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Objective - This paper highlights the threats that Al-Aqsa Mosque is exposed from the Zionist entity. It seeks to recognize the gradual Judaizing attempts that are being implemented on the factual level. In more comprehensive frameworks, the paper also addresses the Judaizing of Jerusalem science occupying the sacred city in 1967. There is no doubt that these Zionist practices have led to igniting a third Intifada. This paper examines the evolution of active power's map and their interactions, which includes: The Israeli occupation authority, Jewish religious groups, the Palestinian Authority, the Palestinian militant factions, Fatah and Hamas, The Palestinian people, the Arab regimes, and the Arab peoples. The paper is interested in analysing the Palestinian political differences and the evolution of political situations in the Arab region. The paper also addresses the impact of the Arab situations on the Israeli political behaviour and the extent to which the region is passing through an appropriate opportunity toward more Zionist violations and accelerating the Judaizing of the Holy City, which include the Islamic sanctities and the Palestinian suburbs of Jerusalem, the native people of the city. The paper also covers the developments and the new phenomena in particular, and at the forefront the rise of Palestinian Intifada's phenomenon which called: the third Intifada. Methodology/Technique - The study reviews previous literature. Findings - The paper concludes at the end of the analysis to provide a vision for the future of contemplative Al-Aqsa mosque, runs from two visions; one is pessimistic and the other is optimistic. Every approach has its private determinants, on the safe level in particular, which related to the Palestinian, Arab and Islamic reality. Novelty - Accordingly, this paper will analyse four topics: Judaizing of Jerusalem, threats of Judaizing Al-Aqsa Mosque, the rise of the Intifada's phenomenon, and the future of Al-Aqsa Mosque. Type of Paper: Review Keywords: Mosque; Aqsa Mosque; Jerusalem; Arab Israeli Conflict; Judaize; Intifada; Theoretical Models; Islamic Political Thought; Political Theory; Political Science. JEL Classification: F51, F53.
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Ginat, Rami. "Jewish Identities in the Arab Middle East: The Case of Egypt in Retrospect." International Journal of Middle East Studies 46, no. 3 (July 18, 2014): 593–96. http://dx.doi.org/10.1017/s0020743814000646.
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Much work has been done in recent decades on the histories of the Jews of Arab lands across a variety of time periods, reflecting an increasing interest in the historical past of the Jews of the “Orient.” While diverse, this literature may be divided into several general groups. The first comprises studies written by Western and Israeli scholars and encompasses a broad spectrum of Arabic-speaking countries. This literature has explored, among other things, issues relating to the way of life and administration of ethnically and culturally diverse Jewish communities, their approaches to Zionism and the question of their national identities, their positions regarding the Zionist–Israeli–Arab conflict in its various phases, and the phenomena of anti-Semitism, particularly in light of the increasing escalation of the conflict. It includes works by Israeli intellectuals of Mizrahi heritage, some of whom came together in the late 1990s in a sociopolitical dissident movement known as the Mizrahi Democratic Rainbow Coalition. The target audience of this movement was Mizrahi Jews: refugees and emigrants from Arab countries as well as their second- and third-generation offspring. The movement, which was not ideologically homogeneous (particularly regarding approaches to the resolution of the Israeli–Palestinian conflict), took a postcolonialist approach to the Zionist narrative and enterprise, and was critical of the entrenchment of the Ashkenazi (European-extraction) Jews among the elites of the emerging Israeli society. The movement had scant success in reaching its target population: the majority of Mizrahi/Sephardi Jews living in Israel. Nevertheless, it brought to the fore the historical socioeconomic injustices that many Jews from Arab countries had experienced since arriving in Israel, whether reluctantly or acquiescently.
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Reich, Bernard. "Menachem Klein. Jerusalem: The Contested City. New York: New York University Press (in association with the Jerusalem Institute for Israel Studies), 2001. viii, 363 pp." AJS Review 29, no. 2 (November 2005): 396–97. http://dx.doi.org/10.1017/s0364009405390179.
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Jerusalem is an ancient venue that has been not only a symbol of peace and a focus of religious belief but also a city of dispute. For centuries, indeed millennia, it has been a magnet for conflict between diverse groups with divergent religious interests and others with competing political and/or national claims. It is sacred to Judaism, Christianity, and Islam and claimed as a national capitol by both Israelis and Palestinian Arabs. Since the mid-1950s it has been a central issue of the Arab–Israeli conflict that emerged to be even more problematic after the Six Day War of 1967, in which Israel gained full control over the entire city that had been divided between it and the Hashemite Kingdom of Jordan in the first Arab–Israeli war of 1948–1949. In recent years it has became the ultimate issue among the final settlement stumbling blocks for an Israeli–Palestinian peace. It has served as a pretext for Osama bin Laden and as a concern for Muslim regimes as diverse as Iran and Saudi Arabia because of Jewish control over Muslim holy places, in this instance the third holiest site in Islam, after Mecca and Medina.
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Simon-Shoshan, Moshe. "Past Continuous: The Yerushalmi’s Account of Honi’s Long Sleep and Its Roots in Second Temple Era Literature." Journal for the Study of Judaism 51, no. 3 (February 17, 2020): 398–431. http://dx.doi.org/10.1163/15700631-12511305.
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Abstract The Palestinian version of the seventy-year sleep of Honi Hamʿagel in y. Taʿanit 3:9 (66d), is an example of a rabbinic narrative deeply rooted in the culture of pre-rabbinic Judaism. Its authors were familiar with three distinct literary-historical traditions found in earlier texts: the depiction of Simon the high priest in Ben Sira; the account of Nehemiah hiding and restoring the fire of the temple altar in 2 Maccabees; and the story of Abimelech’s decades-long nap preserved in 4 Baruch and The History of the Babylonian Captivity. These three traditions were already connected to each other as part of a wider network of texts, traditions, and collective memory about the Babylonian exile and the return to Zion. The creators of the Honi story built on and extended this body of cultural materials, creating an original work about the continuity of Jewish life and tradition from the biblical era to their own.
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Bokser, Baruch M. "Changing Views of Passover and the Meaning of Redemption according to the Palestinian Talmud." AJS Review 10, no. 1 (1985): 1–18. http://dx.doi.org/10.1017/s0364009400001173.
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Gershom Scholem points out that within Judaism the concept of redemption does not merely consist of an abstract feeling but entails a belief in a concrete physical redemption, publicly visible in this world and taking place on the stage of history and within the community. However, it projects the realization of this hope to the future, therefore making Jewish life provisional, incomplete, and unfulfilled—a “life lived in deferment.” The history of the Passover seder illustrates how both aspects of this outlook became expressed in a specific time and place. But it also indicates that the hope was not always projected into the future, for we find people who both believed in a physical redemption and at the same time tried to internalize redemption in their own lives.
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Kayyal, Mahmoud. "From left to right and from right to left." Babel. Revue internationale de la traduction / International Journal of Translation 57, no. 1 (April 19, 2011): 76–98. http://dx.doi.org/10.1075/babel.57.1.05kay.
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The present paper discusses Anton Shammas’s translations of Modern Hebrew literature into Arabic and of Modern Arabic literature into Hebrew. The discussion focuses on the connection between hegemony and translation, particularly in light of the fact that these translations were carried out in the shadow of the political, social and economic hegemony of the Jewish majority over the Arab-Palestinian minority in Israel. Shammas began his translation activities with a series of translations from Hebrew into Arabic, but after establishing his status in Hebrew literature and journalism, he began to translate from Arabic into Hebrew as well. Evidently, this transition entailed a significant change in his translation paradigm and in his attitude toward the culture of the hegemonic majority.<p>His translations from Hebrew into Arabic aimed to preserve and reinforce that hegemony, not only through the direct or indirect involvement of bodies from the source culture and bodies identified with the establishment, but also in the multiple interferences of the Hebrew source language in the Arabic target language, and his disregard for the accepted linguistic, stylistic and ethical norms of the Arab target culture. By contrast, Shammas’s translations from Arabic into Hebrew aimed to challenge the discourse of the hegemonic culture through his meticulous selection of works that represent the oppressed narrative of the Palestinian people and adopting translation policies to enhance acceptability in the target culture, such as non-preservation of the integrity of the source text in the translation, elevation of linguistic and stylistic register in the translated text, and an inclination toward paraphrase.<p>
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Cordoni, Constanza. "Inheriting and Buying a Homeland: The Land of Israel and the Patriarchs." Journal for the Study of Judaism 49, no. 4-5 (June 13, 2018): 551–80. http://dx.doi.org/10.1163/15700631-12493216.
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AbstractAfter 70CE, when Israel was no longer an independent nation in the land of Israel and their cultic center was no longer physically present there, the rabbis of the Palestinian and Babylonian diaspora reflect from different perspectives on the beginning of the story of the land, on what can be called the “homeland myth” of the patriarchal narratives of Scripture. In doing so, they create their own ancestral homeland myth. In this article, two sets of rabbinic texts are examined in order to illustrate how the rabbis refashioned the scriptural myth and produced two versions of a rabbinic ancestral homeland myth. The first group of texts are related to the promise of the land and its fulfilment, the second to the establishment of the first Jewish grave in the promised land.
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FLORENTIN, MOSHE. "Abraham Tal: A Dictionary of Samaritan Aramaic—a review article." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 198–206. http://dx.doi.org/10.1017/s0041977x0400014x.
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This article presents a detailed review of A Dictionary of Samaritan Aramaic (Leiden: Brill, 2000). Samaritan Aramaic (SA) is a Palestinian Aramaic dialect similar to Jewish Aramaic and Christian Aramaic, the two other dialects in use during the first millennium CE in Palestine. Based on the best critical editions of Samaritan texts (for each of them the author initially prepared a comprehensive concordance), it presents the entire vocabulary of SA literature as it is known at present; namely the Samaritan Targum, liturgical poems, midrashic literature and SA material attested in Samaritan texts written in Late Samaritan Hebrew. The article deals with lexicographical issues, such as the method of introducing entries and the scope of the dictionary (e.g. its being a sort of mini-encyclopedia). It focuses mainly on matters relating to SA, such as differences between ancient and late layers of the dialect, lexical loans (from Hebrew, Arabic, Greek and Latin) and influences of Jewish texts (e.g. Onkelos). The scope of the dictionary, its method and, above all, the way its author deals with the vast lexical problems of SA, make it one of the most important contributions to the research into this dialect. It is therefore unsurprising that DSA has already gained an important place on the bookshelves of scholars of other dialects of Aramaic, Hebrew and biblical studies.
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Bashkin, Orit. "The Barbarism from Within—Discourses about Fascism amongst Iraqi and Iraqi-Jewish Communists, 1942-1955." DIE WELT DES ISLAMS 52, no. 3-4 (2012): 400–429. http://dx.doi.org/10.1163/15700607-201200a7.
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This article looks at the changing significations of the word “fascist” within communist discourses in Iraq and in Israel. I do so in order to illustrate how fascism, a concept signifying a political theory conceptualized and practiced in Italy, Germany, and Spain, became a boarder frame of reference to many leftist intellectuals in the Middle East. The articles shows that communist discourses formulated in Iraq during the years 1941-1945 evoked the word “fascist” not only in order to discredit Germany and Italy but also, and more importantly, as a way of critiquing Iraq’s radical pan-Arab nationalists and Iraq’s conservative elites who proclaimed their loyalty to pan-Arabism as well. In other words, the article studies the ways in which Iraqi communist intellectuals, most notably the leader of the Iraqi Communist Party, Fahd, shifted the antifascist global battle to the Iraqi field and used the prodemocratic agenda of the Allies to criticize the absence of social justice and human rights in Iraq, and the Iraqi leadership’s submissive posture toward Britain. As it became clear to Iraqi communists that World War II was nearing its end, and that Iraq would be an important part of the American-British front, criticism of the Iraqi Premier Nūrī al-Saʿīd and his policies grew sharper, and such policies were increasingly identified as “fascist”. Within this context, Fahd equated chauvinist rightwing Iraqi nationalism in its anti-Jewish and anti- Kurdish manifestations with fascism and Nazi racism. I then look at the ways in which Iraqi Jewish communists internalized the party’s localized antifascist agenda. I argue that Iraqi Jewish communists identified rightwing Iraqi nationalism (especially the agenda espoused by a radical pan-Arab Party called al-Istiqlāl) as symptomatic of a fascist ideology. Finally, I demonstrate how Iraqi Jewish communists who migrated to Israel in the years 1950-1951 continued using the word “fascist” in their campaigns against rightwing Jewish nationalism and how this antifascist discourse influenced prominent Palestinian intellectuals