Peter Y. Medding (ed.)
- Published in print:
- 1999
- Published Online:
- October 2011
- ISBN:
- 9780195128208
- eISBN:
- 9780199854592
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195128208.001.0001
- Subject:
- History, History of Religion
How has the Jewish family changed over the course of the 20th century? How has it remained the same? How do Jewish families see themselves — historically, socially, politically, and economically — ...
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How has the Jewish family changed over the course of the 20th century? How has it remained the same? How do Jewish families see themselves — historically, socially, politically, and economically — and how would they like to be seen by others? This volume presents a variety of perspectives on Jewish families coping with life and death in the twentieth century. It is comprised of symposium papers, essays, and review articles of works published on such fundamental subjects as the Holocaust, anti-Semitism, genocide, history, literature, the arts, religion, education, Zionism, Israel, and the Middle East. It will appeal to all students and scholars of the sociocultural history of the Jewish people, especially those interested in the nature of Jewish intermarriage and/or family life, the changing fate of the Orthodox Jewish family, the varied but widespread Americanization of the Jewish family, and similar concerns.Less
How has the Jewish family changed over the course of the 20th century? How has it remained the same? How do Jewish families see themselves — historically, socially, politically, and economically — and how would they like to be seen by others? This volume presents a variety of perspectives on Jewish families coping with life and death in the twentieth century. It is comprised of symposium papers, essays, and review articles of works published on such fundamental subjects as the Holocaust, anti-Semitism, genocide, history, literature, the arts, religion, education, Zionism, Israel, and the Middle East. It will appeal to all students and scholars of the sociocultural history of the Jewish people, especially those interested in the nature of Jewish intermarriage and/or family life, the changing fate of the Orthodox Jewish family, the varied but widespread Americanization of the Jewish family, and similar concerns.
Reuven Firestone
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199860302
- eISBN:
- 9780199950621
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199860302.001.0001
- Subject:
- Religion, Judaism
Holy war, defined for this study as war authorized or even commanded by God, is a fundamental part of biblical religion and a core institution of the Hebrew Bible. Jews of antiquity engaged in wars ...
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Holy war, defined for this study as war authorized or even commanded by God, is a fundamental part of biblical religion and a core institution of the Hebrew Bible. Jews of antiquity engaged in wars considered to be divinely sanctioned, but after crushing defeats against the Roman Empire this kind of response to communal threat became so self-destructive that Jewish leaders devised a means of removing holy war from the repertoire of Jewish political actions. The result was the tendering of two interpretive instruments, normative for nearly two thousand years, which would prevent Jewish zealots from declaring holy war and thus endangering the community. The exegesis was possible within a particular historical context, but times change. The transformations brought about by modernity required Jews to re-examine the traditional rabbinic prohibition against war in the light of the times. Within a hundred years the traditional safeguards were effectively removed for the majority of religious Jews that continued to take Jewish traditional exegesis seriously. This full process, from removing holy war from possibility to reviving holy war as a paradigm for action, is the topic of this study.Less
Holy war, defined for this study as war authorized or even commanded by God, is a fundamental part of biblical religion and a core institution of the Hebrew Bible. Jews of antiquity engaged in wars considered to be divinely sanctioned, but after crushing defeats against the Roman Empire this kind of response to communal threat became so self-destructive that Jewish leaders devised a means of removing holy war from the repertoire of Jewish political actions. The result was the tendering of two interpretive instruments, normative for nearly two thousand years, which would prevent Jewish zealots from declaring holy war and thus endangering the community. The exegesis was possible within a particular historical context, but times change. The transformations brought about by modernity required Jews to re-examine the traditional rabbinic prohibition against war in the light of the times. Within a hundred years the traditional safeguards were effectively removed for the majority of religious Jews that continued to take Jewish traditional exegesis seriously. This full process, from removing holy war from possibility to reviving holy war as a paradigm for action, is the topic of this study.
Philip V. Bohlman
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195178326
- eISBN:
- 9780199869992
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195178326.003.0007
- Subject:
- Music, Ethnomusicology, World Music
The ontologies of Jewish music changed to reflect a transformation of the past into a utopian future at the end of the long nineteenth century, especially as World War I brought about the end of much ...
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The ontologies of Jewish music changed to reflect a transformation of the past into a utopian future at the end of the long nineteenth century, especially as World War I brought about the end of much traditional Jewish life in Europe. New cultural movements swept the Diaspora, not least among them Zionism, both in cultural and in political forms. Jewish music absorbed the images of the new utopias beyond the crisis of modernity: the paradise of a modern Israel; new forms of settlement, such as the collective kibbutz; the pioneer songs that allowed Jews in the Diaspora to sing in Hebrew about the past that had the potential to be the future. The case studies in the chapter include the attempt to create a canon of national Israeli art songs in the 1930s and the endeavors of the first organization cultivating Jewish music in the Yishuv, the World Centre for Jewish Music in Palestine, in the late 1930s.Less
The ontologies of Jewish music changed to reflect a transformation of the past into a utopian future at the end of the long nineteenth century, especially as World War I brought about the end of much traditional Jewish life in Europe. New cultural movements swept the Diaspora, not least among them Zionism, both in cultural and in political forms. Jewish music absorbed the images of the new utopias beyond the crisis of modernity: the paradise of a modern Israel; new forms of settlement, such as the collective kibbutz; the pioneer songs that allowed Jews in the Diaspora to sing in Hebrew about the past that had the potential to be the future. The case studies in the chapter include the attempt to create a canon of national Israeli art songs in the 1930s and the endeavors of the first organization cultivating Jewish music in the Yishuv, the World Centre for Jewish Music in Palestine, in the late 1930s.
Arieh B. Saposnik
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195331219
- eISBN:
- 9780199868100
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195331219.001.0001
- Subject:
- Religion, Judaism
Becoming Hebrew is a study of the ways in which a Zionist national culture was generated in the Jewish Yishuv (prestate community) of Palestine between 1900 and 1914. The book addresses ...
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Becoming Hebrew is a study of the ways in which a Zionist national culture was generated in the Jewish Yishuv (prestate community) of Palestine between 1900 and 1914. The book addresses three principal lacunae in the study of Zionist culture to date. The first of these is chronological. Much of the literature to date has assumed that a distinctive Zionist national culture began to appear in Palestine during the interwar period, whereas Becoming Hebrew argues that its formative period in fact predates the war. Out of this chronological claim emerge the two additional, more conceptually and theoretically substantive, correctives. In the first instance, the book shows that the relationship between the Zionist cultural undertaking and traditional Jewish culture is far more complicated and nuanced than has often been recognized. Joining a new and important historiographical trend, the book suggests further that the Zionist case sheds important light on nationalism generally, which itself emerges in a more complex and dialectical relationship with the religious cultures and traditional societies out of which it grows than has often been acknowledged in much of the now classical literature. Finally, in its conceptualization of “culture” as created in Zionist Palestine, the book synthesizes a literary‐like study of imageries and discourses and a more anthropological examination of observable cultural practices and tangible, public social processes to produce a history of culture as a broad interweaving of many aspects of human life.Less
Becoming Hebrew is a study of the ways in which a Zionist national culture was generated in the Jewish Yishuv (prestate community) of Palestine between 1900 and 1914. The book addresses three principal lacunae in the study of Zionist culture to date. The first of these is chronological. Much of the literature to date has assumed that a distinctive Zionist national culture began to appear in Palestine during the interwar period, whereas Becoming Hebrew argues that its formative period in fact predates the war. Out of this chronological claim emerge the two additional, more conceptually and theoretically substantive, correctives. In the first instance, the book shows that the relationship between the Zionist cultural undertaking and traditional Jewish culture is far more complicated and nuanced than has often been recognized. Joining a new and important historiographical trend, the book suggests further that the Zionist case sheds important light on nationalism generally, which itself emerges in a more complex and dialectical relationship with the religious cultures and traditional societies out of which it grows than has often been acknowledged in much of the now classical literature. Finally, in its conceptualization of “culture” as created in Zionist Palestine, the book synthesizes a literary‐like study of imageries and discourses and a more anthropological examination of observable cultural practices and tangible, public social processes to produce a history of culture as a broad interweaving of many aspects of human life.
Michael Doran
- Published in print:
- 1999
- Published Online:
- October 2011
- ISBN:
- 9780195123616
- eISBN:
- 9780199854530
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195123616.001.0001
- Subject:
- History, Middle East History
This book aims to profoundly alter the accepted version of the history of post-World War II pan-Arabic foreign policy. To this end, it demonstrates the absence of any true pan-Arabic front from the ...
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This book aims to profoundly alter the accepted version of the history of post-World War II pan-Arabic foreign policy. To this end, it demonstrates the absence of any true pan-Arabic front from the very beginning of the Arab League. Reconsidering Cairo's policy decisions during the critical years from 1944 to 1948, it proves that Egyptian national interests were always placed before the united Arab front against Israel. Even while participating in the 1948 war with Israel, Egypt regarded Zionism and the Palestine Question as less important than achieving independence from Britain and thwarting the expansionist aims of Iraq and Jordan. Ultimately, this study is a rethinking of twentieth-century Middle Eastern politics and history, with key implications for both the study of the ongoing Arab-Israeli conflict and the volatile politics of the Middle East in general.Less
This book aims to profoundly alter the accepted version of the history of post-World War II pan-Arabic foreign policy. To this end, it demonstrates the absence of any true pan-Arabic front from the very beginning of the Arab League. Reconsidering Cairo's policy decisions during the critical years from 1944 to 1948, it proves that Egyptian national interests were always placed before the united Arab front against Israel. Even while participating in the 1948 war with Israel, Egypt regarded Zionism and the Palestine Question as less important than achieving independence from Britain and thwarting the expansionist aims of Iraq and Jordan. Ultimately, this study is a rethinking of twentieth-century Middle Eastern politics and history, with key implications for both the study of the ongoing Arab-Israeli conflict and the volatile politics of the Middle East in general.
Arieh Bruce Saposnik
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195331219
- eISBN:
- 9780199868100
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195331219.003.0002
- Subject:
- Religion, Judaism
This chapter explains the book's central foci—the ways in which Zionism's vision of a new Hebrew nation was translated into the concrete institutions, practices, and rituals that generated a national ...
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This chapter explains the book's central foci—the ways in which Zionism's vision of a new Hebrew nation was translated into the concrete institutions, practices, and rituals that generated a national entity in Palestine. This is placed within the context of the existing literature on the history of Zionism and the Jewish community of Palestine and is framed in terms of the implications of this study for understanding nationalism, secularization, and Jewish modernity. In this context, the chapter sets out the three principal areas in which the book seeks to shed new light. These include chronology (an earlier dating of the formative years to the prewar decade); the relationship between the new Hebrew culture of Palestine and traditional Jewish cultures; and a thicker description of what that culture entailed, based in a methodology that incorporates discourse and imagery with praxis and ritual.Less
This chapter explains the book's central foci—the ways in which Zionism's vision of a new Hebrew nation was translated into the concrete institutions, practices, and rituals that generated a national entity in Palestine. This is placed within the context of the existing literature on the history of Zionism and the Jewish community of Palestine and is framed in terms of the implications of this study for understanding nationalism, secularization, and Jewish modernity. In this context, the chapter sets out the three principal areas in which the book seeks to shed new light. These include chronology (an earlier dating of the formative years to the prewar decade); the relationship between the new Hebrew culture of Palestine and traditional Jewish cultures; and a thicker description of what that culture entailed, based in a methodology that incorporates discourse and imagery with praxis and ritual.
Arieh Bruce Saposnik
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195331219
- eISBN:
- 9780199868100
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195331219.003.0006
- Subject:
- Religion, Judaism
This chapter explores competing definitions of “native” Hebrew identity claimed by two distinct social groups: a native generation that had been raised in the Zionist colonies and neighborhoods of ...
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This chapter explores competing definitions of “native” Hebrew identity claimed by two distinct social groups: a native generation that had been raised in the Zionist colonies and neighborhoods of the “first Aliya” and a group of immigrants who began arriving in 1903 and 1904, inaugurating what would become known as the “second Aliya.” Received initially with a mixed response from veteran Zionists, the *Labor‐Zionist immigrants among this new wave emerged as both partners and rivals in nationalizing the Yishuv. This rivalry contributed to the growth of a wide range of cultural activities, including the appearance of new celebrations, such as Passover fair in Rehovot, a symbol of Hebrew nativity; new rituals, such as pilgrimages to the graves of the Maccabees; and even the construction of “the first Hebrew city” of Tel Aviv. Many of those that would persist were, in the final analysis, syntheses of the cultural efforts of competing groups.Less
This chapter explores competing definitions of “native” Hebrew identity claimed by two distinct social groups: a native generation that had been raised in the Zionist colonies and neighborhoods of the “first Aliya” and a group of immigrants who began arriving in 1903 and 1904, inaugurating what would become known as the “second Aliya.” Received initially with a mixed response from veteran Zionists, the *Labor‐Zionist immigrants among this new wave emerged as both partners and rivals in nationalizing the Yishuv. This rivalry contributed to the growth of a wide range of cultural activities, including the appearance of new celebrations, such as Passover fair in Rehovot, a symbol of Hebrew nativity; new rituals, such as pilgrimages to the graves of the Maccabees; and even the construction of “the first Hebrew city” of Tel Aviv. Many of those that would persist were, in the final analysis, syntheses of the cultural efforts of competing groups.
Jane Idleman Smith
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195307313
- eISBN:
- 9780199867875
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195307313.003.0002
- Subject:
- Religion, Islam
For more than fourteen centuries Christians and Muslims have lived in proximity and in one way or another have interacted with each other. The responses of each community have been guided both ...
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For more than fourteen centuries Christians and Muslims have lived in proximity and in one way or another have interacted with each other. The responses of each community have been guided both religiously and practically. This chapter details the rise of Islam and the meaning of jihad, relations between Muslims and Christians from the beginning of Islam to the present, religious polemic, the Crusades, the importance of Jerusalem for both faiths, Muslim military advances into western territories and western missionary movements, and political colonialism in Muslim lands. Dialogue between Christians and Muslims cannot proceed in depth without an understanding of the history that has led to current preconceptions, tensions, and often misunderstandings.Less
For more than fourteen centuries Christians and Muslims have lived in proximity and in one way or another have interacted with each other. The responses of each community have been guided both religiously and practically. This chapter details the rise of Islam and the meaning of jihad, relations between Muslims and Christians from the beginning of Islam to the present, religious polemic, the Crusades, the importance of Jerusalem for both faiths, Muslim military advances into western territories and western missionary movements, and political colonialism in Muslim lands. Dialogue between Christians and Muslims cannot proceed in depth without an understanding of the history that has led to current preconceptions, tensions, and often misunderstandings.
Lior B. Sternfeld
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9781503606142
- eISBN:
- 9781503607170
- Item type:
- book
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9781503606142.001.0001
- Subject:
- History, Middle East History
Between Iran and Zion analyzes the responses of Iranian Jews to the social, political, and cultural developments of the twentieth century. The book examines their integration into the nation-building ...
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Between Iran and Zion analyzes the responses of Iranian Jews to the social, political, and cultural developments of the twentieth century. The book examines their integration into the nation-building projects of the twentieth century (by the first and second Pahlavi monarchs, and then by the postrevolutionary Islamic Republic); it analyzes their various reactions to Zionism from the early twentieth century, through the state years, and until the end of that period; and it analyzes the social and cultural transformations this community underwent in a relatively short period of time, growing from marginal and peripheral community into a prominent and visible one. Between Iran and Zion examines the different groups that constituted this community—for example, the Jewish communists who became prominent activists in the left-wing circles in the 1950s, or the revolutionary organizations that won the community elections in 1978 and participated in the 1979 revolution. It also sheds light on a wide range of responses to Zionism: from religious Zionism in the early 1900s to political Zionism in the 1950s, and a combination of the two from the 1970s onward. Between Iran and Zion shows the rich ethnic, social, and ideological diversity of a religious minority in Iran amid rapid transformations.Less
Between Iran and Zion analyzes the responses of Iranian Jews to the social, political, and cultural developments of the twentieth century. The book examines their integration into the nation-building projects of the twentieth century (by the first and second Pahlavi monarchs, and then by the postrevolutionary Islamic Republic); it analyzes their various reactions to Zionism from the early twentieth century, through the state years, and until the end of that period; and it analyzes the social and cultural transformations this community underwent in a relatively short period of time, growing from marginal and peripheral community into a prominent and visible one. Between Iran and Zion examines the different groups that constituted this community—for example, the Jewish communists who became prominent activists in the left-wing circles in the 1950s, or the revolutionary organizations that won the community elections in 1978 and participated in the 1979 revolution. It also sheds light on a wide range of responses to Zionism: from religious Zionism in the early 1900s to political Zionism in the 1950s, and a combination of the two from the 1970s onward. Between Iran and Zion shows the rich ethnic, social, and ideological diversity of a religious minority in Iran amid rapid transformations.
Robert Eisen
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199751471
- eISBN:
- 9780199894833
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199751471.003.0006
- Subject:
- Religion, Judaism
According to the first reading, Zionism represents the revival of violent tendencies in Judaism now that Jews once again have a state. In religious Zionism, the endorsement of violence is due to the ...
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According to the first reading, Zionism represents the revival of violent tendencies in Judaism now that Jews once again have a state. In religious Zionism, the endorsement of violence is due to the belief that Jews are chosen, that God promised them the land of Israel, that the messianic period is approaching, and that non-Jews are evil. Secular Zionism does not subscribe to the literal meaning of these premises, but it has translated them into nationalist ideals that have also inspired violence. According to the second reading, the violence of Zionism has been inspired by factors having little to do with Judaism, such as secular nationalism, Jewish fears of Arabs engendered by centuries of persecution, and the desperation of Jews who believed that Zionism represented the only chance for Jews to survive. Furthermore, much of the violence by Zionists has been defensive in nature.Less
According to the first reading, Zionism represents the revival of violent tendencies in Judaism now that Jews once again have a state. In religious Zionism, the endorsement of violence is due to the belief that Jews are chosen, that God promised them the land of Israel, that the messianic period is approaching, and that non-Jews are evil. Secular Zionism does not subscribe to the literal meaning of these premises, but it has translated them into nationalist ideals that have also inspired violence. According to the second reading, the violence of Zionism has been inspired by factors having little to do with Judaism, such as secular nationalism, Jewish fears of Arabs engendered by centuries of persecution, and the desperation of Jews who believed that Zionism represented the only chance for Jews to survive. Furthermore, much of the violence by Zionists has been defensive in nature.
D. K. Fieldhouse
- Published in print:
- 2008
- Published Online:
- January 2010
- ISBN:
- 9780199540839
- eISBN:
- 9780191713507
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199540839.003.0004
- Subject:
- History, Political History, Middle East History
Mandatory Palestine, built from the sanjaq of Jerusalem and two southern sanjaqs of the vilayet, was unique in British imperial history. Hitherto all British dependencies had fallen into two broad ...
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Mandatory Palestine, built from the sanjaq of Jerusalem and two southern sanjaqs of the vilayet, was unique in British imperial history. Hitherto all British dependencies had fallen into two broad categories: colonies of occupation and colonies of settlement. The first, ranging from India and Nigeria to Gibraltar, were held because they were thought to fulfil some of a wide range of economic or strategic purposes. The second, such as Australia and Canada, were acquired mainly for settlement by Britons. Palestine did not fit either category, as it should have been a quasi-colony of occupation, yet it was treated as a colony of settlement. This chapter explains this seemingly irrational fact.Less
Mandatory Palestine, built from the sanjaq of Jerusalem and two southern sanjaqs of the vilayet, was unique in British imperial history. Hitherto all British dependencies had fallen into two broad categories: colonies of occupation and colonies of settlement. The first, ranging from India and Nigeria to Gibraltar, were held because they were thought to fulfil some of a wide range of economic or strategic purposes. The second, such as Australia and Canada, were acquired mainly for settlement by Britons. Palestine did not fit either category, as it should have been a quasi-colony of occupation, yet it was treated as a colony of settlement. This chapter explains this seemingly irrational fact.
D. K. Fieldhouse
- Published in print:
- 2008
- Published Online:
- January 2010
- ISBN:
- 9780199540839
- eISBN:
- 9780191713507
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199540839.003.0005
- Subject:
- History, Political History, Middle East History
This chapter examines the British mandate in Palestine from 1918 to 1948 and why Palestine was arguably the greatest failure in the whole history of British imperial rule. The British, after thirty ...
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This chapter examines the British mandate in Palestine from 1918 to 1948 and why Palestine was arguably the greatest failure in the whole history of British imperial rule. The British, after thirty years of colonial rule, had failed to create a viable indigenous government of any sort in Palestine and could only evacuate the country and leave its future to be decided by civil war. The reasons for this failure are discussed based on the position and reactions of each of the three main actors: the Arabs, the Zionists, and the British. Any one of these might have blocked the road to an agreed inter-communal settlement.Less
This chapter examines the British mandate in Palestine from 1918 to 1948 and why Palestine was arguably the greatest failure in the whole history of British imperial rule. The British, after thirty years of colonial rule, had failed to create a viable indigenous government of any sort in Palestine and could only evacuate the country and leave its future to be decided by civil war. The reasons for this failure are discussed based on the position and reactions of each of the three main actors: the Arabs, the Zionists, and the British. Any one of these might have blocked the road to an agreed inter-communal settlement.
D. K. Fieldhouse
- Published in print:
- 2008
- Published Online:
- January 2010
- ISBN:
- 9780199540839
- eISBN:
- 9780191713507
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199540839.003.0006
- Subject:
- History, Political History, Middle East History
This chapter outlines the genesis of Transjordan as an entity from 1918, emphasizing the influence of Britain as mandatory. It examines the complexities of its relations with the Zionists to 1949, ...
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This chapter outlines the genesis of Transjordan as an entity from 1918, emphasizing the influence of Britain as mandatory. It examines the complexities of its relations with the Zionists to 1949, and discusses the fortunes of the regime to 1956 and the final break with the British connection. Transjordan was in many ways the most remarkable of the post-1918 European mandates, in part because it was the only Arab mandate or state that had a continuously close relationship with the Zionist enterprise from its early days, and after 1948 with Israel. That relationship was not always amicable, but it was always fundamental to Transjordanian existence.Less
This chapter outlines the genesis of Transjordan as an entity from 1918, emphasizing the influence of Britain as mandatory. It examines the complexities of its relations with the Zionists to 1949, and discusses the fortunes of the regime to 1956 and the final break with the British connection. Transjordan was in many ways the most remarkable of the post-1918 European mandates, in part because it was the only Arab mandate or state that had a continuously close relationship with the Zionist enterprise from its early days, and after 1948 with Israel. That relationship was not always amicable, but it was always fundamental to Transjordanian existence.
Lital Levy
- Published in print:
- 2014
- Published Online:
- October 2017
- ISBN:
- 9780691162485
- eISBN:
- 9781400852574
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691162485.003.0002
- Subject:
- Literature, Criticism/Theory
The current relationship between Hebrew and Arabic in Israel/Palestine is the outgrowth of over a century of sociolinguistic, political, and cultural developments; though the two languages had shared ...
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The current relationship between Hebrew and Arabic in Israel/Palestine is the outgrowth of over a century of sociolinguistic, political, and cultural developments; though the two languages had shared a long and storied past, Zionism catalyzed their reunion in the context of modern nationalism. This chapter surveys that historic landscape to offer a counternarrative of Israeli language and culture, arguing that Arabic has played a central, formative, yet paradoxical role in the self-definition of Modern Hebrew from the very outset. The repressed story of Arabic and Hebrew in Israel/Palestine is inseparable from the triangulated history of Ashkenazi Jews, Palestinian Arabs, and Mizraḥi Jews, each group having faced distinct yet interrelated dilemmas of language. In excavating this multilayered site of memory, the chapter traces pre-state linguistic practices, the institutionalization of Modern Hebrew, and the continuing evolution of Hebrew and Arabic in the political scene, concluding with the question of literary translation between the two languages.Less
The current relationship between Hebrew and Arabic in Israel/Palestine is the outgrowth of over a century of sociolinguistic, political, and cultural developments; though the two languages had shared a long and storied past, Zionism catalyzed their reunion in the context of modern nationalism. This chapter surveys that historic landscape to offer a counternarrative of Israeli language and culture, arguing that Arabic has played a central, formative, yet paradoxical role in the self-definition of Modern Hebrew from the very outset. The repressed story of Arabic and Hebrew in Israel/Palestine is inseparable from the triangulated history of Ashkenazi Jews, Palestinian Arabs, and Mizraḥi Jews, each group having faced distinct yet interrelated dilemmas of language. In excavating this multilayered site of memory, the chapter traces pre-state linguistic practices, the institutionalization of Modern Hebrew, and the continuing evolution of Hebrew and Arabic in the political scene, concluding with the question of literary translation between the two languages.
Benjamin Harshav
- Published in print:
- 1993
- Published Online:
- May 2012
- ISBN:
- 9780520079588
- eISBN:
- 9780520912960
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520079588.003.0003
- Subject:
- Anthropology, Social and Cultural Anthropology
There are no neat boundaries in history. If one looks at broad movements such as “Zionism,” “Romanticism,” “Futurism,” or “Hasidism,” one sees that they are characterized by a heterogeneous but ...
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There are no neat boundaries in history. If one looks at broad movements such as “Zionism,” “Romanticism,” “Futurism,” or “Hasidism,” one sees that they are characterized by a heterogeneous but intertwined cluster of institutions, ideas, and features, expressed in specific persons, actions, and texts, and located in a given time and place. If one analyzes such a complex, one sees that for almost every individual phenomenon, motif, or idea, one can find both roots and antecedents in preceding periods. A new trend in history is marked not by the novelty of each detail; instead, one has a new framework that reorganizes various elements in a new way, selects and highlights previously neglected features, adds conspicuous new ones, changes their hierarchies, and thus makes the complex a totally new global entity. When such a framework is perceived as a new trend, it can win a broad following and become a dominant force in society.Less
There are no neat boundaries in history. If one looks at broad movements such as “Zionism,” “Romanticism,” “Futurism,” or “Hasidism,” one sees that they are characterized by a heterogeneous but intertwined cluster of institutions, ideas, and features, expressed in specific persons, actions, and texts, and located in a given time and place. If one analyzes such a complex, one sees that for almost every individual phenomenon, motif, or idea, one can find both roots and antecedents in preceding periods. A new trend in history is marked not by the novelty of each detail; instead, one has a new framework that reorganizes various elements in a new way, selects and highlights previously neglected features, adds conspicuous new ones, changes their hierarchies, and thus makes the complex a totally new global entity. When such a framework is perceived as a new trend, it can win a broad following and become a dominant force in society.
Crawford Gribben
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780195326604
- eISBN:
- 9780199870257
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326604.003.0005
- Subject:
- Religion, History of Christianity
This chapter describes the response of evangelical prophecy fiction to the events of the cold war. Dispensational writers argued that the nuclear age made possible the fulfillment of distinctive ...
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This chapter describes the response of evangelical prophecy fiction to the events of the cold war. Dispensational writers argued that the nuclear age made possible the fulfillment of distinctive biblical prophecies. In addition, the establishment of the state of Israel in 1948 seemed to many prophecy believers to signal the actual fulfillment of a key biblical prediction. Writers of evangelical prophecy fiction responded with some ambivalence to the conditions of the new age. Prophecy novels only slowly embraced Zionism and were strangely reluctant to identity European Communism as a significant end-time threat, instead preferring to point to the dangers of European union, the United Nations, and Roman Catholicism. This chapter advances on the basis of a close reading of Ernest W. Angley’s Raptured (1950), John Myers’s The Trumpet Sounds (1965), Salem Kirban’s 666 (1970), Gary Cohen’s The Horsemen Are Coming (1979), and Carol Balizet’s The Seven Last Years (1978).Less
This chapter describes the response of evangelical prophecy fiction to the events of the cold war. Dispensational writers argued that the nuclear age made possible the fulfillment of distinctive biblical prophecies. In addition, the establishment of the state of Israel in 1948 seemed to many prophecy believers to signal the actual fulfillment of a key biblical prediction. Writers of evangelical prophecy fiction responded with some ambivalence to the conditions of the new age. Prophecy novels only slowly embraced Zionism and were strangely reluctant to identity European Communism as a significant end-time threat, instead preferring to point to the dangers of European union, the United Nations, and Roman Catholicism. This chapter advances on the basis of a close reading of Ernest W. Angley’s Raptured (1950), John Myers’s The Trumpet Sounds (1965), Salem Kirban’s 666 (1970), Gary Cohen’s The Horsemen Are Coming (1979), and Carol Balizet’s The Seven Last Years (1978).
Menachem Mautner
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199600564
- eISBN:
- 9780191729188
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199600564.001.0001
- Subject:
- Law, Philosophy of Law
Within a short span of time in the course of the 1980s, the Supreme Court of Israel effected far-reaching changes in its legal doctrine and in the way it perceives its role among the state's ...
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Within a short span of time in the course of the 1980s, the Supreme Court of Israel effected far-reaching changes in its legal doctrine and in the way it perceives its role among the state's branches. This book locates those changes in the context of the great historical process that took shape in Israel in the second half of the 1970s: the decline of the political, social, and cultural hegemony of the labor movement, and the renewal of the struggle over the future orientation of the country's culture. Two social groups have confronted each other at the heart of this struggle: a secular group that is aiming to strengthen Israel's ties to Western liberalism, and a religious group intent on associating Israel's culture with traditional Jewish heritage and the Halakhah. The Supreme Court — the institution most closely identified with liberalism since the establishment of the state — collaborated with the former group in its struggle against the latter. The story of the Court serves as the axis of another two stories. The first deals with the struggle over the cultural identity of the Jewish people throughout the course of modernity. The second is the story of the struggle over the cultural identity of Israeli law, which took place throughout the 20th century. In addition to the divide between secular and religious Jews, there is a national divide in Israel between Jews and Arabs. These two divides are interrelated in complex ways which shape the unique traits of Israel's multicultural condition. The book ends with a few suggestions as to how, given this condition, Israel's regime, political culture and law should be constituted in the coming decades. The suggestions borrow from the discourses of liberalism, multiculturalism, and republicanism.Less
Within a short span of time in the course of the 1980s, the Supreme Court of Israel effected far-reaching changes in its legal doctrine and in the way it perceives its role among the state's branches. This book locates those changes in the context of the great historical process that took shape in Israel in the second half of the 1970s: the decline of the political, social, and cultural hegemony of the labor movement, and the renewal of the struggle over the future orientation of the country's culture. Two social groups have confronted each other at the heart of this struggle: a secular group that is aiming to strengthen Israel's ties to Western liberalism, and a religious group intent on associating Israel's culture with traditional Jewish heritage and the Halakhah. The Supreme Court — the institution most closely identified with liberalism since the establishment of the state — collaborated with the former group in its struggle against the latter. The story of the Court serves as the axis of another two stories. The first deals with the struggle over the cultural identity of the Jewish people throughout the course of modernity. The second is the story of the struggle over the cultural identity of Israeli law, which took place throughout the 20th century. In addition to the divide between secular and religious Jews, there is a national divide in Israel between Jews and Arabs. These two divides are interrelated in complex ways which shape the unique traits of Israel's multicultural condition. The book ends with a few suggestions as to how, given this condition, Israel's regime, political culture and law should be constituted in the coming decades. The suggestions borrow from the discourses of liberalism, multiculturalism, and republicanism.
Richard H. Armstrong
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199212989
- eISBN:
- 9780191594205
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199212989.003.0003
- Subject:
- Classical Studies, Prose and Writers: Classical, Early, and Medieval
This chapter discusses the unique plight of middle‐class Jews in the Austro‐Hungarian Empire, and uses Sigmund Freud as a representative case. Classical education in the tradition of Humboldtian ...
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This chapter discusses the unique plight of middle‐class Jews in the Austro‐Hungarian Empire, and uses Sigmund Freud as a representative case. Classical education in the tradition of Humboldtian Bildung had given newly emancipated Jews high hopes of becoming integrated into the national mainstream through their intellectual efforts. But despite Jewish achievements, the nationalisms that wracked the failing empire resorted increasingly to political anti‐Semitism as a unifying expedient, thrusting Jews into positions of either Zionist opposition or high‐minded but ineffectual liberal opposition. Freud and Theodor Herzl embody these two responses; while Herzl organized a Jewish nationalism that to many seemed quite pagan and not at all Jewish, Freud chose instead to ally with science and rejected nationalist enthusiasms as dangerous psychological traps.Less
This chapter discusses the unique plight of middle‐class Jews in the Austro‐Hungarian Empire, and uses Sigmund Freud as a representative case. Classical education in the tradition of Humboldtian Bildung had given newly emancipated Jews high hopes of becoming integrated into the national mainstream through their intellectual efforts. But despite Jewish achievements, the nationalisms that wracked the failing empire resorted increasingly to political anti‐Semitism as a unifying expedient, thrusting Jews into positions of either Zionist opposition or high‐minded but ineffectual liberal opposition. Freud and Theodor Herzl embody these two responses; while Herzl organized a Jewish nationalism that to many seemed quite pagan and not at all Jewish, Freud chose instead to ally with science and rejected nationalist enthusiasms as dangerous psychological traps.
Adrian Hastings
- Published in print:
- 1996
- Published Online:
- November 2003
- ISBN:
- 9780198263999
- eISBN:
- 9780191600623
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263996.003.0011
- Subject:
- Religion, Church History
This chapter covers the growing independency and prophetism of Christian African Churches in the period from the late nineteenth century to 1960. The first section covers ‘African Churches’ in ...
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This chapter covers the growing independency and prophetism of Christian African Churches in the period from the late nineteenth century to 1960. The first section covers ‘African Churches’ in Nigeria and South Africa from 1888 to 1917. Further sections cover the rise of Zionism; Elliot Kenan Kamwana—an influential Tongan religious enthusiast; Harrists (named after the Liberian prophet William Wade Harris) and Kimbanguists (named after Simon Kimbangu, a Kongan prophet); the Aladura (the praying people of the Faith Tabernacle (outside the Anglican Church) in Yorubaland) and the Cherubim and Seraphim Society; East and Central Africa from the end of the 1920s; independency in the 1950s; Protestant causative factions and motivations at work within the Christian movement; and the character of prophetic Christianity.Less
This chapter covers the growing independency and prophetism of Christian African Churches in the period from the late nineteenth century to 1960. The first section covers ‘African Churches’ in Nigeria and South Africa from 1888 to 1917. Further sections cover the rise of Zionism; Elliot Kenan Kamwana—an influential Tongan religious enthusiast; Harrists (named after the Liberian prophet William Wade Harris) and Kimbanguists (named after Simon Kimbangu, a Kongan prophet); the Aladura (the praying people of the Faith Tabernacle (outside the Anglican Church) in Yorubaland) and the Cherubim and Seraphim Society; East and Central Africa from the end of the 1920s; independency in the 1950s; Protestant causative factions and motivations at work within the Christian movement; and the character of prophetic Christianity.
Steven Aschheim (ed.)
- Published in print:
- 2001
- Published Online:
- May 2012
- ISBN:
- 9780520220560
- eISBN:
- 9780520923669
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520220560.001.0001
- Subject:
- Religion, Judaism
For many years Hannah Arendt (1906–1975) has been the object of intense debate. After her bitter critiques of Zionism, which seemed to nullify her early involvement with that movement, and her ...
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For many years Hannah Arendt (1906–1975) has been the object of intense debate. After her bitter critiques of Zionism, which seemed to nullify her early involvement with that movement, and her extremely controversial Eichmann in Jerusalem (1963), Arendt became virtually a taboo figure in Israeli and Jewish circles. Challenging the “curse” of her own title, this book carries the scholarly investigation of this much-discussed writer to the very place where her ideas have been most conspicuously ignored. Sometimes sympathetically, sometimes critically, these distinguished contributors reexamine crucial aspects of Arendt's life and thought: her complex identity as a German Jew; her commitment to and critique of Zionism and the state of Israel; her works on “totalitarianism,” Nazism, and the Eichmann trial; her relationship to key twentieth-century intellectuals; her intimate and tense connections to German culture; and her reworkings of political thought and philosophy in the light of the experience of the twentieth century.Less
For many years Hannah Arendt (1906–1975) has been the object of intense debate. After her bitter critiques of Zionism, which seemed to nullify her early involvement with that movement, and her extremely controversial Eichmann in Jerusalem (1963), Arendt became virtually a taboo figure in Israeli and Jewish circles. Challenging the “curse” of her own title, this book carries the scholarly investigation of this much-discussed writer to the very place where her ideas have been most conspicuously ignored. Sometimes sympathetically, sometimes critically, these distinguished contributors reexamine crucial aspects of Arendt's life and thought: her complex identity as a German Jew; her commitment to and critique of Zionism and the state of Israel; her works on “totalitarianism,” Nazism, and the Eichmann trial; her relationship to key twentieth-century intellectuals; her intimate and tense connections to German culture; and her reworkings of political thought and philosophy in the light of the experience of the twentieth century.
