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Journal articles on the topic 'Hebrew identity'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Giladi, Amotz. "Yonatan Ratosh's "Cultural Entrepreneurship" and the Invention of "Hebrew" Nationalism." Historical Reflections/Réflexions Historiques 45, no. 3 (2019): 79–99. http://dx.doi.org/10.3167/hrrh.2019.450304.

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Israeli poet Yonatan Ratosh was the leader of the Young Hebrews, a nationalist group active from the 1940s to the 1970s. Despite his opposition to Zionism and his aspiration to revive the ancient Hebrews’ premonotheistic civilization, Ratosh shared Zionism’s ambition to elaborate a new Israeli identity. One prominent act of this mission involved enlarging the literary corpus in Hebrew through translation. Although initially a means of income, for Ratosh translation increasingly came to be a way to express his ideological position and his self-image as an intellectual. Thus, Ratosh provides an

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2

Jang, Ki-Eun. "Saul’s Israel, the “Hebrews,” and Identity Politics in 1 Samuel 13–14." Journal of Biblical Literature 142, no. 4 (2023): 589–608. http://dx.doi.org/10.15699/jbl.1424.2023.3.

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Abstract This article offers a critical reassessment of the Bible’s עברים (ʿibrîm) and the problems of identification associated with the label with a focus on the two anomalous cases in 1 Sam 13–14 that deviate from an overarching pattern of the gentilic term’s etic usage. Building on the literary-historical and philological analysis of 1 Sam 13:3 and 14:2, I delineate the limits of a previous interpretive spectrum and argue that the identity of the “Hebrews” in these two passages is characterized by their collective capability of choosing and transferring political allegiance. This mobile as

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3

Morahg, Gilead. "HEBREW: A Language of Identity." Journal of Jewish Education 65, no. 3 (2000): 9–16. http://dx.doi.org/10.1080/00216240091028302.

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Esensten, Andrew. "Yah’s Exemplary Soldiers: African Hebrew Israelites in the Israel Defense Forces." Religions 10, no. 11 (2019): 614. http://dx.doi.org/10.3390/rel10110614.

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This article considers the process of identity formation among soldiers in the Israel Defense Forces (IDF) who were born into the African Hebrew Israelites of Jerusalem (AHIJ), more commonly known as the Black Hebrews. The AHIJ are a sect of African Americans who began settling in Israel in 1969 and who identify as direct descendants of the Biblical Israelites. Due to the group’s insular nature, the IDF is the primary state institution in which they fully participate, and their mandatory service is a source of both pride and consternation for community members and leaders. Considering the pers

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Ahmad Abdel-Fattah, Mahmoud. "Arabic-Hebrew Language-Switching and Cultural Identity." International Journal of Arabic-English Studies 12, no. 1 (2011): 183–96. http://dx.doi.org/10.33806/ijaes2000.12.1.11.

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The phenomenon of Arabic-Hebrew language-switching is increasingly prevalent among the Palestinian Arabs in “Israel”. This is a preliminary investigative study of Arabic-Hebrew language-switching which deals with the analysis of randomly selected pieces of discourse collected, for the purpose of the study, from various sectors of the Palestinian Arab population. The paper includes three main sections in which an attempt is made to answer the following three questions: (i) which parts of the community use language-switching distinctively in their everyday communication, (ii) what is the nature

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Lapidus, Rina. "Polish and Hebrew Literature and National Identity." Journal of Modern Jewish Studies 12, no. 1 (2013): 142–44. http://dx.doi.org/10.1080/14725886.2012.757477.

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Portier-Young, Anathea E. "Languages of Identity and Obligation: Daniel as Bilingual Book." Vetus Testamentum 60, no. 1 (2010): 98–115. http://dx.doi.org/10.1163/004249310x12585232748109.

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AbstractSociolinguistics provides a theoretical framework for viewing the bilingualism of the book of Daniel as a deliberate rhetorical strategy. The author(s) of Daniel began their discourse in Hebrew, switched to Aramaic, and concluded in Hebrew to move its audience to a recognition of a new context in which the claims of empire had dissolved and claims of covenant alone remained. In so doing, the author(s) invited the audience to find their place within the world of the visions, forsaking a stance of collaboration with the reigning Seleucid empire in order to adopt a posture of resistance r

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Bekerman, Zvi. "Identity versus Peace: Identity Wins." Harvard Educational Review 79, no. 1 (2009): 74–83. http://dx.doi.org/10.17763/haer.79.1.m30672027u72x633.

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In this essay, Zvi Bekerman reveals the complicated and dynamic negotiation of individual and group identities for communities engaged in peace and reconciliation education. By looking closely at the experiences of students, teachers, and parents at one integrated bilingual Arabic-Hebrew school in Israel, Bekerman finds that while children are often able to reach beyond the boundaries of ethnicity and religion,adults struggle to negotiate their sociohistorical positioning with their goals for peace. Everyday practices—from recognizing the exceptionality of students who participate in religious

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9

Newton, Richard. "Hebrew, Hebrews, Hubris?: Diagnosing Race and Religion in the Time of COVID-19." Religions 12, no. 11 (2021): 1020. http://dx.doi.org/10.3390/rel12111020.

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This thought experiment in comparison ponders a Black man’s conviction that his Hebrew identity would make him immune to COVID-19. Surfacing the history of the claims and the scholar’s own suspicions, the paper examines the layered politics of identification. Contra an essentialist understanding of the terms, “Hebrew” and “Hebrews” are shown to be classificatory events, ones imbricated in the dynamics of racecraft. Furthermore, a contextualization of the “race religion” model of 19th century scholarship, 20th century US religio-racial movements, and the complicated legacy of Tuskegee in 21st c

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Roberts, Megan. "Women and Exilic Identity in the Hebrew Bible." Bulletin for Biblical Research 30, no. 1 (2020): 129–32. http://dx.doi.org/10.5325/bullbiblrese.30.1.0129.

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Domb, Risa. "Ideology, identity, and language in modern Hebrew literature." Israel Affairs 7, no. 1 (2000): 71–86. http://dx.doi.org/10.1080/13537120008719589.

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12

Baker, Coleman A. "Social Identity Theory and Biblical Interpretation." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 3 (2012): 129–38. http://dx.doi.org/10.1177/0146107912452244.

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This study is intended to provide readers with an introduction to Social Identity Theory and its use as a heuristic device for biblical interpretation. After a general overview of Social Identity Theory and some important related concepts, the study summarizes some of the scholarly works that have employed this model in studies of Hebrew and Christian texts.

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Leket-Mor, Rachel. "IsraPulp: The Israeli Popular Literature Collection at Arizona State University." Judaica Librarianship 16, no. 1 (2011): 1–53. http://dx.doi.org/10.14263/2330-2976.1003.

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Based on research literature, the article reviews the history of Hebrew popular literature since the 1930s, its connections with Yiddish Schund literature and its effects on the development of Modern Hebrew literature and Israeli identity, especially in light the New Hebrew ethos. The article features the research collection of Hebrew pulps at Arizona State Univeristy, demonstrates the significance of collecting popular materials in research libraries, and suggests possible new study directions. An appendix lists some of the materials available at the IsraPulp Collection.

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14

McNamara, T. F. "Language and social identity." Australian Review of Applied Linguistics 10, no. 2 (1987): 33–58. http://dx.doi.org/10.1075/aral.10.2.04mcn.

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Abstract The study of language attitudes and language maintenance and shift in intergroup settings has not always been related to an explicit model of the intergroup situation itself. Such a model is available in Tajfel’s Social Identity Theory. This paper explores the potential of the model for predicting and explaining language maintenance and shift among immigrant and indigenous groups in Australia. The theory forms the basis of a study of the maintenance of modern Hebrew among immigrants from Israel in Melbourne, and is used to reinterpret the findings of several other recent Australian st

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Kheimets, Nina G., and Alek D. Epstein. "Confronting the languages of statehood." Language Problems and Language Planning 25, no. 2 (2001): 121–43. http://dx.doi.org/10.1075/lplp.25.2.02khe.

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This paper reviews sociological analysis of the transformation of the link between language and identity among Soviet Jewish immigrants in Israel, focusing on their common desire for Russian language maintenance after their immigration to the State of Israel. The authors argue that although the immigrants acquire Hebrew quite fast, which improves their occupational perspectives and enriches their social life, the former Soviet Jewish intelligentsia’s perception of the dominant Israeli policy of language shift to Hebrew is extremely negative: in their view it resembles the Soviet policy of lang

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Notarius, Tania. "Playing with Words and Identity." Vetus Testamentum 67, no. 1 (2017): 59–86. http://dx.doi.org/10.1163/15685330-12341264.

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In this paper I reexamine three expressions in Amos’ visions: לָרִב בָּאֵשׁ (Am 7:4), אֲנָךְ (Am 7:7-8), and קֵץ/קַיץִ (Am 8:1-2). I suggest to understand לָרִב בָּאֵשׁ in Am 7:4 ‘to inundate with fire’ postulating the root ריבii(parallel to רבב) ‘to bring much water’, etymologically and literarily connecting this expression to the Meribah account. For אֲנךְָ in Am 7:7-8 I substantiate the word-play that incorporates an allusion to 1cs personal pronoun, investigating the involved dialectal Northern Hebrew phenomena in their wider North-West Semitic context: the final vowel reduction in *ˀanāku

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Gribetz, Jonathan Marc. "“To the Arab Hebrew”: On Possibilities and Impossibilities." International Journal of Middle East Studies 46, no. 3 (2014): 589–92. http://dx.doi.org/10.1017/s0020743814000634.

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“To the Arab Hebrew [la-ʿivriyah ha-ʿarviyah]! If you are a Hebrew, you are not an Arab. If an Arab, not a Hebrew. So, you are neither a Hebrew nor an Arab . . . C.Q.F.D.” This paid announcement, published by an anonymous reader of the Jerusalem-based Hebrew newspaper ha-Tsevi on 27 November 1908, reminds us that the idea of an Arab Jew (or, in the parlance of Palestinian Hebrew in the early 20th century, an Arab Hebrew) has been at once present and contested from the early years of Zionist settlement in Palestine. Moreover, the contestation was (as it remains) often more emotional than logica

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CASIS. "Black Hebrew Israelites." Journal of Intelligence, Conflict, and Warfare 3, no. 1 (2020): 12. http://dx.doi.org/10.21810/jicw.v3i1.2362.

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The purpose of this briefing note is to examine the escalation to violence of Violent Transnational Social Movements (VTSM), specifically the Black Hebrew Israelites (BHI). The BHI is a more than 100-year-old group that has arguably been in the political background for the past two decades and appears to have escalated from using soft violence tactics to kinetic violence after the Jersey City Deli Shooting. This briefing note primarily focuses on the BHI and their role as a VTSM that uses soft violence and symbolic power as a means to deliver their message. For further information on VTSMs, pl

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19

Grossman, Efrat. "Script and Creating a Religious Identity: The Typography of the Talmud." Culture and Arts in the Modern World, no. 24 (September 22, 2023): 227–42. http://dx.doi.org/10.31866/2410-1915.24.2023.287701.

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Aim of the article. This article deals with the iconic typography of the Talmud page and focuses on the relationship between script and religious identity. It examines changes in design and typography in the modern editions of Steinsaltz, Artscroll, and Koren since the 1980s, and how they led to the removal of some of these editions from the yeshiva world, preventing yeshiva students from using them. Results. The Talmud is the central and most influential text in the world of Jewish law. Its study holds great spiritual significance, and many regard it as a means for self-expression and connect

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Grossman, Efrat. "Script and Creating a Religious Identity: The Typography of the Talmud." Culture and Arts in the Modern World, no. 24 (September 22, 2023): 227–42. https://doi.org/10.31866/2410-1915.24.2023.287701.

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<i>Aim of the article</i>. This article deals with the iconic typography of the Talmud page and focuses on the relationship between script and religious identity. It examines changes in design and typography in the modern editions of Steinsaltz, Artscroll, and Koren since the 1980s, and how they led to the removal of some of these editions from the yeshiva world, preventing yeshiva students from using them. <i>Results</i>. The Talmud is the central and most influential text in the world of Jewish law. Its study holds great spiritual significance, and many regard it as a means for self-expressi

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Nazaraliyeva, Aygun. "Ashkenazi jews in Azerbaijan: on some problems of ethnic identity in a foreign ethnic environment." Grani 23, no. 4 (2020): 66–74. http://dx.doi.org/10.15421/172042.

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The article established that the formation and becoming of the ethnic identity of the ashkenazi jews of Azerbaijan is influenced by a number of traditional factors, in particular, family, upbringing and cultural traditions. In particular, the special role of traditions in the formation of ethnic identity among jews is associated with the essential role of judaism in this process. The article also notes that one of the most important elements of ethnic culture and the sustainability of ethnic identity is the mother tongue. The mother tongue of ashkenazi jews is yiddish. It is established that a

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22

Holmstedt, Robert D., та Alexander T. Kirk. "Subversive Boundary Drawing in Jonah: The Variation of אשׁר and שׁ as Literary Code-Switching". Vetus Testamentum 66, № 4 (2016): 542–55. http://dx.doi.org/10.1163/15685330-12341256.

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This study presents literary code-switching as the best explanation for the variation of אשׁר and שׁ in the book of Jonah. The use of Hebrew אשׁר and a Phoenician-based שׁ in the world of the narrative is used both to create and destroy identity boundaries. The switch between אשׁר and שׁ is the central linguistic strategy supporting the subversion of the intended audience’s natural reading sympathy (initially with Jonah) and theology (an ethnically exclusive Yahwism). Jonah’s use of שׁ represents a linguistic flight from his Hebrew identity, while the sailors’s and Ninevite king’s use of אשׁר

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Brenner, Rachel Feldhay. "In Search of Identity: The Israeli Arab Artist in Anton Shammas's Arabesques." Publications of the Modern Language Association of America 108, no. 3 (1993): 431–45. http://dx.doi.org/10.1632/462613.

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The autobiographical novel Arabesques presents a complex double self-portrayal of an Israeli Arab as an artist. The narrator's gravitation toward the cultural center conflicts with his loyalty to his ethnic periphery. His search for identity as a minority writer intertwines with his search for identity as an individual. The tension of the unresolved identity split emerges in the work's fragmented structure and inconsistent story line. I argue that the centrality of Hebrew in Arabesques communicates the possibility of overcoming the split. Such reconciliation requires that instability and plura

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Miller, James C. "Ethnicity and the Hebrew Bible: Problems and Prospects." Currents in Biblical Research 6, no. 2 (2008): 170–213. http://dx.doi.org/10.1177/1476993x07083627.

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This article examines recent studies of ethnicity in the Hebrew Bible. A subsequent article will analyze similar studies of the New Testament writings. After a brief overview of selected trends in the study of ethnic identity, I organize my analysis according to broad historical periods in the biblical narrative: pre-monarchic, monarchic, and exilic/postexilic eras with monographs receiving the bulk of attention. I conclude that three persistent problems hinder progress in these investigations. First, the inability of scholars to agree upon dates for biblical texts, our best source for ascerta

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Tohar, Vered. "Ethno-Symbolism in Aron Lyuboshitsky’s Hebrew Literary Works for Jewish Youth." Studia Judaica, no. 1 (49) (September 28, 2022): 85–106. http://dx.doi.org/10.4467/24500100stj.22.003.16297.

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The article focuses on three poems authored by Aron Lyuboshitsky (1874–1942?), a Hebrew teacher, author, poet, editor, and translator, who lived and worked in Warsaw and Łódź, and his contribution to building a Jewish national identity through his literary works for children and youth. The prism through which the article views Lyuboshitsky’s activities is that of ethno-symbolism, a concept drawn from the field of cultural studies. For an ethno-symbolic analysis of his works, three key criteria were considered: (1) linking the present to the past; (2) using cultural symbols; and (3) actively pr

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Manor, Gal. "“I Have Worn No Shoes upon This Holy Ground”: Hebrew and Religious Authority in Elizabeth Barrett Browning’s Poems (1838, 1844)." Religions 16, no. 1 (2025): 95. https://doi.org/10.3390/rel16010095.

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This paper will delineate Elizabeth Barrett Browning’s (EBB) allusions to Hebrew in her writing, both personal and public, and her ambivalent attitude towards the Hebrew language and how it is related to her views on poetry and religious identity. Although most critics have focused on EBB’s knowledge of Greek, her use of Hebrew, whether translated, transliterated, or presented in the original Hebrew characters, reveals her concept of poetic language and her core religious beliefs. In her collections of poems published in 1838 and 1844, EBB reiterates her concept of Hebrew as a sacred language,

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Donitsa-Schmidt, Smadar, and Maggie Vadish. "American Students in Israel: An Evaluation of a Study Abroad Experience." Frontiers: The Interdisciplinary Journal of Study Abroad 11, no. 1 (2005): 33–56. http://dx.doi.org/10.36366/frontiers.v11i1.150.

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The purpose of this research is to investigate changes in self-ascribed identity among study abroad students in Israel as a result of the time spent in the country, and to examine the gains in their Hebrew language proficiency. Attitudes towards the host country and local culture are also explored for the purpose of better understanding the relationship between students’ identity, Hebrew language proficiency and dispositions about Israel (Gardner, 1985; Giles & Byrne, 1982). Since North America has the largest Jewish community outside Israel, North American students (from the United States

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Golan, Rinat, and Malka Muchnik. "Hebrew Learning and Identity Perception among Russian Speakers in Israel." Journal of Jewish Identities 4, no. 1 (2011): 105–27. http://dx.doi.org/10.1353/jji.2011.0003.

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Dee, David. "‘The Hefty Hebrew’: Boxing and British-Jewish Identity, 1890–1960." Sport in History 32, no. 3 (2012): 361–81. http://dx.doi.org/10.1080/17460263.2012.720273.

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Rabbah, Ayman, and Mohammad Salah Zaid. "Code-switching: The case of ‘Israeli Arab’ students at the Arab American University-Palestine." Global Journal of Foreign Language Teaching 9, no. 4 (2019): 226–37. http://dx.doi.org/10.18844/gjflt.v9i4.4409.

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This study aims at shedding the light on the factors lying behind switching to Hebrew, represented with age, gender, work history and place of residence the phenomenon of code-switching between Hebrew-Arabic among Israeli Arab students at the Arab AmericanUniversity in Palestine. It also studies how code-switching may affect the Palestinian identity of those students. The sample of this study is twofold. The first was conducted quantitatively through randomly selecting 70 Israeli Arabs to answer an 18-itemquestionnaire. The findings were statistically analysed using SSPS, showing the frequenci

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Sichel, Ivy, and Uri Mor. "The Double Standard in Modern Hebrew." AJS Review: The Journal of the Association for Jewish Studies 48, no. 2 (2024): 333–59. https://doi.org/10.1353/ajs.2024.a946700.

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Abstract: In this paper we analyze the social meanings associated with the new native vernacular (NNV) variety of Modern Hebrew as a complex positive stance, constructed via differentiation from its alternatives. NNV is reflexive, and it speaks for itself: for the authority of experience, as opposed to the traditional authority of the text. A speaker of NNV is necessarily an active agent in the propagation of the new collective and its values. We also explore the consolidation and dissemination of these values by cultural agents, focusing on a 1950s column by Dahn Ben Amotz, which presents sna

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Garroway, Kristine Henriksen. "Moses’s Slow Speech: Hybrid Identity, Language Acquisition, and the Meaning of Exodus 4:10." Biblical Interpretation 28, no. 5 (2020): 635–57. http://dx.doi.org/10.1163/15685152-2805a006.

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Abstract In changing our focus to examine the children and the childhoods of the characters in the Bible we can gain new insights into the biblical text. This essay applies childist interpretation to a question that has long puzzled scholars: What did Moses mean when he said: “I am heavy (כבד) of speech and heavy (כבד) of tongue” (Exod 4:10). Scholars have suggested it meant Moses had a speech impediment or that he lost his ability to speak Egyptian eloquently during his years in Midian. I suggest, however, that these previous answers have overlooked a crucial stage in Moses’ development: his

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Zinner, Samuel. "Sefer Yeṣirah’s Dating, Geographic Provenance and the Open Question of Its Composer’s Religious Affiliation and Identity". Iran and the Caucasus 27, № 4-5 (2023): 407–18. http://dx.doi.org/10.1163/1573384x-02704008.

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Abstract In 2018, Weiss has ended centuries of speculation about the enigmatic Hebrew Sefer Yeṣirah’s dating and geographical provenance, demonstrating with a high level of confidence (specifically on the basis of Sefer Yeṣirah’s Syriac grammarian loanwords) a seventh-century C.E. Syrian origin. Weiss and others have also shown that Sefer Yeṣirah’s closest parallels are in Syriac Christian grammarian and theological sources. Given that abundant evidence points to a Rabbinic form of Judaism present in ancient Syria, the theory of a Jewish composer is odd because of the text’s non-Rabbinic chara

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Amara, Muhammad. "Hebraic, the emerging new variety among Palestinians in Israel: Characteristics and sociolinguistic reflections." Journal of Arabic Sociolinguistics 2, no. 1 (2024): 33–51. http://dx.doi.org/10.3366/arabic.2024.0021.

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Language is not abstracted from reality but responds to emerging changes. Arabic-Hebrew contact among Palestinians in Israel offers a fertile background for a study of sociopolitical conflicts, given the unique civil and national status of Palestinian citizens of Israel, a polity defined and perceived as a Jewish state. The current article focuses on Arabic-Hebrew contact in Israel. More specifically, it describes Hebraic, the formation of a “new variety” – Arabic mixed with Hebrew in the linguistic repertoire of Palestinian Arabs, citizens of Israel. The linguistic characteristics and the mot

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Zaid, Mohammad Salah. "Code-switching: The case of “Israeli Arab” students at the Arab American University-Palestine." Global Journal of Foreign Language Teaching 10, no. 1 (2020): 20–31. http://dx.doi.org/10.18844/gjflt.v10i1.4409.

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This study aims at shedding the light on the factors lying behind switching to Hebrew, represented with age, gender, work history and place of residence the phenomenon of code-switching between Hebrew-Arabic among Israeli Arab students at the Arab American University in Palestine. It also studies how code-switching may affect the Palestinian identity of those students. The sample of this study is twofold. The first was conducted quantitatively through randomly selecting 70 Israeli Arabs to answer an 18-item questionnaire. The findings were statistically analysed using SSPS, showing the frequen

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Mor, Uri. "The History of Conflict between Institutional and Native Hebrew in Israel." Iyunim, Multidisciplinary Studies in Israeli and Modern Jewish Society 34 (December 1, 2020): 9–35. http://dx.doi.org/10.51854/bguy34-a101.

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Contemporary popular discourse on Hebrew prescriptivism betrays an interesting ambivalence: acceptance of institutional standards on the one hand and objection to normative intervention on the other. This ambivalence can be traced to the tension between the Language Committee and the Palestine Teachers’ Association during the Second Aliyah. Both advocated that Israel adopt a modern national language, but the former was in favor of a systematic language planning, while the latter was in favor of spontaneous language adoption. In the 1950s, a similar tension developed between the older generatio

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Zaid, Mohammad Salah, and Ayman Rabbah. "Code-switching: The case of ‘Israeli Arab’ students at the Arab American University-Palestine." Global Journal of Foreign Language Teaching 9, no. 4 (2019): 203–14. http://dx.doi.org/10.18844/gjflt.v9i4.4325.

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This study aims at shedding the light on the factors lying behind switching to Hebrew, represented with age, gender, work history and place of residence the phenomenon of code-switching between Hebrew-Arabic among Israeli Arab students at the Arab American University in Palestine. It also studies how code-switching may affect the Palestinian identity of those students. The sample of this study is two-fold. The first was conducted quantitatively through randomly selecting 70 Israeli Arabs to answer an 18-item questionnaire. The findings were statistically analysed using SSPS, showing the freque

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Vardi, Ruti. "‘This silence doesn’t find favor in my eyes’." International Journal of Language and Culture 4, no. 1 (2017): 99–119. http://dx.doi.org/10.1075/ijolc.4.1.06var.

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Abstract Examination of the figurative construction [X find favor in Y’s eyes] ([X ffi Y]) in Biblical and Israeli Hebrew reveals semantic and pragmatic differences in its use. In Biblical Hebrew, the construction reflects an ancient cultural conceptualization (Sharifian 2011) of xen ‘favor’ in which it is associated with the eyes of God or humans of high social status. The distribution of [X ffi Y] in this language emphasizes social and cultural hierarchies based on this ancient conceptualization of favor. Although originating from Biblical Hebrew, the use of the construction in Israeli Hebre

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Manor, Rama, and Asmahan Masry-Herzallah. "Student Expectations in Hebrew Teacher Training: On the First Cohort of Palestinian Female Students from East Jerusalem." social Issues in Israel 33, no. 1 (2024): 77–106. http://dx.doi.org/10.26351/siii/33-1/3.

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The study focused on the first cohort of Palestinian female students from East Jerusalem to enroll in a “Hebrew for Arabic speakers” teacher training program at the Hebrew University in Jerusalem. This novel curriculum is designed for Hebrew teachers in Arab schools, particularly in East Jerusalem. The research examined the students’ expectations from the curriculum and instructional staff. The study’s main argument was that students’ expectations from the program were impacted by a variety of historical, sociocultural, and political factors specific to the context of Jerusalem, as was their a

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Schiff, Brian. "Talking about Identity: Arab Students at the Hebrew University of Jerusalem." Ethos 30, no. 3 (2002): 273–303. http://dx.doi.org/10.1525/eth.2002.30.3.273.

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Stern, Nehemia, Uzi Ben-Shalom, Udi Lebel, and Batia Ben-Hador. "“The Chain of Hebrew Soldiers”." Israel Studies Review 37, no. 2 (2022): 133–58. http://dx.doi.org/10.3167/isr.2022.370207.

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This article presents an ethnographic analysis of the educational and religious tensions that emerged during a five-day biblical seminar run by the Israel Defense Forces’ Identity and Jewish Consciousness Unit. We argue that despite the official focus on professionalization as a pedagogical parameter, the seminar participants themselves reacted to biblical narratives in ways that indicate a distinct kind of personal and individualized discourse. By focusing on this disjuncture, we highlight the very real limitations larger (governmental or civilian) institutional entities face as they attempt

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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.

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The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading thes

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Buchweitz, Nurit, and Abed Al-Rahman Mar'i. "Language and Conflict in East Jerusalem: Arab Teachers’ Perspectives on Learning Hebrew." IAFOR Journal of Education 11, no. 1 (2023): 49–63. http://dx.doi.org/10.22492/ije.11.1.03.

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This study examines East Jerusalem teachers’ perceptions of and attitudes toward acquiring and communicating in Hebrew as a second language. The context of the study is a complex education system dominated by the Israeli-Palestinian conflict. East Jerusalem’s education system is divided between schools supervised by Israel’s Ministry of Education and those supervised by its Palestinian Authority counterpart. Israel’s Ministry of Education requires that teachers in its East Jerusalem public schools learn basic Hebrew language and communication at an Israeli institute of higher education. This r

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Goodblatt, Chanita. "Michael Gluzman. The Politics of Canonicity: Lines of Resistance in Modernist Hebrew Poetry. Contraversions: Jews and Other Differences. Stanford: Stanford University Press, 2003. xiv, 250 pp." AJS Review 29, no. 1 (2005): 179–81. http://dx.doi.org/10.1017/s0364009405310099.

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In his epilogue to The Politics of Canonicity, Michael Gluzman has aptly delineated the parameters of this book, by writing that it “originates from the American debate on canon formation and cultural wars that predominated academic discourse during my years at University of California, Berkeley” (p. 181). This statement firmly sets its author within a critical context that auspiciously brings a wider literary discourse, such as that sustained by Chana Kronfeld and Hannan Hever, into the realm of modern Hebrew poetry. In particular, The Politics of Canonicity is identified by its publication i

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Lipshitz, Yair. "Biblical Shakespeare: King Lear as Job on the Hebrew Stage." New Theatre Quarterly 31, no. 4 (2015): 359–71. http://dx.doi.org/10.1017/s0266464x15000664.

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Comparisons between King Lear and the biblical Book of Job have become commonplace in scholarship. This paper traces the impact of the Lear–Job connection on the staging and reception of Shakespeare’s play in Hebrew theatre. Due to this connection, King Lear was put within the orbit of a central cultural endeavour for Zionism: the re-appropriation of the Hebrew Bible for the formation of a new national identity. In the mid-twentieth century, the play appealed to directors who searched for Hebrew ‘biblical’ theatre, and a web of intertextual allusions in the press tied Shakespeare’s tragedy to

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Haj-Yahya, Athar. "Literary Writing in the Other’s Language in a Pluralist and Multilingual Society: In the Shade of the Jujube Tree by Jeries Tannous." Journal for Interdisciplinary Middle Eastern Studies 10, no. 1 (2024): 5–31. http://dx.doi.org/10.26351/jimes/10-1/1.

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Palestinian-Arab authors in Israel often write in the language of the Other, adopting the language of the Jewish majority as their creative tongue alongside their native Arabic. Despite the powerful creative presence of these authors in the local cultural landscape, they have attracted little scholarly attention. This study explores the political, sociolinguistic, and psychological aspects of Arab authors in Israel who write in Hebrew, focusing on Jeries Tannous’s 2007 novel In the Shade of the Jujube Tree.1 Based on a content analysis of the novel and a semi-structured interview with the auth

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Nikita, Nikolov. "ONE-, TWO-DIMENSIONAL MODEL OF PERSONAL IDENTITY AND PERSONAL BEING, AS AN ACCUMULATOR OF "ZOMBIES" ONTOLOGY (REGRESSIVE TENDENCY OF COMBINING A LIVING BODY AND A CORPSE WITHIN A SEMANTIC FIELD OF THE "BODY" CONCEPT IN 19 EUROPEAN LANGUAGES AND IN ALL HIE." EUREKA: Social and Humanities, no. 6 (November 30, 2018): 56–62. https://doi.org/10.21303/2504-5571.2018.00812.

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The aim of research is revealing the correlation of one-, two-dimensional models of personal identity and the ontology of a dead body without signs of consciousness (“zombies”). Research methods are hermeneutic and systemic structural. The author pays special attention to the phenomena of “philosophical, social, soulless zombies”. It is specified that such concepts as anima (Latin), fren (Greek), 灵魂 (Chinese), 精神 (Chinese), आत्मन (atman) (Sanskrit), बुद्धि (Buddhi) (Sanskrit), رُوحٌ (ruh) (Arabic), הנשמה (Hebrew); רוח (Hebrew), ψϋχ'ή (psyche) (Greek), spirit

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Enguehard, Guillaume, and Noam Faust. "Guttural Ghosts in Modern Hebrew." Linguistic Inquiry 49, no. 4 (2018): 685–721. http://dx.doi.org/10.1162/ling_a_00287.

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Many morphological paradigms in Modern Hebrew exhibit alternations between [a], zero, and a rare [ʔ] in positions where one expects to find a consonant. The letters symbolizing these alternations in the orthography were used to represent the guttural sounds [ʔ, ʕ, h] in stages of the language that had these sounds. Gutturals are largely absent from Modern Hebrew pronunciation, and yet their presence is still felt indirectly, through these alternations. Following Faust (2005) , we analyze these “guttural ghosts” as underlying /a/ vowels. The analysis is conducted within the theory of Government

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Glinert, Lewis. "Conceptions of Language and Rhetoric in Ancient and Medieval Judaism." Journal of Qur'anic Studies 22, no. 1 (2020): 133–71. http://dx.doi.org/10.3366/jqs.2020.0414.

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This study explores conceptions of language and rhetoric in ancient and medieval Jewish life and writings which relate to Hebrew, other languages, and language per se, reflecting both ‘religious’ notions and ethnic and national praxis and identity. The main focus in those times was on the language of scripture, but Jews also pondered the purpose of language as a natural, even trivial phenomenon, as a Jewish vernacular, and as an aesthetic or transcendental conduit. Salient themes are Eden, Babel, the evolution of Hebrew and its script, textual hermeneutics, rationalistic and mystical beliefs a

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Asscher, Omri. "Israel for American Eyes: Literature on the Move, and the Mediated Repertoire of American Jewish Identity, 1960–1980." AJS Review 42, no. 1 (2018): 21–38. http://dx.doi.org/10.1017/s0364009418000041.

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The translation and mediation of literature can play an important role in the ideologically charged transfer of ideas between cultures. This paper approaches the English translation of Hebrew literature as a subtle form of cultural appropriation, whereby agents such as literary critics, scholars, editors, and translators mediated Israeli notions and narratives into Jewish American literary discourse. The article discusses forms of mediation of Hebrew literature in the 1960s and 1970s that promoted a more progressive, yet less secular, notion of Judaism than that depicted in the source works, a

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