To see the other types of publications on this topic, follow the link: Israël – Historiographie.
Dissertations / Theses on the topic 'Israël – Historiographie'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 18 dissertations / theses for your research on the topic 'Israël – Historiographie.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Helled, Alon. "Engraving Identity : the Israeli National Habitus through the Historiographical Field." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0171.
Full textAbstract:
Cette thèse approche par une lecture identitaire l'historiographie nationale en Israël et la manière dont le développement de la discipline reflète les changements sociaux, politiques et culturels. Cette étude poursuit l'autonomisation du champ historiographique à partir de sa sociogenèse pendant la période pré-étatique jusqu'à nos jours. La thèse reconstruit les phases, les acteurs et les structures de ce champ académique en relation avec la construction de l'identité nationale israélienne, notamment juive et sioniste. De ce fait, l'enquête examine les parcours de vie des historiens et le rôle sociopolitique qu'ils jouent dans la société israélienne, utilisant des notions sociologiques, notamment 'habitus', 'unité de survie', 'champ' et 'génération' afin II de contextualiser les phases différentes de la construction identitaire du point de vue intellectuel et sociopolitique. Par conséquent on peut situer la profession historiographique dans un contexte dynamique qui est riche de dialectiques académiques, politiques et sociales face aux tendances de changement et de continuité. L'étude met en lumière les variations concernant les paradigmes scientifiques et ceux idéologiques pour permettre une classification générationnelle des historiens tels que membres de leur société, ainsi que comme des témoins privilégiés de cette dernièreThe study analyzes the development of the Israeli national identity through the world of local Jewish Zionist historiography. It pursues the autonomization of the historiographical field in Israel from its socio-genesis in pre-state Israel to recent decades. It traces the major components, phases and actors in Israeli Jewish Zionist historiography, while using it to shed light on the different phases of national statehood. As it examines whether historians have played a significant role in local intelligentsia and politics, the enquiry avails of the sociological notions of 'habitus', 'survival unit', 'field' and 'generation' to mirror and contextualize Israel's national identity with both intellectual and sociopolitical emphases. By situating Israeli historians and their profession on the dynamic crossroads and intersections of academia, politics and greater society, the study delineates continuity and change in the meaning of "Israeliness". Not only does the analysis reconstruct variations in scientific paradigms (historiographical production), ideology (Zionism) and position (academic recognition and public intellectualism) which enable to collectivize individual historians into generational categories, but it also provides insights that are generalizable to contemporary identity related transformations. Hence, in this research historiography acts as a privileged channel to understand identity-building, whilst reflecting the changing Israeli society
2
Beaudoin, Sophie. "La quête de la juste mémoire : "Histoire de l'autre", un manuel scolaire israélo-palestinien." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24683/24683.pdf.
Full text
3
Boussois, Sébastien. "Quand Israël se confronte à son passé : l'influence de la nouvelle histoire sur la société israëlienne." Cergy-Pontoise, 2007. http://www.theses.fr/2007CERG0356.
Full textAbstract:
Les nouveaux historiens sont apparus en 1988 en Israël. C’était à la base un petit groupe d’historiens qui, à l’issue de leurs recherches, ont compris que la version officielle de l’histoire sur la période de 1948, celle de la création de l’Etat d’Israël, était en partie fausse. Ils ont alors essayé de réécrire ce qui s’est véritablement passé en 1948. Au milieu des années 1990, le groupe s’est étendu pour devenir un véritable courant de pensée composé d’intellectuels, d’universitaires auteurs d’ouvrages critiques non plus uniquement sur 1948 mais aussi surles années 1960 et le sionisme en général. Ce mouvement « post-sioniste » englobe indirectement des écrivains et des artistes. On perçoit alors ce regard critique dans les ouvrages scolaires, dans la presse et le cinéma israéliens. Ce courant de pensée a été toléré jusqu’en 2000. L’échec de Camp David II a conduit à la radicalisation d’une société israélienne qui a tenté d’écarter le mouvement de la nouvelle histoire. Le gouvernement censure alors un certain nombre de traces post-sionistes des ouvrages scolaires, des programmes de télévision et de radio. Et les choses s’accélèrent après l’élection d’Ariel Sharon, la seconde Intifada, le maintien du Likoud au pouvoir, et les politiques qui suivent. Sans pour autant réussir à remettre en cause en profondeur l’indiscutable influence qu’a eue jusqu’à aujourd’hui la nouvelle histoire en Israël.
4
Bénichou, Médad. "L'usure depuis la fin des années 1980 des conceptions fondatrices de l'État d'Israël comme État-nation au miroir de l'historiographie, de la sociologie et du droit israéliens contemporains." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0096.
Full textAbstract:
Les renouvellements de l'historiographie et de la sociologie ainsi que le remarquable bouillonnement au sein de la sphère juridique qu'a connus la société israélienne au cours des années quatre-vingt forment un « miroir intellectuel » où se lisent l'érosion des conceptions sociopolitiques classiques de l'Etat-nation. S'y expriment notamment une exaspération vis-à-vis de la cause nationale, la volonté que l'Etat d'Israël reconnaisse et protège le caractère multiculturaliste de sa société et l'aspiration à un "fonctionnement prétendumment plus démocratique du régime. L'echo que cette littérature a rencontré auprès d'une certaine élite et la réprobation qu'elle a aussi éveillée signalent que ce qu'elle distille appartient assurément à un air du temps démocratique contemporain, dépassant en cela les frontières de l'Etat. D'où la possibilité d'une analyse qui puise à la réflexion menée dans des sociétés occidentales en quête d'un nouveau vivre-ensembleThe historiography and sociology renewals as well as the outstanding turmoil within the juridical circle that have impressed vividly upon the Israeli society during the eighties constitute an "intellectual mirror" reflecting the erosion of the classical socio-political conceptions of the nation-state. One can notably observe a feeling of exasperation with the national cause, a desire to see the multiculturalist character of its society recognized and protected, and a longing for a supposedly more democratic regime. The echo met by this literature among an elite as well as the disapproval it also generated mean that what it distils certainly belongs to a contemporary democratic trend going beyond the State's borders. Hence the possibility of an analysis stemming from the reflection led in Western societies in the pursuit of a new « vivre-ensemble »
5
Frydman, Nathalie. "Le cananéisme des années 1930 aux années 1970 : anatomie d'un mythe national israélien." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0182.
Full textAbstract:
Le cananéisme naît à la fin des années 1930, sous la double tutelle du poète Yonatan Ratosh et de l’historien A.G. Horon, et plonge ses racines dans le terreau du révisionnisme radical et du Paris de l’immédiat avant-guerre. Cette idéologie antisioniste prône la renaissance du Canaan antique sur un territoire embrassant le Croissant Fertile, et propose de substituer à la communauté de foi – les Juifs – la communauté de sol – les Hébreux – comme assise de l’identité nationale. A son arrivée dans le Yishouv des années 1940, le cananéisme se constitue, avec un certain succès, en un mouvement clandestin mais peine à se faire une place sur l’échiquier politique du jeune Etat et se voit rapidement réduit au rang de secte. L’idéologie qui l’anime et qui se veut une révolution à la fois politique et culturelle continue néanmoins de se diffuser dans la société israélienne et laisse, dans la conscience nationale, une empreinte profonde. Le cananéisme refait surface dans les années 1960 et 1970 et prend, au sein de la nébuleuse cananéenne, la forme de différents combats : contre la coercition religieuse, pour la diffusion d’une authentique culture hébraïque ou la défense du Grand Israël tandis qu’à l’extrême-gauche, le pansémitisme est souvent représenté comme un avatar tardif de l’idéologie cananéenneCanaanism appears in the late 1930s, under the guidance of poet Jonathan Ratosh and historian A.G. Horon. Its roots can be found in radical revisionism as well as in prewar Paris. This antizionist ideology advocates for the rebirth of ancien Canaan and recommends to substitute a community based on faith – the Jews – with a community based on the soil – the Hebrew – as the foundation of national identity. As it reaches the Yishuv in the 1940s, canaanism effectively establishes itself as an underground movement but later struggles to find its place on the Israeli political scene and is rapidly reduced to the level of a sect. Its ideology, yearning to be both a political and a cultural revolution, quickly spreads in the Israeli society and leaves a deep mark in its national consciousness. Canaanism resurfaces in the 1960s and 1970s: within the Canaanite network in various endeavors, be it the fight against religious coercion, for the diffusion of an authentic Hebrew culture or the defense of Greater Israel, as in the far-left, in the form of pansemitism, which is often depicted as a late avatar of the caanite ideology
6
Reinkowski, Maurus. "Filastin, Filistin und Eretz Israel : die späte osmanische Herrschaft über Palästina in der arabischen, türkischen und israelischen Historiographie /." Berlin : K. Schwarz, 1995. http://catalogue.bnf.fr/ark:/12148/cb357473745.
Full text
7
Adiv, Ehud. "Politics and identity : a critical analysis of Israeli historiography and political thought." Thesis, Birkbeck (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286283.
Full text
8
Kellman, Emma. "Politicized Historiography and the Zionist-Crusader Analogy." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/483.
Full textAbstract:
This study offers a look at the ways in which discourse shaped by the contemporary Israel-Palestine conflict serves as a framework for modern historiography on Palestine. It focuses specifically on the variety of historical narratives proffered as to the “truth” of the Crusade period in Palestine, roughly the eleventh through the thirteenth centuries, and their mobilization in political agendas through the Zionist-Crusader analogy. This comparison, a historical analogy likening Zionists to Frankish Crusaders or the State of Israel to the Latin Kingdom of Jerusalem, appears frequently in contemporary dialogue on the Israel-Palestine conflict; it comes from a diverse range of sources and for a variety of political ends, showing that the politicization of history of the contested land is a widespread phenomenon that is limited neither to academic nor political circles. Furthermore, this study argues that common national, religious, or ethnic identities do not guarantee common political conclusions or agreement on the “facts” of the Crusader past. On a broader level, this study investigates the theoretical underpinnings of national histories and their employment as political devices in nationalist movements, as well as explores the role of individual agency in creating and deploying nationalist historical narratives within the framework of the Zionist-Crusader analogy. In the specific context of the Israel-Palestine conflict and the modern State of Israel, this theoretical component focuses primarily on applications of Crusade history to supporting or challenging contemporary political-religious claims to the land of Israel-Palestine.
9
Haußig, Hans-Michael. "Yoav Gelber: Nation and History. Israeli Historiography Between Zionism and Post-Zionism / [rezensiert von] Hans-Michael Haußig." Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2013/6726/.
Full text
10
Ehnsiö, Rikard. "Bias and objectivity in the historiography of the Arab-Israeli conflict : a case study of the time period 1967-74." Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/28677/.
Full textAbstract:
It has frequently been said that works on the Arab-Israeli conflict are biased to a large degree, but so far there has never been a serious study carried out analyzing the issue of bias and objectivity. This is the purpose of this thesis. To assist in this task, a methodology is introduced to work as a tool for examining bias. The methodology is focused on themes (e.g. events or interpretations) present in the analyzed sources and aims at categorizing the sources used as being pro-Israeli or pro-Arab in relation to the individual themes. The time frame looked upon is the time from 1967 to roughly 1974, and the works analyzed are all written in English with a presumably Western audience in mind. The main results of this thesis are that bias occurs in the majority of sources in the majority of instances. A number of various classifications for bias have been established and are discussed in the concluding section of the thesis. In most cases, the established bias is more to be construed as being differences of opinion rather than instances of propaganda. The last major result of this thesis is that although the majority of sources analyzed are biased in the majority of cases, there are not as many clearly pro-Arab or pro-Israeli sources as could be assumed. What this means is that there is a large gray area between the clearly discernibly pro-Israeli and pro-Arab sources, and that there is a great variety in how the various authors present the subject area at hand. Due to the at least perceived ideological and emotional lines drawn in the sand regarding the writing on the history of the conflict, this is perhaps a surprising result.
11
Vaters, Romans. "'A Hebrew from Samaria, not a Jew from Yavneh' : Adya Gur Horon (1907-1972) and the articulation of Hebrew nationalism." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/a-hebrew-from-samaria-not-a-jew-from-yavneh-adya-gur-horon-19071972-and-the-articulation-of-hebrew-nationalism(2eed6b57-62b2-436b-b5cc-1890ab301999).html.
Full textAbstract:
This study analyses the intellectual output of Adya Gur Horon (Adolphe Gourevitch, 1907-1972), a Ukrainian-born, Russian-speaking, French-educated ideologue of modern Hebrew nationalism, and one of the founding fathers of the anti-Zionist ideology known as "Canaanism", whose heyday was mid 20th-century Israel. The dissertation's starting point is that if the "Canaanites" (otherwise the Young Hebrews) declared themselves to be above all a national movement independent of, and opposed to, Zionism, they should be analysed as such. In treating "Canaanite" support for the existence of an indigenous Hebrew nation in Palestine/Israel as equally legitimate as the Zionist defence of the Jews' national character (both ultimately constituting "imagined communities"), this work comes to the conclusion that the movement should indeed be classified as a fully-fledged alternative to Zionism; not a radical variation of the latter, but rather a rival national ideology. My chief assertion is that the key to a proper understanding of "Canaanism" is Horon's unique vision of the ancient Hebrew past, which constitutes the "Canaanite" foundational myth that stands in sharp contradiction to its Zionist counterpart. Furthermore, I demonstrate that Zionism and "Canaanism" are incompatible not only because they differ over history, but also because some of the basic socio-political notions they employ, such as national identity or nation-formation, are discordant. A methodology such as this has never before been applied to the "Canaanite" ideology, since most of those who have studied the movement treat "Canaanism" either as an artistic avant-garde or as a fringe variation of Zionism. This study demonstrates that, despite being sidelined by most researchers of "Canaanism", Adya Horon is beyond doubt the leading figure of the "Canaanite" movement. I believe that only by giving due weight to the divergence in national historiographies between "Canaanism" and Zionism can we grasp the former's independence from the latter, both intellectually and politically, without negating "Canaanism's" complex relationship with Zionism and the sometimes significant overlaps between the two. The dissertation makes systematic use of many newly discovered materials, including Horon's writings from the early 1930s to the early 1970s (some of them extremely rare), as well as his private archive. My study thus sits at the intersection of three fields of academic enquiry: nationalism studies; language-based area studies; and historiographical discourse analysis.
12
Freeman-Maloy, Daniel. "Canada and the Palestine question : on Zionism, Empire, and the colour line." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/20370.
Full textAbstract:
This dissertation assesses the historical engagement of Canadian state and society with the Palestine problem. Canada’s contemporary position on the pro-Israel edge of the spectrum of world politics raises questions about long-term patterns of change and continuity in Canadian politics concerning the Middle East. Liberal patriotic historical narration of Canadian foreign policy conventionally invokes what Lester B. Pearson referred to as ‘the broad and active internationalism’ with which Canadian officials approached the world in the years after World War II. Moderate voices within the contemporary Canadian mainstream typically counterpose this history to a narrow support for Israel that pits Canada against a majority of the world community. This dissertation argues that contemporary political opposition in Canada needs to find other historical precedents to build upon. The established liberal internationalist framing obscures the formative influence upon Canadian foreign policy of a racialized politics of empire. The development of Canadian politics within the framework of the British Empire, and the domestic structures of racial power that formally endured into the twentieth century, need to be taken into account if the historical evolution of Canadian external affairs policy on Palestine – as more generally – is to be understood. Historical and political analysis structured around the assertion of national innocence undercuts the kind of understanding of the past that can inform constructive engagement with the problems of the present. As against the pervasive theme of fair-minded Canadian innocence, this dissertation finds that the implication of both the Canadian government and Canadian civil society in the denial of Palestinian rights has deep historical roots. It is critical to look not only at the scope of internationalist tendencies within Canadian political history, but also at their exclusionist boundaries. In so doing, this study positions Canada within wider Western structures of support for Israel against Palestinian and neighbouring Arab societies.
13
Maraszak, Emilie. "Figures et motifs des croisades : étude des manuscrits de l'Histoire ancienne jusqu'à César, Saint-Jean-d'Acre, 1260-1291." Thesis, Dijon, 2013. http://www.theses.fr/2013DIJOL014.
Full textAbstract:
Les États latins d’Orient ont vu la création d’une société en Terre sainte développant un art syncrétique au carrefour des mondes latin, byzantin et arabe. Outre l’architecture religieuse et militaire, les manuscrits sont également les témoignages d’une culture levantine aux multiples influences. L’étude des œuvres croisées nous a montré une très nette augmentation de la production de manuscrits après le séjour de Louis IX au Proche Orient, ainsi qu’un changement dans la nature même des textes copiés. Les manuscrits liturgiques sont ainsi délaissés au profit de la littérature historique, telle l’Histoire Ancienne jusqu’à César. À partir d’un texte venu de Flandre, les nobles francs de Terre sainte et les enlumineurs à leur service ont recréé un cycle de miniatures pour inscrire leurs images dans la tradition multiculturelle croisée. Des partis-pris artistiques ont ainsi été mis au jour et définis comme des choix conscients visant à personnaliser les copies levantines et les inscrire dans une tradition de près de deux siècles : l’emprunt à différentes traditions artistiques, occidentales et orientales, pour la création des miniatures, la mise en lumière de héros liés à la Terre sainte ou aux Francs, et parfois la figuration de leur environnement oriental. Ces processus de personnalisation des images, replacés dans le contexte de la vie culturelle de Saint Jean d’Acre de la fin du XIIIe siècle, nous amènent à dépasser la constatation de phénomènes d’acculturation à leur milieu oriental pour évoquer, de la part des nobles francs de Terre sainte, une volonté d’affirmer visiblement leur identité sociale collective et leur double culture, entre Orient et OccidentThe Crusader States have created a society in the Holy Land developing a syncretic art at the crossroads of Latin, Byzantine and Arabic worlds. In addition to religious and military architecture, manuscripts are also evidences of a cosmopolitan Levantine culture. The study of Crusader Art has shown that the painting of manuscripts was revived at Acre in the early 1250’s, after Louis XI’s stay in the Middle East. Secular manuscripts written mostly in Old French became popular, as well as new historical literature. The most popular examples were the Histoire d’Outremer by William of Tyre and the Histoire Ancienne jusqu’à César. This illustrated text was first composed in France for Roger de Lille and brought to the Crusader East in the mid-thirteenth century. Frankish aristocracy and crusader illuminators have created a cycle of miniatures in order to integrate their images in the cosmopolitan Crusader Art. Artistic choices have then come to light and been defined as conscious choices to offer works that represent the best of the Frankish culture of Acre and integrate them in an almost two centuries old artistic tradition : the borrowing from Western and Oriental artistic traditions in order to create their miniatures, the revelation of heroes linked to the Holy Land and the Franks, and sometimes the representation of their Oriental environment. This process of personalization and multicultural content, set within the context of the cultural society of Saint Jean d’Acre at the end of the thirteenth century, are the evidences of the remarkable artistic acculturation of Frankish society in the Holy Land, at the crossroads of the West and the Near East
14
Rihan, Carl. "International relations and Syria's first military rule, 1949 : Husni al-Zaim, the Hashemites, the Arab-Israeli conflict and Western powers." Thesis, Paris, Institut d'études politiques, 2017. http://www.theses.fr/2017IEPP0040.
Full textAbstract:
Considéré comme un tournant dans l'histoire de la Syrie moderne, les raisons qui ont conduit Housni al-Zaim, Commandant des Forces Armées Syriennes en 1949, à effectuer son coup contre le président Kouatli, ce qui l’a conduit à prendre les décisions qui ont été les siennes sur le plan syrien mais surtout au niveau de la géopolitique moyen-orientale, restent ouvertes aux interprétations. L'objectif de cette thèse de doctorat est de fournir une nouvelle interprétation historique de l'interaction entre le principal protagoniste du premier coup d’Etat en Syrie, Housni al-Zaim, d'une part, et les acteurs moyen-orientaux et internationaux d'autre part, à travers l'étude de sources précédemment inexploitées et le réexamen de certaines déjà étudiées. Méthodologiquement, nous employons l'approche de Collingwood, « l’histoire étant le vécu, par l’historien, des pensées passées de son sujet d’étude », en nous penchant ainsi sur la reconstruction progressive des expériences de tous ceux qui furent impliqués dans les évènements du premier coup d’Etat de 1949, pour pouvoir nous prononcer sur la nature de la relation et de l’interaction, tout au long du régime d’al-Zaim avec les puissances étrangères, et jusqu’à quel point cette relation et interaction a-t-elle influencé le déroulement des événements. Notre étude s'appuie sur un large éventail de sources qui compose ainsi notre inventaire, et qui comprendra le plus grand nombre de mémoires et témoignages de personnalités et d'acteurs-clés rédigés en langue arabe, complétés par des rapports des services de renseignements libanais et américains, ainsi que par des documents d’archives diplomatiques françaises, britanniques et américainesAlthough considered to be a turning point in the history of modern Syria, the reasons that led Housni al-Zaim, the commander of the Syrian Armed Forces in 1949, to effectuate his coup against President Kouatli, as well as the reasons that led him to take the decisions he did in the course of his reign, decisions that both impacted Syria and Middle Eastern geopolitics, remained open to speculation. The objective of this doctoral dissertation is to provide a new historical interpretation of the interaction between Syria’s first coup d’Etat’s main protagonist – Husni al-Zaim, on one hand, and the regional and international actors on the other, an interaction that has long been a matter of discussion and speculation, through the study of previously untapped sources and the re-examination of some that have already been studied. Methodologically, we are employing Collingwood’s approach of history as the historian’s re-living of his subject’s past experience, by using a select number of sources to understand al-Zaim’s approach towards regional and international relations, in an attempt to first reconstruct the personal experiences of al-Zaim, and as much as possible, all of those of the protagonists of the events that his rule witnessed, so as to finally give our verdict on the extent to which this interaction with foreign actors influenced the turn of the events that his rule witnessed. Our study draws on a wide range of sources making up our inventory, which includes the largest number of memoirs and testimonies of key figures and actors written in Arabic, complemented with Lebanese and American intelligence reports, as well as with French, British and American diplomatic documents
15
Schneider-Wentrup, Swen Sandor. "Missionarische Zeugnis an Israel im Licht von Römer 9-11 : eine missiologisch-exegetische Untersuchung zur israelogischen Verhältnisbestimmung von Israel und Kirche." Diss., 2014. http://hdl.handle.net/10500/19823.
Full textAbstract:
Text in GermanThis thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
16
Lovato, Martino. "Harboring narratives : notes towards a literature of the Mediterranean." Thesis, 2015. http://hdl.handle.net/2152/31371.
Full textAbstract:
Through the reading of several novels and movies produced in Arabic, French, and Italian between the 1980s and the 2000s, in this dissertation I provide a literary and transmedia contribution to the field of Mediterranean studies. Responding to the challenge brought by the regional category of Mediterranean to singular national and linguistic understandings of literature and cinema, I employ a comparative and multidisciplinary methodology to read novels by Baha’ Taher, Abdelwahab Meddeb, Abdelmalek Smari, and movies by film directors Merzak Allouache, Abdellatif Kechiche, and Vittorio De Seta. I define these works as “harboring narratives,” as they engage with the two shores of the Mediterranean in a complex process of interiorization and negotiation, opening routes of meaning across languages, societies and cultures. As they challenge constructions of otherness that materialize in present-day conflicts in the region, the works of these novelists and filmmakers give voice to a perspective on the Mediterranean radically different from that upheld by the “paradigms of discord.” Whereas according to these paradigms there is nothing in the Mediterranean but an iron curtain, these works present migration and conflict, historiography and religion, intimacy and translation as experiences shared across countries and societies in the region. By following routes of meaning that draw together the linguistic, the geographical, the economic, the historical, and the religious, I study how these novelists and filmmakers establish relationships between “horizons of belonging” and “elsewhere,” selfhood and otherness. In so doing, I respond to Kinoshita and Mallette’s call for challenging the “monolingualism” inherent in our contemporary ways of reading linguistic and literary traditions. As I show how the routes of meaning opened by these novelists and filmmakers across the region lead to hope that one day we will rejoice in sharing a common Mediterranean shore, however, I caution against easy enthusiasms. These novelists and filmmakers urge us to respond to the challenge of the present-day conflicts they address in their works, and a shared Mediterranean shore will eventually appear on the horizon only after we overcome monolingual conceptions of selfhood and otherness, setting sail towards a shore we have never seen.
17
Le, Roux Magdel. "In search of the understanding of the Old Testament in Africa : the case of the Lemba." Thesis, 1999. http://hdl.handle.net/10500/17188.
Full textAbstract:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)
18
Le, Roux M. "In search of the understanding of the Old Testament in Africa : the case of the Lemba." Thesis, 1999. http://hdl.handle.net/10500/17188.
Full textAbstract:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)