Relevant bibliographies by topics / Israeli Fables

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Academic literature on the topic 'Israeli Fables'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Israeli Fables"

1

McDowall, David. "Facts and fables: the Arab—Israeli conflict." International Affairs 66, no. 2 (April 1990): 413. http://dx.doi.org/10.2307/2621440.

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Tatu, Silviu. "Jotham's fable and the crux interpretum in Judges ix." Vetus Testamentum 56, no. 1 (2006): 105–24. http://dx.doi.org/10.1163/156853306775465108.

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AbstractThe article surveys the linguistic and historical data available in order to assess the identity of the plant called upon in Jotham's fable as the last of the candidates to king-ship, the 'ātād. Mesopotamian linguistics and literary tradition indicate that the interpretation of the term ed-de-tu allows one to interpret it as a thorn-tree. Although not always coherent, the historical renderings regarding this plant admit the possibility of multiple varieties of plants sharing several qualities of which the most important are extreme habitat, valuable shade, healthy fruits and green foliage, and combustible wood. Modern botanists do not exclude totally 'ātād 's interpretation as Ziziphus spina-Christi, but it is contemporary Israeli botanists who holds it as the only legitimate interpretation. Its presence in the Levant and particularly in Israel throughout the centuries is just one more reason to support such a possibility. Only such a literal rendering prompts the prophetic value of Jotham's imprecation on the irony of dilemma in which the citizens of Shechem found themselves.
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Court, Deborah. "Foolish Dreams in a Fabled Land: Living Co‐Existence in an Israeli Arab School." Curriculum Inquiry 36, no. 2 (January 2006): 189–208. http://dx.doi.org/10.1111/j.1467-873x.2006.00352.x.

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Shenhar, Aliza. "Legendary Rumors as Social Controls in the Israeli Kibbutz." Fabula 30, Jahresband (January 1989): 63–82. http://dx.doi.org/10.1515/fabl.1989.30.1.63.

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Bassok, Or. "Television Coverage of the Israeli Supreme Court 1968-1992: The Persistence of the Mythical Image." Israel Law Review 42, no. 2 (2009): 306–61. http://dx.doi.org/10.1017/s0021223700000595.

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During the 1980s the Israeli Supreme Court went through revolutionary changes, becoming more active in public life and in the political arena. Scholars predicted that the institutional legitimacy of the Court, based on its image as an objective, neutral, and apolitical institution, would decline following these changes. However, public polls showed that the Court's institutional legitimacy remained very high long after the 1980s. This Article aims to explain the lack of a decline in the institutional legitimacy of the Court during those years by presenting an empirical study of the Court's news television coverage beginning with the inception of Channel One (1968) until just before the entrance of the commercially financed Channel Two (1993). The Article shows that the increase in the visibility of the Court was not substantial enough to diminish the Court's image. Moreover, television continued to present the Court, by and large, through a mythical perspective as an objective, neutral, and apolitical body. The Article concludes that the Israeli public, unaware of the changes in the Court's adjudication, continued to award the Court support based on the Court's unchanged fabled image presented by the news media. Hence, a politically active court may continue to receive high public support based on in its mythical image if the changes in its adjudication are not visible to the public. Research of the portrayal of courts in the media is thus of utmost importance in understanding changes in the institutional legitimacy of courts.
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Yassif, Eli. "From Jewish Oicotype to Israeli Oicotype.The tale of ’The Man who never Swore an Oath‘." Fabula 27, Jahresband (January 1986): 216–36. http://dx.doi.org/10.1515/fabl.1986.27.1.216.

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7

Kaposi, David. "Between Orient and Occident." Journal of Language and Politics 9, no. 3 (November 1, 2010): 409–32. http://dx.doi.org/10.1075/jlp.9.3.04kap.

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This paper revisits the fabled yet substantially neglected public exchange between Hannah Arendt and Gershom Scholem in the wake of Arendt’s publication of the book Eichmann in Jerusalem. Analyzing the central concept of the correspondence, Ahabath Israel, the paper investigates what may be considered two diametrically opposed constructions of Jewish identity and politics. Scholem’s particularistic “politics of continuity” is analyzed in terms achieving continuity or even unity between past and present, the sacred and the secular. This construction is supported by his ultimate dividing line being between the Jewish and non-Jewish, where his correspondent’s place is constructed outside the boundaries of the group. In turn, Arendt introduces the rigidly universalist constitutive categories of post-Enlightenment liberal democracies, where the firm demarcation is drawn exactly between the sacred and secular, the religious and the politics. Consequently, the intrusion of a religious tradition is understood by her as an attempt by Scholem to render otherwise earthly objects beyond the limits of criticism, manifesting not only a racist but a downright totalitarian tendency. Having presented these radical positions — Occidentalism and Orientalism, respectively —, the paper will conclude with pondering the possibility of their reconciliation.
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Möller, Daniella M., Marco Ferrante, Gabriella M. Möller, Tamir Rozenberg, and Michal Segoli. "The Impact of Terrestrial Oil Pollution on Parasitoid Wasps Associated With Vachellia (Fabales: Fabaceae) Trees in a Desert Ecosystem, Israel." Environmental Entomology 49, no. 6 (November 3, 2020): 1355–62. http://dx.doi.org/10.1093/ee/nvaa123.

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Abstract Oil is a major pollutant of the environment, and terrestrial oil spills frequently occur in desert areas. Although arthropods account for a large share of animal diversity, the effect of oil pollution on this group is rarely documented. We evaluated the effects of oil pollution on parasitoid wasps associated with Vachellia (formerly Acacia) tortilis (Forssk.) and Vachellia raddiana (Savi) trees in a hyper-arid desert that was affected by two major oil spills (in 1975 and 2014). We sampled the parasitoid populations between 2016 and 2018 in three sampling sites and compared their abundance, diversity, and community composition between oil-polluted and unpolluted trees. Parasitoid abundance in oil-polluted trees was lower in one of the sites affected by the recent oil spill, but not in the site affected by the 1975 oil spill. Oil-polluted trees supported lower parasitoid diversity than unpolluted trees in some sampling site/year combinations; however, such negative effects were inconsistent and pollution explained a small proportion of the variation in parasitoid community composition. Our results indicate that oil pollution may negatively affect parasitoid abundances and diversity, although the magnitude of the effect depends on the tree species, sampling site, and the time since the oil spill.
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Rotman, David. "Folktales of the Jews. 2: Tales from Eastern Europe, selected from the Israel Folktale Archives, ed. Dan Ben-Amos, 2007." Fabula 49, no. 3-4 (December 2008): 363–67. http://dx.doi.org/10.1515/fabl.2008.027d.

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Hasan-Rokem, Galit. "The Birth of Scholarship out of the Spirit of Oral Tradition: Folk Narrative Publications and National Identity in Modern Israel." Fabula 39, no. 3-4 (January 1998): 277–90. http://dx.doi.org/10.1515/fabl.1998.39.3-4.277.

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Books on the topic "Israeli Fables"

1

A, Wright Clifford. Facts and fables: The Arab-Israeli conflict. London: Kegan Paul, 1989.

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2

Yitzchaki, Yacob. Mashal u-sheninah. T.A. [z.o. Tel Aviv]: Yaron Golan, 1993.

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3

Sharon, Abraham. ha-Barṿazon ha-paḥot yafeh: Devarim aḥadim ʻal kol ha-yetsurim ha-bodedim. T.A. [z.o. Tel Aviv]: Y. Golan, 1992.

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4

Berḳovits, Riḳah. Sefer ha-meshalim ha-sheni shel Riḳah Berḳovits'. Rishon le-Tsiyon: Beʼer, 2002.

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Berḳovits, Riḳah. Sefer ha-meshalim shel Riḳah. Rish. le-Ts. [z.o. Rishon le-Tsiyon]: Beʼer, 1995.

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Wright, Clifford A. Facts and fables: The Arab-Israel conflict. London: Kegan Paul, 1989.

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Schwartz, Barry L. Honi the circlemaker: Eco-fables from ancient Israel. New York: Friendship Press, 1993.

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8

Facts and Fables: The Arab-Israeli Conflict. Taylor & Francis Group, 2015.

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9

A, Wright Clifford. Facts and Fables: The Arab-Israeli Conflict. Taylor & Francis Group, 2016.

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10

Wright, Clifford A. Facts and Fables (RLE Israel and Palestine). Routledge, 2015. http://dx.doi.org/10.4324/9781315696751.

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Book chapters on the topic "Israeli Fables"

1

Dalsheim, Joyce. "On Goat Surveillance." In Israel Has a Jewish Problem, 42–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190680251.003.0003.

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Building on Hannah Arendt’s theorizing about citizenship and rights, this chapter shows some of the outcomes of the transformation of the Jewish Question for “the people” who must be produced and maintained as sovereign citizens in their own state. The chapter includes a number of ethnographic vignettes describing situations that arise when Israelis struggle over Jewishness in order to make a living, sell their produce, or immigrate to the country. This chapter lays the foundation for the broader argument about how ethno-national models of political liberation produce their “people,” arguing that although such production causes the most harm to those it excludes, the processes of producing inclusion also threaten human liberation. This chapter is framed by Kafka’s “Little Fable,” which serves as a metaphor for the myriad ways Jews struggle to be Jewish in Israel, which seems like a narrowing maze with no exit.
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Sahula, Isaac Ibn. "Prologue." In Meshal Haqadmoni Fables from the Distant Past, edited by Raphael Loewe, 6–7. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781874774563.003.0001.

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1 Presumably the reference is to ignorance. 2 Lit. ‘Moab and Ammon’ (see Gen. 19: 33‒8); as the neighbours of ancient Israel, they apparently appear here as a cipher for the Arab world. The whole poem constitutes an apologia for Hebrew, as being senior and inherently superior to Arabic literature. The theme is spelled out in Ibn Sahula’s Introduction, ll. 8 f....
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Sahula, Isaac Ibn. "Dedication." In Meshal Haqadmoni Fables from the Distant Past, edited by Raphael Loewe, 1–5. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781874774563.003.0010.

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1 Regarding the form (properly Suhula) and meaning of the name, see the Introduction, p. xv. There is play here on Sahula and the Hebrew segullah as used in Exod. 19: 5 of Israel as God’s peculiar possession. S. M. Stern (‘Rationalists and Kabbalists’, 74) tacitly deduced that the family name was not Ibn Sahula, as conventionally cited, but [Ibn] Abi Sahula....
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4

Cathcart, Kevin J. "The trees, the beasts and the birds: fables, parables and allegories in the Old Testament." In Wisdom in Ancient Israel, 212–21. Cambridge University Press, 1995. http://dx.doi.org/10.1017/cbo9780511520662.019.

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