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1
Teichman, Carmela. "Art libraries in Israel." Art Libraries Journal 13, no. 1 (1988): 18–19. http://dx.doi.org/10.1017/s0307472200005502.
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The Israel Museum Library at Jerusalem is Israel’s largest art library; it maintains the Archive of Israeli Art and an index of periodicals and it serves a national audience. It is complemented by other museum, university, and college libraries, and by the public library network.
2
Rothbart, Zack. "COVID-19 crisis response at the National Library of Israel: Confronting challenges and maximising opportunities." Alexandria: The Journal of National and International Library and Information Issues 30, no. 2-3 (August 2020): 126–34. http://dx.doi.org/10.1177/0955749020980140.
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Founded in 1892, the National Library of Israel (NLI) serves as the vibrant institution of national memory for the Jewish people worldwide and Israelis of all backgrounds and faiths. Its four core collections – Israel, Judaica, Islam and Middle East, and the Humanities – tell the historical, cultural and intellectual story of the Jewish people, the State of Israel and the Land of Israel and its region throughout the ages. The NLI’s current transformative renewal aims to encourage diverse audiences in Israel and across the globe to engage with these treasures in meaningful ways through a range of innovative educational, cultural and digital initiatives. The most tangible manifestation of this transformation is the new NLI campus, now under construction adjacent to the Knesset (Israeli Parliament) in Jerusalem, and on schedule to open its doors in 2022. NLI’s renewal and dual mandate requiring it to engage diverse domestic and international audiences, as well as the massive construction project underway, have in many ways magnified the challenges posed by this difficult period, as well as – and perhaps even more so – the opportunities it presents. While the response to these unprecedented and unforeseen circumstances has largely been ad hoc, the NLI approach has been guided by the goal of protecting the health and welfare of its staff and users, and identifying strategic opportunities to not only make the most of the difficulties presented by this complex new reality but also build programs and initiatives to help achieve strategic goals. Following a brief summary of the crisis in Israel, this article presents a number of examples of the physical, logistical and programmatic adaptations NLI has implemented in attempting to maximise potential opportunities in best fulfilling its mission during this time.
3
Aronson, Yaakov. "Epistle from Israel (2003)." Judaica Librarianship 11, no. 1 (January 1, 2003): 78–84. http://dx.doi.org/10.14263/2330-2976.1128.
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This column covers noteworthy publications, exhibitions, and activities of the Jewish National and University Library and other Judaica Libraries in Israel during 1997-2001. It highlights papers presented at the International Judaica Librarians' Convention in Jerusalem held concurrently with the International Federation of Library Associations (IFLA) annual conference held in Israel in 2000. Also reported is a summary of a symposium held at Bar Ilan University sponsored by the Israel Society of Special Libraries and Information Centers (ISLIC), siginifcant scholarly Judaica publications at the Jerusalem Book Fair in 2001, and notable additions to the Bar Ilan University's Wurzweiler Central Library.
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Gries, Zeev. "Adding Insult to Injury: Zionist Cultural Colonialism. In response to Gish Amit’s Eḳs libris: hisṭoryah shel gezel, shimur ṿe-nikus ba-Sifriyah ha-leʼumit bi-Yerushalayim (Ex Libris: Chronicles of Theft, Preservation, and Appropriating at the Jewish National Library). Yerushalayim: Mekhon Ṿan Lir bi-Yerushalayim, 2014. 220 p., 79 New Israeli Shekel. ISBN 9789650207069. [Hebrew]." Judaica Librarianship 19, no. 1 (April 26, 2016): 73–92. http://dx.doi.org/10.14263/2330-2976.1170.
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The review essay claims that no books plunder was initiated by the National and University Library in Jerusalem, neither with regard to the books of European Jewry found after World War II, nor with regard to the Palestinian books abandoned during the 1948 war, or the Yemenite Jewish books not claimed after their arrival as cargo without owners to Israel. The essay is a translated and annotated version of Zeev Gries's talk, given in Hebrew at a literary evening in the Van Leer Jerusalem Institute (February 12, 2015), on the occasion of the publication of Gish Amit's book.
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Aronson, Ya'akov. "Epistle from Israel (1995)." Judaica Librarianship 9, no. 1 (December 31, 1995): 119–22. http://dx.doi.org/10.14263/2330-2976.1193.
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This column reports on activities of the Judaica Librarians' Group, projects of the Jewish National and University Library, and developments in the field of Judaica in university and yeshiva libraries from 1994 to 1995. Also included is information on a new bookmobile service in Jerusalem that provides Judaica materials on tape, and about new editions of classic Judaica texts.
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Misrati, Rachel. "A Jewish National Collection for a Jewish National Library: The Abraham Schwadron Collection, Past and Present." Judaica Librarianship 20, no. 1 (December 31, 2017): 52–79. http://dx.doi.org/10.14263/2330-2976.1207.
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The fascinating story of the creation and development of this unique collection is matched only by the collection's importance as a resource of primary material for research in the social sciences, the humanities, and even the exact sciences. With over five and a half thousand leading Jewish personalities represented in their original handwriting, Abraham Schwadron's autograph collection is more than just the first Jewish Who's Who. The inscribed visiting cards, literary manuscripts, handwritten letters, and even musical scores are all evidence of a Jewish social milieu and cultural enterprise that stretches from the sixteenth century to the present day. The collection is a written record of the history of the Jewish people as it unfolded. No less dramatic is the man behind the collection, who from his youth in Galicia decided he would build a national Jewish autograph collection for the Jewish people and bring it to Jerusalem. The National Library of Israel is presently working to make this whole collection accessible to the public, first by rendering the collection searchable through the Library's online catalogue and then by digitizing the entire collection of autographs. This article traces the history of the collection, introduces the intriguing figure of Abraham Schwadron and his rationale for building the collection, and reveals the many ways that the collection's rich and fascinating potential can be used as a resource of original source material. At the end of the article there is brief reference to the National Library of Israel's project for digitizing the collection.
7
Amit, Gish. "Salvage or Plunder? Israel's "Collection" of Private Palestinian Libraries in West Jerusalem." Journal of Palestine Studies 40, no. 4 (2011): 6–23. http://dx.doi.org/10.1525/jps.2011.xl.4.6.
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During April–May 1948, almost the entire population of the residential Arab neighborhoods of West Jerusalem fled the fighting, leaving behind fully furnished houses, some with rich libraries. This article is about the "book salvage operation" conducted by the Jewish National and University Library, which added tens of thousands of privately owned Palestinian books to its collections. Based on primary archival documents and interviews, the article describes the beginnings and progress of the operation as well as the changing fortunes of the books themselves at the National Library. The author concludes with an exploration of the operation's dialectical nature (salvage and plunder), the ambivalence of those involved, and an assessment of the final outcome.
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Artizov, Andrei N., and Petr V. Stegniy. "Uneasy Fate of the Baron Ginzburg Collection." Bibliotekovedenie [Library and Information Science (Russia)], no. 4 (August 28, 2015): 52–57. http://dx.doi.org/10.25281/0869-608x-2015-0-4-52-57.
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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during his official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg had been paid in advance and there had been drawn the act of purchase and sale of the Collection. However, they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. I. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
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Artizov, Andrei N., and Petr V. Stegniy. "Uneasy Fate of the Baron Guenzburg Collection [Ending]." Bibliotekovedenie [Library and Information Science (Russia)], no. 5 (October 28, 2015): 58–63. http://dx.doi.org/10.25281/0869-608x-2015-0-5-58-63.
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The article describes the history of appearance of the Baron Ginzburg Collection in the holdings of the Russian State Library. This Collection of Jewish and Arabic books and manuscripts of Baron Ginzburg is considered to be one of the treasures of the Russian State Library. The manuscript part of the Collection consists of 1913 units of the 14th - 19th centuries. In 2010 the Prime Minister of Israel Benjamin Netanyahu during the official visit to the Russian Federation raised the issue of transfer of the Ginzburg Collection to Israel “as a reciprocal gesture of good will” (the building of St. Sergius Metochion in Jerusalem was returned to the Russian Federation at the end of 2008). The search of documents relating to the fate of the Baron Ginzburg Collection in Russia held in the Russian archives produced unexpected results. After the First World War the Society of Friends of the Jewish National and University Library in Jerusalem (JNUL), created in London, got interested in the Ginzburg Collection. At the beginning of the 1920s representatives of JNUL claimed that Baronesse M. Ginzburg has been paid in advance and there has been drawn the act of purchase and sale of the Collection. However they did not submit any documents which could confirm the version of sale of the Collection. By that time books and manuscripts were nationalized as scientific treasures and got held at the Rumyantsev Museum. The Museum leadership and Soviet Jewish community objected the idea of transfer of the Collection. Director of JNUL G. Leve appealed to V. Lenin, to A. Lunacharsky, the People’s Commissar of Education, and to other leaders of the Soviet Russia to solve the matter concerning the transfer of the Collection to Jerusalem. The request was supported by the famous scientist Albert Einstein. His letters to A. Lunacharsky are published for the first time.
10
Frenkel, Aleksandr. "Edited and Annotated Correspondence between Sholem Aleichem and Judah Leib Gordon." Judaic-Slavic Journal, no. 1 (2018): 154–78. http://dx.doi.org/10.31168/2658-3364.2018.1.4.3.
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The exchange of letters between the Yiddish writer Sholem Aleichem (1859– 1916) and the Hebrew poet Judah Leib (Leon) Gordon (1830–1892) took place in 1888– 1890 and deals with the challenging problems facing Jewish literature at the end of the nineteenth century. This correspondence is published here for the first time in its entirety, bringing together the original letters from the National Library of Israel (Jerusalem), Beth Shalom Aleichem (Tel-Aviv) and the private collection of Isaak Kofman (Santa Clara, CA). Two letters, originally written in Yiddish and Hebrew, are presented here in Russian translation. The other seven letters are presented in the original Russian with numerous insertions in Yiddish, Hebrew and Aramaic.
11
Weich-Shahak, Susana. "Musico-Poetic Genres in the Sephardic Oral Tradition. An Interdisciplinary Approach to the Romancero, Coplas and Cancionero." European Journal of Jewish Studies 9, no. 1 (April 21, 2015): 13–37. http://dx.doi.org/10.1163/1872471x-12341270.
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This article, based exclusively on examples that the author has recorded from the oral tradition of the Sephardic Jews, presents the three main genres of the Sephardic traditional repertoire, romancero, coplas and cancionero. These three poetic and musical genres show the vitality, the richness and the variety of the Judeo-Spanish repertoire and have received focused attention by literary scholars and musicologists, through intensive fieldwork, recordings, analysis and interviews. This article presents a system of classification of the repertoire according to interdisciplinary parameters. All the examples belong to those the author has collected in work at the Jewish Music Research Center of the Hebrew University of Jerusalem. The recordings from her own fieldwork (1974–2014), together with those of other scholars, resulted in the world’s richest collection of the Judeo-Spanish repertoire, and is stored and catalogued at the National Sound Archives of the Israel National Library, open to scholars, singers and lovers of the Judeo-Spanish tradition.
12
Chajes, J. H. "The Kabbalistic Trees of Gershom Scholem." Ars Judaica: The Bar Ilan Journal of Jewish Art 16, no. 1 (January 1, 2020): 125–54. http://dx.doi.org/10.3828/aj.2020.16.8.
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Scholars have only recently begun to take interest in ilanot (kabbalistic trees), a genre of kabbalistic creativity ignored by Gershom Scholem, the preeminent scholar of Jewish mysticism. Given that Scholem was intimately familiar with manuscripts the world over, his lack of attention to this genre in his innumerable writings must be considered an anomaly in need of explanation. Yet Scholem created ilanot of his own: a series of colorful, poster-size kabbalistic diagrams now held in the Scholem Archives at the National Library of Israel. These were produced to Scholem’s precise specifications for his teaching at the Hebrew University of Jerusalem. My discussion of their production and analysis of their semiotics will range from the personal - including Scholem’s relationship to the graduate students who made these posters for their advisor - to the professional questions of how these images visualize particular kabbalistic ideas. I conclude with an examination of how “Scholem’s ilanot” compare to those crafted by historical kabbalists over the centuries.
13
Sharov, Konstantin S. "The Problem of Transcribing and Hermeneutic Interpreting Isaac Newton’s Archival Manuscripts." Tekst. Kniga. Knigoizdanie, no. 24 (2020): 134–55. http://dx.doi.org/10.17223/23062061/24/7.
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In the article, the current situation and future prospects of transcribing, editing, interpreting, and preparing Isaac Newton’s manuscripts for publication are studied. The author investigates manuscripts from the following Newton’s archives: (1) Portsmouth’s archive (Cambridge University Library, Cambridge, UK); (2) Yahuda collection (National Library of Israel, Jerusalem, Israel); (3) Keynes collection (King’s College Library, Cambridge University, Cambridge, UK); (4) Trinity College archive (Trinity College Library, Cambridge University, Cambridge, UK); (5) Oxford archive (New’s College Library, Oxford University, Oxford, UK); (6) Mint, economic and financial papers (National Archives in Kew Gardens, Richmond, Surrey, UK); (7) Bodmer’s collection (Martin Bodmer Society Library, Cologny, Switzerland); (8) Sotheby’s Auction House archive (London, UK); (9) James White collection (James White Library, Andrews University, Berrien Springs, Michigan, US); (10) St Andrews collection (University of St Andrews Library, St Andrews, UK); (11) Bodleian collection (Bodleian Library, Oxford University, Oxford, UK); (12) Grace K. Babson collection (Huntington Library, San Marino, California, US); (13) Stanford collection (Stanford University Library, Palo Alto, California, US); (14) Massachusetts collection (Massachusetts Technological Institute Library, Boston, Massachusetts, US); (15) Texas archive (Harry Ransom Humanities Research Centre, University of Texas Library, Austin, Texas, US); (16) Morgan archive (Pierpont Morgan Library, New York, US); (17) Fitzwilliam collection (Fitzwilliam Museum, Cambridge University, Cambridge, UK); (18) Royal Society collection (Royal Society Library, London, UK): (19) Dibner collection (Dibner Library, Smithsonian Institution, Washington D.C., US); (20) Philadelphia archive (Library of the American Philosophical Society, Philadelphia, Pennsylvania, US). There is a great discrepancy between what Newton wrote (approx. 350 volumes) and what was published thus far (five works). It is accounted for by a number of reasons: (a) ongoing inheritance litigations involving Newton’s archives; (b) dispersing Newton’s manuscripts in countries with different legal systems, consequently, dissimilar copyright and ownership branches of civil law; (c) disappearance of nearly 15 per cent of Newton works; (d) lack of accordance of views among Newton’s researchers; (e) problems with arranging Newton’s ideas in his possible Collected Works to be published; (f) Newton’s incompliance with the official Anglican doctrine; (g) Newton’s unwillingness to disclose his compositions to the broad public. The problems of transcribing, editing, interpreting, and pre-print preparing Newton’s works, are as follows: (a) Newton’s complicated handwriting, negligence in spelling, frequent misspellings and errors; (b) constant deletion, crossing out, and palimpsest; (c) careless insertion of figures, tables in formulas in the text, with many of them being intersected; (d) the presence of glosses situated at different angles to the main text and even over it; (e) encrypting his meanings, Newton’s strict adherence to prisca sapientia tradition. Despite the obstacles described, transcribing Newton’s manuscripts allows us to understand Sir Newton’s thought better in the unity of his mathematical, philosophical, physical, historical, theological and social ideas.
14
Friesel, Ofra. "Israel's 1967 Governmental Debate about the Annexation of East Jerusalem: The Nascent Alliance with the United States, Overshadowed by “United Jerusalem”." Law and History Review 34, no. 2 (March 3, 2016): 363–91. http://dx.doi.org/10.1017/s0738248016000031.
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“No Israeli, dove or hawk, will ever surrender any part of Jerusalem.”Arthur J. Goldberg, United States Ambassador to the United Nations 1965–68 The main position of modern international law prohibits the annexation of occupied territory. Israel, however, like Jordan two decades earlier, annexed East Jerusalem after its occupation in June 1967, and applied its national laws there. Although the legality of the Israeli move according to international law has been debated extensively ever since, the fact that in doing so Israel chose to act contrary to expressed American objections to this move has not been thoroughly examined, however. This research focuses on the Israeli governmental deliberations and eventual decision to annex East Jerusalem, against the backdrop of the early days of the emergence of a hesitant Israeli–American alliance following the 1967 War. Through an analysis of Israeli government meeting protocols, now released to the public, together with American and United Nations sources and existing scholarship, I aim to uncover what weight the United States objection to Israeli annexation of East Jerusalem held in the Israeli government's deliberations concerning whether or not to annex it.
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Joel, Jonathan. "The Jewish National and University Library, Jerusalem." Alexandria: The Journal of National and International Library and Information Issues 12, no. 2 (August 2000): 99–112. http://dx.doi.org/10.1177/095574900001200204.
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Weingrod, Alex, and ʿAdel Mannaʿ. "Living Along the Seam: Israeli Palestinians in Jerusalem." International Journal of Middle East Studies 30, no. 3 (August 1998): 369–86. http://dx.doi.org/10.1017/s0020743800066228.
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Deeply divided between opposing national, religious, and ethnic groups, contemporary Jerusalem is a paradigm of urban heterogeneity and dichotomous identities. The social divisions that split Jerusalem are many and deep; to list the more obvious lines of fragmentation, this small city of about a half-million persons includes Muslims, Christians, and Jews; secular and ultra-orthodox Jews; Palestinian refugees; peasants; and old established Jerusalemite families. Although Jerusalem's physical and social landscape is criss-crossed by multiple political and symbolic boundaries, there can be no doubt that the major fault line is between Israelis and Palestinians—or, to use the terms often employed by members of both groups, between Jews and Arabs. This results from Israel's occupation of East Jerusalem in 1967 and the forced imposition of Israeli sovereignty over the entire city. Israel holds political and legal control throughout Jerusalem, while the Palestinians, who consider themselves to be in a situation of illegal occupation, continue to be Jordanian citizens who are classified under Israeli law as ‘residents of Jerusalem’ (Romann & Weingrod 1991). As a consequence of this fundamental division, practically every feature of this Holy City—from urban space to everyday consumer products (such as milk, vegetables, bread, and cigarettes) and including buses, buildings, and even sounds and colors—is perceived and identified by members of both groups as either “Israeli” or “Palestinian.” These two basic group identities appear to be totally discrete and mutually exclusive.
17
Salem, Walid. "Jerusalemites and the Issue of Citizenship in the Context of Israeli Settler-Colonialism." Journal of Holy Land and Palestine Studies 17, no. 1 (May 2018): 25–41. http://dx.doi.org/10.3366/hlps.2018.0177.
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This article aims to unmask the relationship between the Zionist settler-colonial project and its policies towards the citizenship of the indigenous Palestinian population of East Jerusalem. The article analyses Zionist citizenship politics in detail and how they play together the role of destroying the three (legal, national belonging, and societal membership) dimensions of citizenship for the Palestinians in East Jerusalem. I argue that settler-colonialism presents a more accurate typology for the analysis of the situation in Jerusalem in comparison to the other typologies of equality, occupation, neocolonialism, ethnocracy and open ethnocracy.
18
Reich, Bernard. "Menachem Klein. Jerusalem: The Contested City. New York: New York University Press (in association with the Jerusalem Institute for Israel Studies), 2001. viii, 363 pp." AJS Review 29, no. 2 (November 2005): 396–97. http://dx.doi.org/10.1017/s0364009405390179.
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Jerusalem is an ancient venue that has been not only a symbol of peace and a focus of religious belief but also a city of dispute. For centuries, indeed millennia, it has been a magnet for conflict between diverse groups with divergent religious interests and others with competing political and/or national claims. It is sacred to Judaism, Christianity, and Islam and claimed as a national capitol by both Israelis and Palestinian Arabs. Since the mid-1950s it has been a central issue of the Arab–Israeli conflict that emerged to be even more problematic after the Six Day War of 1967, in which Israel gained full control over the entire city that had been divided between it and the Hashemite Kingdom of Jordan in the first Arab–Israeli war of 1948–1949. In recent years it has became the ultimate issue among the final settlement stumbling blocks for an Israeli–Palestinian peace. It has served as a pretext for Osama bin Laden and as a concern for Muslim regimes as diverse as Iran and Saudi Arabia because of Jewish control over Muslim holy places, in this instance the third holiest site in Islam, after Mecca and Medina.
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Barak, Noa Avron. "The National, the Diasporic, and the Canonical: The Place of Diasporic Imagery in the Canon of Israeli National Art." Arts 9, no. 2 (March 26, 2020): 42. http://dx.doi.org/10.3390/arts9020042.
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This article explores Jerusalem-based art practice from the 1930s to the 1960s, focusing particularly on the German immigrant artists that dominated this field in that period. I describe the distinct aesthetics of this art and explain its role in the Zionist nation-building project. Although Jerusalem’s art scene participated significantly in creating a Jewish–Israeli national identity, it has been accorded little or no place in the canon of national art. Adopting a historiographic approach, I focus on the artist Mordecai Ardon and the activities of the New Bezalel School and the Jerusalem Artists Society. Examining texts and artworks associated with these institutions through the prism of migratory aesthetics, I claim that the art made by Jerusalem’s artists was rooted in their diasporic identities as East or Central European Jews, some German-born, others having settled in Germany as children or young adults. These diasporic identities were formed through their everyday lives as members of a Jewish diaspora in a host country—whether that be the Russian Empire, Poland, or Germany. Under their arrival in Palestine, however, the diasporic Jewish identities of these immigrants (many of whom were not initially Zionists) clashed with the Zionist–Jewish identity that was hegemonic in the nascent field of Israeli art. Ultimately, this friction would exclude the immigrants’ art from being inducted into the national art canon. This is misrepresentative, for, in reality, these artists greatly influenced the Zionist nation-building project. Despite participating in a number of key Zionist endeavours—whether that of establishing practical professions or cementing the young nation’s collective consciousness through graphic propaganda—they were marginalized in the artistic field. This exclusion, I claim, is rooted in the dynamics of canon formation in modern Western art, the canon of Israeli national art being one instance of these wider trends. Diasporic imagery could not be admitted into the Israeli canon because that canon was intrinsically connected with modern nationalism.
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Biger, Gideon. "The Boundaries of Jerusalem." Polish Political Science Yearbook 50, no. 1 (2021): 1–12. http://dx.doi.org/10.15804/ppsy202108.
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Earlier this year, President Donald Trump presented his Peace Plan for Israel and the Palestinians. The plan also dealt with the future boundaries of Jerusalem. Jerusalem is the only city ruled by a sovereign regime, the State of Israel, which declared Jerusalem as its Capital city and draw its boundary lines. Except for the US, the status and boundaries of Jerusalem are not accepted by any other international or national entity. Only the United States, which accepts Jerusalem as the capital city of Israel, agreed to accept its Israeli declared boundaries. Jerusalem’s status and boundaries stand at the core of the dispute between Israel and the Palestinian Authority, which wishes to restore the pre-1967 line. The city of Jerusalem was divided during the years 1948-1967 between Israel and Jordan. The Palestinian Authority thus calls for a separation of Jerusalem between two independent states. Today, Jerusalem has an urban boundary that serves partly as a separating line between Israel and the Palestinian Autonomy, but most countries do not accept the present boundaries, and its future permanent line and status are far from establishing. Jerusalem is a unique city. This article presents a brief history that should help understanding its uniqueness.
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Hanauer, David I. "The discursive construction of the separation wall at Abu Dis." Journal of Language and Politics 10, no. 3 (October 31, 2011): 301–21. http://dx.doi.org/10.1075/jlp.10.3.01han.
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The article analyses the discursive function of graffiti on the separation wall in the contested space of Abu Dis on the boundary between Jerusalem and the Occupied Territories. This study explores the role of graffiti as micro-level, political discourse designed to influence national and international actions concerning the Palestinian-Israeli conflict over national borders, self determination and human rights. The data for this study consisted of photographic documentation of the Abu Dis graffiti. This data was analysed for its linguistic and informational characteristic, its political functions, and discursive construction. The results of the study reveal that the separation wall is constructed in five different ways that directly interact with the Palestinian-Israeli conflict. The graffiti on the wall at Abu Dis is a microcosm of the broader conflict and offers an insight into the different chains of political discourse in action in the discussion of the Palestinian-Israeli conflict.
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Silver, Jake. "Cruising the Jerusalem Light Rail." differences 31, no. 2 (September 1, 2020): 115–51. http://dx.doi.org/10.1215/10407391-8662202.
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This article explores the shape of queer sexual habits and gendered forms of desire along the Jerusalem light rail, a route whose role in normalizing Israeli occupation and colonialism has been hotly contested during its construction and since its opening in 2011. Analyzing how this infrastructure can invite both colonial and sexual relations, which slip and slide into one another, the author argues that the train provides a shared setting to cruise for both security dangers and enticing strangers. The light rail—the national and security interests that went into producing it, the eventual material shape it took, and how it altered the colonial landscape—has entwined forms of surveillance, suspicion, and sexuality, deeply affecting how individuals gauge, judge, sense, watch, and seduce one another. Ideology, in other words, haunts pleasure as it lurks within and through built environments, the exact environments wherein sex rouses and arouses the senses. Danger and desire become kindred. Offering an ethics of cruising, the essay unravels how sexual, colonial, and racialized sensibilities take shape in tandem, sometimes through a single look or glance, to argue for abandoning the idea that cruising is always an idealized pursuit of pleasure.
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Guilat, Yael. "Israeli-Ness or Israeli-Less? How Israeli Women Artists from FSU Deal with the Place and Role of “Israeli-Ness” in the Era of Transnationalism." Arts 8, no. 4 (December 4, 2019): 159. http://dx.doi.org/10.3390/arts8040159.
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The Israeli art field has been negotiating with the definition of Israeli-ness since its beginnings and more even today, as “transnationalism” has become not only a lived daily experience among migrants or an ideological approach toward identity but also a challenge to the Zionist-Hebrew identity that is imposed on “repatriated” Jews. Young artists who reached Israel from the Former Soviet Union (FSU) as children in the 1990s not only retained their mother tongue but also developed a hyphenated first-generation immigrant identity and a transnational state of mind that have found artistic expression in projects and exhibitions in recent years, such as Odessa–Tel Aviv (2017), Dreamland Never Found (2017), Pravda (2018), and others. Nicolas Bourriaud’s botanical metaphor of the radicant, which insinuates successive or even “simultaneous en-rooting”, seems to be close to the 1.5-generation experience. Following the transnational perspective and the intersectional approach (the “inter” being of ethnicity, gender, and class), the article examines, among others, photographic works of three women artists: Angelika Sher (born 1969 in Vilnius, Lithuania), Vera Vladimirsky (born 1984 in Kharkiv, Ukraine), and Sarah Kaminker (born 1987 in Dnipropetrovsk, Ukraine). All three reached Israel in the 1990s, attended Bezalel Academy of Arts and Design in Jerusalem, and currently live and work in Tel Aviv or (in Kaminker’s case) Haifa. The Zionist-oriented Israeli-ness of the Israeli art field is questioned in their works. Regardless of the different and peculiar themes and approaches that characterize each of these artists, their oeuvres touch on the senses of radicantity, strangeness, and displacement and show that, in the globalization discourse and routine transnational moving around, anonymous, generic, or hybrid likenesses become characteristics of what is called “home,” “national identity,” or “promised land.” Therefore, it seems that under the influence of this young generation, the local field of art is moving toward a re-framing of its Israeli national identity.
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Yavuz, Hamza, and Mehmet Akif Okur. "Reactions of the American Jews to Trump’s Jerusalem Embassy Move: Continuation of the Historical Pattern?" Alternatives: Global, Local, Political 43, no. 4 (November 2018): 207–21. http://dx.doi.org/10.1177/0304375419833557.
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Pro-Israeli politicians in Washington have long supported the relocation of the U.S. Embassy from Tel Aviv to Jerusalem. Nevertheless, contrary to the widespread belief, not all American Jews offer unconditional support to U.S. decisions taken in order to promote Israel’s national interests. In this article, interviews were conducted with representatives from various Jewish diaspora groups in United States shortly before and after the official declaration of the U.S. Embassy move in December 2017. This article documents that opinions of American Jews diverge significantly regarding Trump’s Jerusalem Embassy decision. This article argues that this divergence stems from Israel’s actions and policies toward the Palestinians since the late 1970s and political and religious divisions within the American Jewish community.
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Shtern, Marik. "Towards ‘ethno-national peripheralisation’? Economic dependency amidst political resistance in Palestinian East Jerusalem." Urban Studies 56, no. 6 (April 19, 2018): 1129–47. http://dx.doi.org/10.1177/0042098018763289.
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Recent studies discuss ‘peripheralisation’ as an uneven socio-spatial phenomenon driven by processes of economic centralisation and marginalisation (Kühn and Bernt, 2013) in capitalist (or capitalising) societies (Bernt and Colini, 2013). In this article, I utilise the concept of peripheralisation in the context of an ethno-national dispute in which spatial, economic and regional dynamics are largely determined by territorial policies of control and exclusion. I combine extant literature on the geopolitics and economy of Jerusalem with the Centre–Periphery framework in order to analyse the development and decline of East Jerusalem’s socio-economic status and political environment from 1967 to 2016. As I will show, since the beginning of the 1990s, Israeli national security policies have transformed East Jerusalem from a Palestinian metropolitan centre into a region on the socio-economic periphery of Israel. I term this particular type of marginalisation ‘ethno-national peripheralisation’, a process of socio-economic decline that is not a relational product of neoliberal centralisation, but an output of ethno-national policies of division and annexation. The radical shift in East Jerusalem’s regional socio-economic status, from a centre of one national realm to the periphery of another, transforms urban life and political spatial strategies in contemporary Jerusalem. The case of East Jerusalem’s peripheralisation demonstrates the ways in which ethno-national policies can create counter outcomes of ethno-national desegregation accelerated by physical entrapment, economic dependency and urban neoliberalism.
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Gavrilă, Ana-Maria. "Understanding Jerusalem and its Cross-Cultural Dilemmas in Guy Delisle’s Jerusalem: Chronicles From the Holy City." Acta Universitatis Sapientiae, Philologica 7, no. 1 (December 1, 2015): 133–44. http://dx.doi.org/10.1515/ausp-2015-0042.
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Abstract Guy Delisle’s Jerusalem: Chronicles from the Holy City (2011) is a nonfictional graphic novel which narrates the experiences during a year that the Canadian artist and his family spent living far from home, in the occasionally dangerous and perilous city of the ancient Middle East. Part humorous memoir filled with “the logistics of everyday life,” part an inquisitive and sharp-eyed travelogue, Jerusalem is interspersed with enthralling lessons on the history of the region, together with vignettes of brief strips of Delisle’s encounters with expatriates and locals, with Jewish, Muslim, and Christian communities in and around the city, with Bedouins, Israeli and Palestinians. Since the comic strip is considered amongst the privileged genres able to disseminate stereotypes, Jerusalem tackles cultural as well as physical barriers, delimiting between domestic and foreign space, while revealing the historical context of the Israeli-Palestinian present conflict. Using this idea as a point of departure, I employ an imagological method of interpretation to address cross-cultural confusions in analysing the cartoonist’s travelogue as discourse of representation and ways of understanding cultural transmission, paying attention to the genre’s convention, where Delisle’s drawing style fits nicely the narrative techniques employed. Through an imagological perspective, I will also pay attention to the interaction between cultures and the dynamics between the images which characterise the Other (the nationalities represented or the spected) and those which characterise - not without a sense of irony - his own identity (self-portraits or auto-images). I shall take into account throughout my analysis that the source of this graphic memoir is inevitably a subjective one: even though Delisle professes an unbiased mind-set from the very beginning, the comic is at times coloured by his secular views. Delisle’s book is a dark, yet gentle comedy, and his wife’s job at the Doctors Without Borders paired with his personal experiences are paradoxically a gentle reminder that “There’ll always be borders.” In sum, the comic medium brings a sense of novelty to the imagological and hermeneutic conception of the interpretation of cultural and national stereotypes and/or otherness in artistic and literary works.
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COWE, S. P. "Two Further Armenian Manuscripts in the National and University Library in Jerusalem." Le Muséon 103, no. 3 (December 1, 1990): 237–48. http://dx.doi.org/10.2143/mus.103.3.2006092.
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Karolyi, Paul. "Update on Conflict and Diplomacy." Journal of Palestine Studies 47, no. 4 (2018): 121–58. http://dx.doi.org/10.1525/jps.2018.47.4.121.
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This update summarizes bilateral, multilateral, regional, and international events affecting the Palestinians and Israel 16 February-15 May 2018. U.S. president Donald Trump's December pronouncement to move the U.S. embassy from Tel Aviv to Jerusalem overshadowed the quarter. Trump son-in-law and chief negotiator, Jared Kushner, lost his top secret security clearance on 16 February, calling into question his longevity in the White House and his ability to negotiate a deal. U.S. and Israeli officials prepared for the opening of the new U.S. embassy in Jerusalem on 14 May 2018. The Israelis welcomed the embassy move, but were focused on the ongoing investigation into corruption allegations against Israeli prime minister Benjamin Netanyahu. An assassination attempt on Palestinian Authority prime minister Rami Hamdallah complicated the already stalled Palestinian national reconciliation process. With conditions in Gaza worsening and the seventieth anniversary of the 1948 Nakba approaching, Palestinians in Gaza embarked on a mass protest movement dubbed the Great March of Return, to demand the internationally guaranteed right of return for Palestinian refugees and raise awareness about the catastrophic humanitarian situation there. The Israeli army countered the protests with sharpshooters, maiming protesters in their hundreds, and killing journalists, aid workers, medical personnel, and children. The violence was the worst since Operation Protective Edge, Israel's fifty-day war on Gaza in the summer of 2014.
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Klein, Menachem. "Joint Jewish and Muslim Holy Places, Religious Beliefs and Festivals in Jerusalem between the Late 19th Century and 1948." Religions 9, no. 7 (July 20, 2018): 220. http://dx.doi.org/10.3390/rel9070220.
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Whereas the conflict over Palestine’s’ holy places and their role in forming Israeli or Palestinian national identity is well studied, this article brings to the fore an absent perspective. It shows that in the first half of the 20th century Muslims and Jews in Jerusalem shared holy sites, religious beliefs and feasts. Jewish–Muslim encounters of that period went much beyond pre-modern practices of cohabitation, to the extent of developing joint local patriotism. On the other hand, religious and other holy sites were instrumental in the Jewish and Palestinian exclusive nation building process rather than an inclusive one, thus contributing to escalate the national conflict.
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Barkai, Sigal. "Neurotic Fantasy: The Third Temple As a Metaphor in the Contemporary Israeli Art of Nira Pereg and Yael Bartana." Contemporary Review of the Middle East 6, no. 3-4 (September 2019): 238–51. http://dx.doi.org/10.1177/2347798919872586.
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In the political reality of Israel, some symbols lie at the heart of the political, religious, national, and historical discourse that characterize the peoples and cultures living on the Israeli-Palestinian soil. Among these, the Temple Mount in Jerusalem is one of the most complex and conflictual symbols. The multiple religious claims to the Temple Mount—Jewish, Christian, and Muslim—are the subject of extensive study, but this article focuses on their reflection in contemporary Israeli art. In traditional Jewish art, the visual representations of the Temple or of Jews praying nearby expressed the longing of the Jews for generations to return to the Mount. In contrast, Yael Bartana and Nira Pereg view the multiple socio-political currents and religious rituals surrounding the Temple Mount as a reflection of the internal public debate regarding the face of the Israeli society today. This article discusses the contribution of their visual art to a conscious and aware discourse about the Israeli society and the underground currents that shape its contemporary identity. The analysis of their work tracks a “politics of aesthetics”—interpretation of the images within a socio-political context—and draws upon Israeli sociology, art history, and visual culture. In-depth personal interviews with the artists also inform the analysis.
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Kargon, Jeremy. "Under Construction: Alternative Spaces of Discourse at the National Library of Israel (Critical Essay)." Review of Middle East Studies 53, no. 01 (June 2019): 59–82. http://dx.doi.org/10.1017/rms.2019.4.
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AbstractA new building for the National Library of Israel (NLI), scheduled for completion in 2021, is the culmination of a two-decade process of institutional transformation. Formerly known as the Jewish National and University Library, the NLI has historically served simultaneously as Israel's official state repository, as the Hebrew University's central library, and as a “library of the Jewish people.” Like other national libraries around the world, including elsewhere in the Middle East, the National Library of Israel has had to grapple with accelerated changes in management of library collections due to the proliferation of digital media. More fundamental, however, have been changes in the cultural expectations about how libraries should function. Since 1998, the NLI has sought to expand its mission to promote not only scholarship but also cultural “discourse” among Israel's diverse constituencies. The architectural design of NLI's new edifice was intended, therefore, to do more than house the functional requirements of a modern library. It was commissioned to express through its design the significance of the transformed institution for the Israeli public. Towards that goal, a highly publicized competition for the NLI's design was held in 2012. The original two-stage competition ended in controversy after the architect endorsed by the jurors was dismissed. Yet a review of designs submitted by four Israeli architects in that first competition shows how public spaces, affiliated with public institutions, are expected to foster public discourse in Israel. Whether that discourse is cultural or political, contentious or contradictory, these alternative designs for the NLI illustrate common themes based upon specific environmental tropes, familiar across a broad spectrum of Israeli society.
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Zaban, Hila. "The real estate foothold in the Holy Land: Transnational gentrification in Jerusalem." Urban Studies 57, no. 15 (June 27, 2019): 3116–34. http://dx.doi.org/10.1177/0042098019845614.
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Gentrification theory blames the widening and transnationalisation of the phenomenon on the global commodification of housing and the emergence of a ‘planetary rent gap’. This article draws on fieldwork in the UK and Israel and argues that while transnational gentrification is economically driven, in the sense of an unequal global division of labour, we need to reinstate the cultural context into the core of gentrification theory and pay more attention to what motivates people to purchase homes in particular foreign locations. I argue that these motivations can be emotional, and adopt the concept of the ‘real estate as foothold’– a way of holding onto an emotionally laden space through the acquisition of property. Tying together gentrification and lifestyle migration literatures and using the case study of British Jews with second homes in Israel, I explore such motivations and connect them with Israel’s political and economic quest to attract diaspora Jews. Israel’s neoliberalisation made it a second-home destination for wealthy Jews, part of the second-homes trend, who favour Israel due to emotional, national and religious ties. I focus on the case of Jerusalem, the Israeli city most affected by the phenomenon, to explore the intersecting outcomes of top-down policies and bottom-up lifestyle demands on the upscaling of the inner city and the displacement of Israeli residents. Residents’ displacement results in their replacement in cheaper areas, often beyond the ‘Green Line’ in the Occupied Territories, a problematic outcome to any peace negotiations, but one that follows the agenda of municipal and state-level policymakers.
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Kahane, Libby. "Reference Works from Israel, 1992-1993." Judaica Librarianship 8, no. 1 (September 1, 1994): 166–74. http://dx.doi.org/10.14263/2330-2976.1263.
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The directories, encyclopedias, biographical dictionaries, and bibliographies listed below are part of the collection of the Jewish National and University Library. Most were published in Israel, but some of them are in the Library because it is the Library's aim, as the National Library of the Jewish people, to collect Judaica from all over the world. Some non-Israeli publications that may not have come to the attention of U.S. librarians are therefore included in this list.
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Karazi-Presler, Tair, Moti Gigi, Luis Roniger, Yossi Harpaz, Oded Adomi Leshem, Meir Elran, Dany Bahar, and Yuval Benziman. "Book Reviews." Israel Studies Review 33, no. 3 (December 1, 2018): 152–80. http://dx.doi.org/10.3167/isr.2018.330310.
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Edna Lomsky-Feder and Orna Sasson-Levy, Women Soldiers and Citizenship in Israel: Gendered Encounters with the State (New York: Routledge, 2017), 178 pp. Hardback, $149.95.Aviva Halamish, Kibbutz: Utopia and Politics. The Life and Times of Meir Yaari, 1897–1987 (Brighton, MA: Academic Studies Press, 2017), 496 pp. Hardback, $119. Paperback, $45.Eliezer Ben-Rafael, Julius H. Schoeps, Yitzhak Sternberg, and Olaf Glöckner, eds., Handbook of Israel: Major Debates (Berlin: De Gruyter Oldenbourg, 2016), 1,304 pp. Hardback, $165.00. Paperback, $81.00.Uri Ram, Israeli Sociology: Text in Context (Basingstoke: Palgrave Macmillan, 2017), 174 pp. e-Book: $54.99.Herbert C. Kelman, Transforming the Israeli-Palestinian Conflict: From Mutual Negation to Reconciliation (London: Routledge, 2018), 248 pp. Hardback, $112.00. eBook, $27.48.Charles D. Freilich, Israeli National Security: A New Strategy for an Era of Change (New York: Oxford University Press, 2018), 496 pp. Hardback, $39.95. Kindle, $14.57.David Rosenberg, Israel’s Technology Economy: Origins and Impact (New York: Palgrave Macmillan, 2018), 275 pp. Hardback, $84.95. eBook, $64.95.Lee Perlman, But Abu Ibrahim, We’re Family! (Tel Aviv: Tami Steinmetz Center for Peace Research, 2017), 198 pp. Paperback, $20.00. Shapiro Prize WinnersThis new feature of ISR will present the report of the committee choosing the recipient of the Yonathan Shapiro Prize for the best book in Israel Studies, to be awarded at the annual meeting of the Association for Israel Studies. In 2018, there was a tie, and two books received the prize. The committee members were Raphael Cohen-Almagor, Mikhal Dekel, Tamar Hermann, Sam Lehman-Wilzig, and Ruvi Ziegler.Alona Nitzan-Shiftan, Seizing Jerusalem: The Architecture of Unilateral Unification (Minneapolis: University of Minnesota Press, 2017), 376 pp. Hardback, $160.00. Paperback, $39.95.Kimmy Caplan, Amram Blau [in Hebrew] (Jerusalem: Yad Ben Zvi and the Ben-Gurion Institute, 2017), 588 pp. Paperback, NIS116.
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Glazer, Aubrey L. "The Challenge of Post-Zionism." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 120–23. http://dx.doi.org/10.35632/ajis.v22i3.1682.
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In uttering “Everywhere I wander is Jerusalem,” the late nineteenth-centuryHasidic revolutionary, Nahman of Bratzlav, was the first post-Zionist.The thought-provoking essays in this anthology, especially the conclusion,address the shifting signification of post-Zionism from (1) a methodologyin the Israeli social sciences, (2) to the political trends within contemporary Israeli society, and (3) to a particular period/project of the Israeli polity/society (p. 183).Rounding out the volume are the 1998 reflections of renownedPalestinian thinker, Edward Said, “New History, Old Ideas” (pp. 199-202).This is his critique of a Palestinian-Israeli conference featuring “new” Israelihistorians and their Palestinian counterparts, which included Elie Sambar,Nur Masalha, and himself, as well as Benny Morris, Ilan Pappé, ItamarRabinowitch, and Zeev Sternhell.The present anthology is born from Said’s critique of those who concludedthat it was morally wrong but necessary to expel the Palestinians intandem with Zionist efforts to reestablish the Jewish state. Of this group,only Pappé resists the profound contradiction, bordering on schizophrenia(p. 200), that informs all other research of these “new” historians. Callingfor Palestinian and Arab intellectuals to engage Israeli academic and intellectualaudiences by lecturing in Israeli centers openly, while admitting thatthe years of boycotting have achieved little (p. 202), Said calls for a newpolitics free of racial prejudices and ostrich-like attitudes. These seminalreflections are misplaced as an appendix, rather than as a forward.Following Hanna Herzog’s call for a post-Zionist discourse more informedby the clarity of feminism, it is a loss that the voice of Said’s daughter,Najla, is absent. Her significant involvement with the non-violent, democraticparty, the Palestinian National Initiative, would have been anotherwelcome voice in this discourse ...
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Kuruvilla, Samuel J. "Palestinian Christian Politics in Comparative Perspective: The Case of Jerusalem's Churches and the Indigenous Arab Christians." Holy Land Studies 10, no. 2 (November 2011): 199–228. http://dx.doi.org/10.3366/hls.2011.0015.
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The rapid development of the Palestinian national struggle from a rebel guerrilla movement in the 1960s and 1970s to an organisation with many of the attributes of an organised state in the 1980s and 1990s contributed to the politicisation of the Palestinian Christian church in Palestine-Israel. During this period, certain Israeli policies that included land confiscations, church and property destruction, building restrictions and a consequent mass emigration of the faithful, all contributed to a new restrictive climate of political intolerance being faced by the churches. The 1990s and 2000s saw the start and doom of the Oslo ‘peace process’ between Israel and the Palestine Liberation Organisation as well as the fruition of many Israeli territorial and settlement policies regarding the Old City and mainly Arab-inhabited East Jerusalem as well as the West Bank of historic Palestine. Church-State relations plummeted to their lowest point in decades during this period. The results of the suspicion and distrust created by these experiences continue to dog the mutual relations of Israelis, Palestinian Christians and Muslims in the Holy Land.
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Bassal, Ravit, Dani Cohen, Manfred S. Green, and Lital Keinan-Boker. "The Israel National Sera Bank: Methods, Representativeness, and Challenges." International Journal of Environmental Research and Public Health 18, no. 5 (February 25, 2021): 2280. http://dx.doi.org/10.3390/ijerph18052280.
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The Israel National Sera Bank (INSB) was established in 1997 in the Israel Center for Disease Control. The purpose of the INSB was to provide policymakers with data on the immunity status of the Israeli population against vaccine-preventable diseases, and on the extent and characteristics of exposure to emerging and re-emerging infectious diseases. The aim of this paper is to describe the methods, representativeness, and challenges in maintaining the INSB. The INSB comprises residual sera collected in six laboratories. By the end of 2019, 138,898 samples had been deposited in the INSB. These include samples from four community laboratories: 30.7% from the National Blood Service, 22.2% from Haifa and the Western Galilee, 21.7% from Soroka, and 0.7% from Jerusalem; and from two medical center laboratories: 18.6% from Schneider and 6.1% from Mayanei Hayeshua. The demographic characteristics of the sample at the end of 2019 closely resembled those of the general population. The main challenges addressed in maintaining the INSB relate to its representativeness, the possibility of repeated donors, costs, stability of antibody levels after long-term storage, ethical aspects, and the data available for each sample. The INSB is a unique, powerful, and necessary tool for assessing population immunity levels, based on serum samples collected over a long period of time.
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Rokem, Jonathan, and Laura Vaughan. "Segregation, mobility and encounters in Jerusalem: The role of public transport infrastructure in connecting the ‘divided city’." Urban Studies 55, no. 15 (February 1, 2017): 3454–73. http://dx.doi.org/10.1177/0042098017691465.
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This paper assesses ways in which urban segregation is shaped and transformed by Jerusalem’s public transport network, enhancing mobility and potential group encounters. We suggest that segregation should be understood as an issue of mobility and co-presence in public space, rather than the static residential-based segregation that continues to be a central focus of debate in urban studies. We explore public transport infrastructures, considering how their implementation reflects the variety of ways that transport can have impact: segmenting populations, linking populations and/or creating spaces for interaction or conflict between the city’s Jewish Israeli and Arab Palestinian populations. Space syntax network analysis suggests that in the case of Jerusalem, access to public transport is multi-dimensional: as well as providing access to resources, it shapes opportunities for spatial mobility that may either overcome or reinforce area-based housing segregation. We discuss these opportunities in the light of Jerusalem’s on-going ethno-national division in an increasingly fractured urban reality.
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Voloshchenko, S. "ECCLESIASTIC TYPIKON FROM THE SCIENTIFIC LIBRARY OF KYIV UNIVERSITY: ATTRIBUTION OF MANUSCRIPT." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 24–29. http://dx.doi.org/10.17721/1728-2640.2018.139.04.
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The principles of scientific attribution of liturgical cyrillic manuscripts, which has been worked out by author, are examined. The thorough study of Jerusalem Ecclesiastic Typikon from the rare books and manuscripts department’s collection of Maksymovych Scientific Library of Taras Shevchenko National University of Kyiv is conducted. The stages of manuscript attribution are analyzed, including the date identification and localization of its origins and use. The type and the title of the codex have been identificated by the analysis of book’s texts. The linguistic variant of Church Slavonic language, used for re-writing the copy, is revealed, which has helped to localize the place of creation. Detailed watermark analysis of paper, which the copy had been made of, has allowed to estimate date range of its production. The problematic ascertainment of the date of creation has been also supported by the analysis of the textual sources, studying of palaeographic peculiarities of cyrillic script book, the inner book’s decorative features. The problem of binding production date, its construction, materials and design, is formulated. The state of preservation of manuscript is analysed, which led the author to understanding the extent of book’s relevance for its readers. The history of manuscript restoration and its stages have been studied. The places of use and migration of the copy are revealed on the basis of provenance examination up till its arrival to Maksymovych Scientific Library’s rare books collection. Key words: Jerusalem Ecclesiastic Typikon, manuscript, Cyrillic manuscript, attribution, codicology, Maksymovych Scientific Library of Taras Shevchenko National University of Kyiv.
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Poliakov, Ivan A. "А work by Abbot J.-H. Michon “A New Solution to the Question of the Holy Places” of 1852 and its translation into Russian by the members of the first Russian Orthodox Ecclesiastical Mission in Jerusalem." Two centuries of the Russian classics 2, no. 4 (2020): 208–27. http://dx.doi.org/10.22455/2686-7494-2020-2-4-208-227.
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The article focuses on the work of the members of the first Russian Orthodox Ecclesiastical mission in Jerusalem, Bishop Porphyrius (secular name Konstantin Uspensky), St. Theophan the Recluse (who was hieromonk at that time) and student Pyotr Sokolov on the translation of the work of the French Abbot Jean-Hippolyte Michon. Michon’s publicistic brochure “A New Solution to the Question of the Holy Places” was published in Paris in 1852 and contained proposals for a fair disposal of a dispute between Christian confessions over the possession of the Holy shrines of Palestine. At the height of the Crimean War, the translation of the work was entrusted to members of the Russian Orthodox Ecclesiastical mission in Jerusalem. The article traces the history of work on the translation, and it also gives a characteristic to the recently discovered fair copy of the translation, preserved in the collection of Pavel Tikhanov at the Department of Manuscripts of the National Library of Russia. The stages of translation and editing were investigated basing on the textual analysis of a draft manuscript from St. Petersburg branch of the Archive of the Russian Academy of Sciences and a fair copy from Manuscript department of the National Library of Russia.
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Gushchyan, Lusine, and Valentina Fedchenko. "City as a Text: Narratives, Toponymy and Language Competences of the Modern Jerusalem." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (December 2020): 58–63. http://dx.doi.org/10.31250/1238-5018-2020-26-2-58-63.
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This paper analyses the processes when the ancient multilingual and multicultural city becomes a modern capital of the national state on the example of the cultural‑historical phenomenon of Jerusalem during the decline of a centuries‑old era. Now, due to political and cultural circumstances, the image of the city shifts into a different, tourist business sphere, which, in the current era of postmodernism, accumulates symbolic paradigms. Until recently, Jerusalem remained the last Middle Mediterranean municipal commune in the antique‑medieval sense of the word by virtue of its sacral and supranational status. Over the period from the second half of the 20th century and until 2017, there can be distinguished a process of subordination to the national state, as the owner of the territories and rights in the old city, which is demonstrated by changes in the languages used and in the subjects of the narratives displayed. Being a fragment of empires included in the Balkan‑Levantine area, Jerusalem, in the second half of the 20th century, forms a new local text, gradually losing the topics, inherited from the past.
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Amro, Dr Noman. "The Moroccan Support of The Palestinian issue (1947 -1974)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 221, no. 2 (September 1, 2017): 61–78. http://dx.doi.org/10.36473/ujhss.v221i2.437.
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The Moroccan diplomacy gave Palestine a significant importance, and they paid more attention to it since Islam entered Morocco by Otba Bin Nafeh in 670 A.C.. The importance of Palestine to the Moroccan diplomacy flows from the position of Jerusalem in Islam. The Moroccan diplomacy along with The other countries of the Arab world played a crucial role in the Palestinian-Israeli conflict because the Palestinian issue was a priority on the top of the agenda of the world diplomacy. In this study , the researcher discusses the support the Moroccans gave to the Palestinian issue before and after independence. The Palestinian issue was only considered as an Arab issue, it was also considered as a national Moroccan issue adopted by both the people and the politicians. The Moroccan support reached its peak when the Moroccan diplomacy admitted P.L.O as the legitimate and the only representative of the Palestinians in 1974.
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Kohn, Roger. "Creating a National Bibliographic Past: The Institute for Hebrew Bibliography." Judaica Librarianship 13, no. 1 (December 31, 2007): 27–40. http://dx.doi.org/10.14263/2330-2976.1081.
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The mission of the Institute for Hebrew Bibliography (IHB), located at the Jewish and National University Library (JNUL) in Jerusalem from the early 1960s to the present, is to describe all of the books printed in Hebrew characters since the invention of printing to 1960. The ambitious scope of the project was set only after discussions between historians and catalogers. The IHB created two card catalogs, one for bibliographic descriptions, and a second for biographies of Hebrew authors. The release, in 1994, of The Bibliography of the Hebrew Book CD-ROM, followed in 2002 by an Internet-accessible database (updated in 2004), are benchmarks that allow the public to assess the work of the IHB. Technological advances can be used to deliver a clean and easily searchable database only when basic concepts of cataloging/database retrieval have been fully addressed.
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ABD ALRHMAN, Sahira, and Stefan COJOCARU. "INTEGRATION OF PALESTINIAN HIGH SCHOOL STUDENTS LEARNING IN AN ARAB SCHOOL IN ISRAEL." Social Research Reports 12, no. 2 (December 15, 2020): 37–47. http://dx.doi.org/10.33788/srr12.2.4.
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This paper discusses issues of identity associated with Palestinian students’ integration in an Israeli-Arab high school. These students were born to Palestinian families that are considered as ‘traitors’ by Arabs living in the Palestinian Authority and in the State of Israel. Their parents have working relations with the State of Israel and are therefore living in a large city at the north of the country. The students experience some kind of identity conflict between them and the Israeli-Arab students learning in the same school. The students who came with their parents from the Palestinian Authority, have difficulties to define themselves and they constantly try avoiding the question: Where are you from? They usually say they are from Jerusalem and they hold a blue identity card. Moreover, these students deal with language difficulties. School today constitutes an educational framework for a variety of students, characterized by different abilities and needs. This sets a rather complicated challenge to the school management and staff that have to open the school doors and provide a response to the students. This paper is grounded in theories of high school education, self-identity, conflict between identities of minorities and adolescence. It reviews the identity issues associated with the Palestinian children’s national and self-identity, as well as the steps that school and the education system can take in order to promote their integration.
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Kerschen, David. "Hebrew Codicology: An Introduction." Judaica Librarianship 10, no. 1 (May 1, 2000): 44–50. http://dx.doi.org/10.14263/2330-2976.1153.
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The codex or so-called manuscript book, the precursor to the printed book, thrived in the Middle Ages and the Renaissance. The task of the codicologist is to analyze and describe the physical features סf the codex, or in the words סf Professor Malachi Beit-Arie, Director of the Hebrew Paleography Project at the Jewish National University Library in Jerusalem, to conduct an "archaeological examination" of a codex so that it may be correctly localized and dated. This paper explains and illustrates the most prominent features of Hebrew codicology.
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Khosravi, Jamal, Jalal Kalhori, and Loghman Hamehmorad. "The Presence of Israel in Iraqi Kurdistan and its Security Challenges for Iran’s National Security." Journal of Politics and Law 9, no. 7 (August 30, 2016): 169. http://dx.doi.org/10.5539/jpl.v9n7p169.
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<p>This study investigates Israeli presence in Iraqi Kurdistan and its challenges for the Iran’s national security. Although the informal presence of Israel in Iraqi Kurdistan dates back to the 1960s and 1970s, its presence has been more conspicuous, in the recent years, due to the changes in the international political equations, informal collapse and attenuation of social, geographical, and political Iraqi borders, the opportunities arising from 2003 invasion of Iraq, and the weakening of the central power in Iraq. This has exposed the security of the neighboring countries of Iraqi Kurdistan, especially Iran to unprecedented challenges. With this in mind, this paper is conducted to analyze these challenges using the library and archival research methods and following an analytical approach. Based on the findings, it can be said that the Israeli government, mostly driven by its political isolation amid the regional countries, has been trying to create security and political divergences, undermine the regional powers, and support the Iraqi Kurdish independence and secession of the country, which in turn could influence the Iranian Kurds who may be under the effect of federalism in the Iraqi Kurdistan, and enhance the ethnicity movements in Iran, which can also pose a potential security threat for Iran.</p>
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Volinz, Lior. "From Above and Below: Surveillance, Religion, and Claim-Making at Jerusalem’s Temple Mount/Haram al-Sharif." Surveillance & Society 16, no. 4 (December 15, 2018): 446–58. http://dx.doi.org/10.24908/ss.v16i4.6850.
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This article explores the development and negotiation of colonial surveillance practices and technologies at religious sites. In this article I posit that colonial surveillance at religious sites is different—that, unlike in other colonial spaces, the particularities of holy sites as arenas of contestation can enlarge the scope of worshippers’ negotiation of state surveillance technologies and practices, while enabling new modes of claim-making of rights and resources articulated through surveillance. I draw on the case study of Haram-al-Sharif/Temple Mount, a site in occupied East Jerusalem holy to both Muslim and Jewish worshippers, to explore how different surveillance policies and practices are articulated and contested at religious sites in a (settler) colonial setting. I examine three facets of surveillance employed at this holy site: Israeli digital surveillance, Palestinian grassroots sousveillance, and internationally prescribed adjudicating surveillance. Through an examination of these different facets, this article investigates how particular religious, national, and citizenship claims emerge when surveillance is leveraged in order to balance, mitigate, or resolve conflicts.
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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.
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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
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Chlebowska, Edyta. "Christ and children. Graphic inedita of Norwid." Studia Norwidiana 37 English Version (2020): 147–59. http://dx.doi.org/10.18290/sn.2019.37-8en.
Full textAbstract:
The aim of the article is to present two previously unknown drawings by Norwid, inspired by the New Testament, which have recently been added to the register of his artistic legacy. The first of the sketches Chrystus i dzieci w świątyni jerozolimskiej [Christ and Children in the Temple of Jerusalem] (1855, lost) illustrates a quotation from the Gospel of Matthew (Mt 21, 15-17). The second composition Chrystus błogosławiący dzieci [Christ Blessing Children] (1857, National Library) refers to an episode mentioned several times in the Gospels (Mt 19, 13-15; Mk 10, 13-16; Lk 18,15-17).
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Jabareen, Hassan. "How the Law of Return Creates One Legal Order in Palestine." Theoretical Inquiries in Law 21, no. 2 (July 28, 2020): 459–90. http://dx.doi.org/10.1515/til-2020-0021.
Full textAbstract:
AbstractThe prevailing discourse in Israeli academia on justifying the values of Israel as a “Jewish and democratic state” takes the form of a debate involving questions of group rights of a national minority, as in any liberal democracy. The framework of this discourse relies on three interconnected, hegemonic assertions. These assertions assume the applicability of equal individual rights, put aside the Occupation of the West Bank and Gaza as irrelevant for the “Jewishness” of the state as it belongs to a different rule of recognition, and conceptualize the Green Line based on majority-minority relations with Jewish group rights, including the Law of Return, as not leading to discrimination against individuals. I contend that these assertions are invalid and that colonialism is the relevant framework of Israel’s constitutional identity in Palestine (the Green Line, the West Bank including Jerusalem and Gaza). I argue there is one Constitution in Palestine based on one conception of sovereignty, regardless of any rules of recognition where the Law of Return, together with the value of “preserving a Jewish majority,” constitutes its very essence that targets the Palestinians as such. The Article presents a case-law study regarding family life between spouses and their children in Palestine. This case-law reveals an unfamiliar phenomenon. Unlike the plurality of written laws that characterize colonial regimes, the Israeli legal system introduces a unique model in which racial domination is created mostly by decisionism of the Court, out of the written laws and regardless of any rule of recognition.