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Journal articles on the topic 'Palestine – Historiographie'
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1
Sfeir-Khayat, Jihane. "Historiographie palestinienne. La construction d’une identité nationale." Annales. Histoire, Sciences Sociales 60, no. 1 (February 2005): 33–52. http://dx.doi.org/10.1017/s0395264900019004.
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RésuméCet article présente une lecture de l’histoire de la Palestine telle qu’elle est perçue par les historiens arabes. Il aborde l’évolution de cette histoire à travers les étapes marquantes de la construction identitaire et nationale du peuple palestinien. On propose, notamment, une analyse de l’historiographie arabe moderne de la Palestine dans le sens où elle est conçue en miroir de l’histoire israélienne et comme outil de revendication de l’appartenance d’un peuple à une terre. L’année 1948, caractérisant l’expulsion (Nakba) des Palestiniens de leur terre, est un tournant décisif dans l’écriture et l’appréhension de l’histoire palestinienne : elle représente l’année de départ mais également celle du retour vers la construction d’une identité nationale, territoriale et historique.
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Allegra, Marco. "Il 1948 nella storia di Israele. Appunti su un dibattito tra storiografia e politica." HISTORIA MAGISTRA, no. 1 (April 2009): 42–58. http://dx.doi.org/10.3280/hm2009-001005.
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- The article addresses the issue of the relation between historiography and the political debate. It examines the historiographic works concerning the events which lead to the emergence of the State of Israel between 1947 and 1949 as one of the key-periods in the history of the contemporary Middle East. In particular, the analysis focuses on the debate originating in the mid 1980s on the revision of traditional Israeli historiography undertaken by the so-called ‘New Historians', of whom Benny Morris is a leading representative. By drawing on the notion of the ‘public use of history, the author reverses the perspective, showing how the academic debate itself is characterised by strongly polemical aspects. The historiographic research on 1948, to which the works of the New Historians provide the latest significant contribution in terms of analysis of new sources, constitutes a firmer knowledge than the tones of the debate would suggest. Key words: public use of history, Israel, New Israeli Historians, first Arab-Israeli war, Palestine, Israeli-Palestinian conflict.
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Hammer, Juliane. "The War for Palestine." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 115–18. http://dx.doi.org/10.35632/ajis.v20i2.1860.
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The events of 1948 mark the Palestinians' nakbah (catastrophe) and the Israelis' war of independence. The historiographies describing and analyzing these events have always been debated and contested. For instance, 1948 can be described as a founding element of Palestinian and Israeli iden tities respectively. A serious attempt to rewrite earlier historiography was introduced by the Israeli "new historians" in the 1980s. Based on documents and materials from recently opened Israeli archives, they set out to challenge Israel's founding myth and the lopsided description of the causes and events leading to the Palestinian refugee problem.The volume under review moves the rewriting a step further by attempting to take a fresh look at the Arab states' and the Palestinians' involvement in the development of the 1948 war. The editors suggest that it is possible, as well as necessary, to deconstruct the myths surrounding the Arab armies' defeat in 1948 by finding its causes in the Arab states' political situation and with each one's internal situation. The introduction explains the need for such a rewriting process and points out that much needs to be done, especially regarding the historiography of Arab states that stil I draw some of their legitimacy from their historical myths, often related to the 1948 war. Similarly, the Arab states' support for the Palestinians and their cause, as well as their participation in the 1948 war (to save Palestine), are almost always presented as interdependent and an example of high moral commitment. Opening Arab archives (civil and military) of this period seems to be a dream of historians, rather than a realistic expectation, for the near future. Thus, the introduction concludes that much research in support of this critical tradition has yet to be done ...
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Cioată, Maria. "Moses Gaster, Friedrich Horn and the Background to the Settlement of Samarin (1882)." Bulletin of the John Rylands Library 92, no. 1 (March 2016): 27–51. http://dx.doi.org/10.7227/bjrl.92.1.2.
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This article presents a forgotten manuscript of a personal account of one of the first Jewish settlers who departed from Romania to Palestine in 1882 and helped found the colony of Samarin, which was later taken over by Baron de Rothschild and renamed Zichron Yaakov. Friedrich Horn, a schoolmaster with Austrian nationality who had settled in Romania fifteen years before his departure to Palestine, gave the manuscript of his unfinished work Nationaltraum der Juden to Moses Gaster. Gaster kept it among his collection of manuscripts. He considered it a diary rather than as Horn obviously had in mind, a contribution to historiography intended to be published. The text provides significant evidence concerning the underappreciated role of Jews from Romania in the historiography of Zionism.
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Maissy-Noy, Rachel. "Palestinian historiography in relation to the territory of Palestine." Middle Eastern Studies 42, no. 6 (November 2006): 889–905. http://dx.doi.org/10.1080/00263200600922999.
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Sanagan, Mark. "Teacher, Preacher, Soldier, Martyr." Welt des Islams 53, no. 3-4 (2013): 315–52. http://dx.doi.org/10.1163/15685152-5334p0002.
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When Shaykh ʿIzz al-Dīn al-Qassām died in a gunfight with the Palestine Police Force in November 1935, the Government of the British Mandate for Palestine was ill prepared for the public outpouring of popular support and inspiration the imām from Haifa’s death would give to Arab Palestinian political aspirations. Al-Qassām soon became a powerful symbol in the nationalist fight against the British colonial power and subsequently the State of Israel. Al-Qassām remains a potent figure in Arab nationalist, Palestinian nationalist, and modern “Islamist” circles. The purpose of this paper is thus twofold: first, to provide an overview of the current state of the historiography on al-Qassām; and second, to add to that historiography with a recontextualized narrative of al-Qassām’s life and death. This latter part of the paper aims to fill some of the gaps with additional sources and place the findings alongside contemporary historical scholarship on political identity and nationalist movements in Palestine and the wider Mashriq. This article contends that the claims made on al-Qassām by contemporary Palestinian, “Islamic” nationalists have silenced the multiple contexts available if one considers the entirety of al-Qassām’s life. Viewed in this light, it is possible that al-Qassām never considered himself a “Palestinian” at all.
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Sohrabi, Naghmeh. "REMEMBERING THE PALESTINE GROUP: GLOBAL ACTIVISM, FRIENDSHIP, AND THE IRANIAN REVOLUTION." International Journal of Middle East Studies 51, no. 2 (May 2019): 281–300. http://dx.doi.org/10.1017/s0020743819000059.
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AbstractThe Palestine Group was a loosely connected collection of young anti-Shah activists some of whom were arrested and tried publically in 1970 for the crime of acting against the Pahlavi monarchy and Iran's national security. Their plight became global, receiving support from anticolonial figures such as Jean-Paul Sartre. But while they played an important role in inspiring the revolutionary generation, in the historiography of the 1979 revolution and that of the global south, their story has been mostly forgotten. This article argues for remembering the Palestine Group by focusing on two facets of their prerevolutionary activism: the importance of a connection to the anti-imperial/colonial struggles that spread from “Asia to Africa”; and the centrality ofmaḥfilīpolitics (friendship circles) in addition totashkīlātī(organizational) politics, which the historiography has traditionally emphasized. It demonstrates that as resistance shifted frommaḥfiltotashkīlāt,it also shifted from a global struggle where Iran was one node out of many, to a nationalized struggle.
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OTTOLENGHI, MICHAEL. "HARRY TRUMAN'S RECOGNITION OF ISRAEL." Historical Journal 47, no. 4 (November 29, 2004): 963–88. http://dx.doi.org/10.1017/s0018246x04004066.
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Historiographical accounts of Harry Truman's recognition of Israel have placed undue importance on this apparently sudden act on 14 May 1948. US Palestine policy has not been placed in the correct historical context of the Cold War. As a ‘Cold War consensus’ developed in Washington in the early post-war period, Palestine emerged as a secondary issue to the major concern that was the ‘Northern Tier’ of Greece, Turkey, and Iran. The US was guided by broad but clear objectives in Palestine: the attainment of a peaceful solution, a desire not to implicate US troops, and the denial of the region to the Soviets. Disagreements between the White House and the State Department were all expressed within these broad policy objectives. Israeli sources have been significant by their absence in the existing historiography of recognition. These sources reveal that for the Jewish community in Palestine, diplomatic victories were of secondary importance to the practical achievement of statehood. From both a Washington perspective, and the perspective from Palestine, US recognition was not regarded as a crucial issue at the time. It was a decision taken within the context of broad US objectives in Palestine, and it did not influence the decision of the Yishuv to declare statehood.
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Malsagne, Stéphane. "L'armée libanaise dans la guerre de Palestine (1948-1949) : vers un renouveau historiographique." Chronos 20 (April 30, 2019): 75–101. http://dx.doi.org/10.31377/chr.v20i0.475.
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Du fait même de l'ampleur limitée de ses opérations militaires en 1948, le rôle de l'armée libanaise sur le front de Galilée a longtemps été le principal laissé-pour-compte dans l'historiographie de la guerre de Palestine et ce, au détriment des fronts syrien, jordanien et égyptien2. Du reste, les productions historiques successives sur la genèse du Liban moderne font souvent l'impasse sur l'état réel de la participation militaire libanaise contre Israël et les enjeux qu'a revêtu la première guerre israélo-arabe dans le fonctionnement des affaires politiques et militaires du pays. Liée en partie jusqu'à présent à la carence des sources disponibles, cette impasse historiographique semble d'autant plus importante à relever que la guerre de 1948 en Palestine est le seul moment avéré d'une contribution militaire libanaise dans l'histoire des guerres israélo-arabes au XXème siècle3. Historiens israéliens et anglo- saxons ont néanmoins récemment tenté de revisiter ce moment charnière, utilisant abondamment des documents militaires libanais, palestiniens, syriens et israéliens, tels que des rapports des services de l'armée (souvent israéliens), des témoignages d'officiers ou des mémoires
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STEIN, REBECCA L., and TED SWEDENBURG. "Popular Culture, Relational History, and the Question of Power in Palestine and Israel." Journal of Palestine Studies 33, no. 4 (2004): 5–20. http://dx.doi.org/10.1525/jps.2004.33.4.005.
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The marginalization of popular culture in radical scholarship on Palestine and Israel is symptomatic of the conceptual limits that still define much Middle East studies scholarship: namely, the prevailing logic of the nation-state on the one hand and the analytic tools of classical Marxist historiography and political economy on the other. This essay offers a polemic about the form that alternative scholarly projects might take through recourse to questions of popular culture. The authors argue that close attention to the ways that popular culture ““articulates”” with broader political, social, and economic processes can expand scholarly understandings of the terrain of power in Palestine and Israel, and hence the possible arenas and modalities of struggle.
11
Tal, David. "The Historiography of the 1948 War in Palestine: The Missing Dimension." Journal of Israeli History 24, no. 2 (September 2005): 183–202. http://dx.doi.org/10.1080/13531040500195661.
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PFEFFERMAN, TALIA, and DAVID DE VRIES. "Gendering Access to Credit: Business Legitimacy in Mandate Palestine." Enterprise & Society 16, no. 3 (April 15, 2015): 580–610. http://dx.doi.org/10.1017/eso.2015.13.
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Although business historiography has demonstrated a variety of impediments placed on women’s entry to entrepreneurship and business, the negotiated mechanisms that constructed the gendered selection has been understudied. Based on an analysis of loan applications by Jewish women in British-ruled Palestine before 1948, this article shows how material considerations to approve the loans and facilitate entry to business activity were based not merely on gender-oriented perceptions on the legitimacy of doing business, but also on a mosaic of normative constructions of family, community, and nation building.
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Rolnik, Eran J. "Between Ideology and Identity: Psychoanalysis in Jewish Palestine (1918–1948)." Psychoanalysis and History 4, no. 2 (July 2002): 203–24. http://dx.doi.org/10.3366/pah.2002.4.2.203.
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The reception of psychoanalysis outside the German cultural sphere is an important chapter in the historiography of psychoanalysis as well as in the social and intellectual history of many societies. This paper attempts to historicize the reception of the Freudian paradigm in Palestine under the British Mandate by locating two of its main historical contexts: the socialist foundations of the budding Jewish society and the migration of German-speaking psychoanalysts following the Nazi accession to power.
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Kadish, Alon, and Avraham Sela. "Myths and Historiography of the 1948 Palestine War Revisited: The Case of Lydda." Middle East Journal 59, no. 4 (October 1, 2005): 617–34. http://dx.doi.org/10.3751/59.4.15.
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Arab and Israeli revisionist historiography has taken the events in the town of Lydda (Lod, al-Lud) during the 1948 Palestine War (Israeli War of Independence) as an example of Israel's premeditated expulsion of the Palestinian Arabs in 1948, coupled with a massacre of civilian Arabs by the Israeli forces. Using newly released documents, the article explains the origins of these claims. It concludes that the expulsion was not pre-meditated but a consequence of a complex and ill-conducted battle, nor is there any direct evidence that a massacre took place.
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Amara, Ahmad. "Beyond Stereotypes of Bedouins as ‘Nomads’ and ‘Savages’: Rethinking the Bedouin in Ottoman Southern Palestine, 1875–1900." Journal of Holy Land and Palestine Studies 15, no. 1 (May 2016): 59–77. http://dx.doi.org/10.3366/hlps.2016.0129.
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This article explores and contests dominant representations of the Bedouin in Historic southern Palestine as nomads and savages, through the study of inter-Bedouin land conflicts in the second half of the nineteenth century. By studying the late Ottoman period, the author seeks to examine Bedouin-State interactions surrounding the question of territoriality and space-making, as well as the long-standing impact of the Ottoman heritage in southern Palestine. The available Ottoman archival resources shed important light on Ottoman representations of the Bedouin, their space and modes of living, and challenge hegemonic representations of the Bedouin as well as the broader pre-Beersheba Bedouin historiography. More specifically, the archival material shows that research categories that are dominant and prevalent in the study of the Bedouin today, such as ‘nomadism’ and ‘pastoralism’, need to be re-thought, and new approaches to the study of the Bedouin need to be employed.
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Rolnik, Eran J. "Therapy and Ideology: Psychoanalysis and Its Vicissitudes in Pre-state Israel (Including Some Hitherto Unpublished Letters by Sigmund Freud and Albert Einstein)." Science in Context 23, no. 4 (November 25, 2010): 473–506. http://dx.doi.org/10.1017/s0269889710000189.
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ArgumentFew chapters in the historiography of psychoanalysis are as densely packed with trans-cultural, ideological, institutional, and moral issues as the coming of psychoanalysis to Jewish Palestine – a geopolitical space which bears some of the deepest scars of twentieth-century European, and in particular German, history. From the historical as well as the critical perspective, this article reconstructs the intricate connections between migration, separation and loss, continuity and new beginning which resonate in the formative years of psychoanalysis in pre-state Israel.
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Yazbak, Mahmoud. "Templars as Proto-Zionists? The "German Colony" in Late Ottoman Haifa." Journal of Palestine Studies 28, no. 4 (1999): 40–54. http://dx.doi.org/10.2307/2538391.
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Zionist historiography depicts mid-nineteenth-century German colonists in Palestine as forerunners of the Zionist movement, much as the early Zionists themselves had adopted them as "a model to be emulated." Using the recently discovered Haifa sijill and other local sources, the author reveals how the Templars appeared in the eyes of the Palestinians in whose country they came to settle. The rather different flip side of the Zionist portrayal that emerges suggests that the model can be reversed and extended into the present.
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Gerber, Haim. "Zionism, Orientalism, and the Palestinians." Journal of Palestine Studies 33, no. 1 (2003): 23–41. http://dx.doi.org/10.1525/jps.2003.33.1.23.
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The self-critical approach applied by Israel's "New Historians" tothe 1948 war needs to be extended to the study of Palestinian history as a whole. Harking back to earlier periods and other sources, the author exposes the Orientalist bias of the traditional Israeli historiography of Palestine by focusing on three of its common contentions: that there was no distinct Palestinian nationalism, that Palestinian society was primitive and backward, and that the speed of the Palestinian collapse in 1948 was a function of inherent flaws in the society.
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Malsagne, Stéphane. "L'armée libanaise dans la guerre de Palestine (1948-1949) : vers un renouveau historiographique." Confluences Méditerranée N°66, no. 3 (2008): 207. http://dx.doi.org/10.3917/come.066.0207.
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Banko, Lauren. "Historiography and Approaches to the British Mandate in Palestine: new questions and frameworks." Contemporary Levant 4, no. 1 (January 2, 2019): 1–7. http://dx.doi.org/10.1080/20581831.2019.1594618.
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Shafir, Gershon. "New Historiography: Rediscovering Palestine: Merchants and Peasants in Jabal Nablus, 1700-1900. . Beshara Doumani." Journal of Palestine Studies 26, no. 1 (October 1996): 98–99. http://dx.doi.org/10.1525/jps.1996.26.1.00p00832.
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Doumani, Beshara B. "Palestinian Islamic Court Records: A Source for Socioeconomic History." Middle East Studies Association Bulletin 19, no. 2 (December 1985): 155–72. http://dx.doi.org/10.1017/s0026318400016114.
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The Major Lacuna in Palestinian historiography is the lack of social and economic histories, especially for the Ottoman period.Sijillāt al-maḥākim airshar‘īya(records of the Islamic religious courts), preserved in the major cities and towns of historic Palestine, are local Palestinian archives which can go a long way towards filling this gap. These records, some of which date from the first decades of the Ottoman occupation to the present, are akin to a people’s history. Literally hundreds of volumes illustrate in a concrete and detailed manner nearly every aspect of daily human interaction – be it in the personal, social, economic, religious, or administrative fields.
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Adler (Cohen), Raya. "The Tenants of Wadi Hawarith: Another View of the Land Question in Palestine." International Journal of Middle East Studies 20, no. 2 (May 1988): 197–220. http://dx.doi.org/10.1017/s0020743800033936.
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Zionist historiography of the Mandatory period accords a considerable place to the problem of land purchase and colonization. In the early 1930s, the Zionists feared that Britain would put restrictions on land purchase and that great difficulties would ensue from ordinances designed to protect the tenantcultivators in the event of eviction. The historian's eye has also been caught by the ambivalent position of the Arab national leadership which, while publicly demanding an end to Zionist expansion, privately continued to sell land to the Jews. But the literature hardly deals with the tenants themselves—the human center of the land debates and the subjects of considerable social interest in themselves.
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Pappé, Ilan. "Historical Truth, Modern Historiography, and Ethical Obligations: The Challenge of the Tantura Case." Holy Land Studies 3, no. 2 (November 2004): 171–94. http://dx.doi.org/10.3366/hls.2004.3.2.171.
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The event described and commented on here occurred within the State of Israel, a week after the state came into being (22-23 May 1948). Although the Tantura Case is a significant chapter in the history of Israel/Palestine there is virtually no detailed reference to it in the works of Israeli or Palestinian historians, or of any other historian. Nevertheless, the Tantura events were also a subject of heated legal and public debate in Israel throughout 2001. The public controversy still generates strong passions. This article provides not only a description of the event and the controversy, and its ongoing social implications, but also discusses its impact on fundamental questions of historiography, such as the question of the nature and hierarchy of sources, as well as the scope and limits of the historian's imagination. It also poses even higher questions, namely those which impinge upon a historian's objectivity and moral obligations.
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KATZ, KIMBERLY. "Hebron between Jordan and Egypt: an uncertain transition resulting from the 1948 Palestine War." Urban History 46, no. 1 (April 2, 2018): 132–48. http://dx.doi.org/10.1017/s0963926818000032.
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ABSTRACTThe story of Hebron during the 1948 Palestine War remains largely untold, obscured by the larger historical forces of the Palestinian Nakba (Catastrophe) and refugee crisis that resulted from Israel's declaration of independence. This article examines the history and historiography of Hebron from mid-May 1948 until the departure of Egyptian troops from the country on 30 April 1949, a period referred to as the ‘Dual Era’, an unusual configuration between Jordan and Egypt in which both countries temporarily ruled over the city. It analyses the Dual Era against an emerging Egyptian and Jordanian proto-pan-Arab nationalism as each country's locally based leaders vied for support for their rule from the Palestinian population in Hebron.
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Sokolov, Oleg. "The Crusades in the Arab Discourse on Palestine (1917-1948): cultural aspect." Человек и культура, no. 3 (March 2020): 52–59. http://dx.doi.org/10.25136/2409-8744.2020.3.33315.
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In the late XX – early XXI century, the Arab discourse on the issue of Palestine remains saturated with references to the Crusades (1099-1291), and likening the current tribulation of the history of Palestine to the medieval events. Modern historiography traces the growth in popularity of such reminiscences beginning from 1948, while modern literature practically has no mentions of the used of the “anti-Crusades rhetoric” by the Arab cultural figures prior to this data. The object of this research is the mobilization of historical memory in Arab culture of the first half of the XX century; the subject is reference to the topic of the Crusades in the Arab literary texts of 1917-1948 dedicated to the Palestinian issue. Analysis of literary works of the Arab cultural figures of the early XX century demonstrated that way before Arab-Israeli War of 1948-1949, such events as Balfour Declaration (1917) and Arab revolt (1936-1938) were being actively compared by the Arab poets and dramaturgists to the era of the Crusades. In the period from 1917 to 1948, the author highlights the following types of references of the Arab cultural figured to the era of the Crusades in relation to the Palestine issue: blaming of Europe for conducting a new Crusade, manifestations of which were declared the activity of the mandate administrations and arrival of the Jewish settlers; reminding of failure of the Crusades, which should have served as the warning for the modern Europeans; revival of heroic memory of the Palestinians in confrontation of the European crusaders in the Middle Ages, which should have inspire the contemporaries to fight for their land.
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Lemche, Niels Peter. "Après le déluge: Københavnerskolen eller kaos?" Dansk Teologisk Tidsskrift 77, no. 2 (May 10, 2014): 98–120. http://dx.doi.org/10.7146/dtt.v77i2.105708.
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The article is based on the author’s farewell address at the Universityof Copenhagen and includes a review of recent scholarship in thelight of the achievements of the Copenhagen School. The changes ofparadigm from classical historical-critical scholarship to contemporaryOld Testament scholarship after le déluge which was the CopenhagenSchool are considerable. First of all the link previously assumed betweena text in the Old Testament and what really happened in Palestine inancient times has been broken when we realized that there is actually inthe case of the Old Testament so little that unites history with narrativethat it is misleading to understand biblical historiography as “history”.It is a story about the past, a kind of cultural memory, and to those whowrote these stories about the past, the real past was not very important.Another result of the contribution of the Copenhagen School relatesto the dating of biblical literature that was hardly collected before theHellenistic Period, and probably not in Jerusalem or in Palestine. Therefore,with the retirement of the last original member of the CopenhagenSchool it is a totally different scene in Old Testament studies whichremains, not because everyone accepts the theses of the school but because it has set the agenda for present and future discussion.
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Thomson, Mathew. "‘The Solution to his Own Enigma’: Connecting the Life of Montague David Eder (1865–1936), Socialist, Psychoanalyst, Zionist and Modern Saint." Medical History 55, no. 1 (January 2011): 61–84. http://dx.doi.org/10.1017/s0025727300006050.
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This article examines the career of pioneer British psychoanalyst David Eder (1865–1936). Credited by Freud as the first practising psychoanalyst in England, active in early British socialism and then a significant figure in Zionism in post-war Palestine, and in between an adventurer in South America, a pioneer in the field of school medicine, and a writer on shell-shock, Eder is a strangely neglected figure in existing historiography. The connections between his interest in medicine, psychoanalysis, socialism and Zionism are also explored. In doing so, this article contributes to our developing understanding of the psychoanalytic culture of early twentieth-century Britain, pointing to its shifting relationship to broader ideology and the practical social and political challenges of the period. The article also reflects on the challenges for both Eder’s contemporaries and his biographers in making sense of such a life.
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Sayigh, Yezid. "Escalation or Containment? Egypt and the Palestine Liberation Army, 1964–67." International Journal of Middle East Studies 30, no. 1 (February 1998): 97–116. http://dx.doi.org/10.1017/s0020743800065582.
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Three decades later, the circumstances that led to the Arab–Israeli war of June 1967 bare again the subject of scholarly attention as the end of the Cold War and the release of official documents in the United States, Soviet Union, Britain, and Israel have allowed surviving participants to compare notes and made possible the detailed reconstruction of decision-making in those states. Much of this historiography has focused on the critical two months immediately preceding the start of hostilities, giving rise to broad agreement that Egyptian President Gamal Abdel Nasser “stumbled into the crisis rather than provoking it deliberately,” through miscalculation and ill-advised brinkmanship. However, there is still no consensus regarding the relationship between Nasser's decisions in spring 1967 and his policy toward Israel in the preceding three years, partly because the dearth of official documents from the Egyptian side has made it difficult to substantiate his real intentions and “historicize” his crisis behavior. Most recent studies tend to skim over the earlier period, if they cover it at all, or now accept the view that Egyptian strategy before 1967 was essentially defensive, based on deterrence and containment, and that Nasser ultimately shifted course due to perceptions of threat that steadily heightened in the course of the previous three years due to the revival of the Arab “cold war,” fear of Israeli nuclear power, and deteriorating relations with the United States, all set against a background of the debilitating military entanglement in Yemen and economic malaise at home
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Solomonovich, Nadav, and Ruth Kark. "The Bedouins, the Ottoman Civilizing Mission and the Establishment of the Town of Beersheba." Turkish Historical Review 10, no. 02-03 (March 16, 2020): 189–212. http://dx.doi.org/10.1163/18775462-01002008.
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According to Ottoman historiography, during the late nineteenth and early twentieth century, the Ottoman state adopted the European civilizing mission and discourse towards the nomadic tribal population in the empire. This phenomenon was usually referred to as ‘borrowed colonialism’. However, recently, new studies began to challenge that view, arguing that officials used civilizing discourse to justify their failures in dealing with the nomads, or that they used derogatory references strategically towards specific ends. Interestingly, studies from both groups use the establishment of the town and sub-district of Beersheba in southern Palestine to support their views. Based on Ottoman sources, the main argument of this article is that the fact that the Bedouins were perceived by the state as ‘ignorant’ and ‘wild’ caused its officials to demonstrate leniency and bestow special treatment upon them in order to integrate them in the Ottoman state and administration.
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Kaplan, Vera. "s." Journal of Modern Russian History and Historiography 9, no. 1 (October 17, 2016): 65–88. http://dx.doi.org/10.1163/22102388-00900005.
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The article surveys contemporary Israeli historiography of the 1917 revolutions, focusing mainly on studies that appeared in Hebrew, but also considering some works by Israeli historians that were published in Russian and English. The article examines the research problems addressed by Israeli historians, including such questions as the inevitability vs. unpredictability of the February and October revolutions; the conflicting character of the Russian revolutionary cultures; elements of modern utopianism in the revolutionary ideology; and individual and communal survival during the revolutionary era. Special attention is paid to the representation of the 1917 revolutions in Jewish history, including biographies of historical figures who were active in both the Russian revolutionary and the Jewish national movement in Palestine. The article claims that the studies of Israeli historians are characterized by a rich documentary basis and approach the 1917 revolution as a profound cultural, and not only political and social, event.
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Baeza, Cecilia. "Palestinians in Latin America." Journal of Palestine Studies 43, no. 2 (2014): 59–72. http://dx.doi.org/10.1525/jps.2014.43.2.59.
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Latin America is host to an estimated half-million people of Palestinian descent, the largest such population outside the Arab world. Migration to the region began in the late 1800s and peaked between 1900 and 1930, with surges around periods of war or economic crisis in Palestine. Predominantly the descendants of a pre-Nakba generation, mostly middle to upper-class Christians who are well-represented among political and business elites, Palestinians in Latin America do not easily fit into a national narrative shaped by the refugee experience. They have therefore held little interest for Palestinian historiography as they did not meet the criteria of “Palestinian-ness” as defined by a nationalist discourse centered on dispossession, denial, and statelessness. With a special focus on Chile,1 this article presents a historical overview of the Palestinian émigré community in Latin America, shedding light on its diverse and dynamic identity politics.
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Srougo, Shai. "The Mediterranean culture of fishing: Continuity and change in the world of Jewish fishermen, 1500–1929." International Journal of Maritime History 32, no. 2 (May 2020): 288–304. http://dx.doi.org/10.1177/0843871420920961.
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This essay discusses the maritime Jews and their changing role in the fishing occupation in the Mediterranean sea. The first part presents the trends in historiography regarding the Thessalonikian Jewish fishermen in Ottoman and Post Ottoman periods. The second section explores the maritime world of Jewish fishermen in Ottoman Thessaloniki between the sixteenth and the twentieth centuries. We will establish the cultural identity of the Jewish fishermen, which expressed itself in Thermaikos Bay. The third part depicts the reasons for the collapse of the Jewish sea tenure in Greek Thessaloniki, especially between the years 1922-1924, and continues to describe one of the responses; the settlement of several fishing families in Acre (in Mandatory Palestine). Their experience in the new environment was short (1925-1929) and we will investigate the linkage between their cultural marginality in the core society to the failure of forming a Jewish maritime community in Acre.
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Richter-Devroe, Sophie. "Biography, Life History and Orality." Hawwa 14, no. 3 (December 5, 2016): 310–41. http://dx.doi.org/10.1163/15692086-12341313.
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The paper traces the ordinary—yet extraordinary—life story of a Bedouin woman, Amneh, in historic Southern Palestine from the 1930s to the 1970s. Amneh’s oral narratives and memories combine the personal and the political, drawing a picture of the lives that the often forgotten Palestinian Bedouin population of the South lived before, during and after theNakba, the Palestinian Catastrophe of 1948. Her counter-narrative challenges and complicates the hegemonic settler-colonial, ethno-nationalist, elite and male-dominated historiography of the region, and confirms her as an historical actor who finds her ways through difficult social, political, economic and cultural constraints. Although unique, her story is not exceptional, nor is it representative of ‘Bedouin women of the Naqab’. Rather, it offers a lens through which the much more intricate and messy historical realities in the Naqab can be unfolded. As such, Amneh’s biography, as told by her, is also telling of the wider social and political dynamics, relations and events in the region at the time.
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Perez, Shelby. "Palestine…It Is Something Colonial." American Journal of Islamic Social Sciences 35, no. 4 (October 29, 2018): 64–67. http://dx.doi.org/10.35632/ajiss.v35i4.475.
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The Israeli-Palestinian conflict has not existed since the beginning of time. Hatem Bazian explores the roots of the conflict, locating the Zionist movement as a settler colonial project under the tutelage of British colonial efforts. Bazian’s text is a look at and beyond first-hand accounts, an investigation of and critical analysis of settler practice in relation to similar texts such as Sari Nusseibeh’s Once Upon a Country: A Palestinian Life, Alan Dowty’s Israel/Palestine, and Ari Shavit’s My Promised Land. Hatem Bazian’s Palestine…it is something colonial is not an introduction to the Israeli-Palestinian conflict. Readers should possess a basic understanding of the conflict and history of the region over the last century. Nor does this text provide the reader with an unbiased look at the timeline of events since the inception of the Zionist movement. Palestine…it is something colonial instead is a rich critique of the Zionist movement and British colonialism. It investigates the way British colonialism influenced Zionism and how Zionism adopted colonial ideas and practices. Bazian locates Zionism as a settler colonialist movement still at work today, which historically planned and systematically executed the removal of Palestinians from their land, with the aid of the United Kingdom and (later) the United States. Bazian examines Ottoman collapse, the colonization of Palestine by the British, Israel’s biblical theology of dispossession, as well as British colonial incubation of Zionism, Zionism as a Eurocentric episteme, the building of Israel through ethnic cleansing, and the Nakba, all of these culminating in legalized dispossession. Throughout the text, Bazian is able to tie each chapter to the present state of affairs and remind the audience of the trauma of a people forcibly removed. Bazian opens with the straightforward assertion that “Palestine is the last settler-colonial project to be commissioned in the late 19th early 20th centuries and still unfolding in the 21st century with no end in sight” (17). In chapter one, “Dissecting the Ottomans and Colonizing Palestine,” Bazian navigates the biased historiography of the fall of the Ottoman empire, linking the collapse of the empire to the colonizing forces of Europe which sought to ensure access to the newly discovered oil in the region as well as to Asia and Africa. Bazian masterfully steers the reader through the history of European intervention, and in particular on behalf of Christians as ethnic minorities in the Middle East. Europe is historically anti-Jewish; at the turn of the century, Zionism was determined to solve Europe’s “Jewish Problem” and maintain a stronghold in the Middle East, he writes. In chapter two, “Israel’s Biblical Theology of Dispossession,” Bazian explores the biblical roots of Zionist ideology. The chapter opens with a discussion of a contemporary Bedouin tribe being expelled in the Negev. Bazian writes that “the biblical text gets transformed into policy by the Zionist state, by which it then normalizes or makes legal the wholesale theft of Palestinian lands and expulsion of the population”(57) using legal documents such as the Levy Report. These policies create “facts on the ground” which lead to “legalized expulsions.” The Bible was central to the historical development of the European Christian supremacist idea of the Holy Land. The loss of the territory conquered during the Crusades ruptured this notion, a break “fixed” through Zionism. In chapter three, “British Colonialism and Incubation of Zionism,”Bazian begins to address British colonialism and Zionism as complementary. Bazian uses primary texts from British political actors of the time, such as Lord Robert Cecil and Lord Balfour, to establish the anti-Semiticinspiration for British actions of the time. Bazian also successfully uses the Hussein-McMahon Correspondence and the Sykes-Picot agreement to establish the double dealings of the British in the Middle East in the early twentieth century. Bazian uses many primary texts in this chapter effectively, though their organization could leave readers confused. Chapter four, “Zionism: Eurocentric Colonial Epistemic,” continues the themes of the prior chapter as the colonial influence is cemented. In this chapter, Bazian explores the subterfuge and the genius propaganda selling Palestine as “a land without a people for a people without a land” along with “making the desert bloom”—as if the indigenous Arab people were not there. Bazian frames this chapter within the Zionist ideology of the peoples living in the land being only a barrier to a Jewish state in Palestine. Bazian uses primary sources (e.g., Herzl) to defend the assertion that the removal of the Palestinian people was always a piece of the Zionist plan. Bazian also includes Jewish critical voices (e.g., excerpts from the reporter Ella Shohat) to establish the European Jewish bias against the indigenous Arab peoples, including Sephardic Jews. Bazian that these biases and the effort to remove Palestinians from their land defined the early Zionist movement and the creation of the state of Israel in chapter five, “Building a State and Ethnic Cleansing.” This chapter draws extensively on primary sources: correspondence, reports, declarations, agreements, commissions, and maps. Bazian struggles to organize these rich resources in a clear fashion; however, his analysis matches the richness of the sources. These sources establish the “legalized” systematic removal of the Palestinians from the land by the Israelis in 1948. In chapter six, “The Nakba,” Bazian uses further legal documents and first-hand accounts to trace the forced removal of Palestinians. He pays homage to the trauma while critically dissecting the process of legalizing ethnic cleansing and peddling the innocence of the Israelis to the rest of the world. Bazian profoundly concludes his chapter with the story of a Palestinian boy who witnessed the mass executions of men and women of his village and marched away from his home. The boy, now a man, closed his story with poignant words that capture the horror of the Nakba: “The road to Ramallah had become an open cemetery” (241). After the land was emptied the new state of Israel needed to legally take possession of the Palestinian-owned property. Chapter seven, “Colonial Machination,” elaborates this process: “the State of Israel is structured to give maximum attention to fulfillment of the settler-colonial project and the state apparatus is directed toward achieving this criminal enterprise” (243). The name “Palestine” is erased as a name for the land and the peoples; former colonial and Ottoman laws were twisted to support a systematic theft of the land. Bazian concludes his book with a look to the future: “What is the way forward and Palestine’s de-colonial horizon?” (276). He lays out the options available for true and lasting peace, discounting out of hand the twostate solution as impossible due to the extent of the settlements in the West Bank. He also dismisses both the options of the removal of Palestinians and the removal of the Jewish people. He instead posits a way forward through a one-state solution, leaving how this is to be done to the reader and the people of Israel/Palestine to determine. Bazian has contributed a full-bodied analysis of primary sources to defend his assertion that Zionism has always been a settler colonial movement with its goal being a land devoid of the indigenous people. The organization of the text, the lack of sectioning in the chapters, and the technical insertion and citation of primary sources could be improved for clearer reading. Bazian thoroughly defends his thesis with tangible evidence that Zionism is something colonial, and has been something colonial from the start. This is a text that complicates the narrative of what colonialism is, what the State of Israel is, and who and what Palestine is, together establishing the book as required reading for understanding nuances of the Israeli-Palestinian conflict.
Shelby Perez Master’s Divinity Candidate Chicago Theological Seminary
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Asseraf, Arthur. "“A New Israel”." French Historical Studies 41, no. 1 (February 1, 2018): 95–120. http://dx.doi.org/10.1215/00161071-4254631.
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AbstractIn 1960–62 French officials considered partitioning Algeria between European- and Muslim-majority areas, much later and more seriously than the existing historiography shows. Even supporters of partition, however, remained ambivalent, regarding it as a “foreign” approach to decolonization opposed to French principles of territorial unity and racial equality. Thus they discussed partition by comparing Algeria to foreign models, in particular the partition of the British Mandate of Palestine that led to the creation of the state of Israel. Drawing on the private papers of Prime Minister Michel Debré, the writings of Alain Peyrefitte, and archives from the Ministries of Algerian and Foreign Affairs, this article argues that partition plans were failed attempts to deflect colonialism by looking sideways. To do so, the supporters of partition made use of comparison, a long-standing tool of the colonial administration.En 1960–62, le gouvernement français envisagea de partager l'Algérie entre zones de majorité européenne et musulmane, bien plus sérieusement et plus tard que ne le décrit l'historiographie actuelle. Mais même les partisans les plus ardents d'une partition restèrent relativement ambivalents face à ce projet, qu'ils considéraient comme une solution « étrangère » de décolonisation opposée aux principes français d'unité territoriale et d'égalité raciale. Ils évaluèrent ainsi la partition potentielle de l'Algérie en la comparant avec de nombreux modèles étrangers, en particulier la partition du mandat britannique de Palestine qui donna lieu à l'état d'Israël. S'appuyant sur les papiers du premier ministre Michel Debré, les écrits d'Alain Peyrefitte et les archives des ministères des Affaires algériennes et étrangères, cet article montre que les projets de partition furent des tentatives ratées de se détourner du problème colonial en regardant au loin. Pour ce faire, les partisans du partage firent usage de la comparaison, un vieil outil intellectuel de l'administration coloniale.
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Nur, Masalha. "Remembering the Palestinian Nakba: Commemoration, Oral History and Narratives of Memory." Holy Land Studies 7, no. 2 (November 2008): 123–56. http://dx.doi.org/10.3366/e147494750800019x.
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This year Palestinians commemorate the 60th anniversary of the Nakba – the most traumatic catastrophe that ever befell them. The rupture of 1948 and the ‘ethnic cleansing’ of the Nakba are central to both the Palestinian society of today and Palestinian social history and collective identity. This article explores ways of remembering and commemorating the Nakba. It deals with the issue within the context of Palestinian oral history, ‘social history from below’, narratives of memory and the formation of collective identity. With the history, rights and needs of the Palestinian refugees being excluded from recent Middle East peacemaking efforts and with the failure of both the Israeli state and the international community to acknowledge the Nakba, ‘1948’ as an ‘ethnic cleansing’ continues to underpin the Palestine-Israel conflict. This article argues that to write more truthfully about the Nakba is not just to practice a professional historiography; it is also a moral imperative of acknowledgement and redemption. The struggles of the refugees to publicise the truth about the Nakba is a vital way of protecting the refugees’ rights and keeping the hope for peace with justice alive.
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Stroganova, E. M., and D. A. Stroganov. "The Issue of Historicity of the Jewish Exodus from Egypt." Prepodavatel XXI vek, no. 3, 2020 (2020): 241–47. http://dx.doi.org/10.31862/2073-9613-2020-3-241-247.
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The article analyzes and interprets the events of the biblical book of Exodus on the resettlement of Jewish tribes from Egypt, and compares it with data from extra-biblical sources, such as the Merneptah Stele and the works of Aristobul, given the achievements of domestic and foreign historiography of this issue. The article deals with the hypothesis of the two exoduses of the Jewish tribes from Egypt, the early references to them in the sources, and the interpretation of the inscription of the Merneptah Stele as well as the historical context of its creation. The article analyzes the term “Habiru” its identification with the Jewish people and related Semitic ethnoses living in north-eastern Egypt. Its various interpretations and connotations, which shed light on the social status of the Habiru, are examined. The first references to the Israeli people in the extra-biblical sources with biblical events of the book of Exodus are also identified. The chronology of the Book of Exodus is considered separately. Various translations and descriptions of the terms used to describe the social status of the Jews in Egypt according to the Septuagint are also given, and the changes in the position of the tribes of Israel in Egypt and possible causes that led to the migration of Semitic tribes to Palestine are monitored.
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Masalha, Nur. "New History, Post-Zionism and Neo-Colonialism: A Critique of the Israeli ‘New Historians’." Holy Land Studies 10, no. 1 (May 2011): 1–53. http://dx.doi.org/10.3366/hls.2011.0002.
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Ever since the 1948 Palestinian Nakba a bitter controversy has raged over its causes and circumstances. While the Palestinian refugees have maintained that they were driven into flight, Israeli historians claimed that the refugees either left of their own accord, or were ordered to do so by their own leaders. This essay explores the emergence of an Israeli revisionist historiography in the late 1980s which challenged the official Zionist narrative of 1948. Today the ‘new historians’ are bitterly divided and at each other's throats. The essay assesses the impact of the ‘new historians’ on history writing and power relations in Palestine-Israel, situating the phenomenon within the wider debates on knowledge and power. It locates ‘new history’ discourse within the multiple crises of Zionism and the recurring patterns of critical liberal Zionist writing. It further argues that, although the terms of the debate in Western academia have been altered under the impact of this development, both the ‘new history’ narrative and ‘Post-Zionism’ have remained marginal in Israel. Rather than developing a post-colonial discourse or decolonising methodologies, the ‘new historians’ have reflected contradictory currents within the Israeli settler colonial society. Also, ominously, their most influential author, Benny Morris, has reframed the ‘new history’ narrative within a neo-colonialist discourse and the ‘clash of civilisations’ thesis. Justifying old and neo-colonialist ideas on ‘transfer’ and ethnic cleansing, Morris (echoing calls by neo-Zionist Israeli politicians) threatens the Palestinians with another Nakba.
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Radchenko, Iryna Gennadiivna. "The Philanthropic Organizations' Assistance to Jews of Romania and "Transnistria" during the World War II." Dnipropetrovsk University Bulletin. History & Archaeology series 25, no. 1 (March 7, 2017): 124. http://dx.doi.org/10.15421/261714.
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The article is devoted to assistance, rescue to the Jewish people in Romanian territory, including "Transnistria" in 1939–1945. Using the archival document from different institutions (USHMM, Franklyn D. Roosevelt Library) and newest literature, the author shows the scale of the assistance, its mechanism and kinds. It was determined some of existed charitable organizations and analyzed its mechanism of cooperation between each other. Before the war, the Romanian Jewish Community was the one of largest in Europe (after USSR and Poland) and felt all tragedy of Holocaust. Romania was the one of the Axis states; the anti-Semitic policy has become a feature of Marshal Antonescu policy. It consisted of deportations from some regions of Romania to newly-created region "Transnistria", mass exterminations, death due to some infectious disease, hunger, etc. At the same moment, Romania became an example of cooperation of the international organizations, foreign governments on providing aid. The scale of this assistance was significant: thanks to it, many of Romanian Jews (primarily, children) could survive the Holocaust: some of them were come back to Romanian regions, others decide to emigrate to Palestine. The emphasis is placed on the personalities, who played important (if not decisive) role: W. Filderman, S. Mayer, Ch. Colb, J. Schwarzenberg, R. Mac Clelland and many others. It was found that the main part of assistance to Romanian Jews was began to give from the end of 1943, when the West States, World Jewish community obtained numerous proofs of Nazi crimes against the Jews (and, particularly, Romanian Jews). It is worth noting that the assistance was provided, mostly, for Romanian Jews, deported from Regat; some local (Ukrainian) Jews also had the possibility to receive a lot of needful things. But before the winter 1942, most of Ukrainian Jews was exterminated in ghettos and concentration camps. The main kinds of the assistance were financial (donations, which was given by JDC through the ICRC and Romanian Jewish Community), food parcels, clothes, medicaments, and emigrations from "Transnistria" to Romania, Palestine (after 1943). Considering the status of Romania (as Nazi Germany's ally in World War II), the international financial transactions dealt with some difficulties, which delayed the relief, but it was changed after the Romania's joining to Allies. The further research on the topic raises new problem for scholars. Particularly, it deals with using of memoirs. There is one other important point is inclusion of national (Ukrainian) historiography on the topic, concerning the rescue of Romanian Jews, to European and world history context.
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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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Feldhay, Rivka. "The Humanities through the Lens of Migration: Richard Koebner’s Transition from Germany to Jerusalem." Naharaim 11, no. 1-2 (December 20, 2017). http://dx.doi.org/10.1515/naha-2017-0009.
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AbstractThe present article turns the spotlight onto epistemic-normative dilemmas that, in my estimation, stand at the heart of the humanities as a field of study (the reason for the hyphen between epistemic and normative will become evident as we progress). For the sake of elucidating these productive tensions, we will delve into the thought of Richard Koebner (1885–1958) – a Jewish historian that emigrated from Germany to Palestine in 1934. This transition crystallized the above-mentioned dilemmas in his own mind, from both a personal and theoretical standpoint. More specifically, he developed a critical historiographic outlook on the past and present alike. A major focus of his deliberations was the nature of humanistic knowledge, not least historiography. Though this question preoccupied Koebner throughout his academic career, the new circumstances in Palestine/Israel sharpened and shaped his perspective.
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Беляев, Леонид, and Leonid Belyaev. "Russian Archaeology in Palestine." Russian Foundation for Basic Research Journal. Humanities and social sciences, October 7, 2019, 51–64. http://dx.doi.org/10.22204/2587-8956-2019-095-02-51-64.
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The paper summarizes the findings of the historiographic and archaeological fieldwork focused on the preservation and development of the scientific heritage of the Russian scientists of the 19th — early 20th centuries in the area of the Syro-Palestinian region that most closely matches the concept of the “Holy Land”. The author identifies three core directions of development in the Russian archaeology: field study of the traces of the Russian pilgrims, scientists, representatives of the government and the Orthodox Church; study of antiquities in some Russian areas; insights into the heritage of the 19th — early 20th centuries as historical sources with its further inclusion in the system of modern scientific knowledge. The paper describes the findings obtained to date (including the interim results of excavations in Jericho, the scientific interpretation of a number of artefacts from the collection of Antonin Kapustin, the first catalogues of archaeological sites in the Russian areas). The author focuses on expanding fieldwork, classifying and attributing antiquities, launching them in circulation at the level of modern science, creating a monograph on the history of the Russian studies in the 19th — early 20th centuries.
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Pappe, Ilan. "Histories and Historians in Israel & Palestine." Transforming Cultures eJournal 1, no. 1 (April 7, 2006). http://dx.doi.org/10.5130/tfc.v1i1.203.
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One of the most obvious reasons why historians — both professional and academic — find it difficult to challenge hegemonic narratives is psychological. No one wants to be a pariah in their own society by running against the mainstream and finding themselves in an isolated position. But I think there’s a deeper level to why historians have found it so difficult (maybe unlike some of their colleagues in the social sciences) to provide narratives which challenge the one which dominates their society’s media, culture and academia. And that reason, I think, is that challenging historiographical mythology is not just about facts, it’s also about rethinking the role of the historian. It is about being able to update oneself on developments in historiography and even (which is perhaps more difficult I think for historians) in philosophy. This focuses the question on what is reality, what is fiction, what is myth, and what is a fact. I found that one of the most challenging tasks in dealing with the history of my own country, both for Jewish and Palestinian historians, was not just to provide a different narrative to the one that prevails, but also to be able to tie in the concrete discussion with a more epistemological understanding of what history is and how history is received by the public at large.
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Levy, Amit. "A Man of Contention: Martin Plessner (1900–1973) and His Encounters with the Orient." Naharaim 10, no. 1 (January 27, 2016). http://dx.doi.org/10.1515/naha-2016-0005.
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AbstractThe case of German-Jewish orientalist Martin Meir Plessner (1900–1973) presents an opportunity to explore the transplant of Oriental Studies from Germany to Palestine/Israel in the wake of post-Saidian historiography of German Orientalism. Studying and teaching in Germany, the young Plessner’s encounter with the Orient, Arabs and Arabic was mainly a textual one. Following the Nazi rise to power in 1933, he immigrated to Palestine, transforming detached oriental scholarship into a physical encounter at the heart of the emerging Arab-Jewish conflict, on which Plessner held firm dovish-leftist views. This article examines how this spatial shift influenced Plessner’s personal political views; his scholarly and professional work; and above all, the link between the two. Science and politics, this article claims, continued to exist as two unchanging separate spheres for Plessner. Nevertheless, life in the Orient rendered collisions between the two worlds unavoidable, with ramifications on Plessner’s career and personal life. His refusal to let political considerations penetrate the professional sphere may be seen as an expression of his unwavering devotion to the German
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Bennett, Stephen. "The Othering of Palestinians in Film: Munich (2006) and Waltz with Bashir (2009)." Networking Knowledge: Journal of the MeCCSA Postgraduate Network 7, no. 3 (September 21, 2014). http://dx.doi.org/10.31165/nk.2014.73.344.
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This paper is a critical textual analysis of two of the most popular and critically acclaimed non-documentary films on the Arab-Israeli conflict. The wide array of popular films on Israel and Palestine released in the past two decades, and the myriad perspectives they present, call for a more current critical textual analysis, as some of these films have been very well-received by audiences worldwide and have garnered numerous international film awards. These films include Divine Intervention (2002), Munich (2006), Miral (2010), Ajami (2010), and Waltz with Bashir (2009), to name a few. Film provides a popular medium through which we find an active Othering of Palestinians, sometimes even in films that have set out to upend dominant narratives. By undertaking a textual analysis of two of these films, Munich and Waltz with Bashir, and utilising works on collective memory along with elements of critical race theory, this paper discusses some problematic aspects of modern film representations of Arabs in relation to the Arab-Israeli conflict. This study carries implications for both historical and political studies of this conflict, and for communications theory by delving more deeply into media depictions of race, ethnicity, and nationality amidst the Arab-Israeli conflict. It also raises questions as to the dominance of Orientalism and neo-Orientalism in media depictions of Palestine and Palestinians and how that may be changing due to an emerging ‘Palestinian narrative’ in recent films. Furthermore, by lending a critical eye towards these films, we can take a more accurate look at the larger historiography and media landscape surrounding the Arab-Israeli conflict and observe how recent political developments ‘on the ground’ have, or have not, influenced depictions of the conflict and the region.
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Toone, Jordan E. "Egyptian Policy Toward the Palestinian Refugees, 1948 to 1952: Incorporating Arab Sources into the Historiography of the 1948 War for Palestine." SSRN Electronic Journal, 2012. http://dx.doi.org/10.2139/ssrn.2150611.
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