Journal articles: 'Yishouv'

1

Ben-Artzi, Yosi. "Mapping the yishuv demographically, 634–1881." Jewish History 2, no. 2 (September 1987): 51–60. http://dx.doi.org/10.1007/bf01674909.

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2

Hussein, Mostafa. "Intertwined Landscape." Israel Studies Review 33, no. 2 (September 1, 2018): 51–65. http://dx.doi.org/10.3167/isr.2018.330204.

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This article examines the ways in which Zionist intellectuals interacted with Arabo-Islamic culture in the Yishuv by looking into the cultivation of Islamicate knowledge pertinent to land and nature and its impact on the construction of the Jewish cultural landscape. I argue that in establishing a connection between Jews and the natural landscape of Palestine/ Israel, Jewish intellectuals relied on Arabo Islamic culture and its centuries of knowledge about the flora and the land itself. In their search to comprehend the flora and place names of the land of the Bible, Jewish individuals consulted Arabo-Islamic sources, finding them instrumental to their national enterprise. The culmination of these endeavors is that, in addition to Jewish and Western sources, Islamicate culture was one of the wellsprings from which Jewish intellectuals drew in shaping the emergent culture in the Yishuv and the early decades of the State of Israel.

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3

Kozma, Liat. "SEXOLOGY IN THE YISHUV: THE RISE AND DECLINE OF SEXUAL CONSULTATION IN TEL AVIV, 1930–39." International Journal of Middle East Studies 42, no. 2 (April 13, 2010): 249a. http://dx.doi.org/10.1017/s0020743810000346.

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This article examines the assimilation of sexology and sexual reform in the Yishuv of the 1930s. Prominent German sexologists visited Palestine, texts they authored were translated to Hebrew and Yiddish, and members of the Yishuv community traveled to central Europe to learn sexual-reform ideas. In 1931 and 1932, three consultation centers were opened in Tel Aviv, accompanied by Q&A columns in the general and medical press. In these centers and columns, men and women consulted medical doctors on contraception, impotence, abortions, and the everyday of heterosexual life. This short-lived experience was inspired by similar European experiences, especially in Weimar Germany and Bolshevik Russia. The 1930s discourse on sexuality was sometimes compatible with mainstream Zionist ideology and sometimes at odds with it. It came to an end during the last years of the decade, following the Arab Revolt, the Holocaust, and the demographic struggle over Palestine.

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4

Peters, Dominik. "Melody of a Myth: The Legacy of Haim Hefers Red Rock Song." transversal 13, no. 2 (December 1, 2015): 103–15. http://dx.doi.org/10.1515/tra-2015-0011.

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Abstract The Palmach was the backbone of the pre-state Yishuv militias fighting for the independence of Israel. However, its impact went beyond the battlefield and still resonates in the cultural arena of modern day Israel. The exclusive elite group was a beacon of cultural as well as pedagogical values influencing the state, such as the Yediat ha-Aretz principle and the thereby interwoven Wanderlust. Therefore, I will try to show how Haim Hefer, the prominent Palmach poet and songwriter, prolonged this hiking tradition through the years of early statehood and implemented it in his famous song ha-Sela ha-Adom (“The Red Rock”) about the clandestine treks to the mythical Nabatean city of Petra in Jordan by Meir Har-Zion and many others. I will argue that the pop-cultural heritage of this particular song-although deeply rooted in the cultural matrix of the Yishuv-is a theme and topic of controversy to this day.

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5

Shapira, Anita. "The Yishuv and the Survivors of the Holocaust." Studies in Zionism 7, no. 2 (September 1986): 277–301. http://dx.doi.org/10.1080/13531048608575904.

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6

Naor, Moshe. "Degel Zion: Sephardi and Mizrahi Youth and the Sephardi Question." Iyunim, Multidisciplinary Studies in Israeli and Modern Jewish Society 34 (December 1, 2020): 200–223. http://dx.doi.org/10.51854/bguy-34a108.

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This article examines the history of Degel Zion, which was established in 1938 as a Sephardi youth organization at the initiative of the Association of Sephardi Jews in Tel Aviv, and which operated until the latter years of the British Mandate. Degel Zion was established as a local ethnic organization but developed into a national youth movement that sought to organize Sephardi and Mizrahi youth and integrate them within the Yishuv and within the nation-building process. The article will discuss the manner in which Degel Zion related to the ‘Sephardi question’ – a term that referred to the social and cultural condition of the Sephardi and Mizrahi youth and their marginal status within the Yishuv. The article will explore the way in which Degel Zion justified its existence as an ethnic framework. The discourse on the Sephardi question, as promoted by Degel Zion, related not only to the influence of the national institutions on the shape of the ethnic problem, but also embodied a Sephardi-Mizrahi self-perception and historical narrative that the leadership and facilitators of the movement sought to inculcate in its young members.

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7

Chazan, Meir. "Culture in the Histadrut, 1930-1945." Iyunim, Multidisciplinary Studies in Israeli and Modern Jewish Society 34 (December 1, 2020): 61–91. http://dx.doi.org/10.51854/bguy-34a103.

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The Yishuv in Mandatory Palestine was dominated by the Hebrew national culture. Culture was an important and sometimes definitive element in securing the dominance of the Zionist Labor Movement during the Mandate era. The construction and shaping of a new Hebrew culture was a central principle in the movement’s creedal, political, and educational approach. The General Federation of Jewish Labor in Palestine, known as the Histadrut, which was the main institutional player in the shaping of cultural endeavor in Yishuv society, hewed to the spirit of the Socialist Zionist worldview. During this period, the Histadrut emerged as the most progressive, authentic and current cultural agent working to shape the Jewish-Zionist atmosphere and every-day life in Palestine. In the 1930s, the leading figure in the Histadrut’s cultural endeavor was Jacob Sandbank, who operated as part of the Cultural Center established in 1935. According to Sandbank, culture, in the sense of kultura, cannot be ‘manufactured’. Instead, he claimed that it materializes in various spheres of life, and its vital and spiritual elements come about inadvertently – without prior intent, without setting goals, and without dictating things ab initio.

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8

Jacobson, David C. "“Kill Your Ordinary Common Sense and Maybe You'll Begin to Understand”: Aharon Appelfeld and the Holocaust." AJS Review 13, no. 1-2 (1988): 129–52. http://dx.doi.org/10.1017/s0364009400002324.

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When Aharon Appelfeld emigrated in his early teens to the Land of Israel on the eve of the establishment of the state, he and other Holocaust survivors his age felt ashamed of their experiences of suffering in the war, which seemed to them to be so meaningless and insignificant in comparison to the constructive tasks of nation building that had been undertaken by the yishuv.

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9

Sebba-Elran. "Inclusion and Exclusion in the Jokes of the Yishuv." Israel Studies 24, no. 3 (2019): 1. http://dx.doi.org/10.2979/israelstudies.24.3.01.

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10

Sheffi, Na'ama. "The Hebrew absorption of German literature in the Yishuv." Israel Affairs 5, no. 4 (June 1999): 158–71. http://dx.doi.org/10.1080/13537129908719535.

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11

Divine, Donna Robinson. "The Imperialist Ties that Bind: Transjordan and the Yishuv." Israel Affairs 9, no. 3 (March 2003): 11–30. http://dx.doi.org/10.1080/714003518.

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12

Weinstein, Joshua I. "Yishuv Medinah and a Rabbinic Alternative to Greek Political Philosophy." Journal of Jewish Thought and Philosophy 23, no. 2 (July 1, 2015): 161–95. http://dx.doi.org/10.1163/1477285x-12341263.

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13

Herzog, Hanna. "Redefining political spaces: a gender perspective on the Yishuv historiography." Journal of Israeli History 21, no. 1-2 (January 1, 2002): 1–25. http://dx.doi.org/10.1080/13531040212331295772.

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14

Di Giulio, Marco. "Protecting the Jewish throat: Hebrew accent and hygiene in the Yishuv." Journal of Israeli History 35, no. 2 (July 2, 2016): 153–75. http://dx.doi.org/10.1080/13531042.2016.1221865.

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15

Halperin, Liora R. "Orienting Language: Reflections on the Study of Arabic in the Yishuv." Jewish Quarterly Review 96, no. 4 (2006): 481–89. http://dx.doi.org/10.1353/jqr.2006.0041.

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16

Berkowitz, Michael, and Michael Brown. "The Israeli-American Connection: Its Roots in the Yishuv, 1914-1945." American Historical Review 103, no. 5 (December 1998): 1663. http://dx.doi.org/10.2307/2650089.

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17

Eshkoli-Wagman, H. "YISHUV ZIONISM: ITS ATTITUDE TO NAZISM AND THE THIRD REICH RECONSIDERED." Modern Judaism 19, no. 1 (January 1, 1999): 21–40. http://dx.doi.org/10.1093/mj/19.1.21.

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18

Little, Douglas, Michael Brown, and Zach Levey. "The Israeli-American Connection: Its Roots in the Yishuv, 1914-1945." Journal of American History 86, no. 2 (September 1999): 836. http://dx.doi.org/10.2307/2567166.

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19

Neuberger, Benyamin. "Democratic and Anti-democratic Roots of the Israeli Political System." Israel Studies Review 34, no. 2 (September 1, 2019): 55–74. http://dx.doi.org/10.3167/isr.2019.340204.

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This article explores the ideological underpinnings of the major Jewish political camps in Israel and the Yishuv—the left, the Orthodox, the national right, the bourgeois center—and evaluates the extent to which they are compatible with liberal democracy as commonly understood in the West. It also analyzes quasi-democratic and non-democratic aspects of older Jewish traditions based on the Torah, the Talmud, and the Halakhah. While the history of Zionism and the Zionist movement contained definite democratic components, Israel’s political system was shaped by a range of anti-democratic traditions whose resonance is still felt today.

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20

Chorev, Harel. "Disintegration as an Integrative Process: Revisiting Palestinian Cohesiveness from the Late Ottoman Era through the End of the British Mandate." Journal of the Economic and Social History of the Orient 63, no. 3 (April 13, 2020): 434–64. http://dx.doi.org/10.1163/15685209-12341510.

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Abstract The common narrative regarding the Palestinian Arabs during the British Mandate period highlights the disastrous effects of social and political disintegration on their integration as a national community, as well as on their ability to deal with the British and the Jewish Yishuv. The analysis offered here examines integration and disintegration processes in Palestinian society through diverse local, regional and national networks. The main argument is that disintegration and integration processes were not exclusively contradictory, as is commonly perceived, but rather dialectical developments that often ultimately served Palestinian integration, although this process did not mature until the fateful War of 1948.

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21

Kaufman, Haim. "Jewish Sports in the Diaspora, Yishuv, and Israel: Between Nationalism and Politics." Israel Studies 10, no. 2 (July 2005): 147–67. http://dx.doi.org/10.2979/isr.2005.10.2.147.

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22

Arkush, Allan. "The Israeli-American Connection: Its Roots in the Yishuv, 1914-1945 (review)." American Jewish History 87, no. 2 (1999): 231–32. http://dx.doi.org/10.1353/ajh.1999.0007.

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23

Simmons, Erica B. "Playgrounds and Penny Lunches in Palestine: American Social Welfare in the Yishuv." American Jewish History 92, no. 3 (2004): 263–97. http://dx.doi.org/10.1353/ajh.2006.0037.

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24

Kohn, Ayelet, and Kobi Cohen-Hattab. "Tourism posters in the Yishuv era: Between Zionist ideology and commercial language." Journal of Israeli History 34, no. 1 (January 2, 2015): 69–91. http://dx.doi.org/10.1080/13531042.2015.1005858.

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25

Lei, Meng, Qi Chunglai, Chen Yichu, Feng Yong, G. E. Rongzhen, Zhang Dengmin, Wu Yu, Peng Qingde, and Ye Zhusheng. "Treatment of 80 patients with hyperlipidaemia with the chinese traditional medicine ‘Yishou’." Phytotherapy Research 4, no. 4 (August 1990): 165. http://dx.doi.org/10.1002/ptr.2650040410.

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26

Suwaed, Muhammad. "Cooperation between the Galilee Bedouins and the Yishuv during the 1948 war." Israel Affairs 26, no. 2 (January 27, 2020): 213–23. http://dx.doi.org/10.1080/13537121.2020.1720113.

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27

Kotzin, Daniel P. "An Attempt to Americanize the Yishuv : Judah L. Magnes in Mandatory Palestine." Israel Studies 5, no. 1 (2000): 1–23. http://dx.doi.org/10.1353/is.2000.0014.

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28

Kaufman, Haim. "Jewish Sports in the Diaspora, Yishuv, and Israel: Between Nationalism and Politics." Israel Studies 10, no. 2 (2005): 147–67. http://dx.doi.org/10.1353/is.2005.0118.

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29

Wang, De Bao, Xue Ling Fang, Jun Huang, and Zhao Bo Xing. "Key Technological Research on the Control Survey of Qingzhou-Linshu Super Highway and the Aerial Photogrammetry of Topographic Map." Applied Mechanics and Materials 170-173 (May 2012): 2870–75. http://dx.doi.org/10.4028/www.scientific.net/amm.170-173.2870.

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Qingzhou-Linshu super highway, spanning 228.333km, is located in the center of Shandong province, which forms a south-to-north expressway channel. Undoubtedly, it’s an important part of Shandong highway network. Approximately, it runs from south to north and one projection zone is enough to satisfy relevant requests of horizontal coordinate system; From Qingzhou to Mazhan Town, Yishui County, most are hilly and mountainous terrain while from Mazhan Town, Yishui County to Linshu County, most are plain terrain, except for a few rolling terrain. As a result, fourth-order leveling control network is enough to meet the requirements of reconnaissance survey, design and constructive lofting. As the expressway and Ji-Qing south line carry out reconnaissance and design simultaneously and form an interchange at Mazhan Town, Yishui County, plus tight time and intense work, the systemic conformance of horizontal coordinate system and vertical datum are in high demand. The report analyses and discusses the adoption of horizontal and vertical network’s starting points, layout, observation, data processing and adjustment, together with eliminating the coordinate division and elevation value’s step of the same control point. In the meantime, it analyses how to make rapid aerial photogrammetry for the whole line with the scale of 1/2000, so as to improve the precision and reliability of horizontal and vertical datum as well as speed up the process of charting and utmostly satisfy the demand of highway reconnaissance and design.

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30

Kozma, Liat. "SEXOLOGY IN THE YISHUV: THE RISE AND DECLINE OF SEXUAL CONSULTATION IN TEL AVIV, 1930–39." International Journal of Middle East Studies 42, no. 2 (April 13, 2010): 231–49. http://dx.doi.org/10.1017/s0020743810000036.

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In late 1931, German sexologist and gay-rights activist Magnus Hirschfeld, quoted above, visited Palestine for a lecture tour that attracted hundreds in Tel Aviv, Jerusalem, Haifa, and kibbutz Beit Alfa. By this time, the Jewish settlers' community (or Yishuv) in Mandate Palestine had already been exposed to the science of sexology and to the reform movement it inspired. Sexual-hygiene manuals had been translated into Hebrew and Yiddish in both Tel Aviv and Warsaw. Hebrew readers had access, for example, to translations of Auguste Forel's Sexual Ethics and Max Hodann's A Boy and a Girl. Finally, in the fall and winter of 1931–32, three sex consultation centers were opened in Tel Aviv.

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31

Eisenberg, Laura Zittrain, and Jeff Halper. "Between Redemption and Revival: The Jewish Yishuv of Jerusalem in the Nineteenth Century." Journal of Interdisciplinary History 23, no. 1 (1992): 227. http://dx.doi.org/10.2307/205540.

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32

Schroeter, Daniel J., and Jeff Halper. "Between Redemption and Revival: The Jewish Yishuv of Jerusalem in the Nineteenth Century." American Historical Review 97, no. 3 (June 1992): 899. http://dx.doi.org/10.2307/2164890.

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33

Dekel, Nava, and Ruth Kark. "Universal values in childhood concepts and education in the ‘New Yishuv’, 1882–1914." Israel Affairs 25, no. 1 (January 2, 2019): 85–101. http://dx.doi.org/10.1080/13537121.2019.1561178.

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34

Muhareb, Mahmoud. "The Zionist Disinformation Campaign in Syria and Lebanon during the Palestinian Revolt, 1936–1939." Journal of Palestine Studies 42, no. 2 (2013): 6–25. http://dx.doi.org/10.1525/jps.2013.42.2.6.

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Based on declassified reports in the Central Zionist Archives, this article brings to light a virtually unknown disinformation project implemented by the Jewish Agency (the governing body of the Yishuv before 1948) in the Arab world during the 1936-39 Palestinian revolt. Operating via a JA front organization—an Arabic-language news agency set up in Cairo—and out of the Jerusalem-based JA Political department’s intelligence services, the project involved inter alia the planting of fabricated articles in the Lebanese and Syrian press with the aim of influencing public opinion. Whatever the project’s impact, the article provides insights into the Zionist leadership’s thinking, internal debates, and operating methods, and shows the degree of corruption that existed in certain segments of the Arab elite.

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35

Gilula, Leah. "No Sabras in the Fields?" Israel Studies Review 36, no. 1 (March 1, 2021): 128–43. http://dx.doi.org/10.3167/isr.2021.360109.

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The Cameri Theatre of Tel Aviv has always presented itself as the first repertory theater in the Yishuv that represented the sabras, creating the impression that its actors and artists were themselves mainly sabras and Hebrew their native language. However, this image, based chiefly on the successful performance of the play He Walked through the Fields, does not reflect reality. The article questions the myth by exploring the actual number of sabra theater artists and actors in the troupe, their place and measure of influence. Exposing this image sheds light on The Cameri Theatre at its beginning as well as on the creation of the image of the sabra, as presented by the character of Uri, and embraced by Hebrew culture.

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36

Kaufman, Asher. "Between Palestine and Lebanon: Seven Shi'i Villages as a Case Study of Boundaries, Identities, and Conflict." Middle East Journal 60, no. 4 (October 1, 2006): 685–706. http://dx.doi.org/10.3751/60.4.13.

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This article follows the fate of the only seven Shi'i villages in Mandatory Palestine, beginning in the time of the border demarcation between Palestine and Lebanon (1919-1924) and concluding with Hizbullah's demand to retrieve their territories back to Lebanon (2000). The article examines the relations of the villages with the Jewish Yishuv and with the Sunni population in Palestine during the British Mandate; their fate as Palestinian refugees in Lebanon; and their status in Lebanon after the 1994 naturalization law that granted them Lebanese citizenship. The story of the seven villages is examined through three prisms: that of the villages themselves, of the Palestinians, and of the Lebanese. The different narratives enlighten themes such as the colonial legacy in the Middle East, border dynamics, identity formation, and internal Lebanese politics.

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37

Lucca, Enrico, and Ynon Wygoda. "A Goy Who Studies Torah. Two Unpublished Sources by Ernst Simon and Gershom Scholem on the Spiritual Legacy of Franz Rosenzweig." Naharaim 12, no. 1-2 (December 19, 2018): 197–224. http://dx.doi.org/10.1515/naha-2018-0010.

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Abstract In the early 1930s, Franz Rosenzweig’s work was celebrated, criticized and questioned for its relevance within the specific cultural, religious and philosophical preoccupations of the inhabitants of pre-state Israel. This could be seen in nuce at the opening of the Schocken Library in Jerusalem in December 1936 that was marked by a celebratory conference dedicated to the memory of Franz Rosenzweig. The evening featured a collection of four lectures held in Hebrew by eminent German-Jewish scholars: Ernst Simon, Julius Guttmann, Hugo Bergmann and Gershom Scholem. Simon and Scholem’s lectures in particular put forward two strikingly different views on Rosenzweig’s possible Nachleben in the yishuv. The article is followed by Scholem’s hitherto unpublished lecture (both in the original Hebrew and in English translation) and Simon’s German summary of his own contribution that evening.

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38

Arad, Lily. "Gifts Fit for a King. Jerusalem, the Old Yishuv and the Austro-Hungarian Monarchs." Römische Historische Mitteilungen 1 (2020): 135–62. http://dx.doi.org/10.1553/rhm61s135.

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39

Zer-Zion, Shelly. "The maternal roles of Hanna Rovina: Familial-national imagination in the Yishuv during WWII." Journal of Israeli History 38, no. 1 (January 2, 2020): 173–89. http://dx.doi.org/10.1080/13531042.2020.1812020.

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40

Zaidman, Miki, and Ruth Kark. "Garden cities in the Jewish Yishuv of Palestine: Zionist ideology and practice 1905–1945." Planning Perspectives 31, no. 1 (May 29, 2015): 55–82. http://dx.doi.org/10.1080/02665433.2015.1039051.

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41

Naor, Moshe. "Sephardi Leadership in Israel." Israel Studies Review 35, no. 1 (March 1, 2020): 17–36. http://dx.doi.org/10.3167/isr.2020.350103.

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This article seeks to examine the impact of the transition from Yishuv to state on the Sephardi and Mizrahi leadership, as reflected in the patterns of organization and action of the Sephardi community councils in general, and the Councils of the Sephardi Community in Tel Aviv and Haifa in particular. Against the background of the growing centralized power of the state under the leadership of Mapai and the application of the principle of statism (mamlachtiut), the article will discuss the activities of the Councils of the Sephardi Community in Haifa and Tel Aviv. The article analyzes the process that led in 1951 to the dissolution of the Sephardi and Oriental Communities Union as a political framework, as well as the decision made in the same year by the community councils in Haifa and Tel Aviv to withdraw from political activity.

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42

Reich, Bernard. "JOSEPH HELLER, The Birth of Israel, 1945–1949: Ben-Gurion and His Critics (Gainesville: University Press of Florida, 2000). Pp. 379. $49.95." International Journal of Middle East Studies 34, no. 1 (February 2002): 152–54. http://dx.doi.org/10.1017/s0020743802321068.

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Joseph Heller, associate professor of international relations at the Hebrew University of Jerusalem who has previously written about the transition from the Palestine Mandate to Israel (including a study of the Stern Gang and of Zionist politics in the pre-state period), examines a period of great interest to students of contemporary Middle Eastern history and politics, as well as to those who focus on Zionism, Israel, and the Arab–Israeli conflict. He analyzes the internal decision-making of the Zionist Yishuv (Jewish community in Palestine) leadership in Jerusalem from the end of World War II until the armistice agreements at the termination of the first Arab–Israeli War (the Israeli War of Independence; al-Nakba for the Arabs)—in other words, the events leading to and immediately following the creation of the State of Israel.

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43

Brownson, Elizabeth. "Enacting Imperial Control: Midwifery Regulation in Mandate Palestine." Journal of Palestine Studies 46, no. 3 (2017): 27–42. http://dx.doi.org/10.1525/jps.2017.46.3.27.

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Using the 1929 Midwives Ordinance as an analytical lens, this article argues that the Mandate government’s treatment of Palestinian midwives reflected Britain’s broader aims to control colonial subjects and to institutionalize health care, perpetuating British constructs of gender and class in the process. It claims that in restricting midwives’ autonomy, the administration not only infringed on their livelihoods but curtailed Palestinian women’s economic opportunities. While Palestinian midwives successfully used a number of creative tactics to resist government attempts to control them, the restrictions placed on them limited general access to health care, especially in rural areas of Palestine. In an era of unprecedented state reach, however, officials were far more concerned with monitoring midwives than with expanding Palestinians’ access to much-needed health care, ultimately privileging the Yishuv in this sphere, as in so many others.

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44

Fuehrer, Bernhard. "Orality and the Transmission of Interpretations in Two Versions of Huang Kan’s Lunyu Yishu: Teaching Lunyu from the National University of the Liang to the Periphery of the Tang Empire." Journal of Chinese Philosophy 40, no. 2 (March 1, 2013): 307–22. http://dx.doi.org/10.1163/15406253-04002007.

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This article explores the received version of Huang Kan’s (488–545) Lunyu Yishu and a Tang manuscript fragment that stems from it, with a view to investigating residues of the oral transmission of glosses and interpretations of the Lunyu (the Analects). The discussion is based on close readings of passages that display remnants of the oral transmission of interpretations and attest to pedagogical techniques applied by Huang Kan during the Liang Dynasty (502–557) and by an unknown tutor in Dunhuang toward the end of the Tang Dynasty (618–907). The two versions of the Lunyu Yishu are read as texts of oral utterances that bear evidence of two distinct layers of recognizable oral vestiges.

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45

Zer-Zion, Shelly. "Theater for Kindergarten Children in the Yishuv: Toward the Formation of an Eretz-Israeli Childhood." IMAGES 12, no. 1 (October 24, 2019): 70–84. http://dx.doi.org/10.1163/18718000-12340110.

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Abstract “The Children’s Theatre by the Kindergarten Teachers Center,” that was founded in 1928, was the first Hebrew repertory theatre exclusively addressing the audience of children attending kindergarten and the first grades of elementary school. This article explores how The Children’s Theater conveyed a set of performative practices that consolidated a habitus of Eretz-Israeli childhood. The theater articulated the embodied repertoire of Eretz-Israeli childhood and established it on two pillars. First, it epitomized the concept of an innocent and secure childhood. The world performed on the stage created a utopian notion of childhood. Second, it encouraged the children to participate in the world of adults, but in a way suited to their age and psychological needs. The ability of this theatre to create an enriching and a secure environment for children was deeply needed in the Jewish settlement of Palestine of the 1930’s and 1940’s, which was constituted of immigrants struggling to build a future in the land.

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46

Sandler, Shmuel. "Territoriality and Nation-State Formation: The Yishuv and the Making of the State of Israel." Nations and Nationalism 3, no. 4 (December 1997): 667–88. http://dx.doi.org/10.1111/j.1354-5078.1997.00667.x.

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47

Keshet, Shula. "Kibbutz fiction and Yishuv society on the eve of statehood: TheMa'agalot(Circles) affair of 1945." Journal of Israeli History 31, no. 1 (March 2012): 147–65. http://dx.doi.org/10.1080/13531042.2012.660383.

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48

Podeh, Elie. "Politics, Ideology, and the Role of the Leader in the Jewish Yishuv and Young Israel." Middle East Studies Association Bulletin 33, no. 1 (1999): 16–20. http://dx.doi.org/10.1017/s002631840003830x.

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49

Wiseman, Laura R. "Shelom ‘Olamim—Eternal Peace by S.Y. Agnon: Yishuv-Era Society on the Brink of Statehood." Modern Judaism 36, no. 2 (May 2016): 163–85. http://dx.doi.org/10.1093/mj/kjw007.

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50

Laskier, Michael M. "The Sephardim and the Yishuv in Palestine: The Role of Avraham Albert Antébi: 1897-1916." Shofar: An Interdisciplinary Journal of Jewish Studies 10, no. 3 (1992): 113–26. http://dx.doi.org/10.1353/sho.1992.0053.

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Journal articles on the topic 'Yishouv'

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