Bibliografías temáticas / Dan, Tel (Israel)

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Literatura académica sobre el tema "Dan, Tel (Israel)"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 6 de febrero de 2022

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Artículos de revistas sobre el tema "Dan, Tel (Israel)"

Peri, Yoram. "Finally, Militarism Is a Legitimate Term". Israel Studies Review 35, n.º 2 (1 de septiembre de 2020): 122–29. http://dx.doi.org/10.3167/isr.2020.350208.

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David Greenblum, From the Heroism of the Spirit to the Sanctification of Power: Power and Heroism in Religious Zionism between 1948 and 1968 (Tel Aviv: Open University, 2016). Uri S. Cohen, The Security Style and the Hebrew Culture of War (Jerusalem: Bialik Institute, 2017). Dan Arev, Dying to Watch: War, Memory, and Television in Israel 1967–1991 (Tel Aviv: Resling, 2017). Dalia Gavriely-Nuri, Tel Aviv Was Also Once an Arab Village: The Normalization of the Territories in Israeli Discourse, 1967 (Cambridge, MA: Israel Academic Press, 2017). Nitza Ben-Dov, The Life of War: On the Military, Revenge, Loss, and War Consciousness in Israeli Prose (Jerusalem: Schocken Books, 2016). Haya Milo, Songs Through the Barrel of the Gun: Israeli Soldiers’ Folk Songs (Tel Aviv: Open University, 2017).

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Seter, Ronit. "Jerusalem and Tel-Aviv: Different News from Israel (or, One More Step Toward Peace) — Three Contemporary Music Festivals". Tempo 59, n.º 233 (21 de junio de 2005): 46–51. http://dx.doi.org/10.1017/s0040298205210239.

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When a Western musician thinks of Israel, the immediate association is of incessant political conflict and terrorism, not the country's rich cultural life. Yet, for a state that has endured one terrorist outrage after another over the last four years, Israel's thriving contemporary music scene — a part of classical music events, blossoming with over 2,300 classical concerts a year — is an astounding feat. In March 2002, while biweekly suicide attacks ended the lives of over 120 Israeli civilians, concert halls were unbelievably full despite the fear, or perhaps just because of it, as a constructive escapism. A year later, still under shaky political and economic conditions, Avigail Arnheim, the director of music events at the Tel-Aviv Museum of Art, and Dan Yuhas, the newly-elected chair of the Israel Composers' League (and the music director of the Israel Contemporary Players) initiated preparations for three concurrent festivals of contemporary music in October 2004. A Western musician, not knowing the details, would think that they were planning events for Berlin and Munich audiences, and not for Tel-Aviv and Jerusalem listeners.

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Ram, Haggai. "TO BANISH THE “LEVANTINE DUNGHILL“ FROM WITHIN: TOWARD A CULTURAL UNDERSTANDING OF ISRAELI ANTI-IRAN PHOBIAS". International Journal of Middle East Studies 40, n.º 2 (mayo de 2008): 249–68. http://dx.doi.org/10.1017/s0020743808080537.

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Held since 1956, the Eurovision Song Contest is an annual event traditionally dedicated to the eternal themes of love, peace, and harmony. Yet Israelis asked to pick a song for the 2007 contest in Helsinki paid little heed to these themes. Instead, they settled for “Push the Button,” a controversial number by an Israeli punk group called Teapacks; the song is generally understood as a description of life under the threat of a nuclear-armed Iran with its “crazy rulers.” Meanwhile, an Israeli fashion house (Dan Cassidy) commissioned a series of photos at a construction site in southern Tel Aviv that showed a topless model lying in a pit. The project was designed as a warning against the “holocaust” that would follow Iran's possible nuclear attack on Israel; the pit, as the project's creative director explained, represented “the mass grave of complacent Tel Aviv residents.”

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Wesselius, Jan‐Wim. "The first royal inscription from ancient Israel: The tel dan inscription reconsidered". Scandinavian Journal of the Old Testament 13, n.º 2 (enero de 1999): 163–86. http://dx.doi.org/10.1080/09018329908585153.

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Korpman, Matthew J. "Dan Shall Judge: The Danites and Iron Age Israel’s Connection with the Denyen Sea People". Journal for the Study of the Old Testament 44, n.º 3 (marzo de 2020): 490–99. http://dx.doi.org/10.1177/0309089218778583.

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The Tribe of Dan has always appeared to biblical scholars and archaeologists as something of an enigma. For decades, certain scholars, beginning with Yigael Yadin, have proposed a connection between the Denyen/Danaoi Sea People and the Danites of Ancient Israel, arguing that the former became the latter and were adopted into Israel at a later date than the other 11 tribes. Focusing on recent archaeological excavations at Tel Dan and the connections between Samson and Hercules, with special attention specifically given to Dan’s traditional paired imagery with serpents, this study seeks to present a coherent case for the possibility that Yadin’s theory may soon carry weight.

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Laughlin, John C. H. "“To the God Who is in Dan”: The Archaeology and History of Biblical Dan". Review & Expositor 106, n.º 3 (agosto de 2009): 323–59. http://dx.doi.org/10.1177/003463730910600304.

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This article consists of two foci. First, the archaeological history of Tel Dan as revealed by the longest running excavation ever conducted in Israel will be surveyed. Emphasis will be given to the major periods of known urbanization of the site: The Early Bronze Age; the Middle Bronze Age; and the Iron Age II. The materials dated to Iron Age II will be especially emphasized because they have the most significance for any attempt to understand the city of Dan during the biblical period. The second issue to be discussed is the thorny one of relating biblical texts to archaeological data or vice-versa. The Bible is not written as straightforward history, whatever that may be. Thus biblical texts cannot often be taken at face value in evaluating their historical content. It will be argued that is especially true of the mostly negative and hostile attitude seen towards the City of Dan in the Bible. It will be concluded that this view of Dan is due to the literary formation and editing of the texts as we now have them in the Bible. This hostility represents a Judean perspective which is very negative of the northern kingdom of Israel that was created after the death of Solomon.

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Kanarek, A. y M. Michail. "Groundwater recharge with municipal effluent: Dan Region Reclamation Project, Israel". Water Science and Technology 34, n.º 11 (1 de diciembre de 1996): 227–33. http://dx.doi.org/10.2166/wst.1996.0284.

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The Dan Region Project is the largest water reclamation scheme in Israel which provides for collection, treatment, groundwater recharge and reuse of municipal wastewater from Tel-Aviv metropolitan area and several other neighboring municipalities. The project serves a total population of about 1.3 million with an average municipal wastewater flow of 270,000 cu.m/d. The special recharge-recovery method developed and practiced successfully in the Dan Region Project is rather a soil aquifer treatment (SAT) which should be considered as an integral part of the municipal wastewater treatment process. SAT consists of controlled passage of effluent through the unsaturated zone and the aquifer, mainly for purification purposes, as well as for seasonal and multiannual storage. The recharge operation is carried out by means of spreading basins which are surrounding by adequately spaced recovery wells which permit separating the recharge zone from the rest of the aquifer. The major purification processes occurring in the soil aquifer system are: slow-sand filtration, chemical precipitation, adsorption, ion exchange, biological degradation, nitrification, denitrification and disinfection. Water quality control in the recharge zone is virtually complete and the very high quality of reclaimed water obtained after SAT is suitable for a variety of non potable uses especially for unrestricted agricultural irrigation. During the last five years, about 400 million cu.m of reclaimed water was supplied for unrestricted irrigation to the south of the country.

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Keinan, Ehud. "The 79th Annual Meeting of the Israel Chemical Society & Exhibition: February 4-5, 2014, Dan Panorama Hotel, Tel Aviv, Israel". Israel Journal of Chemistry 54, n.º 4 (abril de 2014): 395–412. http://dx.doi.org/10.1002/ijch.201410006.

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Shelef, G., Y. Azov, A. Kanarek, G. Zac y A. Shaw. "The dan region sewerage wastewater treatment and reclamation scheme". Water Science and Technology 30, n.º 9 (1 de noviembre de 1994): 229–38. http://dx.doi.org/10.2166/wst.1994.0486.

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The Greater Tel-Aviv (Dan Region) urban area is composed of seven municipalities producing close to 100 million cubic meters per year (mcmy) of wastewaters, serving a population equivalent of over 1.7 millions. The Dan Region Association of Towns for Sewerage serves the largest population, commercial and tourism center of Israel as well as an important part of its industry. The flow of wastewater in the region is expected to reach some 150 mcmy by the end of this decade due to its intensive growth. Due to the perennial and severe shortage of water, Israel has adopted a national policy of maximizing wastewater reuse, aimed principally at agricultural irrigation of crops without any restrictions (including fruits and vegetables eaten uncooked). The quality requirements for the reclaimed wastewater are quite stringent, due to the fact that a large proportion of the agricultural produce is intended for export to foreign countries. The Dan Region - Third Line scheme is an example of a holistic approach to urban sewerage system integrated with reclamation and agricultural reuse, within an overall policy-making, engineering design, operation, monitoring, surveillance, management, administration and legal framework. It has a combined health, environmental and economical benefit to the urban communities and critical economic and livelihood benefit to the rural community.

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Albertus, Yanuar y I. Gede Wahyu Wicaksana. "The Relocation of the United States’ Embassy in Israel: Analysis of the Influence of Trump’s Nationalist Worldview and United States’ Domestic Politics". Jurnal Global & Strategis 14, n.º 1 (8 de junio de 2020): 125. http://dx.doi.org/10.20473/jgs.14.1.2020.125-142.

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Penelitian ini ditujukan untuk menganalisis kebijakan luar negeri Trump terkait pemindahan Kedutaan Besar Amerika Serikat (AS) di Israel dari Tel Aviv ke Yerusalem pada 6 Desember 2017. Kebijakan itu memicu berbagai kritik karena dunia menganggap pemindahan Kedutaan Besar AS ke Yerusalem sebagai pelanggaran berbagai resolusi yang diadopsi oleh PBB. Terlepas dari kritik dunia, Trump masih bersikeras untuk memindahkan Kedutaan Besar AS ke Yerusalem. Kebijakan ini berhasil dilaksanakan seiring dengan diresmikannya kantor Kedutaan Besar AS yang baru di Yerusalem pada 14 Mei 2018. Berangkat dari fenomena ini, penelitian ini membahas mengapa Trump tetap memindahkan Kedutaan Besar AS di Israel ke Yerusalem meskipun mendapat tentangan internasional. Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan dua kerangka pemikiran, yaitu analisis worldview dan analisis politik domestik dalam pembuatan kebijakan luar negeri. Dari dua kerangka pemikiran ini, penulis berargumen bahwa pemindahan Kedutaan Besar AS di Israel ke Yerusalem dipengaruhi oleh worldview Trump dan didukung oleh politik domestik AS yang melegitimasi kebijakan tersebut. Temuan dalam penelitian ini lantas mengonfirmasi argumen tersebut dengan data yang menunjukkan bahwa nationalist worldview yang dimiliki Trump menjadi faktor pendorong untuk pemindahan Kedutaan Besar AS ke Yerusalem. Lebih lanjut, penelitian ini juga menunjukkan bahwa nationalist worldview bukanlah faktor tunggal dalam kebijakan Trump tersebut. Dalam kasus ini, kondisi politik domestik AS memberikan legitimasi bagi Trump untuk memindahkan kedutaan ke Yerusalem, yang di dalamnya mencakup opini publik yang pro-Israel, keberadaan Israel Lobby, serta adanya kepentingan Trump untuk memenuhi janji politiknya mengenai Yerusalem. Kata-kata Kunci: Yerusalem, Trump, Nationalist Worldview, Opini Publik, Israel Lobby, Janji Politik This research analyzes Trump's foreign policy on the relocation of the United States (U.S.) Embassy in Israel from Tel Aviv to Jerusalem, which was carried out on 6 December 2017. The policy triggered various criticisms as the world considered the movement as a violation of various resolutions adopted by the United Nations. Despite world criticism, Trump still insisted on moving the U.S. Embassy to Jerusalem. The policy was successfully implemented as the new embassy was established on 14 May 2018. Departing from this phenomenon, the author discusses why Trump continued to move the U.S. Embassy in Israel to Jerusalem despite international opposition. To answer the question, the author uses two frameworks: the analysis of worldview and the analysis of domestic politics in foreign policymaking. From these two frameworks, the author then argues that the relocation of the U.S. Embassy to Jerusalem was influenced by Trump's worldview, and was supported by U.S. domestic politics, which legitimized the policy. The findings in this research strongly confirm the author's argument aforementioned as the data collected shows that Trump's nationalist worldview is a driving factor for the move of the U.S. Embassy to Jerusalem. Furthermore, this study also shows that nationalist worldview is not a single factor in Trump's policy. In this case, the U.S. domestic politics also play a role by giving the legitimacy to move the embassy to Jerusalem, which included a pro-Israeli public opinion, the existence of an Israel Lobby, and Trump's interest in fulfilling his political promises regarding Jerusalem. Keywords: Jerusalem, Trump, Nationalist Worldview, Public Opinion, Israel Lobby, Political Promises

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Tesis sobre el tema "Dan, Tel (Israel)"

Kendirci, Recep. "Iron Age Aeolic Style Capitals in the Israel and Palestine area". Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-175941.

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This thesis contains descriptions and definitions of the Iron Age Proto-Aeolic capitals from Israel - Palestine area. The modern area, which my materials cover is Israel and Jordan. The time period of the capitals is between the 9th century BC and the late 8th or the beginning of the 7th century BC. Attention has been put on issues of typological characteristics, usage and time periods of the capitals and how this, through the new examples, described here for the first time, created a new typology and usage for the Proto-Aeolic capitals.

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Rozenholc, Caroline. "Lire le lieu pour dire la ville : Florentin : une mise en perspective d'un quartier de Tel-Aviv dans la mondialisation (2005-2009)". Phd thesis, Université de Poitiers, 2010. http://tel.archives-ouvertes.fr/tel-00496355.

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Ce travail de thèse renouvelle l'exploration du sens du lieu dans le contexte urbain contemporain. Problématique centrale de la discipline géographique mais particulièrement revisitée depuis le constat des transformations qu'opère la mondialisation dans nos sociétés, le lieu ressort de cette étude comme un élément significatif dans la définition d'identités collectives et individuelles développées dans un contexte national largement fondé par les mouvements migratoires. L'équation identité–espace–mobilité est traitée par l'observation du quartier de Florentin, au sud de l'agglomération de Tel Aviv. Ancien quartier juif de Jaffa et premier espace commercial de la ville, Florentin se distingue du reste de la ville par son tissu social et son ambiance particulière mais également par une morphologie spécifique. Quartier intermédiaire entre Tel Aviv et Jaffa, longtemps abandonné des services publics, le quartier est réinvesti, dans les années 1990, par la jeunesse bohème de la Tel Aviv cosmopolite et par les travailleurs immigrés (européens, asiatiques et africains); l'une et l'autre populations y trouvant un espace d'hospitalité réciproque. Aujourd'hui, c'est une toute autre frange de la population qui investit le quartier et trouve à Florentin un quotidien exotique et authentique où rejouer, avec une certaine nostalgie, les transformations rapides de la société israélienne. Les particularités du quartier de Florentin, dont ce travail décline différentes facettes, nous informent en réalité sur les dynamiques à l'œuvre dans cet ensemble particulièrement complexe et stratifié que forme la société israélienne et permettent également de relire l'histoire de Tel Aviv.

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Merza, Eléonore. "Ni Juifs ni Arabes en Israël. Dialectiques d'identification et négociations identitaires d'une minorité dans un espace en guerre. Le cas des Tcherkesses (Adyghéens) de Kfar Kama et de Reyhaniya". Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2012. http://tel.archives-ouvertes.fr/tel-00769910.

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Cette recherche porte sur le dialogue entre minorités et État, en particulier les stratégies d'alliance, les mesures de distinction menées en direction des populations n'appartenant pas au groupe dominant et les politiques d'identité nationale. Tout en interrogeant les identités collectives politiques et les représentations politiques des groupes, cette thèse entend également interroger un champs d'étude encore peu développé par l'anthropologie française, celui de la citoyenneté. Cette anthropologie politique des processus de reconfigurations identitaires, des modalités d'identification et des conditions de citoyenneté, s'appuie sur une étude menée sur la minorité tcherkesse d'Israël. Les spécificités à la fois de ce cadre géopolitique et de cette population sont multiples: Israël est un État jeune, un État en guerre et un État qui se définit ethniquement comme État juif; la minorité tcherkesse qui ne compte que 4500 membres dans ce pays est méconnue et n'a suscité que peu d'intérêt scientifique. Etudier les marges semble être devenu un lieu commun en anthropologie, mais au-delà du fait que ces marges constituent autant de groupe d'acteurs sociaux complexes et intéressants en eux-mêmes, nous souscrivons à l'idée de Clifford Geertz (1999) qui rappelle que " (...) le lieu d'étude n'est pas l'objet de l'étude. Les anthropologues n'étudient pas des villages (ou des tribus, des villes, des quartiers); ils étudient dans les villages ". Ainsi, l'objet d'étude de cette thèse - la minorité tcherkesse d'Israël - sert de focale pour réinterroger des questionnements déjà largement soulevés (la question minoritaire en Israël) tout en proposant une approche nouvelle et originale car cette population ne répond ni aux mêmes attributs catégoriels, ni à un même rapport à l'État, que les autres minorités de l'espace israélo-palestinien. Les Tcherkesses présentent la spécificité de ne se reconnaître dans aucun des deux groupes dominants au prisme desquels la majorité des recherches effectuées questionnent l'identité, l'ethnicité ou la citoyenneté dans l'espace israélo-palestinien: ils ne sont ni Juifs ni Palestiniens. Parallèlement à cette énonciation identitaire en opposition aux deux groupes majoritaires, nous verrons que les Tcherkesses pourraient se reconnaître dans des sphères d'identification communes, cette fois, avec les Juifs et avec les Palestiniens. Ils partagent avec les Palestiniens un religion commune (l'islam) et sont, à ce titre, considérés comme des membres de l'Umma (la communauté des musulmans): les Tcherkesses appartiennent donc, par définition, à la minorité non juive du pays. Cependant, contrairement à leurs coreligionnaires - et en particulier depuis le déclenchement de la seconde Intifada, ils ne revendiquent pas une identité politique palestinienne. Pour les Tcherkesses, la Palestine ne représente ni une patrie historique ni une cause politique à défendre: ils sont Nord Caucasiens, leur terre d'origine - avec laquelle ils entretiennent des liens à la fois symboliques et physiques - est identifiée et loin du Proche-Orient. L'Empire ottoman, puis la Palestine mandataire et enfin l'État hébreu ne sont, pour eux, que des dénominations différentes d'une même société d'accueil, aussi n'éprouvent-ils aucune difficulté à se définir aujourd'hui comme pleinement Israéliens. Or, l'espace israélo-palestinien est un espace en guerre dans lequel les énonciations identitaires sont perçues comme partisanes. En se définissant comme Israéliens, les Tcherkesses bousculent les catégorisations attendues: ils sont Israéliens sans être juifs et ils sont musulmans sans être Palestiniens ou Arabes. En d'autres termes, les Tcherkesses refusent de répondre à l'injonction inhérente au conflit: en étant israéliens et musulmans, ils refusent de choisir entre deux sphères d'appartenance qui ne leur semblent pas être contradictoires. Mais la réalité du terrain est autre: ils se heurtent à des critiques nourries de certains Palestiniens qui voient en eux des " traîtres au service du sionisme " tout en évoluant dans un cadre politique qui a pensé une citoyenneté différenciée qui privilégie une ethnicité spécifique. Autrement dit, et nous empruntons cette phrase à une habitante de Kfar Kama: " Pour les Juifs, nous ne sommes que des musulmans, et pour les Arabes, nous sommes des Israéliens ". À partir d'observations locales de ces interactions, cette recherche souhaitait, et pour reprendre les termes de Claude Lévi-Strauss (1997), extraire les Tcherkesses d'Israël d'un certain mythe d'insularité, pour les faire réintégrer la nation. À travers leur exemple, c'est bien la société israélienne dans son ensemble que cette thèse interroge.

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HOŘICOVÁ, Eva. "Historicita krále Davida, stav diskuse". Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-110460.

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The work deals with the historicity of King David, how muchcorresponds to the biblical story of David's ancient reality. Usingarchaeological survey of contemporary Israel and is run in the end of the 19th century. AD, the scientific community is divided into two main directions Maximalists conservative and liberal minimalists try to objectively assess the time of David the United Kingdom. The aim of my work is to capture the state of discussions withrepresentatives of scientists and scholars on the subject. The firstsection describes the basic concepts and contexts related to the topic with an introduction to the study and interpretation of thestudied biblical story of David. The second part is devoted to the interpretation of arguments and opinions of authors of publications,with perspectives on the historical authenticity of the biblical story of David. In conclusion, the thesis I try to summarize all the work using the main data connection, and data along with archeologicalfindings and express their personal opinion

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Libros sobre el tema "Dan, Tel (Israel)"

The Tel Dan inscription: A reappraisal and a new interpretation. London: Sheffield Academic Press, 2003.

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IEEE INFOCOM (19th 2000 Tel Aviv, Israel). IEEE INFOCOM 2000: The conference on computer communications : proceedings : Nineteenth Annual Joint Conference of the IEEE Computer and Communications Societies : reaching the promised land of communications : 26-30 March 2000, Dan Panorama Hotel, Tel Aviv, Israel. Piscataway, New Jersey: IEEE, 2000.

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Tel Dan Inscription: A Reappraisal and a New Introduction. Bloomsbury Publishing Plc, 2009.

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The Tel Dan Inscription: A Reappraisal And a New Interpretation (Journal for the Study of the Old Testment Supplement). T. & T. Clark Publishers, 2006.

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Capítulos de libros sobre el tema "Dan, Tel (Israel)"

Manea-Krichten, Mirela C., Nancy Heidebrecht y George E. Miller. "Instrumental Neutron Activation Analyses of Metal Residues Excavated at Tel Dan, Israel". En Advances in Chemistry, 199–211. Washington, DC: American Chemical Society, 1989. http://dx.doi.org/10.1021/ba-1988-0220.ch010.

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Scholz, Marcus y Sebastian Schwaiger. "NÖT-Vortriebe in den pleistozänen Dünensanden von Tel Aviv, Israel". En Taschenbuch für den Tunnelbau 2015, 75–96. Weinheim, Germany: Wiley-VCH Verlag GmbH & Co. KGaA, 2015. http://dx.doi.org/10.1002/9783433630006.ch3.

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"Household Gleanings From Iron I Tel Dan". En Household Archaeology in Ancient Israel and Beyond, 133–54. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004206250.i-452.51.

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"The socioeconomic implications of grain storage in Early Iron Age Canaan:The case of Tel Dan". En Bene Israel, 87–104. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004152823.i-308.47.

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LEMAIRE, ANDRÉ. "West Semitic Inscriptions and Ninth-Century bce Ancient Israel". En Understanding the History of Ancient Israel. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197264010.003.0014.

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Together with material archaeology and the literary tradition of the Hebrew Bible, epigraphy is one of the main sources for the history of ancient Israel in the ninth century BCE. Although limited in number, West Semitic inscriptions throw some light on the history of this period. This chapter examines ninth-century West Semitic inscriptions and the historical information they contain regarding the history of ninth-century Israel. It starts with the Hebrew inscriptions, followed by inscriptions in the neighbouring southern Levant countries as well as Aramaic inscriptions from Upper Mesopotamia. The chapter deals first with inscriptions in ‘Canaanite’ dialects before analysing inscriptions written in Aramaic dialects. The Mesha and Tel Dan steles are the main West Semitic inscriptions that help us understand the history of Israel and Judah during the ninth century BCE.

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"Beth-David in the Aramaic Stela From Tel Dan". En Ancient Israel's History and Historiography, 166–72. Penn State University Press, 2006. http://dx.doi.org/10.5325/j.ctv1bxh38v.18.

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"Three Notes on the Aramaic Inscription from Tel Dan". En Ancient Israel's History and Historiography, 173–86. Penn State University Press, 2006. http://dx.doi.org/10.5325/j.ctv1bxh38v.19.

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Daher, Aurélie. "The Thirty-Three-Day War". En Hezbollah, 201–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190495893.003.0009.

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After 2004, the IRL made several attempts to kidnap Israeli soldiers in the border zone to use them as currency in exchanges. It finally succeeded on 12 July 2006, when one of its commando units attacked an Israeli patrol, killing six soldiers and capturing two others. Affirming that the kidnapping had involved a violation of Israeli sovereignty, the Ehud Olmert government set out their primary objectives: to recover the two kidnapped NCOs; "break Hezbollah"; and force the Lebanese government to implement Resolution 1559. It then ordered Operation Change of Direction, a series of air and ground attacks that observers and the public at large would soon call the Thirty-Three-Day War. The IRL came out of it victorious, and Tel Aviv put the Winograd Commission in charge of the investigation into the Israeli defeat.

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"14. Three Notes on the Aramaic Inscription from Tel Dan". En Ancient Israel's History and Historiography, 173–86. Penn State University Press, 2006. http://dx.doi.org/10.1515/9781575065694-017.

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"13. Beth-David in the Aramaic Stela From Tel Dan". En Ancient Israel's History and Historiography, 166–72. Penn State University Press, 2006. http://dx.doi.org/10.1515/9781575065694-016.

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Actas de conferencias sobre el tema "Dan, Tel (Israel)"

Sempere i Soler, Josep Francesc. ""Memorial National de Gurs. 1994"". En III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.5879.

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El propósito del trabajo es dar a conocer la existencia de este campo denominado de internamiento en el Béarn, desde los años 1939 a 1945. En concreto en la población de Gurs, un pequeño pueblo, en el Pirineo Atlántico francés. Y del Memorial obra de Dani Karavan. Tras la derrota militar del ejército republicano se produce un exilio masivo - se cifra en medio millón de personas tras la caída de Barcelona el 26 de enero de 1939-, del ejército y población de la IIª República. El gobierno francés crea esta suerte de campos de internamiento. El de Gurs fue el más grande y encerró a los que consideraban indeseables: republicanos procedentes de España, brigadistas internacionales, aviadores republicanos. Refugiados de la Europa Central y sin papeles, comunistas y resistentes franceses, gitanos y judíos extranjeros. En esta landa inhóspita permanecieron encerrados 60.550 hombres, mujeres y niños. Muchos descansan en los dos cementerios adjuntos al antiguo campo (en uno los republicanos, brigadistas, otros presos y el otro es el cementerio judío). Decidí realizar esta investigación en el terreno y hablando con supervivientes del campo, residentes en pueblos cercanos, para que los jóvenes europeos puedan tener conocimiento de que la Segunda Guerra Mundial comenzó en 1936, aunque no aparezca en ningún libro de historia. El gobierno francés tras años de intentar hacer desaparecer cualquier vestigio del mismo y ante la presión de los ciudadanos del Béarn, de la “Amicale du camp de Gurs”, asociaciones judías y otras muchas organizaciones y personalidades, paralizaron la destrucción completa de los restos del antiguo campo y encargaron al artista israelí Dani Karavan - uno de los artistas de “Land Art” vivos más reconocidos -, la construcción de este Memorial (existen tres en toda Francia), se inaugura el 14 de octubre de 1994. Al estar realizando la tesis sobre la obra y persona de Dani Karavan, acudí - en octubre de 2011- , al igual que a otros países y lugares donde tiene emplazadas obras ( Alemania, España, Francia, Italia, Israel,..), para realizar fotografías, filmaciones, dibujos, apuntes, obtener información de los ayuntamientos e ir recabando información para la tesis. Descubrí el lugar y recordé las palabras del artista: “Cuando trabajo en un nuevo emplazamiento trato con aspectos visibles e invisibles, con materiales sensibles, con memorias y con mi propio estado de conciencia y conocimiento histórico” . Tal fue el impacto, que pasé unos días consternado y más conforme oía relatos de supervivientes y leía sobre el campo y el trabajo de Dani Karavan, ante el ofrecimiento de realizar la obra y descubrir la realidad de lo sucedido. En enero acudí al “atelier” de Dani en París (ahora reside en Tel Aviv, pero venía a Europa unos días por compromisos ), hablé con el maestro el día 21/01/2017 y realicé unas fotografías tipo retrato, tras la entrevista. Detrás de él , en la pared, había unos fotos de este “Memorial National de Gurs".http://dx.doi.org/10.4995/ANIAV.2017.5879

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