Bibliografie tematiche / Yishouv

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Letteratura scientifica selezionata sul tema "Yishouv"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 1 febbraio 2022

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Articoli di riviste sul tema "Yishouv"

Ben-Artzi, Yosi. "Mapping the yishuv demographically, 634–1881". Jewish History 2, n. 2 (settembre 1987): 51–60. http://dx.doi.org/10.1007/bf01674909.

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Hussein, Mostafa. "Intertwined Landscape". Israel Studies Review 33, n. 2 (1 settembre 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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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, n. 2 (13 aprile 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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Peters, Dominik. "Melody of a Myth: The Legacy of Haim Hefers Red Rock Song". transversal 13, n. 2 (1 dicembre 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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Shapira, Anita. "The Yishuv and the Survivors of the Holocaust". Studies in Zionism 7, n. 2 (settembre 1986): 277–301. http://dx.doi.org/10.1080/13531048608575904.

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Naor, Moshe. "Degel Zion: Sephardi and Mizrahi Youth and the Sephardi Question". Iyunim, Multidisciplinary Studies in Israeli and Modern Jewish Society 34 (1 dicembre 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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Chazan, Meir. "Culture in the Histadrut, 1930-1945". Iyunim, Multidisciplinary Studies in Israeli and Modern Jewish Society 34 (1 dicembre 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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Jacobson, David C. "“Kill Your Ordinary Common Sense and Maybe You'll Begin to Understand”: Aharon Appelfeld and the Holocaust". AJS Review 13, n. 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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Sebba-Elran. "Inclusion and Exclusion in the Jokes of the Yishuv". Israel Studies 24, n. 3 (2019): 1. http://dx.doi.org/10.2979/israelstudies.24.3.01.

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Sheffi, Na'ama. "The Hebrew absorption of German literature in the Yishuv". Israel Affairs 5, n. 4 (giugno 1999): 158–71. http://dx.doi.org/10.1080/13537129908719535.

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Tesi sul tema "Yishouv"

Jourdin, Steve. "Le sionisme socialiste : émergence, apogée et déclin d'une culture politique (1905 – 1995). Une histoire politique et sociale d'Israël". Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0070.

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Comment expliquer que l’expérience sioniste en Palestine ne se soit pas achevée dans le chaos ? Qu'est-ce qui a fait que, malgré les guerres, une immigration de masse d'une ampleur inédite et une grave crise économique, la jeune démocratie israélienne ne se soit pas, après la proclamation de l'État d'Israël le 14 mai 1948, désintégrée sous le poids des forces contraires ? Il s'agit là de questions fondamentales, auxquelles il est impossible de répondre en ayant recours, pour qualifier les artisans de la révolution sioniste et leurs réalisations en Palestine, aux catégories habituelles de « nationalisme », de « libéralisme » ou de « socialisme ». Propulsé à la tête du mouvement sioniste à partir de 1933, date à laquelle le Mapaï, le parti de David Ben-Gourion, remporte les élections au Congrès sioniste, le sionisme socialiste va progressivement parvenir à imposer ses vues à l’intérieur du Yishouv. Il va ensuite être placé dans une situation historique unique en son genre : pour la première fois dans l'Histoire, un mouvement se revendiquant du socialisme va créer un État souverain (1948), jeter les bases de sa démocratie et léguer à sa société un ensemble de valeurs. Notre hypothèse est la suivante : le sionisme socialiste a été un projet politique de type républicain. Sans en être toujours pleinement conscients, les sionistes-socialistes ont été, à leur façon, des femmes et des hommes politiques républicains. Ils se sont attachés à faire primer l’intérêt général sur les intérêts particuliers, tout en élaborant un univers politique moderne au centre duquel ils ont érigé des institutions à vocation universelle et une éthique citoyenne censée préserver la cohésion de la cité nouvelle. Les idées civiques du sionisme socialiste s'incarnent dans une conception de la démocratie, dans un égalitarisme, dans un patriotisme et dans une vertu civique. En nous appuyant sur les archives du mouvement sioniste-socialiste, nous retraçons dans ce travail les grands « moments » du sionisme socialiste, de ses origines révolutionnaires russes (1905) jusqu'à son déclin lors de l’entrée définitive d'Israël dans la « nouvelle économie » au début des années 1990. Nous avons eu recours aux archives de l'État conservées à Jérusalem, afin de proposer la retranscription la plus fidèle possible du grand tournant social et économique de l’année 1985 – le tournant « néolibéral » d'Israël –, dont la gauche a été la principale architecte. Éloges du secteur privé et désirs de paix avec l'ennemi arabe vont accompagner l'affaissement rapide des idées civiques. Dans un contexte de changement de génération politique, d’aggravation des tensions entre groupes sociaux et de crise morale consécutive à la guerre du Liban (1982), l’idée libérale va finalement triompher de l’idée républicaine, laissant la gauche sioniste orpheline de ce qui faisait le sel de son projet politique : sa capacité à mobiliser l'ensemble des couches sociales autour d'une aspiration politique commune
How can we explain the fact that the Zionist experience in Palestine did not conclude in chaos? From its foundation on May 14, 1948, what prevented the young Israeli democracy from dissolving despite opposing factors such as wars, mass immigration beyond calculation and economic crises? To answer these questions and to understand the achievements of the Zionist revolution, one must move beyond the traditional explanatory frameworks of nationalism, liberalism or socialism. Starting with the Mapai victory (under the leadership of David Ben-Gurion) at the elections for the eighteenth Zionist Congress of 1933, Labour Zionism became the leading ideology within the Zionist movement. Over time, the cultural and political influence of Labour Zionism succeeded to influence the Yishuv, which has lead to a unique historical phenomenon: for the first time, a movement claiming to be part of socialism created a sovereign state; it laid the foundations of a democratic entity; and shaped the set of values for a new nation. The hypothesis of this thesis is that Labour Zionism was a project that was linked to the republican tradition. Without always being fully aware of it, Socialist Zionists were, in their own way, experimenting and implementing republican ideas. In keeping the interests of the greater society above individual interests, the Labour movement developed a new political universe with modern institutions and a civic virtue that aimed to protect the polity from dissolution. The republican ambition of Labour Zionism was embodied in its conception of democracy as egalitarian, patriotic and imbued with civic virtue.In order to offer a faithful recounting of the neoliberal turning point of the Israeli economy in 1985, and the role of the Israeli political left in this social and economic paradigmatic switch, this thesis draws on the primary sources kept in the state archives in Jerusalem. In using the records of the Labour movement, this thesis retraces the great 'moments' of Socialist Zionism, from its Russian Revolutionary origins (1905) to its decline at the time of Israel's definitive entry into the 'new economy' in the early 1990s.In the context of increasing tensions within Israeli society between social groups, and the moral crisis following the Lebanon war (1982), this thesis argues that liberal ideas triumphed over republican ideals. In depicting this transformation, the contemporary political turmoil (the so-called 'civic crisis') is put into perspective

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Wang, Hao. "Dunhuang xiao shuo ji qi xu shi yi shu = Dunhuang xiaoshuo jiqi xushi yishu /". Hefei Shi : Anhui ren min chu ban she, 2005. http://www.loc.gov/catdir/toc/chi0701/2006430115.html.

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Schieber, Emmanuel. "Le retour à Sion : de l'idéalisme au pragmatisme de Juda ha-Ḥasid aux disciples du Ga'on de Vilma". Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040037.

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Depuis leur expulsion de la Terre sainte après la destruction du Second Temple (70 C.E.), les Juifs ne cessèrent d'espérer y retourner. Au fil des siècles, se développèrent plusieurs mouvements d'immigration (l'ʼaliyāh) motivés souvent par des aspirations millénaires. Les plus marquants sont ceux de Tossaphistes de France et d'Angleterre durant le XIIIème siècle, et par la suite de Juifs d'Espagne qui immigrèrent en Terre sainte après l'expulsion de 1492. En 1700, Rabbi Juda ha-Ḥasid (1660-1700) organisa une ʼaliyāh collective en provenance d'Europe de l'Est, dirigée vers Jérusalem. Plus tard, à partir de 1760 se formèrent plusieurs mouvements d' ʼaliyāh tant de disciples de Rabbi Israel Baal Shem Tov (1690-1760) - les ḥasidim, que ceux de Rabbi Eliyahu- le Gaon de Vilna (1720-1797)- les pĕrūšīm. La première partie de cette étude analyse les motivations de ces mouvements, et met en lumière la doctrine rédemptrice du Gaon de Vilna à travers une recherche originale de sa biographie et de ses ouvrages novateurs. Dans sa deuxième partie, elle analyse comment les disciples du Gaon mirent en pratique en Terre sainte les enseignements de leur maître. Afin de saisir la portée de leurs actions, il est nécessaire de comprendre le contexte géopolitique de l'Empire ottoman et de la Palestine du début du XIXème siècle, ainsi que la particularité des Capitulations régissant le statut des étrangers. Cette étude montre comment les pĕrūšīm surent agir de façon efficace et très innovante face aux problèmes majeurs de l'implantation juive en Terre d’Israël, notamment en ce qui concerne les relations avec le pouvoir ottoman local et avec les représentants des Puissances et les consuls européens, le développement économique et la création d'un système scolaire nouveau
Since their expulsion from the Holy Land after the destruction of the Second Temple (70 C.E.), the Jews did not cease to hope to return. Over the centuries, immigration movements (Aliyot) grew, often motivated by millennia aspirations. The most notable are those of the Tossafists of France and England during the 13th century, and later, the Jews of Spain who immigrated to the Holy Land after the expulsion of 1492. In 1700, Rabbi Judah ha-Hasid (1660-1700) organized a collective Aliyah from Eastern Europe to Jerusalem. Later, from 1760, several Aliyah movements emerged such as the immigration of the disciples of Rabbi Israel Baal Shem Tov (1690-1760), known as the Hasidim, and of the disciples of Rabbi Eliahu, the Vilna Gaon (1720-1797), known as the Perushim. The first part of this study analyzes the motivations of these movements, and highlights the redemptive doctrine of the Vilna Gaon through original research on his biography and his innovative works. In its second part, the study analyzes how the Gaon's disciples put the teachings of their master into practice in the Holy land. To grasp the significance of their actions, it is necessary to understand the geopolitical context of the Ottoman Empire and Palestine from the early 19th century, and the particularity of the "Capitulations" governing the status of foreigners. This study shows how the Perushim knew how to act effectively and very innovatively concerning the major challenges which the Yishuv, the Jewish settlement, faced. Among the areas of activity in which the disciples of the Gaon involved themselves were the relations with the ottoman local government and with representatives of the Powers, economic development and the creation of a unique educational system

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Cook, Theodore A. "Pivots of meaning in the teaching of the way : a transtextual study of a set of terms from the Daojiao yishu /". May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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Stellato, Christopher T. "Bian Tianxia: Yi Wei Zhongguo Gucai Xifa Yanyuan— Fang Yinting De Yishu Shengya Yu Zhongguo Minjian Xifa De Weilai Fazhan Fangxiang". The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275258757.

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Simmons, Erica B. "Mothering the nation : the Hadassah organization's social welfare project in the Yishuv and Israel, 1912--1960". 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=80104&T=F.

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CHUNG, SHAO-CHEN, e 鍾韶真. "Ming Tulong Ji Feng Yi Ge Yue Fu Pai Chang YiShu Yan Jiu". Thesis, 2015. http://ndltd.ncl.edu.tw/handle/d2jtf5.

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碩士
東吳大學
中國文學系
103
Tulong (1543-1606), once had another name Changqing, Wei-Zhen , and Chi-Shui. Who was bone in Ningbo Yinxian。He was a famous writer and drmatist. This research which range was all Tulong’s life, his friends about drama and his works " feng- yi-ge-yue-fu". This research used Geographic Information System（GIS）and pai-chang theory, to discuss Tulong’s influence about drama in late ming dynasty. The first chapter discussed all Tulong’s life, and background which about late ming dynasty. The first chapter referenced Xu Shuo Fang’s "Wan Ming Qu Jia Nian Pu" and Wang Chao Hong’s "Ming Qing Zhe Ji Qu Jia Kao" to study period, location, dating events, friends, and works……exc fourteen project. Tulong’s life had tow very important things which is “zhong ju ren guan” and “ba guan gui xiang”. These Thing divided all Tulong’s life into three parts. This chapter will draw painting to discuss.At last it will research the location which about Tulong’s drama and fridnds to discuss Tulong’s influences in drama. The second chapter is about Tulong’s script . Tulong creared three scripts which is “tan hua ji”, “cai hao ji ”and “xiu wen ji”. Three scripts was named “ feng- yi-ge-yue-fu”. This chaper introduced story what time was creared about three scripts, theme, and version. This chapter introduced plot, architecture and character image in three scripts at last. The third chapter is about “tan hua ji” pai chang artistic research. It introduced pai chang theory in the first. The theory was according to luo li rong “Qu Xue Gai Yao”. This theory is on the basis of this research. This chapter arranged character in each parts, and discussed form , characteristic, and pai chang leng re whichis according to pai chang theory. This chapter analysised character ‘s work and reset by character appearances and songs. This chapter is to discuss “tan hua ji” achievements in drama. The fourth chapter is about “cai hao ji ” pai chang art. It discussed pai chang leng re by counting character’s appearance, form and characteristic in each parts. It discussed analysised character ‘s work and reset by character appearances and songs. The fifth chapter is about “cai hao ji ” pai chang art. It discussed pai chang leng re by counting character’s appearance, form and characteristic in each parts. It discussed analysised character ‘s work and reset by character appearances and songs. Conclusion part summarizes the TuLong and location. It discussed all Tulong’s life has been to place, and friends about drama, and influences in drama. It discussed “Qu Xue Gai Yao” pai chang achienement in drama.

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diyin, shi, e 釋地印. "On the Reality in terms of the Dependent Originationas well as Three Dharma Seals--- Based on the ideas of Master Yishun". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/14420592136626744577.

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碩士
法鼓佛教學院
佛教學系
100
“Dependent origination” (pratītyasamutpāda) constitutes the core thinking of Buddhism, and it proves to be a profound subject. Furthermore, the “Dharma-realm (original essence) of dependent origination” is even more difficult and profound to understand. Different comprehension, mastering and practice of “dependent origination” lead to different interpretation and application of Buddha Dharma. The “Connotation of Reality” plays a key position in the evolution of Buddhism from “impermanence of dependent origination” to “everlasting Buddha-nature” (Buddha-dhātu). The central thinking of Early Buddhism is categorized under “Three Dharma Seals”. With the expansion of “Three Dharma Seals” one can derive its internal coherency--- Emptiness (Śūnyatā). Based on the understanding of “Three Dharma Seals” to know that it is the same as “One Truth Seal” (Suchness, or Reality), and every Dharma seal is able to realize “Suchness”. The “Dharma-dhātu of Suchness” consists of the contents of “Three Dharma Seals”. In Buddhism, “Three seals” equate “One Seal” and “One Seal” equal to “Three Seals”. “Three Seals” contains the essence of deliverance (Enlightenment, mukta), whilst deliverance possesses the “Three Seals”. It is complicated and yet paradoxically, this ideology bears no discrepancies. This essay would use this argument as a foundation to elucidate the connotation of Reality (Suchness). Through the explanation of “the continuity of permanent changes”, “without intrinsic independent nature” and “non-arising (anutpanna) but emptiness (vivikta) and tranquility” to elucidate the unspeakable Reality (Suchness), this connotation forms the contents of Dharma Seals. From the above, it generally shows that “seeing (actualization) dependent origination” and “seeing (actualization) Suchness” are the same. Regarding the dependence origination of mundane world, “the continuity of unceasing changes”, ultimately all dharma are empty and tranquil; such is the Reality (Suchness) of mundane world. Using “Suchness” to penetrate both existence and emptiness, there is no establishment of position but absolute characteristic, to elucidate “dependence origination”, “emptiness” (śūnyatā), Nirvāṇa, “Suchness”, Middle-path (Madhyama-pratipadā) et cetera are all synonym but just using different words. For example, Yinshun said that “Those who know only one sentence of ‘non-inherence existence of dependence origination’ or even just ‘dependence origination’ is sufficient.” Finally base on the view of “without intrinsic independent nature of dependence origination”, “Middle-path” (Madhyama-pratipadā) to explain the “negation of all things both exist and non-exist”, away from both exist and non-exist, negate the “four positions” which is beyond the expression of language. Hence the elucidation of “Suchness” is to expanse according to “guarding the wrong views and directions of all sentient beings”. Whether it is the explanation of “exist”, “non-exist”, “provisional”, “empty” and “middle”; one should not be bias or engage in admonish argument. As per the opinions of Yinshun, “The wise should skillfully link and summarize in order to make each way has its own purification, and each method has its own deliverance.” I hereby make a brief conclusion: for the different interpretations of Buddhism, one should have a cautious choice but not suitable to arbitrarily criticize.

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Wang, Chia-Ling, e 王家泠. "Interpretations of the Analects of Confucius: A comparative Study of Hung Kan''s Lunyu-Yishu and Xing Bing''s Lunyu-Zhengyi". Thesis, 2004. http://ndltd.ncl.edu.tw/handle/14540061844778032776.

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Libri sul tema "Yishouv"

Glassner, Martin Ira. Megamot ʻiyur ba-yishuv ha-ḳibutsi. Efʻal: Yad Ṭabenḳin, ha-Yeḥidah le-meḥḳar ʻakhshaṿi, 1989.

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Yom-ʻiyun, Tsanḥane ha-yishuv be-Eropah ha-kevushah (1985 Yad Ṭabenḳin). Tsanḥane ha-yishuv be-Eropah ha-kevushah. Efʻal: Yad Ṭabenḳin, 1992.

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Yom-ʻiyun, Tsanḥane ha-yishuv be-Eropah ha-kevushah (1985 Yad Ṭabenḳin). Tsanḥane ha-yishuv be-Eropah ha-kevushah. Ramat Efʻal: ha-Merkaz le-toldot koaḥ ha-magen--ha-"Haganah", Yad Ṭabenḳin, 1992.

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Gilʻadi, Dan. Kalkalat ha-yishuv bi-teḳufat ha-Mandaṭ. [Jerusalem]: Miśrad ha-ḥinukh ṿeha-tarbut, Merkaz ha-hasbarah, 1990.

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Yosef ben M. Margaliyot Yafeh. Sefer ḳunṭres Yishuv Erets Yiśraʼel ; Ḳunṭres metsitsah. Brooklyn, NY: Hotsaʼat sefarim "Kerem be-Yavneh", 2002.

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Weingarten, Shmuel Hacohen. Be-shevaḥ yishuv ha-Arets: Igrot gedolim. Yerushalayim: Mosad ha-Rav Ḳuḳ, 1987.

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Regev, Yoʼav. Sharonah: Yishuv ʻIvri ba-Galil ha-Taḥton. Netanyah: Aḥiʼasaf, 2006.

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Weingarten, Shmuel Hacohen. Be-shevaḥ yishuv ha-Arets: Igrot gedolim. Yerushalayim: Mosad ha-Rav Ḳuḳ, 1987.

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Halevy, Shoshana. Parashiyot be-reshit be-toldot ha-yishuv. [Israel: ḥ. mo. l., 1989.

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Regev, Yoʼav. Sharonah: Yishuv ʻIvri ba-Galil ha-Taḥton. Netanyah: Aḥiʼasaf, 2006.

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Capitoli di libri sul tema "Yishouv"

Schleifer, Ron. "Psychological Warfare against the British in Prestate Israel (the Yishuv)". In Psychological Warfare in the Arab-Israeli Conflict, 21–26. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137467034_3.

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Wei, Guangxing, e Cuiying Zhou. "Relationships between Microearthquakes and Faults of the Ancient Yishu Rift Valley". In Basement Tectonics 10, 426. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-017-0831-9_44.

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Hu, Huabin, Shuyin Niu, Baode Wang, Aiqun Sun, Chuanshi Xu, Yongfeng Li e Mengwen Li. "Source of fluids in the Longquanzhan gold deposits in the Yishui area, Shandong, China". In Mineral Deposit Research: Meeting the Global Challenge, 1539–42. Berlin, Heidelberg: Springer Berlin Heidelberg, 2005. http://dx.doi.org/10.1007/3-540-27946-6_392.

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Wu, Meiling. "Zircon U–Pb Geochronology and Hf Isotopes of Major Lithologies from the Yishui Terrane". In Ages, Geochemistry and Metamorphism of Neoarchean Basement in Shandong Province, 79–108. Berlin, Heidelberg: Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-662-45343-8_5.

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Delmaire, Jean-Marie. "Chapitre premier. Les strates de la population juive en Palestine. Vieux Yishouv et Nouveau Yishouv". In De Jaffa jusqu’en Galilée, 10–19. Presses universitaires du Septentrion, 1999. http://dx.doi.org/10.4000/books.septentrion.51054.

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"THE YISHUV:". In Israel, 133–52. Brandeis University Press, 2012. http://dx.doi.org/10.2307/j.ctv102bfrj.11.

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Katzburg-Yungman, Mira. "Hadassah’s Partners". In Hadassah, 283–92. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781874774839.003.0013.

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Abstract (sommario):

This chapter details Hadassah's ‘partners’. Hadassah's enterprise in Palestine was the largest collective project of women in the diaspora on behalf of the Yishuv and, later, Israel, and remains so today. It depended for its success, however, on its partners in this enterprise: professionals in the Yishuv and Israel. These doctors, nurses, teachers, and others, most of them European migrants to Israel, gave of the energy, talent, and knowledge they had acquired in the countries in which they had been educated. They were the executors, and sometimes the visionaries, of Hadassah's various projects in the Yishuv and Israel. These people played a critical role in Hadassah's work for the Yishuv and Israel, and in its existence as a Zionist organization in the United States.

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Halper, Jeff. "Toward the “New” Yishuv". In Between Redemption and Revival, 151–63. Routledge, 2019. http://dx.doi.org/10.4324/9780429043369-12.

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"Yishui Group". In Geological Formation Names of China (1866–2000), 1342. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-540-93824-8_9499.

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"Yishuv Security after May 1921". In Palestine Jewry and the Arab Question, 1917-1925, 125–42. Routledge, 2012. http://dx.doi.org/10.4324/9780203043318-16.

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Atti di convegni sul tema "Yishouv"

Yu, Yang, Dapeng Li, Yuelong Chen, Lijun Song, Huan Kang e Jianzhen Geng. "LATE NEOARCHEAN SLAB ROLLBACK IN THE JIAOLIAO MICROBLOCK, NORTH CHINA CRATON: CONSTRAINTS FROM ZIRCON U–PB GEOCHRONOLOGY AND GEOCHEMISTRY OF THE YISHUI COMPLEX, WESTERN SHANDONG PROVINCE". In GSA Annual Meeting in Phoenix, Arizona, USA - 2019. Geological Society of America, 2019. http://dx.doi.org/10.1130/abs/2019am-336310.

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