DOCSLIB.ORG

In the Latin Kingdom of Jerusalem. the Crusaders and Their Varying Images of the Muslims in the Eastern Mediterranean Basin

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
In the Latin Kingdom of Jerusalem. the Crusaders and Their Varying Images of the Muslims in the Eastern Mediterranean Basin SHLOMO LOTAN The ‘Other’ in the Latin Kingdom of Jerusalem. The Crusaders and their Varying Images of the Muslims in the Eastern Mediterranean Basin One of the most interesting and familiar singularities in the medieval era was the Crusader social and religious movement which began in the late 11 th cen- tury and declined in the early 14 th century. During this period many Christians from Europe – peasants, merchants, bourgeois and nobles – left their houses, abandoned their possessions and traveled to the eastern Mediterranean shores in the hope of acquiring wealth or positions, and beginning a new life in a new land conquered from Muslims. The Crusade idea was born in a period of reli- gious visions and of pilgrimages. The social movement occurred as a regular series of large expeditions punctuated by long periods. Thousands of western Christians became Crusaders by taking a public vow and receiving plenary in- dulgences from the Church authorities for freeing the Holy Land of the infi- dels. 1 The Crusades were acts of mass migration from Europe to the con- quered territories in the Mediterranean basin. The Crusaders were the first Eu- ropean population groups to leave Medieval Europe. They were called Franci in Latin, from Francia in Western Europe. 2 In the 19 th and 20 th centuries Crusade studies became an important histori- cal research field in Europe. Many scholars approached the subject as a form of colonialism, involving the conquest of new territories from the Muslim provinces in the East.3 An example reinforcing this view can be found in the writings of the prominent Israeli historian Joshua Prawer. The idea of the re- 1 Harald Kleinschmidt: People on the Move: Attitudes toward and Perceptions of Migration in Medieval and Modern Europe, Westpoint: Praeger Publishers, 2003, pp. 80-84; Olivia R. Constable: Clothing, Iron and Timber: The Growth of Christian Anxiety about Islam in the long Twelfth Century, in: European Transformations, the Long Twelfth Century, edited by Thomas F.X. Noble and John H. Van Engen, Notre Dame: University of Notre Dame Press, 2012, pp. 279-313, here pp. 298-306. 2 Joshua Prawer: The Latin Kingdom of Jerusalem: European Colonialism in the Middle Ag- es, London: Weidenfeld and Nicolson, 1972, pp. 60-85; Christopher Tyerman: The Debate on the Crusades, Manchester: Manchester University Press, 2011, pp. 7-15. 3 Steven Runciman: A History of the Crusades. The First Crusade and the Foundation of the Kingdom of Jerusalem, vol. I, Cambridge: Cambridge University Press, 1951, pp. 106-118, 121-133; Prawer: The Latin Kingdom of Jerusalem (note 2), pp. 503-533; Ronnie Ellen- blum: Crusader Castles and Modern Histories, Cambridge: Cambridge University Press, 2007, pp. 43-61; Nikolas Jaspert: Die Kreuzzüge, Darmstadt: Wissenschaftliche Buchge- sellschaft, 2013, pp. 67-70. 106 SHLOMO LOTAN demption of the Holy Sepulchre in Jerusalem and the liberation of the Chris- tian holy places from Muslim occupation followed, over the years, with mili- tary activities for the survival of the newly established Latin Kingdom against the increasing threat of Muslim armies. 4 These activities happened in the period following the end of the First Cru- sade in 1099, and the establishment of the Latin Kingdom of Jerusalem. Yet the complications and the basic problems remained – what were the social and spiritual foundations on which the Latin Kingdom had been established? Also of significance was the Crusader attitude to the local population in the Latin Kingdom territories. These and other issues are examined in this article. It seems that after the end of the First Crusade the Frankish nobility and the Church leaders who remained in the East faced a number of issues, including how to continue expanding their estates and how to maintain their hold on the territory, now mostly inhabited by hostile populations. At first, the Crusaders sought to increase the European portion of the population. However, immigra- tion from Europe remained low. Thus, the Crusaders began to strengthen the local Christian element – the Eastern Orthodox Christians, and encouraged migration from remote areas, such as Transjordan, to the main occupied cities in the kingdom. 5 The area in question was extensive, ranging from Beirut to Gaza and from the Jordan River and the Arab desert to the Mediterranean coast. These areas remained largely uninhabited and never attracted the anticipated immigrant populations. 6 After the end of the first Crusade, the local population was sub- jugated. The populations of some of the cities in the Frankish Kingdom were very diverse, but most of the countryside remained dominated by Muslims and it was on them that the Crusaders relied for supplies of food and agricultural products. 7 This interpretation of the Crusaders’ strategy was challenged in the early 1990s by the work of Israeli scholars Ronnie Ellenblum and Adrian Boas, who surveyed the majority of Crusader sites in Israel. In his study of Frankish set- tlements, Ellenblum concluded that the Christian settlers had not only gathered in walled cities but also moved into rural and agricultural regions close to the urban centers of Jerusalem, Acre and Nazareth. This led Ellenblum to draw 4 Joshua Prawer: Histoire du Royaume Latin de Jérusalem, tome premier, Paris: Centre Na- tional de la Recherche Scientifique, 1975. 5 Joshua Prawer: Crusader Cities, in: The Medieval City. Studies in Honor of Robert S. Lopez, edited by Harry A Miskimin, David Herlihy, Abraham L. Udovitch and Robert S. Lopez, New Haven: Yale University Press, 1977, pp. 179-199, here pp. 182-185. 6 Jean Richard: The Latin Kingdom of Jerusalem, vol. A, Amsterdam: North-Holland Pub., 1979, pp. 15-17. 7 Norman Housley: The Crusades and Islam, in: Medieval Encounters 13, 2007, pp. 189-208, here pp. 191-192; Nicholas E. Morton: William of Tyre’s Attitude toward Islam: Some His- toriographical Reflections, in: Deeds Done Beyond the Sea: Essays on William of Tyre’ Cyprus and the Military Orders presented to Peter Edbury, edited by Susan B. Edgington and Helen J. Nicholson, Farnham: Ashgate, 2014, pp. 13-23, here p. 18. .
Load more

Recommended publications
  • A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E
    Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2014 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Tobias Osterhaug Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Higher Education Commons, and the History Commons Recommended Citation Osterhaug, Tobias, "A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E." (2014). WWU Honors Program Senior Projects. 25. https://cedar.wwu.edu/wwu_honors/25 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. 1 Tobias Osterhaug History 499/Honors 402 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Introduction: The first Crusade, a massive and unprecedented undertaking in the western world, differed from the majority of subsequent crusades into the Holy Land in an important way: it contained no royalty and was undertaken with very little direct support from the ruling families of Western Europe. This aspect of the crusade led to the development of sophisticated hierarchies and vassalages among the knights who led the crusade. These relationships culminated in the formation of the Crusader States, Latin outposts in the Levant surrounded by Muslim states, and populated primarily by non-Catholic or non-Christian peoples. Despite the difficulties engendered by this situation, the Crusader States managed to maintain control over the Holy Land for much of the twelfth century, and, to a lesser degree, for several decades after the Fall of Jerusalem in 1187 to Saladin.
    [Show full text]
  • HIST4226 Society and Religion in the Medieval Crusader States | University of Glasgow
    09/30/21 HIST4226 Society and Religion in the Medieval Crusader States | University of Glasgow HIST4226 Society and Religion in the View Online Medieval Crusader States Abulafia, David. 2002. ‘Introduction: Seven Types of Ambiguity, C. 1100 - C. 1500.’ Pp. 1–34 in Medieval frontiers: concepts and practices. Aldershot: Ashgate. Abulafia, David. 2011. ‘“The Profit That God Shall Give”, 1100-1200’. in The great sea: a human history of the Mediterranean. New York, NY: Oxford University Press. Adler, Elkan Nathan. 1930. Jewish Travellers. Vol. Broadway Travellers. London: G. Routledge & sons, ltd. Aerts, W. J. 2003. A Byzantine Traveler to One of the Crusader States. Vol. Orientalia Lovaniensia analecta. Leuven: Uitgeverij Peeters. Allen, S. J., and Emilie Amt, eds. 2014. The Crusades: A Reader. Vol. Readings in medieval civilizations and cultures. Second edition. North York, Ontario: University of Toronto Press. Amitai, Reuven. 2008. ‘"Diplomacy and the Slave Trade in the Eastern Mediterranean: A Re-Examination of the Mamluk-Byzantine-Genoese Triangle in the Late Thirteenth Century in Light of the Existing Early Correspondence.’ Oriente Moderno NS 87(2). Anon. 1999. Crusader Syria in the Thirteenth Century: The Rothelin Continuation of the History of William of Tyre with Part of the Eracles or Acre Text. Vol. Crusade texts in translation. Aldershot: Ashgate. Anon. n.d. ‘Ancient Maps of Jerusalem.’ Retrieved (http://www.jnul.huji.ac.il/dl/maps/jer/). Anon. n.d. ‘Ancient Resource: Medieval Artifacts From the Crusades.’ Retrieved (http://www.ancientresource.com/lots/medieval_crusades/crusaders_artifacts1.html). Anon. n.d. ‘Cairo Genizah.’ Retrieved (http://cudl.lib.cam.ac.uk/collections/genizah). Anon.
    [Show full text]
  • Jerusalem in History: the City of Peace? Peter Riddell
    EO 78.3 (2006), 209-219 Jerusalem in history: the city of peace? Peter Riddell KEY WORDS: Jerusalem, Exile, Crusades, UN Resolutions. The ancient name Uru-salim meant 'Foundation of the God Shalem', I Later the more widely known name oOerusalem (Hebrew: Yerushalayim; Arabic: al-Quds) came to mean 'city ofpeace',2 yet it more readily conjures up notions of pain and prophecy, bloodshed and longing, even of God, among us. These connotations do not promise a life of peace or ease. The sense of significance of Jerusalem for all three main Semitic faiths is en- capsulated in the following statement by Joshua Prawer: Few can look at it dispassionately. The viewer be he Jew, Moslem or Chris­ tian, brings with him the remembered tales of his childhood, the teaching of his adult years, the collective memory of his race or religion: all impinge on the wondrous picture laid out before him. Each adds a dimension of things experienced and lived - once upon a time: Jewish Priests moving on the Temple esplanade, Roman legions garrisoned in the Fortress of Anto­ nia, Jesus bearing the cross, Mohammad reining in his steed Burak to pray in the Sacred Enc1osure.3 In the context of the above quotation it would be helpful to begin with a survey of Jerusalem's history from the perspective of the three major religious groups that attribute varying degrees of sacredness to it. Understanding history Jewish longing The Old Testament book of Joshua indicates that Jerusalem was a former strong­ hold of the lebusites, who called it lebus.
    [Show full text]
  • The Post-Communist Motherlands
    Back to the NJ post-Communist motherlands Reflections of a Jerusalemite historian Israel Bartal DOI: 10.30752/nj.86216 Remote celestial stars, celestial stars so close Remote and distant from the watching eye And yet their lights so close to the observer’s heart ‘Remote Celestial Stars’, Jerusalem 1943 (Tchernichovsky 1950: 653), translated by Israel Bartal. Remote and distant, and yet so close All of them, regardless of date or place, have shared similar sentiments regarding their In his last poem, written in a Greek Orthodox old countries. My thesis is that this was the monastery in Jerusalem in the summer of 1943, case not only for the first generation of East the great Hebrew poet Shaul Tchernichovsky European newcomers; many of those born in (1875–1943) eloquently expounded in some Israel (the ‘second generation’) have continued dozens of lines his life experience. Watching the ambivalent attitude towards their coun- the Mediterranean sky, the Ukrainian-born tries of origin, so beautifully alluded to by the Zionist was reminded of his youth under the Hebrew poet, myself included. skies of Taurida, Crimea and Karelia. His self- Historically speaking, Jewish emigrants examination while watching the Israeli sky from Eastern Europe have been until very brought to his mind views, memories, texts and late in the modern era members of an old ideas from the decades he had lived in Eastern ethno-religious group that lived in a diverse Europe. After some twenty years of separa- multi-ethnic environment in two pre-First tion from his home country, the provinces in World War empires.
    [Show full text]
  • Medieval Shiloh—Continuity and Renewal
    religions Article Medieval Shiloh—Continuity and Renewal Amichay Shcwartz 1,2,* and Abraham Ofir Shemesh 1 1 The Israel Heritage Department, Faculty of Social Sciences and Humanities, Ariel University, Kiryat Hamada Ariel 40700, Israel; [email protected] 2 The Department of Middle Eastern Studies, Bar-Ilan University, Ramat-Gan 5290002, Israel * Correspondence: [email protected] Received: 25 August 2020; Accepted: 22 September 2020; Published: 27 September 2020 Abstract: The present paper deals with the development of cult in Shiloh during the Middle Ages. After the Byzantine period, when Shiloh was an important Christian cult place, it disappeared from the written sources and started to be identified with Nebi Samwil. In the 12th century Shiloh reappeared in the travelogues of Muslims, and shortly thereafter, in ones by Jews. Although most of the traditions had to do with the Tabernacle, some traditions started to identify Shiloh with the tomb of Eli and his family. The present study looks at the relationship between the practice of ziyara (“visit” in Arabic), which was characterized by the veneration of tombs, and the cult in Shiloh. The paper also surveys archeological finds in Shiloh that attest to a medieval cult and compares them with the written sources. In addition, it presents testimonies by Christians about Jewish cultic practices, along with testimonies about the cult place shared by Muslims and Jews in Shiloh. Examination of the medieval cult in Shiloh provides a broader perspective on an uninstitutionalized regional cult. Keywords: Shiloh; medieval period; Muslim archeology; travelers 1. Introduction Maintaining the continuous sanctity of a site over historical periods, and even between different faiths, is a well-known phenomenon: It is a well-known phenomenon that places of pilgrimage maintain their sacred status even after shifts in the owners’ faith (Limor 1998, p.
    [Show full text]
  • Interfaith Relations in Crusader States Prof. Elizabeth Lapina Seminar
    Spring 2017 History 600: Interfaith Relations in Crusader States Prof. Elizabeth Lapina Seminar meeting: Thursday 5:00PM - 7:00PM Seminar location: HUMANITIES 2261 Office: George Mosse Humanities 4114 Office hours: Tuesdays and Thursdays 9:30-10:30 REQUIREMENTS [1] [5%] Presentation of an article. You will be able to choose an article on the first day of class. The presentation should not be longer than five minutes. In your presentation you should, where applicable, refer to the following, in any order: (a) credentials of the author (main research interests?) (b) the topic of the article (c) the argument of the article, if any (d) the evidence (primary sources) used in the article (e) the scholarly debate, if any, in which the author engages (f) any shortcomings of the article (g) any ideas about further research on the topic [2] [5%] Research topic. A one-paragraph summary of your topic to be submitted to your instructor. The summary should make clear the question that you will be asking in your paper. The research topic is due early in the semester, so you are free to change your mind later on and to take your research in a different direction. [3] [5%] Annotated bibliography. The bibliography should include seven secondary sources. Each item should be followed by a sentence explaining its relevance to your topic. [4] [5%] Presentation of your research topic. A five-minute presentation of your topic, in which you should refer to the following: (a) the question that you are asking (b) the answer that you are proposing (c) the primary source(s) that you are planning on using (d) the current state of research on your topic and any relevant scholarly debates (e) any intellectual challenges that you have encountered 1 [6] Draft Paper.
    [Show full text]
  • ABSTRACTS the Fantastic in Ya'akov Cahan's Play David King Of
    ABSTRACTS ABSTRACTS The Fantastic in Ya’akov Cahan’s Play David King of Israel: Psychical Dialectic in the Spirit of Zionism Ofir Maman Ya’akov Cahan’s play, ‘David King of Israel’, was one of the main productions of the Bamatenu (Our Stage) children’s theater in 1947-1948. It tells the story of Uri’s marvelous journey from the diaspora to the fatherland in the quest of a cave where King David sleeps on golden panels with a water-filled vessel at his side, and whenever the water spills into his palms he awakes to save his people. Cahan’s drama, based on legends in Jewish tradition and European culture, contains an array of fantastic characters. This article discusses Uri’s coming of age and its parallel with the fulfillment of the Zionistic dream. In other words, it examines the connection between ideology and fantasy and shows how the play illuminates the manner in which a psychic process is woven into the Zionistic worldview. It also looks at the play’s age appropriateness for young audiences. The Substance of Man and the World in the Mystical Union Experience of Rabbi Kook Elchanan Shilo The aim of this paper is to describe the mental state during the mystical union experience according to Rabbi Kook’s philosophy and compare it to Chabad’s. In Hassidism, when man unites with God he annuls himself. By contrast, according to Rabbi Kook, when man unites with God he empowers being and reality. Some scholars have noted Rabbi Kook’s innovation but none has attempted to explain its Kabbalistic-philosophical base.
    [Show full text]
  • UNF Crusades: Bibliography
    Paul Halsall The Crusades: Bibliography Created. 2001. Last Update: April 28, 2019. This bibliography of literature on the Crusades in English was prepared for courses I taught 2001-2005. It is not meant to be exhaustive, but it is meant to point to the main sources (where English translations are available) and secondary works on the major areas of Crusade historiography. I undertook a major update in April 2019. Because some people might be interested in what happened in published research the roughly 20 years since this was first compiled a separate document on works since c. 2000 is available. Contents Crusade Overviews o Bibliography o Reference Works o Source Collections o Online Encyclopedia o Historiography o Secondary Literature Origins of The Crusades The First Crusade The Second Crusade The Third Crusade Other 12th Century Expeditions The Fourth Crusade The Fifth Crusade The Sixth and Later Crusades Other 13th Century Expeditions o General o Children's Crusade o Shepherd's Crusade Crusades in The Later Middle Ages The Latin States in Palestine Latin Cyprus Latin Constantinople and Greece Crusaders and Islam o General o Political/Military Response to the Crusade o Intercultural Relations o Mongol Impact Crusaders and Jews Crusaders and Byzantium The Spanish Reconquista o Interaction of Three Communities o The Reconquest Crusades and Heretics The Northern Crusades Crusades: Ecclesiastical Aspects o Canon Law o Papacy and Crusading o Monasticism and Crusading o Pilgrimage o Preaching Crusades: Military Aspects
    [Show full text]
  • Sharing and Exclusion: the Case of Rachel’S Tomb of All the Sects
    Sharing and In the opening decades of the last century, in the latter days of Ottoman rule over Greater Exclusion: Syria as well as in the early days of the British The Case of Mandate for Palestine, inter-communal sharing 1 of shrines was still a relatively common Rachel’s Tomb phenomenon. In the summer of 1903, Lewis Glenn Bowman Paton accompanied Professors Samuel Curtiss and Stuart Crawford on “an extended trip … through the rural districts of Syria and Palestine”2 during which they encountered multiple sites at which combinations of the dominant religions of the region (for the most part “Christians, Mohammadans and Druses,”3 but also on occasion “Metāwilehs”4 – Shi‘a) shared reverence of the same sites. Thus at Bāniyās, in the Galilee, there is an ancient holy oak sacred to Sheikh Ibrāhīm. It is covered with bits of cloth hung Image from glass negative of Rachel’s Tomb. upon it by pilgrims as calling Note antechamber to the fore of the photograph. Source: Property of the author, date and cards to remind the saint of their photographer unknown. requests. It is visited by members [ 30 ] Sharing and Exclusion: The Case of Rachel’s Tomb of all the sects. Those who have fevers or other diseases come to the tree and say, “We are sick, wilt thou heal us?”5 He goes on to mention shrines to Nebī Yehūdah (“visited by both Christians and Muhammedans”), Nebī Yūsha (“to this all the sects come, except the Druses”), and Nebī eḍ-Ḍāḥī on Jebel Ḍāḥī near Nazareth (where “Muslims and Christians alike come to make and pay vows”).6 He writes of a number of other shrines, in modern day Lebanon, Syria, and Jordan, which are multiply revered, but more interesting is the fact that more than half of the “high places” and “holy trees” he mentions are effectively mixed shrines.
    [Show full text]
  • David Ohana Articles Fixed
    A MEDITERRANEAN BRIDGE OVER TROUBLED WATER CULTURAL IDEAS ON HOW TO RECONCILE ISRAEL WITH ITS NEIGHBOURS AND WITH EUROPE David Ohana The Mediterranean Sea links together three continents, three religions, and thousands of years of civilization, and has thus been a channel of mutual influences and cultural exchanges. These processes have formed the destiny of large Jewish communities. The historian Joshua Prawer drew attention to an interesting fact: "It should be pointed out that, without any causal relationship, the period of the closure of the Med- iterranean was—in relationships, in the exchange of ideas and in ." trade—the period of the greatness of Judaism. (Prawer, 1990: 9). According to the historian Shlomo Dov Goitein, the Jews lived along the coasts of dre Mediterranean, and were an open, mobile people that were not closed up in their own world but, in the countries where they lived, inherited the culture of Greece and Rome and adapted it to Islamic culture. In his monumental live-volume work A Mediterranean Society, Goitein described a Jewish society of the Middle Ages that lived within the framework of Mediterranean geography and culture (Goitein, 1967-1988). Goitein, as the first Hebrew University lecturer in Islamic studies, focused in his pioneering work on early Arab literature and society, and only later in his life began to concern himself with the medieval Jewish communities. His original project was to investigate the trade with the Indian Ocean, but his academic starting-point was the inves- tigation of the Cairo genizalr. "In the summer of 1958 I abandoned India and turned towards the Mediterranean."' (Lassner, 2005: 23) In the documents of the genizah he examined, there was no special term for the ''Mediterranean Sea", and the Arabs generally called it "the Sea of the Romans", 'The Sea", or 'The Salt Sea".
    [Show full text]
  • Gesher 4.1 1969.Pdf
    J l j t ~ l'i":l "The essence of our knowledge of the Deity is this: that He is One, the Creator and the Revealer of Commandments. And all the varied faculties of the spirit are only so many aids to the solution and the detailed description of this knowledge; their purpose is to clarify it and present it in a form that will be at once the most ideal, noble, rational, practical, simple and exalted ..." A Publication of "How shall man obtain a conception of the majesty of the G R Divine, so that the innate splendor residing within his soul may Student Organization of Yeshiva rise to the surface of consciousness, fully, freely, and without dis­ RABBI ISAAC ELCHANAN THEOLOGICAL SEMINARY tortion? Through the expansion of his scientific faculties; through the liberation of his imagination and the enjoyments of bold flights of thought; through the disciplined study of the world and of life; VOL. 4, NO. 1 ,~,w, m,,o, '::J through the cultivation of a rich, multifarious sensitivity to every phase of being. All these desiderata obviously require the study of all the branches of wisdom, all the philosophies of life, all the MENACHEM M . KASDAN, SIMON POSNER .... Editors ways of the diverse civilizations and the doctrines of ethics and MELVIN DAVIS, CARMI HOROWITZ .. Executive Editors religion in every nation and tongue. " NEIL LEIST . Managing Eaitor MOSHE FINE . Associate Editor RABBI ABRAHAM ISAAC Koo:< DAVID KLAVAN ..... ......... ... Assistant Editor HAROLD HOROWITZ, ALAN MOND, ........... ... ~¢®>1 ROBERT YOUNG Typing Editors YALE BUTLER, LAWREN CE LANGER, WILLIAM TABASKY . .. ................... Staff • Student Organization of Yeshiva ELIYAHU SAFRAN .
    [Show full text]
  • Explorations in Israeli and Palestinian Societies
    NOTES Chapter 1. A Model for Analyzing Reciprocal Relations Between the Jewish and Arab Communities 1. Yehoshua Porath has done important work on the Arab side. See Yehoshua Porath, “Social Aspects of the Emergence of the Palestinian Arab National Move- ment,” in Menahem Milson, ed., Society and Political Structure in the Arab World (New York: Humanities, 1973) and Yehoshua Porath, The Emergence of the Palestin- ian Arab National Movement, 1910–1929 (London: Frank Cass, 1974). For the Jewish community, see S. N. Eisenstadt, The Israeli Society (New York: Basic, 1972) and Dan Horowitz and Moshe Lissak, Origins of the Israeli Polity: Palestine under the Mandate (Chicago: University of Chicago Press, 1978). 2. See Baruch Kimmerling, “The Impact of Land and Territorial Components of Jewish Arab Conflict and the Building of Jewish Society in Palestine (from the Beginning of the Settlement until 1955),” Ph.D. thesis, Department of Sociology, The Hebrew University, Jerusalem, 1974. In Hebrew, unpublished. 3. Edward Shils, “Centre and Periphery,” in E. Shils, ed., The Logic of Personal Knowledge (London: Routledge and Paul, 1961), 117–130. 4. Shmuel N. Eisenstadt, Social Differentiation and Stratification (Glenview: Foresman, 1971). 5. As in all cases of new immigrants founding nations. See, e.g., Louis Hartz, ed., The Founding of New Societies: Studies in the History of the United States, Latin America, South Africa, Canada, and Australia (New York: Harcourt, Brace & World, 1964). 6. The fourth main possibility is that the immigrant society absorbs the local population. 7. That is, neither the prices of the merchandise nor their quantities were de- termined by the laws of supply and demand, but were to a large degree dependent 336 1.
    [Show full text]