Theology of the Jews” (Part 1) by Hassan Mneimneh
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Iran: Ethnic and Religious Minorities
Order Code RL34021 Iran: Ethnic and Religious Minorities Updated November 25, 2008 Hussein D. Hassan Information Research Specialist Knowledge Services Group Iran: Ethnic and Religious Minorities Summary Iran is home to approximately 70.5 million people who are ethnically, religiously, and linguistically diverse. The central authority is dominated by Persians who constitute 51% of Iran’s population. Iranians speak diverse Indo-Iranian, Semitic, Armenian, and Turkic languages. The state religion is Shia, Islam. After installation by Ayatollah Khomeini of an Islamic regime in February 1979, treatment of ethnic and religious minorities grew worse. By summer of 1979, initial violent conflicts erupted between the central authority and members of several tribal, regional, and ethnic minority groups. This initial conflict dashed the hope and expectation of these minorities who were hoping for greater cultural autonomy under the newly created Islamic State. The U.S. State Department’s 2008 Annual Report on International Religious Freedom, released September 19, 2008, cited Iran for widespread serious abuses, including unjust executions, politically motivated abductions by security forces, torture, arbitrary arrest and detention, and arrests of women’s rights activists. According to the State Department’s 2007 Country Report on Human Rights (released on March 11, 2008), Iran’s poor human rights record worsened, and it continued to commit numerous, serious abuses. The government placed severe restrictions on freedom of religion. The report also cited violence and legal and societal discrimination against women, ethnic and religious minorities. Incitement to anti-Semitism also remained a problem. Members of the country’s non-Muslim religious minorities, particularly Baha’is, reported imprisonment, harassment, and intimidation based on their religious beliefs. -
Antisemitism and the Left
2 Marx’s defence of Jewish emancipation and critique of the Jewish question The Jew … must cease to be a Jew if he will not allow himself to be hindered by his law from fulfilling his duties to the State and his fellow-citizens. (Bruno Bauer, Die Judenfrage)1 The Jews (like the Christians) are fully politically emancipated in various states. Both Jews and Christians are far from being humanly emancipated. Hence there must be a difference between political and human emancipation. (Marx and Engels, The Holy Family)2 Capitalism has not only doomed the social function of the Jews; it has also doomed the Jews themselves. (Abram Leon, ‘Toward a Solution to the Jewish Question’)3 Within the eighteenth-century Enlightenment, the perspectives of Jewish eman- cipation and the Jewish question were synthesised to the extent that emancipation was justified in terms of solving the Jewish question. Within the French Revolu- tion, the inclusive face of universalism that was articulated in the Declaration of the Rights of Man and Citizen was synthesised with the terror directed at those labelled ‘enemies of humanity’. In both the Enlightenment and the revolutionary tradition, however, there were alternative ways of thinking about Jewish emancipation that sought to break radically from the prejudicial assump- tions of the Jewish question. In the nineteenth century, the synthesis of Jewish emancipation and the Jewish question was to be torn apart. On the one hand, the Jewish question was set in opposition to Jewish emancipation; on the other hand, Jewish emancipation was justified independently of the Jewish question.4 The tensions contained in the eighteenth-century synthesis could no longer be held in check. -
On the Jewish Question” (1843)
KARL MARX, “On the Jewish Question” (1843) In: The Marx-Engels Reader. Edited by Robert Tucker, New York: Norton & Company, 1978. p. 26 - 46. _______________________________________________________________________________________________________________________________ The German Jews seek emancipation. What kind of emancipation do they want? Civic, political emancipation. Bruno Bauer replies to them: In Germany no one is politically emancipated. We ourselves are not free. How then could we liberate you? You Jews are egoists if you demand for yourselves, as Jews, a special emancipation. You should work, as Germans, for the political emancipation of Germany, and as men, for the emancipation of mankind. You should feel the particular kind of oppression and shame which you suffer, not as an exception to the rule but rather as a confirmation of the rule. Or do the Jews want to be placed on a footing of equality with the Christian subjects? If they recognize the Christian state as legally established they also recognize the regime of general enslave- [27] ment. Why should their particular yoke be irksome when they accept the general yoke? Why should the German be interested in liberation of the Jew, if the Jew is not interested in the liberation of the German? The Christian state recognizes nothing but privileges. The Jew himself, in this state, has the privilege of being a Jew. As a Jew he possesses rights which the Christians do not have. Why does he want rights which he does not have but which the Christians enjoy? In demanding his emancipation from the Christian state he asks the Christian state to abandon its religious prejudice. -
Gandhi's View on Judaism and Zionism in Light of an Interreligious
religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication. -
Marx's Defence of Jewish Emancipation and Critique of The
2 Marx’s defence of Jewish emancipation and critique of the Jewish question The Jew … must cease to be a Jew if he will not allow himself to be hindered by his law from fulfilling his duties to the State and his fellow-citizens. (Bruno Bauer, Die Judenfrage)1 The Jews (like the Christians) are fully politically emancipated in various states. Both Jews and Christians are far from being humanly emancipated. Hence there must be a difference between political and human emancipation. (Marx and Engels, The Holy Family)2 Capitalism has not only doomed the social function of the Jews; it has also doomed the Jews themselves. (Abram Leon, ‘Toward a Solution to the Jewish Question’)3 Within the eighteenth-century Enlightenment, the perspectives of Jewish eman- cipation and the Jewish question were synthesised to the extent that emancipation was justified in terms of solving the Jewish question. Within the French Revolu- tion, the inclusive face of universalism that was articulated in the Declaration of the Rights of Man and Citizen was synthesised with the terror directed at those labelled ‘enemies of humanity’. In both the Enlightenment and the revolutionary tradition, however, there were alternative ways of thinking about Jewish emancipation that sought to break radically from the prejudicial assump- tions of the Jewish question. In the nineteenth century, the synthesis of Jewish emancipation and the Jewish question was to be torn apart. On the one hand, the Jewish question was set in opposition to Jewish emancipation; on the other hand, Jewish emancipation was justified independently of the Jewish question.4 The tensions contained in the eighteenth-century synthesis could no longer be held in check. -
FBI054535 ~~N Diaspora Customs Traditions :··
ACLURM055018 FBI054535 US Somali Diaspora 8 Clan I0 Islamic Traditions II Flag . 12 Cultural Customs 16 Language ··13 .1ega[.Jssues .. :.... :"'. :·· .•... ;Appendix :,:·.\{ ... ~~N FBI054536 ACLURM055019 ~~ ~A~ History (U) 21 October. 1969: Corruption and a power vacuum in the Somali government Somalia, located at the Horn of Africa (U) culminate in a bloodless coup led by Major near the Arabian Peninsula, has been a General Muhammad Siad Barre. crossroads of civilization for thousands of years. Somalia played an important role in (U) 1969-1991: Siad Barre establishes the commerce of ancient Egyptians, and with a military dictatorship that divides and later Chinese, Greek, and Arab traders. oppresses Somalis. (U) 18th century: Somalis develop a (U) 27 January J99J: Siad Barre flees culture shaped by pastoral nomadism and Mogadishu, and the Somali state collapses~ adherence to Islam. Armed dan-based militias fight for power. (U) 1891-1960: European powers create (U) 1991-199S:The United Nations five separate Somali entities: Operation in Somalia (UNISOM) I and II- initially a US-led, UN-sanctioned multilateral » British Somaliland (north central). intervention-attempts to resolve the » French Somaliland (east and southeast). civil war and provide humanitarian aid. » Italian Somaliland (south). The ambitious UNISOM mandate to rebuild » Ethiopian Somaliland (the Ogaden). a Somali government threatens warlords' >> The Northern Frontier District (NFD) interests and fighting ensues. UN forces of Kenya. depart in 1995, leaving Somalia in a state (U) ., 960: Italian and British colonies of violence and anarchy. Nearly I million merge into the independent Somali Republic. refugees and almost 5 million people risk starvation and disease. Emigration rises (U} 1960-1969: Somalia remains sharply. -
KING HASSAN II: Morocco’S Messenger of Peace
KING HASSAN II: Morocco’s Messenger of Peace BY C2007 Megan Melissa Cross Submitted to the Department of International Studies and the Faculty of the Graduate School of the University of Kansas In partial fulfillment of the requirements for the degree of Master’s of Arts _________________________ Chair _________________________ Co-Chair _________________________ Committee Member Date Defended: ___________ The Thesis Committee for Megan Melissa Cross certifies That this is the approved version of the following thesis: KING HASSAN II: Morocco’s Messenger of Peace Committee: _________________________ Chair _________________________ Co-Chair _________________________ Committee Member Date approved: ___________ ii ABSTRACT Megan Melissa Cross M.A. Department of International Studies, December 2007 University of Kansas The purpose of this thesis is to examine the roles King Hassan II of Morocco played as a protector of the monarchy, a mediator between Israel and the Arab world and as an advocate for peace in the Arab world. Morocco’s willingness to enter into an alliance with Israel guided the way for a mutually beneficial relationship that was cultivated for decades. King Hassan II was a key player in the development of relations between the Arab states and Israel. His actions illustrate a belief in peace throughout the Arab states and Israel and also improving conditions inside the Moroccan Kingdom. My research examines the motivation behind King Hassan II’s actions, his empathy with the Israeli people, and his dedication to finding peace not only between the Arab states and Israel, but throughout the Arab world. Critics question the King’s intentions in negotiating peace between Israel and the Arab states. -
Putin's Syrian Gambit: Sharper Elbows, Bigger Footprint, Stickier Wicket
STRATEGIC PERSPECTIVES 25 Putin’s Syrian Gambit: Sharper Elbows, Bigger Footprint, Stickier Wicket by John W. Parker Center for Strategic Research Institute for National Strategic Studies National Defense University Institute for National Strategic Studies National Defense University The Institute for National Strategic Studies (INSS) is National Defense University’s (NDU’s) dedicated research arm. INSS includes the Center for Strategic Research, Center for Complex Operations, Center for the Study of Chinese Military Affairs, and Center for Technology and National Security Policy. The military and civilian analysts and staff who comprise INSS and its subcomponents execute their mission by conducting research and analysis, publishing, and participating in conferences, policy support, and outreach. The mission of INSS is to conduct strategic studies for the Secretary of Defense, Chairman of the Joint Chiefs of Staff, and the unified combatant commands in support of the academic programs at NDU and to perform outreach to other U.S. Government agencies and the broader national security community. Cover: Admiral Kuznetsov aircraft carrier, August, 2012 (Russian Ministry of Defense) Putin's Syrian Gambit Putin's Syrian Gambit: Sharper Elbows, Bigger Footprint, Stickier Wicket By John W. Parker Institute for National Strategic Studies Strategic Perspectives, No. 25 Series Editor: Denise Natali National Defense University Press Washington, D.C. July 2017 Opinions, conclusions, and recommendations expressed or implied within are solely those of the contributors and do not necessarily represent the views of the Defense Department or any other agency of the Federal Government. Cleared for public release; distribution unlimited. Portions of this work may be quoted or reprinted without permission, provided that a standard source credit line is included. -
Most-Common-Surnames-Bmd-Registers-16.Pdf
Most Common Surnames Surnames occurring most often in Scotland's registers of Births, Marriages and Deaths Counting only the surname of the child for births, the surnames of BOTH PARTIES (for example both BRIDE and GROOM) for marriages, and the surname of the deceased for deaths Note: the surnames from these registers may not be representative of the surnames of the population of Scotland as a whole, as (a) they include the surnames of non-residents who were born / married / died here; (b) they exclude the surnames of residents who were born / married / died elsewhere; and (c) some age-groups have very low birth, marriage and death rates; others account for most births, marriages and deaths.ths Registration Year = 2016 Position Surname Number 1 SMITH 2056 2 BROWN 1435 3 WILSON 1354 4 CAMPBELL 1147 5 STEWART 1139 6 THOMSON 1127 7 ROBERTSON 1088 8 ANDERSON 1001 9 MACDONALD 808 10 TAYLOR 782 11 SCOTT 771 12 REID 755 13 MURRAY 754 14 CLARK 734 15 WATSON 642 16 ROSS 629 17 YOUNG 608 18 MITCHELL 601 19 WALKER 589 20= MORRISON 587 20= PATERSON 587 22 GRAHAM 569 23 HAMILTON 541 24 FRASER 529 25 MARTIN 528 26 GRAY 523 27 HENDERSON 522 28 KERR 521 29 MCDONALD 520 30 FERGUSON 513 31 MILLER 511 32 CAMERON 510 33= DAVIDSON 506 33= JOHNSTON 506 35 BELL 483 36 KELLY 478 37 DUNCAN 473 38 HUNTER 450 39 SIMPSON 438 40 MACLEOD 435 41 MACKENZIE 434 42 ALLAN 432 43 GRANT 429 44 WALLACE 401 45 BLACK 399 © Crown Copyright 2017 46 RUSSELL 394 47 JONES 392 48 MACKAY 372 49= MARSHALL 370 49= SUTHERLAND 370 51 WRIGHT 357 52 GIBSON 356 53 BURNS 353 54= KENNEDY 347 -
Russia–Pakistan Strategic Relations an Emerging Entente Cordiale
FEATURE Russia–Pakistan Strategic Relations An Emerging Entente Cordiale FEROZ HASSAN KHAN ince the famous American raid in 2011 that killed Osama bin Laden and given the US exceptional favor to India’s nuclear ambitions, Islamabad has gradually moved away from the United States, deepened Pakistan’s relations Swith China, and sought rapprochement with Russia. While Pakistan’s strategic relations with China have been developing for more than five decades, Islamabad’s relations with Moscow are new, evolving for less than a decade. Russia has always preferred India to Pakistan and shied away from any proactive role in conflict reso- lution between India and Pakistan. Additionally, Russia has been unsure of Paki- stan’s future and its strategic direction. In South Asia, Moscow seems to balance Russia’s interests proportionate to the strategic importance and economic advan- tage that each nation offers. Pakistan is a relatively small power undergoing internal and economic perils. It cannot match India’s power potential and offer the same scope of political, strategic, and economic influence that India wields in its rela- tions with major powers. Yet, Pakistan is a very important piece in the emerging geopolitical chessboard in Eurasia. Notwithstanding the handicap of perpetual asymmetry vis- à- vis India, Pakistan leverages its geophysical location, strong mili- tary with advancing nuclear capability, and considerable influence in the Islamic world in its conduct of international relations. In the past, Pakistan and Russia could not develop close ties because neither country fully trusted the other. However, given the mutual benefits to building relations, as discussed in this article, both countries are trying to move forward past lingering mistrust. -
“Muslims Are the New Jews” in the West: Reflections on Contemporary
Uriya Shavit “Muslims arethe New Jews” in the West: Reflections on ContemporaryParallelisms This article examines aspectrum of contemporary textsbyMuslim essayists, scholars, and activists based in the Arab world, in Europe, and in the United States thatcomparativelyanalyzed Jewish experiencesinthe West as invaluable lessons for Muslim minorities. These included: antisemitism and the struggle against it; segregation from and integration into majoritysocieties; and political lobbying on behalf of the “greater nation.” The article argues that the diversityof Jewishrealities,past and present,and the general sense that Jewish minorities in the West ultimatelyfound ways to preservetheir religious identity while amass- ing social-political influence, have renderedcomparisons between Muslims and Jews an essentialaspect of different (and at times contesting) arguments about the future of Muslim minorities in the West. Introduction In 2012,Israel’sChannel 10,the country’ssecond-largest commercial television network, aired adocumentary series entitled “Allah Islam,” which painted an alarming picture of radicalizedMuslim communities in Europe. The series, de- scribed by several critics as uneven,¹ was met with exceptional public interest, with ratingsfor the network soaring to as much as 20 percent.The notion that Europe is being Islamized, or is under “Muslim occupation,” has been repeatedly articulated in recent years in Israeli media. Reports on European Jews (particu- larlyFrench Jews), who migrated to Israel or contemplate doing so and invoke their concern about Muslim attitudes to Jews as amain motivation, contribute to the imageofEuropean Muslims as an imminent threat.² In the past decade, Note: This is arepublication of the author’searlier publication of the same title in the Journal of Muslim Minority Affairs 36, no. -
The Sephardim of the United States: an Exploratory Study
The Sephardim of the United States: An Exploratory Study by MARC D. ANGEL WESTERN AND LEVANTINE SEPHARDIM • EARLY AMERICAN SETTLEMENT • DEVELOPMENT OF AMERICAN COMMUNITY • IMMIGRATION FROM LEVANT • JUDEO-SPANISH COMMUNITY • JUDEO-GREEK COMMUNITY • JUDEO-ARABIC COMMUNITY • SURVEY OF AMERICAN SEPHARDIM • BIRTHRATE • ECO- NOMIC STATUS • SECULAR AND RELIGIOUS EDUCATION • HISPANIC CHARACTER • SEPHARDI-ASHKENAZI INTERMARRIAGE • COMPARISON OF FOUR COMMUNITIES INTRODUCTION IN ITS MOST LITERAL SENSE the term Sephardi refers to Jews of Iberian origin. Sepharad is the Hebrew word for Spain. However, the term has generally come to include almost any Jew who is not Ashkenazi, who does not have a German- or Yiddish-language background.1 Although there are wide cultural divergences within the Note: It was necessary to consult many unpublished sources for this pioneering study. I am especially grateful to the Trustees of Congregation Shearith Israel, the Spanish and Portuguese Synagogue in New York City, for permitting me to use minutes of meetings, letters, and other unpublished materials. I am also indebted to the Synagogue's Sisterhood for making available its minutes. I wish to express my profound appreciation to Professor Nathan Goldberg of Yeshiva University for his guidance throughout every phase of this study. My special thanks go also to Messrs. Edgar J. Nathan 3rd, Joseph Papo, and Victor Tarry for reading the historical part of this essay and offering valuable suggestions and corrections, and to my wife for her excellent cooperation and assistance. Cecil Roth, "On Sephardi Jewry," Kol Sepharad, September-October 1966, pp. 2-6; Solomon Sassoon, "The Spiritual Heritage of the Sephardim," in Richard Barnett, ed., The Sephardi Heritage (New York, 1971), pp.