Bibliography of Periodical Literature
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ִהְיסְטֹורָיה ִצּיֹונּות צִ ּיֹונּות What is the story behind the Israeli flag? The history of the flag of Israel has its genesis in the Zionist movement The question of the flag of the Jewish state has already been discussed in 1896 in the book "The State of the Jews " by Benjamin Ze'ev Herzl. The following is a description of the flag as it appears in the book: “We have no flag. We need a flag. While you want to lead many people, it is necessary to swing a symbol over their heads” "I imagine a white flag with seven gold stars. The white symbolizes the new, pure life; The stars are the seven hours of our workday”. What is the story behind Herzl's seven-star flag proposal? 7 During preparations for the First Zionist Congress in Basel, 1886 Herzl raised the flag issue again, and tried to persuade the peopleto accept his flag idea, but most of the people was not excited by is flag design Suddenly one of Herzl's close friends, David Wolfson , stood up and said: “Why do we have to search? Here is our national flag.” Why are there stripes on the Israeli flag? ….and it is blue and white. :with which we wrap ourselves when we pray טַלִ ית The from its bag and טַלִ ית that is our symbol. Let us take this unroll it before the eyes of all Jews and the eyes of all nations. Then he ordered a blue and white flag with a Star of David on it. -
“The Sorrows of Egypt,” Revisited in Knowledge He Sought Years Idol Masses
A HOOVER INSTITUTION ESSAY on A us strateGIC vision in A CHANGING WORLD “The Sorrows of Egypt,” Revisited SAMUEL TADROS The sorrow of Egypt is made of entirely different material: the steady decline of its public life, the inability of an autocratic regime and of the middle class from which this regime issues to rid the country of its dependence on foreign handouts, to transmit to the vast underclass the skills needed for the economic competition of nations; to take the country beyond its endless alternations between glory and self-pity. (Fouad Ajami, “The Sorrows of Egypt”) In his authoritative 1995 essay “The Sorrows of Egypt,”1 Fouad Ajami, with the knowledge and experience of someone who had known Egypt intimately, and the spirit and pen of a poet who had come to love the place, attempted to delve deeply into what ailed the ancient land. The essay moved masterfully from the political to the social and Islamism and the International Order International the and Islamism from the religious to the economic, weaving an exquisite tapestry of a land of sorrows. This was not the first time that Ajami had approached Egypt. The country his generation had grown up knowing was the Egypt of promise and excitement, where Gamal Abdel Nasser’s towering presence and deep voice had captivated millions of Arabic speakers. Ajami had been one of those young men. He had made the pilgrimage to Damascus, watching and cheering as Nasser made his triumphant entry into the city in 1958, crowned as the idol of the Arabs by adoring masses. -
Egyptian Foreign Policy (Special Reference After the 25Th of January Revolution)
UNIVERSIDAD COMPLUTENSE DE MADRID FACULTAD DE CIENCIAS POLÍTICAS Y SOCIOLOGÍA DEPARTAMENTO DE DERECHO INTERNACIONAL PÚBLICO Y RELACIONES INTERNACIONALES TESIS DOCTORAL Egyptian foreign policy (special reference after The 25th of January Revolution) MEMORIA PARA OPTAR AL GRADO DE DOCTORA PRESENTADA POR Rania Ahmed Hemaid DIRECTOR Najib Abu-Warda Madrid, 2018 © Rania Ahmed Hemaid, 2017 UNIVERSIDAD COMPLUTENSE DE MADRID Facultad de Ciencias Políticas Y Socioligía Departamento de Derecho Internacional Público y Relaciones Internacionales Doctoral Program Political Sciences PHD dissertation Egyptian Foreign Policy (Special Reference after The 25th of January Revolution) POLÍTICA EXTERIOR EGIPCIA (ESPECIAL REFERENCIA DESPUÉS DE LA REVOLUCIÓN DEL 25 DE ENERO) Elaborated by Rania Ahmed Hemaid Under the Supervision of Prof. Dr. Najib Abu- Warda Professor of International Relations in the Faculty of Information Sciences, Complutense University of Madrid Madrid, 2017 Ph.D. Dissertation Presented to the Complutense University of Madrid for obtaining the doctoral degree in Political Science by Ms. Rania Ahmed Hemaid, under the supervision of Prof. Dr. Najib Abu- Warda Professor of International Relations, Faculty of Information Sciences, Complutense University of Madrid. University: Complutense University of Madrid. Department: International Public Law and International Relations (International Studies). Program: Doctorate in Political Science. Director: Prof. Dr. Najib Abu- Warda. Academic Year: 2017 Madrid, 2017 DEDICATION Dedication To my dearest parents may god rest their souls in peace and to my only family my sister whom without her support and love I would not have conducted this piece of work ACKNOWLEDGMENTS Acknowledgments I would like to express my sincere gratitude to my advisor Prof. Dr. Najib Abu- Warda for the continuous support of my Ph.D. -
Flags of Asia
Flags of Asia Item Type Book Authors McGiverin, Rolland Publisher Indiana State University Download date 27/09/2021 04:44:49 Link to Item http://hdl.handle.net/10484/12198 FLAGS OF ASIA A Bibliography MAY 2, 2017 ROLLAND MCGIVERIN Indiana State University 1 Territory ............................................................... 10 Contents Ethnic ................................................................... 11 Afghanistan ............................................................ 1 Brunei .................................................................. 11 Country .................................................................. 1 Country ................................................................ 11 Ethnic ..................................................................... 2 Cambodia ............................................................. 12 Political .................................................................. 3 Country ................................................................ 12 Armenia .................................................................. 3 Ethnic ................................................................... 13 Country .................................................................. 3 Government ......................................................... 13 Ethnic ..................................................................... 5 China .................................................................... 13 Region .................................................................. -
Yom Hazikaron and Yom Ha'atzmaut – Israel's
YOM HAZIKARON AND YOM HA’ATZMAUT – ISRAEL’S MEMORIAL AND INDEPENDENCE DAYS ABOUT THE DAYS Yom HaZikaron , the day preceding Israel’s Independence Day, was declared by the Israeli Knesset to be Memorial Day for those who lost their lives in the struggles that led to the establishment of the State of Israel and for all military personnel who were killed as members of Israel’s armed forces. Joining these two days together conveys a simple message: Jews all around the world owe the independence and the very existence of the Jewish state to those who sacrificed their lives for it. Yom HaZikaron is different in character and mood from our American Memorial Day. In Israel, for 24 hours, all places of public entertainment are closed. The siren wails twice for two minutes throughout the country, first at 8:00 am to usher in the day, and again at 11:00 am before the public recitation of prayers in the military cemeteries. At the sound of the siren, all traffic and daily activities cease; the entire nation is still. Families are gathered in cemeteries and radio stations broadcast programs devoted to the lives of fallen soldiers. The list grows longer every year as Israel continues to labor for its very survival. Flags in Israel are flown at half mast, and the Yizkor (remembrance) prayer for Israel’s fallen soldiers is recited. May God remember His sons and daughters who exposed themselves to mortal danger in those days of struggle prior to the establishment of the State of Israel and (may He remember) the soldiers of the Israeli Defense Forces who fell in the wars of Israel. -
The End of Pan-Arabism Author(S): Fouad Ajami Source: Foreign Affairs, Vol
The End of Pan-Arabism Author(s): Fouad Ajami Source: Foreign Affairs, Vol. 57, No. 2 (Winter, 1978), pp. 355-373 Published by: Council on Foreign Relations Stable URL: http://www.jstor.org/stable/20040119 Accessed: 27-02-2018 10:36 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Council on Foreign Relations is collaborating with JSTOR to digitize, preserve and extend access to Foreign Affairs This content downloaded from 194.27.73.173 on Tue, 27 Feb 2018 10:36:56 UTC All use subject to http://about.jstor.org/terms FouadAjami 1^ THE END OF PAN-ARABISM olitical ideas make their own realities. Often in defiance of logic, they hold men and are in turn held by them, creating a world in their own image, only to play themselves out in the end, shackled by routine problems not foreseen by those who spun the myth, or living past their prime and ceasing to move people sufficiently. Or, political ideas turn to ashes and leave behind them a trail of errors, suffering and devastation. An idea that has dominated the political consciousness of mod ern Arabs is nearing its end, if it is not already a thing of the past. -
Cairo: a Memoir
Cairo: A Memoir A Former Le Monde Correspondent Reflects back on nasser’s Time By Éric Rouleau aised in France from early childhood and educated in the republic’s public schools, including the Alliance Israelite Universelle, my father naturally R supported the country’s concept of “laïcité,” (secularism), the complete inte- gration of Jewish citizens into their homeland, and was therefore opposed to all forms of Jewish nationalism. Although he was an atheist, or perhaps a deist—I never knew precisely—he nonetheless remained committed to the traditions of Judaism. He cel- ebrated all the major holidays—Passover, Rosh Hashanah and Yom Kippur—despite allowing generous portions of liturgical prayers to be skipped. He didn’t object, except to taunt me playfully, when during my teenage identity crisis I decided to take evening courses at a synagogue to study the sacred texts like the Talmud as the precursor to a rabbinical career. Then I lost my faith. Nor did he object to my decision to join Hashomer Hatzair (literally, “The Young Guard”), the Zionist youth movement with Marxist influences. I suspect that like me, my father was ignorant of nearly everything about Zionism and Marxism, two ideologies completely absent from his intellectual universe. I left the movement a year later, disap- pointed by its attempt to reconcile Jewish nationalism with international Marxism. Every five years, my father would save up enough money for us to take vacations in Lebanon where to our delight, the abundance of water, the exuberance of its flora, and the bounty of its orchards contrasted with arid and dry Egypt. -
About the Yom's
- Mourning, Joy and Hope!” and Joy Mourning, - “Not just History; Living Memory Living History; just “Not 5, 4, and 28 and 4, 5, Iyar 27, Nissan April 23, May, 1, 2, and 24 24 and 2, 1, May, 23, April Collective Responses to Recent Jewish History Jewish Recent to Responses Collective Yom Yerushaliem) Yom Yom HaAtzmaut, and HaAtzmaut, Yom HaZikaron, Yom HaShoah, (Yom The Yom’s The All about All Fun Facts The flag of Israel was selected in 1948, only 5 months after the state was established. The flag includes two blue stripes on white background with a blue Shield of David (6 pointed star) in the center. The chosen colors blue & white symbolize trust and honesty. On the afternoon of Jerusalem’s liberation, June 7, 1967, Israeli Defense Minister Moshe Dayan made the following statement from the Western Wall: We have united Jerusalem, the divided capital of Israel. We have returned to the holiest of our holy places, never to part from it again. To our Arab neighbors we extend, also at this hour — and with added emphasis at this hour — our hand in peace. And to our Christian and Muslim fellow citizens, we solemnly promise full religious freedom and rights. We did not come to Jerusalem for the sake of other peoples’ holy places, and not to interfere with the adherents of other faiths, but in order to safeguard its entirety, and to live there together with others, in unity. As long as deep within the heart a Jewish soul stirs, and forward to the ends of the East an eye looks out towards Zion, our hope is not yet lost. -
A Comparison of Sawt Al-Arab ("Voice of the Arabs") and A1 Jazeera News Channel
The Development of Pan-Arab Broadcasting Under Authoritarian Regimes -A Comparison of Sawt al-Arab ("Voice of the Arabs") and A1 Jazeera News Channel Nawal Musleh-Motut Bachelor of Arts, Simon Fraser University 2004 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS In the Department of fistory O Nawal Musleh-Motut 2006 SIMON FRASER UNIVERSITY Fall 2006 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. Approval Name: Nawal Musleh-Motut Degree: Master of Arts, History Title of Thesis: The Development of Pan-Arab Broadcasting Under Authoritarian Regimes - A Comparison of SdwzdArab ("Voice of the Arabs") and AI Jazeera News Channel Examining Committee: Chair: Paul Sedra Assistant Professor of History William L. Cleveland Senior Supervisor Professor of History - Derryl N. MacLean Supervisor Associate Professor of History Thomas Kiihn Supervisor Assistant Professor of History Shane Gunster External Examiner Assistant Professor of Communication Date Defended/Approved: fl\lovenh 6~ kg. 2006 UN~~ER~WISIMON FRASER I' brary DECLARATION OF PARTIAL COPYRIGHT LICENCE The author, whose copyright is declared on the title page of this work, has granted to Simon Fraser University the right to lend this thesis, project or extended essay to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational -
The Jewish Symbols
UNIWERSYTET ZIELONOGÓRSKI Przegląd Narodowościowy – Review of Nationalities • Jews nr 6/2016 DOI: 10.1515/pn-2016-0014 ISSN 2084-848X (print) ISSN 2543-9391 (on-line) Krzysztof Łoziński✴ The Jewish symbols KEYWORDS: Jew, Judaism, symbol, archetype, Judaica SŁOWA KLUCZOWE: Żyd, judaizm, symbol, archetyp, judaica In every culture, people have always used symbols giving them sense and assigning them a specific meaning . Over the centuries, with the passage of time religious sym- bols have mingled with secular symbols . The charisms of Judaism have tuallymu in- termingled with the Christian ones taking on a new tribal or national form with in- fluences of their own culture . The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews . The article indicates the sources of symbols from biblical times to the present day . I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well . By showing examples of the interpenetration of cultures, the text is anattempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones . It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness . The political value of a symbol as one of the elements of the genesisof the creation of the state of Israel is also discussed . “We live in a world of symbols, a world of symbols lives in us “ Jean Chevalier The world is full of symbols . -
The National Left (First Draft) by Shmuel Hasfari and Eldad Yaniv
The National Left (First Draft) by Shmu'el Hasfari and Eldad Yaniv Open Source Center OSC Summary: A self-published book by Israeli playwright Shmu'el Hasfari and political activist Eldad Yaniv entitled "The National Left (First Draft)" bemoans the death of Israel's political left. http://www.fas.org/irp/dni/osc/israel-left.pdf Statement by the Authors The contents of this publication are the responsibility of the authors, who also personally bore the modest printing costs. Any part of the material in this book may be photocopied and recorded. It is recommended that it should be kept in a data-storage system, transmitted, or recorded in any form or by any electronic, optical, mechanical means, or otherwise. Any form of commercial use of the material in this book is permitted without the explicit written permission of the authors. 1. The Left The Left died the day the Six-Day War ended. With the dawn of the Israeli empire, the Left's sun sank and the Small [pun on Smol, the Hebrew word for Left] was born. The Small is a mark of Cain, a disparaging term for a collaborator, a lover of Arabs, a hater of Israel, a Jew who turns against his own people, not a patriot. The Small-ists eat pork on Yom Kippur, gobble shrimps during the week, drink espresso whenever possible, and are homos, kapos, artsy-fartsy snobs, and what not. Until 1967, the Left actually managed some impressive deeds -- it took control of the land, ploughed, sowed, harvested, founded the state, built the army, built its industry from scratch, fought Arabs, settled the land, built the nuclear reactor, brought millions of Jews here and absorbed them, and set up kibbutzim, moshavim, and agriculture. -
Victory in Athens Kee Tetzee: August 28, 2004
Victory in Athens Kee Tetzee: August 28, 2004 Although Alexander the Great is treated favorably in Jewish sources contemporaneous with his reign, for he is appropriately lauded for his benign reign and benevolent attitude towards his Jewish subjects, for the most part Greeks do not fare too well in rabbinic literature. The rabbis who, after all, were the individuals who created the modes and standards of Judaism took a dim view of the Greco-Roman world. Hellenistic and Hellenic cultures were lumped together and were seen as the antithesis of the world the rabbis sought to create. Their values clashed harshly with the teachings of our sages and their outlook. The hedonism, materialism and self-indulgence so much a part of the non-Jewish society was scorned. The concept of a pantheon of gods directly conflicted with the Jewish profession for a belief in monotheism. The cruelty of Rome, which imposed its rule and will on others was recorded in our Talmud, and preserved in the martyrology portion of the Yom Kippur liturgy stood in contrast to the system of mercy, compassion and caring for others, the world of hesed and rahmanus, the rabbis sought to devise. Repugnant to the rabbis was the whole concept of the glorification of the human body, as evidenced in the emphasis on athletic competition, especially since the contests were so often conducted in the nude. The rabbis preferred the spiritual realm over the physical, and the very symbol of the stadium with its allure was belittled, for it was the beit midrash, the house of study, where the rabbis felt true meaning, happiness, and eternal bliss could be found.