Memories, Myths and Misconceptions: an Analysis of Dominant Zionist Narratives Formalized in the Israeli Declaration of Independence
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A History of Money in Palestine: from the 1900S to the Present
A History of Money in Palestine: From the 1900s to the Present The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Mitter, Sreemati. 2014. A History of Money in Palestine: From the 1900s to the Present. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:12269876 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA A History of Money in Palestine: From the 1900s to the Present A dissertation presented by Sreemati Mitter to The History Department in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History Harvard University Cambridge, Massachusetts January 2014 © 2013 – Sreemati Mitter All rights reserved. Dissertation Advisor: Professor Roger Owen Sreemati Mitter A History of Money in Palestine: From the 1900s to the Present Abstract How does the condition of statelessness, which is usually thought of as a political problem, affect the economic and monetary lives of ordinary people? This dissertation addresses this question by examining the economic behavior of a stateless people, the Palestinians, over a hundred year period, from the last decades of Ottoman rule in the early 1900s to the present. Through this historical narrative, it investigates what happened to the financial and economic assets of ordinary Palestinians when they were either rendered stateless overnight (as happened in 1948) or when they suffered a gradual loss of sovereignty and control over their economic lives (as happened between the early 1900s to the 1930s, or again between 1967 and the present). -
The Religious Meaning of Israel Rosh Hashanah 5775 Day 1, September 25, 2014 R
The Religious Meaning of Israel Rosh Hashanah 5775 Day 1, September 25, 2014 R. Steven A. Lewis As many of you know, I went to Israel this summer for a very brief visit. At the core of it, I wanted to be there in solidarity with friends and the whole country during a difficult period. I found the article I sent out to the membership written by my friend Bonna Haberman very compelling. In this article she encouraged people who cared about Israel to express their concerns in person. She wrote that she understood it was inconvenient, but she hadn't planned to spend the summer in a bomb shelter worrying about her three sons in active duty in the army. I am so grateful that I was able to go. Another reason for the trip was to visit a friend who is battling a very serious illness. So I was also fulfilling the mitzvah of Bikor Holim, "visiting the sick." In discussing this mitzvah, the Talmud says One who visits the sick must not sit upon the bed, or on a stool or a chair, but must be respectfully dressed and sit upon the ground, because the Divine Presence rests above an invalid's bed. (Bavli Nedarim 40a) מפני שהשכינה שרויה למעלה ממטתו של חולה So those images raise the interesting question of God's location. The liturgy is inconsistent on this point, most specifically it identifies God as Shochain Yerushalyim "The One who dwells in Jerusalem," but also, in the very same passage as "the One whose presence fills all of creation." I'd like to talk about Israel today. -
The Historical Narratives of Israelis and Palestinians and the Peacemaking Process
The Historical Narratives of Israelis and Palestinians and the Peacemaking Process Paul L. Scham Abstract: This article argues that lack of consideration of the his- torical narratives of Israelis and Palestinians in the peacemaking process helped to create a climate in which both sides, including the respective leaderships, were, in many ways, unaware of the red lines and domestic constraints limiting the other. Distinguish- ing between ‘historical narrative’ (i.e., the story a nation tells itself about itself) and history, it contends that the traditional view of narratives by politicians and statespersons—that is, that they are an academic luxury and do not fit into hard-headed negotiations— has damaged negotiating possibilities. This article demonstrates by example why historical narratives are of particular importance in this conflict, and that the peacemaking process is unlikely to succeed until they are taken into account in the process and not treated as simply a cultural afterthought. Keywords: conflict resolution, history, Israeli-Palestinian conflict, Middle East, narratives, Palestine, peacemaking, reconciliation It is commonplace among historians that mainstream Israelis and Palestin- ians write different histories. It is equally commonplace among negotiators that the different narratives of the two sides are a sometimes interesting, sometimes boring concomitant to their work, but not necessarily relevant to the task of making peace. And it is commonplace among the rest of the population that the ‘other side’ has a self-serving story that is invented for propaganda purposes, one which has no serious relationship to “what hap- pened” and that should not be taken seriously. Israel Studies Forum, Volume 21, Issue 2, Winter 2006: 58–84 © Association for Israel Studies Compiled by the Faculty Action Network Historical Narratives and Peacemaking | 59 What each of these groups is reacting to, in many cases without realizing it, are the separate and contradictory historical narratives of the two sides. -
Israel's Rights As a Nation-State in International Diplomacy
Jerusalem Center for Public Affairs Institute for Research and Policy המרכז הירושלמי לענייני ציבור ומדינה )ע"ר( ISRAEl’s RiGHTS as a Nation-State in International Diplomacy Israel’s Rights as a Nation-State in International Diplomacy © 2011 Jerusalem Center for Public Affairs – World Jewish Congress Jerusalem Center for Public Affairs 13 Tel Hai Street, Jerusalem, Israel Tel. 972-2-561-9281 Fax. 972-2-561-9112 Email: [email protected] www.jcpa.org World Jewish Congress 9A Diskin Street, 5th Floor Kiryat Wolfson, Jerusalem 96440 Phone : +972 2 633 3000 Fax: +972 2 659 8100 Email: [email protected] www.worldjewishcongress.com Academic Editor: Ambassador Alan Baker Production Director: Ahuva Volk Graphic Design: Studio Rami & Jaki • www.ramijaki.co.il Cover Photos: Results from the United Nations vote, with signatures, November 29, 1947 (Israel State Archive) UN General Assembly Proclaims Establishment of the State of Israel, November 29, 1947 (Israel National Photo Collection) ISBN: 978-965-218-100-8 TABLE OF CONTENTS Introduction and Overview Ambassador Alan Baker .......................................................................................................................................................................... 5 The National Rights of Jews Professor Ruth Gavison ........................................................................................................................................................................... 9 “An Overwhelmingly Jewish State” - From the Balfour Declaration to the Palestine Mandate -
Forgotten Palestinians
1 2 3 4 5 6 7 8 9 THE FORGOTTEN PALESTINIANS 10 1 2 3 4 5 6x 7 8 9 20 1 2 3 4 5 6 7 8 9 30 1 2 3 4 5 36x 1 2 3 4 5 6 7 8 9 10 1 2 3 4 5 6 7 8 9 20 1 2 3 4 5 6 7 8 9 30 1 2 3 4 5 36x 1 2 3 4 5 THE FORGOTTEN 6 PALESTINIANS 7 8 A History of the Palestinians in Israel 9 10 1 2 3 Ilan Pappé 4 5 6x 7 8 9 20 1 2 3 4 5 6 7 8 9 30 1 2 3 4 YALE UNIVERSITY PRESS 5 NEW HAVEN AND LONDON 36x 1 In memory of the thirteen Palestinian citizens who were shot dead by the 2 Israeli police in October 2000 3 4 5 6 7 8 9 10 1 2 3 4 5 Copyright © 2011 Ilan Pappé 6 The right of Ilan Pappé to be identified as author of this work has been asserted by 7 him in accordance with the Copyright, Designs and Patents Act 1988. 8 All rights reserved. This book may not be reproduced in whole or in part, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright 9 Law and except by reviewers for the public press) without written permission from 20 the publishers. 1 For information about this and other Yale University Press publications, 2 please contact: U.S. -
Religion in Israel
Religion in Israel by Zvi YARON THE CONTROVERSY R.ELIGIO, N in the State of Israel has become noted for its poten- tial to generate strife. The frequent controversies over its role in society, an issue affecting the most sensitive areas of Israeli life, are acrimonious and harsh in tone. Many of them are accompanied by demonstrations and spiteful incidents instigated by extremists of all shades and opinions, rang- ing from the zealous Neture Karta to the frenetic League for the Prevention of Religious Coercion. No doubt, they reflect the acerbated feelings of many moderate Israelis. Religious disputes have arisen over education, the legal definition of "who is a Jew," the authority of the rabbinate, autopsies, marriage and divorce, the legal status of the common-law wife, the status of women, army service for girls and yeshivah students, Sabbath observ- ance, kashrut, the prohibition of pig-raising, and the closing of cinemas and theaters on religious holidays. Some people complain that Israel is a theocracy, arguing that religion intrudes into every important aspect of public and individual life and im- poses its authority on the governing of the state.1 At the same time, there is the often-heard lament that Israel is a radically secularist state, in which the religious areas are narrowly circumscribed and the decisive influences 'On the complexities of the meaning of theocracy (first used by Josephus in his Against Apion) and its application to modern Israel, see Mordecai Roshwald, "Theocracy in Israel in Antiquity and Today," Jewish Journal of Sociology, Vol. 14, No. 1, June 1972, pp. -
1948 Arab‒Israeli
1948 Arab–Israeli War 1 1948 Arab–Israeli War מלחמת or מלחמת העצמאות :The 1948 Arab–Israeli War, known to Israelis as the War of Independence (Hebrew ,מלחמת השחרור :, Milkhemet Ha'atzma'ut or Milkhemet HA'sikhror) or War of Liberation (Hebrewהשחרור Milkhemet Hashikhrur) – was the first in a series of wars fought between the State of Israel and its Arab neighbours in the continuing Arab-Israeli conflict. The war commenced upon the termination of the British Mandate of Palestine and the Israeli declaration of independence on 15 May 1948, following a period of civil war in 1947–1948. The fighting took place mostly on the former territory of the British Mandate and for a short time also in the Sinai Peninsula and southern Lebanon.[1] ., al-Nakba) occurred amidst this warﺍﻟﻨﻜﺒﺔ :Much of what Arabs refer to as The Catastrophe (Arabic The war concluded with the 1949 Armistice Agreements. Background Following World War II, on May 14, 1948, the British Mandate of Palestine came to an end. The surrounding Arab nations were also emerging from colonial rule. Transjordan, under the Hashemite ruler Abdullah I, gained independence from Britain in 1946 and was called Jordan, but it remained under heavy British influence. Egypt, while nominally independent, signed the Anglo-Egyptian Treaty of 1936 that included provisions by which Britain would maintain a garrison of troops on the Suez Canal. From 1945 on, Egypt attempted to renegotiate the terms of this treaty, which was viewed as a humiliating vestige of colonialism. Lebanon became an independent state in 1943, but French troops would not withdraw until 1946, the same year that Syria won its independence from France. -
Tamar Amar-Dahl Zionist Israel and the Question of Palestine
Tamar Amar-Dahl Zionist Israel and the Question of Palestine Tamar Amar-Dahl Zionist Israel and the Question of Palestine Jewish Statehood and the History of the Middle East Conflict First edition published by Ferdinand Schöningh GmbH & Co. KG in 2012: Das zionistische Israel. Jüdischer Nationalismus und die Geschichte des Nahostkonflikts An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. ISBN 978-3-11-049663-5 e-ISBN (PDF) 978-3-11-049880-6 e-ISBN (EPUB) 978-3-11-049564-5 ISBN 978-3-11-021808-4 e-ISBN (PDF) 978-3-11-021809-1 Library of Congress Cataloging-in-Publication Data e-ISBN (EPUB) 978-3-11-021806-2 A CIP catalog record for this book has been applied for at the Library of Congress. ISSN 0179-0986 e-ISSN 0179-3256 Bibliografische Information der Deutschen Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License, © 2017 Tamar Amar-Dahl, published by Walter de Gruyter GmbH, Berlin/Boston as of February 23, 2017. For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. -
A Hybrid Commission of Inquiry for Israel/Palestine
Settling With History: A Hybrid Commission of Inquiry for Israel/Palestine Zinaida Miller* It seems likely that peace in Israel/Palestine can never mean a complete separation between Israeli Jews and Palestinian Arabs. The existential proximity of the two nations, economic exigen- cies, and overriding geopolitical considerations may well keep them always entangled with each other. This will make mental and ideological reconciliation, on a level deeper than the decision making of political elites, an important requirement to assure the stability and resilience of peace in the region for the longer run. -Mordechai Bar-Oni INTRODUCTION The project of "planning for the peace" in Israel/Palestine2 has come to appear increasingly utopian in the bloody years since the Second Intifada began.3 Despite violence, repression, and the creation of a tangible wall * Candidate, JD/MALD 2007, Harvard Law School and the Fletcher School, Tufts University. My thanks to the Human Rights Journal editors for all their help. Martha Minow offered sharp commentary and generous support throughout this project. Ian Johnstone and Eyal Benvenisti offered guidance at crucialconceptualization and writing stages. Conversations with my big brother have fed, inspired, and provoked my thinking; my parents probably read this Note more times than I did and provided unfail- ingly incisive comments each time. Interviewees, both named and not named here, in Israel/Palestine, Rwanda, and South Africa, taught me how and why to listen to individual stories while still remember- ing collective material need. This Note is dedicated to Jarat Chopra, without whom I would never have embarked upon this project. 1. -
B'nai Mitzvah Student Liturgy Practice Book 2016
B’nai Mitzvah Student Liturgy Practice Book 2016 Table of Contents Blessing/Prayer Name Pages Hadlakat Ner Shabbat, Lighting Shabbat Candles 2-3 Erev Shabbat Kiddush, Friday Night Kiddush 4-5 Atifat Tallit, Putting on the Tallit 6-7 Barehu, Call to Prayer 8-9 Yotzer Or, Creator of Light 10-11 Ahava Raba, Abundant Love 12-13 Shema & Ve’ahavta, The Oneness of God & Commitment of Love for God 14-15 Mi Chamocha, Who Can Compare 16-17 Amidah: Avot Ve’Imot, Amidah: Ancestors 18-19 Amidah: Gevurot, Amidah: Divine Power 20-21 Amidah: Kedushat Hashem, Amidah: Hallowing God’s Name Kadosh, Kadosh, Kadosh, Holy, Holy, Holy 22-23 L’dor Va’dor, From Generation to Generation 24-25 Amidah: Kedushat Hayom (Yismachu & Eloheynu), Amidah: The Day’s Holiness (Joys of Celebrating Shabbat & Our God, Our Ancient’s God) 26-27 Kaddish Titkabal, Kaddish for the Completion of Prayer 28-29 Torah Service: Ain Kamocha, There Is None Like You 30-31 Vayhi Binso’a, The Ark is Opened 32-33 Shema, The Oneness of God 34-35 Birchot HaTorah, Torah Blessings 36-37 Hatzi Kaddish, Short Kaddish 38-39 Birchot Haftarah, Haftarah Blessings 40-41 Yahalelu, Returning the Torah to the Ark 42-43 Eyn Keyloheynu, None is Like Our God 44-45 Aleynu 46-47 Shabbat Kiddush, Kiddush Following Shabbat Morning Services 48-49 Torah Trope 50 Glossary 51-53 Notes: • Each prayer/blessing is listed above with its transliterated Hebrew name first (in italics), and its English name second. • Wherever text is highlighted in grey, the congregation will likely join the reader in the prayer/blessing. -
Lost Opportunities for Peace in the Arab- Israeli Conºict
Lost Opportunities for Jerome Slater Peace in the Arab- Israeli Conºict Israel and Syria, 1948–2001 Until the year 2000, during which both the Israeli-Palestinian and Israeli-Syrian negotiating pro- cesses collapsed, it appeared that the overall Arab-Israeli conºict was ªnally going to be settled, thus bringing to a peaceful resolution one of the most en- during and dangerous regional conºicts in recent history.The Israeli-Egyptian conºict had concluded with the signing of the 1979 Camp David peace treaty, the Israeli-Jordanian conºict had formally ended in 1994 (though there had been a de facto peace between those two countries since the end of the 1967 Arab-Israeli war), and both the Israeli-Palestinian and Israeli-Syrian conºicts seemedLost Opportunities for Peace on the verge of settlement. Yet by the end of 2000, both sets of negotiations had collapsed, leading to the second Palestinian intifada (uprising), the election of Ariel Sharon as Israel’s prime minister in February 2001, and mounting Israeli-Palestinian violence in 2001 and 2002.What went wrong? Much attention has been focused on the lost 1 opportunity for an Israeli-Palestinian settlement, but surprisingly little atten- tion has been paid to the collapse of the Israeli-Syrian peace process.In fact, the Israeli-Syrian negotiations came much closer to producing a comprehen- Jerome Slater is University Research Scholar at the State University of New York at Buffalo.Since serving as a Fulbright scholar in Israel in 1989, he has written widely on the Arab-Israeli conºict for professional journals such as the Jerusalem Journal of International Relations and Political Science Quarterly. -
DAYID BEN-GURION Born 1886 DAVID BEN -G URI 0 N Was Born As David Green in Plonsk, Po Land, in 1886
DAYID BEN-GURION born 1886 DAVID BEN -G URI 0 N was born as David Green in Plonsk, Po land, in 1886. He became active in Zionism very early in his life; as a youngster of seventeen, in 1903, he was already one of the cofounders of an early Labor-Zionist group, the Poale Zion of Poland, and two years later he was part of the Jewish self-defense that was organized there and in Russia in the wake of the Kishinev pogrom of 1903 and under the threat of the convulsions which attended the unsuccessful Russian revolution of 1905. Ben-Gurian left for Palestine in the next year, to work as a farm hand, along with others we have already men tioned (e.g., Gordon and Brenner) who were laying the foundations of a Jewish labor movement in the state they hoped they were creating. Thongh Ben-Gurian began in Palestine by doing simple physical labor, he soon achieved some organizational and political prominence. He was chairman of the conference which organized its Poale Zion party in 1907 and wrote considerably in the press of this small (not more than hundreds at the time) but very important gronp. By 1913 he was a delegate of his party to the Eleventh World Zionist Congress, and he has played an ever more prominent role since then at the successive meetings of that body. Ben-Gurian was among the many new Zionist settlers in Palestine who were exiled by the Tnrkish com mand in 1915, and he made his way to the United States.