Education for a Multicultural Society, the Historical Perspective: the Jewish Community in Leeds, 1885-1920

1988 ◽  
Vol 20 (1) ◽  
pp. 38-53 ◽  
Author(s):  
M. J. Dickenson
2006 ◽  
Vol 23 (4) ◽  
pp. 63-87
Author(s):  
Maher Abu-Munshar

This paper examines the extent to which `Umar ibn al-Khattab and Salah al-Din adhered to the Islamic vision toward non- Muslims and determines whether they established a multicultural society in Islamicjerusalem after the city’s first and second conquests. In addition, it provides a historical perspective to these two important events, focuses on their attitudes toward Islamicjerusalem’s non-Muslims inhabitants, and investigates whether the Muslims’ understanding of other religions is possible and whether it is an integral part of a pluralist, multicultural society.


2006 ◽  
Vol 23 (4) ◽  
pp. 63-87 ◽  
Author(s):  
Maher Abu-Munshar

This paper examines the extent to which `Umar ibn al-Khattab and Salah al-Din adhered to the Islamic vision toward non- Muslims and determines whether they established a multicultural society in Islamicjerusalem after the city’s first and second conquests. In addition, it provides a historical perspective to these two important events, focuses on their attitudes toward Islamicjerusalem’s non-Muslims inhabitants, and investigates whether the Muslims’ understanding of other religions is possible and whether it is an integral part of a pluralist, multicultural society.


Author(s):  
Assaf Shelleg

Israeli Art Music concerns the study of art music penned in the Jewish community of mandatory Palestine, which since 14 May 1948 is the State of Israel. Having emerged before the year of statehood, the term "Israeli art music" is therefore a misnomer – the result of a national historical back shadowing attesting to its post-statehood coinage. Indeed, from a cultural-historical perspective, the emergence of art music in mandatory Palestine and later Israel involves larger confluences: the rise of Zionism, the political achievements of the Jewish community in Palestine, the Nazis ascent to power in the 1930s, and the various musical schools dislocated to Palestine during the different waves of immigrations to the country. Thus, the story of Israeli art music begins from the middle: it opens in the 1930s with the arrival of a critical mass of emigrant composers whose importations of a variety of twentieth-century compositional approaches triggered vast cultural chain reactions beyond the earmarks of a nationalistic style. The home of more than seventy nationalities, Israel’s most important cultural asset is its ethnic proximities. Using the melodic and harmonic characteristics of mostly non-western Jewish and non-Jewish oral musical traditions available in this region, composers have been able to re-localize universal compositional devices and create new musical hybrids that resist a fixed musical definition. Indeed, the constant proliferation of styles suggests that perhaps the procedure of local hybridization itself, beyond specific folkish or liturgical citations, is the very definition of Israeli art music.


2020 ◽  
Vol 40 (1) ◽  
pp. 117-140
Author(s):  
Rosario Pollicino

The Italian/Italophone Jewish community is amongst those that suffered from the Holocaust and other traumas. Drawing on the work of thinkers of trauma theory such as Dori Laub and Cathy Caruth, this paper aims to add to the current discourse on literary production by Italian/Italophone Jews by analyzing the trauma of the Italian Jewish community in postcolonial Libya, a topic often neglected by scholars. In 1967, the long-established Jewish community in Libya was forced to leave, abandoning all its property and economic funds. Victor Magiar, a Sephardic Jew born in Libya in 1957, was among those who — like all Jews who lived in Arabic lands — experienced trauma due to a myriad of factors, such as pogroms and the fact that he had no passport and true nationality. Through Magiar’s novel E venne la notte: Ebrei in un paese arabo (2003), this paper examines the trauma of the “fear-induced exodus” to Italy on the writer and his community. Moreover, a continuous dialogue with the author informs the analysis of the trauma involved in his story and the Sephardi community history, which also includes the elucidation of Jewish identity in postcolonial Libya. This paper highlights the details of history and stories that go beyond the novel itself, illuminating a nearly unknown facet of Italian history and of the country’s current multilingual and multicultural society.


1990 ◽  
Vol 23 (4) ◽  
pp. 571-575
Author(s):  
Charles F. Koopmann, ◽  
Willard B. Moran

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