Jewish state, Muslim cemeteries: the fate of Muslim graveyards in the State of Israel, 1948–1967

2020 ◽  
Vol 56 (6) ◽  
pp. 925-936
Author(s):  
Doron Bar
Pólemos ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 43-62
Author(s):  
Paolo Coen

Abstract This article revolves in essence around the contributions made by the architect Moshe Safdie to the Yad Vashem memorial and museum in Jerusalem. Both probably need at least a brief introduction, if for no other reason than the nature of the present publication, which has a somewhat different scope than the type of art-historical or architectural-historical journals to which reflections of this kind are usually consigned. The first part draws a profile of Safdie, who enjoys a well-established international reputation, even if he has not yet been fully acknowledged in Italy. In order to better understand who he is, we shall focus on the initial phase of his career, up to 1967, and his multiple ties to Israel. The range of projects discussed includes the Habitat 67 complex in Montreal and a significant number of works devised for various contexts within the Jewish state. The second part focuses on the memorial and museum complex in Jerusalem that is usually referred to as Yad Vashem. We will trace Yad Vashem from its conception, to its developments between the 1950s and 1970s, up until the interventions of Safdie himself. Safdie has in fact been deeply and extensively involved with Yad Vashem. It is exactly to this architect that a good share of the current appearance of this important institute is due. Through the analysis of three specific contributions – the Children’s Memorial, the Cattle Car Memorial and the Holocaust History Museum – and a consideration of the broader context, this article shows that Yad Vashem is today, also and especially thanks to Safdie, a key element in the formation of the identity of the state of Israel from 1967 up until our present time.


Author(s):  
Lital Levy

This introductory chapter sets out the book's purpose, which is to examine the lives and afterlives of Arabic and Hebrew in Israeli literature, culture, and society. Hebrew is the spiritual, historical, and ideological cornerstone of the State of Israel, and Hebrew literature, having accompanied the national project from its inception, is an integral part of Israeli society. Yet in its broader geopolitical context, Hebrew is the language of a small state that views itself as an embattled island in a hostile Arabic-language sea. The book presents an alternative story of the evolution of language and ideology in the Jewish state. It takes a long historical perspective, beginning not in 1948 with the foundation of the state but rather at the turn of the century, with the early days of Zionist settlement in Palestine. An overview of the subsequent chapters is also presented.


1994 ◽  
Vol 28 (4) ◽  
pp. 589-600
Author(s):  
Izhak Englard

The legal problems relating to the Holy Places in Jerusalem are of a very complex and delicate nature. The issue has a long history, and its complexity is the result of turbulent religious, ethnic, national and international conflicts over the Holy Places. The problems were not created by the State of Israel, but the establishment of the Jewish State added new dimensions to the age-old contest. I shall first describe briefly the ideological background of the problem, then analyze its legal aspects and finally illustrate its complexity by a number of Israel court decisions.


1957 ◽  
Vol 11 (2) ◽  
pp. 213-219
Author(s):  
Edward B. Glick

Viewed from its widest angle, the dormant but still unsettled question of the internationalization of Jerusalem is, in reality, a struggle between the Holy See and the Jewish state. Thus one protagonist will inform the United Nations that “the Catholic body throughout the world…will not be contented with a mere internationalization of the Holy Places in Jerusalem” and the other will proclaim to the Israeli Parliament that “for the state of Israel there is, has been and always will be one capital only, Jerusalem, the Eternal”. Since 1947 the Vatican has directed a campaign designed to make unmistakably clear to Israel and the UN that nothing less than the complete territorial internationalization of Jerusalem would be satisfactory; with equal steadfastness has Israel maintained her claim to sovereignty over the entire New City of Jerusalem.


2019 ◽  
Vol 8 (2) ◽  
Author(s):  
Abdullah Al-Ahsan

The question of Palestine (and the city of Jerusalem) is a core issue that remains at the centre of the Muslim mind in our time. This is because most Muslims feel that the Zionist Movement created the State of Israel in Palestine after World War II by depriving the local population of their fundamental right to exist in their ancestral homeland. The global Zionist Movement conspired, resorted to terrorist tactics and executed an ethnic cleansing campaign to create the State of Israel. The Zionists first secured the support of British politicians and then the American leaders in favour of their search for an exclusive Jewish state covering the entirety of the former British Mandate of Palestine. Although the Palestinians – like Muslims in various parts of the world – quickly developed a national consciousness in the inter-war period and tried to protect their fundamental rights, they were no match for the Zionists who had already secured the support of major powers of the globe (e.g. Britain and the US). Later, Israel managed to obtain UN membership in its third attempt with the commitment to allow all Palestinians to return to their ancestral home. But in practice, Israel has ignored all UN resolutions regarding the Israeli-Palestinian conflict. Israel has gradually developed a legal framework to deny the citizenship rights of the original population of Palestine and continues to build new Jewish settlements by demolishing Palestinian homes. While the Palestinians continue to suffer under Israeli repression, the OIC (Organization of Islamic Cooperation) and most Muslim governments have largely abandoned the Palestinian cause of liberation. This, in turn, frustrates much of the Muslim youth around the world – fuelling fundamentalism and extremism.  


Author(s):  
Zeev Levy

Ahad Ha’am (Asher Hirsch Ginzberg) was one of the most remarkable Jewish thinkers and Zionist ideologists of his time. Born in the province of Kiev in the Ukraine, he moved in 1884 to Odessa, an important centre of Hebrew literary activity. In 1907 he moved on to London, and in 1922 settled in the young city of Tel Aviv. He attended the universities of Vienna, Berlin and Breslau but did not pursue any regular course of study and was primarily an autodidact. Never a systematic philosopher, Ginzberg, who wrote in Hebrew and adopted the pen name Ahad Ha’am, ‘one of the people’, became a first-rate and widely read essayist and polemicist. He engaged in controversies over the practical problems of the early Jewish settlements in Palestine, his opposition to Theodore Herzl’s drive to create a Jewish state, and numerous problems of Hebrew culture, tradition and literature. No single principle or theme stands out as the guiding idea of his thought. Indeed, his ideas are sometimes inconsistent. But his writings preserve the flavour of his values and commitments. Although his outlook never became the main road of Zionist ideology, its impact on Zionist thought was powerful, especially after the establishment of the State of Israel.


2015 ◽  
pp. 135-180
Author(s):  
David H. Weinberg

This chapter investigates the first of three external challenges which defined Jewish life in western Europe in the late 1940s and 1950s. This was the creation of the State of Israel in 1948. For the first time in modern history, Jews could choose whether or not to live in the diaspora. There were hundreds of survivors in Belgium, France, and the Netherlands who were convinced that they had no future in Europe and migrated to Palestine as soon as they could. Those who chose not to were now forced to think more seriously about their decision to remain in western Europe. Zionist stalwarts, in particular, were challenged to reassess their role now that the Jewish state was a reality. What resulted was a transformation in collective and personal behaviour and attitudes that largely strengthened collective Jewish identity and commitment.


2004 ◽  
Vol 37 (2-3) ◽  
pp. 426-499 ◽  
Author(s):  
Elimelech Westreich

AbstractThe article examines the approach of leading rabbis toward levirate marriages following the establishment of the State of Israel. Chief Ashkenazi Rabbi Herzog supported the abolishment of levirate marriages and attempted to impose on all ethnic communities the Ashkenazi approach, which since the 13th century favoredchalitza. Chief Sephardic Rabbi Uziel supported rabbi Herzog although the levirate commandment takes precedence overchalitzain the Sephardic and oriental traditions and is practiced in these communities. In 1950, the two Chief Rabbis led a council of rabbis that enacted a regulation rejecting levirate marriages and favoringchalitza. Rabbi Uziel believed that two opposing traditions governing an issue as central as family law are not appropriate in a modern state. He perceived the levirate marriage, which binds women in matrimonial relations against their will, to be inconsistent with their status in the modern era. The strong roots of the Ashkenazi Halachic tradition, which has for many generations rejected levirate marriages, allowed him to demand that all ethnic groups adopt it. Rabbi Yossef and other oriental critics regard his actions as submissive to Ashkenazi tradition, a criticism I reject. Rabbi Yossef vigorously opposed the abolition of levirate marriages, and in a decision in 1951 he claimed that it was invalid. It was the beginning of his struggle against what he perceived as Ashkenazi dominance and Sephardic submission, demanding the restoration of the oriental and Sephardic traditions. In time, this became an explicit ideological-political stance under the mottoleachzir atara le'yoshna. I suggest that Rabbi Yossef endeavors to restore the golden age of the Bashi sages in Jerusalem, chief among them Rabbi Elyashar, at the twilight of the Ottoman period.


Jurnal CMES ◽  
2018 ◽  
Vol 11 (2) ◽  
pp. 127
Author(s):  
Hindun Hindun

The arrival of Jews in Palestine since 1882 changed the order of life of the Palestinian people. Jews began to buy land from Palestinians with the aim of mastering all Palestinian land in the future. This mastery is carried out to realize the ideals of establishing a Jews country that has been proclaimed by The World Zionist Organization. The achievement of control of Palestinian land became apparent when the Ottoman Government in Palestine was defeated and turned into British hands. In 1917, Britain gave way to the Zionist Organization by signing the Balfour Declaration which gave permission to them to make Palestine a homeland. In three decades, the Zionist Organization succeeded in annexing Palestine and making it a Jewish state called Israel. The establishment of the state of Israel became a tragedy to the Palestinians. Arab poets have resisted since the signing of the Balfour Declaration until the tragedy of Israel's annexation of Palestine with their poems. Literary works, in the theory of adab almuqawamah, were written to arouse the spirit of resistance of a nation against colonialism. Arab poets through their poems warn of the adverse consequences of the Balfour Declaration for Palestine. Their poetry is also to arouse the fighting spirit of the Palestinian people against Israel.


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