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The Zionist movement idea did not leave indifferent representatives of the Jews in the Russian Empire. In connection with the repeal of restrictive laws after February 1917, the political activity of the Jewish population increased significantly. However, October 1917 changed the direction of the Zionist movement, as the new government gradually began to persecute members of the parties and organizations that existed at that time, declaring them counter-revolutionary and anti-Soviet. At that time, the Zionist movement was already a political force with programmatic documents, statutes, educational literature, printing presses. One of the issues that occupied her mind was the question of educational and cultural work in the ranks of the Zionist movement. One of the organizations that prepared young people for a new life in the new state was «Gekholuts». Program documents covering the main points of her work in Soviet Russia have been preserved in Russian archives and partially published. They contain information about what kind of cultural work should be carried out with young adherents of the Zionist idea in building a future Jewish state. By 1930, the Soviets had eradicated the Zionist movement, and its followers moved to Palestine whenever possible to implement their ideas, particularly on the importance of cultural work, there.

A typology presents ideal concrete types, and probing their personality and character enables the creation of general patterns. The study of the personality thus grants access to the depth of an idea not only in abstract terms but also in its function as a guide to, and a source of, an ethos. Furthermore, the personality construct plays a significant role in the understanding of historical processes because many events are ascribed or tied to the centrality of a specific individual. The study of typology is especially linked to Eduard Spranger (1882–1963), who claimed that ideal types convey conscious structures. In his view, we can impart significance to actions and behaviors only in relation to the agent's set of values. In his writings, Spranger presented six ideal types. What is the meaning of a typology when discussing a movement such as religious Zionism? In this article, I attempt to trace an ideological portrait of two types that, in my estimate, created through their personality and their endeavor the ideological pattern that has accompanied religious Zionism and the religious-Zionist idea throughout this movement's existence. I set up these two thinkers and entrepreneurs as pure types, even though no such types exist in reality. I present the pure types as founded on dominant features although, again, well aware that there are no pure features in the concrete world. Besides describing the characteristic features of the two types, I will argue that the interaction between the patterns they established facilitates understanding of several historical events. These patterns at times continue one another but, mainly, they confront one another. To illustrate their course, I will relate to two historical episodes where these personality patterns come forth, one that took place a few years after R. Reines' death and the other about fifty years later or more, whose implications are felt up to this day. [ABSTRACT FROM AUTHOR]

A lot of attention has been paid within academic and journalistic literature to how India's relationship with Israel has improved under the rule of the Bharatiya Janata Party (BJP). Looking beyond this, the objective of this article is to assess the position of Palestine and its liberation struggle within the Global Hindu Nationalist imaginary. The study's main argument, therefore, is that the broader Palestinian liberation struggle, in its pluralism, its global scope, and its interconnectivity with various struggles over the course of its history, implicitly represents a refutation of the core ideological mechanisms that underpin the Hindu Nationalist Project, including but not limited to its othering of Muslims and other non-Hindu groups as well as its more recent embrace of neoliberal capitalism. More explicitly, the articles argues that the way Hindu Nationalists construct Indian Muslim and Palestinian subjectivities as being analogous and connected through tropes of them as invaders and terrorists – in line with broader imperialist constructions of Muslim subjectivities – is a key feature of Global Hindutva's globality. To make this argument, this article first examines the literature on the historical relationship between Hindu Nationalism and Zionist settler colonialism. After this, the article analyses the overlap between Indian state and Hindutva positions on the Palestine Question before exploring practical tensions between the Hindutva outlook and the Palestinian liberation struggle. The final section of the article explores how Global Hindutva's historic and strategic alignment against the Palestinian liberation struggle manifests in both Indian foreign and domestic policy and in Hindu Nationalist mobilisations across the world. [ABSTRACT FROM AUTHOR]

This paper analyzes redemptive narratives constructed by Mashhadi Jewish immigrants through oral histories, memoirs, and life stories collected across generations. It examines how conceptions of religion, community, and family shaped their meaning-making around migration challenges. The first case study examines Malka Aharonoff's lamentation reconstructed from religious redemption across generations into a Zionist narrative. The second analyzes Esther Amini's published memoir, which reconciles her story with that of her immigrant parents through narrative, demonstrating its role across generations with gender as the focal point. The later cases of Aharon Namdar and Mehran Bassal present individual oral histories, capturing major migration waves from Iran, playing out the differing import and expression given to Zionism and to religion by different immigrants. The study explores how selective appropriation and cultural translation occurred between generations. It sheds light on ideological and cultural frameworks underlying immigrant perspective. By comparing narratives emphasizing collective redemption versus individual experiences, it offers insights into identity formation and the role of memory in immigrant communities dispersing over time. By demonstrating narrative's therapeutic role in processing dislocation across generations, the study sheds light on cultural transmission and identity formation within dispersed immigrant communities. It offers a fresh perspective on their migration experiences. [ABSTRACT FROM AUTHOR]

This paper considers the relationship between exile and migration as reflected in a case study of biblical exegesis in modern Jewish thought. I consider the place of the biblical figure of Joseph in an early text by Léon Askenazi (also known as Manitou), a North African kabbalist and French intellectual, and a key spiritual leader of Francophone Jewry in the second half of the twentieth century. The paper begins by locating Askenazi within the mass migration, or "repatriation", of the Algerian Jewish community to metropolitan France. I then examine and analyze the reinterpretation of Joseph in an early and unpublished text by Askenazi. I show how Askenazi's explication departs from a common reading of the Joseph story by recasting it as a positive diasporic narrative with direct contemporary implications. I argue that during Askenazi's early years in Paris, he sought to offer a "Josephic" model for Jewish life in postwar France, a model which also functioned as an alternative to the Zionist ethos of the negation of exile. The paper's conclusion reflects on how Askenazi's ideas may speak to conversations on religion and immigration. [ABSTRACT FROM AUTHOR]

The journey of Byzantine scholar Manuel Chrysoloras and his stay in Florence at the turn of the fourteenth and fifteenth centuries has been celebrated as an event that decisively shaped the course of European humanism. The later return of Enlightenment humanism to Ottoman lands in the eighteenth to early twentieth centuries can be described as the return of Chrysoloras. This return is generally known in a fragmentary form as a regional phenomenon: the story of Greek, Arab, Turkish and Jewish nationalisms and of the Ottoman reforms. It is also framed historically as the evolution from a traditional and theological society to new forms of epistemic, literary, civic and national communities, while often leaving aside failures and later contradictory transformations. The present essay offers an integrative study of modern humanism in late Ottoman and post-Ottoman contexts. The migration of Enlightenment humanism to the Middle East raised a wide range of expectations, projecting a new national or imperial organization within a harmonious diplomatic relationship with Christian Europe and the Americas. Yet, the more the revivalist and reformist projects evolved, the more they involved ethnic and religious conflicts and colonial intervention. This article illuminates the rise and fall of humanism in Middle Eastern contexts. [ABSTRACT FROM AUTHOR]

One of the contended issues in Pentecostal studies is the exclusion or inclusion of African Independent Churches (AICs) as part of the Pentecostal tradition. This article resuscitates this old debate by looking specifically into the inclusion or exclusion of Zionist AICs in the Pentecostal tradition to make a theological contribution. This will be achieved by briefly discussing the Zionist AICs in the South African context. The various factors that contribute to who or what qualifies to be Pentecostal will be discussed by conceptualising Pentecostal identity. In other words, the research question to be answered is on top of which mountain do we stand to include or exclude Zionist AICs in the Pentecostal tradition? Therefore, this article will discuss the theological criteria used to include the Zionist AICs in Pentecostalism. Similarly, the theological criteria for the exclusion of the Zionist AICs will be discussed in detail. The aim and objective of this article are to attempt to answer the question are Zionist AICs Pentecostal? This will have implications for the study of Pentecostal theology in the South African context. Data was collected by reviewing and analysing literature on the AICs and their relationship with the Pentecostal tradition within a theological framework.

The book by the Israeli historian Ilan Pappé, eclipsed in secret by the French publisher Fayard, is available again thanks to La Fabrique éditions, commented by the historian and independent journalist, Dominique Vidal. It is an important work to know the conditions for the foundation of a state by the Zionist movement, marked by the expulsion of hundreds of thousands of Palestinians between 1947-1950: excellent news for those interested or seeking to understand the history of Palestine and the State of Israel.

The article explores the interplay between transnational migration, cultural patrimony and political conflict, tying together the former realms of the Russian and Ottoman Empires. It discusses the role played by Russian Jews in the development of the Zionist-Arab conflict in Palestine until 1948. It focuses on the Northern Sharon, where three distinct immigrant groups – Circassians, Bosnians and Russian Jews – settled in the 1870s–1890s. Methodologically, it adopts a new, twofold, approach to the genesis of the conflict, by tracing its roots within the broader setting of Eurasian transnational migrations to Palestine, and the stricter context of ‘locality expressing glocality’, that is, of specific colonies and their development under internal pressures and outside interactions. In 1948, prior actions aimed at achieving ethnic homogeneity through coerced population transfers during the disintegration Eurasian imperial polities served as a blueprint for some of the same Zionist immigrants for achieving plurality in their new Jewish State.

The law does not possess the language that we desperately need to accurately capture the totality of the Palestinian condition. From occupation to apartheid and genocide, the most commonly applied legal concepts rely on abstraction and analogy to reveal particular facets of subordination. This Article introduces Nakba as a legal concept to resolve this tension. Meaning "Catastrophe" in Arabic, the term "al-Nakba" (...) is often used to refer to the ruinous process of establishing the State of Israel in Palestine. But the Nakba has undergone a metamorphosis; it has evolved from a historical calamity into a brutally sophisticated structure of oppression. This ongoing Nakba includes episodes of genocide and variants of apartheid but remains rooted in a historically and analytically distinct foundation, structure, and purpose. This Article therefore proposes to distinguish apartheid, genocide, and Nakba as different, yet overlapping, modalities of crimes against humanity. It first identifies Zionism as Nakba's ideological counterpart and insists on understanding these concepts as mutually constitutive. Considering the limits of existing legal frameworks, this Article goes on to analyze the legal anatomy of the ongoing Nakba. It positions displacement as the Nakba's foundational violence, fragmentation as its structure, and the denial of self-determination as its purpose. Taken together, these elements give substance to a concept in the making that may prove useful in other contexts as well. [ABSTRACT FROM AUTHOR]

Zionism aimed to establish a national home for Jews in Palestine. It involved settlement of Zionist Jews in the region, despite facing resistance from many local Arabs. Was the unilateral Zionist settlement morally permissible, or was it an instance of wrongful colonialism? Three objections will be discussed here and they all stem from the Kantian ethics of state-building and the minimalistic conception of statehood that follows from it. According to the 'neutralist objection', the establishment of a national home is not a just cause for a state building project. The 'cosmopolitan' objection argues that unilateral settlement is permissible only in extreme circumstances and that typically, it violates the locals' right to self-rule. Finally, the imperialist objection argues that Zionist unilateralism exploited the wrongful colonial rule to which Arab Palestinians were subject. I will show that no Kantian objection to Zionism is decisive. [ABSTRACT FROM AUTHOR]

This article discusses the challenges faced by NATO during the Cold War. It highlights two main challenges: the Soviet Union's aggressive behavior and nuclear disarmament proposals. The article focuses on the period of the late 1970s when the Soviet Union expanded its nuclear arsenal and developed a new intermediate-range nuclear missile. NATO responded with a dual-track proposal, offering disarmament negotiations with the Soviets while also deploying nuclear missiles if the talks failed. The Soviet Union launched a propaganda campaign to oppose the deployment of new weapons, which led to public opposition in Western European countries. Despite the pressure, Western European parliaments voted in favor of stationing U.S. missiles. The article also discusses the subsequent disarmament talks between the U.S. and the Soviet Union, which resulted in the INF Treaty in 1987. The author argues that Gorbachev's repeated offers to negotiate and disarm could have undermined NATO if the Cold War had not ended. The article concludes by stating that NATO was not destroyed by the debates over the Euromissiles and that the end of the Cold War presented a greater challenge to the alliance. The author also mentions the recent threat posed by Russian aggression and the potential withdrawal of the United States from NATO under President Donald Trump. [Extracted from the article]

"A land without people for a people without land" was the Zionist slogan used to justify the Jewish settlement in historical Palestine. To prove that historical Palestine was unoccupied, Zionists have attempted to erase its native population from their land and from historical records, through the propagation of the myth that the Jews made "the desert bloom," obliterating the agricultural practices of Palestinian Arabs. This article studies the deliberate attempts to use ecology as a means of cultural amnesia and its resistance by Palestinian writers. By examining the novels of Susan Abulhawa for remembrances that combat the strategy of forced amnesia of Palestinian ecology, this article finds that literature becomes lieux de mémoire that helps to resist erasure. [ABSTRACT FROM AUTHOR]

How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in Mandatory Palestine rather than dismissing it. This article examines Hebrew interpretation of various passages from the Quran that produced an understanding of the Quran that advanced Zionist ideals, including the nationalization of contested religious sites and the consolidation of the indigeneity of Jews in the East. Isaac Yahuda's Hebrew commentary on the Quran challenged his Arab Jewishness in such a divisive nationalist atmosphere in Mandate Palestine. His hybrid background and dynamic connections with both Jews and Arabs enabled him to navigate these turbulent times by invoking the Quran, demonstrating respect for it, and at the same time challenging the understanding of his contemporary Muslims while utilizing German Jewish scholarship on the origins of Islam. [ABSTRACT FROM AUTHOR]

This article discusses Tzvi Avni's Second Piano Sonata, Epitaph, a sonic commentary on one of the inner tales in Rabbi Nachman's "The Seven Beggars". Written between 1974 and 1979, Epitaph not only marks the composer's act of translation (from words into music and from a textual tale into a wordless and semantically unmarked piano sonata) but also his very turn to ethnographic sources that defied their negative function in a national territorial culture that vilified otherness while separating art from ethnography. Avni's turn to Rabbi Nachman was part of a bigger shift that saw composers' dialectical returns to Jewish histories and cultures that were previously repressed from a national culture which dehistoricized the Diaspora to the point of rendering the times and cultures of diasporic Jews a single temporality—ahistorical, contextless, and outside the teleological time of Zionism. With the (re)introduction of diasporic temporalities, non-redemptive poetics became an affordance in the music of Avni or Andre Hajdu (who is also discussed here) while steadily muting the territorial tropes that constituted Hebrew culture. [ABSTRACT FROM AUTHOR]

This article examines the relationship between anti-Jewish and anti-Israel attitudes among Canadians. It distinguishes between those who hold negative attitudes towards both Israel and Jews, and those who separate their attitudes towards the two. The author argues that further research is needed to understand the connection between these attitudes. Survey results show that non-Jewish Canadians generally have more negative attitudes towards Israel than towards Jews. The article also discusses the differences in attitudes towards Israel between Muslim and non-Muslim Canadians, with Muslim Canadians expressing more negative attitudes. It highlights that Quebecois individuals have attitudes towards Israel that are more similar to the non-Jewish Canadian population as a whole, but still more negative. The text explores the association between political ideology and attitudes towards Israel, as well as the age gradient in attitudes, with younger cohorts having more negative attitudes. It suggests that different experiences with Israel have shaped the attitudes of successive generations. The influence of university education on attitudes towards Israel is also mentioned, noting that some students have been exposed to a one-sided interpretation of the Israeli-Palestinian conflict, but not all students hold the same views and many are not heavily involved in student politics or Middle East politics. [Extracted from the article]

The suffix "washing" refers to the practice of portraying controversial actions in a positive light by leveraging progressive principles, often used by economic corporations, organizations, political parties, or governments. This paper introduces and develops the term "studentwashing" to define the deliberate effort to present Israeli territorial development as an attractive, youthful, and unique experience. This portrayal aims to engage larger segments of society in the national geopolitical project while normalizing its settler-colonial aspects as a means to ensure its continuation. While the constant development of new territorial settlements is dependent either on the right-wing religious sector or on the "quality-of-life" settlers, studentwashing is reserved for areas that are not ideological enough for the first nor sufficiently attractive to the latter. Analyzing "student villages" in the Negev, this paper depicts a new territorial strategy meant to enhance the state's spatial control over the predominantly Arab periphery inside official Israeli borders. Accordingly, this paper offers a new perspective on Israel's territorial strategies and enhances the general study of geopolitical and geo-economic spatial development. [ABSTRACT FROM AUTHOR]

Within the recognized borders of Israel, in the shadow of the West Bank settlement enterprise, a new frontier is in the making. Central planning has designated the space as a burgeoning metropolitan region, and, in a parallel process, a network of Jewish-only settlements has been established. This study asks how the settlement push is narrated to the Israeli public, and thereby adds the Naqab to previous studies exploring the link between colonial settlement and suburbia, and more specifically with the community-settlement model. It analyzes audiovisual material produced by two Zionist organizations and finds that the new frontier is narrated as a space for reenactment of the mythic pioneer trope, and that this ideal is mediated in relation to the new neoliberal ethos of Israel as the "start-up nation." The study moreover expands on the interplay of geographic scales, thus adding an important contribution to scholarly understanding of contemporary settler-colonialism. [ABSTRACT FROM AUTHOR]

Kafka explores many elements in 'Jackals and Arabs' that are found in the Judeo-Christian tradition of Gog and Magog, the Alexander Romance, and the Qur'anic story of Dhu'l-Qarnayn. A comparative analysis of these works reveals Kafka's criticism of the Zionist movement. Kafka rejects Zionist exceptionalism and separatism through the narrator's rejection of the jackals' cause. Kafka's jackals are compared to Gog and Magog, who are portrayed as corruptors of the land in the aforementioned texts. The categorisation of corruptors of the land is significant because this reverses Zionist claims of a profound connection to the land, which Kafka, likewise, reverses when the jackals claim that the desert is their home from which the Arabs should be removed. Zionist avowals of Arab backwardness are countered by Kafka as he makes the Arabs superior, which is also how the indigenous population are depicted in the Judeo-Christian and Muslim traditions since they are contrasted with the barbarity of Gog and Magog. Finally, the Zionist trope of the European Jewish hero who flees persecution is inverted by Kafka who confers on the narrator a quasi-prophetic/royal status similar to that of Dhu'l-Qarnayn and Alexander the Great. [ABSTRACT FROM AUTHOR]

This article examines the expulsion of Adam and Eve from the Garden of Eden in relation to the Israeli-Palestinian conflict. It argues that the pursuit of knowledge can challenge existing beliefs and lead to empathy and healing. The article also explores various narratives and perspectives surrounding the conflict, acknowledging the existence of Palestinian identity and self-determination movements. It emphasizes the importance of understanding historical processes and interconnected causes to promote dialogue and compromise. Additionally, the article discusses a musical composition that addresses themes of grief, violence, and the re-evaluation of beliefs in the context of the conflict. It highlights the shared roots and aspirations of both Jewish and Arabic cultures and emphasizes the need for peaceful resolution and collective responsibility. [Extracted from the article]

The question whether the issues in the Middle East stem from a clash of values or from Western imperialist intervention has long been a subject of scholarly discourse. This article posits around the discourse of ‘clash of civilizations’, which is an endeavor to uphold Western hegemony in the Middle East. Furthermore, it contends the narrative, that it functions as a self-fulfilling prophecy, exacerbating ongoing conflicts within the region. A complex interplay of factors encompassing ethnic, national, historical, and religious shapes the Israeli-Palestinian conflict. The degree to which religion influences non-religious players, the identities of conflicting parties, the practical issues at hand, the relevant legislation, and their attitudes are not well acknowledged. This paper explains why West uses a distorted portrayal of conflicting civilizations as a powerful political tool and the risk of this narrative becoming a self-fulfilling prophecy that reshapes modern politics.

Spinoza has gained acceptance into Hebrew culture in the last two centuries, a period that includes the Jewish Haskalah in Europe, the culture created in Eretz Yisrael in the pre-statehood days, and contemporary Israeli culture. This acceptance is rather intimate by nature. Hebrew authors and their readers turned to Spinoza to clarify their own problems. To these audiences, Spinoza was not only a great philosopher, whose writings are worth interpreting and spreading. He was also perceived as someone who could help formulate what Judaism is and learn the possible meaning it can find in the world of Jews who had moved away from a religious lifestyle.

This article discusses the main challenges that secularization presented to Judaism and to Jewish thought, and maps the key strategies and central thinkers who responded to this challenge, from the eighteenth century up to the turn of the twenty-first. Attention is also given to some secular theologies, to Zionist thinkers embracing secularization, and to the challenges of post-Holocaust Jewish theology. In particular, the entry highlights the frequent questioning of a religious/secular divide that figures within modern Jewish thought. In the dominant European context of Western secularization, it argues that eighteenth-century Hasidism effectively opposed the creation of separate secular and religious spheres, and it presents a view of Hasidic and other Orthodox leaders as modern thinkers whose engagement with secularism included openness to key secular notions. In addition, paying attention to responses to secularization within Sephardi Jewry, who lived among Muslim-majority societies primarily in North Africa and the Middle East, the entry suggests that Sephardi rabbis viewed Judaism as an inclusive whole, and tacitly rejected an assumed division of Judaism into religious and secular elements. Finally, the entry also claims that, for key modern Jewish theologians, the secular served as a theological category that is employed within projects of criticism of ‘religion’. For such thinkers, secularization then becomes a step, and even a foundation stone, for broader spiritual, religious, and even messianic global futures.

The Shoah (Holocaust) has raised a number of questions to which Jewish philosophers, theologians, and historians have given different answers. This article offers a survey of how Jewish thinkers have shaped the memory of the Shoah and how they reimagined Judaism after the catastrophe. In the post-Auschwitz period, Jews reflected anew on God, on the divine (non-)intervention in history, on the relation between God and evil, and on the role of Christianity in the history of antisemitism that culminated in the Shoah. They pondered what made the Shoah possible. In view of the vast range of reflections on the Shoah, it is not this article’s intention to treat all these questions exhaustively. It rather endeavours to point out the main directions in which these questions were answered by well-known Jewish thinkers (Meir 2006b).

This article discusses the significance of Ghassan Kanafani's pamphlet, "The 1936-1939 Revolution in Palestine," which provides a class-based analysis of the uprising against British and Zionist colonialism in Palestine. The pamphlet was originally published in the English-language broadsheet of the Popular Front for the Liberation of Palestine (PFLP) and later collated and published in several editions. The author emphasizes that the disappearance of Kanafani's work from circulation in the early 2000s was not coincidental, but rather a deliberate attempt to undermine the Palestinian revolutionary project. However, the enduring power and correctness of Kanafani's analysis is evident in its continued relevance and popularity today, particularly in the context of growing resistance and revolutionary struggle. [Extracted from the article]

The article discusses the inclusion of anti-Palestinian racism in the Toronto District School Board's Combating Hate and Racism strategy, which was met with opposition from pro-Israel organizations. It highlights the conflation of anti-Zionism with antisemitism and the suppression of dissent against Israeli state violence and apartheid. The article also criticizes the International Holocaust Remembrance Alliance (IHRA) working definition of antisemitism, stating that it is used to suppress advocacy for Palestinian rights. Various organizations in Canada, including labor unions and academic associations, oppose the IHRA definition due to concerns about freedom of expression and human rights. The article emphasizes the need to dismantle colonialism and racism and calls for open criticism of Israel, education on Palestinian history, and the protection of students and educators who support Palestinian rights. [Extracted from the article]

Bu çalışma, Siyonizm ekseninde ve İsrail’in kuruluş miti bağlamında kutsal metnin araçsallaştırılmasını konu edinmektedir. Avrupa’da sömürgeci ve milliyetçi bir hareket olarak ortaya çıkan Siyonizm, politikalarını güçlendirmek için sıklıkla Yahudi kutsal metinlerini referans göstermiştir. Bu bağlamda ulus devletlerin vazgeçilmez bir parçası olarak kabul edilen vatan meselesini Filistin’e dönüş mitiyle, işgal ve yerleşim politikalarını ise Yeşu Kitabı’nın Siyonist yorumu üzerinden meşrulaştırmaya çalışmıştır. Bu yaklaşımların en görünür ve etkileyici hâlinin arkeolojinin kullanımı ve kutsal metinlerde geçen isimlerden hareketle haritalandırma çalışmaları üzerinden gerçekleştiğini söylemek mümkündür. Kuşkusuz bu aşamaların gerçekleşmesi için sürgünün itibarsızlaştırılması, İsrail toprağına ve dolayısıyla tarihe dönüş fikri büyük önem arz etmekteydi. Bu süreçlerin İsrail’in kurucu erkleri tarafından başarılı bir şekilde işletildiğini söylenebilir. Bu çalışmada Siyonist tarih anlayışı kurgulanırken, kutsal metnin hangi açılardan referans alındığı ve bunun arkeoloji ve haritalandırma üzerinden nasıl uygulandığı incelenmektedir. Ayrıca tüm bunların neticesinde ortaya çıkan mitik anlatı da eleştirel bir şekilde işlenmektedir.

In many ways, the travelogue Journey to Poland reveals Döblin’s ambiguous relationship to political and religious otherness and an approach to the Eastern Jewish world that, in changing ways, conjures up many antisemitic images and ideologies, without the reader always being able to make a clear distinction between the author’s intention and the intentionality of the literary text. From a phenomenological perspective, this paper discusses Döblin’s reflections on the cultural differences between Western and Eastern Jews as a “confrontation with otherness” (B. Waldenfels) and as an attempt to reconnect with his Jewish roots.

The article analyzes the conflict between Gaza and Israel and its impact on the region. It highlights the long tradition of confrontation between Arabs and Jews, as well as the emergence of Zionism and Jewish immigration to Palestine. It also mentions the creation of the State of Israel and the territorial consequences of the war. It talks about the refusal of Arab countries to accept the existence of Israel and the role of Gamal Abdel Nasser in promoting the rights of Palestinians. Additionally, it mentions the presence of an Arab minority in Israel and the possibility of achieving peace through the renunciation of colonization in the West Bank and the acceptance of Israel's existence by Palestinian authorities. [Extracted from the article]

This article examines Zionist claims to colonize Palestine and the role of Great Britain and prominent European Zionist Jews in the effort to establish Israel. Theodore Herzl, his lieutenants, and supporters personify Hannah Arendt's phrase "the banality of evil" while acting and appearing as respectable statesmen, scientists, journalists, and businesspeople who advocated for freedom, liberation, and combating antisemitism. They deliberately collaborated with known antisemites and worked to dismantle ancient Jewish communities, relentlessly removing Jews out of their countries of origin, colonizing Palestine for the creation of a Jewish state, ethnically cleansing the indigenous people of Palestine, fabricating history, erasing Palestine and its long history, demeaning and oppressing the Palestinian people, and suppressing and appropriating Palestinian culture. [ABSTRACT FROM AUTHOR]

The article discusses the book "Against Zionism - Portrait of a Colonial and Racist Doctrine" by Breno Altman, an anti-Zionist journalist of Jewish origin. The book addresses the genocide in Gaza and the ethnic cleansing in the West Bank, presenting exhibitions made by the author on the program "20 Minutes" of the channel World Tensions. Altman describes Zionism as a brutal, racist, and colonial regime, and highlights the legitimate resistance of the Palestinian people. The author also discusses the transformation of Gaza into a ghetto and the normalization of Israel with Arab regimes. The book is a call to fight for the liberation of Palestine. [Extracted from the article]

The text discusses the book "Palestine (and Israel): between intifadas, revolutions, and resistance" by Argentine historian Martín Alejandro Martinelli. The author argues that the State of Israel was established by the West to defend its geostrategic interests in the Middle East, Zionism is a political ideology interested in the colonization and ethnic cleansing of Palestine, Palestinian nationalism is diasporic and anti-colonial, and the Middle East is undergoing a process of geopolitical reordering. The text highlights the importance of Martinelli's historical research and resistance to the silencing and denial of Palestinian history. The author criticizes the use of maps to Judaize toponymy and proposes the creation of alternative maps. He also discusses the geopolitical transformations in the Middle East and Israel's aggressive policy of colonial expansion. The author expresses his interest in the solution to the Palestinian cause and dedicates his work to the victims of military and neo-imperialist regimes. [Extracted from the article]

The conflict in the Gaza Strip produced new scenes of horrors that shocked international public opinion during the month of October 2023 and beyond. Palestinians' right to land continues to be denied and violently repressed by the Israeli state, which, in turn, has responded to terrorist and violent attacks by Hamas. This, in turn, has been represented as the personification of Palestinians in the search to delegitimize their agendas before the world. The objective of this article is to analyze the identification between Hamas, terrorism and the left carried out by evangelical parliamentarians in Brazil. [ABSTRACT FROM AUTHOR]

Martin Buber (1878–1965) and Eugen Rosenstock-Huessy (1888–1973) were influential theologians and intellectuals known for their heterodox theologies and for their visions of a society based on dialogue. Both experienced migration. Buber emigrated during his teens from Vienna to Galicia, then, after his marriage, from Vienna to Germany, and finally from Germany to Palestine in 1938. Rosenstock-Huessy, a Christian theologian of Jewish origin, fled Germany in the wake of the Nazi rise to power in 1933. Independently and in different contexts, these thinkers employed their theologies in the 1930s and 1940s, advocating for immigration against the prevailing ideas of nativism and developing an (embryonic) theory and praxis of dialogic integration. Both sought to replace the popular totalistic and intolerant melting-pot ideology. This essay explores Buber's and Rosenstock-Huessy's approaches to immigration and its reception, the influence of their immigration experiences, and the relation to their approaches to other aspects of their thought. It explores the nativist theological approaches they opposed and the anti-nativism that might have inspired them. Finally, this essay examines the novelty of their approaches; while their theological advocacy of immigration was unique only in their times, their dialogical approach to integration stands out, even with regard to the contemporary multicultural approach, due to its theological edge. [ABSTRACT FROM AUTHOR]

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A well-known public figure of the first Czechoslovak state, Ignác Schultz, who had emigrated from Hungary, was a representative of self-sacrificing activism. The political changes in the autumn of 1938 had an impact on his activities and living conditions as well. The present paper aims to provide some insights into Schultz's activities during the Second World War, which can still be best described in terms of activism. The paper also seeks to draw attention to the fact that Schultz tried to remain an activist after the Second World War, but that, in an ideological reversal, he committed himself to Zionism, in the face of unfavourable political events in Czechoslovakia, and remained committed to the idea until his death in 1954. [ABSTRACT FROM AUTHOR]

The article focuses on the historical and ongoing violence in the Israel-Palestine conflict, tracing its roots from the emergence of Zionism in the late 19th century to the current humanitarian crisis in Gaza. It outlines significant events such as the Balfour Declaration, the establishment of Israel, and the resulting displacement of Palestinians during the Nakba, as well as the continued Israeli occupation of Palestinian territories and the violation of international law.

An excerpt from the thesis "Building a Home and Community: Jews in Johannesburg, 1886-1914," by Riva Krut is presented.

The article surveys the development of historical work on South African Jews. Topics discussed include contributions of the South African Sociological and Historical Society to South African Jewish historiography, historians' works on Jewish communal life and identity, works that counter narratives of the apartheid state, and studies on antisemitism or internal Jewish life, migration, resistance to racism, Zionism and anti-Zionism, religion and religious observance, literature and arts.

The article revisits the rise and fall of the Kollel Yad Shaul as the premier outreach organization in South Africa and examines its role in the growth of Orthodox Judaism and the limitations of communal dissent. Topics discussed include devotion of the Kollel to Torah learning and self-growth, role of apartheid in the success of Kollel, conflict of Kollel with the Jewish community over Zionism and with the kosher supervision authorities, and breakdown between Kollel congregants and fellows.