Next Year in Jerusalem recognizes that Jews have often experienced or imaged periods of exile and return in their long tradition. The fourteen papers in this collection examine this phenomenon from ...different approaches, genres, and media. They cover the period from biblical times through today. Among the exiles highlighted are the Babylonian Exile (sixth century BCE), the exile after the destruction of the Jerusalem Temple (70 CE), and the years after the Crusaders (tenth century CE). Events of return include the aftermath of the Babylonian Exile (fifth century BCE), the centuries after the Temple’s destruction (first and second CE), and the years of the establishment of the modern State of Israel (1948 CE). In each instance authors pay close attention to the historical settings, the literature created by Jews and others, and the theological explanations offered (typically, this was seen as divine punishment or reward for Israel’s behavior). The entire volume is written authoritatively and accessibly.
By turns bleak, nostalgic, and lighthearted, Jerusalem Stands Alone explores the interconnected lives of its mostly Palestinian cast. This series of quick moving vignettes tells the story of occupied ...Jerusalem-tales of the daily tribulations and personal revelations of its narrators. The stories, entwined around themes of family and identity, diverge in viewpoint and chronology but ultimately unite to reveal the tapestry of Palestinian Jerusalem. The settings evoke the past-churches, alleys, and people who are gone but whose spirits yearn to be remembered. The characters are sons and mothers, soldiers and wives, all of whom unveil themselves in sometimes poignant, sometimesbittersweet memories. As its history rises up through the present struggles and hopes of its people, the deepest, most personal layers of Jerusalem are revealed.
Poetic elegies for lost or fallen cities are seemingly as old as cities themselves. In the Judeo-Christian tradition, this genre finds its purest expression in the Book of Lamentations, which mourns ...the destruction of Jerusalem; in Arabic, this genre is known as the rithā' al-mudun.The City Lament, Tamar M. Boyadjian traces the trajectory of this genre across the Mediterranean world during the period commonly referred to as the early Crusades (1095-1191), focusing on elegies and other expressions of loss focusing on the spiritual and strategic objective of those wars: Jerusalem. Through readings of city laments in English, French, Latin, Arabic, and Armenian literary traditions, this book challenges hegemonic and entrenched approaches to the study of medieval literature and the Crusades.
The City Lamentexposes significant literary intersections between Latin Christendom, the Islamic caliphates and sultanates of the Middle East, and the Armenian Kingdom of Cilicia, arguing for shared poetic and rhetorical modes. Reframing our understanding of literary sources produced across the medieval Mediterranean from an antagonistic, Orientalist model to an analogous one, Boyadjian demonstrates how lamentations about the loss of Jerusalem, whether to Muslim or Christian forces, reveal fascinating parallels and rich, cross-cultural exchanges.
By mid-1917, with the world war going badly on all fronts, and casualties burgeoning, Prime Minister David Lloyd George met with General Edmund Allenby, fresh from France. Lloyd George wanted ..."Jerusalem for Christmas" as a holiday "present" for the increasingly disillusioned British people. Its seizure would also eliminate the Ottomans, who had inflicted the dismaying disaster at the Dardanelles, as a factor in the war. As Allenby departed, the PM handed him George Adam Smith's Historical Geography of the Holy Land, remarking that it was a better guide to reaching Jerusalem than anything "in the pigeon holes of the War Office". Having been raised on the Bible, Allenby, as this narrative illustrates, did indeed exploit it. He would also have unanticipated expertise from an unknown and unmilitary officer, T. E. Lawrence, who turned his Arabian "sideshow" into campaigns distracting the Turks and their German military leadership. The desert war would be hard-fought, but, that December, after centuries in Muslim hands and with its sacred sites intact, Jerusalem fell.
Caffaro, Genoa and the Twelfth-Century Crusades Hall, Martin; Phillips, Professor Jonathan; Barber, Professor Malcolm ...
2013, 20160415, 2016-04-15, 2013-09-01, 2013-10-28, Letnik:
26
eBook
This volume provides the first comprehensive English translation, with a substantial introduction and notes, of the writings of Caffaro of Genoa, as well as related texts and documents on Genoa and ...the crusades. The majority of early crusading historiography is from a northern European and clerical perspective. Here is a very different voice, one with a more secular, Mediterranean tone. To see the similarities and differences with the mainstream sources offers an exciting new dimension to our understanding of the reception of crusading ideas in the Mediterranean and, given Genoa's prominence in the commercial world, can help to illuminate the complex and controversial relationship between holy war and financial gain. Caffaro's main composition, the 'Annals' of Genoa, began with the First Crusade and extended down to 1163. It also covers the city's dealings with the Papacy, the German Empire, Sicily, Muslim Spain, and Pisa, as well as the development of Genoa itself. Sections from Caffaro's continuators take the story down to the Third Crusade. Caffaro's two other texts are exclusively about the crusades: 'The Liberation of the Cities of the East' and 'The Capture of AlmerÃa and Tortosa', while associated with him but of a later date is the 'Short History of Jerusalem'. Alongside these narratives are a number of charters and letters that relate to, and complement, the main texts. These relate to matters such as Genoese privileges in the Holy Land and form a valuable resource in their own right. Placed alongside Caffaro's narratives they can show the blend of commercial energy, civic pride and religious conviction that were the basis of Genoese activity in the complex world of the medieval Mediterranean.
The trial that never ends Misemer, Sarah; Golsan, Richard J
The trial that never ends,
2017, 2017, 2017-03-17, Letnik:
27, 27.
eBook
"The fiftieth anniversary of the Adolf Eichmann trial may have come and gone but in many countries around the world there is a renewed focus on the trial, Eichmann himself, and the nature of his ...crimes. This increased attention also stimulates scrutiny of Hannah Arendt's influential and controversial work, Eichmann in Jerusalem."--
"The contributors gathered together by Richard J. Golsan and Sarah M. Misemer in The Trial That Never Ends assess the contested legacy of Hannah Arendt's famous book and the issues she raised: the "banality of evil," the possibility of justice in the aftermath of monstrous crimes, the right of Israel to kidnap and judge Eichmann, and the agency and role of victims. The contributors also interrogate Arendt's own ambivalent attitudes towards race and critically interpret the nature of the crimes Eichmann committed in light of newly discovered Nazi documents. The Trial That Never Ends responds to new scholarship by Deborah Lipstadt, Bettina Stangneth, and Shoshana Felman and offers rich new ground for historical, legal, philosophical, and psychological speculation."--
Akiva Cohen untersucht die allgemeine Forschungsfrage: Wie rekonstruieren die Verfasser religiöser Texte die Identität und das Ethos ihrer Gemeinde, wenn der zentrale Kult fehlt?
U članku se raspravlja o doprinosu žena pri formiranju lika kasnoantičkog i srednjevjekovnog Jeruzalema – kršćanskog svetog grada – zahvaljujući ulozi žena kao utemeljiteljica samostana, crkava i ...socijalnih ustanova u Svetoj Zemlji. Povijest Jeruzalema se u kršćanskom kontekstu temelji na sakralizaciji mjesta i objekata, povezanih s pričama iz Novog zavjeta. Srednjovjekovna su hodočašća u Svetu Zemlju vezana uz koncept o pridržavanju puta Krista i »imitatio Christi«. Sakralna geografija formira se u ovoj regiji
pod utjecajem sakralnih tekstova uz djelatnost pobožnih žena, počevši sa svetom Jelenom – majkom cara Konstantina. Najviše pažnje posvećeno je ulozi i slici Jeruzalema u srednjovjekovnim slavenskim hagiografskim tekstovima o ženskim hodočašćima (život
ruske princeze i redovnice Evfrosinije) i opisima sakralnog područja grada u rukopisima, naručenim za južnoslavenske vladarice, vjerojatno za ženske samostane u kontekstu formiranja modela ženske svetosti i ženskog pobožnog ponašanja.
Gateway to the Heavenly City presents a penetrating analysis of the attitudes of Latin Christendom towards Jerusalem in the period from the First Crusade to the Muslim capture of the city in 1187. ...Sylvia Schein starts by exploring the changes in the Western image of Jerusalem, first as the goal of the crusade, then after its conquest. She examines the theories used to justify the conquest and rule of the Holy City and the attitudes of the papacy towards this new rival centre of sanctity. Subsequent chapters describe the new character of Jerusalem's sanctity as the city of the Old and New Testaments, as the earthly gateway to the heavenly city, and in apocalyptic terms as the centre of the world and the place where the events of the end of the world would unroll. The reaction to the fall of crusader Jerusalem in 1187 is the subject of the final chapter. Based on a detailed examination of the source materials, from poetry and song to chronicles and charters, this book paints a clear picture of the place of the Earthly and the Heavenly Jerusalem in Latin Christendom.
Sylvia Schein was formerly Senior Lecturer in the Department of General History, at the University of Haifa, Israel.
Contents: Foreword; Introduction; Jerusalem: goal of the first crusade; The conquest - a divine act; 'Inheritance of the Lord': justifications of Christian rule in Jerusalem; Rome, Babylon and Jerusalem: papal attitudes to Jerusalem; From the 'city of the Holy Sepulchre' to the 'city of the humanity of Christ'; The city of the Old and New Testament; Jerusalem in the believer's plan of salvation; Jerusalem - centre of the world and scene of the last days; 'The terrible news': the reaction of Christendom to the fall of Jerusalem (1187); Conclusion; Bibliography; Index.
Kupola na stijeni u Jeruzalemu jedna je od najimpresivnijih građevina i simbol svetog grada. Istovremeno predstavlja najstarije monumentalno djelo islamske umjetnosti koje je do danas, više od ...trinaest stoljeća od podizanja, sačuvalo svoj izvorni oblik uz tek minorne modifikacije. U članku se analizira i dekonstruira mit, popu-
laran u kampanji negiranja važnosti grada u arapsko-islamskoj svijesti, da je umajadski kalif Abdul-Malik podigao kupolu kako bi preusmjerio hadž iz Meke, koja je tada bila pod kontrolom njegova suparnika Ibnuz-Zubejra, u Jeruzalem. Jedini klasični arapski izvor koji ovo spominje je Jakubi, čija kronika mora biti uzeta sa
zrnom soli zbog autorovih dubokih anti-umajadskih osjećaja. Brojna druga kanonska djela klasične arapske historiografije se slažu da je pravi Abdul-Malikov motiv iza podizanja Kupole na stijeni bila njegova želja da nadmaši sjaj bizantskih crkava
u Palestini i Siriji. Dizajn kaligrafskih natpisa na kupoli je povjeren Radži bin Hejvi, slavnome pravniku i skupljaču hadisa koji je ciljano odabrao određene kur’anske ajete koji govore o Kristovoj ljudskoj prirodi, kako bi od ovog remek djela arhitekture učinio medij kršćansko-islamske polemike.
