Weaving in Stones: Garments and Their Accessories in the Mosaic Art of Eretz Israel in Late Antiquity is the first book to trace and document the garments and their accessories worn by some 245 ...figures represented on approximately 41 mosaic floors (some only partially preserved) that once decorated both public and private structures within the historical-geographical area of Eretz Israel in Late Antiquity. After identifying, describing and cataloguing the various articles of clothing, a typological division differentiating between men's, women's and children's clothing is followed by a discussion of their iconographic formulae and significance, including how the items of clothing and accessories were employed and displayed and their ideological and social significance. The book is copiously illustrated with photographs of mosaics and other artistic media from throughout the Greek, Roman and Byzantine world, with particular emphasis on the examples from Eretz Israel.
James Ron uses controversial comparisons between Serbia and Israel to present a novel theory of state violence. Formerly a research consultant to Human Rights Watch and the International Red Cross, ...Ron witnessed remarkably different patterns of state coercion.Frontiers and Ghettospresents an institutional approach to state violence, drawing on Ron's field research in the Middle East, Balkans, Chechnya, Turkey, and Africa, as well as dozens of rare interviews with military veterans, officials, and political activists on all sides. Studying violence from the ground up, the book develops an exciting new framework for analyzing today's nationalist wars.
With more than 250 cross-referenced entries covering every aspect of conflict in the Holy Land, this illuminating book will help students understand the volatile history of Palestine and Israel and ...its impact on the rest of the world. Palestine is considered a sacred land by Christians, Jews, and Muslims. This has contributed to the violence that has ravaged the Holy Land throughout its long history. This A–Z reference work, which defines the Holy Land as historic Palestine (the combined territories of Israel, the West Bank, and the Gaza Strip), covers such ancient conflicts as Egypt's rule over Canaan, the reign of King David, and the Jewish Revolts against the Roman Empire. In addition, the title includes detailed entries on such medieval conflicts as the Crusades and such contemporary conflicts as the Arab-Israeli wars. The reference begins with an introduction that provides readers with the necessary context to understand the region's bloody history and a comprehensive chronology that will help students construct a more complete picture of conflict in the Holy Land. Then come hundreds of key entries on the events, individuals, groups, places, and ideologies that have played an important role in the strife there. The title concludes with an expansive bibliography that will aid students looking to do more research on the topic and a thorough index.
Not unlike the Caribbean, where the syncopated rhythms provided the soundtrack to the lives of the disenfranchised, 'in communist Poland and Czechoslovakia ... reggae's celebration of the ...dispossessed struck a chord that led to the formation of dozens of local groups playing
Jamaican-structured music' (Salewicz 2000). Similarly, though not propelled by the anti-authoritarian aesthetics of the revolutionary 1970s, but informed by the then novelty factor, ska found its way into the repertoire of Alibabki, an all-female vocal group that ruled the Polish charts
in the 1960s. Focusing on contextualized, diachronic milestones, the article analyses selected manifestations of reggae music in Poland, including instances of its cross-pollination, commodification and normative co-option by global market forces. Defined by its genre-specific qualities and
at the same time genre-defying, reggae has not only yielded a vibrant summer festival scene in Poland, but also given rise to a year-round sound system culture, signature radio shows and local dancehall queens, all of which will be duly discussed as well.
The Israel-Palestine conflict is one of the world's most polarizing confrontations. Its current phase, Israel's "temporary" occupation of the West Bank, Gaza, and East Jerusalem, turns a half century ...old in June 2017. This book shows what is the occupation, why has it lasted so long, and how has it transformed the Israeli-Palestinian conflict?
Što će se dogoditi s izraelskim narodom nakon što je odbacio Isusa? Ovo pitanje od goleme važnosti nije ostavljalo na miru ni sv. Pavla ni Crkvu prvih stoljeća. Trajno otvrdnuće najvećeg dijela ...izraelskog naroda u pitanju prihvaćanja Isusa iz Nazareta kao židovskoga očekivanog Mesije, uzrokovalo je da se Pracrkva postupno distancira od sinagoge te da premišlja svoju ulogu u povijesti spasenja. Već u II. st. ovaj proces premišljanja rezultirao je potpunom supstitucijom sinagoge od Crkve unutar povijesno- spasenjskog okvira što je imalo i svoj nastavak kad je riječ o odnosu Crkve s povijesnim Izraelom koji se očitovao najprije u snažnom antisemitizmu crkvenih Otaca, te u kasnijim stoljećima kroz mnoštvo tužnih i ne manje tragičnih epizoda u povijesti odnosa Izraela i Crkve, ostavljajući dojam kao da je Pavlova teologija Izraela cijelo vrijeme bila nevidljiva. Ova bremenita povijest odnosa kršćanstva i Izraela u naše vrijeme svjedoči ljekovitom približavanju i priznanju onog što je Pavlu od početka bilo jasno, a to je organska povezanost i kontinuitet koji kršćanstvo ima s Izraelom kao slikom Božjeg naroda u kojem se ostvaruju Božja obećanja. Promjenu paradigme od Crkve, u prvom redu, donosi Drugi vatikanski koncil deklaracijom Nostra aetate čiji se zaključci u pitanju židovstva u velikoj mjeri baziraju na ispravnom razumijevanju i egzegezi Rim 9−11, čime se u najvažnijim točkama bavi i ova studija. Ova točka singularnosti, kojoj su zasigurno prethodili tužni događaji Šoaha nekoliko desetljeća prije, značila je prekretnicu u teološkom vrednovanju Izraela od Crkve. Revalorizacija položaja Izraela u povijesti spasenja nije ipak u Katoličkoj Crkvi otišla do ekstrema kao u nekim protestantskim krugovima u kojima se rodila teologija tzv. Sonderwega ili posebnog puta spasenja za Izrael neovisno o vjeri u Isusa Krista. Ovakva teologija čini jednaku nepravdu Pavlovoj teologiji Izraela kao i nekadašnje nijekanje Izraelova izabranja. Danas se unutar Katoličke Crkve temi Izraela pristupa s velikim poštovanjem i oprezom, no uvijek sa sviješću da Isus Krist nije samo došao od Židova nego je došao i za Židove. Spasenje Izraela neodvojivo je od kristološke vjere, otajstveno je isprepleteno s dinamikom spasenja pogana, a glavni zalog spasenja Židova jest vjerni Ostatak (Rim 11,1-5) koji uvijek mora postojati u krilu Crkve. Nužnost postojanja ovog Ostatka dok se otvrdnuće dijela Izraela ne ukloni, glavni je pokretač neke vrste navještaja evanđelja prema Izraelu. U naše vrijeme crkveno učiteljstvo taj misionarski impuls želi riješiti bilo kakvih natruha prozelitizma te čak zabranjuje institucionalnu misiju Crkve prema Izraelu.
What will become of Israel after she rejected Jesus? This question, of enormous importance, didn’t give rest to either Paul or the Church of the first centuries. The permanent hardening of the majority of Israel concerning the recognition of Jesus from Nazareth as the expected Jewish Messiah gradually led the early Church to distance itself from the synagogue and rethink its role in the history of salvation. Not long after the beginning of the 2nd century, this process of rethinking resulted, in terms of the history of salvation, in a complete substitution of the synagogue by the Church. This was subsequently reflected in the relationship of the Church with historic Israel, made clear primarily by the harsh antisemitism of the fathers of the Church. Later on, this perspective evolved into a multitude of sad and no less tragic events in the history of relations between Israel and the Church, leaving an impression that Paul’s theology of Israel was invisible throughout the entire period. This burdensome history of relations between Christianity and Israel in our time bears witness to some healing reconciliations and recognition of what was clear to Paul from the very beginning—namely, the organic interconnection and continuity that Christianity shares with Israel as an image of God’s people in which God’s promises came true. The shift of the paradigm inside the Church primarily brought forth the Council’s Nostra Aetate with pronouncements concerning Judaism strongly based on a correct understanding and sound exegesis of Romans 9−11, which is also the main interest this study occupies with. This singular moment, most certainly preceded by the tragedy of the Shoah a few decades earlier, marked a turning point in the Church’s theological evaluation of Israel. The reevaluation of the status of Israel within the history of salvation was not, however, pushed to the extreme in the Catholic Church as it was in some Protestant circles impregnated by the so-called Sonderweg theology or a special way of salvation for Israel, irrespective of faith in Jesus Christ. This kind of theology does the same injustice to Paul’s theology of Israel as it does the former denial of Israel’s election. In our time, when approached as a theological topic, Israel has been dealt with great respect in the Catholic Church, always however bearing in mind that Jesus Christ did not come only from the Jews but also for the Jews. The salvation of Israel is inseparable from christological faith; it is mysteriously intertwined with the dynamics of salvation of the nations. The main pledge of salvation for the Jews is their faithful Remnant (Romans 11:1-5), always necessary within the Church. The indispensability of this Remnant, until the partial hardening of Israel has been removed, is the main driver of some kind of gospel announcement toward Israel. The Magisterium of the Church nowadays aims to purify this missionary impulse of any remnants of proselytism, even banning the institutional mission of the Church toward Israel.
