The holy site known to Jews as the Temple Mount and to Muslims as Haram al-Sharif or al-Aqsa is central to both the Jewish and Palestinian Arab national movements. As such, it is important to plumb the roots of the role it plays for them, and to
A Comparative View
Arab Soccer in a Jewish State Revisited
This article reexamines my argument published in 2007 regarding the apolitical character of Arab soccer fans in Israel. Until recently, explicit political protest and expressions of Palestinian national identity have remained outside the stadium. For most Arab fans, soccer was an opportunity to display common ground with Jewish citizens. Displaying Palestinian nationalism was considered to be endangering the potential for rapprochement. However, over the past decade the barriers that blocked political protest from entering the stadium have been ruptured. Several interrelated factors are suggested as explanations for this shift: multiple cycles of escalated violence in the region, a wave of anti-Arab legislation, the globalization of fan culture, the model of a politicized soccer fan provided during the Arab Spring, and the emergence of social media.
Ideology, Morality, and Praxis
A prominent aspect of the Jewish-Arab conflict over Palestine has been the Palestinian ‘catastrophe’ or ‘Nakba’—the displacement of some 750,000 Palestinians during Israel’s War of Independence. David Ben-Gurion, the Yishuv’s pre-state leader and Israel’s first prime minister, was an influential figure in this process. This article investigates Ben-Gurion’s attitude toward the Palestinian refugee problem, highlighting its dynamic nature and its linkage to military developments. Contrary to the conclusions of previous research, only after the Arab states’ invasion and the war’s expansion in late May and early June 1948 did Ben-Gurion decide to oppose the refugees’ return. Undeterred by his own ethical misgivings and international efforts to secure repatriation, his view was reinforced over time, as Israel’s victories on the battlefield became unequivocal.
The American Jewish Committee and Israel’s Palestinian Minority, 1948–1966
Geoffrey P. Levin
American Jews engaged with Israel regarding the state’s treatment of its Palestinian-Arab citizens during the period of the military government (1948–1966). The military government refers to a form of martial law that applied to most Palestinian Arabs who
From Redemptive Revolution to Human Rights on the Temple Mount
conflicting narratives (Israeli and Palestinian) living together on the same land (2012: 186). This emphasis on the recognition of the Other was also continued by R. ShaGaR’s followers. Natanel Lederberg (2007) , one of R. ShaGaR’s older disciples, published
From 'Quietism' to Ethno-nationalism
Hillel Cohen, The Rise and Fall of Arab Jerusalem: Palestinian Politics and the City since 1967 (New York: Routledge, 2011), 162 pp.
Oded Haklai, Palestinian Ethnonationalism in Israel (Philadelphia: University of Pennsylvania Press, 2011), 243 pp.
Amal Jamal, Arab Minority Nationalism in Israel: The Politics of Indigeneity (New York: Routledge, 2011), 324 pp.
Ilan Pappé, The Forgotten Palestinians: A History of the Palestinians in Israel (New Haven, CT: Yale University Press, 2011), 336 pp.
Ilan Peleg and Dov Waxman, Israel’s Palestinians: The Conflict Within (New York: Cambridge University Press, 2011), 262 pp.
Yitzhak Reiter, National Minority, Regional Majority: Palestinian Arabs versus Jews in Israel (Syracuse, NY: Syracuse University Press, 2009), 403 pp.
Lena Saleh and Mira Sucharov
Those of us who teach Israeli-Palestinian relations and the conflict know that it is not an easy task. Some instructors discourage students from voicing their political inclinations altogether. Others engage in a delicate balancing act between
Voices from South Lebanon
This paper examines how specific femininities have been constructed in Palestinian refugee camps in south Lebanon through the intersecting discourses of gender and nation. Through these discourses, Palestinian girls and women have been positioned largely as biological reproducers, gatekeepers, metaphors, ideological reproducers and cultural transmitters of the nation. This has worked to shape Palestinian girls' upbringing in the home and in the community and presented them with limited gender scripts from which to construct their identities and imagine their futures. However, Palestinian females have also exercised agency to gain the most advantageous position available to them at any given time in Palestinian society. Although structural, legal and cultural barriers have severely limited their participation in political activism, education and paid work, Palestinian females in Lebanon have constructed their identities through Islamic feminism, and to a lesser extent, secularism. Moreover, these identities are continually being transformed through the processes of resistance, negotiation and accommodation.
The Arab Student Union and the Communitas of the Palestinian Israeli Educated
In spite of state efforts to limit public nationalist ritual of the Palestinian Israeli community, one ritual system, as this article details, is kept intact by the Arab Student Union (ASU). Based on an ethnographic study of the Hebrew University ASU, I show how this ritual system is instructive in a specific, educated Palestinian Israeli identity. Instruction revolves around the root paradigms of a specifically Israeli Palestinian-ness and of the national responsibility of the educated. The instructive ritual system arouses communitas of the educated Palestinian community through instruction carried out in the context of sacralized space and time and by means of the use of ritual art and events, the recruitment of ritual commentators, and the intermeshing of ethos and world-view. This ritual system can be understood as an indigenous Palestinian Israeli pedagogy for liberation.
Yosl Birshteyn's “Between the Olive Trees”
“Between the Olive Trees” by Yosl Birshteyn (born in Poland in 1920, died in Israel in 2003) is a Yiddish short story about an old Palestinian farmer named Khasan Abu who walks out with his donkey one early morning and has an unexpected interaction with Israeli soldiers. Critics mostly read Birshteyn's works as 'non-ideological' and tend to label him as an 'apolitical' writer, for the most part ignoring the political themes in his works. However, this article argues that in this story Birshteyn takes a clear stance against the Zionist practices of the time.