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Wars and Suicides in Israel, 1948–2006  [PDF]
Israel Oron (Ostre)
International Journal of Environmental Research and Public Health , 2012, DOI: 10.3390/ijerph9051927
Abstract: This paper reports the characteristics of suicides which occurred during the existential and the non-existential wars in Israel. It provides a first approximation of whether the suicide patterns in each war are consistent with the findings of Morselli and Durkheim, and whether their theoretical interpretations can serve as a preliminary guideline to explaining the Israeli case, which is characterized by short periods of war, social integration during some of the non-existential wars, and a sharp rise in post-war male suicide rates following all of the existential wars. Implications for further studies on the subject in Israel and elsewhere are discussed.
The New Historians of Israel and their Political Involvement  [cached]
Ilan Greilsammer
Bulletin du Centre de Recherche Fran?ais de Jérusalem , 2012,
Abstract: At the end of the 1980’s, appeared in Israel a remarkable and fascinating intellectual phenomenon: the “New Historians”. Young social scientists, working in the fields of history, sociology, anthropology and economics, began to put into question fundamental ideas which, until then, had been considered by the Israeli society as perfect “truth”. In particular, these young and brilliant academics undertook to review various chapters of contemporary Israeli history, in order to check if these events were true or were “political myths” created by the Zionist establishment to support the national aim. The main debate was initiated by Benny Morris and dealt with the exodus of the Palestinian Arab population during the War of Independence (1948-49). The book written by Morris and published in 1988 was the first revolutionary event in this national controversy. The questions raised by the “New Historians” provoked a major intellectual debate in Israeli media. These young academics were harshly criticized, or enthusiastically supported. The aim of my paper is to try to explain the importance of this controversy in the context of the Israeli society, in the wake of my book: La Nouvelle histoire d’Isra l : essai sur une identité nationale (Gallimard). à la fin des années 80, un phénomène remarquable et fascinant appara t en Isra l : celui des “nouveaux historiens”. De jeunes scientifiques, travaillant dans les domaines de l’histoire, de la sociologie, de l’anthropologie et de l’économie, remettent en question des idées fondamentales qui, jusque-là, étaient considérées par la société israélienne comme l’unique “vérité”. Ces jeunes et brillants universitaires ont entrepris d’examiner différents chapitres de l’histoire contemporaine israélienne, afin de vérifier si ces événements étaient réels ou bien des “mythes politiques” créés par l’establishment sioniste dans le but de soutenir l’objectif national. Le principal débat a été lancé par Benny Morris qui traitait de l’exode de la population arabe palestinienne pendant la guerre d’Indépendance (1948-49). Le livre de Morris publié en 1988 est le premier événement révolutionnaire dans cette controverse nationale. Les questions soulevées par les “nouveaux historiens” ont provoqué de grands débats intellectuels dans les médias israéliens. Ces jeunes universitaires ont été sévèrement critiqués, ou soutenus avec enthousiasme. Le but de mon article est de tenter d’expliquer l’importance de cette controverse dans le contexte de la société israélienne, à la suite de mon livre: La Nouvelle histoire d’Isra l : essai sur une ident
Isaías Barre?ada Bajo
Revista CIDOB d'Afers Internacionals , 2011,
Abstract: Political Islam is just another component of the political scenario of the Palestinian minority in Israel, together with Communists, Arab nationalists and local traditionalist groups. It has common roots with the Islamist organisations in the West Bank and the Gaza Strip and, just like them, it combines a traditionalist doctrine with nationalist demands which, in turn, it shares with the other Palestinian political organisations. Since 1996, after 10 years of experience in municipal politics, one branch of the Islamic Movement has taken part in legislative elections and participated in the Israeli state elections, while the other has chosen to limit its actions to extra-Parliamentary politics. The former has become the most-voted option among Israeli Palestinians since 2006, while the latter is one of the most active in terms of claims for the rights of Palestinians and for the defence of Muslims in historic Palestine.
Funlola Olojede
Scriptura , 2012, DOI: 10.7833/108-1-7
Abstract: Certain elements of the origin and migration narratives of the Yoruba such as a common ancestor, common ancestral home, common belief in the Supreme Deity provide a basis for identity formation and recognition among the people. It is argued that the narratives help to bring to light the memories of the Exodus and Israel's recollection of Yahweh as the root of its identity. The juxtaposition of cosmogonic myths and migration theories foregrounds the elements of identity formation of the Yoruba people and have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also points out clearly the role of Yahweh as the main character in the Sea event. doi: 10.7833/108-1-7
Counting Heads: Israel's Demographic Imperative
Kristofer J. Petersen-Overton
The Interdisciplinary Journal of International Studies , 2008,
Abstract: Israel is a country uniquely affected by demography, insofar as the state is bound by an explicitly Jewish nature. This balance has forced Israel to combat external demographic threats from before 1948 up until the present. The implementation of policies including the endorsement of “transfer”—a euphemism for the expulsion of Palestinians in 1948, the razing of Palestinian villages, discriminatory legislation and the creation of facts on the ground—are a logical extension of the Zionist ideology. The construction of the West Bank Barrier (WBB) is the current manifestation of Israeli demographic fears and the Zionist desire to further curb non-Jewish elements.
Clinical characteristics of schizophrenia: Israeli Bedouin compared with Palestinian Arabs in Israel and the Palestinian Authority
Ilana Kremer,Michael Dobrusin,Monica Blanaru,Alon Reshef
Neuropsychiatria i Neuropsychologia , 2008,
Abstract: As part of a genetic study of schizophrenia, symptomswere studied in 50 Bethlehem Palestinian patientswith schizophrenia, 61 Israeli Negev Bedouins withschizophrenia and 63 Israeli Galilee Arab patients withschizophrenia. The content and character of theschizophrenic psychosis was significantly different in thethree groups studied. While all three groups are Arabicspeaking Muslims, their social circumstances differand this could explain the differences in clinicalphenomenology of schizophrenia. The results may relateto differences in clinical phenomenology of schizophreniareported in different areas of the world.
Adapted Traditions: The Case of Traditional Palestinian Women Healers in Israel Adaptierte Tradition: Traditionelle pal stinensische Heilerinnen in Israel Tradiciones adaptadas: El caso de mujeres curanderas palestinas tradicionales en Israel
Ariela Popper-Giveon
Forum : Qualitative Social Research , 2009,
Abstract: This article examines transformations in the roles and treatment practices of traditional Palestinian women healers in Israel. Comparing narratives of women healers residing in Jewish-Arab mixed cities in central Israel with those of their counterparts in the Bedouin community of the Negev reveals that traditional healing has not disappeared as a result of modernization but rather has transformed. Urban women healers are abandoning treatment of physical problems in favor of addressing life hardships; they distance themselves from problems whose cause and treatment are considered natural and prefer those perceived as derived from supernatural causes and treated through supernatural, magical and religious means. Despite these transformations, traditional Palestinian women healers appear as agents of preservation and conservatism, a role that imbues them with a central position in their community. Hence, their place is currently secured and expected to remain so as processes of modernization and acculturation increase in intensity. URN: urn:nbn:de:0114-fqs0902119 Dieser Beitrag besch ftigt sich mit traditionellen pal stinensischen Heilerinnen in Israel und mit den Wandlungsprozessen, denen ihre Rollen und Praktiken unterworfen sind. Verglichen werden biografische Erz hlungen von Heilerinnen, die in St dten mit jüdisch-arabischer Bev lkerung in Zentral-Israel leben mit denen in Beduinen-Gemeinschaften in der Wüste Negev. Dabei wird deutlich, dass traditionelles Heilen im Zuge von Modernisierungsprozessen nicht einfach verschwunden ist, sondern spezifische Transformationen vollzogen hat. So befassen sich st dtische Heilerinnen z.B. weniger mit "physischen" Problemen, für die eine "natürliche" Ursache und Behandlung angenommen wird, sondern eher mit allgemeinen Lebensproblemen bzw. mit Problemen, die als "übernatürlich" verursacht erachtet und die mit magischen und religi sen Mitteln behandelt werden. Auf diese Weise bleiben die Heilerinnen trotz erkennbarer Wandlungsprozesse Agentinnen des Bewahrens von Tradition und von Konservatismus, eine Rolle, die ihre zentrale Position in ihren Gemeinschaften fortschreibt. URN: urn:nbn:de:0114-fqs0902119 Este artículo analiza las transformaciones en las funciones y las prácticas de tratamiento de las curanderas palestinas tradicionales en Israel. La comparación de las narrativas de las mujeres curanderas que residen en las ciudades mixtas judío-árabe en el centro de Israel con las de sus contrapartes de la comunidad beduina del Negev, revela que la cura tradicional no ha desaparecido como consecuencia de la modernizaci
Molecular Characterization of Borrelia persica, the Agent of Tick Borne Relapsing Fever in Israel and the Palestinian Authority  [PDF]
Gracia Safdie,Iba Y. Farrah,Reem Yahia,Esther Marva,Amos Wilamowski,Samer S. Sawalha,Naama Wald,Judith Schmiedel,Annette Moter,Ulf B. G?bel,Herve Bercovier,Ziad Abdeen,Marc V. Assous,Yolanta Fishman
PLOS ONE , 2012, DOI: 10.1371/journal.pone.0014105
Abstract: The identification of the Tick Borne Relapsing Fever (TBRF) agent in Israel and the Palestinian Authority relies on the morphology and the association of Borrelia persica with its vector Ornithodoros tholozani. Molecular based data on B. persica are very scarce as the organism is still non-cultivable. In this study, we were able to sequence three complete 16S rRNA genes, 12 partial flaB genes, 18 partial glpQ genes, 16 rrs-ileT intergenic spacers (IGS) from nine ticks and ten human blood samples originating from the West Bank and Israel. In one sample we sequenced 7231 contiguous base pairs that covered completely the region from the 5′end of the 16S rRNA gene to the 5′end of the 23S rRNA gene comprising the whole 16S rRNA (rrs), and the following genes: Ala tRNA (alaT), Ile tRNA (ileT), adenylosuccinate lyase (purB), adenylosuccinate synthetase (purA), methylpurine-DNA glycosylase (mag), hypoxanthine-guanine phosphoribosyltransferase (hpt), an hydrolase (HAD superfamily) and a 135 bp 5′ fragment of the 23S rRNA (rrlA) genes. Phylogenic sequence analysis defined all the Borrelia isolates from O. tholozani and from human TBRF cases in Israel and the West Bank as B. persica that clustered between the African and the New World TBRF species. Gene organization of the intergenic spacer between the 16S rRNA and the 23S rRNA was similar to that of other TBRF Borrelia species and different from the Lyme disease Borrelia species. Variants of B. persica were found among the different genes of the different isolates even in the same sampling area.
Factors Impact on Religious Tourism Market: The Case of the Palestinian Territories  [cached]
Jafar Subhi Hardan Suleiman,Badaruddin Mohamed
International Journal of Business and Management , 2011, DOI: 10.5539/ijbm.v6n7p254
Abstract: Palestine, the home of the world’s three major religions: Islam, Judaism, and Christianity. Hence, is considered as the first center of tourism due to the coming of these three major world faiths flocking to Palestine to engage in sacred pilgrimages. Some of these sites which are frequently visited are Jerusalem, Nazareth, Jericho, Bethlehem and Hebron. Palestine was for many centuries a destination of pilgrims and visitors of Muslims and Christians from all over the world. Unfortunately, Palestine after the 1948 War fell under the Israeli Occupation and was exposed to many catastrophes up until this time; all this led to the instability and the decrease in the number of tourists to Palestine; which had become a dangerous area which reduced the flow of tourism in general. At the same time, came the peace negotiations between the PLO (Palestinian liberation organization) and Israel in Oslo which was signed in Washington in 1993. In this period there was an economic recovery and tourism in the Palestinian Territories, especially in the West Bank and Gaza Strip started to once again flourish. The Primary purpose of this paper is to show the significance of the religious tourism in Palestine and influence of conflict on Palestinian tourism; also indicated which factors impacts on Palestinian tourism as well. This paper concludes that Palestine is unique, due to its history, heritage, culture, geographic location, environment and religions. This study suggests to the Ministry of Tourism and Antiquities in Palestine to create new forms to protect the Islamic and Christian places in Palestine as well as to encourage more tourists to visit. Peace is considered as a vital strategy for enhancing the Palestinian tourism industry.
Imagining Exodus for Israel-Palestine: Reading the Secular and the Sacred, Diaspora and Homeland, in Edward Said and David Grossman  [cached]
Anna Hartnell
PORTAL : Journal of Multidisciplinary International Studies , 2005,
Abstract: This paper takes as its starting point Edward Said's distinction between 'religious' and 'secular' modes of cultural affiliation. As these simultaneously diverging and converging modes also trammel the particular grounds of thinking that have been Said's natural target of criticism - Zionism - his work speaks particularly powerfully to the debate surrounding the religious genealogy of Jewish identity. This paper argues that Said's interventions on Zionism highlight as problematic the position whereby the 'Ingathering of the Exiles' is promoted as coexisting with a 'diasporic consciousness' nurtured by Judaism during exile; messianic hopes of religious Jews cannot be reconciled with physical return to the Promised Land; identity circumscribed by ethnicity and place cannot stand in as exemplary for the exiled, unsettled and ultimately homeless identity trumpeted by discourses of the 'post', as many contemporary theorists would have it. And yet through an exploration of the writings of David Grossman, whose construction of Jewish identity is envisaged through the regulating, competing and collaborating tropes of Zionism and Diaspora, I argue that this position is crucial for the elaboration of Israeli identity. I also argue that in fact there is room within Said's thinking both for the anti-essentialist elaboration of 'homeless' identities as well as 'the permission to narrate' an identity politics, and that his own distinction between the 'secular' and the 'religious' begins to disassemble. I explore this blurring of the sacred and the secular through the prism of Exodus - as both concept and narrative. This paper suggests that it is precisely Said's achievement to embody these tensions between religion and its other, divine providence and human agency, historical materialism and postmodernism, alienation and its perennially tempting opposite: home.
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