Pub Date : 2021-07-03DOI: 10.1080/13531042.2021.2077192
Hilda Nissimi
ABSTRACT In this article I look at the presentation of the Holocaust in the Israel Museum Jerusalem (IMJ) from its inception with special regard to the permanent exhibition after its refurbishment in 2010. It provides us with a “text” on Jewish identity of importance commensurate with the respect that the Israel Museum commands within the Jewish-Israeli cultural scene. I will do so by closely reading the presentation of the Holocaust within Israeli wider discourse on the Holocaust and its changing place in the formation of the Jewish Israeli civil religion; the IMJ both reflecting and aiming to influence toward a secular humanistic version of the state’s civil religion. Before the 2010 refurbishment, the Holocaust was presented by very few temporary exhibitions that presented the Holocaust within a framework of a universalist version of Zionism. After 2010 the Holocaust was represented at the IMJ as Yom Ha-Shoah (Holocaust Day), in a central position that ties it to both traditional and secular holy days as a vital link within Israel’s civil religion.
摘要在这篇文章中，我回顾了耶路撒冷以色列博物馆（IMJ）从一开始就对大屠杀的介绍，特别是2010年翻新后的永久展览。它为我们提供了一份关于犹太人身份的“文本”，其重要性与以色列博物馆在犹太-以色列文化场景中所受到的尊重相称。为此，我将仔细阅读以色列关于大屠杀及其在犹太-以色列公民宗教形成中不断变化的地位的更广泛讨论中对大屠杀的介绍；IMJ既反映又旨在影响国家公民宗教的世俗人文主义版本。在2010年翻新之前，很少有临时展览在犹太复国主义的普遍主义版本的框架内展示大屠杀。2010年后，大屠杀在IMJ上被称为Yom Ha Shoah（大屠杀日），处于一个中心地位，将其与传统和世俗圣日联系起来，作为以色列公民宗教中的一个重要环节。
{"title":"The Holocaust in the Israel Museum Jerusalem: A prism of the Jewish-Israeli identity discourse","authors":"Hilda Nissimi","doi":"10.1080/13531042.2021.2077192","DOIUrl":"https://doi.org/10.1080/13531042.2021.2077192","url":null,"abstract":"ABSTRACT In this article I look at the presentation of the Holocaust in the Israel Museum Jerusalem (IMJ) from its inception with special regard to the permanent exhibition after its refurbishment in 2010. It provides us with a “text” on Jewish identity of importance commensurate with the respect that the Israel Museum commands within the Jewish-Israeli cultural scene. I will do so by closely reading the presentation of the Holocaust within Israeli wider discourse on the Holocaust and its changing place in the formation of the Jewish Israeli civil religion; the IMJ both reflecting and aiming to influence toward a secular humanistic version of the state’s civil religion. Before the 2010 refurbishment, the Holocaust was presented by very few temporary exhibitions that presented the Holocaust within a framework of a universalist version of Zionism. After 2010 the Holocaust was represented at the IMJ as Yom Ha-Shoah (Holocaust Day), in a central position that ties it to both traditional and secular holy days as a vital link within Israel’s civil religion.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"205 - 236"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47478078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/13531042.2021.2097157
Jasmin Habib, Amir Locker-Biletzki
ABSTRACT At first glance Jewish Israeli Communists and SLI (Songs of the Land of Israel) make strange bedfellows. Communist Party members would seem to be the last to sing songs that glorify the Land of Israel using Zionist tropes. Yet they did. Since the end of World War II, the Ron Workers’ Choir, which was affiliated with the Communist Party, sang SLI songs and performed on international stages in the Socialist Bloc and in Israel. This amateur choir, its history, and the ideological shifts that enabled its activity are the focus of this article. We argue here that the shift in the Jewish Communists’ ideology toward a form of qualified recognition of Israeli nationalism and the development of a Zionist Habitus enabled the reception and embrace of Zionist culture, including its settler colonial aspects, by Jewish Israeli Communists.
{"title":"Kommunist omed ve-shar (A Communist Stands and Sings): On Israel’s Ron Workers’ Choir","authors":"Jasmin Habib, Amir Locker-Biletzki","doi":"10.1080/13531042.2021.2097157","DOIUrl":"https://doi.org/10.1080/13531042.2021.2097157","url":null,"abstract":"ABSTRACT At first glance Jewish Israeli Communists and SLI (Songs of the Land of Israel) make strange bedfellows. Communist Party members would seem to be the last to sing songs that glorify the Land of Israel using Zionist tropes. Yet they did. Since the end of World War II, the Ron Workers’ Choir, which was affiliated with the Communist Party, sang SLI songs and performed on international stages in the Socialist Bloc and in Israel. This amateur choir, its history, and the ideological shifts that enabled its activity are the focus of this article. We argue here that the shift in the Jewish Communists’ ideology toward a form of qualified recognition of Israeli nationalism and the development of a Zionist Habitus enabled the reception and embrace of Zionist culture, including its settler colonial aspects, by Jewish Israeli Communists.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"277 - 299"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45728822","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/13531042.2021.2075107
Itamar Radai
ABSTRACT The 1948 War was one of the most formative events in both Israeli and Palestinian history. Recent years have seen a transformation in Israeli historiography relating to this war, with the emergence of three intertwined research orientations: social history, the study of Palestinian society, and microhistory. The two books at the center of this article correspond well with the trend of growing interest being shown by Middle East historians in Israel – Jews and Palestinians alike – in the 1948 War, together with the turn toward research of the Palestinian society and the adoption of microhistory. Yet, a chasm seems to separate the approaches of Eliezer Tauber and Adel Manna to the events of 1948. Nevertheless, there are a number of similarities between them – which is perhaps not so surprising, as both are contemporary historians who are conversing with the cumulative research about the 1948 War. The two books illustrate vividly how difficult it is for Israeli historians, Jewish and Palestinian alike, to write today about the events of 1948 disengaged from an ideological and even ethnocentric point of view.
{"title":"The Palestinians in the 1948 War and recent historiography in Israel","authors":"Itamar Radai","doi":"10.1080/13531042.2021.2075107","DOIUrl":"https://doi.org/10.1080/13531042.2021.2075107","url":null,"abstract":"ABSTRACT The 1948 War was one of the most formative events in both Israeli and Palestinian history. Recent years have seen a transformation in Israeli historiography relating to this war, with the emergence of three intertwined research orientations: social history, the study of Palestinian society, and microhistory. The two books at the center of this article correspond well with the trend of growing interest being shown by Middle East historians in Israel – Jews and Palestinians alike – in the 1948 War, together with the turn toward research of the Palestinian society and the adoption of microhistory. Yet, a chasm seems to separate the approaches of Eliezer Tauber and Adel Manna to the events of 1948. Nevertheless, there are a number of similarities between them – which is perhaps not so surprising, as both are contemporary historians who are conversing with the cumulative research about the 1948 War. The two books illustrate vividly how difficult it is for Israeli historians, Jewish and Palestinian alike, to write today about the events of 1948 disengaged from an ideological and even ethnocentric point of view.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"301 - 324"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49431672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.2013853
Yohanan Petrovsky‐Shtern
ABSTRACT Petrovsky-Shtern’s essay revisits three aspects of Yosef Trumpeldor’s life domineering his biographic and hagiographic narratives. Using heretofore unexplored military archival sources, the author allows more accurately to reconstruct Trumpeldor’s army career, debunk the myth of his Russian officer rank, and contextualize the impact of the Russian army experience on his Zionist endeavors. Trumpeldor’s reliance on so far underestimated influence of Leo Tolstoy emphasizes Trumpeldor’s horizontally oriented Russian cultural environment and plays down his teleological vertically oriented Zionist one. By juxtaposing Tolstoy’s ideas in Trumpeldor’s mind with Trumpeldor’s distinct socio-cultural military circumstances, the author demonstrates the genesis of the He-Halutz program from Trumpeldor’s experience as a military leader in the Russian army and avid reader of the Russian literature.
{"title":"War and peace of Iosif Trumpeldor: From zionist hagiography to cultural history","authors":"Yohanan Petrovsky‐Shtern","doi":"10.1080/13531042.2021.2013853","DOIUrl":"https://doi.org/10.1080/13531042.2021.2013853","url":null,"abstract":"ABSTRACT Petrovsky-Shtern’s essay revisits three aspects of Yosef Trumpeldor’s life domineering his biographic and hagiographic narratives. Using heretofore unexplored military archival sources, the author allows more accurately to reconstruct Trumpeldor’s army career, debunk the myth of his Russian officer rank, and contextualize the impact of the Russian army experience on his Zionist endeavors. Trumpeldor’s reliance on so far underestimated influence of Leo Tolstoy emphasizes Trumpeldor’s horizontally oriented Russian cultural environment and plays down his teleological vertically oriented Zionist one. By juxtaposing Tolstoy’s ideas in Trumpeldor’s mind with Trumpeldor’s distinct socio-cultural military circumstances, the author demonstrates the genesis of the He-Halutz program from Trumpeldor’s experience as a military leader in the Russian army and avid reader of the Russian literature.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"13 - 33"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48630404","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.1968525
Giora Goodman
ABSTRACT This article considers the British response to the Tel Hai affair, within the wider setting of British security policy in north-east Palestine. It sheds light on lesser-known aspects of British policy in the period such as the extensive use of Indian forces, the development of the region’s transport infrastructure, and the British military administration’s general concern about the threat of an Arab invasion across the Jordan river basin. Turning attention to the largely forgotten battle between British and Arab forces at Samakh in late April 1920, the article argues that this was the decisive military engagement of the period in Palestine.
{"title":"Between the battles of Tel Hai and Samakh: Britain’s security policy in north-east Palestine in the Spring of 1920","authors":"Giora Goodman","doi":"10.1080/13531042.2021.1968525","DOIUrl":"https://doi.org/10.1080/13531042.2021.1968525","url":null,"abstract":"ABSTRACT This article considers the British response to the Tel Hai affair, within the wider setting of British security policy in north-east Palestine. It sheds light on lesser-known aspects of British policy in the period such as the extensive use of Indian forces, the development of the region’s transport infrastructure, and the British military administration’s general concern about the threat of an Arab invasion across the Jordan river basin. Turning attention to the largely forgotten battle between British and Arab forces at Samakh in late April 1920, the article argues that this was the decisive military engagement of the period in Palestine.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"87 - 105"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41395815","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.1980952
Amir Goldstein
ABSTRACT The pilgrimage to Tel Hai, which was made by Zionist youth movements during the Mandate period, forged a dynamic and vibrant arena, fostering the encounter of youths with a national sacred site. This annual rite instantiates the two main approaches in the study of pilgrimage. The journey to Tel Hai and the participation in the commemoration ceremonies increased intra-movement fraternity and cohesion. Concomitantly, the sojourn in the holy site, at a holy time, intensified the competition between Left and Right over ownership of the Tel Hai myth and exacerbated the inter-movement rivalry to the extent that British police forces were called up to the scene.
{"title":"The Zionist pilgrimage to Tel Hai: between communitas and conflict","authors":"Amir Goldstein","doi":"10.1080/13531042.2021.1980952","DOIUrl":"https://doi.org/10.1080/13531042.2021.1980952","url":null,"abstract":"ABSTRACT The pilgrimage to Tel Hai, which was made by Zionist youth movements during the Mandate period, forged a dynamic and vibrant arena, fostering the encounter of youths with a national sacred site. This annual rite instantiates the two main approaches in the study of pilgrimage. The journey to Tel Hai and the participation in the commemoration ceremonies increased intra-movement fraternity and cohesion. Concomitantly, the sojourn in the holy site, at a holy time, intensified the competition between Left and Right over ownership of the Tel Hai myth and exacerbated the inter-movement rivalry to the extent that British police forces were called up to the scene.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"107 - 128"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44032787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.1967583
M. Hughes
of the partition idea, insisting that for the Arabs and many in Britain to accept the proposal, it could not appear to have come from the Zionists. Incidentally, as Dubnov shows, when the idea of cantonization was floated in the months preceding the Peel Commission, British leaders felt precisely the same way. “It would be a big advantage if Dr. Weizmann were to spontaneously and of his own accord make some suggestion on these lines,” wrote the colonial secretary (75). Not all Zionists of course supported partition. In his essay on binationalist Zionists, Adi Gordon shows how Brit Shalom’s “subversive” understanding of Zionism – as a movement with undeniable colonial connections that, as a countermeasure, needed to strive for horizontal alliances in the anticolonial Arab world – led to a rejection of partition. Because partition sat at the interstices of imperial strategy, on the one hand, and the language of self-determination and nation-building, on the other, studying it throws into relief the blurred boundaries between seemingly distinct political ideals. This volume highlights the interconnectedness of binationalism, federation, cantonization, dominionization, and partition, as well as the capaciousness of each individual vision and its capacity to provide space for warring political perspectives (particularly in the case of Palestine). What is more, partition exposes how the ostensible dichotomies of imperial history, which we generally assume to be self-evident, were in fact very often anything but clear-cut opposites. Of course, historians are already long-accustomed to the idea that empire and metropole were mutually constitutive and that the empire functioned as an interconnected web unto itself. But Partitions underscores something more: how, as Chester puts it, “anticolonial forms of protest could coexist with more ambiguous relationships to colonialism” (131); how the language of autonomy and self-determination were not always the natural antecedent to the language of sovereignty and independence; and how being the supporter of a nationalist movement or rejecting the idea of partition in no way limited one’s imperial imagination. Partitions also presents historians of the Yishuv and Zionism in particular a new window into a much broader set of interwar conversations about, to quote Gordon, the “merits and demerits, the applicability or inapplicability” of the nation-state (176). More broadly, the volume serves as a model and directive – one for conceptualizing the Yishuv in transnational and transimperial perspective and also for working across historical subfields. In sum, Partitions offers critical and compelling reading for students and scholars of twentieth-century empire, Indian nationalism, Zionism, Palestine/Israel, and decolonization.
{"title":"Partitioning Palestine: British policymaking at the end of Empire","authors":"M. Hughes","doi":"10.1080/13531042.2021.1967583","DOIUrl":"https://doi.org/10.1080/13531042.2021.1967583","url":null,"abstract":"of the partition idea, insisting that for the Arabs and many in Britain to accept the proposal, it could not appear to have come from the Zionists. Incidentally, as Dubnov shows, when the idea of cantonization was floated in the months preceding the Peel Commission, British leaders felt precisely the same way. “It would be a big advantage if Dr. Weizmann were to spontaneously and of his own accord make some suggestion on these lines,” wrote the colonial secretary (75). Not all Zionists of course supported partition. In his essay on binationalist Zionists, Adi Gordon shows how Brit Shalom’s “subversive” understanding of Zionism – as a movement with undeniable colonial connections that, as a countermeasure, needed to strive for horizontal alliances in the anticolonial Arab world – led to a rejection of partition. Because partition sat at the interstices of imperial strategy, on the one hand, and the language of self-determination and nation-building, on the other, studying it throws into relief the blurred boundaries between seemingly distinct political ideals. This volume highlights the interconnectedness of binationalism, federation, cantonization, dominionization, and partition, as well as the capaciousness of each individual vision and its capacity to provide space for warring political perspectives (particularly in the case of Palestine). What is more, partition exposes how the ostensible dichotomies of imperial history, which we generally assume to be self-evident, were in fact very often anything but clear-cut opposites. Of course, historians are already long-accustomed to the idea that empire and metropole were mutually constitutive and that the empire functioned as an interconnected web unto itself. But Partitions underscores something more: how, as Chester puts it, “anticolonial forms of protest could coexist with more ambiguous relationships to colonialism” (131); how the language of autonomy and self-determination were not always the natural antecedent to the language of sovereignty and independence; and how being the supporter of a nationalist movement or rejecting the idea of partition in no way limited one’s imperial imagination. Partitions also presents historians of the Yishuv and Zionism in particular a new window into a much broader set of interwar conversations about, to quote Gordon, the “merits and demerits, the applicability or inapplicability” of the nation-state (176). More broadly, the volume serves as a model and directive – one for conceptualizing the Yishuv in transnational and transimperial perspective and also for working across historical subfields. In sum, Partitions offers critical and compelling reading for students and scholars of twentieth-century empire, Indian nationalism, Zionism, Palestine/Israel, and decolonization.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"171 - 174"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41613647","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.2013424
Amir Goldstein, Yael Zerubavel
On March 1, 1920, a brief battle broke out in a settlement in northern Palestine, Tel Hai, which might have sunk into oblivion, like many other shooting incidents that have occurred since then. However, the Tel Hai event was soon to become a transformative affair in the culture and memory of the Yishuv and the Zionist movement alike. The death of eight settler-defenders, young men and women, in that battle and during the days leading up to it – among them Joseph Trumpeldor, who was well known for his military past and a prominent public figure in the Yishuv and the Zionist movement – came as a shock to the Yishuv in Eretz Israel. The Tel Hai event became a symbol, a myth, and a paradigmatic text in the new Hebrew culture, most notably during the Yishuv period and in the early years of the state. The setting of an annual memorial day for Tel Hai on Adar 11 (the Hebrew date of the historical battle), the creation of an impressive memorial site near Tel Hai, with the Roaring Lion monument at its center, and the public ceremonies commemorating the fallen, especially of Joseph Trumpeldor, became a cornerstone of the new national memory culture. Trumpeldor’s last words, “It is good to die for our country,” emerged as an important component in the commemoration of the event and as a patriotic and educational imperative, frequently cited in Hebrew culture. And yet, over the years the Tel Hai affair has also become a frequent subject of public critique and political controversies. The different ways in which the Tel Hai myth has been interpreted have affected its status within Israeli culture. The Tel Hai affair became a key event in the history of the Zionist Yishuv by virtue of its timing. As four hundred years of Ottoman hegemony in the Middle East had come to an end and the major colonial powers were in the process of negotiating its fate, the region suffered from a lack of stability and political unrest. The Zionist movement was at a turning point too; its followers responded enthusiastically to the Balfour Declaration, yet harbored lingering fear that their expectations might be shattered. The Tel Hai incident occurred at a time of transition and a shifting reality in Palestine-Eretz-Israel, in the wake of World War I and before the exact contours of the country’s northern border were agreed upon by Britain and France. National awakening among the Palestinian Arabs led to a growing, and at times violent, opposition to the development of the Yishuv. British occupation forces were still
{"title":"Tel Hai, 1920-2020: A new look at overlooked perspectives","authors":"Amir Goldstein, Yael Zerubavel","doi":"10.1080/13531042.2021.2013424","DOIUrl":"https://doi.org/10.1080/13531042.2021.2013424","url":null,"abstract":"On March 1, 1920, a brief battle broke out in a settlement in northern Palestine, Tel Hai, which might have sunk into oblivion, like many other shooting incidents that have occurred since then. However, the Tel Hai event was soon to become a transformative affair in the culture and memory of the Yishuv and the Zionist movement alike. The death of eight settler-defenders, young men and women, in that battle and during the days leading up to it – among them Joseph Trumpeldor, who was well known for his military past and a prominent public figure in the Yishuv and the Zionist movement – came as a shock to the Yishuv in Eretz Israel. The Tel Hai event became a symbol, a myth, and a paradigmatic text in the new Hebrew culture, most notably during the Yishuv period and in the early years of the state. The setting of an annual memorial day for Tel Hai on Adar 11 (the Hebrew date of the historical battle), the creation of an impressive memorial site near Tel Hai, with the Roaring Lion monument at its center, and the public ceremonies commemorating the fallen, especially of Joseph Trumpeldor, became a cornerstone of the new national memory culture. Trumpeldor’s last words, “It is good to die for our country,” emerged as an important component in the commemoration of the event and as a patriotic and educational imperative, frequently cited in Hebrew culture. And yet, over the years the Tel Hai affair has also become a frequent subject of public critique and political controversies. The different ways in which the Tel Hai myth has been interpreted have affected its status within Israeli culture. The Tel Hai affair became a key event in the history of the Zionist Yishuv by virtue of its timing. As four hundred years of Ottoman hegemony in the Middle East had come to an end and the major colonial powers were in the process of negotiating its fate, the region suffered from a lack of stability and political unrest. The Zionist movement was at a turning point too; its followers responded enthusiastically to the Balfour Declaration, yet harbored lingering fear that their expectations might be shattered. The Tel Hai incident occurred at a time of transition and a shifting reality in Palestine-Eretz-Israel, in the wake of World War I and before the exact contours of the country’s northern border were agreed upon by Britain and France. National awakening among the Palestinian Arabs led to a growing, and at times violent, opposition to the development of the Yishuv. British occupation forces were still","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"1 - 12"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44011717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.1965340
Elizabeth E. Imber
{"title":"Partitions: A transnational history of twentieth-century territorial separatism","authors":"Elizabeth E. Imber","doi":"10.1080/13531042.2021.1965340","DOIUrl":"https://doi.org/10.1080/13531042.2021.1965340","url":null,"abstract":"","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"169 - 171"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48771208","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/13531042.2021.2003394
Yael Zerubavel, R. Sarig
ABSTRACT The article examines popular texts that developed in response to the canonical repertoire on Tel Hai and Trumpeldor since the 1970s. In spite of the erosion of the heroic myth, Trumpeldor’s iconic status has continued to inspire the creation of new texts in Israeli popular culture, including songs, jokes, cartoons, satirical programs, and advertisements. Drawing on symbols and motifs associated with the canonical commemoration of Tel Hai, these texts articulate humor and skepticism as well as nostalgia toward the pioneering past and use it as a venue to critically address contemporary trends in Israel life and the politics of the present.
{"title":"Trumpeldor in Israeli popular culture: from a legendary national hero to a multifaceted icon","authors":"Yael Zerubavel, R. Sarig","doi":"10.1080/13531042.2021.2003394","DOIUrl":"https://doi.org/10.1080/13531042.2021.2003394","url":null,"abstract":"ABSTRACT The article examines popular texts that developed in response to the canonical repertoire on Tel Hai and Trumpeldor since the 1970s. In spite of the erosion of the heroic myth, Trumpeldor’s iconic status has continued to inspire the creation of new texts in Israeli popular culture, including songs, jokes, cartoons, satirical programs, and advertisements. Drawing on symbols and motifs associated with the canonical commemoration of Tel Hai, these texts articulate humor and skepticism as well as nostalgia toward the pioneering past and use it as a venue to critically address contemporary trends in Israel life and the politics of the present.","PeriodicalId":43363,"journal":{"name":"Journal of Israeli History","volume":"39 1","pages":"149 - 168"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48772425","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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