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    The Balfour Declaration in International Law

    Was the Balfour Declaration legally binding, or was it merely an unenforceable political undertaking? The question matters not so much because of possible British liability for breach of the Declaration, but more because the Declaration is part of the pre-existing legal framework upon which any peace treaty will be constructed. Peace treaties are negotiated by politicians but drafted by lawyers, and any good lawyer should take full account of the legal landscape before drafting. There is a weak legal argument that the Declaration was binding in and of itself on the date it was issued. In any case, the terms of the Declaration clearly did acquire legal force during the period of the Mandate for Palestine, even though the Declaration was not “incorporated” into the Mandate word-for-word. Moreover, the Declaration did not disappear from the legal landscape after Britain terminated the Mandate. Even assuming Britain had the authority to terminate the Mandate, it could not unilaterally absolve itself of responsibility for failing to achieve the obligations imposed by the Mandate. For while Britain did make good on its promise to facilitate a Jewish “national home,” it failed to make good on the “Balfour Proviso”—the phrase promising “civil and religious rights” for non-Jewish residents of Palestine. Britain’s responsibility for this failure continues to this day. Satisfaction of this responsibility might entail an “acknowledgement of the breach, an expression of regret, a formal apology, or another appropriate modality.” Most likely it should take the form of diplomatic engagement to pursue some form of Palestinian self-determination. Palestinian leaders, for their part, should reconsider their relentless attacks on the Balfour Declaration. The Declaration’s proviso promises Palestinians civil and religious rights. Rather than pillory the Declaration, the Palestinians should embrace it.

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  • The Orient in the Literature of the Haskalah: A Levantine Reading in Euchel, Löwisohn and Mapu

    This paper explores Haskalah (Jewish Enlightenment) literature representations of the Orient. Focusing on key Haskalah figures—Isaac Euchel, Solomon Löwisohn, and Abraham Mapu—the article asks how the discursive presence of the Orient influenced Haskalah literature’s definition of modernity and secularity, and provides a comprehensive analysis of the various literary tropes and figures (such as the beautiful, the sublime, oriental despotism, paganism) used by maskilic authors for either coping with or repressing the Orient in their work. The article argues that modern Hebrew literature’s embrace of humanistic western culture is highly ambivalent, and that the regnant historiography of Hebrew literature did not address this ambivalence properly. The  history of modern Hebrew letters is viewed less as a modern framework for overcoming or containing the rivals of modernity and enlightenment (among others, the Orient) and more as an uneven field, fraught with contradictory expressions of religious, exilic, and oriental resistance to the secularist and Eurocentric stance, that still dominate the study of Hebrew literary history.  

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    The Persian Gulf in Global Perspective: British Informal Empire and the Challenge of Arms Trafficking (c. 1870-1914)

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  • The Transnationalism of the Ethiopian Orthodox Tawahedo Church (EOTC) in the Holy Land

    The purpose of this paper is to examine the impact of transnationalism on the Ethiopian Orthodox Tawahedo Church (EOTC) in the Holy Land. It demonstrates that the EOTC is a transnational organization in a number of senses. First and most obviously, the church in the Holy Land is part of the wider network of Ethiopian churches found not only in Ethiopia but also in North America and Europe. In addition, like many other churches in the Holy Land, the EOTC serves as a seasonal hub for pilgrims who visit the holy sites, particularly on Easter. Moreover, virtually all its resources are imported from abroad. Not only the clergy (none of whom are trained at the monasteries in Jerusalem) but also religious objects, literature, and significant funds reach the EOTC from overseas. Perhaps most interestingly, during the twentieth century the transnationalism of the EOTC was not merely the result of the movement of people or objects across national borders. The redrawing of national borders in both the Horn of Africa (Ethiopia and Eritrea) and the Middle East (Israel, Jordan, and the Palestinian Authority) created yet another dimension of the church’s transnationalism.

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  • The Zionist Leaders’ Fear: Perception of, Comparison with, and Reactions to the Armenian Genocide

    During the First World War, the Ottoman Empire was characterized by a political shift toward Turkish nationalism and the resulting growth of repressive measures against non-Turkish populations. From 1915 to 1916 this policy came to its climax in the extirpation of Anatolia’s Armenians. This change of atmosphere and the deadly actions of the Young Turk government were documented by Zionist leaders living in the empire. Not least because of the continued rise of a “Jewish Question” in Palestine, these events were regarded with anxiety. Based on research in the Central Zionist Archives, this article examines the Zionist leaders’ perception of the Armenian Genocide and focuses on the effects the massacres had on them. It expounds on the Yishuv’s problematic situation in Palestine, which was the result of repressive measures emanating from both the central and local Ottoman authorities, and shows how the Zionist leaders, keeping the fate of the Armenians in mind, coped with the situation. The topics of this article include the Zionist leaders’ concerns about the situation of the Jews living under Young Turk rule; their confrontation with various problems; and their fight for the future of the Yishuv, Zionism, and their colonization work in Palestine.

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    Allies in Eastern Trenches: Archaeological Salvage Operations in the French Mandate for Syria and Lebanon

    This article examines archaeological salvage operations that came about in the earliest years of the French mandate for Syria and Lebanon. Focusing on French archaeologists, it explores the competing rationales and realities they encountered in rescuing archaeological artifacts from an array of perceived perils. These acts of salvage brought French and British archaeologists together in a self-conscious practice of international cooperation that bridged the border between the mandate for Syria and Palestine and the Palestine mandate. The articles demonstrates how these archaeological partnerships developed intellectual and institutional arguments about the nature of the ancient past that sowed doubts about imperial politics in the Levant and even the virtues of the Sykes-Picot Agreement itself.

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  • Arabian Nights, Hebrew Nights: On the Influence of Alf laylah wa-laylah on Jewish Culture in Palestine/Israel

    This paper demonstrates how Jewish engagement with Arabic literature in Palestine/Israel provided an impetus for the Jewish cultural renaissance. By analyzing Yosef Yoel Rivlin’s Hebrew rendering of One Thousand and One Nights, it showcases how Arabic literature serviced Jewish nationalistic objectives by introducing the Arab other to a Jewish audience as the neighbor other and by enhancing a sense of attachment and belonging to the Oriental cultural world. Rivlin’s rendering of One Thousand and One Nights served as a prism through which his audience would view major issues that preoccupied the proponents of the emergent Jewish culture in Palestine/Israel. To reveal the nationalistic dimensions in Rivlin’s engagement with the Nights, this paper will approach the work as a window on discussion of the Jewish renaissance and return to the Orient, the Jewish self-conceptualization, the boundaries between the self and the other, the reconstruction of the Jewish past, and the enhancement of the modern Hebrew language and its literature.

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    From Biblical Criticism to Criticism of the Kabbalah: Colonialism and Interreligious Interactions in the Indian Ocean and Yemen

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  • The Dutch Occupation and Defense of Brazil: The Question of the Support of Jews and Conversos

    Documents preserved by the Portuguese Inquisition, travelers’ tales, contemporary chronicles, and writings left by local priests provide information concerning the Brazilian conversos. Taken together, the documents permit reconstruction of important aspects of Lusitanian American socioeconomic history. Still, these must be read and used with extreme caution, as the sources always reproduce what the inquisitors wanted to prove: the persistence of Jewish heresy. According to traditional historiographers (among others: Robert Southey, Ignacio Accioli de Cerqueira e Silva and Braz do Amaral, Antonio Domínguez Ortiz, Lucia García Proodian, and Eduardo D’Oliviera França), most of the cristãos-novos (New Christians) in northeastern Brazil had apparently helped the Dutch invaders. This assumption, however, has not been corroborated by the evidence, which shows that only some of the New Christians carried out acts of war on the side of the Dutch in the initial stages of the conquest, during which they served as guides, advisers, translators, and soldiers. It will be shown that the New Christians were not a homogeneous group, nor did they behave as a coherent unit at any time in Brazil’s colonial period. In the years the Dutch occupied parts of northeastern Brazil (1624–1625 and 1630–1654), there were Christians, both Old and New, who sympathized with the invaders. At the same time, many of the New Christians born in Brazil were already integrated into colonial life and society, contributing money, fighting against the Dutch, and taking part in Portugal’s defensive plans. Examples in this updated survey on the topic illustrate that those New and Old Christians who supported either the Dutch or the Portuguese side did so mainly for economic reasons rather than out of political or religious motivations.

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  • The Forces of Presence and Absence : Aspects of Palestinian Identity Transformation in Israel between 1967 and 1987

    This article examines Palestinian identity transformation in Israel during the years between 1967 and 1987. Fifteen Palestinian novels and autobiographies were published in Israel during this period. My article will focus on a group of five from among them that I call counteraction novels. Counteraction novels show the failure of the Zionist modernist paradigm—according to which modernization and integration of Palestinians in Israel are complementary processes—by reflecting a Palestinian distinction between modernism and Zionism. On the one hand, the novels reflect that Palestinians in Israel are grappling with issues posed to them by modernization. On the other hand, counteraction novels present a uniform rejection of Zionism’s erasure and alienation of Palestinians in Israel. I also argue that counteraction novels do not portray a “positive” Palestinian identity; they do not voice what Palestinian identity is.

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  • The Long Shadow of Max Weber: The Notion of Transcendence and the Spirit of Mystical Islam

    In this article I argue that Max Weber’s analysis of the reasons behind Islam’s failure to convert its sophisticated notion of transcendence into the order of rationalization that was initiated, according to him, in Protestantism, is based on a flawed conception of the implications of this notion for the Islamic mystical tradition, whose greatest representative is Muhyddin Ibn al-ʿArabi (d.1240). I discuss three distinguished scholars’ visions of Islam: Muhammad al-Jabiri, Ahmet Davutoğlu, and Richard Khuri on the background of Max Weber’s analysis of the sociopolitical history of Islamic civilization. I attempt to show that Jabiri’s negative view and Davutoğlu’s indifferent view of Ibn al-ʿArabi’s mystical philosophy precluded them from overcoming Weber’s implicit influence on their thought. Despite their limitations, Khuri’s highly appreciative view of the Islamic mystical tradition in general and Ibn al-Arabi’s unique notion of transcendence in particular, are major steps beyond Jabiri’s and Davutoğlu’s conceptions of Islam, which may be considered Weber’s mirror images, and towards an appreciation of the spirit of its intellectual history.

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  • The Representation of the Psychological Ramifications of the Armenian Genocide: A Voice Crying Out in the Desert?

    The Armenian Genocide is considered to be the first modern genocide; at the time it occurred it was unprecedented in scope. Despite extensive media reports of the Turkish actions against the Armenians and subsequent historical and political examinations of the events, to date there has been no systematic analysis of the psychological consequences of the events for the survivors. Indeed, an examination of the literature reveals an almost complete absence of “purely” psychological studies regarding the consequences of the genocide. In light of the paucity of psychological studies of the events, an examination of the psychological consequences of the Armenian Genocide is supplemented by the examination of other relevant sources, including written and oral testimonies of survivors, cultural expressions (such as literature and film), and media reports. In addition, explanations are put forward as to why one hundred years after the Armenian Genocide so little is known concerning its psychological ramifications. Finally, possible directions for future research are delineated.

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