?The Vengeance of the Jews Was Stronger Than Their Avarice?: Modern Historians and the Persian Conquest of Jerusalem in 614

Horowitz, Elliott

doi:10.2979/jss.1998.4.2.1

Cited by 11 publications

(2 citation statements)

References 2 publications

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“…Aux juifs il n 'etait permis d'entrer dans Jerusalem qu'une seule fois par an, pour leurs lamentations rituelles sur les ruines de I' Ancien Temple, et cela seulement afin de prouver la decheance de l'Ancien Israel. Ce qui expJique naturellement I'enthousiasme des tentatives juives de restaurer Ie Temple sur Ie Mont Moriah, la premiere avec l'accord de I'empereur Julien en 361-363, la seconde avec celui du shah Chosroes pendant I'occupation persane de la ville en 614-617 (Horowitz 1998 (Grabar 1986(Grabar 1987.…”

Section: Circoncision -Juifs Ou Chretiens -Etaient Bannis Et Au 1a Vieunclassified

Aux prises avec le centre du Monde. Autour du “double paradoxe des Lieux saints chrétiens” de Jérusalem

Mureşan

2019

chr

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« Si je t'oublie Jérusalem que ma main droite m'oublie ! Que ma langue s'attache à mon palais si je perds ton souvenir, si je n'élève Jérusalem au sommet de ma joie » (Psaume 136). Voici révélés tous les éléments impliqués dans la sacralisation de l'espace : geste, parole et dévotion attachés à un lieu en rupture par rapport à l'espace profane qui l'entoure. Le lien essentiel reste toutefois le refus de l'oubli et la conservation de la mémoire du sacré à travers le temps. C'est pourquoi, pour rendre compte de la complexité des réalités des Lieux saints à Jérusalem, il faut développer une « phénoménologie de l'espace sacré ». S'appuyant sur les analyses de Mircea Eliade portant sur la géographie sacrée », on peut observer que l'espace à Jérusalem n'est pas homogène, mais fracturé par l'expérience de diverses hiérophanies, qui l'arrachent au profane et le transforment en réceptacle d'une force extérieure qui le sature d'être. L'espace sacré devient ainsi imbibé de sens, ce qui le différencie de l'espace profane, neutre par définition. La situation est plus complexe quand il s'agit d'un temple, qui représente de plus un Axis Mundi, lieu de rencontre privilégié entre le Ciel et la Terre.

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Section: Circoncision -Juifs Ou Chretiens -Etaient Bannis Et Au 1a Vieunclassified

Aux prises avec le centre du Monde. Autour du “double paradoxe des Lieux saints chrétiens” de Jérusalem

Mureşan

2019

chr

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“…The Israeli Sabra (the cactus plant that is rough on the outside yet sweet inside) was to be a strong and brave fighter, with a muscular, rough, unkempt, and careless appearance; free of complexes; straightforward almost to the point of rudeness; and devoted to the renewal of the collective nation (Almog, 1997;Katriel, 1986;Rubinstein, 1976). Indeed, the desirability of the male physique, with its strength and muscularity frequently described in homoerotic terms, is a motif that has been found repeatedly in early Zionist literature (Boyarin, 1997;Gluzman, 2002;Peleg, 2003) and is particularly blatant as it is contrasted with the repeated descriptions of the weakness, passivity, and femininity of the emasculated Diaspora Jew (see also Gilman, 1991Gilman, , 1993Horowitz, 1998). The Zionist principle of the conquest of physical labor and its discourse in relation to the land (Naveh, 1997) became a central mechanism for the negation of the Diaspora and redemption from it, as well as for the regaining of masculinity (Halevi, 1999).…”

Section: The Freieritmentioning

confidence: 99%

“I Know I'm a Freierit, But…”: How a Key Cultural Frame (En)genders a Discourse of Inequality

Bloch¹,

Lemish²

2005

Journal of Communication

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This article investigates how a key frame of interaction establishes and reinforces gendered social relations within a given culture. It analyzes how the concept of the freier (roughly glossed as "sucker") is used in Israel, interpersonally and via the mass media, to demonstrate how gender is constructed through communication and inextricably bound to the specific cultural context in which it is located. This work exposes how the frame reinforces the underlying dynamics of gender inequality in society, examines the oppositional ways in which it is employed by women, and argues that its use in any form further entrenches the social bias. The article calls for analyses of discourse focusing on nondominant groups, within their specific cultural context, in order to examine the practical distribution of power in society.This work is a critical analysis of the gendered implications of a particular cultural symbol that frames many types of local interaction. The purpose of this article is to examine from a communication perspective, how gender is constructed through discourse and inextricably bound to the specific cultural context in which it is located. Although our focus here is on gender, many of the implications are also valid for other nondominant social groups.The concept of the freier is used here as a case study to illustrate how a key cultural frame further entrenches women in their secondary status in Israeli society. The term freier, or its marked female form, freierit, can be roughly glossed as "sucker" in English. It is so commonly used in daily speech and in the mass media, and so often referred to at all levels of society, that it has frequently been said to represent the very opposite of what it means to "be Israeli." As such, it is a key component in the cultural identity of the members of this society. The freier Linda-Renée Bloch (PhD, University of Texas) is a lecturer at Bar-Ilan University. Dafna Lemish (PhD, Ohio State University) is chair of the Department of Communication, Tel-Aviv University. Please direct correspondence to the second author: Dafna Lemish, Chair, Department of Communication, Tel-Aviv University, P.O.B. 39040 Ramat Aviv, Tel-Aviv 69978, Israel; email: lemish@post.tau.ac.il. The first author would like to acknowledge the students in several seminar classes at Tel-Aviv University, Sapir College, and Bar-Ilan University, whose observations and help in collecting material were invaluable as a source of insight for this work.

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The Last War of Antiquity

Hurbanič

2019

New Approaches to Byzantine History and Culture

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?The Vengeance of the Jews Was Stronger Than Their Avarice?: Modern Historians and the Persian Conquest of Jerusalem in 614

Cited by 11 publications

References 2 publications

Aux prises avec le centre du Monde. Autour du “double paradoxe des Lieux saints chrétiens” de Jérusalem

Aux prises avec le centre du Monde. Autour du “double paradoxe des Lieux saints chrétiens” de Jérusalem

“I Know I'm a Freierit, But…”: How a Key Cultural Frame (En)genders a Discourse of Inequality

The Last War of Antiquity

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