Remembering Jerusalem: Imagination, Memory, and the City
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- Dr Dotan Arad
- Grave Decisions: Museums and the politics of the past in Jerusalem and New York City
- Dr Benjamin Balint
- From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control
- Jerusalem 1000-1400
- Because many people have said many things about the Holy City’ : Thietmar’s pilgrimage (1217-1218) and the absent Jerusalem
- Adorned with all manner of precious stones”: (re)building Jerusalem in Anglo-Saxon England
- Lament for the City: Re-imagining Jerusalem in Crusading Literature
- Looking up at our former home…I felt the years of separation’ – The impact of returning to Jerusalem in expatriate Palestinian women’s life-writing
- The Obligation to Remember: Perspectives from Palestinian Refugee Camps in Jordan
- Passion and Harmony: the Holy Land, Jewish traditions and the Franciscans in Renaissance Venice, 15th-16th centuries
- Prof William Clarence-Smith
- Topography-Shaped Memory: The Umar Mosque in the Christian Quarter of Jerusalem
Dr Valerie Anishchenkova Assistant Professor of Arabic Literature and Culture Core Faculty in Film Studies, Core Affiliate in Comparative Literature University of Maryland, United States vani@umd.edu
Lecturer, Department of Jewish History Bar-Ilan University, Israel dotanarad@gmail.com Jerusalem in Karaite Jews' Mind How did the Karaites think about and imagine Jerusalem? During the 10th and 11th centuries the Karaite community of Jerusalem experienced a "golden age". Many Karaites settled in Jerusalem and lived a rich spiritual life of Torah learning and actively mourned the destruction of the temple. An important institute for studies was established and the community was known by its high number of scholars – commentators, philosophers and Halachists. The crusader conquest (1099) brought the community to a tragic end, and it never returned to its days of glory. Throughout the Mamluk and Ottoman periods, the Karaite existence in Jerusalem was very limited and they were subjected to the Rabbanite majority. They lived as a double minority – both as Jews and as not-Rabbanites, thus, having both to keep their identity and to reveal their uniqueness.
For the Karaite diaspora, Jerusalem remained a district of passion and longing. In this lecture I will discuss the question of how the Karaite diaspora maintained its ties with the tiny community in Jerusalem, how they imagined Jerusalem, and how they built its symbolic value. I will show different patterns of links with Jerusalem – the real one and the imagined one: burying their dead in the city, donations to community in Jerusalem, correspondence, pilgrimage, tales about people who lived or were buried in the holy city, messianic expectations and more. The main source for this review will be unknown Karaite documents from the Cairo Genizah, among other varied sources. Dr Robyn Autry Assistant Professor of Sociology Wesleyan University, United States rautry@wesleyan.edu Grave Decisions: Museums and the politics of the past in Jerusalem and New York City This paper uses a comparative collective memory approach to interrogate how the histories and contemporary politics of two iconic cities - Jerusalem and New York City – animate competing forms of memorialization. In particular, I compare the politics around the material and narrative construction of the Museum of Tolerance in Jerusalem and the African Burial Grounds in Lower Manhattan. In both cases, heated disputes arose around the location of new construction at locations deemed sacred by some as ancestral sites. Far from binary, multiple stakeholders voiced positions and made demands that exposed deep fissures and contradictions in public understandings about the relationship between personal and collective memory, urban planning, memorialisation, and land rights. In doing so, the social construction of sacred and profane uses of space has been thrown into relief. As competing parties selectively draw upon the image and imagery of the city, opposition, support, and ambivalence for these memorial projects becomes a ‘right to the city’ claim-making project. This paper is especially concerned with the way two forms of memorialisation - museum development and burial grounds – are discursively constructed by social actors ranging from poets to politicians. I use this comparison to identify a hierarchy of memorial practice in relation to land use and public funding. Drawing on museum documents, news coverage, press releases, city planning materials, and travel guides, I discuss how various actors’ visions of Jerusalem and New York City as historic and ‘world class’ cities inform debates about memorialisation. In both cases, disputes about historical burial grounds located at the site of proposed new building construction serve as a window into the role of contentious pasts in the shaping of place-based collective memory and urban identity. Dr Benjamin Balint Bard College, Jerusalem, Israel benjamin.balint@gmail.com
(co-written and presented with Dr Merav Mack) Jerusalem is both the city where some of world’s greatest texts have been written and the subject of those texts. In the words of James Carroll, Jerusalem has done “more to create the modern world than any other city.” The best way to explore the city and its astonishing multiplicity of communities is obliquely, by peeling back the multiple layers of literary sediment, the textual detritus of over three millennia of longing. Each of the communities that has struggled for a foothold here has used its texts in the search for origins, for authenticity and identity, and ultimately for redemption. In this way, Heavenly Jerusalem has produced a Pompeii of the imagination whose collective dreams have been deposited, like sediment, in libraries, thrown into boxes as scraps, hidden within the covers of worm-eaten books, kept secret by suspicious librarians, forgers, and thieves. In examining Jerusalem’s invaluable storehouses of memory, we ask what has been kept over time and what’s missing, what is revealed and what is hidden away from us behind closed doors. The era of Knowledge Sharing and Open Access has not reached many of the closed gentlemen clubs of the local custodians of memory, those still guided by the prophetic words of Pseudo-Dionysius Areopagite: “Disclose this not to the uninitiated”. Our virtual tour of Jerusalem’s libraries and archives will be carried out in this paper through three rather unusual loci of memory: 1. Memories of a community that no longer exists: a tour of Kollel Galicia with Rabbi Shlomo Fruchthandler. 2. “Written in stone”: Khader Salameh’s search of the mysteries of stone inscriptions 3. Polyglots, palimpsests and the secrets of a vanishing language: a tour of the Syriac Orthodox library of Mor Morkos, St. Mark with Father Shimun.
History Department School of Oriental and African Studies, London lb46@soas.ac.uk “From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control Lauren Banko's proposed paper, ‘“From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control’ has two main objectives. The first is to offer a better understanding of the image and importance of Jerusalem and Palestine for the Arab diaspora after 1908 and through the early 1940s. The second objective is to assist in widening the study of the transnational as it relates to the history of the interwar Middle East and in particular, the circulation of ideas and civic identities between mandate Palestine and the wider Arab diaspora during the early twentieth century. Jerusalem will be presented in the political discourses of the diaspora community, through a sample of letters, newspaper editorials, and petitions by the diaspora, and the responses by their families and civic and political leaders at home, to the fears and anger of the emigrants at the changes to Palestine and Jerusalem under British mandatory rule. Dr Barbara Drake Boehm Paul and Jill Ruddock Curator Department of Medieval Art and The Cloisters The Metropolitan Museum of Art New York, United States Barbara.Boehm@metmuseum.org
PhD candidate, Department of History Lancaster University p.booth1@lancaster.ac.uk ‘Because many people have said many things about the Holy City’: Thietmar’s pilgrimage (1217-1218) and the absent Jerusalem From the very beginnings of Christian Holy Land pilgrimage, Jerusalem served as the focal point of the pilgrimage journey. In accounts of Latin pilgrimage to the Holy Land this is evidenced by the amount of space devoted to discussing the sites in and around Jerusalem. Although the Mount of Olives, Mount Sion and surrounding areas provoked a considerable response within pilgrimage accounts, it was nothing compared with the response which Calvary and the Holy Sepulchre aroused. Among these Holy Land pilgrimage accounts, however, we find a few in which Jerusalem and the surrounding environs play only a small role. Such a pilgrimage account was written in the early thirteenth century. In 1217, a pilgrim known only as Thietmar travelled to the Holy Land and to undertake a pilgrimage to various sites, above all the Marian shrine of Saydnaya and the Tomb of Saint Catherine on Mount Sinai. Almost 30% of the pilgrim’s account is dedicated to these two sites. Conversely, only 3% of the account deals with the Holy City and the sites surrounding it. The proportions are particularly striking when compared to a late twelfth-century pilgrim such as Theoderic who devoted 42% of his account to Jerusalem. Consequently, we must ask why a Christian pilgrim would make the arduous journey to the Holy Land and say so little about the places where the supreme miracle of Christian history occurred. This paper will argue that Thietmar’s reasons for doing so are threefold: pragmatic considerations, personal choice and finally pilgrim memory or memorialising of Jerusalem. It will argue that all three were important in dictating the construction of this pilgrim’s text but that pre-existing discussions and textual memorials of the Holy City influenced this pilgrim’s decision to record so little of the city of Jerusalem. Dr Meg Boulton Independent scholar, lecturer at the University of York and University of Oxford meg.boulton@york.ac.uk
Revelation states: “the walls of the city were adorned with all manner of precious stones”; here, the trope of ‘bejewelled Jerusalem’ is explored through the mosaics of Rome and Ravenna and the illuminated pages of the Codex Amiatinus. All employ the imagery of precious stones and the bejewelled Jerusalem to evoke the Heavenly City alongside the congruent, historical space of the earthly city. This iconography, seen across the art of the early Church, makes heaven present on earth and realises the space of the Heavenly City within the church via symbolic significances, peri-performative decoration and multivalent references to the past, present and future. Thus, the relationship between the earthly and the heavenly is symbolised through the architectural cityscape of Jerusalem whereby powerful conceptualisations of actual and actualised, past, present and future are generated through this depicted architecture alongside allusions to specific topographies of the earthly Jerusalem. This is set alongside a theoretical discourse of a perspectival ‘gaze’ in conjunction with systematic architectural framing and pictorial architecture, arguing that earthly topoi and the conceptual actualisation of the heavenly Jerusalem are symbiotic and relational, allowing for the conceptualisation of a city-space that at once (re)presents and transcends (psycho)geographies, lived memory and future eschatology within the early Church. Dr Tamar M. Boyadjian Assistant Professor of Medieval Studies Department of English Michigan State University, United States tamar.msu@gmail.com
According to medieval European sources, in the year 1095 the Roman Pope Urban II addressed clergymen and nobleman at the Council of Clermont in the Auvergne, calling for the liberation of the city of Jerusalem from the hands of the Islamic powers. This speech –believed to be the driving force behind the crusading movement in Western Europe –propagated a large migration of European pilgrims and crusaders to the Holy Land and began a series of wars over Jerusalem, as well as other territories in the Levant and parts of the Mediterranean. These armed campaigns, more commonly referred to as the “crusades,” resulted in a large production of literary and historiographic material surrounding the city of Jerusalem within various ethno-religious traditions across the Mediterranean. This paper will focus particularly on one type of literary creation in this period –the lamentation or city-lament over the loss of Jerusalem, drawing examples from the English, Arabic, and Armenian traditions as follows: the lamentation of the English King Richard I or the Lionheart, in the anonymous chronicle the Itinerarium Peregrinorum et Gesta Regis Ricardi; the lament following the loss of the Jerusalem to the European crusaders in 1099 by the ‘Abbāsīd jurist and poet Abū al-Muẓaffar al-Abīwardī; and the Poem of Lamentation over the Capture of Jerusalem by the Armenian High Patriarchate Grigor Tłay after the loss of the city to the renowned Islamic leader Ṣalāḥ ad-Dīn. In an attempt to break away from and argue against compartmentalized and antagonistic readings of crusading texts dominated in the past by European hegemonic and Orientalist discourses, the critical objective of this paper is to examine how the aforementioned lamentations envisage, mourn, and re-frame the events surrounding their account of the loss of Jerusalem to the enemy, be it Christian or Muslim. In its attempts to read these city-laments from various ethno-religious cultures alongside one another, this paper concludes by suggesting that these narratives invite Jerusalem to serve as a metaphorical interlocutor between “east” and “west,” and expose moments of intercultural exchange and acculturation in the medieval period.
PhD Candidate School of English, University of Kent s.e.brown@kent.ac.uk ‘Looking up at our former home…I felt the years of separation’ – The impact of returning to Jerusalem in expatriate Palestinian women’s life-writing Returning to one’s lost family home – or attempting to – is an experience frequently narrated in Palestinian autobiographical writing. Including Suad Amiry, Edward Said and Raja Shehadeh, there is a wide range of writers who have documented what is understandably a pivotal experience for those who are able to undertake such a journey. Considered against the backdrop of persistent Palestinian calls for the right of return for those who had to flee historic Palestine, these personal journeys are inevitably inseparable from the emotional charge of those calls and the ongoing conflict. Through an examination of two autobiographical texts, In Search of Fatima by Ghada Karmi and Jerusalem Memories by Serene Husseini Shahid, my paper seeks to analyse this moment of return after a long and enforced absence. For both writers, visiting the city of their birth is a highly significant experience, forcing them to come to terms with the huge changes to the places within Jerusalem that they were most familiar with before fleeing. Ultimately, there is an acute – and painful – awareness on the part of both writers of the permanence of their estrangement from the city after a life lived in exile from it. My paper traces this process of coming to terms with both the changes to the writers themselves and to the city and reflects on how attachments to home and to Jerusalem are deeply symbolic within the Palestinian context. Dr Beverley Butler Senior Lecturer in Cultural Heritage Studies Institute of Archaeology University College London beverley.butler@ucl.ac.uk
(co-written with Dr Fatima Nammari, Petra University) Our joint research addresses the complex role of heritage in selected Palestinian refugee camps in Jordan. This paper will use on-going ethnographic work to explore diverse perspectives on the use of heritage and its intimacies with memory-work (notably oral testimony, post/ transgenerational-memory, tangible and intangible cultural forms) as essentialised resources by which refugee communities actively construct and re-construct self and world. We are interested in the creative dualities at play in communities’ re-imagining of their ‘homeland’ as synonymous with both their family village/region and with the iconic centre-point of Jerusalem/ Al Quds. Here too both joy and suffering are co-present in the obligation to remember ‘home’ while remaining in exile. As such we address the paradox of place-making in the ‘non-place’ of the refugee camp and the tensions that are emergent as these sites of ‘permanent impermanent’ take on an increased sense of historicity. Whether articulated through objects (such as domestic-personal mementoes and souvenirs) that connect people to the Palestinian ‘homeland’, or via public art/ murals and the preparation of traditional food we explore how not only traditional performances of dabke but new media of rap and film-making form a fundamental part of this complex context. Moreover we highlight how attempts by refugee communities to re-define, repossess, control and sustain images of ‘home’ are inextricably bound up in agendas of securing just futures. Dr Michele Campopiano Lecturer in Medieval Latin Literature Department of English and Related Literature University of York michele.campopiano@york.ac.uk
Venice was the main port to sail to the Holy Land in the Late Middle Ages and the Early Renaissance, establishing a peculiar relationship with the Holy Land. Franciscan convents in Venice entertained very strong relationship with Jerusalem. After the affirmation of the Observance, this connection became particularly strong with the Venetian convents of San Francesco della Vigna and the Santo Sepolcro. Franciscan scholars produced several descriptions of the Holy Land and narratives of the life of Christ. Probably the most influential Franciscan scholar in the city was Francesco Zorzi, a theologian and philosopher who had a deep knowledge of Jewish theology and kabbalah. The paper will investigate how Franciscan depictions of the Holy Land and of Christ’s life in Venice connected to interreligious relations, in particular with the important and active local Jewish community. Prof William Clarence-Smith Professor of the Economic History of Asia and Africa Department of History School of Oriental and African Studies wgclarencesmith@yahoo.co.uk
Senior Lecturer, Department of Middle East Studies Bar-Ilan University, Israel mikbra@012.net.il Topography-Shaped Memory: The 'Umar Mosque in the Christian Quarter of Jerusalem According to a Christian tradition, the Arab conqueror of Jerusalem, 'Umar ibn al-Khattab, preferred to pray near the entrance of the Church of the Holy Sepulchre in Jerusalem, rather than inside the Church. According to this tradition, the Khaliph explained that if he would have prayed inside the Church, the Muslims would have confiscated the Church, and therefore, he prayed outside. Evidently, this tradition echoes in a mosque of the Mamluk-period, situated in front of the entrance of the Holy Sepulchre, called the 'Umar Mosque. Nonetheless, while 'Umar visited Jerusalem the entrance to the church was on its east side, near the Cardo of Jerusalem; whereas, this mosque is to the south of the present entrance to the Holy Sepulchre, which was placed there during the Crusader period. In this presentation I would deal with the transfer of 'Umar's prayer site identification from the eastern entrance of the Church of the Holy Sepulchre to its southern doorway. What reality reflects the Christian tradition about the site of prayer of 'Umar? When and why was a mosque built near the eastern entrance of the church? Did the Christians adopt a Muslim tradition to explain the existence of a mosque near the church, or were the Muslims those who adopted a Christian tradition? Why and when was the tradition transferred from the eastern to the southern entrance? In other words, if people believed that the mosque was built near the Cardo, why is it now elsewhere? Directory: 2014 2014 -> For want of a nail 2014 -> The Global Warming that Wasn’t 2014 -> Assembly, No. 3901 state of new jersey 216th legislature 2014 -> Stop Militarizing Law Enforcement Act of 2014 2014 -> Ihbb asian Championships 2014 middle school bowl Round 4 First Quarter 2014 -> Unit: Automotive and Auto Body 2014 -> Ihbb european Championships 2014 Bowl Round 4 First Quarter 2014 -> International History Bee and Bowl 2013-14 Asian Division Question Set Bowl Round Six 2014 -> United states patent and trademark office 2014 -> Walnut creek, ca branch executive committee meeting minutes Download 201.99 Kb. Share with your friends:
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