Securing Zion? Policing in British Palestine, 1917–39

The British period in Palestine (1917–48) was fundamentally shaped by the commitment to promote the Jewish National Home (JNH) as originally stated in the Balfour Declaration (1917). The extent that that commitment shaped public-security policy in Palestine is examined in this article. While the need to reduce costs and the desire for a civilian (rather than military) force also shaped policy, the government's JNH policy was the key determinant in public-security policy in Palestine. It meant the police was specifically configured to protect the Jewish population and there were always a disproportionate number of British personnel in the force. This became more pronounced as British rule progressed. Following deadly riots in 1929, the number of British police was tripled; with the inception of the Arab Revolt (1936–39) that number more than quadrupled. Moreover, during the Arab Revolt the British increasingly relied on members of the Jewish community to assist with their protection. The majority of these Jewish forces were supposedly for defensive purposes; regardless, they were all members of the semi-secret underground Jewish army, Haganah. The British were well aware of this and tacitly approved. In doing so, the British made a significant contribution to the Zionist project.     

The symbolism of the Arab flag in modern Arab states: between commonality and uniqueness*

ABSTRACT. The national flag, anthem and emblem are the three symbols through which an independent country proclaims its identity and sovereignty. Although each state has its distinctive flag, there are similarities in the flags of certain countries, such as in Scandinavia (the cross) and Africa (colours). These symbolise certain propinquity in terms of ideology, culture and history. Similarity is also to be found in the flags of the Arab countries: out of the twenty‐two current members of the Arab League, ten share the same colours on their flags (green, white, black and red), while a certain Islamic symbol (eagle, star) in some flags represents the uniqueness of that country. Of the other twelve countries, most rely on one colour of the four (usually red or green) while nine use Islamic symbols (stars, crescent and sword) on their flags. In spite of the importance of this national symbol, the study of the modern Arab flag is almost non‐existent. This article explores the modern evolution of the Arab flag and the reasons for the similarities in many Arab flags. In particular, it will deal with the pan‐Arab flags of the Hashemites Kingdom of the Hijaz (1916–26), Jordan, Iraq, Palestine, Syria and Egypt.     

Freemasonry as a playground for civic nationalism

This article explores correspondences between the ideals of ‘civic nationalism’ (hereafter CN) and the practices of Freemasonry, a worldwide male fraternity. Freemasons practice an elitist stance of civilizing the self, translated into a collective mission of society‐building. Though not a national movement, Freemasonry shares conceptual similarities with CN and was implicated in civic‐national revolutions in the Americas and the Middle East. Drawing on ethnographic research on Israeli Freemasonry, the study explores Masonic sociability as a playgound for practicing civic friendship and negotiating the inherent tensions of CN. Freemasons straddle between particularist and universalist understandings of fraternity, virtue and charity, which carry over to questions of citizenship, patriotism and nationalism. This boundary work over collective attachments represents a pragmatic attempt, not to resolve universalist and particularist preferences, but to contain and incorporate both within exclusivist Masonic practices. Far from marking the failure of CN, Masonic sociability illustrates its political significance, envisioning the nation as a social club of chosen friends.     

In search of the physical: George Adam Smith's journeys to palestine and their importance

By any standard, George Adam Smith's was a remarkable career. Having established a reputation for himself as the first minister of a new congregation of the Free Church of Scotland in the west of Aberdeen, where he consolidated his liberal evangelical pulpit between 1882 and 1892, Smith went on to become a foremost Old Testament scholar in the Free Church College in Glasgow (1892-1910) and Principal of Aberdeen University (1910-1935). More than one student of the period has linked his name with that of A.B. Davidson and W.R. Smith, succeeding them as one of Scotland's leading Old Testament scholars in the late nineteenth and early twentieth centuries.     

Dating the Ramat Saharonim Late Neolithic desert cult site

The Ramat Saharonim site, located in the central Negev desert, Israel, consists of four shrines in a shallow valley and 30 tumuli, aligned on two cuesta cliffs on the valley's sides. Previous assessments based on site surveys suggested a general chronological span from Late Neolithic period (ca. 5000–5500 BC) through the Early Bronze Age (third millennium BC). Excavations in one shrine and three tumuli revealed a well-constructed double wall at the shrine and seven primary adult burials in the three tumuli. Quartz from sediment samples post-dating the construction of the burials and shrine was dated by optically stimulated luminescence (OSL) using the single aliquot regenerative dose (SAR) protocol, and charcoal and leather samples were dated by ¹⁴C. The OSL results for a burial in one tumulus are 7500 ± 700 to 6000 ± 600 years. In a second tumulus, OSL ages of 2000 ± 200–1800 ± 170 years and a ¹⁴C age on leather of 390–200 BC (2340–2150 cal BP) imply that this burial is Nabatean and that the site was used also in the Hellenistic period. Two ¹⁴C ages on charcoal from the shrine give an age between 5280 and 4710 BC (7230–6660 cal BP). OSL single aliquot ages for sediment from the shrine are highly scattered and far too old (60,000 to 12,000 years). The unlikely old ages are due to insufficient resetting of the OSL signal of some of the quartz grains when sand was blown onto the site. Indeed, single grain measurements for six samples of sediment postdating the shrine show a very large range of grain ages, but with a distinct young population in all samples. Ages calculated from these young populations average 5400 ± 800, in better consistence with the ¹⁴C dates and confirming our supposition that only some of the transported grains were reset at the time of deposition. The combined OSL and ¹⁴C dating shows that the shrines and tumuli are contemporaneous and attributes the complex to the Late Neolithic. This has clear ramifications for our understanding of the period and the rise of desert pastoral societies.     

Law and the historical geography of the Galilee: Israel's litigatory advantages during the special operation of land settlement

This article contributes to a re-evaluation of the role of law in historical geography. It focuses on Israeli officials' application of the complex legal process of ‘settlement of title’ to land in the all-Arab central Galilee during the 1950s and 1960s, which was aimed at transforming Jewish–Arab socio-spatial power relations in the region. Expanding Israeli conceptions of state land and the government's focus on contesting land claims of Arab citizens transformed the process into an overwhelmingly litigatory one, triggering thousands of legal disputes between state agencies and Galilee Arabs. Drawing on Galanter's work on repeat player advantage and Kritzer's work on government litigants, this article characterizes the state as a ‘government compound repeat player’, enjoying advantages that not only won cases in the Haifa District Court but that also had direct impact on the subsequent geographical transformation of the region. On a more general level, this article argues that law has played a greater role in shaping historical geographies than the literature might suggest and encourages additional work on the subject.     

The avifauna of the early Epipalaeolithic site of Ohalo II (19 400 years BP), Israel: species diversity,habitat and seasonality

The early Epipalaeolithic site of Ohalo II offers evidence that, some 19 400 years BP, prehistoric people on the shore of the Sea of Galilee exploited birds in large numbers as a food source and for the decorative value of their feathers and claws. The superb preservation of even the most delicate fauna at this site enabled an extensive analysis of a type rarely possible with avian remains of this antiquity. Certain types of birds were obtained preferentially, although a broad variety of avifauna was taken; preliminary analysis of some 488 identifiable bone fragments indicates that 16 families, 40 genera, and 68 different species are represented in the archaeological assemblage. As might be expected from a lakeshore site, the remains of waterfowl abound. The most diversity within a family occurs among the Anatidae, with ten genera and 22 species; however, the most frequently occurring birds are those of the family Podicipidae, or grebes, which account for approximately one-third of the assemblage. Species common to a variety of other environments are found in significant numbers as well (namely the Accipitridae). Large birds dominate the assemblage and the number of species represented by each family is disproportionate to the numerical frequency of those species at present, with passeriformes relatively poorly represented. The regular migration pattern of birds today broadly indicates that the site was occupied during the months of September–November and February–April. There are, however, a number of species that appear in this region today only from December through to March, which might indicate a longer, semi-permanent encampment. A biseasonal, or perhaps extended winter occupation pattern at Ohalo II seems to support a shift away from the generalized foraging economy of hunter–gatherers and to indicate the onset of planned intensive collecting, thus foreshadowing the initial steps toward sedentism. © 1998 John Wiley & Sons, Ltd.     

Religion and the Enlightenment: A Review Essay

Recent studies of the Enlightenment suggest that its relationto religion is far more complex than a simple process of increasingsecularization. The book by Sheehan shows, by examining translationsof the Bible into English and German in the Enlightenment, howreligion was reshaped, leading eventually to the dogma-freeChristianity proposed by Matthew Arnold. Israel's book arguesthat alongside the relatively cautious mainstream Enlightenmentthere was always a radical Enlightenment, heavily indebted toSpinoza, that was rationalist, atheist, and libertarian, andanticipated the dominant liberal values of the present day.Neither of these important studies, however, considers two areasthat remain under-researched: the popular Enlightenment (‘Volksaufklärung’),that is to say, the diffusion of Enlightenment thought amonguneducated people; and the Catholic Enlightenment which flourishedparticularly in Italy, Austria, and south Germany.     

Making a homeland,constructing a diaspora: The case of Taglit-Birthright Israel

The study of diaspora policies in political science, international relations, and political geography has moved away from conceiving diasporas as bounded entities to conceptualizing diasporas as a process to be made. One body of literature maps different strategies employed to bond diasporas to their country of origin, while another body of literature pays specific attention to diasporic identities and the ways such identities are reproduced and constructed abroad. This article seeks to bring these two literatures together by focusing on homeland tourism as a diasporization strategy, i.e. the construction, reproduction, and transmission of diasporic identity. Through the case of Taglit-Birthright – a free educational trip to Israel offered to young Jewish adults – the article identifies the specific mechanisms and micro-practices used in order to transform Israeli territory into a Jewish homeland, reproduce the narrative of dispersion, and demarcate group boundaries. Incorporating insights from theories of territorialization and based on the program's educational platform and existing ethnographies of Taglit-Birthright, this article unpacks the notion of the homeland and demonstrates how the homeland itself – as an embodied, affective, and symbolic site – is strategically used in order to cultivate diasporic attachments.