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שונה לאחרונה ב- 05/02/2018 11:41 על-ידי BGU-USERS\oret
  • פרופ' רות ג'ינאו

ספרים

 

1.      R. Ginio, The French Army and Its African Soldiers: The Years of Decolonization. (Lincoln: Nebraska University Press, 2017).

הספר עוסק בתפקיד המרכזי שמילא הצבא הצרפתי בתהליך הדה-קולוניזציה במערב אפריקה הצרפתית למרות שתהליך זה היה בלתי אלים בעיקרו ולא חייב מעורבות צבאית כפי שהיה באזורים אחרים של האימפריה הצרפתית. תפקידו של הצבא נבחן דרך הפריזמה של שירותם של חיילים ממרב אפריקה הצרפתי בשורותיו ויחסו של פיקוד הצבא אליהם.

 

2.      R. Ginio, Noa Levi, and Lynn Schler (eds.) The Fields in Africa: 

Experiences of Research and the Construction of Knowledge. Haifa:      

Pardes, 2016. [In Hebrew]

הספר מציג את הדילמות המרכזיות שבעריכת עבודת שדה באפריקה על ידי חוקרים ישראלים. הפרקים השונים מציגים את האופן שבו בוצעה עבודת השדה בתחומים שונים הקשורים ליבשת אפריקה ובהתמודדות של החוקרים והחוקרות עם הקשיים שמציבה עבודת שדה בהקשר של יחסי כוח בלתי שווים ותפיסות שונות לגבי שאלות מרכזיות הקשורות לעבודת שדה.

 

  • פרופ' הלי זמורה

פרקים בספרים

  1. H. Zmora, “Schmalkaldic War", in War and Religion: Enyclopedia of Faith and Conflict, ed. Jeffrey Shaw and Timothy Demy, 3 vols. (Santa Barbara, CA: ABC-Clio, 2017), iii, 714-716.

 

 

  • פרופ' יצחק חן

מאמרים בכתבי עת

  1. Y. Hen, 'Liturgy and the propagation of faith in the early medieval West', Quaestoned Medii Aevi Novae 21 (2016), pp. 191-205.

     

פרקים בספרים

  1. Y. Hen, 'Priests and books in the Merovingian period', in Early Medieval Priests, ed. Stefan Patzold and Karin van Rijn (Berlin and New York, 2016), pp. 162-176.

     
  2. Y. Hen, 'The Liturgy of the Irish on the Continent', in The Irish in Medieval Europe: Identity, Culture and Religion, ed. R. Flechner and S. Meder (London, 2016), pp. 146-157.

     
  3. Y. Hen, 'The Liturgy of the Prague Sacramentary', in The Prague Sacramentary, Stuart Airlie, Max Diesenberger, Rob Meens and Els Rose eds., (Turnhout, 2016), pp. 79-94.

     
  4. Y. Hen, 'The Frankish Church in the sixth century', in A Companion to Gregory of Tours, ed. A.C. Murray (Leiden, 2016), pp. 232-255.

     
  5. Y. Hen, 'Alcuin, Seneca, and the Brahmins of India', in Religious Franks: Religion and Power in the Frankish Kingdoms: Studies in Honour of Mayke de Jong, ed. Rob Meens et al. (Manchester, 2016), pp. 148-161.

     

 

  • דר' אורי שחר

    פרקים בספרים

1.      U. Schachar, “Violent Hermeneutics of Sacred Space in Jewish and Christian First Crusade Literature," The Uses of the Bible in Crusader Sources, eds. Elizabeth Lapina and Nicholas Morton (Brill, 2017), 42-62

The First Crusade brought about a shift in how authors came to invest their landscapes with spiritual meanings and to conceptualize the sanctity of their space. Both the conquest of Jerusalem in 1099 and the massacres of Jewish communities along the Rhine Valley three years previously left a permanent impression on European communities. But the separate attempts in Hebrew and Latin to commemorate the events and to endow them with meaning were not only mutually antagonistic, but in fact entertained a thoroughly polemical tone. This essay seeks to underscore that what authors on both sides scrutinized is not only the actual events nor even their theological or symbolic weight. Both Jewish and Christian authors, rather, sought to justify the active use of force by staging a polemical extrapolation of the very hermeneutical principles that read meaning into the sanctity of land. While in so doing authors drew upon separate, often mutually excluding, exegetical traditions, both communities emerged entangled in an interdependent set of accusations about the inability of the other to interpret the significance of the landscape in rendering its own defence theologically intelligible.

 

2.      U. Shachar, “Hebrew Crusade Literature in its Latin and Arabic Context," in: The Cambridge Companion to the Literature of the Crusades, ed. Anthony Bale

While the attacks on communities in the Rhineland during the First Crusade may have not resulted in the immediate deterioration of Jewish-Christian relations across Europe, the literary response to the massacres was indeed unprecedented and far-reaching. We might indeed contend that 1096 marks a turning point in the literary history of European Judaism. The literary interpretation of the events, their theological logic as well as their refutation, brought forth a literary space that was defining for subsequent generations. Indeed, the hermeneutical enterprise which the prose and verse accounts of the events instigated involved a profound rewriting of the topography in which the attacks took place, such that they were thought to bear sacrificial and theodicean meanings. This interpretive process, spanning the twelfth century on both sides of the Mediterranean and conducted in Hebrew, Latin, and Arabic, was deeply polemical and involved mutual attempts to thematize the spatial deployment of religious violence. As a result, the literary responses to the crusading enterprise that were formulated over the course of the twelfth and thirteenth centuries effected profound changes in how Jews came to draw on their proof-texts to generate communal and spiritual significations.