Suchergebnisse

This title is published in Open Access with the support of the University of Helsinki. ; This volume is a critical study of recent archaeology in the Western Wall Plaza area, Jerusalem. Considered one of the holiest places on Earth for Jews and Muslims, it is also a place of controversy, where the State marks 'our' remains for preservation and adoration and 'theirs' for silencing. Based on thousands of documents from the Israel Antiquities Authority and other sources, such as protocols of planning committees, readers can explore for the first time this archaeological 'heart of darkness' in East Jerusalem. The book follows a series of unique discoveries, reviewing the approval and execution of development plans and excavations, and the use of the areas once excavation has finished. Who decides what and how to excavate, what to preserve – or 'remove'? Who pays for the archaeology, for what aims? The professional, scientific archaeology of the past happens now: it modifies the present and is modified by it. This book 'excavates' the archaeology of East Jerusalem to reveal its social and political contexts, power structures and ethics. Readers interested in the history, archaeology and politics of the Israeli-Palestinian conflict will find this book useful, as well as scholars and students of the history and ethics of Archaeology, Jerusalem, conservation, nationalism, and heritage.

This volume is a critical study of recent archaeology in the Western Wall Plaza area, Jerusalem. Considered one of the holiest places on Earth for Jews and Muslims, it is also a place of controversy, where the State marks 'our' remains for preservation and adoration and 'theirs' for silencing. Based on thousands of documents from the Israel Antiquities Authority and other sources, such as protocols of planning committees, readers can explore for the first time this archaeological 'heart of darkness' in East Jerusalem. The book follows a series of unique discoveries, reviewing the approval and execution of development plans and excavations, and the use of the sites once excavation has finished. Who decides what and how to excavate, what to preserve – or 'remove'? Who pays for the archaeology, for what aims? The professional, scientific archaeology of the past happens now: it modifies the present and is modified by it. This book 'excavates' the archaeology of East Jerusalem to reveal its social and political contexts, power structures and ethics. Readers interested in the history, archaeology and politics of the Israeli– Palestinian conflict will find this book useful, as well as scholars and students of the history and ethics of archaeology, Jerusalem, conservation, nationalism and heritage. ; Peer reviewed

This volume is a critical study of recent archaeology in the Western Wall Plaza area, Jerusalem. Considered one of the holiest places on Earth for Jews and Muslims, it is also a place of controversy, where the State marks 'our' remains for preservation and adoration and 'theirs' for silencing.Based on thousands of documents from the Israel Antiquities Authority and other sources, such as protocols of planning committees, readers can explore for the first time this archaeological 'heart of darkness' in East Jerusalem. The book follows a series of unique discoveries, reviewing the approval and execution of development plans and excavations, and the use of the areas once excavation has finished. Who decides what and how to excavate, what to preserve – or 'remove'? Who pays for the archaeology, for what aims? The professional, scientific archaeology of the past happens now: it modifies the present and is modified by it. This book 'excavates' the archaeology of East Jerusalem to reveal its social and political contexts, power structures and ethics. Readers interested in the history, archaeology and politics of the Israeli-Palestinian conflict will find this book useful, as well as scholars and students of the history and ethics of Archaeology, Jerusalem, conservation, nationalism, and heritage.

This project compares two Separation Barriers and their urban landscape, in two very different cultural contexts: in the cities of Jerusalem and Berlin. The focus is on how different mapmakers cartographically represent both physical divisions - such as walls and barriers, as well as imaginary divides - such as geopolitical or socio-ethnic divisions in divided cities. Jerusalem and Berlin are particularly powerful symbols of political partition as the Berlin Wall split the city of Berlin for over 26 years and Jerusalem remains a divided city to this day. In particular this paper addresses such questions as: how do map-makers across the divides use representational strategies of inclusion or exclusion, mapping and naming to either unify or split divided cities and claim or expunge urban spaces? How do they cartographically represent, visualize or erase geopolitical walls and barriers? Also how has the rise of political tourism affected the visibility of geopolitical walls and barriers in maps and on the ground? By addressing these questions, this paper traces the changing politics of the visibility or relative invisibility of walls and the cityscapes they divide at any given time and place.

Dieses Buch befasst sich mit Israels Sperrmauer zum West-Jordanland und dem Friedensprozess im Nahen Osten.

Jerusalem represents a rather exceptional urban case study because of its unique position as the global center of the three largest monotheistic religions since biblical times. Jerusalem is both a symbolic and tangible focal point in the Israeli Palestinian conflict and competing religious and political narratives have affected the city's development. In this brief text we attempt to capture some of the main themes in Jerusalem's planning history over the past century, navigating through the city towards its contemporary urban reality.

On the eve of the Mayoral Elections in the West Midlands, and elections across England, Wales and Scotland, the idea of a basic income is shooting up the political agenda. But is basic income going to be a vote winner, particularly in the so-called 'Red Wall' areas of the country which were so crucial in deciding the last General Election.

This paper is part of the "Building Visions for the Future of Jerusalem: A Bottom-Up Approach" project, which engages Israeli and Palestinian residents of East and West Jerusalem and aims to dignify diverse voices, enhance knowledge of the complexity of Jerusalem, and contribute toward constructive public and civil society engagement regarding the future of the city. The paper focuses on infrastructure and is based on discussions and photo-voice that took place among three groups—Palestinian, Israeli, and mixed—of Jerusalemite activists and urban planners in the Abu Tor/A-Thuri neighborhood ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie grant agreement No 792762

Pentecost, a play by Stewart Parker (1941-1989), even if written in 1987, stages five characters imprisoned in a house because of the Loyalist Workers Council's strike which brought down the Executive of the power-sharing government in Northern Ireland in 1974. Parker, though reared in a Protestant working-class family, gives a critical insight into this event which he qualified to be the worst Northern Ireland ever experienced. His play is set in Belfast, more precisely in Ballyhackamorre, a Protestant area in the east of the city. The notion of space is indeed essential in this part of the globe where the two communities, i.e. Protestant and Catholic, have felt dispossessed for centuries and have since tried to define their territories through flags, colours and murals

Als reale und symbolische Grenze zwischen Ost und West im Kalten Krieg hat die Berliner Mauer internationale Aufmerksamkeit auf sich gezogen. Sie ist historisch gut erforscht, und seit 2011 gibt es eine mehrfach prämierte Mauer-App, die Informationen über Bau und Verlauf der Mauer, über Fluchtversuche und das Grenzregime der DDR bietet. Die Jerusalemer Mauer – in weiten Teilen eher ein Stacheldrahtzaun –, erscheint dagegen als Marginalie: Sie markierte keine global bedeutsame Blockgrenze im Kalten Krieg, sondern »nur« die Grenze zwischen dem neuen jüdischen Staat und seinen arabischen Nachbarn. Ihre Lebensdauer war mit 19 Jahren auch kürzer als diejenige ihres Berliner Pendants. Seit die israelische Regierung 2002 mit dem Bau einer Mauer zwischen Jerusalem und dem palästinensisch verwalteten Westjordanland begann, ist diese erste Mauer weitgehend in Vergessenheit geraten.

This photograph looks toward the New City district of Jerusalem. In contrast to the historical and religiously significant architecture of the old city, the New City's skyline is ripe with modernist architecture and skyscrapers in the international style. New City Jerusalem is also the location of the Israeli parliament and many educational institutions. ; https://digitalcommons.ric.edu/smolski_images/1718/thumbnail.jpg

On January 25, 2011, Egyptian youth protestors took to the squares and streets in all the major cities of Egypt, asking for "bread, freedom, and social justice." A few days after, when marches across Egypt ballooned, the protesting youth felt empowered to topple the oppressive Mubarak regime that had lasted for close to 30 years. In a collective effort, they gushed into Tahrir Square in downtown Cairo, and the streets in its vicinity, to ensure that their needs were known and to demand that they be met. The subsequent series of events included the first fair election in the modern history of Egypt, followed by the military coup. Throughout these events, street art and social media became the main two mediums of public expression and news sharing. The walls of the streets surrounding Tahrir Square were very dynamic, changing with every new incident to communicate the tragedies that the state media refused to circulate. One of the walls, a wall on the street leading to Muhammed Mahmoud Street, was particularly interactive. This poem addresses the resistance of the inspired youth protestors against the government before and after the military coup.

Radierung und Kupferstich, Blatt beschnitten, mit schwarzem Rahmen umgeben und mit Textfeld versehen. Dargestellt ist der Schriftsteller und Politiker Edmund Waller (1606-1687).

Am 18. November 1963 schrieb Carl Schmitt aus Plettenberg an seinen Schüler und Kolle­gen, den Staatsrechtslehrer Ernst Forsthoff, nach Heidelberg, über Eichmann in Jerusalem.

Am 18. November 1963 schrieb Carl Schmitt aus Plettenberg an seinen Schüler und Kolle­gen, den Staatsrechtslehrer Ernst Forsthoff, nach Heidelberg, über Eichmann in Jerusalem.