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Why were modernist works of art, literature, and music that were neither by nor about Jews nevertheless interpreted as Jewish? In this book, Neil Levi explores how the antisemitic fantasy of a mobile, dangerous, contagious Jewish spirit unfolds in the antimodernist polemics of Richard Wagner, Max Nordau, Wyndham Lewis, and Louis-Ferdinand Celine, reaching its apotheosis in the notorious 1937 Nazi exhibition \"Degenerate Art.\" Levi then turns to James Joyce, Theodor W. Adorno, and Samuel Beckett, offering radical new interpretations of these modernist authors to show how each presents his own poetics as a self-conscious departure from the modern antisemitic imaginary. Levi claims that, just as antisemites once feared their own contamination by a mobile, polluting Jewish spirit, so too much of postwar thought remains governed by the fear that it might be contaminated by the spirit of antisemitism. Thus he argues for the need to confront and work through our own fantasies and projections not only about the figure of the Jew but also about that of the antisemite.

Abstract Jerusalem is a city of extremes, where tourists and pilgrims come to see the sights and pray, but where violence is also a daily affair. In the square kilometer called the Old City, which is part of East Jerusalem and thus considered by the international community as occupied territory, the tensions accumulate as (Jewish) Israeli settlers move into houses in the middle of the Muslim and Christian quarters. In order to secure them, numerous cameras have been installed by the police that show all that happens in the narrow streets of the quarter and private security personnel are stationed on many roofs to watch the area. Furthermore, undercover police officers patrol the streets and at times check IDs of Palestinians. In this article, we focus on policing strategies that Israeli private and public security agents use to control this small and controversial urban space. We argue that the constant presence and movement of police, security personnel, and their surveillance technologies in and through the heart of the Muslim quarter should be analyzed within a colonial context and as a deliberate strategy to control and discipline the local population and to legitimize the larger settler project of the Israeli state. This strategy consists of different performances and thus relationships with policed audiences. First, their (undercover) presence is visible for Palestinians with the effect or intention of intimidating them directly. At the same time they also serve to reassure the Israeli settlers living in the Old City and when in uniform foreign tourists. Both Palestinians and settlers will recognize agents and other security arrangements through experience and internalization of the Israeli security mentality, while tourists see them only when in uniform. However, simultaneously, when undercover, their presence remains largely unseen for this third “audience”; the tourists who are not to be alarmed. By showing their presence to some while remaining invisible to others, security actors and technology “perform” for different audiences, manifesting their power within urban space and legitimizing the Israeli occupation.

In this article, I take the theme of other people's scriptures in a slightly different direction by highlighting a case in which an instance of scriptural engagement is characterized by a notable absence rather than explicit presence. I examine the work of David ben Joshua Maimonides, a medieval Jewish author who engaged with and quoted from Muslim Sufi texts. However, in the process of writing David systematically removed references to the Qurʾān and obscured the identity of his Sufi interlocutors, a process which scholars often describe as \"judaization.\" However, this descriptive use of judaization often functions to obscure the complicated negotiations between an author and his or her sources. In this case, I pose judaization as an analytical problem. I argue that David left his knowing readers clues in the text that hint at the Sufi provenance of many of his ideas. The removal of qurʾānic material and the obfuscation of his Sufi sources were actually part of a clear and deliberate rhetorical strategy meant both to subvert his Sufi texts and to bolster his claims about the relationship between Sufism, biblical Judaism, and the revivification of prophecy among the Jews.

تعتبر مدينة القدس بما تمثله من نواح تاريخية وروحيه وإنسانية موقعا حضارياً متميزا ذا هوية عمرانية فريدة تم اكتسابها عبر العصور التاريخية للمدينة. كانت هذه الهوية العمرانية نتاجا لتفاعلات بنية المدينة بكل من النواحي السلوكية وما تشمله من أنماط النشاطات الإنسانية التي تولدها المدينة عبر التاريخ، والمعاني الروحية والرمزية التي ترتبط بالمكان، فكانت القدس نموذجا فريدا للمدينة التاريخية والروحية والإنسانية. وتتعرض المدينة إلى سلسلة من الإجراءات والممارسات الهدامة، مما أفقد المدينة طابعها التاريخي المتميز، الروحي والإنساني، وأعطاها صبغة غريبة تعكس مفاهيم القمع والتسلط، افرزت نوعاً من التدهور للتراث العمراني. ويبرز البحث أهمية الموروث المعماري كحصن ثقافي دفاعي من جهة، وكوسيلة لترسيخ بنية ذاكرة المكان وتطاير الهوية من جهة ثانية، ويتناول البحث بالدراسة والتحليل عدداً من النماذج المعمارية والعمرانية التي تعبر عن الإجراءات الرامية إلى إعادة صياغة التراث المعماري العربي وتفريغه من رموزه الحضارية واستبدالها برموز غربية، وينتهي البحث بمجموعة من التوصيات لصياغة استراتيجية لمواجهة خطر سياسات تشويه وشطب الذاكرة المعمارية للقدس.

In the mid-1950s, the overwhelmingly Arab central Galilee became the first regional focus of Israeli land-claiming in the context of state efforts to Judaize the region. This article examines the land-related judicial doctrines adopted by the Israeli Supreme Court through the early 1960s that facilitated this endeavor. While previous academic work on the evolution of these doctrines depicts a \"horizontal\" process proceeding from one SC precedent to another, this article employs a \"vertical\" approach that focuses on the role of litigant argument and lower-court rulings. The main finding is that in these disputes, SC justices did not merely rule in favor of the state, but consistently adopted the legal arguments advanced by the state, transforming them into SC doctrine and the law of the land.

الإستعمار | القضية الفلسطينية | النزاع العربي الإسرائيلي | التهويد | القدس | المناطق العربية المحتلة.