Internationalization Of Jerusalem Research Articles

IVL Impressions and Their Implications for the Production of Ceramic Building Materials in Aelia Capitolina

This article presents a group of ceramic building materials (bricks and pipes) from the city of Aelia Capitolina. This group bears rare impressions consisting of three Latin letters: IVL. The IVL group is studied typologically and petrographically, suggesting that a private workshop operated in Aelia Capitolina no later than the 3rd century CE. Petrographically, the IVL group is different from the well-known ceramic building materials bearing impressions of the Xth Roman legion Fretensis, manufactured in the kilnworks near the Jerusalem International Convention Center (Binyanei HaʾUma). This suggests that the IVL group was not produced in the legionary workshop. The current study is an additional facet contributing to the discussion on the various modes of production of ceramic building materials in Jerusalem during the Late Roman period. Further examined is the relation between military, municipal and private ceramic production, possibly as a mirror of the municipal development and processes that Jerusalem underwent during the period under discussion, and the role of the City of David within these processes.

“Knight of Internationalization”: U.N. delegate Charles Malik of Lebanon and U.N. General Assembly Resolution 303 calling for the internationalization of Jerusalem

ABSTRACT On 9 December 1949, the United Nations General Assembly adopted Resolution 303 calling for the full internationalization of Jerusalem although many had grave doubts about the viability of the plan and a more practical alternative focusing on the holy places was then sitting on the table. This article sheds light on the diplomacy of Charles Malik, Lebanon’s U.N. representative, whose tireless efforts were responsible in large measure for the adoption of this resolution.

Editorial: The Birth of Israel and Palestine - The Ifs of History, Then and Now; Junior Faculty Forum for International Law; The Last Page and Roaming Charges; Eric Stein RIP; In this Issue

Given the promised September UN move by the Palestinian Authority it is of interest to recall some of the circumstances surrounding the birth of Israel. There are some interesting historical parallels and some differences. In public opinion and Hollywood movies, Israel was born with a UN midwife: UNGA Resolution 181, the famous Partition Resolution of 29 November 1947 ( http://www.youtube.com/watch?v=ZpNpueivtWQ ). The Resolution called for, inter alia, the creation of two states, the internationalization of Jerusalem and � wait for it � an economic Union within the whole territory! �De Facto Solidarity� was not, apparently, invented with the Schuman Declaration. Arab states spoke forcefully against the Resolution and, obviously, voted against it en bloc. Not only did they not recognize Israel in the sense of declining diplomatic relations � they argued the very illegitimacy of Israel as a state. In furtherance of this position, in the lawfare (only the term is new, not the praxis) that immediately erupted, Arab scholars spent much ink on dismissing any legal significance to that Resolution � essentially arguing the general non-binding nature of General Assembly resolutions. (You don�t see that argument about UNGA Resolution 181 being made too often today by the Arab protagonists in the ongoing lawfare.) Many Israeli scholars readily conceded the point. Indeed, they argued, it was not within the power of the General Assembly as such legally to sanction the creation of a new state, though, of course, the Resolution was politically very important. Israel came into being, it was argued, when it declared independence on 15 May 1948 upon termination of the British Mandate over Palestine. The birth of the new state under international law was the result, it was claimed, of the widespread and representative recognition of it by the states of the world community.

Cross on the Star of David: The Christian World in Israel's Foreign Policy 1948–1967 (review)

Reviewed by: Cross on the Star of David: The Christian World in Israel's Foreign Policy 1948–1967 Robert O. Freedman Cross on the Star of David: The Christian World in Israel's Foreign Policy 1948–1967, by Uri Bialer. Bloomington: Indiana University Press, 2005. 240 pp. $39.95. In recent years religion has played an increasingly important role in Middle Eastern foreign policy. On the one hand, since the Islamic Revolution in Iran in 1979, a radical interpretation of Islam has been a motivating factor in Iran's foreign policy, leading the Islamist regime to take a bitterly anti-Israeli stance. On the other hand, Evangelical Christianity has been a significant factor behind the Bush Administration's pro-Israeli policy from 2001 to 2007. While both Iran's Islamists and America's Evangelical Christians became politically influential after the 1967 Arab-Israeli war, religious issues were also important in Israeli foreign policy well before that conflict, as Uri Bialer demonstrates in this very well researched and very well written book. Indeed, Bialer highlights a neglected topic in Israeli foreign policy as he outlines the often troubled relations between Israel and the Catholic, Protestant, and Orthodox Churches on such topics as the possible internationalization of Jerusalem, the future of Church property, and Christian missionary work in Israel. In considering these issues, Bialer shows the dilemmas facing Israeli decisionmakers as they weighed different options in dealing with the Catholic, Protestant, and Orthodox Churches and their backers in Europe, the Soviet Union, and the United States. In the early years of the State of Israel, the main problem was the Catholic Church and its Pope. Israeli policymakers were deeply suspicious of the Catholic Church, often seeing its refusal to recognize Israel's right to exist as reflecting nearly 2,000 years of, if not downright religious bigotry, then at least the fear that the rebirth of Israel would raise major questions about Catholic doctrine which, before 1965, saw the destruction of the Second Temple in [End Page 168] 70 CE by the Romans as proof that God's grace had shifted from the Jews to the Christians. Indeed, as Bialer points out (p. 4), L'Osservatore Romano, the Vatican newspaper, published a Vatican statement that asserted, "Modern Zionism is not the true heir of Biblical Israel . . . therefore, the Holy Land and its sacred sites belong to Christianity which is the true Israel." At first, however, recognition was not the central issue between Israel and the Vatican but rather the internationalization of Jerusalem, which the Vatican was energetically advocating. Bialer describes in detail how Israeli policymakers, having been caught by surprise by the Vatican's success in pushing through the United Nations in December 1949 a declaration for the internationalization of Jerusalem, worked, in tacit cooperation with Jordan, which then occupied East Jerusalem, to thwart the Vatican-led declaration. In this Israel was ultimately successful, as the issue of the internationalization of Jerusalem became a dead letter—at least as far as the UN was concerned. Israel also had problems with the Greek and Russian Orthodox Churches. In the Russian case, while the Soviet Union had recognized Israel and provided it with diplomatic support and military assistance (via Czechoslovakia) during Israel's war of Independence, there was the vexing problem of Russian Orthodox ecclesiastical property in Israel. Complicating the issue, as Bialer notes, were the various claimants to that property, which included the Soviet government, the Russian Ecclesiastical mission, and the Palestine Orthodox Society. Initially, Israel favored Soviet claimants, but after relations between Israel and the USSR chilled when Moscow switched its backing to the Arabs, negotiations slowed, and a partial agreement was not reached until May 1964. One of the most interesting aspects of Bialer's book is his discussion of how the Israeli government handled missionary activity. While on the one hand Christians feel the duty to propagate their faith, on the other hand, for centuries Jews have been on the receiving end of forced conversions. With the establishment of the State of Israel, its Jewish leadership had to balance its abhorrence of Christian missionary activity with the desire not to alienate the countries from which the missionaries came, a dilemma...

Book Reviews of â–œThe Language of Journalism, Volume 1: Newspaper Culture, 2000â–, â–œMacmillan: A Publishing Traditionâ–, â–œPursuit: The Uncensored Memoirs of John Calderâ–, â–œThe Writerâ–™s Handbook 2002â–, â–œThe Child That Books Builtâ–, â–œAbout Books: Five Talks From The Jerusalem International Book Fairâ–, and â–œAssumptions Versus Reality: User Behaviour In Sourcing Scholarly Informationâ–

Book Reviews of â–œThe Language of Journalism, Volume 1: Newspaper Culture, 2000â–, â–œMacmillan: A Publishing Traditionâ–, â–œPursuit: The Uncensored Memoirs of John Calderâ–, â–œThe Writerâ–™s Handbook 2002â–, â–œThe Child That Books Builtâ–, â–œAbout Books: Five Talks From The Jerusalem International Book Fairâ–, and â–œAssumptions Versus Reality: User Behaviour In Sourcing Scholarly Informationâ–

Book Reviews of The Renaissance Computer: Technology in the First Age of Print, Book Marketing and Promotion: A Handbook of Good Practice, Libraries in the ancient world, The Memory of Mankind: The Story of Libraries since the Dawn of History, Jerusalem: City of the Book: 40 Years of the Jerusalem International BookFair

Book Reviews of The Renaissance Computer: Technology in the First Age of Print, Book Marketing and Promotion: A Handbook of Good Practice, Libraries in the ancient world, The Memory of Mankind: The Story of Libraries since the Dawn of History, Jerusalem: City of the Book: 40 Years of the Jerusalem International BookFair

<p>Tailoring Assessment of Technological Literacy Learning</p>

This is based on a presentation to the Second Jerusalem International Science & Technology Education Conference in Israel, January 8-11, 1996.

<p>Simulating Technology Processes to Foster Learning</p>

This is based on a presentation to the second Jerusalem International Science and Technology Conference in Israel, January 1996.

Upgrading Technology Towards the Status of a High School Matriculation Subject: A Case Study

Introduction Technological education in high schools is undergoing reform in relation to its status, goals and teaching/learning strategies. This trend is an important part of the worldwide general reform process aiming to make school education more meaningful, intellectual and creative. Real world problems, interdisciplinary approaches, project oriented learning, team cooperation and authentic assessment have become the highlights of recent curriculum innovations. Curriculum design in technology, to a greater extent than in many other disciplines, calls for a variety of social, economic, historic-cultural and psychological considerations in addition to pedagogical factors (Waks, 1995). Diverse situations in different countries have led to the development of various models of technology education. A comparative study of approaches to teaching technology in England, France and the United States (Gradwell, 1996) indicates that differences originate in the history of the nations. Lewis (1996) compared technology education systems in the U. S. and U. K. and pointed out that there is great value in discussion and comparison of the different educational approaches among nations. He called for a cross-national comparison of case studies of specific technology programs “that can aid in constructing a grammar for communicating about the subject across cultures.” Technology education programs in Israel are of interest to technology educators, particularly since the Jerusalem International Science and Technology Education Conference (JISTEC ’96). This article was prepared in response to a call for papers from the editor of JTE and presents one of the case studies mentioned at the conference.

<p>Science and Technology Education Imperatives for the World’s “Have Nots”</p>

This is based on a presentation to the Second Jerusalem International Science & Technology Education Conference in Israel, January 8-11, 1996.

Report of the First Jerusalem International Congress on Retinal and Vitreous Diseases, Jerusalem, Israel, June 30-July 4, 1996

Report of the First Jerusalem International Congress on Retinal and Vitreous Diseases, Jerusalem, Israel, June 30-July 4, 1996

XXIst Congress of the World Small Animal Veterinary Association—WSAVA 1996 Jerusalem International Congress Center October 20–23, 1996

Journal of Veterinary Internal MedicineVolume 9, Issue 3 p. 168-168 Open Access XXIst Congress of the World Small Animal Veterinary Association—WSAVA 1996 Jerusalem International Congress Center October 20–23, 1996 First published: May 1995 https://doi.org/10.1111/j.1939-1676.1995.tb01066.xCitations: 1AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article.Citing Literature Volume9, Issue3May 1995Pages 168-168 RelatedInformation

Israeli policy on Jerusalem at the United Nations, 1948

The 1947 proposal for the internationalization of Jerusalem, as an essential part of the General Assembly's partition plan, was accepted by the Jewish Agency (the representative body of the Jewish community of Palestine) only with extreme reluctance.' Jerusalem had had a Jewish majority since 1860, and in 1947 its Jewish population numbered 100,000, as against a combined Muslim-Christian population of 65,000. Fully onesixth of the population of the proposed Jewish state of 600,000 would thus reside in Jerusalem.2 Detachment of Jerusalem would diminish severely the Jewish demographic component of the Jewish state. No less critical was the significance of Jerusalem as a symbol of the revival of Jewish sovereignty. Jerusalem had served as the heart and capital of ancient Judea, and the restoration of Jewish statehood without Jerusalem would deprive the new Jewish state of a focal link with its national past. Failure to include Jerusalem would place in question the very meaning of the national future of the state. Little wonder then that representatives of the Jewish Agency in their appearances before UNSCOP (United Nations Special Committee on Palestine) and the various committees of the General Assembly argued vigorously for the retention of Jewish Jerusalem in the proposed Jewish state. If they acquiesced in the scheme for the territorial internationalization of Jerusalem, they did so only because they felt this was an 'inescapable condition for the immediate reestablishment of the Jewish State'.3 In the words of Ben-Gurion, 'it was the price to be paid for statehood'.4 The religious-political considerations which dictated this concession were explained by Moshe Sharett, head of the Political Department of the Jewish Agency:

Britain and the Internationalization of Jerusalem

Britain and the Internationalization of Jerusalem

Britain and the Internationalization of Jerusalem

Britain and the Internationalization of Jerusalem

The Holy See and the postwar Palestine issue: the internationalization of Jerusalem and the protection of the Holy Places

The fate of Jerusalem and the other Holy Places in Palestine, so strongly linked with the origins of Christianity, has always commanded the Holy See's interest and has led it on a number of occasions to undertake political initiatives designed to guarantee a Catholic presence in the Holy Land. As early as 1922, Cardinal Gasparri, the Vatican Secretary of State, had publicly expressed the fear that the terms of the British mandate on Palestine, which at the time was being approved by the League of Nations, might give the Jewish population a privileged position and might compromise the rights of the Catholic Church regarding the protection of the Holy Places. These fears gradually faded away in the following years; but the problem of the fate of the Holy Land was reawoken by the Second World War, antisemitic persecution throughout Europe, increasingly urgent requests to allow Jews to emigrate en masse to Palestine and, finally, by the British government's decision to relinquish its mandate. In an uncertain and changeable political climate, the Holy See decided that the best solution to protect the Catholic Church's rights in Palestine would be the internationalization of Jerusalem, and to this end arranged many political and diplomatic initiatives and mobilized the Catholic hierarchy and faithful throughout the world in support of such a move. The essential features of this attempt are well known, but no exhaustive study of it has ever been made. Using documents from US and British archives recently made available to scholars, this article sets out to clarify those aspects of Vatican policy which could be guessed at but not proved from a reading of Pius XII's encyclicals and the articles in the Osservatore Romano. The attitude taken by the Vatican on the Palestine issue at the end of the Second World War was unequivocally and succinctly stated in the summer of 1949 by John Victor Perowne, the British plenipotentiary minister at the Holy See:

The Vatican, Latin America, and Jerusalem

Viewed from its widest angle, the dormant but still unsettled question of the internationalization of Jerusalem is, in reality, a struggle between the Holy See and the Jewish state. Thus one protagonist will inform the United Nations that “the Catholic body throughout the world…will not be contented with a mere internationalization of the Holy Places in Jerusalem” and the other will proclaim to the Israeli Parliament that “for the state of Israel there is, has been and always will be one capital only, Jerusalem, the Eternal”. Since 1947 the Vatican has directed a campaign designed to make unmistakably clear to Israel and the UN that nothing less than the complete territorial internationalization of Jerusalem would be satisfactory; with equal steadfastness has Israel maintained her claim to sovereignty over the entire New City of Jerusalem.

Arab League

The Political Committee of the Arab League met in Alexandria on August 14, 1950 to prepare a common program for the meeting of the United Nations General Assembly. It was also reported in the press, however, that one of the main subjects for discussion was the wide divergence of opinion among the Arab states, concerning United Nations intervention in Korea, the Palestine problem, the nomination of an Arab state to the United Nations Security Council, to which Lebanon and Turkey had announced themselves candidates, and the proposals of the United Nations Conciliation Commission for the solution of the Palestine problem. Press reports further indicated that Egypt had agreed that the question of Jordan's status in the League, after the annexation of east Palestine, would not come up again until the October meeting of the Council of the League. The League was reported as anxious to obtain United Nations recognition as a regional organization with official standing, similar to that of the Organization of American States. As a preliminary to such recognition it was believed necessary to obtain the signatures of all the League members to the collective security pact which had been adopted by the Council at its last meeting. On August 17, 1950 the Political Committee decided to direct its members to inform the United Nations that the demands concerning Arab refugees in Palestine would be pressed in the General Assembly, and would insist on concrete implementation of the United Nations resolutions calling for the return of Arab refugees to their original homes and the internationalization of Jerusalem.

Arab League

The Council of the Arab League met at Cairo from October 17 to 30, 1949, to consider the following agenda items: 1) Palestinian Arab refugees, 2) internationalization of Jerusalem, 3) coordination of Arab states' policy at the United Nations, 4) the possibility of unifying Arab passports, 5) a budget for 1950, and 6) such policy questions as might be raised during the course of the meeting. The policy question receiving most discussion was an Egyptian proposal for an Arab League collective security pact. Such a pact was agreed to in principle and a committee of legal and military experts was assigned the drafting of the details of the pact for consideration by the Council or its political committee.

2. Resolution by the General Assembly on the Internationalization of Jerusalem, December 9, 1949.

The General Assembly,Having regard to its resolutions 181 (II) of 29 November 1947 and 194 (III) of 11 December 1948,Having studied the reports of the United Nations Conciliation Commission for Palestine set up under the latter resolution,I. DecidesIn relation to Jerusalem,Believing that the principles underlying its previous resolutions concerning this matter, and in particular its resolution of 29 November 1947, represent a just and equitable settlement of the question,