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This is the first English-language book ever to apply psychoanalytic knowledge to the understanding of the most intractable international struggle in our world today—the Arab-Israeli conflict. Two ethnic groups fight over a single territory that both consider to be theirs by historical right—essentially a rational matter. But close historical examination shows that the two parties to this tragic conflict have missed innumerable opportunities for a rational partition of the territory between them and for a permanent state of peace and prosperity rather than perennial bloodshed and misery. Falk suggests that a way to understand and explain such irrational matters is to examine the unconscious aspects of the conflict. He examines large-group psychology, nationalism, group narcissism, psychogeography, the Arab and Israeli minds, and suicidal terrorism, and he offers psychobiographical studies of Ariel Sharon and Yasser Arafat, two key players in this tragic conflict today.
THROUGHOUT HISTORY AND ACROSS CULTURES, the most common form of violence is that between family members and neighbors or kindred communities—in civil wars writ large and small. From assault to genocide, from assassination to massacre, violence usually emerges from inside the fold. You have more to fear from a spouse, an ex-spouse, or a coworker than you do from someone you don’t know. In this brilliant polemic, Russell Jacoby argues that violence erupts most often, and most savagely, between those of us most closely related. An Indian nationalist assassinated Mohandas Gandhi, “the father” of India. An Egyptian Muslim assassinated Anwar Sadat, the president of Egypt and a recipient of the Nobel Peace Prize. An Israeli Jew assassinated Yitzhak Rabin, the Israeli prime minister and similarly a recipient of the Nobel Peace Prize. Genocide most often involves kindred groups. The German Christians of the 1930s were so closely intertwined with German Jews that a yellow star was required to tell the groups apart. Serbs and Muslims in Bosnia, like the Hutu and Tutsi in Rwanda, are often indistinguishable even to one another. This idea contradicts both common sense and the collective wisdom of teachers and preachers, who declaim that we fear—and sometimes should fear—the “other,” the dangerous stranger. Citizens and scholars alike believe that enemies lurk in the street and beyond, where we confront a “clash of civilizations” with foreigners who challenge our way of life. Jacoby offers a more unsettling truth: it is not so much the unknown that threatens us, but the known. We attack our brothers—our kin, our acquaintances, our neighbors—with far greater regularity and venom than we attack outsiders. Weaving together the biblical story of Cain and Abel, Freud’s “narcissism of minor differences,” insights on anti-Semitism and misogyny, as well as fresh analysesof “civil” bloodbaths from the St. Bartholomew’s Day Massacre in the sixteenth century to genocide and terrorism in our own time, Jacoby turns history inside out to offer a provocative new understanding of violentconfrontation over the centuries. “In thinking about the bad, we reach for the good,” he says in his Introduction. This passionate, counterintuitive account affords us an unprecedented insight into the roots of violence.
An Israeli-American psychologist examines his native nation's state of mind and its disproportional impact on the Middle East and the global community.
A critical examination of political Zionism, a topic often considered taboo in the West, is long overdue. Moreover, the discussion of Christian Zionism is usually confined to Evangelical and fundamentalist settings. The present volume will break the silence currently reigning in many religious, political, and academic circles and, in so doing, will provoke and inspire a new, challenging conversation on theological and ethical issues arising from various aspects of Zionism--a conversation that is vital to the quest for a just peace in Israel and Palestine. The eight authors offer a rich diversity of religious faith, academic research, and practical experience, as they represent all three Abrahamic faiths and five different Christian traditions. Among the many themes that run through Zionism and the Quest for Justice in the Holy Land is the contrast between exclusivist narratives, both biblical and political, and the more inclusive narratives of the prophetic Scriptures, which provide the theological foundation and the moral imperative for human liberation. Readers will be drawn into a compelling, readable, and stimulating series of essays that tackle many of the complex issues that still confound clergy, politicians, diplomats, and academic experts.
Over forty years have passed since the 1965 Second Vatican Council's groundbreaking declaration Nostra Aetate, which promoted an ongoing and necessary relationship between the Catholic Church and the Jewish people. Gathering together the fruits of this interreligious dialogue, Richard C. Lux reflects on future possibilities and new directions for this relationship by considering the religious significance of the Holy Land. This presentation includes an historical overview that traces important developments, a paradigmatic shift in understanding to resolve the two-covenant versus one-covenant model of the Jewish-Christian relationship, the significance of the Holy Land for Palestinian Christians and Palestinian Muslims, and new ways in thinking about a theological model, for the modern State of Israel. Stimulus Books are made possible by the generous support of the Stimulus Foundation for the publication of books to further the mutual understanding between Jews and Christians. Book jacket.
Psychoanalysis has always had to reckon with the epistemology of the witnessing of the analysand, but perhaps it has only recently been reckoning with the discourse of the ethics of testimony. “Here I am” is the answer addressed to those who call on us to testify. And who are the people who have answered with a “Here I am” in this book dedicated to the places of the memory of ‘Mediterranean civilisations and their discontents’? The reference to the work of the same name by Freud (1929) is clear here, but what many of the authors and of the essays in it seem to have in common is the attention to the traumatic nature of certain places of the memory: theatres of wars, such as the wars in the Balkans at the centre of the contribution by N. Janigro, lines in the diary of a father, who miraculously survived genocide, that a daughter-essayst (J. Altounian) wrenches from oblivion, or even non-places of a memory in which the witnesses-survivors are the many refugees who have fled their homelands. As Bohleber writes, psychoanalysis began as a theory of trauma. In this book, the places of the memory are often the rooms of analysis, places of re-evocation of collective traumas which have not always taken place historically along the shores of the Mediterranean Sea. In some cases, the victims of collective traumas, undergone in the home Mediterranean countries, take their dramas of migrants and refugees to analysts in the North of Europe (as in the case of Varvin and Papadopoulos). In other pieces, neither the geographical origin of the analysand nor that of the analyst have apparently any connection with the Mediterranean. We are referring to the essay by M. Ritter and that of Halberstadt-Freud: however, in them, the consulting rooms are places of the memory in which the analyst reflects on the subject of trans-generational transmission of collective guilt connected with Nazism and with the Shoah, which also affected the history of Mediterranean countries. In other contributions in this book, the places of the memory are those of the Middle East caught up in the Israeli-Palestinian conflict. From different points of view, three authors, Y. Gampel, J. Deutsch and H.-J. Wirth, speak to us of places of the memory where the collective traumas have not been assigned once and for all to the work of historians (as in the case of the Shoah and of the other genocides of the 20th century) as, unfortunately, they are still on-going.
This book is the first to engage with the full range of American travel writing about nineteenth-century Ottoman Palestine, and the first to acknowledge the influence of the late-eighteenth-century Barbary captivity narrative on nineteenth-century travel writing about the Middle East. Brian Yothers argues that American travel writing about the Holy Land forms a coherent, if greatly varied, tradition, which can only be fully understood when works by major writers such as Twain and Melville are studied alongside missionary accounts, captivity narratives, chronicles of religious pilgrimages, and travel writing in the genteel tradition. Yothers also examines works by lesser-known authors such as Bayard Taylor, John Lloyd Stephens, and Clorinda Minor, demonstrating that American travel writing is marked by a profound intertextuality with the Hebrew and Christian scriptures and with British and continental travel narratives about the Holy Land. His concluding chapter on Melville's Clarel shows how Melville's poem provides an incisive critique of the nascent imperial discourse discernible in the American texts with which it is in dialogue.
Franks and Saracens is the first and only book to examine the Crusades from the viewpoint of psychoanalysis, studying the hidden emotions and fantasies that drove the Crusaders and the Muslims to undertake their terrible wars. Using original documents as well as secondary sources, Avner Falk demonstrates that the deepest and most powerful motives for the Crusades were not only religious or territorial – or the quest for lands, wealth, or titles – but also unconscious emotions and fantasies about one's country, one's religion, one's enemies, God and the Devil, Us and Them. The book demonstrates the collective inability to mourn large-group losses, and the collective needs of large groups such as nations and religions to develop a clear identity, to have boundaries, and to have enemies and allies. Falk investigates the unconscious dynamics of the Crusades, both on the individual and on the collective level, to understand why the Crusading fantasies persisted for nearly two centuries, and why the “northern Crusades” went on until the early fifteenth century. This updated edition adds a new chapter on collective trauma both as cause and as consequence of the Crusades and has been fully revised to include literature on trauma and other psychological aspects of the Crusades. Franks and Saracens will be of great interest to historians, political scientists, medievalists, psychologists, psychiatrists, psychoanalysts, anthropologists, and sociologists interested in questions of conflict, fantasy, and identity, collective psychological processes, and to academics of the Crusades and military history.