By Tamar Mayer, Suleiman A. Mourad

Jerusalem, the holy urban of 3 faiths, has been the point of interest of competing historic, spiritual, and political narratives from Biblical chronicles to today’s headlines. With an charisma that transcends the limits of time and position, the town itself embodies diverse degrees of fact – certainly, diversified realities altogether – for either observers and population. there's the true Jerusalem, a spot of old streets and monuments, temples and coffee-houses, spiritual discourse and political argument. yet there's additionally the imaginary and utopian urban that exists within the minds of believers, political strategists, and artists. The examine of this multifaceted urban poses advanced questions that variety over a number of fields of inquiry. The multidisciplinary stories in Jerusalem provide insights into this complexity. Chapters by means of prime students research the numerous concerns that relate to the belief, illustration, and standing of town on the ancient, non secular, social, creative, and political degrees. jointly they supply a necessary source for someone drawn to the paradoxes that Jerusalem deals.

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After 1967, Israel weakened the Palestinian leadership by deporting leaders of Palestinian organizations in East Jerusalem, who resisted Israel’s occupation of their city. As the Palestinian leadership in the West Bank and Jerusalem began to change in the 1970s and to become more pro-PLO, their activities became more and more anti-Israel, and Israel responded by exiling them. In turn, the Palestinians created new venues for their anti-occupation activities. The vacuum in Palestinian leadership was finally filled by the PLO, especially after the Oslo Accords were signed in 1993 and the subsequent creation of the Palestinian Authority (PA).

But it is individuals and groups of believers who convert those beliefs into action. Thus, it is both Jews and Judaism that have laid claim to Jerusalem, Christians and Christianity, Muslims and Islam. There was and is ideology behind those emblazoned crosses and Uzis, and some at least of the Palestinian nationalists have died with the cry of ‘‘Allahu Akbar’’ on their lips. The ideology in question is the familiar Christian and Muslim supercessionist one: God’s favor, which originally rested upon the Children of Israel, was transferred; to the Christians in the first instance, and then, as the Muslims argued, to the community of the ‘‘Submitters,’’ the Muslims.

Nevertheless, the Jordanian king referred to the city in his speeches as the ‘‘spiritual capital’’ of Jordan. This move, Katz suggests, indeed re-affirmed King Hussein’s authority both in the Arab world and in Jordan at a time of political difficulty. Soon after 1948, when the debates about the future of East Jerusalem were under way and Arab nationalism was becoming an important force in the Middle East, the voices of the Arabs of Palestine, and more specifically the Arabs of East Jerusalem, some of whom were of very prominent families, were suspiciously absent.

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