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The Invention of the Land of Israel. Shlomo Sand
Читать онлайн.Название The Invention of the Land of Israel
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isbn 9781781684474
Автор произведения Shlomo Sand
Издательство Ingram
23 Thomas G. Bergin and Max H. Fisch (eds.), The New Science of Giambattista Vico, Ithaca: Cornell University Press, 1984, 23–4.
24 Ibid., 255.
25 See Augustine’s discussion in The City of God, 5.16, 17.
26 Ernst H. Kantorowicz, The King’s Two Bodies, Princeton: Princeton University Press, 1981, 233–4. See also Kantorowicz’s brilliant article “Pro Patria Mori in Medieval Political Thought,” American Historical Review 56:3 (1951), 472–92.
27 Fernand Braudel, Capitalism and Material Life 1400–1800, Glasgow: Collins, 1973, 399.
28 On the people of the Renaissance period, see Maurizio Viroli, For Love of Country: An Essay on Patriotism and Nationalism, Oxford: Clarendon Press, 1995, 24–40.
29 Niccolò Machiavelli, “An Appeal to Take Back Italy and Liberate Her from the Barbarians,” The Prince, Wellesley: Dante University Press, 2003, 131–4. Despite this chapter and a few other comments in his other writings, it would be an exaggeration to portray Machiavelli as a patriotic idealizer of Italy, as does William J. Langdon in Politics, Patriotism and Language, New York: Peter Lang, 2005.
30 Charles de Secondat Montesquieu, The Spirit of the Laws, Cambridge: Cambridge University Press, 1989, 25.
31 François Voltaire, Philosophical Dictionary, New York: Penguin Classics, 2004, 327.
32 Jean-Jacques Rousseau, Discourse on the Origin of Inequality, Indianapolis: Hackett Publishing Co., 1992, 2–5.
33 Jean-Jacques Rousseau, The Social Contract 1.9, New York: Penguin Classics, 1968, 67.
34 True to form, in his advice to the sizable Polish confederation, Rousseau also articulated a contradictory view: to implement aggressive patriotic policies, including indoctrination of the masses. See, for example, Considérations sur le gouvernement de Pologne (1771), Paris: Flammarion, 1990, 172–4.
35 Excerpt from the lyrics of the patriotic US song “The Star-Spangled Banner,” which was written in 1814 and became the national anthem of the United States in 1931.
36 On the patriotic awakening during the Revolution, see Philippe Contamine, “Mourir pour la Patrie: Xe–XXe siècle,” in Pierre Nora (ed.), Les Lieux de mémoire II, La Nation, Paris: Gallimard, 1986, 35–7.
37 Thongchai Winichakul, Siam Mapped: A History of the Geo-Body of a Nation, Honolulu: University of Hawaii Press, 1997.
38 Paul Gilbert, The Philosophy of Nationalism, Boulder: Westview Press, 1998, 97.
39 For one of the first discussions of the relationship between sovereignty and territory, see Jean Gottman’s fascinating but ahistorical work The Significance of Territory, Charlottesville: University Press of Virginia, 1973.
40 Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings 1972–1977 (edited by Colin Gordon), New York: Pantheon Books, 1980, 68.
41 Peter Sahlins, Boundaries: The Making of France and Spain in the Pyrenees, Berkeley: University of California Press, 1989.
42 Ibid., 6–7, 191–2.
43 Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism, London: Verso, 1996, 19.
44 On the difference between borders and frontier areas, see J. R. V. Prescott, Political Frontiers and Boundaries, London: Unwin Hyman, 1987, 12–51.
45 For a discussion of this subject based on a completely different theoretical approach, see Anthony D. Smith, “Nation and Ethnoscape,” in Myths and Memories of the Nation, Oxford: Oxford University Press, 1999, 149–59.
Mytherritory: In the Beginning, God Promised the Land
When you father children and children’s children, and have grown old in the land, if you act corruptly by making a carved image in the form of anything, and by doing what is evil in the sight of the Lord your God, so as to provoke him to anger, I call heaven and earth to witness against you today, that you will soon utterly perish from the land that you are going over the Jordan to possess. You will not live long in it, but will be utterly destroyed.
—Deut. 4:25–6
What was the purpose of those three adjurations? One, that Israel shall not go up by a wall; one by which the Holy One, blessed be He, adjured Israel not to rebel against the nations of the world; and one by which the Holy One, blessed be He, adjured the idolaters [the nations of the world] that they not oppress Israel too much.
—Babylonian Talmud, Ketubot 13:111
The word “homeland” (moledet) appears in the books of the Bible a total of nineteen times, almost half in the book of Genesis. All the meanings assigned to the word have to do with a person’s land of birth or familial place of origin, and never contain the civil or public dimensions encountered in the cultures of the Greek polis or the ancient Roman Republic. Biblical heroes never set out to defend their home-land in order to attain freedom, nor do they articulate expressions of civil love for it. They were also unfamiliar with the meaning of the “ultimate sacrifice” and the “sweetness” of dying for the homeland. In short, the idea of patriotism that developed in the northern Mediterranean basin was barely known on its southern shores and known even less in the Fertile Crescent.
Devotees of the Zionist idea that began to take shape toward the end of the nineteenth century appear to have been faced with a thorny issue. Because they employed the Bible as a title deed to Palestine, which would quickly become the “Land of Israel,” they needed to use all means necessary