Remembering Jerusalem: Imagination, Memory, and the City

6-7 November 2014

Strand Campus, King’s College London

Hosted by the AHRC-funded Research Network, Imagining Jerusalem, c. 1099 to the Present Day

Network coordinator: Hannah Boast (York)

Principal Investigator: Dr Helen Smith (York), Co-Investigator: Dr Anna Bernard (King’s)

Lead Members: Dr Michele Campopiano (York) and Dr Jim Watt (York)

http://jerusalems.wordpress.com/ Imagining-jerusalem@york.ac.uk

@jerusalems1099 #Jerusalemconf

Introduction

Perhaps the world’s most iconic city, Jerusalem exists both as a physical space and as a site of memory, ideas, and re-memberings. In art, literature, film, and history writing; in acts of public and private worship; and in communities across the globe, memories of Jerusalem have, for centuries,

been created, invoked, and relived. This cross-period, interdisciplinary conference presents an international range of speakers, from academics to architects, artists, and curators, addressing the

topic of Jerusalem and Memory, c. 1099 to the Present Day.

Location

The conference will take place in two venues on the King’s College London Strand Campus: The King’s Building and the Macadam Building. The King’s Building is a white, grand-looking nineteenth-century building, and the Macadam Building is a newer, rectangular building. The map below gives the location of both buildings. The entrance to the King’s Building is via the main campus entrance on the Strand. The best entrance to Tutu’s – where conference registration will take place on the first day – is via the Macadam Building entrance of Surrey Street.

On the map, A (red) is the King’s Building, and L (light blue, bottom right) is the Macadam Building. You can view a larger version of this map online. The closest tube station is Temple, on the Circle and District Lines. This station is visible on the map, on the bottom right. For directions to the campus from specific points in London, we recommend using the Transport for London Journey Planner: http://journeyplanner.tfl.gov.uk/

Directions to the Campus From Conference Hotels

Many of you will be staying in the Tavistock Hotel, which is just over a mile away from the campus. To walk to the campus from this hotel, turn right out of the hotel, then take the first right (at the East edge of Tavistock Square), then right into Southampton Row. Keep walking down past Russell Square (a park), then past High Holborn Station, where the road becomes Kingsway. Continue walking until you get to a big curving road, which is Aldwych. Across from this is King’s College, which you get to by turning left with the flow of traffic into Aldwych. Cross at pedestrian lights and turn right into the Strand, where you can either take the main entrance into the King’s Building (for most rooms), or turn onto Surrey Street (for Tutu’s).

Routes from the other hotels are similar: turn right out of the Royal National Hotel to get onto Southampton Row, then follow the directions above. Turn left out of the President Hotel, then left again onto Southampton Row.

Rooms

Most panels will be in rooms in the King’s Building. These include the River Room, Small Committee Room (SCR/K0.31), Council Room (K2.29), seminar room K 1.27, the Entrance Hall, and the Anatomy Museum. The Council Room and River Room are on the second floor. The SCR and Entrance Hall are on the ground floor, and K 1.27 is on the first floor. The Anatomy Museum is on the sixth floor.

In the Macadam Building, we will be using the former students’ union venue, Tutu’s. This building is best entered from Surrey Street, a side street off The Strand that can be seen on the map above, to the right of the image of the main campus. Tutu’s is on the fourth floor of the building. Signs and student helpers will be present to help with getting between the two buildings.

Floor plans for the different levels of the King’s Building can be found here.

Accessibility

Detailed information about the accessibility of both buildings can be found on the DisabledGo website, here and here. If you have specific accessibility requirements, please let us know and we will do our best to accommodate them.

Conference Dinner

The conference dinner will take place on the 6th November at Tas, a nearby Turkish restaurant. It will include a selection of mezes to share, a main course, and half a bottle of wine per person. The restaurant is halal certified, but please note that it does not have kosher certification. Tas is around a twenty minute walk from the King’s Building, and we will walk or take taxis as needed after the wine reception. The address is 22 Bloomsbury Street, WC1B 3QJ.

British Library ‘Show and Tell’

Curators at the British Library have put together a Show and Tell visit for 'Remembering Jerusalem' conference delegates, during which participants will be able to view items in the Library's collection relating to Jerusalem.

The items will include Hebrew, Islamic and Persian books and manuscripts, and a selection of rare maps. There will also be a talk from the Endangered Archives team, who have recently digitised thousands of photographs of the Ottoman Middle East from the Maison Bonfils archive, as well as documents from the historical periodical collection of the Al Aqsa Mosque Library, East Jerusalem.

Places on this visit are strictly limited, and need to be booked in advance.

Directions to the British Library

Delegates attending the visit are expected to make their own way to the Library. The visit will begin at 11.30, but we will meet at the main reception desk at the Library at 11.15.

The British Library is in-between the Euston and King’s Cross Stations, or a half-hour walk from the conference venues down Kingsway and Southampton Row, past the conference hotels, until you reach a big main road, Euston Road, and turn right. The Library is a short distance from this junction, on the left.

Please ensure that you have already left coats and other belongings (large bags, umbrellas, food and drink) in the lockers or cloakroom on the lower ground floor before reporting to reception.

In case of difficulties, please call:

Hannah: 07743399136

Anna: 07709124088

King’s Building Reception: 02078365454

Schedule

Thursday 6th November

8.30-9.15am Tutu’s Registration

9.15-9.30 Tutu’s Introduction and Welcome

9.30-10.30 Tutu’s First PlenaryProf Anthony Bale, ‘Jerusalem and the Medieval Meme’Chaired by Dr Michele Campopiano

10.30-11.00 RR & CR Break

* 11.15-13.00

British Library

Show and Tell Visit (limited to 25 participants, must be pre-booked)Report to Library reception at 11.15. Tour begins at 11.30.

11.00-12.30 River Room Memory and Political FuturesChaired by Anna Bernard

Robyn Autry – Grave Decisions: Museums and the Politics of the Past in Jerusalem and New York City

Dana Hercbergs – Remembering the Future of the City: The Davidization of Jerusalem

Hava Schwartz – From Jewish Memory to Jewish Monumental Landscape: The Shaping of a National Symbolic Landscape around the Old City of Jerusalem

Council Room

Jerusalem in European Landscape: Imported and Local MemoriesChaired by Renana Bartal

Lotem Pinchover – The Holy Sepulchre Representation between Enclosure and Community

Laura Slater – Jerusalem in Northampton: Christian Histories and Local Memories

Shimrit Shriki – Jerusalem Remembers: The Role of Jerusalem in Secular Commemorative Practice

12.30-13.30 RR & CR Lunch

13.30-15.00 River Room Women ‘Re-Member’ JerusalemChaired by Claire Gallien

Ragnhild Johnsrud Zorgati – Fredrika Bremer and the olive tree – memory and representations of religious history in a 19th century protestant travel narrative

Sophia Brown – Looking up at our former home…I felt the years of separation’ – The impact of returning to Jerusalem in expatriate Palestinian women’s life-writing/‘I am Jerusalem’

Irene Fernandez Ramos – I am Jerusalem’: the engendered body as city, memory and site of resistance

Council Absence and Loss in Narratives of Jerusalem

Room Chaired by Yuri Stoyanov Tamar Boyadjian – Lament for the City: Re-Imagining

Jerusalem in Crusading Literature Nina Fischer – Place and Displacement: Palestinian Jerusalem

Memories Rehav Rubin – Proskynetaria - Jerusalemite Souvenirs for

Orthodox Pilgrims

SCR Communities of JerusalemChaired by Anthony Bale

Dotan Arad – Jerusalem in Karaite Jews’ Mind Michele Campopiano – ‘Passion and Harmony’: The Holy Land,

Jewish Traditions and the Franciscans in the Renaissance Venice, 15th-16th Centuries

Malka Greenberg Raanan – Shaping Belongings Through Contested Space: Experiences of Palestinian Women in Jerusalem

15.00-15.30 RR & CR Coffee Break

15.30-17.00 River Room Jerusalem in the Mahjar: Re-imagining the City, 1865-1950Chaired by Roberto Mazza

Lauren Banko – “From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control

William Clarence-Smith – Jerusalem and the "Syrian" diaspora in the Philippines, 1860s-1950s

Jacob Norris – Exporting Jerusalem in the nineteenth century

Council Room

Constructing Jerusalem: Architecture and InfrastructureChaired by Robert Jobbins

Michael Ehrlich – Topography-Shaped Memory: The 'Umar Mosque in the Christian Quarter of Jerusalem

Anna Gutgarts-Weinberger – The Worldly Landscape of the Heavenly City: The Development of Frankish Jerusalem's Urban Layout

Maier Yagod – Mémoire en route: Jerusalem's Route No. 1, a Study in Motion

SCR Jerusalem in ArtChaired by Sophia Brown

Isabelle Hesse – 'A Stubborn Little Slab of Reality': Remembering Mandate Jerusalem in Boas Yakin and Nick Bertozzi's Jerusalem: A Family Portrait

Anita Paz – Collection and Recollection: Archives, Photographs and the Memory of Jerusalem in Emily Jacir's Ex Libris

17.00-17.15 RR & CR Short Break

17.15-18.30 River Room Re-Imagining Jerusalem in the Palestinian and Jewish Diasporas in the United States: Jerusalem in Narratives of Conflict, Displacement,

and (Re)PlacementChaired by Fariha Shaikh

Beverley Butler – The Obligation to Remember: Perspectives from Palestinian Refugee Camps in Jordan

Loren Lybarger – Remembering the ‘City of the Holy’ in Chicago’s ‘Little Palestine’—Myth, Metaphor, and US Multiculturalism

Atalia Omer – From Jerusalem to New York City: Provincializing Jerusalem and Jewish Palestine Solidarity activism

SCR ‘Virtual’ Jerusalem: Memories of the Holy City in Film and LiteratureChaired by Michele Campopiano

Laura Varnam – The Gift of Jerusalem: Remembering the Holy City in The Book of Margery Kempe

Anat Zanger – Jerusalem: Between Film and Memory

K 1.27 Hermeneutics and JerusalemChaired by Nagihan Haliloglu

Matthew Gabriele – 'The Lived Hermeneutics of Jerusalem': Remembering a New Future of the Holy Sepulchre after the First Crusade

William Kolbrener – Jerusalem, Memory and Misprision

18.30-19.30 Entrance Hall

Drinks Reception

19.30onwards

TAS Restaurant

Conference Dinner

Friday 7th November

9.00-9.30 Tutu’s Coffee and Arrivals

9.30-10.30 Tutu’s Second PlenaryProf Nabil Matar, ‘The Cradle of Jesus and the Oratory of Mary in the Noble Sanctuary’Chaired by Dr Helen Smith

10.30-11 Tutu’s Coffee Break

11.00-12.30 Tutu’s The Politics and Practices of Tourism in Contemporary JerusalemChaired by Isabelle Hesse

Raphael Greenberg – Jerusalem Underground: Archaeological Tunnels as a Stand-In for the Imagined City

David Landy – The Tourist Gaze and Colonial Practices at Work in the 'City of David', Occupied East Jerusalem

Benedetta Serapioni – “Un devoir culturel qui s’impose à l’humanité tout entire”?: the Old City of Jerusalem in the UNESCO World Heritage list.

River Room

Imagining the New JerusalemChaired by Shazia Jagot

Ben Ambler – Parsing the New Jerusalem in the Medieval Pearl Marina Prusac Lindhagen – Constantine’s Jerusalem Emily Goetsch – From Spain to Jerusalem: Narratives of Struggle

and Triumph

Anatomy Museum

Jerusalem at WarChaired by Jacob Norris

Marina Lambrakis – Ungoverned City, City of Refugees: Jerusalem at War in the Work of George Seferis and Stratis Tsirkas

Roberto Mazza – A Woman, a Consul, a Soldier and a Musician: War-Time Jerusalem Remembered Through the Eyes of Its Residents, 1914-18

Yuri Stoyanov – Remembering and Invoking the Persian Capture of Jerusalem

12.30-13.30 Tutu’s Lunch

13.30-15.00 River Room

Jerusalem 1000-1400: A Sneak PreviewBarbara Boehm and Melanie HolcombChair TBC

Tutu’s Fictional and Fantastical JerusalemChair TBC

Phillip Booth – Thietmar's pilgrimage (1217-1218) and the absent Jerusalem

Timothy L. Stinson – Confession, Vengeance, and the Destruction of Jerusalem

Robert Jobbins – More Real Than Truth

Anatomy Museum

Places of MemoryChaired by Kristin B. Aavitsland

Nagihan Haliloglu – Sacral Lieux de Memoire in Evliya Çelebi's Account of Jerusalem

Catherine Hundley – Remembering, Forgetting, Re-Remembering: The Lost Holy Sepulchres of C12th England

Jesper Svartvik – Jerusalem: A Physical Space and a Site of Memory for Conrad Schick

15.00-15.30 Tutu’s & RR

Coffee Break

15.30-17.00 River Room

Jerusalem as a Spatial Dimension of Arabness Across Contemporary Cultural Genres: Cinema, Graphic Novel, Hip-HopChaired by Hannah Boast

Valerie Anischenkova – Cinematic Space of Jerusalem in the Context of Palestinian Identity

Kari Neely – Arabs in the Graphic Space of Jerusalem Kendra Salois – Representations of al-Quds in North African Hip

Hop: Loss, Longing, and Translocality

Tutu’s Jerusalem in Material HistoryChaired by Ragnhild Johnsrud Zorgati

Nadine Mai – Materials and Memory in Late Medieval Reproductions of the Holy Sites of Jerusalem

Merav Mack and Benjamin Balint – Custodians of Memory: Jerusalem’s Libraries and Archives

Eivor Oftestad – Realization of Memory: The Temple of the New Covenant

Anatomy Museum

Rebuilding JerusalemChaired by Helen Smith

Meg Bouton – 'Adorned with all manner of precious stones': (re)building Jerusalem in Anglo-Saxon England

Ewa Kubiak – Two Depictions of Jerusalem in Colonial Painting of the Viceroyalty of Peru

Lucy Underwood – Jerusalem, Rome and England: the appropriation of memories of Jerusalem by English Catholics after 1558

17.00-17.15 Short Break

17.15-18.15 Tutu’s Final PlenaryProf Eyal Weizman, title TBCChaired by Dr Anna Bernard

Keynote Lectures

Thursday 6th November

9.30-10.30: Professor Anthony Bale (Birkbeck) – Jerusalem and the Medieval Meme

Chaired by Dr Michele Campopiano (York)

Jerusalem has consistently been reproduced, replayed, restaged, in formulaic ways, from pilgrims' souvenirs to theme parks. In this paper I seek to go beyond thinking of Jerusalem only in terms of its 'iconography' and instead use the term 'meme' to explore Jerusalem's reproduction and reproducibility. I will cover a range of medieval sources - starting with fifteenth-century Jerusalem pilgrims' accounts of the 1458 voyage from Venice to Jaffa - and will also talk about a contemporary Jerusalem, the Holy Land Experience in Florida.

Friday 7th November

9.30-10.30: Professor Nabil Matar (Uni. Minnesota) – The Cradle of Jesus and the Oratory of Mary in the Noble Sanctuary

Chaired by Dr Helen Smith (York)

The paper examines the Christian elements inside the Muslim Sanctuary, consisting of "mahd Isa"/cradle of Jesus and "mihrab Maryam"/oratory of Mary. These were mentioned in the writings of jurists and Sufis since the 10th century, but have received no attention from scholars. The paper traces the allusions to the cradle and the oratory in Arabic pilgrimage accounts and descriptions of Jerusalem and discusses their significance in the history of Islamic worship.

17.15-18.15: Professor Eyal Weizman (Goldsmiths) – Title TBC

Chaired by Dr Anna Bernard (KCL)

Abstracts (alphabetical order)Ben AmblerDepartment of EnglishArizona State University, United Statesbambler@asu.edu

Parsing the New Jerusalem in the Medieval Pearl: The Extratemporal Aspect

Medieval Christians would be hard pressed to think of Jerusalem without their imagination evoking that eternal city which it anagogically prefigured: the heavenly New Jerusalem. Borrowing from a visual tradition accompanying commentaries on the Book of Revelation, the fourteenth-century Middle English poem, Pearl, constructs the New Jerusalem in a way that provides its audience with direct, imaginative access to the divine eternity of the city. The poem recounts the dream vision of a man who encounters the soul of his deceased daughter who attempts to lead him — and the reader — to a better appreciation of God. Toward this end, the penultimate stanzas of the poem are an ekphrasis of the New Jerusalem.

In its sole surviving manuscript, the poem is preceded by an illumination of the NewJerusalem that begins readers with their limited, mortal optic; it depicts one side of the exterior of the city. An 8-stanza written depiction of the city, however, allows the reader to imagine what illustration cannot convey: an intimate memory of the city, one that realizes its divinity not only with description, but through form of language. The dreamer recounts the physical qualities of the city, shown to him by God in an extra-spatial fashion: from a stationary position outside of the city, he sees both external walls on the far side as well as the city’s internal structures. When he fleshes out this textual image with what happens in the city, moreover, the poet realizes the divinity of the city by using grammar to remove it from time: shifting from the descriptive past tense of the previous seven stanzas into a present tense with a gnomic aspect, the poet, through the voice of the dreamer, casts the events he describes occurring in the city as a-temporal, ontological facts. Rather than moments transpiring in time, they are events that simply are. Understanding the means by which medieval Christians re-membered the New Jerusalem, sometimes even down to the grammatical level, may help us better apprehend the place the corporeal Jerusalem occupied in their imaginations. The phenomenological lines along which medievals plotted their lives transcended temporality itself: their ultimate destination, they hoped, was the New Jerusalem.

Dr Valerie AnishchenkovaAssistant Professor of Arabic Literature and CultureCore Faculty in Film Studies, Core Affiliate in Comparative LiteratureUniversity of Maryland, United Statesvani@umd.edu

Cinematic Space of Jerusalem in the Context of Palestinian Identity

This paper approaches a cinematically constructed Jerusalem as representing a physical dimension of Palestinian collective identity. I argue that the materiality of this symbolic space acts as a certain discursive anchor that helps to “organize” Palestinian selfhood in the context of the continuously changing ideologies and socio-political circumstances. A central character in Rana’s Wedding, a sarcastic backdrop to the Arafat balloon in Divine Intervention, the embodiment of resistance in Canticle of the Stone, and the cosmopolitan hybrid in Dancing Arabs, Jerusalem serves as a canvas for the array of Palestinian identities - from the West Bank community to Arab-- Israelis to ‐everything in between. The paper investigates the different ways in which the city’s physicality is articulated cinematographically (in both its audiovisual and narrative aspects), and examines the identity-- making cultural practices manifested through these filmic articulations. The case studies ‐include feature films by Elia Suleiman, Hany Abu As’ad, Michel Khleifi, and Eran Riklis.

Dr Dotan AradLecturer, Department of Jewish HistoryBar-Ilan University, Israeldotanarad@gmail.com

Jerusalem in Karaite Jews' Mind

How did the Karaites think about and imagine Jerusalem? During the 10th and 11th centuries the Karaite community of Jerusalem experienced a "golden age". Many Karaites settled in Jerusalem and lived a rich spiritual life of Torah learning and actively mourned the destruction of the temple. An important institute for studies was established and the community was known by its high number of scholars – commentators, philosophers and Halachists. The crusader conquest (1099) brought the community to a tragic end, and it never returned to its days of glory. Throughout the Mamluk and Ottoman periods, the Karaite existence in Jerusalem was very limited and they were subjected to the Rabbanite majority. They lived as a double minority – both as Jews and as not-Rabbanites, thus, having both to keep their identity and to reveal their uniqueness. For the Karaite diaspora, Jerusalem remained a district of passion and longing. In this lecture I will discuss the question of how the Karaite diaspora maintained its ties with the tiny community in Jerusalem, how they imagined Jerusalem, and how they built its symbolic value. I will show different patterns of links with Jerusalem – the real one and the imagined one: burying their dead in the city, donations to community in Jerusalem, correspondence, pilgrimage, tales about people who lived or were buried in the holy city, messianic expectations and more.

The main source for this review will be unknown Karaite documents from the Cairo Genizah, among other varied sources.

Dr Robyn Autry Assistant Professor of SociologyWesleyan University, United Statesrautry@wesleyan.edu

Grave Decisions: Museums and the politics of the past in Jerusalem and New York City

This paper uses a comparative collective memory approach to interrogate how the histories and contemporary politics of two iconic cities - Jerusalem and New York City – animate competing forms of memorialization. In particular, I compare the politics around the material and narrative construction of the Museum of Tolerance in Jerusalem and the African Burial Grounds in Lower Manhattan. In both cases, heated disputes arose around the location of new construction at locations deemed sacred by some as ancestral sites. Far from binary, multiple stakeholders voiced positions and made demands that exposed deep fissures and contradictions in public understandings about the relationship between personal and collective memory, urban planning, memorialisation, and land rights. In doing so, the social construction of sacred and profane uses of space has been thrown into relief. As competing parties selectively draw upon the image and imagery of the city, opposition, support, and ambivalence for these memorial projects becomes a ‘right to the city’ claim-making project. This paper is especially concerned with the way two forms of memorialisation - museum development and burial grounds – are discursively constructed by social actors ranging from poets to politicians. I use this comparison to identify a hierarchy of memorial practice in relation to land use and public funding. Drawing on museum documents, news coverage, press releases, city planning materials, and travel guides, I discuss how various actors’ visions of Jerusalem and New York City as historic and ‘world class’ cities inform debates about memorialisation. In both cases, disputes about historical burial grounds located at the site of proposed new building construction serve as a window into the role of contentious pasts in the shaping of place-based collective memory and urban identity.

Dr Benjamin Balint Bard College, Jerusalem, Israelbenjamin.balint@gmail.com

Custodians of Memory: Jerusalem's Libraries and Archives (co-written and presented with Dr Merav Mack)

Jerusalem is both the city where some of world’s greatest texts have been written and the subject of those texts. In the words of James Carroll, Jerusalem has done “more to create the modern world than any other city.” The best way to explore the city and its astonishing multiplicity of communities is obliquely, by peeling back the multiple layers of literary sediment, the textual detritus of over three millennia of longing. Each of the communities that has struggled for a foothold here has used its texts in the search for origins, for authenticity and identity, and ultimately for redemption. In this way, Heavenly Jerusalem has produced a Pompeii of the imagination whose collective dreams have been deposited, like sediment, in libraries, thrown into boxes as scraps, hidden within the covers of worm-eaten books, kept secret by suspicious librarians, forgers, and thieves.

In examining Jerusalem’s invaluable storehouses of memory, we ask what has been kept over time and what’s missing, what is revealed and what is hidden away from us behind closed doors. The era of Knowledge Sharing and Open Access has not reached many of the closed gentlemen clubs of the local custodians of memory, those still guided by the prophetic words of Pseudo-Dionysius Areopagite: “Disclose this not to the uninitiated”. Our virtual tour of Jerusalem’s libraries and archives will be carried out in this paper through three rather unusual loci of memory:

1. Memories of a community that no longer exists: a tour of Kollel Galicia with Rabbi Shlomo Fruchthandler.

2. “Written in stone”: Khader Salameh’s search of the mysteries of stone inscriptions

3. Polyglots, palimpsests and the secrets of a vanishing language: a tour of the Syriac Orthodox library of Mor Morkos, St. Mark with Father Shimun.

Dr Lauren BankoHistory DepartmentSchool of Oriental and African Studies, Londonlb46@soas.ac.uk

“From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control

Lauren Banko's proposed paper, ‘“From the Arabs to the East, stay in your homeland and work for it”: transnational meanings of Jerusalem and Palestine from imperial to colonial control’ has two main objectives. The first is to offer a better understanding of the image and importance of Jerusalem and Palestine for the Arab diaspora after 1908 and through the early 1940s. The second objective is to assist in widening the study of the transnational as it relates to the history of the interwar Middle East and in particular, the circulation of ideas and civic identities between mandate Palestine and the wider Arab diaspora during the early twentieth century. Jerusalem will be presented in the political discourses of the diaspora community, through a sample of letters, newspaper editorials, and petitions by the diaspora, and the responses by their families and civic and political leaders at home, to the fears and anger of the emigrants at the changes to Palestine and Jerusalem under British mandatory rule.

Dr Barbara Drake Boehm Paul and Jill Ruddock CuratorDepartment of Medieval Art and The Cloisters The Metropolitan Museum of ArtNew York, United StatesBarbara.Boehm@metmuseum.org

Jerusalem 1000-1400: A Sneak Preview (with Dr Melanie Holcomb)

Medieval Jerusalem serves as the theme of an international loan exhibition organized by the Metropolitan Museum of Art and scheduled to open in Fall 2016. The exhibition will explore the ways in which multiple competitive and complementary religious traditions, fuelled by an almost universal preoccupation with that singular, sacred place, gave rise to one of the most creative

periods in the city’s history. This presentation will offer an overview of the exhibition and a glimpse of some of the remarkable works of art it will feature.

Philip Booth PhD candidate, Department of History Lancaster Universityp.booth1@lancaster.ac.uk

‘Because many people have said many things about the Holy City’: Thietmar’s pilgrimage (1217-1218) and the absent Jerusalem

From the very beginnings of Christian Holy Land pilgrimage, Jerusalem served as the focal point of the pilgrimage journey. In accounts of Latin pilgrimage to the Holy Land this is evidenced by the amount of space devoted to discussing the sites in and around Jerusalem. Although the Mount of Olives, Mount Sion and surrounding areas provoked a considerable response within pilgrimage accounts, it was nothing compared with the response which Calvary and the Holy Sepulchre aroused. Among these Holy Land pilgrimage accounts, however, we find a few in which Jerusalem and the surrounding environs play only a small role.

Such a pilgrimage account was written in the early thirteenth century. In 1217, a pilgrim known only as Thietmar travelled to the Holy Land and to undertake a pilgrimage to various sites, above all the Marian shrine of Saydnaya and the Tomb of Saint Catherine on Mount Sinai. Almost 30% of the pilgrim’s account is dedicated to these two sites. Conversely, only 3% of the account deals with the Holy City and the sites surrounding it. The proportions are particularly striking when compared to a late twelfth-century pilgrim such as Theoderic who devoted 42% of his account to Jerusalem. Consequently, we must ask why a Christian pilgrim would make the arduous journey to the Holy Land and say so little about the places where the supreme miracle of Christian history occurred.

This paper will argue that Thietmar’s reasons for doing so are threefold: pragmatic considerations, personal choice and finally pilgrim memory or memorialising of Jerusalem. It will argue that all three were important in dictating the construction of this pilgrim’s text but that pre-existing discussions and textual memorials of the Holy City influenced this pilgrim’s decision to record so little of the city of Jerusalem.

Dr Meg BoultonIndependent scholar, lecturer at the University of York and University of Oxfordmeg.boulton@york.ac.uk

“Adorned with all manner of precious stones”: (re)building Jerusalem in Anglo-Saxon England

‘Remembering Jerusalem’ examines Jerusalem c.1099 to the present day: incorporating ideas of iconic city, physical space, memory, ideas and rememberings. However, complex theoretical and visual interrelations surrounding Jerusalem, in both physical and metaphysical incarnations, are extant in the preceding century. This paper considers the multivalent site of Jerusalem within the early Church from the 6th-9th centuries; examining pictorial architecture and symbolic iconographies to suggest visual articulations of the city makes present historical time and eschatological space within the early Church, through a powerful dialogue between place, space, memory and medieval exegetical viewing practices.

Revelation states: “the walls of the city were adorned with all manner of precious stones”; here, the trope of ‘bejewelled Jerusalem’ is explored through the mosaics of Rome and Ravenna and the illuminated pages of the Codex Amiatinus. All employ the imagery of precious stones and the bejewelled Jerusalem to evoke the Heavenly City alongside the congruent, historical space of the earthly city. This iconography, seen across the art of the early Church, makes heaven present on earth and realises the space of the Heavenly City within the church via symbolic significances, peri-performative decoration and multivalent references to the past, present and future. Thus, the relationship between the earthly and the heavenly is symbolised through the architectural cityscape of Jerusalem whereby powerful conceptualisations of actual and actualised, past, present and future are generated through this depicted architecture alongside allusions to specific topographies of the earthly Jerusalem. This is set alongside a theoretical discourse of a perspectival ‘gaze’ in conjunction with systematic architectural framing and pictorial architecture, arguing that earthly topoi and the conceptual actualisation of the heavenly Jerusalem are symbiotic and relational, allowing for the conceptualisation of a city-space that at once (re)presents and transcends (psycho)geographies, lived memory and future eschatology within the early Church.

Dr Tamar M. BoyadjianAssistant Professor of Medieval StudiesDepartment of EnglishMichigan State University, United Statestamar.msu@gmail.com

Lament for the City: Re-imagining Jerusalem in Crusading Literature

According to medieval European sources, in the year 1095 the Roman Pope Urban II addressed clergymen and nobleman at the Council of Clermont in the Auvergne, calling for the liberation of the city of Jerusalem from the hands of the Islamic powers. This speech –believed to be the driving force behind the crusading movement in Western Europe –propagated a large migration of European pilgrims and crusaders to the Holy Land and began a series of wars over Jerusalem, as well as other territories in the Levant and parts of the Mediterranean. These armed campaigns, more commonly referred to as the “crusades,” resulted in a large production of literary and historiographic material surrounding the city of Jerusalem within various ethno-religious traditions across the Mediterranean. This paper will focus particularly on one type of literary creation in this period –the lamentation or city-lament over the loss of Jerusalem, drawing examples from the English, Arabic, and Armenian traditions as follows: the lamentation of the English King Richard I or the Lionheart, in the anonymous chronicle the Itinerarium Peregrinorum et Gesta Regis Ricardi; the lament following the loss of the Jerusalem to the European crusaders in 1099 by the ‘Abbāsīd jurist and poet Abū al-Muẓaffar al-Abīwardī; and the Poem of Lamentation over the Capture of Jerusalem by the Armenian High Patriarchate Grigor Tłay after the loss of the city to the renowned Islamic leader Ṣalāḥ ad-Dīn.

In an attempt to break away from and argue against compartmentalized and antagonistic readings of crusading texts dominated in the past by European hegemonic and Orientalist discourses, the critical objective of this paper is to examine how the aforementioned lamentations envisage, mourn, and re-frame the events surrounding their account of the loss of Jerusalem to the enemy, be it Christian or Muslim. In its attempts to read these city-laments from various ethno-religious cultures alongside one another, this paper concludes by suggesting that these narratives invite Jerusalem to serve as a

metaphorical interlocutor between “east” and “west,” and expose moments of intercultural exchange and acculturation in the medieval period.

Sophia BrownPhD CandidateSchool of English, University of Kents.e.brown@kent.ac.uk

‘Looking up at our former home…I felt the years of separation’ – The impact of returning to Jerusalem in expatriate Palestinian women’s life-writing

Returning to one’s lost family home – or attempting to – is an experience frequently narrated in Palestinian autobiographical writing. Including Suad Amiry, Edward Said and Raja Shehadeh, there is a wide range of writers who have documented what is understandably a pivotal experience for those who are able to undertake such a journey. Considered against the backdrop of persistent Palestinian calls for the right of return for those who had to flee historic Palestine, these personal journeys are inevitably inseparable from the emotional charge of those calls and the ongoing conflict. Through an examination of two autobiographical texts, In Search of Fatima by Ghada Karmi and Jerusalem Memories by Serene Husseini Shahid, my paper seeks to analyse this moment of return after a long and enforced absence. For both writers, visiting the city of their birth is a highly significant experience, forcing them to come to terms with the huge changes to the places within Jerusalem that they were most familiar with before fleeing. Ultimately, there is an acute – and painful – awareness on the part of both writers of the permanence of their estrangement from the city after a life lived in exile from it. My paper traces this process of coming to terms with both the changes to the writers themselves and to the city and reflects on how attachments to home and to Jerusalem are deeply symbolic within the Palestinian context.

Dr Beverley ButlerSenior Lecturer in Cultural Heritage StudiesInstitute of ArchaeologyUniversity College Londonbeverley.butler@ucl.ac.uk

The Obligation to Remember: Perspectives from Palestinian Refugee Camps in Jordan(co-written with Dr Fatima Nammari, Petra University)

Our joint research addresses the complex role of heritage in selected Palestinian refugee camps in Jordan. This paper will use on-going ethnographic work to explore diverse perspectives on the use of heritage and its intimacies with memory-work (notably oral testimony, post/ transgenerational-memory, tangible and intangible cultural forms) as essentialised resources by which refugee communities actively construct and re-construct self and world. We are interested in the creative dualities at play in communities’ re-imagining of their ‘homeland’ as synonymous with both their family village/region and with the iconic centre-point of Jerusalem/ Al Quds. Here too both joy and suffering are co-present in the obligation to remember ‘home’ while remaining in exile. As such we address the paradox of place-making in the ‘non-place’ of the refugee camp and the tensions that are emergent as these sites of ‘permanent impermanent’ take on an increased sense of historicity. Whether articulated through objects (such as domestic-personal mementoes and souvenirs) that connect people to the Palestinian ‘homeland’, or via public art/ murals and the preparation of

traditional food we explore how not only traditional performances of dabke but new media of rap and film-making form a fundamental part of this complex context. Moreover we highlight how attempts by refugee communities to re-define, repossess, control and sustain images of ‘home’ are inextricably bound up in agendas of securing just futures.

Dr Michele CampopianoLecturer in Medieval Latin LiteratureDepartment of English and Related LiteratureUniversity of Yorkmichele.campopiano@york.ac.uk

Passion and Harmony: the Holy Land, Jewish traditions and the Franciscans in Renaissance Venice, 15th-16th centuries

Venice was the main port to sail to the Holy Land in the Late Middle Ages and the Early Renaissance, establishing a peculiar relationship with the Holy Land. Franciscan convents in Venice entertained very strong relationship with Jerusalem. After the affirmation of the Observance, this connection became particularly strong with the Venetian convents of San Francesco della Vigna and the Santo Sepolcro. Franciscan scholars produced several descriptions of the Holy Land and narratives of the life of Christ. Probably the most influential Franciscan scholar in the city was Francesco Zorzi, a theologian and philosopher who had a deep knowledge of Jewish theology and kabbalah. The paper will investigate how Franciscan depictions of the Holy Land and of Christ’s life in Venice connected to interreligious relations, in particular with the important and active local Jewish community.

Prof William Clarence-SmithProfessor of the Economic History of Asia and AfricaDepartment of HistorySchool of Oriental and African Studieswgclarencesmith@yahoo.co.uk

William Clarence-Smith offers a paper that fits neatly with the analysis of immigration from Palestine to other colonies and the political situation of Jerusalem which these immigrants 'imagined' for their host societies and for themselves. The paper, 'Jerusalem and the "Syrian" diaspora in the Philippines, 1860s-1950s,' also expands upon the history of traders who claimed Jerusalem as their homeland in order to emphasise their importance in the economies of the host societies, in this case, the Philippines under Spanish control. The paper considers the ways in which these immigrants, who first hailed from greater Syria during Ottoman control, used the metaphor of Palestine and Jerusalem in order to advance their trade and to gain a better standing in among the Christian Filipino population. The paper follows the situation of Arab emigrants in the Philippines through the tense years in terms of politics and border controls that immediately followed the establishment of the state of Israel. William Clarence-Smith offers a paper that fits neatly with the analysis of immigration from Palestine to other colonies and the political situation of Jerusalem which these immigrants 'imagined' for their host societies and for themselves. The paper, 'Jerusalem and the "Syrian" diaspora in the Philippines, 1860s-1950s,' also expands upon the history of traders who claimed Jerusalem as their homeland in order to emphasise their importance in the economies of the host societies, in this case, the Philippines under Spanish control. The paper considers the ways in which these immigrants, who first hailed from greater Syria during Ottoman

control, used the metaphor of Palestine and Jerusalem in order to advance their trade and to gain a better standing in among the Christian Filipino population. The paper follows the situation of Arab emigrants in the Philippines through the tense years in terms of politics and border controls that immediately followed the establishment of the state of Israel.

Dr Michael EhrlichSenior Lecturer, Department of Middle East StudiesBar-Ilan University, Israel mikbra@012.net.il

Topography-Shaped Memory: The 'Umar Mosque in the Christian Quarter of Jerusalem

According to a Christian tradition, the Arab conqueror of Jerusalem, 'Umar ibn al-Khattab, preferred to pray near the entrance of the Church of the Holy Sepulchre in Jerusalem, rather than inside the Church. According to this tradition, the Khaliph explained that if he would have prayed inside the Church, the Muslims would have confiscated the Church, and therefore, he prayed outside. Evidently, this tradition echoes in a mosque of the Mamluk-period, situated in front of the entrance of the Holy Sepulchre, called the 'Umar Mosque. Nonetheless, while 'Umar visited Jerusalem the entrance to the church was on its east side, near the Cardo of Jerusalem; whereas, this mosque is to the south of the present entrance to the Holy Sepulchre, which was placed there during the Crusader period.

In this presentation I would deal with the transfer of 'Umar's prayer site identification from the eastern entrance of the Church of the Holy Sepulchre to its southern doorway. What reality reflects the Christian tradition about the site of prayer of 'Umar? When and why was a mosque built near the eastern entrance of the church? Did the Christians adopt a Muslim tradition to explain the existence of a mosque near the church, or were the Muslims those who adopted a Christian tradition? Why and when was the tradition transferred from the eastern to the southern entrance? In other words, if people believed that the mosque was built near the Cardo, why is it now elsewhere?

Dr Nina FischerPostdoctoral Researcher, Program in Cultural StudiesThe Hebrew University of Jerusalem, Israelnina.fischer@uni-konstanz.de

Place and Displacement: Palestinian Jerusalem Memories

The Middle East conflict is in part a consequence of the symbolic overdetermination of the city at its core, Jerusalem. As a significant site in the collective memory and identity of Jews, Christians, and Muslims and the symbolic centre of the struggle between Israelis and Palestinians, no “one true story” of Jerusalem exists. Rather, there are many differing conceptions. Much scholarly work has explored how both sides use their own narratives to argue belonging and ownership (Bar-Tal 2013, Shenhav 2007, Prior 2001), but as of yet, little attention has been paid to the cultural products that reframe personal memories within collective memory frameworks, such as life writing or testimonies, and the role these play in the creation of such narratives. My paper will redress this critical oversight by focusing on Palestinian memories of pre-1948 Jerusalem in order to show how cultural products fashion a certain conception of the city. My corpus includes Sahar Hamouda’s Once

Upon a Time in Jerusalem (2010); Ghada Karmi’s Search of Fatima: A Palestinian Story (2002); Jean Said Makdisi’s Teta, Mother, and Me: Three Generations of Arab Women (2005); the collection My Jerusalem: Reminiscences, and Poems (Jayyusi & Ansari, eds, 2005); and the documentary My Jerusalem: Testimonials to Life in Jerusalem before 1948 (Dajani, 2010).

I argue that these texts portray Jerusalem as a place of lived-in memories of family, community, tradition, and everyday life, a representation that is utterly unlike all transcendental conceptions of the city, especially the Israeli narrative of return after 2000 years, which is anything but based on personal memories of belonging. This paper reads the selected texts closely to show how they convey an Arab memory of Jerusalem as literal rather than mythical home, the Nakba as an experience of displacement and loss, and return as a deeply held longing. The documentation of personal connections and memories of the city are part of a cultural resistance to the increasing “Judaization” of Jerusalem, as much as they are integral and constitutive elements of the Palestinian narrative of belonging, making such personal memories of Jerusalem intrinsically political.

Dr Matthew GabrieleAssociate ProfessorDept. Of Religion and CultureVirginia Tech, United Statesmgabriele@vt.edu

The Lived Hermeneutics of Jerusalem: Remembering a New Future of the Holy Sepulcher after the First Crusade

Describing the capture of Jerusalem by the Latin Christians in 1099, the early twelfth-- century ‐chronicler Robert the Monk invoked Isaiah 11:10, saying that when the Christians made their way to the Holy Sepulcher, wading through pagan blood, on bended knee, and with tears in their eyes, this was the day that the prophet had foretold: “sepulchrum Domini fuit gloriosum.” For modern historians, this citation seems to make sense; the chronicler was placing the events of 1095-- 99 into‐ the arc of sacred history and expressing his unalloyed joy at the taking the Holy Sepulcher in Jerusalem. But there’s a problem with that modern interpretation: Isaiah 11:10 wasn’t supposed to be used like that. The verse’s exegetical tradition, dating back to the Fathers, was Christological, reading the mention of the “root of Jesse” in that verse as foretelling the truth of the resurrection. In that traditional reading, the Holy Sepulcher had already been made “glorious.” Robert did something different though, and said that it had happened again. This paper will argue that the deployment of specific biblical citations in the early twelfth-- century descriptions of the taking of Jerusalem in 1099‐ were intended to trigger mental catenae in contemporary readers’ minds, to refigure the memory of Jerusalem in Latin Christendom, to refocus attention from past to future, and signal the meaning of the Holy Sepulchre was changing, as sacred history entered a new phase.

Dr Emily GoetschVisiting Lecturer, History of ArtUniversity of Edinburghebgoetsch@gmail.com

From Spain to Jerusalem: Narratives of Struggle and Triumph

After the Muslim invasion of the Iberian Peninsula in 711, communities of Christians migrated from the lush and fertile grounds of southern Iberia up to the rocky, northern terrain of the Pyrenees and Cantabrian Mountains. While this move began as an attempt to escape the high taxes, religious restrictions and social limitations put in place by Muslim rule, it eventually facilitated the development of Christian centres and practices throughout this northern region, an aspect which is evidenced in the monastic sites founded throughout the North. Additionally, as will be argued throughout this paper, this migration impacted how Christian communities understood their position on the Iberian Peninsula and within the Christian world, leading to comparisons between the circumstances surrounding medieval Iberian Christianity and key narratives associated with the city of Jerusalem.

By calling on relevant textual and visual material from medieval Iberian sources and from the most popular medieval Iberian manuscript tradition, Beatus of Liébana’s Commentary on the Apocalypse, this paper will argue that these monastic groups began to contextualise their experience in terms of instances of historical struggle and triumph. It will demonstrate that accounts of Jerusalem and its people were particularly prominent points of comparison for Iberian Christians, especially as the city itself was also occupied by Muslims through the end of the eleventh century. More specifically, visual and textual references to the Babylonian Captivity will be examined in depth in order to suggest that those inhabiting the northern Iberian mountains were promoting an ideology of salvation through faith in line with such Jerusalem-centric narratives.

Prof Raphael GreenbergDepartment of Archaeology and Ancient Near Eastern CulturesTel Aviv University rafigre@012.net.il

Jerusalem Underground: Archaeological Tunnels as a Stand-In for the Imagined CityHistorically, the extant buildings of Islamic Jerusalem and their inhabitants (whether Muslim, Jewish or Christian) have been viewed as a hindrance to Western visitors seeking the pristine Biblical city. Archaeological authenticity has also fallen short of expectations; its tracts of ruins, progressively less intelligible to the untrained eye as they are followed back to their Bronze and Iron Age origins, afford scant evidence of the beauty memorialized in scripture or of the founding figures of Jerusalem’s mythology, David and Solomon. One remedy for this deficit has been the manufacturing of forgeries; another – tunnelling under ground. The iconic image of Charles Warren’s shafts near the Temple Mount has been appropriated, nearly 150 years later, and expanded by archaeological authorities and ideologically motivated organizations to form an extensive warren of underground passages, rooms and halls in which tourists are invited to escape present reality and to conjure up a vision of a spiritually nourishing past. The ancient function of these passages and spaces is often ignored, with buildings of different and conflicting age and type linked together to form a ‘chain over time’. A sub-species of Disneyfication, the themes promoted in Jerusalem’s old-new tunnels comprise a collective memory of Jerusalem as it never was.

Malka Greenberg Raanan PhD Candidate, Department of GeographyHebrew University of Jerusalem malka.greenberg@mail.huji.ac.il

Shaping Belongingness Through Contested Space: experiences of Palestinian women in Jerusalem

Jerusalem is the heart of a religious, ethnic, national, and political conflict and is often defined as a polarized and contested city. Its urban structure since 1967 has been determined by the geopolitical struggle over control. The development of Jerusalem for nearly five decades of Israeli occupation, served as tools in creating a united Jerusalem under Israeli rule. The Palestinian population of Jerusalem have experienced continuing urban policies of discrimination that have produced a degraded and fractured urban fabric. This paper focuses on the mobilities, immobilities, agency and constraints experienced by young Palestinian women as they negotiate their everyday spaces in the city of Jerusalem.

The research is based on a combination of qualitative and quantitative methodologies, including: questionnaires, mental maps, in-depth interviews and tracking technologies (GPS). The sample of this research includes 30 Palestinian-Muslim women residents of Jerusalem.

The study explores the relationship between identity and space by examining the processes of personal and social identity formation in relation to spatial behavioural patterns. It demonstrates how identity can be reconstituted through movement and how gendered understandings and experiences of mobility are intertwined with different meanings of space.

Anna Gutgarts-WeinbergerPhD Candidate, Department of History The Hebrew University of Jerusalema_gutgarts@yahoo.com

The Worldly Landscape of the Heavenly City: the development of Frankish Jerusalem’s urban layoutThe conquest of Jerusalem by the Crusaders in July 1099 brought about far reaching alterations in the city’s monumental skyline, as part of the efforts carried out by the city’s new rulers to transform it into a Christian capital. This rapid change, manifested in the construction and renovation of multiple churches and monasteries throughout the city and its surroundings, is typically examined mostly within an architectural context. However, the dynamics of the encounter between the city’s transforming sacred landscape, and its developing urban layout during the 12 th century, were not hitherto systematically explored.

This paper will present a framework for such analysis, based on a comprehensive and systematic collection, collation and juxtaposition of diverse textual and archaeological sources. This database provides important insights regarding the underlying socio-economic mechanisms, responsible for the development of Frankish Jerusalem’s urban setting, and their spatial manifestations. The correlation between urban functions and the forms they assume over time, yields a dynamic image of the city’s so called ‘urban fabric’.

This approach enables establishing and re-defining the correlation between monumental construction, which was responsible for the city’s evolving symbolic image, and urban development in its broader, more everyday, sense. This will be demonstrated through a comparative discussion of central compounds within the city and its environs (for example – the Temple Mount and its surroundings, the Hospital area and the Valley of Jehoshaphat) during the 12 th century. An examination of the city’s shifting ‘centers of gravity’, and their functions in diverse urban spheres

(liturgical and mundane alike), sheds light and provides a new outlook on some of the prominent issues in the historiography of Frankish Jerusalem. Among these are urban zoning and its economic as well as religious/symbolic implications; continuity and ruptures of socio-economic mechanisms and their spatial constructs; and the impact of monumental architectural development on everyday life and in a multi-cultural environment.

Dr Nagihan HaliloğluAssistant Professor, Fatih Sultan Mehmet University, Istanbulnagihan.haliloglu@gmail.com

Sacral Lieux de Memoire in Evliya Çelebi’s Account of Jerusalem

The 17th century Ottoman traveller Evliya Çelebi’s account of Jerusalem is not one that is widely referred to in discussions of the city’s history partly because of his fanciful narrative style. However his writing still reflects the Ottoman worldview of the time and in this paper I want to explore the ways in which he portrays different communities in Jerusalem as creating and sustaining lieux de memoire, through a system of clearly demarcated jurisdiction. In Evliya Çelebi’s account the discursive and performative nature of the millet system is revealed to give the reader a view of a city that is defined through religious and ethnic boundaries set by the ruling powers’ understanding of scriptural and secular history. Different faiths’ remembrances of prophets’ lives differ and converge and these differences and convergences get reflected in the way lieux de memoire are allocated by the ruling power. The allocation of space, power and even freedom of movement given to different denominations in Jerusalem as related in Evliya Çelebi’s travelogue exposes a very tight economy of space when it comes to these lieux de memoire, particularly inside the Church of the Sepulchre. Although there are references to Muslims and Jews, the central characters Evliya Çelebi’s account of Jerusalem seem to be Christian monks and priests, comprising of the ‘Rum’ (Greek speakers), Armenians and the Frank (Europeans). Çelebi’s language reflects the familiarity of Muslims with the Rum and the Armenians as communities spread throughout the Ottoman Empire, and the tone of his account of Christian Europeans, the ‘kuffar’ differs greatly as he passes judgement on how well the different communities look after Biblical lieux de memoire. The Ottomans granting such administrative power to religions other than Islam in a foundational space of Islamic belief itself also contributes to what Fernand Braudel calls ‘the foundation myths’ of millet system.

Dr Dana HercbergsResearch Specialist, Guildenhorn Institute for Israel StudiesUniversity of Maryland, United States hercbergs@yahoo.com

Remembering the Future of the City: the Davidization of Jerusalem

This paper argues for a recent turning point in Jerusalem’s history of iconic representations, which is mobilized by a current synergy of ethno-national (Zionist) and neoliberal economic policies that promote Israeli Jewish demographic and spatial dominance in Jerusalem. For decades, the Muslim structure of the Dome of the Rock and the Jewish holy site of the Western Wall served as a primary (dual) image for the city; although Israel occupied East Jerusalem in 1967, the image of these holy sites acknowledged the history of religious multiplicity, if not coexistence. Since the Second Intifada, there has been a transition to framing Jerusalem as an exclusively Jewish Israeli city with the Tower

of David as the new icon, attended by the multiplication of David-related iconicity across the city. The historical association of the Tower—a 17th century Muslim minaret—with the biblical King David is mobilized to simultaneously create a false memory, and simulation, of a homogenous City of David. The ubiquity of this image throughout the urban landscape comprises what I call the Davidization of Jerusalem, propagating the fiction that the past was free of difference, and perpetuating the fiction-cum-reality of Jerusalem as an exclusively Jewish city.

The paper brings together different data in the shape of (1) recent architectural sites that make reference to the Tower of David or to the biblical King David, and (2) municipal street posters, high-profile real-estate ads, and other ephemera bearing logos of the tower that exemplify this historic and consequential representational shift. While pilgrims’ and tourists’ experiences of Jerusalem have historically been shaped by prior itineraries, travelogues, and souvenirs; what characterizes the present shift is the state’s strong role in the flattening of memory and simulating a new social and political reality.

Dr Isabelle Hesse Postdoctoral ResearcherDepartment of English and Related LiteratureUniversity of Yorkisabelle.hesse@york.ac.uk

‘A Stubborn Little Slab of Reality’: Remembering Mandate Jerusalem in Boas Yakin and Nick Bertozzi’s Jerusalem: A Family Portrait

Boas Yakin and Nick Bertozzi’s graphic novel Jerusalem: A Family Portrait (2013) focuses on the years leading up to the establishment of Israel in 1948 and traces the relationship of different members of the Halaby family with Jerusalem as a city alongside their political trajectories in Mandate Palestine.

In this paper, I consider how Jerusalem in the Mandate period is remembered through the medium of the graphic novel by paying specific attention to images of the city and the visualisation of sounds. First of all, I examine the type of memory that is mobilised through the pictures of Jerusalem that Bertozzi draws in relation to key events between 1945 and 1948 – the King David Hotel bombing, the siege of Jerusalem, and the evacuation of the British – but also to convey everyday life in the city. These images are often contrasted with graphic interjections, which I argue not only emphasise crucial moments in the narrative but often express violence, fighting, and conflict, foreshadowing the escalation of the conflict during the war of 1947-8.

I contend that the use of sound effects troubles iconic images of Jerusalem circulated in metropolitan culture that do not take into account the city’s role in the conflict between Israelis and Palestinians. By combining black and white images with sound effects familiar to a contemporary audience, Yakin and Bertozzi draw parallels between Jerusalem in the 1940s and Jerusalem in the contemporary period, showing a side of the city, and the conflict, that is less familiar to a European and North American reader, thus encouraging them to consider Jerusalem as a geopolitical ‘slab’ of reality and not just an iconic site of tourism and pilgrimage.

Dr Melanie HolcombCurator, Department of Medieval Art and The Cloisters The Metropolitan Museum of Art

New York, United StatesMelanie.Holcomb@metmuseum.org

Jerusalem 1000-1400: A Sneak Preview (With Dr Barbara Drake Boehm)

See above for abstract.

Catherine E. HundleyUniversity of Virginia / Warburg Instituteceh9hn@virginia.edu

Remembering, Forgetting, Re-Remembering: The Lost Holy Sepulchres of Twelfth-Century England

Looking at selected moments in time, can we discover the reasons why the English built, forgot, and then rediscovered their own local versions of the Church of the Holy Sepulchre? Arguably the most recognizable symbol of medieval Jerusalem, the Anastasis Rotunda had inspired architectural copies in Continental Europe for hundreds of years but did not appear in England until the early twelfth century. Despite their late adoption of the trend, the English went on to create Holy Sepulchre analogues for use as parish churches, military order sites, private chapels, and pilgrimage destinations. Yet, only a quarter of England’s round churches are still in use. The rest range from standing ruins to excavated remains to documented sites. The inconsistent timing of rotunda demolition and the uneven pattern of round church survival show that each worshiping community varied in its need to perpetually commemorate the Holy Sepulchre. Once demolished, many English Holy Sepulchres were lost to collective memory until the modern era. Although only a few examples survive today, congregations have begun to reemphasize the Jerusalem associations of their round churches in different ways, ushering in a new era of remembering. By analyzing the full lifecycle of selected Holy Sepulchre copies, it is possible to understand the changing ways in which the English embraced, rejected, forgot, and then re-remembered these local commemorations of Christianity’s holiest site.

This research represents a portion of my doctoral dissertation on the round churches of twelfth- and thirteenth-century England. In my larger project, I consider English Holy Sepulchres in their full architectural, geographical, religious, and political contexts, using the specifics of each local site to understand the broader role that round churches played in medieval English culture. While each Holy Sepulchre served a specific audience of military monks, parishioners, private worshipers and pilgrims, my presentation will examine the place of long-term memory in the history of England’s round church movement.

Robert JobbinsPhD Candidate, School of Philosophy and Art HistoryUniversity of Essexrjobbi@essex.ac.uk

More Real Than Truth

One of the central paradoxes in the depiction of Jerusalem in western religious art in the late Middle Ages and the early Renaissance is the use of the Islamic monument, the Dome of the Rock, as the most common signifier of the city. A further anomaly is that as artists developed more veristic ways

of depicting architectural space, and as more information became available in the West about the city of Jerusalem, portrayals of this key building became increasingly fantastic.

In this paper I will discuss a small number of Northern artists who either visited Jerusalem or who were thought to have done so – and whose work incorporated anachronism (or other forms of multi-temporality), elements of intermediality, and extended metaphor. Precise representations of the Dome, and other monuments in the city, were in wide circulation by the end of the 15 th century, but rather than being adopted as a prototype or template, these “accurate” portrayals were widely rejected in favour of the products of the imagination.

I will discuss the difficulty of trying to distinguish statements that are true of the world from those that are true only of our imaginings. While our imaginings do not have to conform to statements about how the world is, I will address the question of statements about how the world is not. This could be applied to images, used to signify ideas in common currency in the fifteenth century, but which were not in fact true. If images had the potential to become more “real” to the spectator than the truth itself, this might explain the widespread belief that the Dome of the Rock was Solomon’s Temple, and the fact that the Dome was repeatedly used in Western religious paintings as the backdrop to episodes from the life of Christ.

Prof William Kolbrener Department of English LiteratureBar-Ilan Universitykolbrener@gmail.com

Jerusalem, Memory and Misprision

Jerusalem, Memory and Misprision focuses on the work of the rabbi and theologian, Joseph Soloveitchik, whose central work Halakhic Man elaborates a theodicy centering on Jerusalem in order to articulate and justify a conception of Jewish Law that became increasingly dominant in the Jewish world of the 20th century. By adapting a Talmudic representation of the founding of Jerusalem, Soloveitchik turns to his own re-articulation of their prior founding myth in order to elaborate his particular conception of Jewish Law. In the rabbinic formulation of the Second Temple Period, Jerusalem is the place of the dialectical interaction between law and desire. Though King David is figured, in the mythography of the rabbi as holding the ‘deep’ in place with a shard with the divine name, the ‘waters’ representing forces antithetical to the law are nonetheless summoned, in the rabbinic context, as necessary to the founding of Temple in Jerusalem. Soloveitchik, whose work stands as paradigmatic in contemporary Jewish orthodoxy re-writes the story, focusing only on David as a human figure of the divine Law, who exiles the energies opposing law, thus occluding the dialectic between law and desire present in the rabbinic representation. Soloveitchik’s rendering of Jerusalem, a place of law and not desire, stands as a paradigmatic moment in a work which comes to inform the practices of contemporary Jerusalem. His misprision of the Talmudic text – the occlusion of desire – informs his work, and a sensibility which has turned away from the dialectical tension at the heart of the Talmudic Jerusalem for a Jerusalem tied, however inadvertently, to singularity and the Absolute.

Dr Ewa KubiakDepartment of Art History, Lodz University

lalibela@o2.pl

Two depictions of Jerusalem in Colonial Painting of the Viceroyalty of Peru

Sacred city as a pilgrimage destination is present in the consciousness of the Christian world, even in such distant regions as South America. In Colonial Painting of the Viceroyalty of Peru, we may find traditional depictions of Jerusalem, usually accompanying religious scenes, such as entry to Jerusalem or Crucifixion, whose "action" takes place in the sacred city. What greatly influenced Colonial Painting was publications –among the most influential was the one by a Dutchman, Christian Adrichomius, Urbis Hierosolimae quemadmodum ea Christi tempore floruit suburbanorum eius brevis descriptio, published in Koln in 1584 as well as a treatise El devote peregrino y viaje de Tierra Santa by Antonio del Castillo, which first came out in Madrid in 1654. Both books were provided with illustrations serving as graphic sources of painting compositions.

From depictions of Jerusalem which are familiar to me, two anonymous paintings, done according to a graphic design, deserve particular attention. Both works come from the 18th century. The first one is in a small gallery of sacral art at the church of San Miguel in Cayma (Arequipa, Peru). Actually, it is a map of Jerusalem. In the painting, we can see inscriptions marking sacred places where Christ was present at His last moments, and thanks to this depiction we can follow in His footsteps in our contemplation. This image is a repetition of a symbolic plan of Jerusalem which appeared for the first time in the book by a Dutchman, Christian Adrichomius and was repeated by Antonio de Castillo. It is a perfect map, which can be associated with the tradition of visualising a city continuing from the early Middle Ages. It was inscribed in a rectangular plan along a North-South axis with dominating points in Civitas Inferior with a temple and Sancta Sanctorum in the centre. The other painting is a composition in the San Francisco monastery in Santiago de Chile, titled Franciscan Martyrs. The depiction is not so much a plan as a visualisation of a few crucial buildings, such as the Sacred Sepulchre or the Cenacle. In the foreground, in the bottom section of the painting, there are scenes of Franciscans’ agony. The painting is not only a source of information about appearance of buildings in the Holy Land, but also a painted account of events that took place in Jerusalem. Both paintings could serve liturgical and educational functions. I would like to examine possible functions of both objects in more detail, in reference to their form and iconography.

Marina LambrakisDPhil Candidate in Modern GreekUniversity of Oxfordmarina.lambrakis@sjc.ox.ac.uk

Ungoverned City, City of Refugees: Jerusalem at War in the Work of George Seferis and Stratis Tsirkas

At the height of the Second World War, two Greek writers, George Seferis and Stratis Tsirkas, found themselves in Jerusalem: Seferis as a diplomat in the Greek government in exile; and Tsirkas, due to his activities in the communist Greek resistance in the Middle East. Each was indelibly affected by his experience of war, alienation, and exile, which was manifested in their respective work. Seferis published a collection of poems written during this period, Logbook II, one of the most famous of which is ‘Stratis Thalassinos at the Dead Sea’. Two decades later, Tsirkas published a trilogy of novels set in the Middle East during World War II, which takes its name from Seferis’ poem: Ακυβέρνητες

Πολιτείες, or Drifting Cities. (This translation fails to encapsulate the rich complexity of the phrase, both in terms of meaning – ακυβέρνητος also connotes ‘ungoverned’, as well as ‘ungovernable’ – and intertextual allusion.)

In this paper I will examine the portrayal of Jerusalem in these two writers, focusing first on Seferis’ poem (together with his diary entries) and his experience of the Holy City at a time of turmoil. I will then turn to Tsirkas’ The Club (the first novel of the trilogy), where Jerusalem is depicted as a nexus of power, the extent of which is only revealed to the reader at the end of the novel. I will show how Tsirkas takes Seferis’ earlier description of Jerusalem as an “ungoverned city”, a “city of refugees”, and explores more fully the twin themes of power and governmentality implied therein, using Foucault’s concept of biopolitics. Moreover, Tsirkas’ writing is marked by the twenty-year gap between World War II and the novel’s publication. This long gestation, and the process of looking back, contributes to his anti-imperialist stance, and his reworking of experience as critique.

Dr David LandyAssistant Professor, Department of SociologyTrinity College Dublin, Ireland dlandy@tcd.ie

The tourist gaze and colonial practices at work in the’ City of David’, Occupied East Jerusalem

The ‘City of David’ in East Jerusalem is a unique site. It is at the same time an illegal settlement, an Israeli national park, an archaeological dig, and a popular tourist destination. The original site of the city of Jerusalem, it is situated in the Palestinian neighbourhood of Silwan just outside the old city walls. As such its fate is of paramount importance to the future of Jerusalem and to Israel/Palestine as a whole. The Israeli government has supported the successful attempts by illegal settlers to use the presence of important archaeological remains to take over the area, evict and terrorise the local Palestinian population, and turn the place into a tourist site - ‘the City of David’.

This talk will explain the dynamics of the ongoing colonisation in ‘the City of David’, specifically the way in which tourism has been used to bolster the practices and the normalisation of Israeli colonisation. Drawing from interviews and participant observation in the ‘City of David’, I argue that there is congruence between settler and tourist narratives which forwards the erasure of Palestinians from their own neighbourhood, both discursively and in real life. The paper examines how the site is organised and presented, and where Palestinians fit within this; arguing that Palestinians are both erased from the site, and through the stories of conquering ancient Israelites, narrated as an enemy presence. In conclusion, I argue that the tourist desire for authenticity, comfort and connection with the destination country is precisely what makes tourism an effective vehicle to forward the Israeli state and settler project of a Jewish Jerusalem.

Dr Marina Prusac LindhagenMuseum of Cultural HistoryUniversity of Oslo, Norwaym.p.lindhagen@khm.uio.no

Constantine’s Jerusalem

Since the Middle Ages, it has been argued that Constantine rebuilt Jerusalem as the heavenly city on earth, and Halbwachs’s approach is a classic example of the idea of Jerusalem as a Christian city founded by the Roman emperor Constantine. According to this historical tradition, Jerusalem was given a more defined religious function and identity than any other Roman city during the reign of Constantine.

Another possibility is that the typical ambiguous religious design of Constantine, known from other Roman cosmopoleis such as Rome and Constantinople, was intended also for his building programme in Jerusalem. The present paper addresses this possibility, as Constantine’s formation plans for the future of Jerusalem may have been based on a multi-religious and multi-cultural formative past, which was later, lost to posterity.

Experts on the Church Council of Nicaea in 325 have discussed the Christian significance of Jerusalem compared to that of Rome, Antioch, Alexandria and Caesarea, and it seems uncertain which was considered the most important city by the church in terms of administration. Jerusalem certainly had a certain position because of the events which took place there in the life of Jesus Christ, but its significance as the most important Christian city in the Roman Empire may have come later, in the period after Constantine’s reign.

Assuming that Constantine’s agendas were equally ambiguous as the emperor himself, what did he wish for Jerusalem and what was the result of his reconstruction? Were the Holy Sepulchre and Christianity of paramount importance when Constantine reconstructed Jerusalem, or was the symbolic character of the Church of the Holy Sepulchre juxtaposed with other sacred buildings in the city? Was Constantine’s reconstruction of Jerusalem successful in terms of urban formation and memory transformation, or were other powers at work which the emperor could not control?

Dr Loren LybargerAssociate Professor of ReligionOhio University, United Statesldlybarger@gmail.com

Remembering the ‘City of the Holy’ in Chicago’s ‘Little Palestine’—Myth, Metaphor, and US Multiculturalism

Among groups that have undergone traumatic displacement, the awareness of constituting a diaspora serves two ends: it institutes a liminal sense of impermanence and correspondingly places a break on the process of forgetting the past and forging new identities in the present. In the diaspora, one is no longer in the homeland, but one is also not part of the society that now serves as host. In this in-between state, practices of commemoration preserve attachment to what has been lost; but, in doing so, they frequently transform the objects of memory into reified abstractions. Jerusalem constitutes an object of memory of this sort among Palestinians in the United States. In invoking the Holy City in their individual and collective narratives, US Palestinians perpetuate attachment to the nation. But these Palestinians do not live in Jerusalem and consequently their recollections of the city function mythically and metonymically to express the suspended state of exile. These expressions are not uniform but rather reflect diverse and divergent positions relative to the collective past. This paper explores this range of recollections in the identity discourses of Palestinians living in Chicago. The data for the paper derive from ethnographic research that has

been ongoing since 2010. The project to date comprises more than 70 in-depth life story interviews and extensive participatory observation in mosques, churches, and community centers. The analysis maps three different conceptions of Jerusalem that emerge in the individual narratives and public events recorded in the research. Each of these conceptions expresses a different standpoint with respect to the nation and its past: 1) the Holy City as site of religio-communal memory; 2) the Holy City as site of familial-communal memory; and, 3) the Holy City as site of the inauthenticity of the nation and also of religion and family to the extent that these are subsumed within the nation. These divergent conceptions have less to do with Jerusalem as it actually exists in time and space than they do with giving form and sense to diasporic in-betweenness. In this respect, each of these different stances toward the city not only reflects imagined ties to Palestine but also the politics of identity that has fueled the US culture wars since the 1960s. In expressing their various attachments to Jerusalem, thus, Palestinians in Chicago ironically establish the hyphenated marker of identity so crucial to achieving recognition within the multicultural ("people of color") ethos in the large urban centers of US society. In these settings, to be in-between is to be like any other identifiable community. Palestinian conceptions of Jerusalem figure symbolically as representations of this quite American reality.

Dr Merav MackResearch FellowThe Harry S. Truman Research Institute for the Advancement of PeaceThe Hebrew University of Jerusalem, Israelmerav.mack@gmail.com

Custodians of Memory: Jerusalem's Libraries and Archives (co-written and presented with Dr Benjamin Balint)

See above for abstract.

Nadine MaiPhD CandidateUniversity of Hamburg, Germanynadine-mai@gmx.de

Materials and Memory in Late Medieval reproductions of the Holy Sites of Jerusalem

Within my doctoral thesis I try to enlarge the discussion on Late Medieval monumental reproductions of Holy Sites of Jerusalem. Mainly examining the chapel of Jerusalem in Bruges, built c. 1471-1485 by the influential family Adornes, I am going to ask which kind of interrelations where established between architecture, art, materials, relics, liturgical or even social constellations. How were they used to transform the monument and its environment into Jerusalem able to connect oneself with the original biblical places and to participate in their redemptive power? Within the pilgrimage experience provided by the Holy Sites of Jerusalem natural materials played an important role. Focusing on pure superficial conditions: colour, size, smoothness or roughness and other sensually attainable markings like resting in ruins or a subterranean setting – these qualities became likewise inseparable from their legendary biblical meaning. Inasmuch being connected with the location, stones and spolia overcame their rigid material reality and even turned into anthropomorphic subjects. Staging matter as trace and medium of the Passion, medieval reproductions tried to develop this authenticity by focusing on material regards and visual analogies.

Often, a sacred meaning was assigned to material features exposed here, whereby legitimacy results not from an authentic provenance, but instead, from mere material aspects. By doing so, past was associated with condition, legend was translated into surface, and matter became act. The Bruges example, endowed with a monumental sculpted Calvary and a later attached Holy Sepulchre replica, referred to the material features of the original sacred place and its perception in manifold ways (Ill. 1). In addition, the marble Holy Sepulchre attached at the Bruges chapel in 1521 must be considered a determining choice of material and can shed new light on the relations between matter and memory. Within many reproductions I observed in situ similar combinations of material aspects, its sensual impression and iconography could be found and I would be delighted to share and to discuss some of these within this exciting conference.

Dr Roberto MazzaAssistant Professor, History Department, Western Illinois University, United StatesResearch Associate, School of Oriental and African Studies, University of Londonrobbymazza@gmail.com

A Woman, a Consul, a Soldier and a Musician: War-Time Jerusalem Remembered Through the Eyes of Its Residents, 1914-1918

With the outbreak of the war in 1914, Jerusalem, as part of the Ottoman Empire, was rapidly mobilized with the radical alteration of the urban space and its consumption by local residents. Available accounts describe the city suffering the hardship of the war and show the increasing tension amongst the various communities living in the city. Challenging traditional historiography it will be argued that Jerusalem was still a space marked by cultural hybridity and cosmopolitanism where fixed boundaries between communities were yet to come. This paper will present Jerusalem during the period of World War One through the perspective of four different residents who perceived the war according to their own identity and interests. The memoirs of Bertha Spafford, leader of the American Colony, will present one the rare female voices available of the period highlighting networks of welfare created throughout the city. The diary of the Spanish consul will show a lively city despite the difficulties created by the war; the daily memories recorded by the diplomat are a mixed of Oriental views informed by his classic European education and analyses informed by his firsthand experience of the city. The memoirs of Wasif Jawhariyyeh, mediated by the events of 1948, show a city often neglected: parties and gatherings took place also during the war showing how the cosmopolitan nature of the city brought people together regardless of their religious or national background. The last diary by an Ottoman Soldier, Ihsan Turjman, shows a Jerusalem devastated by the war and the plight of the poor inhabitants. The memory of Jerusalem that emerge from these narratives suggest a very complex picture of a modern city dealing with a dramatic event; however not yet divided and exclusively appropriated by one group over the other.

Dr Kari NeelyAssistant Professor, Arabic and Middle East Studies Department of Foreign Languages and Literatures Middle Tennessee State UniversityKari.Neely@mtsu.edu

Arabs in the Graphic Space of Jerusalem

In this paper I look at the spatial depiction of Jerusalem in graphic novels written as travelogues. Journalist Joe Sacco’s Palestine, Sarah Glidden’s How to Understand Israel in 60 Days or Less, and Guy Delisle’s Jerusalem: Chronicles from the Holy City are examined. Specifically, the paper addresses the deployment of Arabs within the cityscape as first imagined by the authors and then as experienced. Many travellers imagine themselves as “rightfully” constituted within the space of (historic/Biblical) Jerusalem despite their nationalities and ethnicities. Yet, at the same time, these pre-- trip imaginations rarely account for the ethnic diversity of the city where various cultures ‐collide and compete for (co)existence. As travelogues, the writers attempt to reconcile their expectations with their observations. The imagined Jerusalem is relegated to text cast against panels filled with the visual grit of reality (distorted as they are by the artists’ particular idiosyncratic renderings).

Through this juxtaposition of reflective text to visual reality, the reader experiences both the “mythic” Jerusalem (textually) and the “real” Jerusalem (visually). Where pre-- trip imaginations of ‐Jerusalem may have erased Arabs, stereotyped them, or pushed them to the peripheries of the “holy land,” the graphic novel format allows/challenges these authors to insert Arabs within their panels creating a new cityscape and hopefully new ways of imagining a more inclusive Jerusalem.

Dr Jacob Norris Lecturer in Middle East HistoryDepartment of History, University of SussexJ.Norris@sussex.ac.uk

Exporting Jerusalem in the nineteenth century

Jacob Norris's proposed paper offers an analysis on the marketing of the city of Jerusalem as a commodity, beginning in the final decades of the Ottoman Empire. In particular, the paper considers the so-called 'holy land products' marketed by Arab travelers from Ottoman Palestine and the ways in which this commodification shaped the image of Jerusalem at the turn of the twentieth century. Importantly, the paper aims to show how the commodification of Jerusalem allowed for Christian audiences to interact with and buy products but also how this 'holy land' produce was modified for Muslim and Jewish populations outside of the region. The paper brings the hinterland of Jerusalem into the discussion as well: the importance of Bethlehem for Jerusalem (and vice-versa) is explored in the context of the changing statuses of both centres and the political, social and religious (re)imaginings of each in the mahjar, by the turn of the century.

Dr. Eivor A. OftestadPostdoctoral Fellow, Faculty of TheologyUniversity of Oslo, Norwaye.a.oftestad@teologi.uio.no

Realization of memory: The Temple of the New Covenant

The First Crusade can be understood as a Christian claim to be the legitimate heir to the earthly Jerusalem. And with the conquest of the Holy City in 1099, Jerusalem to the Christians went from being a memory and an eschatological expectation, to being an earthly holy city in Christian possession. The city was transformed to appear in accordance with a Christian remembrance, like

when the Muslim Dome of the Rock was established as the Christian Templum Domini. Maurice Halbwachs has described how the crusaders acted as the legitimate possessors of a forgotten tradition: ‘The Crusaders behaved as if this land and these stones recognized them, as if they had only to stoop down in order suddenly to hear voices that had remained silent merely because they could not resonate in deliberately deaf ears or because God had not wanted to open them before a fixed date’. The sources reveal that the conquest of Jerusalem engendered different strategies to legitimate the Church as heir of the Holy City. My hypothesis is that the new historical situation and the intense attempts to interpret it in the aftermath, gave rise to a particular concept of translation of the temple to the papal cathedral of the Lateran in Rome. The idea of translation to Rome was based not primarily on spiritual fulfilment, but rather on material continuity. The claimed translation guaranteed the transfer also of the memories that could legitimate new religious structures and identities at both another time and another place. The main argument was the presence of the Ark of the Covenant and the sacred temple objects within the main altar of the Lateran cathedral. My aim is to present this argumentation as a specific historical interpretation of the Christian Church as the legitimate heir both to the temple of Jerusalem and God’s covenant with the Jews.

Dr Atalia OmerAssociate Professor of Religion, Conflict, and Peace StudiesUniversity of Notre Dame, United StatesAtalia.Omer.3@nd.edu

From Jerusalem to New York City: Provincializing Jerusalem and Jewish Palestine Solidarity Activism

This proposed paper is based on extensive in-depth interviews with approximately 60 American Jews of diverse backgrounds who are active participants in various Palestine solidarity circles of engagement. The teleological place of Jerusalem in the Zionist narrative of Jewish history needs little articulation. However, how non-Israeli Jewish Palestine solidarity activists reinterpret Jerusalem vis-à-vis their Jewish identity is hardly engaged in a scholarly fashion. This process involves remembering of the various silences created by the practices and ideological constructions of the Israeli state as highlighted by Hannah Arendt and Edward Said and later by Judith Butler, among others. The focus is on American Jews in their effort to confront a particular deployment of Jewish memories as they play onto the construction of a national narrative and thus provincialise a geopolitical Jerusalem as constituting the core of their religious, ethnic, and cultural identity. Hence, the study sheds light not only on the revalorization of the meaning of Jewish diaspora but also on how the theological, philosophical, social, and cultural processes informing reorienting Jewish identity from Jerusalem to New York City intersect with postnationalism, cosmopolitanism, and celebration of American multiculturalism. The article will analyze how the multicultural landscape of the U.S. informs processes of reframing the meanings of Jewish identity and the types of connections Jewish Americans interpret as existing between them and the Israeli nation-state and how the city of Jerusalem as geopolitics and metaphor of peace relates to the conceptualization of this relation. The article is also the first to examine what religious resources Jewish rabbinic and lay voices retrieve and reconceive in their efforts to innovate the meanings of Jewish identity from a place of solidarity, empathy, and cognitive dissonance related to the plight of the Palestinians, on the one hand, and their sense of “at-homeness” in the U.S., on the other. The question animating this undertaking is how the supposed dis-placement (or being out-of-place) of the Jewish diasporas

is subverted by articulating the U.S. as their place or “home” and with it championing a particular mythology romanticizing American multiculturalism rather than ethnocentrism as a fitting destination for postethnic Judaism. To what degree this postethnic subversion of the meanings of Jerusalem as a metonym of the land of Zion intersects with Christian replacement theology, on the one hand, and the ethos of American nationalism, on the other? This line of questioning will frame the analysis.

Anita PazDPhil Candidate, Art TheoryUniversity of Oxfordanita.paz@wadh.ox.ac.uk

Collection and Recollection: Archives, Photographs and the Memory of Jerusalem in Emily Jacir’s Ex Libris

On the occasion of dOCUMENTA (13) held in Kassel, Germany in 2012, Palestinian artist Emily Jacir (born 1970) created Ex libris (2010–2012), a white-cube floor-to-ceiling shelf installation consisting of cell phone digitally generated photographs of looted Palestinian books that were catalogued and archived at the Jewish National Library in West Jerusalem. Varying in size, disposition and level of detail, the colour reproductions of the faded book pages denote a complex relation between memory, community and the archive. In my paper I explore these relations, observing, in particular, the nature of this memory and its relation to the photographic reproduction. Understanding Jerusalem as a metonymic indication of the land upon which the city is built, this paper explores the topic of remembering Jerusalem by analysing the institutional space in which the books are deposited vis-à-vis the medium through which they are communicated by Jacir, posing the question around the ontological status of the place in this constructed narrative, and its role in the shaping of the Palestinian memory of Jerusalem. Drawing on the writings of Ariella Azoulay (The Civil Contract of Photography, 2008), as well as the philosophical thought of René Descartes, Gaston Bachelard, and Douwe Draaisma, my work focuses on the identity of he or she who is the remembering agent; the place – physical or mental – where this – material or immaterial – memory is stored; and the identity of he or she who is allowed to access, retrieve, contemplate, and employ the memory.

Lotem Pinchover PhD Candidate, History of ArtHebrew University of Jerusalemlotem.pinchover@mail.huji.ac.il

The Holy Sepulchre Representation between Enclosure and Community

Chapels dedicated to the Holy Sepulchre in medieval convents were obviously created for devotional purposes of the cloistered nuns. However, these were apparently used by others as well – the parish or other visitors to the convent church. In fact, the purpose of founding chapels of the Holy Sepulchre inside monastic complexes was not only spiritual. Once these chapels were also opened for public use, indulgences were granted to the chapel visitors and donations were given to the chapel and these supported the income of the convent.

This paper will present several case studies and would focus on a certain repeated pattern of where chapels commemorating the Holy Sepulchre were located inside the monastic complex.

Irene Fernandez RamosPhD Candidate, Centre for Cultural, Literary and Postcolonial StudiesSchool of Oriental and African Studies, University of London529313@soas.ac.uk

‘I am Jerusalem’: the engendered body as city, memory and site of resistance

My paper will explore the connections between the engendered body and the city of Jerusalem in dramatic representation. Theatrical space is a site for the representation and re-negotiation of identity and, as such, is also a hub for meaning construction. The staging of Jerusalem offers the possibility of opening a multi-layered space in which multiple stories related with the city’s memory can be built one upon the other.

I will analyse the play ‘I am Jerusalem’ presented by Ashtar Theatre within the ‘Arab Capital of Culture’ programme, organized by UNESCO and the Arab League, which took place in Jerusalem in 2009. In the play, the history of Jerusalem is presented as the embodied biography of the main character.

The actress, Iman Aoun, ‘is’ Jerusalem and, as such, she presents a cross-period performance in which she -her female body- is object of emotional, sexual and spiritual brutality. Her biography is related to the place, and the place creates her biography. The city’s memories become a woman’s memory; the traumas of the city become human traumas, or more concretely, woman’s traumas which relate to her emotions and expectations.

Regimes of power are reconstructed as the different conquerors/lovers appear as if they were ghosts –from the ghost of Canaan to the Israeli occupation. In this sense, her embodied presence represents a site of struggle and contestation. As stated by Wickstrom, the play deconstructs Jerusalem as an idea and creates a new space which ‘was made possible by evacuating from the stage any signs of Jerusalem-as-is, and instead returning the Canaanite trinity, in visual forms of the triangle, as a kind of unconquerable idea’ (Wickstrom 2011, 117)

My paper will analyse the play from a phenomenological point of view, understanding the production as a happening in which actually the actress becomes Jerusalem to the eyes of the audience. I will draw upon different theories within the disciplines of Cultural Studies and Cultural Geography to analyse issues related to space, body and identity in connection to performance.

Prof Rehav RubinDepartment of GeographyHebrew University of Jerusalem, Israelrehav.rubin@mail.huji.ac.il

Proskynetaria - Jerusalemite Souvenirs for Orthodox Pilgrims

Among the numerous types of pilgrimage souvenirs that were produced for and bought by pilgrims in Jerusalem through the ages there are two inter-related groups of objects that were popular among Orthodox pilgrims between the 17th and 19th century. Both were known as Proskynetaria (single – Proskynetarion), a Greek term for pilgrimage memento.

The first group of objects includes large icons usually painted on canvas. The common design is composed in the form of a triptych, with the image of the Church of the Holy Sepulchre in the centre, Jesus on its right and Mary to its left. Around these images numerous scenes from the lives of the saints and the Holy Places in and around Jerusalem were depicted. A special sub-group of these icons portrays the holy places in a map-like fashion with Jerusalem in the centre and sites from the Mediterranean in the west to the Jordan in the east and from Bethlehem in the south to Mt. Tabor in the north around it.

The second group of souvenirs includes illuminated manuscripts that describe the holy places in Jerusalem and the Holy Land through text and images. These illuminated manuscripts were bound as small booklets, and are found today in many collections and libraries throughout Europe. Some were written and illustrated by highly talented calligraphists while others were rather rough copies. All the signed copies were produced in Jerusalem and in the Mar-Saba Monastery.

The fact that there are two different types of objects that bear the same name, reflect the same tradition and were made in the same place, calls for inquiry. This paper will first describe these two groups of objects, study the contents of each of them, analyze the Orthodox narrative that was encoded into them, and shed light on the common features and roots that tie them to each other.

Dr Kendra SaloisVisiting Assistant Professor in Ethnomusicology University of MarylandSchool of Musicksalois@umd.edu

Representations of al-Quds in North African Hip Hop: Loss, Longing, and Translocality

In the 1970s, 80s, and 90s, Moroccan fusion ensembles such as Nass el-Ghiwane and Jil Jilala brought songs about Palestine, al-Quds, and the first intifada to adoring audiences across North Africa and in European capitals. These groups combined audibly Moroccan instruments, rhythms, and dialect with approaches gleaned from trans-Atlantic rock and folk, yet they also reached out to the Mashreq through lyrics in solidarity with Palestinians and the broader umma. Today, hip hop artists from Morocco and Tunisia perform similar moves with different Afro diasporic musical ‐materials, simultaneously placing themselves in relation to Palestine and Palestinians, to Arab identity, and to the transnational hip hop tradition. This paper considers the lyrical and musical imagery surrounding references to al-Quds in North African hip hop songs. I situate pre- and post‐2011 examples from Tunis, Tangiers, and Meknes in historical perspective, analyze the invocation of al-Quds in relation to national and international themes, and explore the interplay between sounds and lyrics. In this reading, al-Quds becomes a capacious metonym for an Arabophone discursive and political space that, as always, Maghrebians are both within and outside. I argue that, instead of reading Maghrebian hip hop artists as re-performing their fusion predecessors’ anxieties over their distance from a center of Arab cultural and political life, we can hear them performing that distance productively, at once establishing a distinctively Maghrebi hip hop and using their rhetorical solidarity to provoke discussion of local issues amongst local publics.

Hava Schwartz MA Programme in Policy and Theory in the ArtsBezalel Academy of Art and Design, Israel

havatour@gmail.com

Jewish memory to Jewish monumental landscape: the shaping of a national symbolic landscape around the old city of Jerusalem

The paper discusses the landscape surrounding the Old City of Jerusalem created by the "Jerusalem Walls National Park", as memorial landscape. Extensive research has shown the role that nature reserves, national parks and JNF forests have had in shaping the Israeli landscape and forming Israeli identity and consciousness. The shaping of "Jerusalem Walls National Park" with its environs stands out in this context, not only because of the political implications inherent to urban planning within a city of national conflict, but also because of the linkage created between landscape, Jewish history and memory, and theological meaning, and the tying together of all of these by government authorities. The National Park and the landscape it creates, gains new meaning in the framework of a narrative that bears political, religious and national aspects. This landscape stands in relation to the Palestinian neighbourhoods – emphasising contradicting aesthetic values - and at the same time rivals Moslem monuments and Christian pilgrimage routes that have dominated the historic landscape, overshadowing the Jewish sites.

The national parks surrounding the Old City, weave together historic Jewish sites, such as the cemetery on the Mount of Olives (which connects up the National Park), and archaeological excavations that play a role in reinforcing a specific form of Israeli nationalism and identity. The shaping of the national parks therefore represent an attempt to harmoniously but artificially unify the segmented, intertwined and often conflicting fragments of histories, cultures and realities into a whole. Moreover, the attempt to engrave visualized Jewish memory into the Jerusalem landscape, represents a new position regarding the relationship between Judaism and space, Jewish culture and aesthetics.

The National Park as a visual unit and as a basis for the development of collective narrative, suggests a shift from secular Zionism to a religious nationalism, reinforced by the power of aesthetic "truth". This becomes apparent when examining the visual link between the National Parks as a Jewish-Israeli symbol, and the Temple Mount. This visual linkage, together with the rise of a rhetoric centered round the building of the Third Temple, suggests a shift in the view of the Temple Mount as a traditional symbol and focal point of Jewish poetic memory, to the view of the Temple Mount as part of an uncompromising national symbolic.

Benedetta SerapioniPhD Candidate, Institute of European HistoryMainz, Germanyserapioni@ieg-mainz.de

“Un devoir culturel qui s’impose à l’humanité tout entière"?: the Old City of Jerusalem in the UNESCO World Heritage list.

The aim of this paper is to analyze from an historical perspective the construction of a “collective memory” of Jerusalem in the international arena, by observing the processes and the debates standing behind the inclusion of the Old City of Jerusalem in the UNESCO World Heritage Program in 1981. The concepts of memory and heritage are intimately interconnected within this paper. In fact,

heritage is intended here as that part of an imagined past (artefacts, mythologies and traditions) which we select according to the demands of the present in order to construct a specific memory.

Focusing on UNESCO, this paper will question in what terms the “collective memory of Jerusalem” was discussed on this international stage and to what extent looking for an “inclusive” definition of heritage for this divided city became, eventually, a mean of exclusion of competing historical narratives and memories of this site. On the UNESCO stage the “global imagination” of Jerusalem was portrayed mainly as the locus of holiness for the Christian, Muslim and Jewish communities. However, since 1967, the city became increasingly the hub of many overlapping layers of struggles, whose nature is ethno-- national, inter-- communal and intra-- communal, and different ‐ ‐ ‐interpretations of heritage proved to be a powerful means to reinforce competing narratives and provide historical justification for present claims. Therefore, this paper will analyze how different competing memories of Jerusalem have been discussed and elaborated in the international real of UNESCO and to what extent these converging interpretations of heritage have influenced the construction of UNESCO World Heritage “imagination” of this city. For this paper, I will make use of archival materials collected in several archives, among which the UNESCO archive in Paris, the Israeli State Archive in Jerusalem, and the Jordan National Library and Archive in Amman.

Shimrit ShrikiHebrew University of Jerusalem, Israelshimritshriki@hotmail.com

Jerusalem Remembers: The Role of Jerusalem in Secular Commemorative Practice

Shimrit Shriki’s paper is dedicated to a different use of the Kreuzweg (Via Dolorosa). This paper will present Jerusalem sites in Germany and Austria, in which religious memory is intertwined with secular commemoration of modern conflicts, namely the two World Wars. The paper will explore the motivation to place secular commemoration within the (religious) context of Jerusalem sites, the importance of the Way of the Cross within rituals of secular commemoration, and of setting of commemoration of non-Christian victim groups within the terms of Christian belief.

Dr Laura SlaterPostdoctoral Research FellowHistory of Art, University of Yorklaura.slater@york.ac.uk

Jerusalem in Northampton: Christian Histories and Local Memories

Laura Slater’s paper examines the Church of the Holy Sepulchre in Northampton which dates to the early twelfth century. Built in imitation of the Anastasis Rotunda, it has been attributed with some confidence to the newly established Norman Earl of Northampton and Huntingdon, Simon I de Senlis, a keen crusader who completed one successful journey to Jerusalem and died when attempting a second.

The paper will argue that by recreating Jerusalem at the centre of his new estates, Simon evoked recent as well as ancient Christian history. He commemorated his time on crusade, laying public claim to the glamour and prestige attached to the First Crusaders as chivalric Christian heroes. He also followed in the footsteps of exemplars of Christian imperial virtue such as Constantine and

Heraclius. Communicating to the locality the imperial power of his new position as Earl of Northampton and Huntingdon, in addition to stressing his Christian virtue and so his moral right to hold such authority, the Holy Sepulchre Church at Northampton mobilised collective memories of Jerusalem to support the political identity of an arriviste landowner.

In addition, the paper will explore some of the local memories that might also have influenced the building of the Holy Sepulchre Church. It will suggest that Simon’s wife Matilda may have played a greater role in the construction of the church than has been previously considered. Discussing its potential significance in relation to the activities of her mother Judith, founder of a nunnery dedicated to St Mary and St Helena, It will examine the Holy Sepulchre Church of Northampton as a site of penitential memory.

Timothy L. StinsonAssociate ProfessorDepartment of EnglishNorth Carolina State Universitytlstinson@gmail.com

Confession, Vengeance, and the Destruction of Jerusalem

Following the Edict of Expulsion of 1290, Jews and Judaism continued to be targeted by English poets, preachers, and chroniclers via retellings of the destruction of Jerusalem in 70 AD by Roman forces. These narratives anachronistically imagined the destruction of Jerusalem as retribution for the Crucifixion, when in fact the siege occurred centuries before the conversion of the Roman Empire to Christianity. Examples of such works include the alliterative Siege of Jerusalem, chronicle histories of John of Tynemouth and Ranulf Higden, and theatrical versions performed as late as 1622, when a play entitled Titus and Vespatian was recorded at the court of James I.

The goal of this paper is twofold. I will first demonstrate how a single 15 th-century manuscript, Cleveland Public Library MS W q091.92C468, interweaves the history of Jerusalem with the history of England itself. The manuscript opens with a brief geographical text surveying Biblical lands and begins “Iosephus of Iewis the noble was the first auctour of the book of policronica.” This is followed by an abridged version of the prose Brut, a comprehensive history of England, and the brief poem Cur mundus militat. The manuscript closes with the sole surviving Middle English prose translation of Roger D’Argenteuil’s Bible en François, which details the fall of Jerusalem. As such, English history is bracketed by Josephan history, and the reader is invited to understand it through this lens.

My second goal is to show that this positioning of texts is emblematic of the significant place that Jerusalem occupied in late medieval English memory. I will pay particular attention to 1) the role that ‘curated memory’ played in the sacrament of confession and in medieval sermons, which often urged a mindfulness of past transgressions, and 2) the purpose of narratives featuring ‘successful’ conquests of Jerusalem in an era of failed crusades to recapture the city.

Dr Yuri StoyanovResearch Associate, Department of Languages and Cultures of the Near and Middle EastSchool of Oriental and African Studies, University of Londonys3@soas.ac.uk

Remembering and Invoking the Persian Capture of Jerusalem and Heraclius’ Restoration of the True Cross in European Sacred and Secular Memory from the Crusading Era Onward

The proposed paper follows on my recently published monograph, Defenders and Enemies of the True Cross on the religio-political ramifications of the Byzantine-Persian/Sasanian confrontation in Jerusalem and the Holy Land in the first 3 decades of the seventh century. It intends to explore the nachleben of the principal notions generated originally in seventh-century Byzantine and East Christian literature, iconography and ritual during the later crusading era and onward when these notions acquired an immediate topicality and were understandably revived and subjected to a series of transmutations and periodic updates. Notions chosen for this memorialisation and invocation process were drawn, for example, from the dramatic reports of the devastation of Christian holy sites and sacral architecture (whose reality has been now challenged by progressing archaeological investigations in Jerusalem), the poignant accounts of massacres of the city’s Christian population and exile of the “Church of Jerusalem”. The most influential notions, however, remained those related to Heraclius’ entry in Jerusalem and his restitution of the True Cross, with all its ever-topical repercussions in the sphere of eschatology and Jerusalem-focused political theologies. Sources to be discussed in the paper as highlighting the techniques of memorialisation and reworking of these notions include historical and literary narratives from the crusading era and onward, West and East Christian iconographic traditions as well as modern popular, derivative and apologetic historiography.

Prof Jesper SvartvikKrister Stendahl Professor of Theology of Religions, Lund University, and the Swedish Theological Institute in Jerusalemjesper.svartvik@teol.lu.se

Jerusalem – A Physical Space and a Site of Memory for Conrad Schick

For millennia the city of Jerusalem has evoked feelings of radical amazement, spiritual attachment, and also political ambitions. This has been surveyed by, e.g., James Carroll In his book Jerusalem, Jerusalem, which focuses in the mnemohistorical Jerusalem in the hearts and minds of people all over the world. Some of those who constantly bore Jerusalem in mind actually also shaped this city. When describing the transformation of Jerusalem in the nineteenth century from a town within walls to the city that it is today, the importance of the architects and archaeologist Conrad Schick cannot be overemphasized. Born in Germany in 1822, Schick moved to Jerusalem when he was only 24 yours old. When he died in 1901 he was buried on Mount Zion. Schick planned some of the first neighbourhoods outside the walls of the Old City; he also designed schools, hospitals, chapels and other buildings; and his own residence built in 1882, Beit Tavor (Hebrew: “House of Tabor”), which today houses the Swedish Theological Institute, has been called the most beautiful building in Jerusalem. This paper seeks to explore the Jerusalem of Conrad Schick, in the sense of, on the one hand, a physical space that he together with other influential 19th century architects created and, on the other hand, a site of memory that formed him and therefore all those hundreds of thousands who live and work in Jerusalem today, one of whom is the author of this paper who teaches at the Swedish Theological Institute in Beit Tavor, and therefore constantly is reminded of the enormous impact of Conrad Schick. We see his architectural fingerprints all over Jerusalem today. What do we know about his imaginative Jerusalem?

Dr Lucy UnderwoodFellow, British School of Romelau20@cantab.net

Jerusalem, Rome and England: the appropriation of memories of Jerusalem by English Catholics after 1558

Jerusalem's past has been appropriated many times and by many different groups, through competing narratives and through imitation or acquisition of its physical monuments; it has also been used as a lens through which the past of other places, people and causes can be viewed. This paper considers how early modern English Catholics used memories of Jerusalem, mainly derived from biblical texts, to 'remember' England's past, and construct a history which expressed their aspirations for England's future. In the Renaissance era, the architects of renewed Catholicism also appropriated memories of Jerusalem, largely by a narrative of supersession: Rome was imagined as the 'New Jerusalem'. This included the re-location of (alleged) monumental remains from Jerusalem - physical memories - in Roman churches. In the context of their use of Jerusalem to 'remember' Catholic England, I will consider how English Catholics encountered and deployed this Roman appropriation of Jerusalem's 'memory' in order to challenge rival Protestant narratives of England and her relation to both Jerusalem and Rome.

Texts such as the Psalms and Book of Lamentations, in which Jerusalem and her destruction are 'remembered', were re-deployed to imagine England in texts such as Ralph Buckland's Seven sparks of the enkindled soul; other literary works such as Anthony Copley's A fig for fortune adopt the Roman appropriation of Jerusalem. Homiletic texts also engage with the memory of Jerusalem as early modern Christians understood it from New Testament sources. This paper combines texts of various genres to explore how English Catholics remembered Jerusalem in relation to their own imagined past, present and future.

Dr Laura VarnamCollege Lecturer in Old and Middle EnglishFaculty of English, University of Oxfordlaura.varnam@univ.ox.ac.uk

The Gift of Jerusalem: Remembering the Holy City in The Book of Margery Kempe

This paper will explore the memory of Jerusalem in the 15th century Middle English mystical text The Book of Margery Kempe. When Margery Kempe made a pilgrimage to Jerusalem, God told her that ‘as oftentimes as you say or think, “worshipped be all those holy places in Jerusalem that Christ suffered bitter pain and passion in,” you shall have the same pardon as if you were there with your bodily presence, both for yourself and for all those that you will give it to’ (ch.30). This paper will situate Kempe’s pilgrimage account in the context of medieval ‘mental’ pilgrimage and argue that the Book’s textual reconstruction of Jerusalem is her ‘gift’ to the reader. The first half of the paper will explore Margery’s affective response to the holy sites of Jerusalem and, drawing on Shelley Hornstein’s formulation, suggest that she creates an ‘architecture of the heart’ which allows her to bring her Jerusalem experience back with her to England, rather like a pilgrimage badge or souvenir, and enables the reader to emulate her devotional practice. In the second part of the paper I will show how Margery maps the events of the Passion onto her parish church through her visions of

Christ’s experiences in the holy city, relocating Jerusalem in the symbolic space of the English parish church. Here I will draw on Dylan Trigg’s exploration of the porous nature of place: ‘place is never autonomous in its unity but forever bleeding and seeping into other places, both those of the past and those of the future.’ I will conclude by arguing that the Jerusalem of Kempe’s Book is precisely such a porous place, literally bleeding into present time and local space through her textual re-enactment of Christ’s Passion, her ‘gift’ of Jerusalem for the reader.

Maier YagodArchitect, PelegKimelman Architects, JerusalemIndependent Scholaryagodm@gmail.com

Mémoire en route: Jerusalem’s Route No. 1 a study in motion

Jerusalem’s Route 1 has long been viewed as a seam line. The road was partially built on the remnants of the ceasefire line between the Hashemite Kingdom of Jordan and The State of Israel and constitutes one of the most graphic spatial divide between the city’s East and West. Beyond its role as a mechanism or infrastructure connecting places, Route 1 serves as an independent chronotope epitomizing the fixity of the liminal; its expanse embodies the “border condition,” which recreates, reinforces, and reinterprets the past and present by presenting a concrete reality with its own ambience and atmospherics of memory. Applying an urban temporal spatial analysis of existence in movement, I recast Route 1 as a transhistorical space containing the everyday consciousness of Jerusalem and offering a unique forum for the geo spatial and chrono spatial understandings of the city’s residents and visitors. Long viewed sectionally as a divisive space towards which both East and West Jerusalem turn their backs, I would like to argue that this road serves as a dynamic time space continuum, encompassing a unique ambiance in which conventional binary divisions seem to dissolve in a subtle way for the automobile driver, bus rider, or light rail passenger who actually inhabit the space. I shall present the way in which the designers, planners and users all form this space every day through human practices and design techniques which create one of the most public spaces in the city. While roads, especially thoroughfares are not usually seen as classic public spaces or producers of memory, such as public squares, neighborhood streets and parks, I will argue that we can rethink and learn how to view and analyze essential infrastructure as a producer of improved urbanism, one based on the memory of the present. People transversing Route 1, just as the Foucauldian ship, are a “piece of floating space, a placeless space” which operates between different ports, cultures and religions, all seemingly stable points of identity and memory, which are never really stable and never really fixed. As an artery within a city that is for many both a destination and a destiny, Route 1 serves as an important case study for reimagining the kinetic, agonistic, and creative forces of the modern Middle East.

Dr Anat Zanger Associate Professor, Department of Film and TelevisionTel Aviv University, Israel zanger@post.tau.ac.il

Between Film and Memory

"An image," Walter Benjamin noted: "…is that in which the Then encounters the Now and Then." In this paper I would like to trace the affinity between past and present, image and memory, through

an analysis of two non-fiction films; the first is Cemetery Club (Tali Shemesh, 2006), and the second is Jerusalem Cuts (Liran Atzmor, 2008).

Each of these films revolves around a specific place and its memory: Cemetery Club takes place on "The Memory Mountain" at Mount Herzl National Cemetery in Jerusalem, though this site serves as an anchor for other places and memories; Jerusalem Cuts focuses on both Israeli and Palestinian archives, and the journeys of their images in the past (a battle for the Old City of Jerusalem) and present (checkpoints and roadblocks).

Thus, while both films are set in Jerusalem, each one proposes its own journey into the "eternal city" and its imagery as it confronts the harsh reality of the present. As I will suggest, these recent films problematize the relation between place, memory and its images, while instead of a history an anamnesis (J. L. Lyotard) is suggested.

Prof Ragnhild Johnsrud ZorgatiAssociate Professor, Department of Culture Studies and Oriental LanguagesUniversity of Oslo, Norwayr.j.zorgati@ikos.uio.no

Fredrika Bremer and the olive tree – memory and representations of religious history in a 19th century protestant travel narrative.

During her four month long visit to Palestine, kernel of the “old world”, in 1859, the Swedish author Fredrika Bremer walks through the holy topography of Jerusalem and its surroundings with an historical-critical attitude. Citing recent archeological research, she doubts whether current buildings or graves commemorating events in the life of Jesus Christ actually correspond to the places her “Master” once visited (62, 52). Even the landscape has changed due to ecological transformations: the green, fertile land of her biblical ancestors is history; what Bremer observes is an arid, brown and dry landscape, occasionally coming to life under much awaited spring showers. Still, there exists one natural object that she might accept as authentic, literally binding past and present together, the olive tree. Observing the old trees in a garden moutside the gates of Jerusalem, Bremer finds sufficient evidence to accept that it is question of the Gethsemane: “Some of them [the olive trees] look so advanced in years that one spontaneously asks if they could not be the same as those trees under which Jesus […] prayed in a nightly hour” (49). Spontaneity is strengthened with scientific evidence, though, as Bremer continues by explaining that one significant feature of the olive tree is its immortality; it can be hundred, thousands of years old, and if a tree dies, its root system will survive, producing new sprouts that will give new trees.

Taking Bremer’s description of the olive tree as a metaphor of sacred history which connects past to present and even future, I will ask why “organic authenticity” trumps “legendary or tradition based authenticity” in her narrative. Moreover, I will discuss how Bremer’s religious and scientific worldview constitutes an important part of her self representation, a self that is constructed not only in opposition to those pilgrims who takes Biblical narratives as literally true, but also to illiterate Arab upper class women who Bremer asks about their Islamic religious practices.

Contact Details

Aavitsland, Kristin Kristin.B.Aavitsland@mf.no

Ambler, Ben bambler@asu.eduAnischenkova, Dr Valerie vani@umd.eduArad, Dr Dotan dotanarad@gmail.comAutry, Dr Robyn rautry@wesleyan.eduBale, Prof Anthony a.bale@bbk.ac.ukBalint, Dr Benjamin benjamin.balint@gmail.comBanko, Dr Lauren lb46@soas.ac.ukBaron, Jared j.baron@my.westminster.ac.ukBartal, Renana renana.bartal@mail.huji.ac.ilBernard, Dr Anna anna.bernard@kcl.ac.ukBoast, Hannah hannah.boast@york.ac.uk Boehm, Dr Barbara Barbara.Boehm@metmuseum.orgBooth, Phillip p.booth1@lancaster.ac.ukBoulton, Dr Meg meg.boulton@york.ac.ukBoyadjian, Dr Tamar tamar.msu@gmail.comBrown, Sophia s.e.brown@kent.ac.ukButler, Dr Beverley beverley.butler@ucl.ac.uk Campopiano, Dr Michele michele.campopiano@york.ac.ukClarence-Smith, Prof William wgclarencesmith@yahoo.co.ukDavies, Dominic dominic.davies@st-annes.ox.ac.ukEhrlich, Dr Michael mikbra@012.net.ilFischer, Dr Nina nina.fischer@uni-konstanz.deFernandez Ramos, Irene 529313@soas.ac.ukGabriele, Prof Matthew mgabriele@vt.eduGallien, Dr Claire claire.gallien@univ-montp3.frGoetsch, Dr Emily ebgoetsch@gmail.comGreenberg, Prof Raphael rafigre@012.net.ilGreenberg Raanan, Malka malka.greenberg@mail.huji.ac.ilGutgarts-Weinberger, Anna a_gutgarts@yahoo.comHaliloglu, Dr Nagihan nagihan.haliloglu@gmail.comHamilton, Jill jillhamilton1234@btinternet.comHercbergs, Dr Dana hercbergs@yahoo.comHesse, Dr Isabelle isabelle.hesse@york.ac.ukHolcomb, Dr Melanie Melanie.Holcomb@metmuseum.orgHundley, Catherine ceh9hn@virginia.eduJagot, Dr Shazia jagot@sdu.dkJobbins, Robert rjobbi@essex.ac.ukJung, Claudia caj510@york.ac.ukKnudsen, Nadia ganchat3@hotmail.comKolbrener, Prof William kolbrener@gmail.comKubiak, Dr Ewa lalibela@o2.plLambrakis, Marina marina.lambrakis@sjc.ox.ac.ukLandy, Dr David dlandy@tcd.ieLevy-Rubin, Milka milka.levy-rubin@nli.org.ilLindhagen, Dr Marina Prusac m.p.lindhagen@khm.uio.noLybarger, Dr Loren ldlybarger@gmail.comMack, Dr Merav merav.mack@gmail.comMai, Nadine nadine-mai@gmx.deMatar, Nabil matar010@umn.edu

Mazza, Dr Roberto robbymazza@gmail.comMcCormack, Katharine 604769@soas.ac.ukMulholland, Lauren l.m.mulholland@qmul.ac.ukNathan, Idit Idit.nathan@gmail.comNeely, Dr Kari Kari.Neely@mtsu.eduNorris, Dr Jacob J.Norris@sussex.ac.ukOftestad, Dr Eivor e.a.oftestad@teologi.uio.noOmer, Dr Atalia Atalia.Omer.3@nd.eduPaz, Anita anita.paz@wadh.ox.ac.ukPinchover, Lotem lotem.pinchover@mail.huji.ac.ilRubin, Prof Miri mirierubin@gmail.comRubin, Prof Rehav rehav.rubin@mail.huji.ac.ilSalois, Dr Kendra ksalois@umd.eduSchwartz, Hava havatour@gmail.comSerapioni, Benedetta serapioni@ieg-mainz.deShipstone, Nathan n_shipstone@hotmail.comShriki, Shimrit shimritshriki@hotmail.comSlater, Dr Laura laura.slater@york.ac.ukSmith, Dr Helen helen.smith@york.ac.ukStinson, Dr Timothy L. tlstinson@gmail.comStoyanov, Dr Yuri ys3@soas.ac.ukSvartvik, Prof Jesper jesper.svartvik@teol.lu.seUnderwood, Dr Lucy lau20@cantab.netVarnam, Dr Laura laura.varnam@univ.ox.ac.ukWallace, Revd Brenda brenda.wallace93@btinternet.comWatt, Dr Jim jim.watt@york.ac.ukWeizman, Prof Eyal e.weizman@gold.ac.ukYagod, Maier yagodm@gmail.comZaban, Hila hilazaban@gmail.comZanger, Dr Anat zanger@post.tau.ac.ilZorgati, Prof Ragnhild Johnsrud r.j.zorgati@ikos.uio.no