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Palestinian cinema arose during the political cinema movements of the late 1960s and early 1970s, yet it was unique as an institutionalized, though modest, film effort within the national liberation campaign of a stateless people. Filmmakers working within the Palestinian Liberation Organization (PLO) and through other channels filmed the revolution as it unfolded, including the Israeli bombings of Palestinian refugee camps, the Jordanian and Lebanese civil wars, and Palestinian life under Israeli occupation, attempting to create a cinematic language consonant with the revolution and its needs. They experimented with form both to make effective use of limited material and to process violent events and loss as a means of sustaining active engagement in the Palestinian political project.

Palestinian Cinema in the Days of Revolution presents an in-depth study of films made between 1968 and 1982, the filmmakers and their practices, the political and cultural contexts in which the films were created and seen, and their afterlives among Palestinian refugees and young filmmakers in the twenty-first century. Nadia Yaqub discusses how early Palestinian cinema operated within emerging public-sector cinema industries in the Arab world, as well as through coproductions and solidarity networks. Her findings aid in understanding the development of alternative cinema in the Arab world. Yaqub also demonstrates that Palestinian filmmaking, as a cinema movement created and sustained under conditions of extraordinary precarity, offers important lessons on the nature and possibilities of political filmmaking more generally.

As frequent intermediaries between Israeli military authorities and Palestinian citizens, Palestinian lawyers stand close to the fault line dividing Israeli and Palestinian societies. The conflicts and tensions they experience in their profession mirror the larger conflicts between the two societies. Thus, as George Bisharat reveals in Palestinian Lawyers and Israeli Rule, a careful study of the work and lives of Palestinian lawyers ultimately helps to illuminate the causes of the intifada, or uprising, that began in December 1987.

The study revolves around the central question of why the Palestinian legal profession declined during twenty years of Israeli occupation when, in other Third World countries, the legal profession has often reached its peak during a period of Western colonization. Bisharat answers this question with a wide-ranging inquiry into the historical origins of the legal profession and court system in Palestine, the tenuous grounding of these institutions in Palestinian society and culture, and the structure, style, and policies of the late-twentieth-century Israeli military government in the West Bank.

For general readers interested in the Palestinian-Israeli conflict, as well as specialists in such fields as legal anthropology, sociology of the professions, Third World law and development, and Middle Eastern studies, Palestinian Lawyers and Israeli Rule will be required reading.

An exploration of how Palestinian music—from village songs to urban broadcasts—adapted to political upheaval, colonial pressure, and diaspora life, serving as both a cultural anchor and a vehicle for regional identity during the mid-twentieth century.

Palestinian music has long been embedded in everyday life, shaping and reflecting social, cultural, and political identities. It has served as a means of storytelling and news-sharing, a part of ritual and community life, and a connection to the broader musical traditions of the Near East. As displacement scattered Palestinians across Lebanon, Syria, Jordan, and beyond, musicians carried folk and urban musical traditions into new political and cultural contexts, blending them with various modernities and transforming the process of music-making. In the decades that followed, music and dance were increasingly folklorized and mobilized as symbols of Palestinian identity.

Palestinian Music traces these transformations from the British Mandate through the rise of the Palestine Liberation Organization in the 1970s. Drawing on rare recordings, oral histories, archival materials, and original musical transcriptions, ethnomusicologist Issa Boulos examines two dozen artists across five countries and follows the composers, producers, and performers whose innovations helped shape the musical scene of the entire region. Palestinian music emerges as a dynamic medium through which Palestinians continually negotiated identity, solidarity, and hope—balancing preservation and innovation, rootedness and displacement.

Members of Palestine’s Muslim community have long honored al-Nabi Musa, or the Prophet Moses. Since the thirteenth century, they have celebrated at a shrine near Jericho believed to be the location of Moses’s tomb; in the mid-nineteenth century, they organized a civic festival in Jerusalem to honor this prophet. Considered one of the most important occasions for Muslim pilgrims in Palestine, the Prophet Moses festival yearly attracted thousands of people who assembled to pray, conduct mystical forms of worship, and hold folk celebrations.

Palestinian Rituals of Identity takes an innovative approach to the study of Palestine’s modern history by focusing on the Prophet Moses festival from the late Ottoman period through the era of British rule. Halabi explores how the festival served as an arena of competing discourses, with various social groups attempting to control its symbols. Tackling questions about modernity, colonialism, gender relations, and identity, Halabi recounts how peasants, Bedouins, rural women, and Sufis sought to influence the festival even as Ottoman authorities, British colonists, Muslim clerics, and Palestinian national leaders did the same. Drawing on extensive research in Arabic newspapers and Islamic and colonial archives, Halabi reveals how the festival has encapsulated Palestinians’ responses to modernity, colonialism, and the nation’s growing national identity.

In the decade following the 1993 Oslo Peace Accords, some 100,000 diasporic Palestinians returned to the West Bank and Gaza. Among them were children and young adults who were born in exile and whose sense of Palestinian identity was shaped not by lived experience but rather through the transmission and re-creation of memories, images, and history. As a result, "returning" to the homeland that had never actually been their home presented challenges and disappointments for these young Palestinians, who found their lifeways and values sometimes at odds with those of their new neighbors in the West Bank and Gaza.

This original ethnography records the experiences of Palestinians born in exile who have emigrated to the Palestinian homeland. Juliane Hammer interviews young adults between the ages of 16 and 35 to learn how their Palestinian identity has been affected by living in various Arab countries or the United States and then moving to the West Bank and Gaza. Their responses underscore how much the experience of living outside of Palestine has become integral to the Palestinian national character, even as Palestinians maintain an overwhelming sense of belonging to one another as a people.

Passage to Dusk deals with the Lebanese civil war of the 1970s in a postmodern, poetic style. The narrative focuses on the deranged, destabilized, confused, and hyper-perceptive state of mind created by living on the scene through a lengthy war. The story is filled with details that transcend the willed narcissism of the main character, while giving clues to the culture of the time. It is excellent fiction, written in a surrealistic mode, but faithful to the characters of the people of Lebanon, their behavior during the war, and their contradictions. Issues of gender and identity are acutely portrayed against Lebanon's shifting national landscape.

The English-language reader has not been much exposed to Lebanese literature in translation, and Rashid al-Daif is one of Lebanon's leading writers. He has been translated into eight languages, including French, German, Italian, Polish, and Spanish. Translator Nirvana Tanoukhi manages to preserve Daif's unusual, moving, and at times humorous style in her English rendition.

This book tells the remarkable story of Birzeit University, Palestine’s oldest university in the Occupied Territories.

Founded against the backdrop of occupation, it is open to all students, irrespective of income. Putting the study of democracy and tolerance at the heart of its curriculum, Birzeit continues to produce idealistic young people who can work to bring about a peaceful future. Gabi Baramki explains how the University has survived against shocking odds, including direct attacks where Israeli soldiers have shot unarmed students. Baramki himself has been dragged from his home at night, beaten and arrested. Yet Birzeit continues to thrive, putting peace at the heart of its teaching, and offering Palestinians the opportunities that only education can bring.

An exploration of how the Iranian people have renewed their longtime struggle for freedom

The Woman, Life, Freedom uprising is only the latest manifestation of a century-long struggle for liberation in Iran. This ongoing movement for justice has encompassed two revolutions against domestic dictatorship and foreign imperialism, as well as a series of uprisings since the 1979 Iranian Revolution, which was followed by a new era of repression. Post/Revolutionary Conditions: Renewed Visions of the Iranian Freedom Struggle offers an intersectional analysis of how progressive and radical movement builders have reenvisioned liberation in the post-’79 era, despite new forms of oppression under the Islamic Republic and from US and other foreign imperial powers. Bringing together a diverse array of sources, including oral histories with Iranian labor, student, and gender justice organizers, as well as resistance literature and art, Alborz Ghandehari challenges narratives that treat working-class, feminist, queer, and oppressed ethnic minorities’ movements as separate from one another. Post/Revolutionary Conditions demonstrates how such potent reimaginings of collective liberation and a radically democratic future have been shaped by multiple generations of protest and kindred struggles globally.

Practicing Transnationalism explores the challenges of teaching American studies in the Middle East during a time of tension and conflict between the United States and the region.

In the first decade of the twenty-first century, American studies programs began to spread in the Middle East. During a time of rising anti-American sentiment, ten major programs were established in the region. What impulses propelled universities in the Middle East to establish these centers and programs? What motivated students to take courses and pursue degrees in American studies? In part, American studies programs developed as a way to “know the enemy,” to better understand America’s ubiquitous influence in foreign relations, technology, and culture; however, some programs grew because residents admired the ideals set forth as American, including democracy and free speech.

Practicing Transnationalism investigates these issues and others, using the experiences and research of the editors and contributors, who worked either directly in these programs or as adjunct to them. These scholars seek to understand what American power means to people in the Middle East. They examine the challenge of developing American studies programs in a transnational paradigm, striving to build programs that are separate from and critical of American imperialism without simply becoming anti-American. In the essays, the contributors provide context for how the field of American studies has grown and developed, and they offer views of cultural interactions and classroom situations, demonstrating the problems instructors faced and how they worked to address them.

From the late nineteenth century onward, men and women throughout the Middle East discussed, debated, and negotiated the roles of young girls and women in producing modern nations. In Palestine, girls' education was pivotal to discussions about motherhood. Their education was seen as having the potential to transform the family so that it could meet both modern and nationalist expectations.

Ela Greenberg offers the first study to examine the education of Muslim girls in Palestine from the end of the Ottoman administration through the British colonial rule. Relying upon extensive archival sources, official reports, the Palestinian Arabic press, and interviews, she describes the changes that took place in girls' education during this time. Greenberg describes how local Muslims, often portrayed as indifferent to girls' education, actually responded to the inadequacies of existing government education by sending their daughters to missionary schools despite religious tensions, or by creating their own private nationalist institutions.

Greenberg shows that members of all socioeconomic classes understood the triad of girls' education, modernity, and the nationalist struggle, as educated girls would become the "mothers of tomorrow" who would raise nationalist and modern children. While this was the aim of the various schools in Palestine, not all educated Muslim girls followed this path, as some used their education, even if it was elementary at best, to become teachers, nurses, and activists in women's organizations.

A social history of alcohol, identity, secularism, and modernization from the late Ottoman and early Turkish republican eras to the present day.

Prohibition in Turkey investigates the history of alcohol, its consumption, and its proscription as a means to better understand events and agendas of the late Ottoman and early Turkish republican eras. Through a comprehensive examination of archival, literary, popular culture, media, and other sources, it unveils a traditionally overlooked—and even excluded—aspect of human history in a region that many do not associate with intoxicants, inebriation, addiction, and vigorous wet-dry debates.

Historian Emine Ö. Evered’s account uniquely chronicles how the Turko-Islamic Ottoman Empire developed strategies for managing its heterogeneous communities and their varied rights to produce, market, and consume alcohol, or to simply abstain. The first author to reveal this experience’s connections with American Prohibition, she demonstrates how—amid modernization, sectarianism, and imperial decline—drinking practices reflected, shifted, and even prompted many of the changes that were underway and that hastened the empire’s collapse. Ultimately, Evered’s book reveals how Turkey’s alcohol question never went away but repeatedly returns in the present, in matters of popular memory, public space, and political contestation.

A new, expanded edition of a classic reference tool

This volume of more than 170 documents of prophecy from the ancient Near East brings together a representative sample of written documents from Mesopotamia, the Levant, and Egypt dating to the second and first millennia BCE. Nissinen's collection provides nonspecialist readers clear translations, transliterations, and discussions of oracles reports and collections, quotations of prophetic messages in letters and literature, and texts that reference persons with prophetic titles. This second edition includes thirty-four new texts.

Features:

• Modern, idiomatic, and readable English translations
• Thirty-four new translations
• Contributions of West Semitic, Egyptian, and Luwian sources from C. L. Seow, Robert K. Ritner, and H. Craig Melchert

 Known for her far-reaching examinations of psychoanalysis, literature, and politics, Jacqueline Rose has in recent years turned her attention to the Israel-Palestine conflict, one of the most enduring and apparently intractable conflicts of our time. In Proust among the Nations, she takes the development of her thought on this crisis a stage further, revealing it as a distinctly Western problem.

Unveils the psychoanalytic undercurrents of contemporary Islam

Fethi Benslama is a psychoanalyst who, although a secular thinker, identifies himself as a person of Muslim culture who rejects ready-made explanations for Islamic fundamentalism. In that spirit, Benslama demythifies both Islam and Western ideas of the religion by addressing the psychoanalytic root causes of the Muslim world’s clash with modernity and subsequent turn to fundamentalism.