Yahudi dalam Zionisme dan Israel
This paper traces theJudaism teachings as basic of Jewis movements. The Judaism has two meaning as its identity. Firstly, Judaism is a religion. Secondly, it is an ethnic or nation. According to Jacob Neusner, Judaism is a religion that Scripture’s account of Israel as holy people whose life encompasses the experience of exile and return. In this paper, author tried to explore three streams of the Jewish religion movements-- i.e. Reformers, Conservatives, and Orthodoxs-- which influenced the Jewish emancipation’s Europe in 19th century untill Holocaust tragedy on the Second World War. Zionism has raised as a respond to political crissis which fallen to emancipate the Jewish people from the oppressed as long as diaspora periode in Europe. Its purpose created the homeland for Israel when Jewish people returned from diaspora.
Christian hospitality in Javanese bancaan tradition
Javanese people have unique characteristics and traditions that make them appealing for research. One of the unique things of the Javanese tradition called bancaan is that it is aimed at appreciating children. Bancaan is a simple banquet of gratitude on the occasion of a child’s birthday by inviting their playmates to pray together for their good. This tradition is rich in the value of hospitality but began to disappear as influences of current development overtake. Given this reality, this study discovered Christian values of hospitality in the bancaan tradition. This discovery is based on a survey by Lee Roy Martin and Michele Hersberger. This research is based on the paradigm of qualitative research. Data collection was conducted by examining the literature and studying the Bible. The problem was analysed using interactive analysis, revealing Christian hospitality values in the bancaan tradition. The values showed are as follows: (1) bancaan is open to everyone in nature despite their backgrounds, (2) bancaan is a form of interaction of hospitality in simplicity and (3) bancaan is a form of regeneration of hospitality values to the child. Contribution: This manuscript provided an overview of one form of Javanese culture, which was then linked to the principles of hospitality from Jesus. This culture was a form of Javanese culture towards children’s appreciation. It is hoped that this manuscript contributes to the preservation of Javanese bancaan culture.
The Emergence of the Israeli Radical Right
Most Israelis were greatly shocked when they learned on the eve of April 27, 1984, that a plot to blow up five Arab buses full of passengers during a crowded rush hour was barely prevented. In the following week, twenty-seven men suspected of forming an anti-Arab terrorist network were arrested. It was soon disclosed that the suspects had been responsible for an attempt to assassinate the Arab mayors of three West Bank cities in 1980, for a murderous attack on the Islamic college in Hebron in 1983 that took the life of three students and wounded thirty-three, and for a score of lesser acts of violence against Arabs. A very elaborate plan to blow up the Muslim Dome of the Rock on Temple Mount, the third most sacred place for Islam, was also on their drawing board. What surprised observers and political analysts in April 1984 was not so much the existence of the terror group as the identity of its members. They belonged to Gush Emunim (the Block of the Faithful) a religious fundamentalist group committed to establishing Jewish settlements in the West Bank (biblical Judea and Samaria). Though an aggressive (sometimes even illegal) settlement movement, Gush Emunim had never openly embraced an ideology of violence. Its orthodox leaders asserted a biblically based Jewish claim to Judea and Samaria but had never advocated deportation of the Arab population.' Instead they professed the belief that peaceful and productive coexistence with the Arabs, under benevolent Israeli rule, was both possible and desirable. That any of these highly educated and responsible men, some of whom were ranking army officers and all but one heads of large families, would resort to terrorism was completely unexpected. The exposition of "respectable" Jewish terrorism was followed, three months later, by another unexpected event, the election to the Knesset, Israel's parliament, of Rabbi Meir Kahane, an extreme religious fundamentalist. Nearly 26,000 Israelis (1.3 percent) voted for Kach (Thus), the political party that called for the expulsion of the Arabs from historic Palestine; 2.5 percent of Israeli soldiers were among them. Almost everybody remembered that it was Kahane who, since 1974, had publicly advocated T.N.T. (Terror Neged Terror), which in his terminology stood for Jewish terrorism against Arab terrorism.2 The astonished Israelis did not have to wait long to discover what the new party was about. A day after the elections, Kahane and his supporters held a victory parade to the Western Wall in old Jerusalem. Passing intentionally through the Arab section of the old city, Kahane's excited followers smashed through the market, overturning vegetable stalls, hitting bystanders, punching the air with clenched fists, and telling the frightened local residents that the end of their stay in the Holy Land was near. The same kind of street brutality has repeated itself many times in the last four years, especially following anti-Jewish terror incidents. But instead of being shocked by what until that time could only have been seen in old-time fascist movies or in modern scenes from Teheran, some Israelis