By Avi Shlaim, Dervla Murphy

Over the summer time of 2011, Dervla Murphy spent a month within the Gaza Strip. She met liberals and Islamists, Hamas and Fatah supporters, wealthy and terrible. via pronounced conversations she creates a brilliant photograph of existence during this coastal fragment of self-governing Palestine. Bombed and cut-off from basic touch with the remainder of the area, existence in Gaza is beset with structural, clinical and psychological illnesses, but it's also bursting with political engagement and underwritten through an excessive delight in kin lifestyles. in the course of her month via the ocean, Dervla develops an acute eye for a way during which isolation has formed this society. many times she meets males who've back to the Strip as an act of presence. but the mosque is frequently their in simple terms day-by-day job, as problems acquiring offers suggest few possibilities for artistic paintings. This acts as a recruiting sergeant for the Islamist Qassam brigades and a strain cooker for the production of household tyrants. during this state of affairs, Dervla turns into a shameless supporter of women’s rights – appearing as anguish aunt and feminist mentor via flip. The ironies of Western and Israeli attitudes to the Strip are ever current: such a lot particularly the championing of democracy but the refusal to acknowledge the legitimacy of Hamas; and how during which violent makes an attempt to remove terrorism breathe lifestyles into the very monster they aspire to break. nevertheless, there's a nonetheless, small word of wish. For underlying the booklet is Dervla’s choice to aim to appreciate how Arab Palestinians and Israeli Jews may perhaps forge an answer and eventually stay in peace.

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H7333. 2. Ibid. 3. Terrence Des Pres, 'Introduction: Remembering Armenia,' in Richard G. ), The Armenian Genocide in Perspective (New Brunswick and Oxford: Transaction Books, 1986), p. 10. 4. Dickran Kouymjian, 'The Destruction of Armenian Historical Monuments as a Continuation of the Turkish Policy of Genocide,' in The Permanent People's Tribunal, A Crime of Silence: The Armenian Genocide (London: Zed Books, 1985), Chapter 8. 5. These are analyzed at length in my 'Genocide and Denial: The Armenian Case and Its Implications,' Armenian Review, 42 (Spring 1989), pp.

Islamic law could be used to justify attacks on Armenian dhimmis, even in contravention of the original Islamic law. Turkism Turkish nationalism was quite new. Elements of Turkish nationalist ideas took modern form in the 1860s, and the Young Turk revolutionary party was only established in 1895. Turkist ideologies did not produce a special military philosophy which could be called modern. At best, nationalist historiography could only identify military heroes of the Ottoman and medieval past. Traditional Ottoman methods of warfare had followed the Islamic ideal of warfare into obsolescence.

Mahmud Shevket Pasha, an Ottoman military intellectual, actually translated Goltz's book Das Volk in Waifen into Turkish for use in the Harbiye. Enver Pasha was the foremost practitioner of total war in the Ottoman Empire from the time of his experiences in Macedonia to the First World War and the Armenian Genocide. He belonged to the generation trained under Goltz's tutelage, and directed that total-war doctrine from the revolutionary/terrorist perspective of a fanatical Young Turk. 17 Total war was also subdivided into 'great war' and 'small war' categories.

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A Month by the Sea: Encounters in Gaza by Avi Shlaim, Dervla Murphy
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