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Urbicide, domicide and memoricide are terms associated with destruction, whether of the tangible or intangible human and spatial capital. This paper discusses how, as a result of the Israeli imposed geopolitical map in Jerusalem, another face of these three “cides” is experienced. The Dahiyat al-Bareed neighbourhood, built in 1958, demarcated outside the municipal boundaries after 1967 and outside the Separation Wall boundaries after 2002, is used as a case study. The study illustrates how both the political conflict and the produced geopolitical map have indirectly forced the inhabitants of Dahiyat al-Bareed to abandon their homes. They need to reside in apartments within the municipal boundaries of Jerusalem to maintain their legal status in the city. This produced a gradual process of domicide, memoricide and eventually, slow urbicide in the Dahiyat al-Bareed neighbourhood. The three “-cide” attack is tackled by the owners as a survival dynamic. This is done by deliberately accentuating neglect and decay of the built structures to camouflage the owners' sporadic presence and to affirm the abandonment dynamic.

The study discusses the dynamics of the urban battle-ground in three ways: By reading trails through architecture and the measures Palestinians use to hold on to their homes, by observing and analysing the deliberate changes on the buildings and gardens designed to expose abandonment and withering, and through interviews with the owners of the houses. The purposeful withering and decay of spaces within the neighbourhood produces a state-of-being torn between the past place of dwelling and the new place of residence. This perpetuates a continuous dual conflict which inflicts a chronic trauma within the experience and memories of their homes as they tackle the memoricide dynamic. The study shows that the tensious choice of practicing a sense of dwelling beholds lengthy suffering inflicted by political injustice.

The aim of this study was to evaluate the influence of temperature and action time on the extraction rate of carbohydrates of Jerusalem artichoke concentrate powder and inactivation of inulin during boiling and sterilization.

Water suspension of Jerusalem artichoke concentrate (5g/100ml) at 25, 50 and 100^○C was tested after 5, 15, 30 and 60min to determine the content of inulin, glucose, fructose and sucrose and evaluate the extraction rate. The stability of inulin was studied after boiling and sterilization at 120^○C during 1, 2 and 3h. The extraction rate was evaluated by Fourier‐Transform Infrared (FT‐IR) spectroscopy as well.

It was shown that extraction of soluble carbohydrates – fructose, glucose, sucrose and inulin, from water suspension of Jerusalem artichoke concentrate was practically completed in 5min at 25^○C. The extraction rate was not significantly influenced by temperatures lower than 100^○C. Inulin was stable during boiling for 1h but sterilization for 1h caused significant losses. Infrared spectral analysis of soluble and insoluble fractions showed that inulin was practically fully extracted.

The paper shows that inulin can be easily extracted from Jerusalem artichoke concentrate powder even at 25^○C and it maintains for 60min at temperatures up to 100^○C, nevertheless boiling or sterilization at higher temperatures for longer time causes significant loses of inulin and consequently the functional quality of Jerusalem artichoke powder. These results must be taken into account when applying inulin concentrates as functional food components.

The purpose of this study was to investigate the polyphenoloxidases (PPO) activities in Jerusalem artichoke tubers as well as their inactivation. The following are important for the processing of this food: treatment and conversion used in preserving processes.

The PPO of whole tubers and the separated tuber skins as determined using a modified PPO essay with 0.01 M dopamine.HCl as reactant and photometry (ΔA₄₇₀ plotted against reaction time up to 3 min). Nine varieties used in German tuber production were in the test.

The highest enzyme activity of PPO was in the skin, range from 1,274 up to 3,026 nkat. In the pulps of the tubers nearly traces of PPO could be detected (range: 2 up to 5 nkat). The inhibition of PPO activity in tuber homogenates was investigated in simulated processes which were used in the food industry: heat (drying, pasteurisation) and oxidase inhibitors such as lemon juice, ascorbic and/ or citric acid. The optimum temperature of PPO was 60°C and the inactivation occurred at 85°C. The range of the PPO activity was between pH 5 and 10, with the optimum at pH 7.0. Lemon juice is a natural inhibitor of the PPO activity in fruit and vegetable juices containing Jerusalem artichoke as well as in canning the tubers. Lemon juice combined with citric acid and ascorbic acid is recommended against enzymatic browning reaction.

The characterisation of the parameters which influence enzymatic browning of Jerusalem artichoke tubers during food processing: heat and pH, have not been described before.

A workshop on the evaluation of a controversial plan to integrate preventive and curative mother‐and‐child services in Jerusalem was conducted by the Hebrew University — Hadassah School of Public Health and Community Medicine. An extensive field study, conducted by second‐year MPH students led to a better understanding of community problems and needs, and to the formulation of recommendations for closer co‐ordination, rather than integration, between the municipal preventive health services and the curative clinics operated by the sick funds. This paper shows how these recommendations affected the decision‐making process in Jerusalem, and discusses the implications of these and other policy interventions on attaining the various goals of public health academicians.

One of the major exams of leadership skills of a leader is the challenge of managing conflicts within the organization or within society he heads. Perhaps, this is the biggest challenge especially when there is a situation of external threat on that society. In this situation when the leader who is unable to maintain internal cohesion, then the danger is that it will accelerate the breakdown in make it easier for the external enemy to destroy that society. The purpose of this paper is to explore how Jewish tradition, using formative ancient stories, tried to teach us how a leader should behave in a crisis, and how not to behave.

In this article, the author wants to show how Jewish tradition, using formative ancient stories, tried to teach us how a leader should behave in a crisis, and how not to behave. The rabbis of the Jewish tradition, that had written the Babylonian Talmud, reviewed the defeat of the Jewish people, in 70th as a failure of the leaders. Through the stories that tried to show us the responsibility of leadership, they pointed out the weaknesses of the leaders and saw them as the main person responsible for the loss occurred, when Jerusalem fell. In contrast, other stories show us how other leaders, deserved to overcome a major crisis and come out stronger.

The author wants to show how stories reveal three models of leadership: a weak and cowardly leadership that enables the growth of terrorist leadership, extreme and dogmatic leaders against tolerant leadership, leadership of nonviolent revolution. The situations in which leadership is being tested are varied. At the time of a great crisis of society at risk, during the siege of Jerusalem, one of the stories takes place precisely in the house, between two people, with the presence of leaders, to show the social disintegration among the common people, and the failure of leaders to build a moral society.

The positive example of overcoming the crisis and conflict, occurs after the destruction of Jerusalem in the Beit Midrash of the survivors in Yavneh. Perhaps the trauma of destruction leads the leaders to resolve the conflict in a nonviolent way.

The author tried to extract from the Jewish tradition the right model for managing crisis and conflict. The sages reflected on the serious crises that had happened to the Jewish people and they claimed that the leadership was the main cause of the failure.

In an age when a tourist’s gaze is more involved in the daily lives of locals, it is evident that traditional food markets are being rediscovered as a space for recreation. Yet, the pressure of tourism development may result in retail gentrification to the point of losing the sense of local identity. Focusing on the “boutiquing” process at Mahane Yehuda Market in Jerusalem, this paper aims to measure the physical change in the marketplace, to understand merchants’ attitudes towards tourism development, and to differentiate merchants based on their responses to these changes.

Two main research methods were used: comparative mapping of the business mix and in-depth interviews with merchants. The first method was used to characterize the physical change in the market, and the second method was used to examine merchants’ attitudes and responses to tourism development.

There has been a significant physical change in the business mix of the market, with displacing mainly of traditional uses. A strong link between the merchants’ responses to tourism development and their stall ownership status has found.

The limitations of the study lie in its nature as a qualitative study of a case study; there is difficulty in generalizing and drawing universal conclusions.

Add to existing knowledge regarding merchants’ responses in traditional food markets to tourism development in the context of retail gentrification.

The purpose of this paper is to revisit philosopher Hannah Arendt's classic study of the banality of evil in light of posthumously published works bearing on moral psychology and philosophy.

Largely expository and interpretive, this conceptual paper articulates Arendt's approach to morally responsible thinking, with an emphasis on managerial decision making. Arendt's practical ethics draws, in part, on Kantian aesthetic theory, providing an original but unfinished account of “the life of the mind” and personal responsibility in community.

Arendt contends that humans can, and are morally obliged to, use conscience, imagination and reason to avoid evil‐doing; that self‐critical introspection, active imagination and representative judgment are essential for moral decision making, especially in times of moral crisis; and that neither profit nor pressure can justify breaching fundamental responsibilities to humanity.

This paper discusses, but does not critique, Arendt's oeuvre. It interprets, connects and applies ideas from disparate works relating to responsible moral psychology.

Confronting a “modern crisis” in values, Arendt acknowledged pressures on leaders to fulfill organizational objectives, even those effecting harm which violate deeply‐held personal ethics. Warning against temptations to divide selves into a “personal” moral self and a compartmentalized “organisational self,” she prescribed ways of thinking and judging to counteract thoughtless evil‐doing.

The paper connects Arendt's privative analysis of evil‐doing in Eichmann in Jerusalem with later works which delineate shared human mental capacities and processes which facilitate morally responsible leadership, independent of culture or context.

Explains the development of Israel’s welfare state, concentrating on the labour exchange system and housing. Links the development of the Zionist welfare state to economic and political conditions, in particular state‐building and the management of the Palestinian community within the state. Refers to literature on policy paradigms. Notes the stable institutional infrastructures developed by the Jewish community in Palestine and the Zionist labour movement, which led to an embryonic welfare state. Recounts the development of the labour exchange process and the public housing policy, describing how the policies reinforced statehood – settling immigrants into areas where Jewish presence needed strengthening and, at first, largely excluding the Palestinian community from access to housing and the labour process. Points out that, over time, the exclusion of Palestinians became unrealistic. Concludes that Israel’s welfare state was determined by political conditions of developing statehood – most importantly the exodus of Palestinians and the influx of Jewish immigrants.

On 1 April 1978, the Israeli peace movement burst into world consciousness when an estimated 25,000 Israelis demonstrated in Tel Aviv to urge the administration of Prime Minister Menachem Begin to continue peace negotiations with Egypt. A grassroots group called Peace Now is credited with organizing and leading that demonstration. Today, the “peace camp” refers to left‐wing political parties and organizations that hold dovish positions on the Arab‐Israeli conflict and the Palestinian issue. While some figures in the Labor Party view themselves as the peace movement's natural leader, political parties further to the left like the Citizens Rights Movement (CRM) and Mapam are more dovish. In the last 10 years, many grassroots peace organizations have, like Peace Now, formed outside the political party system, with the goal of influencing public opinion and eventually having an impact on policy makers. Peace Now is still the largest, most visible and influential of those organizations.

The article seeks to address the lack of serious, normative scenarios exploring peace in the Middle East.

Three normative, backcasted scenarios were written. These were derived from literature searches, interviews with experts in the field, and input from a three‐round Delphi. Actions were identified and rated by the Delphi panel in Rounds 1 and 2. Draft text with areas for comment throughout the scenarios was collected in Round 3 and used to improve the draft scenarios.

The scenarios address seven preconditions for peace in the Middle East: secure borders for Israel; establishment of a viable and independent Palestinian state; resolution of the Jerusalem question; ending violence by both sides and building confidence; social and economic development; education; and resolution of Palestinian refugee status.

The scenarios are intended for use in a variety of settings to help further the Middle East peace process.