Abba Ahimeir was a Russian-born Jewish journalist and political activist. One of the ideologues of Revisionist Zionism, he was the founder of the Revisionist Maximalist faction of the Zionist Revisionist Movement and of the clandestine Brit HaBirionim. Abba Shaul Geisinovich was born in a village near Babruysk in the Russian Empire. From 1912 to 1914, he attended the Herzliya Gymnasium high school in Tel Aviv. While with his family in Babruysk for summer vacation in 1914, World War I broke out and he was forced to complete his studies in Russia. In 1917, he participated in the Russian Zionist Conference in Petrograd and underwent agricultural training as part of Joseph Trumpeldor’s HeHalutz movement in Batum, Caucasia to prepare him for a life as a pioneer in the Land of Israel. In 1920, he left Russia and changed his name from Gaisinovich to Ahimeir in memory of his brother Meir who had fallen in battle that year fighting against Poles during a pogrom. Ahimeir studied philosophy at the Liège University in Belgium and at the University of Vienna, completing his PhD thesis on Oswald Spengler's The Decline of the West in 1924 just before immigrating to the British Mandate of Palestine.
Upon his arrival in the country, Ahimeir became active in the Labor Zionist movements Ahdut HaAvoda and Hapoel Hatzair. For four years, he served as librarian for the cultural committee of the General Workers Organization in Zikhron Ya'akov and as a teacher in Nahalal and Kibutz Geva. During these years he published articles in Haaretz and Davar, where he began to criticize the political situation in Palestine and of Zionism, as well as of the workers’ movement to which he belonged. In 1928, along with Yehoshua Yevin and famed Hebrew poet Uri Zvi Greenberg, became disillusioned with what they viewed to be the passivity of Labor Zionism and founded the Revisionist Labor Bloc as part of Ze’ev Jabotinsky’s Revisionist Zionist Movement. Ahimeir and his group were regarded by Revisionist Movement leaders as an implant from the Left whose political Maximalism and revolutionary brand of nationalism made the Revisionist old guard uncomfortable. In 1930, Ahimeir and his friends established the underground movement Brit HaBirionim named for the Jewish anti-Roman underground during the first Jewish-Roman War.
Brit HaBirionim was the first Jewish organization to call the British authorities in Palestine a “foreign regime” and refer to the British Mandate over Palestine as “an occupation.” The group initiated a series of protest activities against British rule, the first of these took place on October 9, 1930, was directed against the British Under-Secretary of State for the Colonies, Drummond Shiels, when he was on a visit to Tel-Aviv. This was the first sign of rebellion in Palestine’s Jewish community against the British and the first time that Ahimeir was arrested in the country. In 1933, Brit HaBirionim turned its activities against Nazi Germany. In May of that year, Ahimeir led his followers in a campaign to remove swastikas from the flagpoles of the German consulates in Jerusalem and Jaffa. Brit HaBirionim organized a boycott of German goods. Brit Habirionim became fierce critics of the Haavara Agreement and of its chief negotiator, Haim Arlosoroff; when Arlosoroff was killed on a Tel-Aviv beach in June 1933, Ahimeir and two friends were arrested and charged with inciting the murder.
Ahimeir was cleared of the charge before the trial began but remained in prison and began a hunger strike that continued for four days. He was convicted of organizing an illegal clandestine organization and remained incarcerated in the Jerusalem Central Prison until August 1935, his imprisonment put an end to Brit HaBirionim. Upon his release, Ahimeir married Sonia née Astrachan and devoted himself to literary work and scholarship, his articles in the newspaper Hayarden led to his re-arrest at the end of 1937 and three months in the Acre Prison together with members of the Irgun Zvai Leumi and other prominent Revisionist activists. Following the establishment of the State of Israel in 1948, Ahimeir became a member of the editorial board of the Herut party daily in Tel-Aviv, as well as a member of the editorial board of the Hebrew Encyclopedia in Jerusalem where he published scores of important academic articles in the fields of history and Russian literature. Ahimeir died at the age of 65 of a sudden heart attack on the eve of June 6, 1962.
His sons, Ya'akov and Yosef, both went on to become journalists. Ahimeir regarded Zionism as territorial phenomenon, he was the first to speak of "revolutionary Zionism," and call for a revolt against the British administration in Palestine. His worldview placed the contemporary political situation into the context of Jewish history the Second Temple Period casting himself and his friends as anti-imperialist freedom fighters, the British administration as a modern incarnation of ancient Rome and the official Zionist leadership as Jewish collaborators. Ahimeir's views had a profound influence on the ideology of the Irgun and Lehi undergrounds who initiated an urban guerrilla war against the British. Although Ahimeir described himself as a fascist during the late 1920s and early 1930s, wrote a series of eight articles in the Hebrew Doar HaYom newspaper in 1928 entitled "From the Notebook of a Fascist," few of his contemporaries took these leanings seriously. Ze’ev Jabotinsky, who maintained that there was no room for Fascism within his Revisionist movement, dismissed Ahimeir’s rhetoric and argued that he and his Maximalist followers were playacting to make
The Bedouin or Bedu are a grouping of nomadic Arab people who have inhabited the desert regions in North Africa, the Arabian Peninsula and the Levant. The English word bedouin comes from the Arabic badawī, which means "desert dweller", is traditionally contrasted with ḥāḍir, the term for sedentary people. Bedouin territory stretches from the vast deserts of North Africa to the rocky sands of the Middle East, they are traditionally divided into tribes, or clans, share a common culture of herding camels and goats. The vast majority of Bedouin adhere to Islam. Bedouins have been referred to by various names throughout history, including Qedarites in the Old Testament and Arabaa by the Assyrians, they are referred to as the ʾAʿrāb in the Quran. While many Bedouins have abandoned their nomadic and tribal traditions for a modern urban lifestyle, many retain traditional Bedouin culture such as retaining the traditional ʿašāʾir clan structure, traditional music, poetry and many other cultural practices and concepts.
Urbanised Bedouins organise cultural festivals held several times a year, in which they gather with other Bedouins to partake in and learn about various Bedouin traditions—from poetry recitation and traditional sword dances to playing traditional instruments and classes teaching traditional tent knitting. Traditions like camel riding and camping in the deserts are still popular leisure activities for urbanised Bedouins who live within close proximity to deserts or other wilderness areas; the English word bedouin comes from the Arabic badawī, which means "desert dweller", is traditionally contrasted with ḥāḍir, the term for sedentary people. The word bādiyah means visible land, in the sense of "plain" or "desert"; the term "Bedouin" therefore means "those in bādiyah" or "those in the desert". In English usage, the form "Bedouin" is used for the singular term, the plural being "Bedouins", as indicated by the Oxford English Dictionary, second edition; the term "Bedouin" uses the same root word as the Arabic noun for "the beginning".
Most Arabs believe the Bedouins to be the predecessors to settled Arabs, including the Nabataeans Arabs of the more westerly Levant region. According to a hadith, Caliph Umar ibn al-Khattab said of the Bedouin, "hey are the origin of the Arabs and the substance of Islam." and the word for the ethnicity itself may be influenced by that. A quoted Bedouin apothegm is "I am against my brother, my brother and I are against my cousin, my cousin and I are against the stranger" sometimes quoted as "I and my brother are against my cousin, I and my cousin are against the stranger." This saying signifies a hierarchy of loyalties based on the proximity of male kinship, beginning with the nuclear family through the lineage and the paternal tribe, and, in principle at least, to an entire genetic or linguistic group. Disputes are settled, interests are pursued, justice and order are dispensed and maintained by means of this framework, organized according to an ethic of self-help and collective responsibility.
The individual family unit consisted traditionally of three or four adults and any number of children. When resources were plentiful, several tents would travel together as a goum. While these groups were sometimes linked by patriarchal lineage, others were just as linked by marriage alliances. Sometimes, the association was based on acquaintance and familiarity, or no defined relation except for simple shared membership within a tribe; the next scale of interaction within groups was the ibn ʿamm or descent group of three to five generations. These were linked to goums, but where a goum would consist of people all with the same herd type, descent groups were split up over several economic activities, thus allowing a degree of'risk management'. Whilst the phrase "descent group" suggests purely a lineage-based arrangement, in reality these groups were fluid and adapted their genealogies to take in new members; the largest scale of tribal interactions is the tribe as a whole, led by a Sheikh, though the title refers to leaders in varying contexts.
The tribe claims descent from one common ancestor—as mentioned above. The tribal level is the level that mediated between the Bedouin and the outside governments and organizations. Distinct structure of the Bedouin society leads to long lasting rivalries between different clans. Bedouin traditionally had strong honor codes, traditional systems of justice dispensation in Bedouin society revolved around such codes; the bisha'a, or ordeal by fire, is a well-known Bedouin practice of lie detection. See also: Honor codes of the Bedouin, Bedouin systems of justice. Urbanized Bedouin are less to continue such traditions, instead opting for the codes of behavior that govern the wider settled community to which they belong. Livestock and herding, principally of goats and dromedary camels comprised the traditional livelihoods of Bedouins; these two animals were used for meat, dairy products, wool. Most of the staple foods that made up th
A nomad is a member of a community of people without fixed habitation who move to and from the same areas, including nomadic hunter-gatherers, pastoral nomads, tinker or trader nomads. As of 1995, there were an estimated 30–40 million nomads in the world. Nomadic hunting and gathering, following seasonally available wild plants and game, is by far the oldest human subsistence method. Pastoralists raise herds, driving them, or moving with them, as if with an Apuzzo, in patterns that avoid depleting pastures beyond their ability to recover. Nomadism is a lifestyle adapted to infertile regions such as steppe, tundra, or ice and sand, where mobility is the most efficient strategy for exploiting scarce resources. For example, many groups in the tundra are reindeer herders and are semi-nomadic, following forage for their animals. Sometimes described as "nomadic" are the various itinerant populations who move about in densely populated areas living not on natural resources, but by offering services to the resident population.
These groups are known as "peripatetic nomads". A nomad is a person with no settled home, moving from place to place as a way of obtaining food, finding pasture for livestock, or otherwise making a living; the word nomad comes from a Greek word. Most nomadic groups follow a fixed seasonal pattern of movements and settlements. Nomadic peoples traditionally travel on foot. Today, some nomads travel by motor vehicle. Most nomads live in other portable shelters. Nomads keep moving for different reasons. Nomadic foragers move in search of game, edible plants, water. Australian Aborigines, Negritos of Southeast Asia, San of Africa, for example, traditionally move from camp to camp to hunt and gather wild plants; some tribes of the Americas followed this way of life. Pastoral nomads make their living raising livestock such as camels, goats, sheep or yaks; these nomads travel to find more camels and sheep through the deserts of Arabia and northern Africa. The Fulani and their cattle travel through the grasslands of Niger in western Africa.
Some nomadic peoples herders, may move to raid settled communities or avoid enemies. Nomadic craftworkers and merchants travel to serve customers, they include the Lohar blacksmiths of India, the Romani traders, the Irish Travellers. Most nomads travel in groups of bands or tribes; these groups are based on formal agreements of cooperation. A council of adult males makes most of the decisions. In the case of Mongolian nomads, a family moves twice a year; these two movements occur during the summer and winter. The winter location is located near mountains in a valley and most families have fixed winter locations, their winter locations have shelter for the animals and are not used by other families while they are out. In the summer they move to a more open area. Most nomads move in the same region and don't travel far to a different region. Since they circle around a large area, communities form and families know where the other ones are. Families do not have the resources to move from one province to another unless they are moving out of the area permanently.
A family can move on its own or with others and if it moves alone, they are no more than a couple of kilometers from each other. Nowadays there are no tribes and decisions are made among family members, although elders consult with each other on usual matters; the geographical closeness of families is for mutual support. Pastoral nomad societies do not have large population. One such society, the Mongols, gave rise to the largest land empire in history; the Mongols consisted of loosely organized nomadic tribes in Mongolia and Siberia. In the late 12th century, Genghis Khan united them and other nomadic tribes to found the Mongol Empire, which stretched the length of Asia; the nomadic way of life has become rare. Many governments dislike nomads because it is difficult to control their movement and to obtain taxes from them. Many countries have converted pastures into cropland and forced nomadic peoples into permanent settlements. Nomads move from campsite to following game and wild fruits and vegetables.
Hunting and gathering describes early people's subsistence living style. Following the development of agriculture, most hunter-gatherers were either displaced or converted to farming or pastoralist groups. Only a few contemporary societies are classified as hunter-gatherers. Pastoral nomads are nomads moving between pastures. Nomadic pastoralism is thought to have developed in three stages that accompanied population growth and an increase in the complexity of social organization. Karim Sadr has proposed the following stages: Pastoralism: This is a mixed economy with a symbiosis within the family. Agropastoralism: This is when symbiosis is between clans within an ethnic group. True Nomadism: This is when symbiosis is at the regional level between specialised nomadic and agricultural populations; the pastoralists are sedentary to a certain area, as they move between the permanent spring, summer and winter pastures for their livestock. The nomads moved depending on the availability of resources. Nomadic pastoralism seems to have
A census is the procedure of systematically acquiring and recording information about the members of a given population. The term is used in connection with national population and housing censuses; the United Nations defines the essential features of population and housing censuses as "individual enumeration, universality within a defined territory and defined periodicity", recommends that population censuses be taken at least every 10 years. United Nations recommendations cover census topics to be collected, official definitions and other useful information to co-ordinate international practice; the word is of Latin origin: during the Roman Republic, the census was a list that kept track of all adult males fit for military service. The modern census is essential to international comparisons of any kind of statistics, censuses collect data on many attributes of a population, not just how many people there are. Censuses began as the only method of collecting national demographic data, are now part of a larger system of different surveys.
Although population estimates remain an important function of a census, including the geographic distribution of the population, statistics can be produced about combinations of attributes e.g. education by age and sex in different regions. Current administrative data systems allow for other approaches to enumeration with the same level of detail but raise concerns about privacy and the possibility of biasing estimates. A census can be contrasted with sampling in which information is obtained only from a subset of a population. Modern census data are used for research, business marketing, planning, as a baseline for designing sample surveys by providing a sampling frame such as an address register. Census counts are necessary to adjust samples to be representative of a population by weighting them as is common in opinion polling. Stratification requires knowledge of the relative sizes of different population strata which can be derived from census enumerations. In some countries, the census provides the official counts used to apportion the number of elected representatives to regions.
In many cases, a chosen random sample can provide more accurate information than attempts to get a population census. A census is construed as the opposite of a sample as its intent is to count everyone in a population rather than a fraction. However, population censuses rely on a sampling frame to count the population; this is the only way to be sure that everyone has been included as otherwise those not responding would not be followed up on and individuals could be missed. The fundamental premise of a census is that the population is not known and a new estimate is to be made by the analysis of primary data; the use of a sampling frame is counterintuitive as it suggests that the population size is known. However, a census is used to collect attribute data on the individuals in the nation; this process of sampling marks the difference between historical census, a house to house process or the product of an imperial decree, the modern statistical project. The sampling frame used by census is always an address register.
Thus it is not known how many people there are in each household. Depending on the mode of enumeration, a form is sent to the householder, an enumerator calls, or administrative records for the dwelling are accessed; as a preliminary to the dispatch of forms, census workers will check any address problems on the ground. While it may seem straightforward to use the postal service file for this purpose, this can be out of date and some dwellings may contain a number of independent households. A particular problem is what are termed'communal establishments' which category includes student residences, religious orders, homes for the elderly, people in prisons etc; as these are not enumerated by a single householder, they are treated differently and visited by special teams of census workers to ensure they are classified appropriately. Individuals are counted within households and information is collected about the household structure and the housing. For this reason international documents refer to censuses of housing.
The census response is made by a household, indicating details of individuals resident there. An important aspect of census enumerations is determining which individuals can be counted from which cannot be counted. Broadly, three definitions can be used: de facto residence; this is important to consider individuals who have temporary addresses. Every person should be identified uniquely as resident in one place but where they happen to be on Census Day, their de facto residence, may not be the best place to count them. Where an individual uses services may be more useful and this is at their usual, or de jure, residence. An individual may be represented at a permanent address a family home for students or long term migrants, it is necessary to have a precise definition of residence to decide whether visitors to a country should be included in the population count. This is becoming more important as students travel abroad for education for a period of several years. Other groups causing problems of enumeration are new born babies, people away on holiday, people moving home around census day, people without a fixed address.
People having second homes because of working in another part of the country or retaining a holiday cottage are dif
Mandatory Palestine was a geopolitical entity established between 1920 and 1923 in the Middle East corresponding the region of Palestine, as part of the Partition of the Ottoman Empire under the terms of the British Mandate for Palestine. During the First World War, an Arab uprising and the British Empire's Egyptian Expeditionary Force under General Edmund Allenby drove the Turks out of the Levant during the Sinai and Palestine Campaign; the United Kingdom had agreed in the McMahon–Hussein Correspondence that it would honour Arab independence if they revolted against the Ottomans, but the two sides had different interpretations of this agreement, in the end, the UK and France divided up the area under the Sykes–Picot Agreement—an act of betrayal in the eyes of the Arabs. Further complicating the issue was the Balfour Declaration of 1917, promising British support for a Jewish "national home" in Palestine. At the war's end the British and French set up a joint "Occupied Enemy Territory Administration" in what had been Ottoman Syria.
The British achieved legitimacy for their continued control by obtaining a mandate from the League of Nations in June 1922. The formal objective of the League of Nations mandate system was to administer parts of the defunct Ottoman Empire, in control of the Middle East since the 16th century, "until such time as they are able to stand alone." The civil Mandate administration was formalized with the League of Nations' consent in 1923 under the British Mandate for Palestine, which covered two administrative areas. During the British Mandate period the area experienced the ascent of two major nationalist movements, one among the Jews and the other among the Arabs; the competing national interests of the Arab and Jewish populations of Palestine against each other and against the governing British authorities matured into the Arab Revolt of 1936–1939 and the Jewish insurgency in Mandatory Palestine, before culminating in the Civil War of 1947–1948. The aftermath of the Civil War and the consequent 1948 Arab–Israeli War led to the establishment of the 1949 cease-fire agreement, with partition of the former Mandatory Palestine between the newborn state of Israel with a Jewish majority, the Arab West Bank annexed by the Jordanian Kingdom and the Arab All-Palestine Protectorate in the Gaza Strip under Egypt.
Following its occupation by British troops in 1917–1918, Palestine was governed by the Occupied Enemy Territory Administration. In July 1920 a civilian administration headed by a High Commissioner replaced the military administration; the first High Commissioner, Herbert Samuel, a Zionist and a recent British cabinet minister, arrived in Palestine on 20 June 1920 to take up his appointment from 1 July. Following the arrival of the British, the inhabitants established Muslim-Christian Associations in all the major towns. In 1919 they joined to hold the first Palestine Arab Congress in Jerusalem, its aimed at representative government and opposition to the Balfour Declaration. At the First World Congress of Jewish Women, held in Vienna, Austria, 1923, it was decided that: "It appears, therefore, to be the duty of all Jews to co-operate in the social-economic reconstruction of Palestine and to assist in the settlement of Jews in that country." The Zionist Commission formed in March 1918 and became active in promoting Zionist objectives in Palestine.
On 19 April 1920, elections took place for the Assembly of Representatives of the Palestinian Jewish community. The Zionist Commission received official recognition in 1922 as representative of the Palestinian Jewish community. One of the first actions of the newly installed civil administration in 1921 had been to grant Pinhas Rutenberg—a Jewish entrepreneur—concessions for the production and distribution of electrical power. Rutenberg soon established an electric company whose shareholders were Zionist organisations and philanthropists. Palestinian-Arabs saw it as proof; the British administration claimed that electrification would enhance the economic development of the country as a whole, while at the same time securing their commitment to facilitate a Jewish National Home through economic—rather than political—means. Samuel tried to establish self-governing institutions in Palestine, as required by the mandate, but the Arab leadership refused to co-operate with any institution which included Jewish participation.
When Grand Mufti of Jerusalem Kamil al-Husayni died in March 1921, High Commissioner Samuel appointed his half-brother Mohammad Amin al-Husseini to the position. Amin al-Husseini, a member of the al-Husayni clan of Jerusalem, was an Arab nationalist and Muslim leader; as Grand Mufti, as well as in the other influential positions that he held during this period, al-Husseini played a key role in violent opposition to Zionism. In 1922, al-Husseini was elected President of the Supreme Muslim Council, established by Samuel in December 1921; the Council controlled the Waqf funds, worth annually tens of thousands of pounds and the orphan funds, worth annually about £50,000, as compared to the £600,000 in the Jewish Agency's annual budget. In addition, he controlled the Islamic courts in Palestine. Among other functions, these courts had the power to appoint preachers; the 1922 Palestine Order in Council established a Legislative Council, to consist of 23 members: 12 elected, 10 appointed, the High Commissioner.
Of the 12 elected members, eight were to be Muslim Arabs, two Christian Arabs, two Jews. Arabs protested against the distribution of the seats, arguing that as they constituted 88% of the population, having only 43% of the seats was