Canaan (/ˈkeɪnən/; Northwest Semitic: knaʿn; Phoenician: 𐤊𐤍𐤏𐤍; Biblical Hebrew: כנען / Knaʿn; Masoretic: כְּנָעַן / Kənā‘an) was a region in the Ancient Near East during the late 2nd millennium BC. In the Bible it corresponds to the Levant, in particular the areas of the Southern Levant that are the main setting of the narrative of the Hebrew Bible, i.e. the area of Israel, Philistia, Phoenicia, and other nations.
The name Canaan (Kənā‘an כְּנָעַן) is used commonly in the Hebrew Bible, with particular definition in references Genesis 10 and Numbers 34, where the "Land of Canaan" extends from Lebanon southward to the "Brook of Egypt" and eastward to the Jordan River Valley. References to Canaan in the Bible are usually backward looking, referring to a region that had become something else (i.e. the Land of Israel).
The term Canaanites is by far the most frequently used ethnic term in the Bible, in which they are commonly described as a people who had been annihilated by the Israelites.
Canaanism was a cultural and ideological movement founded in 1939 that reached its peak in the 1940s among the Jews of Palestine. It has had significant effect on the course of Israeli art, literature and spiritual and political thought. Its adherents were called Canaanites (Hebrew: הכנענים). The movement's original name was the Council for the Coalition of Hebrew Youth (Hebrew: הוועד לגיבוש הנוער העברי); "Canaanism" was originally a pejorative term. It grew out of Revisionist Zionism and according to Ron Kuzar had "its early roots in European extreme right-wing movements, notably Italian fascism" which was not as anti-Semitic as German fascism. Most of its members were part of the Irgun or Lehi, never had more than around two dozen registered members (but most of these were influential intellectuals and artists, giving the movement an influence far beyond its size), and believed that much of the Middle East had been a Hebrew-speaking civilization in antiquity. Kuzar also says they hoped to revive this civilization, creating a "Hebrew" nation, disconnected from the Jewish past, which would embrace the Middle East's Arab population as well. They saw both "world Jewry and world Islam" as backward and medieval; Ron Kuzar writes that the movement "exhibited an interesting blend of militarism and power politics toward the Arabs as an organized community on the one hand and a welcoming acceptance of them as individuals to be redeemed from medieval darkness on the other."
QUIEN DICE
(Ana Torroja)
No me pidas tanto
No rompas el encanto
Si te diera la vida sin mas
Se apagaría el gas
No enseñes tus cartas
Yo guardo mas de un as
Subo la apuesta
Si jugamos con mis reglas
Niño, ¿Por qué dices que me quieres?
No es bueno ser tan impaciente
Ni perder la cabeza por una promesa
Di quien dice que lo nuestro sea amor
Quien? Que un beso deja siempre buen sabor
Quien? Quiere soportar ser fiel y tu si has soportado
Di quien dice que lo nuestro sea amor
Quien? Que cada beso sabe algo mejor
Quien? Que no voy a salir por pies y tu salir mal parado No... no...
Tujao la dorada
No me tienta nada
Si te gustan mis alas
No te empeñes en cortarlas
Niño, ¿Por qué dices que me quieres?
No es bueno ser tan impaciente
Ni perder la cabeza por una promesa
Di quien dice que lo nuestro sea amor
Quien? Que un beso deja siempre buen sabor
Quien? Quiere soportar ser fiel y tu si has soportado
Di quien dice que lo nuestro sea amor
Quien? Que cada beso sabe algo mejor
Quien? Que no voy a salir por pies y tu salir mal parado
(No No me regales anillos)
(No me van los compromisos)
(Lo mio es vivir siempre asi, con el alma en vilo)
Di quien dice que lo nuestro sea amor
Quien? Que un beso deja siempre buen sabor
Quien? Quiere soportar ser fiel y tu si has soportado
Di quien dice que lo nuestro sea amor
Quien? Que cada beso sabe algo mejor