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Mor Cohen

spaces in 1970s Israel. These practices were seen as an alternative voice responding to the instability of the decade, especially after the Yom Kippur War in 1973 ( Barzel 1987 ; Omer 1998 )—a period considered to be significant in the relationship

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Lena Saleh and Mira Sucharov

presidential waivers, the social construction of sacred space, or even the diplomatic utility or limits of deferred ‘final status issues’ in bilateral peace processes. Those broader, more abstract categories point to the kind of scholarly literature and

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Menachem Klein

, according to Lemire, Halbwachs learned that space and sacred memory are interrelated, a discovery he included in his book The Legendary Topography of the Gospels in the Holy Land , published in 1941, just two years after his visit. Halbwachs, concludes

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Rebranding Desolation

The Allure of Israel’s Desert Landscapes

Amelia Rosenberg Weinreb

narrative, the emptiness mythology, which began most vividly with the chalutzim , also shaped a perception of Israel’s frontier space and later its state-designed towns, aggravating tensions regarding claims to ‘open landscape’, to which I now turn

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Guest Editors’ Introduction

Resisting Liberalism in Israel—the Case of Marginalized Mizrahim

Nissim Mizrachi and Menachem Mautner

hold profoundly different views about social justice and the ‘common good’ yet share the same political space has become critical. In this special issue, we delve into the Israeli case in order to take a glimpse into the crisis of liberalism in a

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Yoram Peri and Paul L. Scham

their norms (such as gender separation) on non-Haredim. Cultural groups certainly have the right to maintain their lifestyles in their private space, perhaps even in some restricted public space, but they should not be allowed to change the character of

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Dan Avnon, Nitzan Lebovic, Raymond Cohen, Elie Friedman, Sara Helman, Gad Barzilai, and Ari Ariel

the population through the deployment of strategic leverage and were intended to convince the Palestinians that resistance did not pay (ibid.: 65–70). The third chapter, “Checkpoints, Arrests and Patrols: Spaces of Occupation,” offers an elegant and

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Editors’ Note

Slouching toward Armageddon

City of Jerusalem and spaces overlooking the Temple Mount into national symbolic landscapes. Shlomo Fischer looks at the similarities and contrasts between two ‘Yehudas’—Yehuda Etzion, a leader of the Jewish underground in the 1980s that plotted to blow

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Trauma, Time, and the ‘Singular Plural’

The Israeli Television Series Fauda

Nurith Gertz and Raz Yosef

Elsaesser (2012: 722) describes as a “post-national community where individuals share a common space, but only on condition of their final, irremediable singularity.” One could argue that Fauda ’s televisual aesthetics constructs charged junctures through

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Creating a Significant Community

Religious Engagements in the Film Ha-Mashgihim (God’s Neighbors)

Merav Alush-Levron

” (ibid.: 59). For, in the name of this universal secular reasoning, the liberal individual repeatedly and violently attacks “the darkness of the outside world that threatens to overwhelm that space” (ibid.). Nissim Mizrachi (this issue) shows how this