Changes in Israeli politics, diplomacy, and the Israeli-Arab conflict, changes in Israeli cultural texts dealing with the conflict, and changes in Israeli writing of fiction—all led to significant changes in how the Israeli-Arab conflict is portrayed in Israeli fiction written in the 1980s. Comprising fictional texts about the conflict, the novels and films examined in this article actually deal with the inability to tell the story. The conflict is portrayed as too deep-rooted and complicated, to the extent that it is impossible to recount it and construct a dialogue or to find common grounds for comprehending it. The texts almost always end up in death, no Jewish-Arab personal relation prevails, and most of the interactions are through the military. According to the texts examined here, these two societies appear to need the conflict in order to overcome bitter conflicts within themselves; and Arab-Palestinian Israeli citizens feel that they cannot live in Israel.
From National Catastrophes to Ecological Disasters
Netta Bar Yosef-Paz
This ecological aspect was strikingly absent in the previous wave of dystopias in Hebrew literature in the 1980s. 3 Amos Kenan’s (1984) The Road to Ein Harod focuses on a military apocalyptic vision, while the rise of ultra-Orthodox groups is in the
From Redemptive Revolution to Human Rights on the Temple Mount
the Rock as part of his participation in the Jewish settlers’ ‘underground’ in the early 1980s. Apparently, his aim then was to eradicate Muslim worship from the Temple Mount and replace it with Jewish worship. Though Yehuda Glick’s approach seems to
exception is the observation, as table 1 shows, that until the 1980s, the Citizenship Law was mainly presented as practical law. While politicians celebrated the ethnic measures of the law, its embrace of liberal values was perceived as a technical
The most notable indication that research and discussion regarding gender and feminism are flourishing is the increase in the number of books in these fields and the fact that bookstores are allocating a separate section for them. For years, publishing in Hebrew on the issue of gender was very limited, but around the end of the 1980s it began to expand. In fact, from the turn of the century it has become difficult to keep up with all the literature being published in Hebrew.
This article addresses the question of why Israel initiated the Second Lebanon War so quickly, despite the civilian agenda to which the government had been committed, other mitigating factors, and the fact that the kidnapping of two soldiers did not warrant such a massive operation. Arguably, the war reflected the syndrome of a gap of legitimacies, that is, the gap that has emerged since the 1980s between high levels of political legitimacy for using force and low levels of social legitimacy for making the attendant sacrifices. Both values led to belligerency. Strong support for the use of force pushed Israel into taking offensive action that a civilian government could not contain, while the low level of social legitimation for sacrifice led to speedy decision-making and the desire for a swift conclusion by using massive force. Such a response would obviate any restraints on military action that might result from discussions about how to avoid sacrifices.
Representations of Israeli Combat Soldiers in the Media
Zipi Israeli and Elisheva Rosman-Stollman
In this article we examine the representation of combat soldiers in Israel through their media image. Using two major national Israeli newspapers, we follow the presentation of the Israeli combat soldier over three decades. Our findings indicate that the combat soldier begins as a hegemonic masculine figure in the 1980s, shifts to a more vulnerable, frightened child in the 1990s, and attains a more complex framing in the 2000s. While this most recent representation returns to a hegemonic masculine one, it includes additional, 'softer' components. We find that the transformation in the image of the Israeli soldier reflects changes within Israeli society in general during the period covered and is also indicative of global changes in masculinity to a certain extent. We conclude by analyzing two possible explanations: the perception of the threat and changes in the perception of masculine identity.
Looking at Five Israeli Dystopias
This article analyzes different images of Judaism presented in dystopic (anti-utopian) Israeli novels written in two different decades. In the earlier novels, written during the 1980s, Judaism was portrayed as an ancient religion revived by zealots who terrorize Israeli society, Taliban-style. Then I look at the thorough changes that Israeli dystopias have gone through in the last decade: for the first time in this genre, Judaism is imagined in new ways. It is presented as a religion that is not 'frozen' or 'radical'. Its followers are not stereotypical Diaspora Jews, but, rather, representatives of new Jewish identities that are taking shape in current Israeli society. This is emblematic of the deep changes now taking place in Israeli Judaism, particularly the weakening of the traditionally sharp secular-religious dichotomy.
Iver B. Neumann
to Europe and the West. When Michael Gorbachev eased censorship as part of his perestroika politics of the late 1980s, the debate about Europe once again came to the fore. The state, and a whole string of public voices, wanted Russia to be “a normal
Critical Historians,” a review of the literature of a new historical school in Israeli academia. These historians differ in emphasis and methodology from their predecessors and teachers, the better-known ‘new’ historians of the 1980s and 1990s. They focus