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With the Holocaust resonating as the "thick background," historical
redress processes in Israel render a particularly challenging case.
The simultaneous concern the Jewish community has with past,
present and future redress campaigns, as both victim and
perpetrator, is unique. 'Who is Afraid of Historical Redress?
analyzes three cases of historical redress in Israel: the Yemeni
children affair, the tinea capitis irradiations and the claims for
the return of native land of the two Christian Palestinian villages
of Iqrit and Bir'im. All three cases were redressed under the
juridical edifice of legal thought and action. The outcomes suggest
that these processes were insufficient for achieving closure by the
victims, atonement by those responsible and reconciliation among
social groups.
This book deals comprehensively with different aspects of
collective victimhood in contemporary Israel, but also with the
wider implications of this important concept for many other
societies, including the Palestinian one. The eight highly-diverse,
scholarly chapters included in this volume offer analysis of the
politics of victimhood (viewing it as increasingly dominant within
contemporary Israel), assess victimhood as a focal point of the
Jewish historical legacy, trace the evolution and changes of
Zionist thought as it relates to a sense of national victimhood,
study the possibility of the political transformation of victimhood
through changing perceptions and policies by top Israeli leaders,
focus on important events that have contributed to the evolvement
of the victimhood discourse in Israel and beyond (e.g. the 1967
Six-Day and 1973 Yom Kippur wars in the Middle East), examine the
politics and ideology of victimhood within the Palestinian national
movement, and offer new ways of progressing beyond national
victimhood and toward a better future for people in the Middle East
and beyond. The insights of the eight authors and their
conceptualization of Israeli victimhood are of immediate relevance
for numerous other national groups, as well as for a variety of
disciplines in the humanities and the social sciences. This volume
has been inspired by the universality of victimhood among humans,
reflected in King Lear's words ("I am a man more sinned against
than sinning"), as well as by the words of the late Israeli prime
minister Yitzhak Rabin, telling the Knesset in Jerusalem: "No
longer is it true that the whole world is against us". While the
book sums up the state of the field in regard to collective
victimhood, it invites the readers to engage in contemplating the
far-reaching implications of this important concept for our lives.
This book deals comprehensively with different aspects of
collective victimhood in contemporary Israel, but also with the
wider implications of this important concept for many other
societies, including the Palestinian one. The eight highly-diverse,
scholarly chapters included in this volume offer analysis of the
politics of victimhood (viewing it as increasingly dominant within
contemporary Israel), assess victimhood as a focal point of the
Jewish historical legacy, trace the evolution and changes of
Zionist thought as it relates to a sense of national victimhood,
study the possibility of the political transformation of victimhood
through changing perceptions and policies by top Israeli leaders,
focus on important events that have contributed to the evolvement
of the victimhood discourse in Israel and beyond (e.g. the 1967
Six-Day and 1973 Yom Kippur wars in the Middle East), examine the
politics and ideology of victimhood within the Palestinian national
movement, and offer new ways of progressing beyond national
victimhood and toward a better future for people in the Middle East
and beyond. The insights of the eight authors and their
conceptualization of Israeli victimhood are of immediate relevance
for numerous other national groups, as well as for a variety of
disciplines in the humanities and the social sciences. This volume
has been inspired by the universality of victimhood among humans,
reflected in King Lear's words ("I am a man more sinned against
than sinning"), as well as by the words of the late Israeli prime
minister Yitzhak Rabin, telling the Knesset in Jerusalem: "No
longer is it true that the whole world is against us". While the
book sums up the state of the field in regard to collective
victimhood, it invites the readers to engage in contemplating the
far-reaching implications of this important concept for our lives.
The current surge of displaced and trafficked children, child
soldiers, and child refugees rekindles the virtually dead letter of
the Genocide Convention prohibition on transferring children of one
group to another. This book focuses on the gap between genocide as
a legal term and genocidal forcible child transfer as a
catastrophic experience that disrupts a group's continuity. It
probes the Genocide Convention's boundaries and draws attention to
the diverse, yet highly similar, patterns of forcible child
transfers cases such as colonial genocide in the US, Canada, and
Australia, Jewish-Yemeni immigrants in Israel, children of
Republican parents during the Spanish Civil War and its aftermath,
and Operation Peter Pan in Cuba. The analysis highlights the
consequences of the under-inclusive protection granted only to four
groups. Ruth Amir argues effectively for the need to add an
Amending Protocol to the Genocide Convention to protect from
forcible transfer to children of any identifiable group of persons
perpetrated with the intent to destroy the group as such. This
proposed provision together with Communications and Rapid Inquiry
Procedures will highlight the gravity of forcible child transfers
and contribute to the prevention and punishment of genocide.
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