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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.
Ten leading scholars and practitioners of politics, political
science, anthropology, Israel studies, and Middle East affairs
address the theme of continuity and change in political culture as
a tribute to Professor Myron (Mike) J. Aronoff whose work on
political culture has built conceptual and methodological bridges
between political science and anthropology. Topics include the
legitimacy of the two-state solution, identity and memory,
denationalization, the role of trust in peace negotiations,
democracy, majority-minority relations, inclusion and exclusion,
Biblical and national narratives, art in public space, and
avant-garde theater. Countries covered include Israel, Palestine,
the United States, the Basque Autonomous Region of Spain, and
Poland. The first four chapters by Yael S. Aronoff, Saliba Sarsar,
Yossi Beilin, and Nadav Shelef examine aspects of the conflict and
peace negotiations between Israel and the Palestinians, including
alternative solutions. The contributions by Naomi Chazan, Ilan
Peleg, and Joel Migdal tackle challenges to democracy in Israel, in
other divided societies, and in the creation of the American
public. Yael Zerubavel, Roland Vazquez, and Jan Kubik focus their
analyses on aspects of national memory, memorialization, and
dramatization. Mike Aronoff relates his work on various aspects of
political culture to each chapter in an integrative essay in the
Epilogue.
Ten leading scholars and practitioners of politics, political
science, anthropology, Israel studies, and Middle East affairs
address the theme of continuity and change in political culture as
a tribute to Professor Myron (Mike) J. Aronoff whose work on
political culture has built conceptual and methodological bridges
between political science and anthropology. Topics include the
legitimacy of the two-state solution, identity and memory,
denationalization, the role of trust in peace negotiations,
democracy, majority-minority relations, inclusion and exclusion,
Biblical and national narratives, art in public space, and
avant-garde theater. Countries covered include Israel, Palestine,
the United States, the Basque Autonomous Region of Spain, and
Poland. The first four chapters by Yael S. Aronoff, Saliba Sarsar,
Yossi Beilin, and Nadav Shelef examine aspects of the conflict and
peace negotiations between Israel and the Palestinians, including
alternative solutions. The contributions by Naomi Chazan, Ilan
Peleg, and Joel Migdal tackle challenges to democracy in Israel, in
other divided societies, and in the creation of the American
public. Yael Zerubavel, Roland Vazquez, and Jan Kubik focus their
analyses on aspects of national memory, memorialization, and
dramatization. Mike Aronoff relates his work on various aspects of
political culture to each chapter in an integrative essay in the
Epilogue.
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 examines leaders of the seemingly intractable conflict
between Israel and its Palestinian neighbors. It takes as an
intellectual target of opportunity six Israeli prime ministers,
asking why some of them have persisted in some hard-line positions
but others have opted to become peacemakers. This book argues that
some leaders do change, and above all it explains why and how such
changes come about. This book goes beyond arguing simply that
'leaders matter' by analyzing how their particular belief systems
and personalities can ultimately make a difference to their
country's foreign policy, especially toward a long-standing enemy.
Although no hard-liner can stand completely still in the face of
important changes, only those with ideologies that have specific
components that act as obstacles to change and who have an
orientation toward the past may need to be replaced for dramatic
policy changes to take place.
This book examines leaders of the seemingly intractable conflict
between Israel and its Palestinian neighbors. It takes as an
intellectual target of opportunity six Israeli prime ministers,
asking why some of them have persisted in some hard-line positions
but others have opted to become peacemakers. This book argues that
some leaders do change, and above all it explains why and how such
changes come about. This book goes beyond arguing simply that
'leaders matter' by analyzing how their particular belief systems
and personalities can ultimately make a difference to their
country's foreign policy, especially toward a long-standing enemy.
Although no hard-liner can stand completely still in the face of
important changes, only those with ideologies that have specific
components that act as obstacles to change and who have an
orientation toward the past may need to be replaced for dramatic
policy changes to take place.
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