Sign Up Now
Get instant access to over 1 million+ study documents
OR
Already registered? click here to login
By creating your account, you agree to our terms of service, privacy policy and student honor code.
Most Israelis do not desire assimilation into a common whole, given that they hold the other components of their identity equally dear as their Jewish heritage and their Israeli citizenship. A Russian Jew may have more in common with fellow Russians than an Ethiopian Jew and an Israeli may be an atheist yet a member of a religious state.
Does an Israel national identity still exist, asks Yehoshua? He does not ask this question of the Palestinian nationals, who clearly see themselves as apart from Israeli society, both legally and in terms of how they profess their own citizenship and nationhood. However, even for Jews, Israel proposes an interesting question of what constitutes a nation. Israel gives refuge and citizenship to every Jew, no matter where he or she may hail from, but the state of Israel also has civic institutions that are limited to professed nationals, some of whom are not even observant Jews. Judaism must be understood as distinct from Israeli citizenship, even though the Law of Return for every Jew should stand. This interview, with a distinguished and often iconoclastic author, is perhaps not representative of the view of all Israelis. Indeed, one of the things that Yehoshua highlights is the pluralism and diversity of points-of-view in Israel. However, it is a useful interview to use as a springboard for questions of how to define identity and nationhood, when that identity springs from a religious identity, a religion that not all citizens of the nation share. Israel highlights the socially constructed and therefore unstable idea of nationhood for all citizens, even citizens of nations with less problematic questions of citizenship and national borders.
During these times, politeness and sensitivity become necessary as this subject may be extremely emotional or explosive as many Israelis have lost family or friends in wars or bomb attacks. As Israelis are notably brusque, however, an Israeli might construe something an American deems cautious politesse as evasiveness or uncertainty. Since directness is prized, it is best to get straight answers when an Israeli questions, and/or ask straight questions.
Not simply risky in that he is trying to create an integrated Middle Eastern policy when the issues involved are so complicated and so volatile (and the grievances so intractable). But also because by applying specifically religious language to the situation he runs the risk of exacerbating the tensions in the region that run so deeply along religious lines. (On the other hand, by emphasizing the important of connections
However, the complexity of minority issues goes beyond boundary lines. The history of Israel is different from that of other nations in the region. Israel is the homeland of the ancients Jews and the only place that they can truly call home. The nationalism of Israel in 1948 created a long-awaited Jewish Nation-state (Homami, p. 1). They wanted a place where they were the majority rather than a minority in
Religion and Spirituality in a Broad Sense Spirituality and religion are two terms that have rather unstable, historically changing definitions, characterized by numerous implied and explicit theological considerations. Further, the general contention is that these definitions are either overly specific or overly generic. A more astonishing fact is, possibly, these researches' level of concurrence that spirituality represents a private, budding, personal and emotional sphere, whilst religion is more public, group-based and
History and Development of International Conflict Management: Israel-Arab ConflictToday, the 22 member-states of the Arab League are scattered across the Middle East and North Africa where the lands have long been the source of conflict. Indeed, since antiquity, the lands that are currently occupied by Arab nations have been the fountainhead from which humankind emerged, as well as the source of relentless wars between the Arab and Israeli peoples based
The survival of Jordanian monarchy is determined by its capability to capture power and regulate over the political process, its efficacy in stabilising the negative forces of trans-national ideologies on the domestic arena between the early 1950s and the early 1970s coupled with the coming out of a feeling of loyalty to the state and nationhood etc. (Salloukh, 1996) King Hussein is magnanimous than the Jordan itself. The great talent