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The surprise of the Yom Kippur War (1973) rivals that of the other two major strategic surprises in the twentieth century—Operation Barbarossa, the German surprise attack on the Soviet Union and the bombing of Pearl Harbor. The major difference between these events is that Israeli intelligence had a lot more and better quality information leading up to the attack than did the Soviet Union or the United States prior to those attacks. Why, then, was the beginning of the Yom Kippur War such a surprise? While many scholars have tried to explain why Israel was caught unawares despite its sophisticated military intelligence services, Dalia Gavriely-Nuri looks beyond the military, intelligence, and political explanations to a cultural explanation. Israeli Culture on the Road to the Yom Kippur War reveals that the culture that evolved in Israel between the Six Day War and the Yom Kippur War played a large role in the surprise. Gavriely-Nuri’s analysis provides new and innovative insights into the relationship between culture and socio-political phenomena and security.
Reports findings of a December 1973 Jerusalem Symposium assessing the trauma among the world's Jews (and non-Jews) during and following the October war.
A feminist biography of the only woman to become prime minister of Israel In this authoritative and empathetic biography, Pnina Lahav reexamines the life of Golda Meir (1898–1978) through a feminist lens, focusing on her recurring role as a woman standing alone among men. The Only Woman in the Room is the first book to contend with Meir’s full identity as a woman, Jew, Zionist leader, and one of the founders of Israel, providing a richer portrait of her persona and legacy. Meir, Lahav shows, deftly deflected misogyny as she traveled the path to becoming Israel’s fourth, and only female, prime minister, from 1969 to 1974. Lahav revisits the youthful encounters that forged Meir’s passion for socialist Zionism and reassesses her decision to separate from her husband and leave her children in the care of others. Enduring humiliation and derision from her colleagues, Meir nevertheless led in establishing Israel as a welfare state where social security, workers’ rights, and maternity leave became law. Lahav looks at the challenges that beset Meir’s premiership, particularly the disastrous Yom Kippur War, which led to her resignation and withdrawal from politics, as well as Meir’s bitter duel with feminist and civil rights leader Shulamit Aloni, Meir’s complex relationship with the Israeli and American feminist movements, and the politics that led her to distance herself from feminism altogether. Exploring the tensions between Meir’s personal and political identities, The Only Woman in the Room provides a groundbreaking new account of Meir’s life while also illuminating the difficulties all women face as they try to ascend in male-dominated fields.
What role do language and discourse play in the advancement of peace? What is the connection between a given society’s “peace language” and the repeated failure of peace initiatives involving it? At the heart of this book lie these basic questions and the attempt to shed light on them from new angles. The book focuses on an analysis of Israeli peace discourse and indicates the need for change in this discourse in order to promote a “culture of peace”. It presents the process of peace-estrangement, a set of linguistic, discursive and cultural devices intended for creating doubt regarding the positive meaning associated with the concept of peace. The approach adopted in this book is the Cultural Approach to Critical Discourse Analysis (CCDA). This approach aims at exposing the cultural codes embedded in the discourse, which contribute to reproducing abuses of social power. The analytic chapters focus on different historical periods, since the beginning of the 20th century to this day, and deal with various genres found in diverse corpora, such as Knesset records and school textbooks.
After half a century of enmity between Jew and Arab, two decades of occupation, and six years of bloody intifada, Israeli leaders are doing the unthinkable--shaking hands with their Arab adversaries. Pulitzer Prize-winner Glenn Frankel unlocks the story behind Israel's current upheaval and the magnitude of its about face.
In our age of globalization and multiculturalism, it has never been more important for Americans to understand and appreciate foreign cultures and how people live, love, and learn in areas of the world unfamiliar to most U.S. students and the general public. The four volumes in our cultural sociology reference encyclopedia take a step forward in this endeavor by presenting concise information on those regions likely to be most "foreign" to U.S. students: the Middle East, Asia, and Africa. The intent is to convey what daily life is like for people in these selected regions. It is hoped entries within these volumes will aid readers in efforts to understand the importance of cultural sociology, to appreciate the effects of cultural forces around the world, and to learn the history of countries and cultures within these important regions.
In 73 A.D., legend has it, 960 Jewish rebels under siege in the ancient desert fortress of Masada committed suicide rather than surrender to a Roman legion. Recorded in only one historical source, the story of Masada was obscure for centuries. In The Masada Myth, Israeli sociologist Nachman Ben-Yehuda tracks the process by which Masada became an ideological symbol for the State of Israel, the dramatic subject of movies and miniseries, a shrine venerated by generations of Zionists and Israeli soldiers, and the most profitable tourist attraction in modern Israel. Ben-Yehuda describes how, after nearly 1800 years, the long, complex, and unsubstantiated narrative of Josephus Flavius was edited and augmented in the twentieth century to form a simple and powerful myth of heroism. He looks at the ways this new mythical narrative of Masada was created, promoted, and maintained by pre-state Jewish underground organizations, the Israeli army, archaeological teams, mass media, youth movements, textbooks, the tourist industry, and the arts. He discusses the various organizations and movements that created “the Masada experience” (usually a ritual trek through the Judean desert followed by a climb to the fortress and a dramatic reading of the Masada story), and how it changed over decades from a Zionist pilgrimage to a tourist destination. Placing the story in a larger historical, sociological, and psychological context, Ben-Yehuda draws upon theories of collective memory and mythmaking to analyze Masada’s crucial role in the nation-building process of modern Israel and the formation of a new Jewish identity. An expert on deviance and social control, Ben-Yehuda looks in particular at how and why a military failure and an enigmatic, troubling case of mass suicide (in conflict with Judaism’s teachings) were reconstructed and fabricated as a heroic tale.
A NEW YORK TIMES BOOK REVIEW EDITORS' CHOICE A SAN FRANCISCO CHRONICLE BESTSELLER In AD 70, when the Second Temple was destroyed, a handful of visionaries saved Judaism by reinventing it, taking what had been a national religion and turning it into an idea. Whenever a Jew studied—wherever he was—he would be in the holy city, and his faith preserved. But in our own time, Zionists have turned the book back into a temple, and unlike an idea, a temple can be destroyed. With exuberance, humor, and real scholarship, Rich Cohen's Israel is Real offers "a serious attempt by a gifted storyteller to enliven and elucidate Jewish religious, cultural, and political history . . . A powerful narrative" (Los Angeles Times).
Based on research from an array of American, Arab, British, French, German, and Israeli sources, this book provides a nuclear history of the world's most explosive region. Most significantly, it gives an exposition of Israel's acquisition and political use, or nonuse, of nuclear weapons as a central factor of its foreign policy in the 1960-1991 period. In stressing the factor of nuclear weapons, the author highlights an often-neglected aspect of Israeli security policy. This is the first interpretation of the historical development of nuclear doctrine in the Middle East that assesses the strategic implications of opacity—Israel's use of suggestion, rather than open acknowledgment, that it possesses nuclear weapons. Aronson discusses the strategic thinking of Israel, the Arab countries, the U.S., the former Soviet Union, and other countries and connects Israeli strategies for war, peace, territories, and the political economy with the use of nuclear deterrence. The author approaches the development of Israeli doctrines on nuclear weapons and defense in general within a large matrix that includes the United States; Israeli perceptions of Arab history, culture, and psychology; and Israeli perceptions of Israel's own history, culture, and psychology. He also deals with Arab perceptions of Israel's nuclear program and with Arab and Iranian incentives to go nuclear. In addition, he discusses at length the importance of nuclear factors in the conduct of the Persian Gulf War and examines the implications of the decline of the former Soviet Union for arms control and peace in the Middle East.
Because new nations need new pasts, they create new ways of commemorating and recasting select historic events. In Recovered Roots, Yael Zerubavel illuminates this dynamic process by examining the construction of Israeli national tradition. In the years leading to the birth of Israel, Zerubavel shows, Zionist settlers in Palestine consciously sought to rewrite Jewish history by reshaping Jewish memory. Zerubavel focuses on the nationalist reinterpretation of the defense of Masada against the Romans in 73 C.E. and the Bar Kokhba revolt of 133-135; and on the transformation of the 1920 defense of a new Jewish settlement in Tel Hai into a national myth. Zerubavel demonstrates how, in each case, Israeli memory transforms events that ended in death and defeat into heroic myths and symbols of national revival. Drawing on a broad range of official and popular sources and original interviews, Zerubavel shows that the construction of a new national tradition is not necessarily the product of government policy but a creative collaboration between politicans, writers, and educators. Her discussion of the politics of commemoration demonstrates how rival groups can turn the past into an arena of conflict as they posit competing interpretations of history and opposing moral claims on the use of the past. Zerubavel analyzes the emergence of counter-memories within the reality of Israel's frequent wars, the ensuing debates about the future of the occupied territories, and the embattled relations with Palestinians. A fascinating examination of the interplay between history and memory, this book will appeal to historians, sociologists, anthropologists, political scientists, and folklorists, as well as to scholars of cultural studies, literature, and communication.