No description available.

The Israeli Communist Party (MKI) and its precursor, the Communist Party of Palestine (PKP), were a unique Arab-Jewish organization. Marginalized and persecuted for most of its formative years, the Communist Party developed, from 1919 to 1965, its own distinctive subculture. Negating and absorbing the Zionist-Socialist and Israeli statist cultures, influenced by both Soviet and left wing European traditions as well as Jewish traditional elements, the Jewish Communists developed their own cycle of holidays. Through the examination of primary sources, ranging from internal Communist documents and newspaper articles to photographs and posters, as well as interviews with contemporaries and comparison with parallel Communist experiences in the United States and in the Arab world – this thesis examines the myths and rituals reflected in the holidays, as practiced by the Jewish Communists in MKI and the Israeli Young Communist League (Banki). The thesis scrutinizes the identity these cultural practices produced. By examining the Jewish holidays, the Israeli civic holidays, May Day, the Soviet November 7th and May 9th holidays, and the rituals concerning the relations between Palestinians and Jews, it is shown that between the years 1919 and 1965 the Jewish Communists created a local, Jewish-Israeli, anti-Zionist patriotic identity. This identity, although sensitive to the working class, was not a working-class identity; it was philo-Soviet and interested in civic rights of Palestinians. A minority of Party Members were Palestinians. The thesis concludes that, nevertheless, the Jewish Communists were not able to withstand the attempts of some factions among themselves to favor the nationalist over the socialist principles. Burdened by the weight of the conflict between Arabs and Jews, the MKI finally split in 1965, ending a significant phase in the development of Communist subculture in Israel.

The thesis examines issues of religion and politics in Israel. The thesis is constructed around a critical reading of the literature written on the subject and an indepth first-person interviews with expatriates living in Ultra-Orthodox communities in Israel. After a careful presentation and examination of the various religious groups in Israel and their relationships with the state, the thesis offers a discussion on some of the many difficult issues Israeli society faces over the place of religion. More specifically, it explores the dynamics and processes of inclusion/exclusion of ultra-orthodox communities within / from the Israeli society. It looks at various policy sectors such as military service, housing, education and civil matters to see how the state has tried to find accomodations for Haredi people and how these latter have influenced and informed the ways public policies have been elaborated. It concludes that the historical statu quo on this question is no longer possible as witnessed in the last decade with growing tensions between various segments of the Israeli society. Therefore, the thesis proposes different scenarios to bridge the societal gaps between Haredi communities and the Israeli society.

This thesis is an ethnographic study of the Ethiopian Jews, or Beta Israel, a few years after their migration from rural Ethiopian to urban Israel. For the Beta Israel, the most significant issue is not, as is commonly assumed, adaptation to modern society, which to a large extent they have successfully achieved. But rather, their primary concerns revolve around the notion of "belonging" in their new homeland, and the loss of control they are experiencing over their lives and those of their children. The thesis analyses the experience of immigration from the Beta Israel's own perspective and focuses on: first, the factors which contribute to the Beta Israel's sense of well-being in Israel, second, the problems and difficulties they experience, and finally, the strategies they are developing to overcome these difficulties. This study elucidates the meanings of two apparently contradictory ascriptions which the Ethiopian Jewish immigrants make about themselves: "being well" and "becoming deaf'. Their sense of well-being is a result of their successful recreation of communal life, their expression of ethnic pride, and their appreciation of their new country. The expression "becoming deaf', which also means in Amharic "becoming ignorant", denotes the older generation's frustration at their inability to understand Hebrew, their feeling of being excluded by dominant society, and the loss of control they experience over most aspects of their lives. For the younger generation, the sense of exclusion revolves around issues of racial discrimination. Ethiopian Jewish immigrants resist those aspects of dominant society which they dislike: they reject normative Jewish practices and uphold Beta Israel religious and cultural ones, ideologically counteract disparaging Israeli attitudes, develop strong ethnic bonds and engage in overt forms of resistance. The difficulties of the present are also overcome by creating a perfect past and an ideal future: in what I have called 'the homeland postponed', all Jews will be united in a colour-blind world of material plenty and purity.

No description available.

Univ., Diss. u.d.T.: Günzel, Angelika: Grundstrukturen des Verhältnisses von Staat und Religion in Israel unter besonderer Berücksichtigung der Rechtsstellung der Religionsgemeinschaften--Trier, 2004. / Literaturverz. S. [279] - 292.

Pontifical Gregorian Univ., Diss.--Rom, 2005.

Thesis (M.S. in Security Studies (Middle East, South Asia, Sub-Saharan Africa))--Naval Postgraduate School, March 2009. / Thesis Advisor(s): Kadhim, Abbas ; Baylouny, Anne Marie. "March 2009." Description based on title screen as viewed on April 23, 2009. Author(s) subject terms: Hezbollah, Israel, psychological warfare, information operations, strategic communications, guerrilla warfare, fourth generation warfare, terrorism, Islamic. Includes bibliographical references (p. 81-84). Also available in print.

Zugl.: Potsdam, Univ., Diss., 2007

Thesis (Th. M.)--Talbot School of Theology, Biola University, 1991. / Includes bibliographical references (leaves 162-272).