Chapter 5. THE GOLEM AND ITS CREATOR, OR HOW THE JEWISH NATION-STATE BECAME MULTIETHNIC

Weiss, Yfaat

doi:10.1515/9781782381631-007

Cited by 18 publications

(3 citation statements)

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“…The Law of Return is intended to establish, in compliance with the right of blood ( jus sanguinis ), the sacred and mythical homecoming of a persecuted Jewish minority to its ancestral soil (Weiss 2001). In 1970, eligibility to immigrate to Israel, undergo immediate naturalization, and be granted civil status under the privileged and generous aegis of the Law of Return was broadened to include people with Jewish ancestry as well as the spouses of individuals heterogeneously connected to the descendants of Jews.…”

Section: Jewish Conversion As a Zionist Missionmentioning

confidence: 99%

Self‐suasion: agents of Jewish conversion in Israel in search of religious sincerity

Kravel‐Tovi

2024

Royal Anthropological Inst

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The title of this essay is intended as ironic. The irony resides in the fact that while the agents of state‐run Jewish conversion in Israel are preoccupied with the sincerity of conversion candidates, they are also troubled by the sincerity of their own religious belief and conduct. This essay will explore ethnographically how these religiopolitical actors engage with semiotic and interactive strategies of self‐suasion in order to reconcile their Zionist and religious commitments with the moral toll that they pay for knowingly facilitating less‐than‐ideal conversions. The essay demonstrates that while these actors embody the Israeli state's national missionary impetus to convert newcomers, they rely on a variety of communicative practices that help them project the constructed sincerity of converts onto their own self‐suaded religious sincerity.

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Section: Jewish Conversion As a Zionist Missionmentioning

confidence: 99%

Self‐suasion: agents of Jewish conversion in Israel in search of religious sincerity

Kravel‐Tovi

2024

Royal Anthropological Inst

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“…Despite its normative power, the persecution argument was not mentioned in the 1970 government and parliament discussions (Panagiotidis 2019, p. 237;Weiss 2002). What is more, Israeli law does not overlap with the Nazi definitions; it recognized the possibility of choosing Judaism or choosing to leave it.…”

Section: The Nuremberg Myth: Is Jewishness Constructed As a Negative ...mentioning

confidence: 99%

Dynamic Ethnonationalism: The Ongoing Changes in the Ethnonational Borders—Israel in a Global Perspective

Fisher

2022

Religions

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The purpose of this research is to present a new model for understanding ethnonationalism: the dynamic ethnonationalism model, which depicts ethnic nationalism as an entity comprised of inherited elements as well as selective and changing ones. According to this new concept, ethnic nationalism, which is usually thought of as a “closed” given kinship, also has a flexible and voluntary nature, similar yet not identical to civic nationalism. Ethnic nationalism is indeed based on inherited elements—innate religion, descent, language, territory, etc., that are not subject to individual choice. However, each ethnic and sub-ethnic group re-interpret and re-implement these elements differently according to changing circumstances, perceptions and competing interests. This theory is examined through changes in immigration and naturalization policies which occurred in various ethnic states. The de- and re-ethnicization processes, the inclusion and exclusion trends engendered by changing boundaries of the ethnic collective, analyzed in this research, serve to illustrate the dynamic construction of ethnonationalism, managed by its multiple interest groups and policy makers. Following a concise review of the connection between ethnonationalism and citizenship throughout the world, the research delves into the Israeli case. The evolving boundaries of the Jewish-Israeli collective and the dispute concerning its definitions (“Who is a Jew”) offer a detailed demonstration of the dynamic ethnonationalism model. The Jewish-Israeli case, which is usually viewed as the ultimate example of rigid ethnicity based on religious stringencies, exhibits how ethnicity contains competing subjective interpretations (“Sub-Jew-ctivity”) that are simultaneously exclusive and inclusive. Thus, the integration of contradictory ethnic definitions into Israel’s laws and policies exhibits a dynamic, hybrid and “soft” ethnic national identity.

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“…Both the FSU and Ethiopian immigration waveseven though different in sizeposed challenges to Israeli society given that many newcomers were non-Jewish olim. Out of the 500,000 non-Jewish immigrants, half were non-Jewish olim, who came predominantly from the FSU and Ethiopia (see for example Al-Haj, 2004;Cohen, 2002, Lustick, 1999Weiss, 2002). 27 The fifth wave is characterised by sporadic migration mostly from the US, France and Argentina (Amit, Borowski & DellaPergola, 2010).…”

Section: Immigration To Israel -The Country's Raison D'êtrementioning

confidence: 99%

“When in Rome, do as the Romans do”: what makes Hungarian Jews stay in or leave Israel?

Surányi

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Chapter 5. THE GOLEM AND ITS CREATOR, OR HOW THE JEWISH NATION-STATE BECAME MULTIETHNIC

Cited by 18 publications

References 0 publications

Self‐suasion: agents of Jewish conversion in Israel in search of religious sincerity

Self‐suasion: agents of Jewish conversion in Israel in search of religious sincerity

Dynamic Ethnonationalism: The Ongoing Changes in the Ethnonational Borders—Israel in a Global Perspective

“When in Rome, do as the Romans do”: what makes Hungarian Jews stay in or leave Israel?

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