Society and Law in Israel Between a Rights Discourse and an Identity Discourse

Śagi, Avi

doi:10.1515/9781618110794-007

Cited by 1 publication

(9 citation statements)

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“…However, they rarely attempt to promote multicultural or intercultural relationships. Sagi (1999) distinguishes between the concepts of tolerance, pluralism, and multiculturalism. According to this distinction, tolerance means that although I do not agree with the position, belief, historical narrative, or way of life of the other, I understand that the other person or group has a legal or moral right to adopt it.…”

Section: The Israeli Casementioning

confidence: 99%

“…According to this distinction, tolerance means that although I do not agree with the position, belief, historical narrative, or way of life of the other, I understand that the other person or group has a legal or moral right to adopt it. When the relationships between individuals and groups are characterized by tolerance, there is no place for real dialogue, in which the participants "turn to each other"s face" (in Levinas' [1974] terms, as cited in Sagi, 1999), listen to them, and even narrow themselves to leave room for the others. According to the German philosopher Hegel (1896, cited in Sagi, 1999), in a dialogue as turning to the other"s face, there is a great measure of danger.…”

Section: The Israeli Casementioning

confidence: 99%

“…When the relationships between individuals and groups are characterized by tolerance, there is no place for real dialogue, in which the participants "turn to each other"s face" (in Levinas' [1974] terms, as cited in Sagi, 1999), listen to them, and even narrow themselves to leave room for the others. According to the German philosopher Hegel (1896, cited in Sagi, 1999), in a dialogue as turning to the other"s face, there is a great measure of danger. When a person opens oneself to the other, s/he risks her/his former identity.…”

Section: The Israeli Casementioning

confidence: 99%

“…Dialogue partners know how they begin the dialogue, but do not know how they will end it. In this context, Hegel spoke of a "struggle for life and death", because something might die, just as something else might come to life (Sagi, 1999).…”

Section: The Israeli Casementioning

confidence: 99%

“…The term "pluralism" has two meanings -"weak" meaning and a "strong" meaning (Sagi, 1999). "Weak" pluralism assumes that only one attitude, belief, narrative or way of life is right or good.…”

Section: The Israeli Casementioning

confidence: 99%

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Saving Peace Education: The Case of Israel

Basman-Mor¹

2020

HES

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In the divided society of Israel, educators committed to the future and the well-being of young people should incorporate peace education in all the dimensions of doing and learning in the educational system. While the formal educational system does not have a peace education policy, throughout the country, many schools undertake diverse practices of peace education. However, these practices have neither succeeded in changing students’ attitudes and emotions about other groups members, nor have they succeeded in transforming conflictual relationships, between different social-ethnic-religious groups, into relationships of trust, understanding, and reciprocity. In this article, I review the accepted practices of peace education and suggest a potential explanation of the failure of these practices. The main purposes of the article are first to argue that many educators, who engage in peace education, aspire to cultivate tolerant, or even pluralistic relationships among the conflicting groups, while not engendering intercultural relationships that might ’endanger’ group identities. The second purpose is to suggest a possible solution, namely, to use humor. Using humor in peace education - in a way that is cognizant of the different cultural sensitivities - might lead to attentive dialogue among the groups and improve peace education’s effectiveness.

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Section: The Israeli Casementioning

confidence: 99%

Section: The Israeli Casementioning

confidence: 99%