Bulletin: Identity and Nationalism

ToC:

Shofar 34.4 (2016): Special issue on Exile, Center, and Diaspora in Modern Jewish Culture

Articles:

Hochman, Oshrat, and Sibylle Heilbrunn. “‘I am not a German Jew. I am a Jew with a German passport’: German-Jewish identification among Jewish Germans and Jewish German Israelis.” Identities (online first).

Reviews:

Kheir, Zaha. “Review of: Fran Markowitz, Stephen Sharot, Moshe Shokeid (eds.), Toward an Anthropology of Nation Building and Unbuilding in Israel (Lincoln and London: University of Nebraska Press, 2015).” Nations and Nationalism 22.4 (2016): 850-852.

Theses:

Gelotte, Sara. National Identities among Israelis and Palestinians: Discourse Analysis of NGOs, MA Thesis. University of Gothenburg, 2016. (PDF)

Events:

Sammy Smooha, “Is Israel Really Western? Does it Have Viable Alternative Options?” October 26, 2016, 5:30pm, Brunei Gallery Room, SOAS, London.

Abstract: Israel is known as a Western state, culture and society. Applying various standards of Western civilisation, Smooha scrutinises and problematizes this international and self-image, questioning whether Israel is indeed Western. He discusses the barriers in Israel’s drive to the West and the alternative options it has (Middle-Eastern, Mediterranean, global).

 

New Article: Sazzad, Mahmoud Darwish’s Poetry as Sumud

Sazzad, Rehnuma. “Mahmoud Darwish’s Poetry as Sumud. Palestinian Resistance to Israeli Occupation and Subjugation.” Interventions (early view; online first).

 

URL: http://dx.doi.org/10.1080/1369801X.2015.1079493

 

Abstract

This essay makes explicit the connection between Palestinian resistance to Israeli control and the principle of sumud. Drawing on Raja Shehadeh and Ismail Shammout, I define this concept and show its strategic role in the resistance. Arguably, critics have identified Darwish’s constant pursuit of aesthetics and his deep commitment to the Palestinian cause without linking them to the narrative of sumud. I suggest that his contribution to the narrative is built on the ground that his aggressors lack the intrinsic tie to the land, which his people perennially possess. Whereas the Israelis produce mythical claims on the land, the indigenous Palestinians are like their olive trees – unswervingly there. In particular, the creativity of the people makes present their absented homeland. Darwish’s exile renders the second phenomenon more comprehensible. Even though he was physically removed from his homeland at a young age, his imagination remained implanted there throughout his life, which resulted in a rich oeuvre.

 

 

New Article: Lurie and Nakash, Mental Health and Acculturation Patterns Among Asylum Seekers in Israel

Lurie, Ido, and Ora Nakash. “Exposure to Trauma and Forced Migration: Mental Health and Acculturation Patterns Among Asylum Seekers in Israel.” In Trauma and Migration. Cultural Factors in the Diagnosis and Treatment of Traumatised Immigrants (ed. Meryam Schouler-Ocak; New York: Amsterdam; 2015), 139-56.

 
 

URL: http://dx.doi.org/10.1007%2F978-3-319-17335-1_10

 

Abstract
Immigration is a process of loss and change which entails significant sociopsychological stress and possible effects on the mental health of immigrants. Over the last few decades, the State of Israel has become a target for forced migration. Since 2006 specifically, asylum seekers from East Africa (mainly Eritrea and Sudan) have been arriving in Israel.

In the current chapter, we first outline the phenomenon of forced migration to Israel and the living conditions of migrants once they arrive in Israel. We then describe the relationship between forced migration and mental health, both in adults and adolescents, as well as the connection between acculturation and mental health. Following this, we describe studies conducted with forced migrants in Israel, mainly Eritrean and Sudanese asylum seekers. We carried out three studies; within the population of service users at the Physicians for Human Rights (PHR)-Israel’s Open Clinic, we documented the exposure of Eritrean and Sudanese asylum seekers to traumatic events during their journey to Israel. Our findings indicate that among a sample of adult African asylum seekers who arrived at the Open Clinic, a considerable percentage of men and women reported having witnessed violence and/or having been a victim of violence during migration to Israel.

Next, we examined the relationship between acculturation patterns and mental health symptoms among asylum seekers who arrived at the Open Clinic (N = 118). Assimilated asylum seekers reported higher (or more) depressive symptoms compared to integrated asylum seekers. Acculturation predicted depressive symptoms among adult asylum seekers beyond reports of experiences of traumatic events and the effect of history of detention.

Then, also describe the results of a study examining the role of acculturation, perceived discrimination and self-esteem in predicting mental health symptoms and risk behaviours among 1.5 and second-generation non-Jewish adolescents born to migrant families compared to native-born Jewish Israeli adolescents in Israel. Migrant adolescents across generations reported more severe mental health symptoms compared to native-born Jewish Israelis. However, only the 1.5 generation migrants reported higher engagement in risk behaviours compared to second-generation migrants and native-born Jewish Israelis. Similar to the adult sample, adolescents also showed that acculturation plays an important role in predicting the mental health status of migrant youths; adolescents showing integrated acculturative patterns reported fewer mental health symptoms than those with assimilated acculturation patterns.

The findings regarding the exposure of East African asylum seekers to traumatic events highlight the need to gather information regarding all phases of forced migration, from experiences in the home country through the journey to the host country. Our findings on acculturation draw attention to the paradox of assimilation and the mental health risks it poses for adult asylum seekers and adolescent immigrants wishing to integrate into the new culture at the expense of their original culture. Mental health professionals should be culturally aware of this vulnerability in therapeutic interventions with forced migrants. Policy makers may consider the benefits of the restrictive policies that have characterised many industrial countries in recent years.

 
 
 
 

New Article: Rebhun, Israeli Émigrés in the United States and Europe Compared

Rebhun, Uzi. “Immigrant Acculturation and Transnationalism: Israelis in the United States and Europe Compared.” Journal for the Scientific Study of Religion 53.3 (2014): 613-35.

URL: http://onlinelibrary.wiley.com/doi/10.1111/jssr.12135/abstract

Abstract

This article examines relations between social integration into host societies, religio-ethnic acculturation into group belonging, and ties to home country among Israeli émigrés in the United States and Europe. I use data from a 2009–2010 Internet survey into which I incorporated country-contextual characteristics. The results of multivariate analyses show that a social integration combining duration of residence abroad and local citizenship enhances religio-ethnic identification. Another measure of integration, social networks, deters group behaviors. All measures of general integration inhibit attachment to the home country, whereas religio-ethnic acculturation is largely insignificant for transnationalism. The religiosity of the new country does not influence immigrants’ religio-ethnic patterns or homeland attachment. Insofar as group size is a significant determinant of particularistic behaviors, it weakens them. The more policy-based opportunities newcomers receive, the more they dissociate from group behaviors and homeland ties. Irrespective of individual and contextual factors, living in the United States encourages group affiliation more than living in Europe does. The results are discussed in reference to four working hypotheses—marginalization, integration, assimilation, and separation—and from a U.S.-European comparative perspective.

 

ToC: Israel Affairs 20,2 (2014): Special Issue, Politics and Poetry

Israel Affairs 20,2 (2014)

Special Issue: Politics and Poetry in Israel

http://www.tandfonline.com/toc/fisa20/20/2

 

Articles

Poetry and poets in the public sphere

Assaf Meydani & Nadir Tsur; pages 141-160

  • DOI:10.1080/13537121.2014.889889
  • Published online: 01 Apr 2014

The leader as a poet: the political and ideological poetry of Ze’ev Jabotinsky

Arye Naor; pages 161-181

  • DOI:10.1080/13537121.2014.889890
  • Published online: 22 May 2014

The image of the ‘living-dead’ in Nathan Alterman’s poetry: from archetype to national symbol

Ortsion Bartana; pages 182-194

  • DOI:10.1080/13537121.2014.889886
  • Published online: 29 May 2014

The art of politics and poetry: the political poetry of Jacques Prevert and Aryeh Sivan

Samuel (Muli) Peleg; pages 195-213

  • DOI:10.1080/13537121.2014.889892
  • Published online: 07 May 2014

Hegemony inside and out: Nathan Alterman and the Israeli Arabs

Yochai Oppenheimer; pages 214-225

  • DOI:10.1080/13537121.2014.889891
  • Published online: 04 Apr 2014

‘Silent in white ink’: the motif of silence in Israeli-Palestinian women’s poetry translated from Arabic to Hebrew

Leah Baratz & Roni Reingold; pages 226-239

  • DOI:10.1080/13537121.2014.889885
  • Published online: 16 Apr 2014

Politics and poetry in the works of Shalom Shabazī

Yosef Tobi; pages 240-255

  • DOI:10.1080/13537121.2014.889893
  • Published online: 14 Apr 2014

Why did poetry and piyut disappear from the religious-Zionist High Holy Day prayer book, and what prompted their return?

Shimon Fogel; pages 256-270

  • DOI:10.1080/13537121.2014.889887
  • Published online: 04 Apr 2014

An Israeli Bob Dylan is yet to be born: the politics of Israeli protest music

Yitzhak Katz; pages 271-279

  • DOI:10.1080/13537121.2014.889888
  • Published online: 26 Mar 2014

Cite: McDonald, Imaginaries of Exile and Emergence in Israeli Jewish and Palestinian Hip Hop

McDonald, David A. “Imaginaries of Exile and Emergence in Israeli Jewish and Palestinian Hip Hop.” TDR: The Drama Review 57.3 (2013): 69-87.

 

URL:  http://muse.jhu.edu/journals/the_drama_review/v057/57.3.mcdonald.htm

 

Extract

Anat Halachmi’s acclaimed 2003 documentary, Channels of Rage, begins with a furious argument between two prominent Israeli hip hop groups: DAM, a Palestinian-Israeli crew from Lyd comprised of Tamer Nafar, Suheil Nafar, and Mahmoud Jrere; and TACT, a collection of Jewish-Israeli rappers led by Subliminal (Kobi Shimoni) and Shadow (Yoav Eliasi). Meeting in a dark alley in Tel Aviv, the groups nearly come to blows over recent comments made by the two leaders, Tamer Nafar and Shimoni. Once collaborative and nurturing, the relationship between the two young rappers quickly dissolved as each began to embody contrasting political ideologies within the ongoing al-Aqsa intifada. Coming to terms with the violence on the streets of Tel Aviv and Jenin, both artists retreated from their once supportive relationship, based in a mutual love of hip hop, into the rigid, uncompromising nationalisms of Israel and Palestine.