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Kinneret Lahad

been searching their whole lives for the prefect partner, a search which has ended successfully thanks to their experiences on Match” (Mazzarella 2007, 25). One can find similar stories on most dating websites, which, as a part of their marketing strategy, highlight tales of single men and women who had waited for years before they found “the right one” on this particular dating website. Another popular illustration of single women waiting for the one can be found in The Bachelor, a successful global television format which was also adapted in Israel. One of the

in A table for one
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Cas Mudde

ethnic communities. This includes the right to hereditary land, national identity and full sovereignty. (DVU 1993) 6 A lot of these short factual presentations deal with scandals or failures in politics or negative aspects of Jewish businessmen and Israel. chap3 28/5/02 13.31 68 Page 68 Germany With the term ‘hereditary land’ the party refers to the territories to the East of the Oder-Neiße border, including parts of Poland, Russia, Ukraine and the Czech Republic. Though the terminology seems to indicate a clearly ethnic nationalist argument, based on the

in The ideology of the extreme right
Kinneret Lahad

2 The linear life-course imperative One of the more prevalent clichés in Israeli culture is the consolation, “By your wedding day you will feel better.” This sentiment is often directed towards small children and is intended to be both comforting and hopeful at the same time. The sentiment not only assures children that with time they’ll feel better; it also constantly reminds them of their prospects for the future. In fact, it leaves no room for doubt regarding the heteronormative life-course trajectory, one that leads—eventually, but inevitably—to marriage

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Keeping up appearances
Kinneret Lahad

8 Time work: keeping up appearances Over the years that I have researched Israeli internet portals, I have detected a repetitive, periodical movement. As holidays like Rosh Hashana ( Jewish New Year’s Eve) and Passover, or widely commemorated romantic celebrations like Valentine’s Day approach, Israeli websites begin to publish a range of columns, written by and about single women, discussing their fears of being—and appearing to be—on their own over the holidays. This phenomenon is not unique to Israeli society, of course. One can easily find any number of

in A table for one
Hannah Arendt’s Jewish writings
Robert Fine and Philip Spencer

opponents not as a ‘concrete human being’ but as a kind of ‘ghost’ or ‘phantom’. 55 Arendt saw it as a basic task of critical thought to exorcise these phantoms and foster a changed attitude among both Jews and Arabs: ‘recognition of the existence of the state of Israel on one side and of the existence of an Arab population in Palestine and the Near East on the other’. 56 To make sense of Arendt's critical stance, we need again to make a

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Portraying the exhumation and reburial of Polish Jewish Holocaust victims in the pages of yizkor books
Gabriel N. Finder

words of Simcha Mincberg, a survivor who returned to his home town of Wierzbnik, only to find a handful of survivors like himself and resolved to leave Poland – words repeated by countless survivors ad infinitum – the country ‘had become now in my mind a cemetery for Polish Jewry’.1 Mincberg left Poland for Israel in August 1949. Their lives under constant threat, unable to locate their relatives and friends, let alone recover any property, and drawn to the prospect of resettlement in various Western countries and the nascent State of Israel, most returning Jews saw

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Amikam Nachmani

imported from them in the 1970s, and their accumulated purchasing and investment power, induced the Turkish government to moderate its attitude towards Muslim circles (and to scale-down its relations with Israel – see Chapter 7 ). Similarly, the previously banned Arabic script, became increasingly evident in Turkish commercial areas, something that could be attributed to the affluent of the Arab world which, having been deprived of Beirut as a place of entertainment, shopping and investment, took to Istanbul as one possible substitute. 13 But

in Turkey: facing a new millennium
Brent E. Sasley

domestic taxes for significant revenue, thus negating any domestic accountability ( Anderson, 1995b : 32). 21 This was accepted as a social contract of sorts, where, in return for quiescence in the political process, the government would provide for adequate socio-economic standards of living ( al-Sayyid, 1999 : 49). 22 But beginning with the Arab defeat in the 1967 war with Israel, these trade

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Young Palestinian men encountering a Swedish introductory programme for refugees
Nina Gren

comparably low university fees. During the Cold War era, there were also various scholarships that Palestinians could apply for via various Leftist political parties with links to Eastern Europe (Rosenfeld, 2004, p. 125). There is a wish for education among Palestinians that is related to the war and the following losses in 1948 when the state of Israel was established and the hope for Palestinian independence was put on hold. About 750,000 Palestinians fled during the same war (Pappe, 2004, p. 139), and the majority of those who ended up in camps had limited schooling

in Refugees and the violence of welfare bureaucracies in Northern Europe
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Another time
Kinneret Lahad

opposition to the various statements and warnings analyzed over the course of this book (“You will die alone,” “You will miss the train and stay on your own” etc.), the narratives that emerge from these cultural websites do not necessarily convey the regret of time wasted, or of missing out on the basic and essential experiences of life. It does appear, however, that this counter-culture is significantly more developed in the UK and the US than in Israel. In Israel, I was unable to locate analogous initiatives on a comparable scale; indeed, it seems that there are no

in A table for one