No abstract

Since the 1980s, many scholars have focused on the promise that dialogue holds to get beyond essentializing discourses. Based on the observation of a yearlong dialogue intergroup encounter between two groups of Israeli citizens, Jewish and Palestinian, this article shows that dialogic encounters between groups in a situation of structural inequality and domination may solidify essentialist discourses of culture and identity. The interpretative analysis of specific moments of the intergroup dialogue shows that throughout the dialogue process, self and other essentializing strategies recurred. The attempt of the Palestinian students to clear a space that would enable them to talk about their status as second class citizens while simultaneously presenting claims for equal access to citizenship was met with declarations about "Arab" culture by the Jewish students. In this process, both groups, albeit for different reasons, reinforced their monological conceptions of culture and identity.

The Israeli protest movement 'Women in Black' is studied by focusing on the movement's mode of protest, which is used as a prism through which to analyse the manner in which the structure, contents and goals of protest challenge the socio-political and gender orders. The article analyses the protest vigil of 'Women in Black' in Jerusalem, and characterizes it, following Handelman (1990), as a minimalist public event. After examining and analysing the sources of minimalism it was concluded that minimalism was the result of two social processes attendant at the formation of 'Women in Black' as a social movement: personal interpretation of the political field, and avoidance of ideological deliberation amongst the participants. The minimalism of the public event preserved the movement for six years and created a collective identity that emphasized the symbolic difference between those within the demonstration and those outside it. This difference was symbolized by a juxtaposition of opposites. The essence of opposites is analysed by means of 'thick description', i.e., by deciphering them in the context of Israeli society. The study concluded that the mode of protest of 'Women in Black' has created a symbolic space in which a new type of political woman is enacted. This identity challenges established socio-cultural categories Israel.

Contemporary active labour market (ALM) reforms are pivotal in the reorganization of the welfare state as they challenge and threaten some of the fundamental achievements of labour in capitalist societies: social programmes and entitlements that compensate for unemployment, and governance arrangements in which the social partners share authority and responsibility with the state. Consequently, ALM reforms may give raise to social unrest and political struggle that involves the state (the main proponent of ALM reforms), trade unions and political parties. These conflicts are important in the politicization of reforms, i.e. raising public awareness of and engagement with controversies of welfare state change.In this article, we use a non-European perspective to ask more generally how distinct historical institutions create separate 'politicization trajectories' of ALM reforms, which in turn produce different policy designs and outcomes. Centring on the case of Israel, in which historically 'abnormal' class politics fostered indifference to the reform in both trade unions and political parties, we maintain that the preliminary de-politicization made it possible for bureaucrats to control the reform, leading to an intra-state conflict between competing agencies over its design and implementation.

Based on the experiences of the Black Hebrews in Israel, this article introduces "soul citizenship," an alternate discourse that asserts the right of individuals and groups to match their self–defined identities with existing states. After years of living in the Jewish State as an illegal yet tolerated presence, the African Hebrew Israelite Community (AHIC) gained temporary residence status, or according to the postnational model of membership, de facto citizenship. Nonetheless, having reformulated their claims in terms of Jewish cultural pluralism instead of race, the Black Hebrews continue to demand full Israeli citizenship. Rejecting postnational splits among identity, legal status, and territory, their soulful claims suggest a model of citizenship that opens new space for misplaced peopled) to gain membership in the states that meet their cultural aspirations and nourish their souls. [Keywords: citizenship, Black Hebrews, Israel, diasporas]