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2009
REVIEWS Publishers Weekly (starred review) Choice (highly recommended) Foreign Affairs - Jewish Terrorism in Israel, the second book to appear in the Columbia Studies in Terrorism and Irregular Warfare series, sets a high bar for subsequent works....Avoiding the pitfalls that generally confront the study of terrorism -- either expressing outrage at such inhumane behavior or dismissing one man's terrorist as another man's freedom fighter -- the authors dispassionately study the backgrounds, social networks, and motives of the terrorists.... Most, perhaps all, religious traditions have produced their own long intermittent and unique histories of terrorism. Yet this remarkable, engrossing study is the first to put the story of one religion together. It will surely stimulate studies of other religious traditions, a subject everyone needs to know more about. David Rapoport, author of Inside Terrorist Organizations Jewish Terrorism in Israel addresses a huge lacuna in the field by providing the first systematic, in-depth treatment of Jewish terrorism from ancient times to today. It concludes with vitally important developments in Jewish extremism over the past nine years, making a signal contribution at a moment when interest in terrorism and counterterrorism is high, when more attention than ever is being focused on terrorism motivated by religion, and when we most need insight into the nature of the Palestinian-Israeli peace process — Bruce Hoffman, author of Inside Terrorism Ami Pedahzur and Arie Perliger provide us with an intelligent, sensible, and compelling story of terrorism among a people more famously known as historical victims rather than perpetrators. Their use of multiple research methods—including first-hand observations and interviews—is admirable; their insight into the interaction among religious, political, social, and psychological forces is convincing; and their accounts of informal networks and ideological socialization are especially revealing. This book is a model of scholarship on a topic most resistant to dispassionate analysis. — Neil J. Smelser, University of California, Berkeley This engaging book documents the dark side of Jewish political activism in Israel from ancient times to the present. These gripping accounts, which describe the assassination of Prime Minister Yitzhak Rabin, the anti-Arab vitriol of Meir Kahane, and the strident opposition of the settler movement, show that terrorism has been in the shadows of Jewish politics in Israel, just as it has been in every other religious tradition around the world. Jewish Terrorism in Israel should be required reading for anyone concerned about the moral dilemmas of Jewish activism, peace in the Middle East, and the rise of religious violence everywhere. — Mark Juergensmeyer, author of Terror in the Mind of God: The Global Rise of Religious Violence ""
2012 •
Since the destruction of Israel appears to be a shared goal of some Palestinian and Islamic terrorist groups, an examination of the role Jewish terrorism played in both the creation and expansion of the state of Israel as one of the causal explanations for the current use of terrorism by Palestinian and Islamic terrorist groups is also warranted. Terrorism was used by adherents of the Jewish religion many centuries before it was ever used by Christians, Muslims and other types of religious extremists. Therefore, the focus of this essay will be on a review of peer reviewed historical literature that analyzes and discusses the case of Jewish terrorist groups, such as the Irgun and the Stern Gang, and the role played by Jewish Zionist terrorism in the creation of the state of Israel as well as the expansion of Israel’s borders since 1948. The paucity of historically accurate literature about the history of Jewish Zionist terrorism, as compared to the wealth of recent literature focused on Islamic terrorism, also shows that more research is needed on the historical roots of all of the different types of religiously inspired violent terrorism.
2012 •
Since the destruction of Israel appears to be a shared goal of some Palestinian and Islamic terrorist groups, an examination of the role Jewish terrorism played in both the creation and expansion of the state of Israel as one of the causal explanations for the current use of terrorism by Palestinian and Islamic terrorist groups is also warranted. Terrorism was used by adherents of the Jewish religion many centuries before it was ever used by Christians, Muslims and other types of religious extremists. Therefore, the focus of this essay will be on a review of peer reviewed historical literature that analyzes and discusses the case of Jewish terrorist groups, such as the Irgun and the Stern Gang, and the role played by Jewish Zionist terrorism in the creation of the state of Israel as well as the expansion of Israel’s borders since 1948. The paucity of historically accurate literature about the history of Jewish Zionist terrorism, as compared to the wealth of recent literature focused on Islamic terrorism, also shows that more research is needed on the historical roots of all of the different types of religiously inspired violent terrorism.
Terrorism, Identity and Legitimacy: The Four Waves Theory and Political Violence Jean E. Rosenfeld (Ed.).
The Fourth Wave: Comparison of Jewish and other Manifestations of Religious Terrorism2011 •
2011 •
by the authors in Israel, the West Bank and Gaza in November 2010. Written sources were consulted and key actors were interviewed on three tendencies and their role in terms of religious ideology, territory and violence: 1) the Islamist Movement in Israel (IMI); 2) the changing nature of Islamist activism in the West Bank; and 3) the presence of members of the Jewish settler movement in the Israeli Defence Forces (IDF). Conclusions in each area are as follows: 1) the IMI represents a trend that increases the internal Jewish-Palestinian divide and decreases the distance between Palestinians in Israel and in the occupied Palestinian territories; 2) a strong Islamic identity – especially among the young – is increasingly expressed in ultra-conservative religious trends, and specific trends that need to be watched are the evolution of Salafism and the growing influence of the secretive Hizb al-Tahrir; and 3) the claims of a growing presence of radical Jewish settlers in the IDF need to ...
2023 •
Envision a Saturday night with 400,000 Jewish protesters in a Tel Aviv square. Is it 2023? No, it is 1982. For the first time in Israeli history, the country was so polarized over an issue tearing the country apart with a right-wing Likud and religious Zionist party controlling the government. The vision could have easily been a Saturday night in the last thirty weeks of protests over another Likud-Religious Zionist government's policies, which protesters have called "Kahanism, racism, homophobia." (Haaretz, 73023) In 1982, it was the Lebanon War, now its judicial reform and other reforms that benefit the religious Zionist and Haredi population. These same squares in Jerusalem and Tel Aviv that were filled with protests are now packed with Israelis protesting the government's decisions.
Between 1982 and 2011, four Israeli governmental reports addressing ostensible dangers from “cults” (new religious movements, or NRMs) were issued. The 1980s reports use a collectivist discourse, in which the state sees itself as defending the collective's borders from external threats and representing various sectors while seeking consensual values. The 1990s report marks an interim stage in which the state tries to balance individual liberties with sectoral interests. The 2011 report focuses solely on harm to individuals and is the harshest of the four. The reports reflect milestones in three processes of change that have taken place in Israeli society: from a collectivist-hegemonic ethos to a multisectoral one; from a focus upon society to a focus on the individual; and from nationalistic values to universalistic ones. At every point in time, NRMs represented a different perceived threat to Israeli society. We explain how multisectoralism brings about both tolerance toward new religious phenomena and fierce anti-cultic activity.
This article focuses on the long-term ideological vision of Jews and Israel in radical Islam. By examining, on the one hand, the animosity towards Judeo-Israelis in the spawning and bolstering of Islamist, Salafist and Jihadist movements, and on the other hand, the sociological composition of Jihadist elites related to the Israeli-Palestinian conflict, I show the centrality of the Judeophobic discourse in the world of radical Islam as well as the importance of Israel in its reinforcement. By trying to historicize this discourse, as well as political and strategic movements linked with the State of Israel, I also question the nature of the hostility towards Judaism, and more specifically the role of the Israeli issue in the development and evolution of the most radical and violent forms of Muslim identity over nearly a century. 1 | INTRODUCTION Research on Salafism and Jihadism is experiencing today an undeniable flourishing. The field of study that focuses on contemporary Islamic radicalism has already been developing strongly and renewed since the early 2000s. This evolution provides the opportunity to return to the fundamental ideological content and themes around which these radical Islamic movements, adopting an exclusivist and agonistic 1 grammar, have been organized for nearly a century. There are several ways of apprehending the different forms taken by the proposed model of society that is supposed to perpetuate the time of the Salaf Salih, 2 which are sources of paradigmatic imitation for numerous movements within Islam that wish to return to the 'princeps' of belief, religion and social relations (Haykel, 2009; Lauzière, 2015; Meijer, 2009). Purely islamological readings, which aim to examine the religious constructions that are reflected in these fundamentalist views, differ from sociological interpretations that insist, for instance, on the origins and trajectories of activists or theorists of Salafist and/or Jihadist movements. Numerous groundbreaking works have been published concerning the question of Salafism and Jihadism. The plurality of approaches used to analyze these phenomena (islamology, sociology of social movements and religious practices, anthropology, international relations, etc.) is combined with a large diversity of fields of study (extending from the Arab world to non-Arab Muslim majority countries and to western societies). We can also differentiate authors from the field of Islamic Studies and those primarily interested by Salafism as a religious and historical construction (Lauzière, 2015; Mouline, 2014; Wagemakers, 2016). This perspective is essentially islamological, meaning that it is oriented towards the
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