1 00:00:01,320 --> 00:00:09,150 So again, welcome. Good afternoon. It's a pleasure and a special delight to present the speaker to you today. 2 00:00:09,150 --> 00:00:16,860 But first of all, Gideon Katz, who teaches philosophy at the university located in the Ben-Gurion Research 3 00:00:16,860 --> 00:00:24,750 Institute in the Brooklyn Ghetto and is the author of To the Core of Secularism. 4 00:00:24,750 --> 00:00:32,400 A philosophical analysis of secularism in its Israeli context came out in Hebrew in 2011 and the same year the pain God, 5 00:00:32,400 --> 00:00:42,660 Israeli secularism and Spinoza. This philosophy of culture published by academic academic press. 6 00:00:42,660 --> 00:00:48,390 Yeah, academic studies press. I'm sorry. I'm the editor. I should know. 7 00:00:48,390 --> 00:00:56,910 It is also the co-editor of Music in Israel, a collection of fascinating articles about Israeli music, 8 00:00:56,910 --> 00:01:05,790 and most recently, his book In Silence and OutLoud. Leibovich in the Israeli Context was published by the Open University Press in Israel, 9 00:01:05,790 --> 00:01:12,100 and the title of his talk today is the fear of Judaism in Israeli culture. 10 00:01:12,100 --> 00:01:19,580 Thank you so much. All right. So I would rather. 11 00:01:19,580 --> 00:01:30,170 OK. This paper seeks to depict and examine a certain anxiety that finds expression in Israeli culture. 12 00:01:30,170 --> 00:01:35,990 It is expressed by and attributed to Israeli secular sector. 13 00:01:35,990 --> 00:01:50,390 This insight stems from a fear that religious Judaism will erase Israeli sexual identity because their identity and their sense of freedom is 14 00:01:50,390 --> 00:02:03,320 based upon the notion that lives of human beings in general and Jews in particular should be conducted through political earthly authority. 15 00:02:03,320 --> 00:02:16,760 Religion is seen as a threat. Their fear is part and parcel of Israeli secularism, its image of Judaism and secularism as consciousness of strength. 16 00:02:16,760 --> 00:02:29,110 Strengths of weakness and particular about our depiction of this fear will make use of the works of Israeli literary figures, 17 00:02:29,110 --> 00:02:34,780 utopia and dystopian novels, essays and critiques. 18 00:02:34,780 --> 00:02:44,410 This is a phenomenological exercise that seeks to express the consciousness and experience of this sector. 19 00:02:44,410 --> 00:02:53,710 Accordingly, I have dispensed with any abstract discussion of the definition of secularism. 20 00:02:53,710 --> 00:02:59,770 The general characterisation provided above will suffice for our needs. 21 00:02:59,770 --> 00:03:07,420 An overly detailed definition is likely to limit our field of vision. 22 00:03:07,420 --> 00:03:16,390 It is important to note that what is written here about the Israeli sector community and 23 00:03:16,390 --> 00:03:25,450 its fears is limited to their image and their fears as they appear in selected text. 24 00:03:25,450 --> 00:03:37,180 According to my interpretation, of course, without noting this, many claims in this paper may seem like jarring generalisations. 25 00:03:37,180 --> 00:03:51,200 As mentioned, a central element. Of the anxiety we are dealing with is the feeling that, second, our identity is in a bitter struggle. 26 00:03:51,200 --> 00:04:01,970 With Titanic and stubborn Judaism. Dystopian novels specialise in describing nightmares like this. 27 00:04:01,970 --> 00:04:18,990 In the nineteen eighties. And afterward, dystopian novels that depict the transformation of Israel into a dark and violent theocracy were published. 28 00:04:18,990 --> 00:04:28,060 The secular minority of this fictionalised state are persecuted and oppressed. 29 00:04:28,060 --> 00:04:36,010 Many amongst its ranks abandoned their identity and adopt a religious one. 30 00:04:36,010 --> 00:04:49,530 The descriptions of these catastrophes. But emphasise on the cruelty of fanatical religious Judaism that knows no limits. 31 00:04:49,530 --> 00:04:55,840 In the 90s, those Orthodox Judaism called to mind the Taliban. 32 00:04:55,840 --> 00:05:12,100 In more recent works, the Islamic State. It makes no difference if the rulers are hiding the of dogs or national religious, that the enemy. 33 00:05:12,100 --> 00:05:17,110 This cruelty is not just a manifestation of evil. 34 00:05:17,110 --> 00:05:29,040 It is evidence of the obtuseness and perversity of Judaism in the eyes of secularism. 35 00:05:29,040 --> 00:05:39,530 One might claim. There is no reason to make today the world's mentioned above seriously. 36 00:05:39,530 --> 00:05:47,810 The doom and gloom of this genre to traverse in catastrophe show its limitations. 37 00:05:47,810 --> 00:06:00,230 Yet what we find in this dystopian novels is found in many other places as well in newspaper columns, polemics and other writings. 38 00:06:00,230 --> 00:06:08,580 This dystopian visions are unique only in the extreme and simplistic style. 39 00:06:08,580 --> 00:06:21,010 Not in the concerns that are raised in them. I'm a collection of articles in the Land of Israel in fall 1982. 40 00:06:21,010 --> 00:06:28,430 Opens with a visit to his childhood neighbourhood in Jerusalem. 41 00:06:28,430 --> 00:06:34,730 His thought fit in neatly to the template laid out. 42 00:06:34,730 --> 00:06:45,750 And this is a quote. Twenty years ago, my teacher told Saddam were very important and they were reversible. 43 00:06:45,750 --> 00:06:51,430 And I think about the more that people more modern Jewish literature. 44 00:06:51,430 --> 00:06:59,680 In a casual conversation said that Zionism is nothing more than a passing episode, 45 00:06:59,680 --> 00:07:07,280 a temporary outbreak of the mundane, a political and historical disturbance. 46 00:07:07,280 --> 00:07:14,900 But he, like Judaism, will come back and overcomes Zionism. 47 00:07:14,900 --> 00:07:29,610 And absorb it into itself. In this neighbourhood in which I was born and raised, the outcome of the battle as already been determined, 48 00:07:29,610 --> 00:07:37,620 Zionism has been driving out of here as if it never was. 49 00:07:37,620 --> 00:07:46,470 Menachem Brinker, an Israeli philosopher, will also note that more than Hebrew literature. 50 00:07:46,470 --> 00:07:51,890 Offer a different version of this regression. 51 00:07:51,890 --> 00:08:00,380 Instead of regression in time, you speak of gravity and in place of pessimism. 52 00:08:00,380 --> 00:08:03,920 He talks of heroic battles. 53 00:08:03,920 --> 00:08:17,950 According to Bring, Secretary, identity was born out of a relentless effort to overcome an ancient, overbearing Jewish identity. 54 00:08:17,950 --> 00:08:23,790 Basically, the secular of faith to pay for. 55 00:08:23,790 --> 00:08:32,140 And never ending struggle against the rules of gravity that drove them to surrender, 56 00:08:32,140 --> 00:08:44,250 they are more than just think this is the distinctive status for the historical theft of an ancient identity. 57 00:08:44,250 --> 00:08:59,200 The brand felt and fear in secular circles over the perceived danger that religion poses is also seen in the reaction to the rise of Shas, 58 00:08:59,200 --> 00:09:12,010 a religious political party. Menachem Mouna, professor from Harvard University's School of Culture and Law. 59 00:09:12,010 --> 00:09:19,120 Brings many examples of this in the articles that are generally published in Haaretz, 60 00:09:19,120 --> 00:09:22,850 the famous Israeli newspaper, which is like the Guardian on something like this. 61 00:09:22,850 --> 00:09:34,400 I don't know the titles of these articles in and of themselves are enough to get a good sense of this phenomenon. 62 00:09:34,400 --> 00:09:44,290 The darkness of Middle Ages, the culture war is already here, said light and happy darkness. 63 00:09:44,290 --> 00:09:52,660 The academic and academic studies that were written in the 80s and afterwards about the 64 00:09:52,660 --> 00:10:03,070 struggle to portray this image of or study Judaism also give testimony to this phenomenon. 65 00:10:03,070 --> 00:10:13,710 The philosopher Gershon Vinyl in 1977 published his book Jewish Theocracy. 66 00:10:13,710 --> 00:10:25,260 His claim main claim is that the principle of biological life necessarily precludes 67 00:10:25,260 --> 00:10:32,400 Jewish survivability and therefore the struggle over religion in Israeli politics. 68 00:10:32,400 --> 00:10:47,220 Is alive, for that matter, the story, and he got a lamb provides a similar analysis in his book The End of Judaism, which published in 2000. 69 00:10:47,220 --> 00:11:00,500 A number of articles that addressed the relationship between Judaism and Israeli ness include images of this dangerous Judaism. 70 00:11:00,500 --> 00:11:11,300 Dan Mirren's Dan Miron is a professor of very, very important figure in Israeli culture, mainly on modern Hebrew literature. 71 00:11:11,300 --> 00:11:20,770 It is literature, Jewish literature and also wrote a lot about the Israeli culture. 72 00:11:20,770 --> 00:11:33,400 Danny Barnes is one in one of his article provides and detailed analysis of the Movement for Greater Israelis open manifesto. 73 00:11:33,400 --> 00:11:39,810 This manifesto was published a short time after the Six-Day War. 74 00:11:39,810 --> 00:11:51,060 Within a separate signatures of central literature and cultural figures of the time, the most famous one is nothing out of the. 75 00:11:51,060 --> 00:11:57,280 A the manifesto announced that the new period. 76 00:11:57,280 --> 00:12:09,010 As arrived, Ben-Gurion's conception, the place, the state above the people as being turned upside down. 77 00:12:09,010 --> 00:12:14,680 The state has been throwing the side to this lowest level. 78 00:12:14,680 --> 00:12:22,820 The wholeness of the land and the nation have been placed above it. 79 00:12:22,820 --> 00:12:34,200 Mitt Romney's explanation for the outbreak of the consciousness of the new era is important for our discussion. 80 00:12:34,200 --> 00:12:41,250 This experience I bought, right? Did not flow. 81 00:12:41,250 --> 00:12:47,860 From the BBC, the. In the life of the people of the state. 82 00:12:47,860 --> 00:12:54,430 It didn't flow from any intentional ideological aspiration, 83 00:12:54,430 --> 00:13:07,030 nor from any conscious political effort people sought after, and no effort is done to achieve it. 84 00:13:07,030 --> 00:13:20,080 It was a surprise a revolution, an outburst from from some unknown death would erupt from there in the 60s. 85 00:13:20,080 --> 00:13:33,820 Woe is the Jewish entity that forever lies underneath the surface, and that awakens with frightening immediacy. 86 00:13:33,820 --> 00:13:44,770 The fundamental formulation is that is as follows Israeli secularism is in a struggle with an upstart, 87 00:13:44,770 --> 00:13:55,810 fierce Jewish being to burst forth from the death to threaten to eliminate it. 88 00:13:55,810 --> 00:14:02,590 To all this, we must add something. It is not a new Israeli. 89 00:14:02,590 --> 00:14:15,220 Fear goes showrooms. When no letter about the religious content that would erupt from the volcanic force from the death of the secular 90 00:14:15,220 --> 00:14:26,080 Hebrew language was written before the establishment of the state in Israel and expressed the same fear. 91 00:14:26,080 --> 00:14:34,840 There are incidents where the depiction of this struggle is a bit different, 92 00:14:34,840 --> 00:14:44,140 not a sudden takeover of Israeli secularism, but rather interference with it. 93 00:14:44,140 --> 00:14:59,040 And this version, Israel, including secularism and secularist, cannot come to its full and proper realisation because of Judaism. 94 00:14:59,040 --> 00:15:04,500 Explore one example of this state. 95 00:15:04,500 --> 00:15:17,260 In 1980s, a big issue, a famous phrase Israeli right, to publish this book by virtue of normality. 96 00:15:17,260 --> 00:15:23,800 It's analytic method is generally so psychologists like. 97 00:15:23,800 --> 00:15:35,280 The exhibit existence is characterised by stagnation and inability to fulfil itself. 98 00:15:35,280 --> 00:15:44,140 Did the result of the exhibit is an abstract Jewish existence? 99 00:15:44,140 --> 00:15:54,270 Almost demonic and half frail. Zionism is intensive therapy for this pathology. 100 00:15:54,270 --> 00:16:02,300 Israel is the remedy. It staples it, stand ready. 101 00:16:02,300 --> 00:16:12,630 To all of this touch of fear, a faceless people, a concrete existence. 102 00:16:12,630 --> 00:16:13,350 The conflict, 103 00:16:13,350 --> 00:16:29,640 the conflict over territories is essentially a conflict between the existing tendency towards formless and aspiration for fulfilment in a real world. 104 00:16:29,640 --> 00:16:35,500 The fact that Israel cannot mark its borders. 105 00:16:35,500 --> 00:16:44,140 Is a symptom of the UN and the applications of exotic existence. 106 00:16:44,140 --> 00:16:51,610 The differences between different authors are not significant here. 107 00:16:51,610 --> 00:16:57,290 They all share the same fundamental cultural experience. 108 00:16:57,290 --> 00:17:06,170 Whose route is the beta and perhaps even the tragic struggle of secularism with Judaism? 109 00:17:06,170 --> 00:17:14,230 It rises up out of the centre in the some of the text. 110 00:17:14,230 --> 00:17:21,240 The phenomenon, the phenomenon sloth in nature is mentioned explicitly. 111 00:17:21,240 --> 00:17:37,580 In others, it appears between the lines, the fact that such important changes in Israeli life happened in a blink of the eye. 112 00:17:37,580 --> 00:17:43,360 This defies the right in place of this obstruct you these. 113 00:17:43,360 --> 00:17:50,500 The depiction of the fragility of Israeli life cannot be explained. 114 00:17:50,500 --> 00:18:04,220 Through this, a component without this competence, something without some notion of Judaism as an unconscious identity entity. 115 00:18:04,220 --> 00:18:15,380 People can overnight breathing in the dark. 116 00:18:15,380 --> 00:18:30,760 No. No, you don't. 117 00:18:30,760 --> 00:18:41,650 And this this description of the fragility of Israeli life cannot be explained without discomfort and without some 118 00:18:41,650 --> 00:18:57,130 notion of Judaism as an unconscious identity entity that combines eternal best persons with lightning fast appearance. 119 00:18:57,130 --> 00:19:03,170 The identity crisis described here as a culture, of course. 120 00:19:03,170 --> 00:19:09,750 The natural the natural starting point for this explanation. 121 00:19:09,750 --> 00:19:16,340 It was the content of the film. The fundamental trivial element. 122 00:19:16,340 --> 00:19:24,390 Is the threat of Judaism, is that this the threat is Judaism as a religion? 123 00:19:24,390 --> 00:19:32,160 That's the image of the religion. There are the features, it is frozen. 124 00:19:32,160 --> 00:19:44,000 Absolute. As if it exists in another reality, and it is unknown on other closed off and masked. 125 00:19:44,000 --> 00:19:56,420 As if it is unrecognised or the more that it is recognised, it is recognised as a threat. 126 00:19:56,420 --> 00:20:04,730 It erupted contact. With it is bound up with regression. 127 00:20:04,730 --> 00:20:11,390 Those who exposed to it, a strict of the former identity. 128 00:20:11,390 --> 00:20:16,800 Those who imagine the entity described above. 129 00:20:16,800 --> 00:20:24,240 And it's manner of manifestation in the word of no live contact within. 130 00:20:24,240 --> 00:20:37,370 It's demonic character testifies that it is not a part of the collective consciousness, real experience with this, 131 00:20:37,370 --> 00:20:48,390 the role and the importance of the psychologists, the image of the heathen entity of the unconsciousness. 132 00:20:48,390 --> 00:20:51,630 Judaism is understood. 133 00:20:51,630 --> 00:21:08,070 It allows the attribution of the demonic character to Judaism and to formulate it in a rational language to express the absence of contact. 134 00:21:08,070 --> 00:21:14,280 Judaism is found within us. Belongs to us. 135 00:21:14,280 --> 00:21:25,100 And at the same time, it is foreign and an unknown withdrawal from contact and counter. 136 00:21:25,100 --> 00:21:31,370 Do useful burst is not just in a conscious method. 137 00:21:31,370 --> 00:21:36,760 This is precise description of Israeli culture. 138 00:21:36,760 --> 00:21:49,090 Including its roots and anxieties. I will clarify this matter by explaining by expanding the meaning of the absence 139 00:21:49,090 --> 00:21:56,860 of contact in the Israeli culture and the meaning of contact in this context, 140 00:21:56,860 --> 00:22:01,800 the dominant conception in Israeli separatism. 141 00:22:01,800 --> 00:22:10,510 And to a large extent in Israeli culture in general is that Judaism is a national culture. 142 00:22:10,510 --> 00:22:21,450 By the finding itself, and this way, it sees itself as an alternative to traditional Judaism. 143 00:22:21,450 --> 00:22:37,200 The father of this idea, what he calls it with great clarity was a Haddam is fundamental approach wars and the transformation of religion content, 144 00:22:37,200 --> 00:22:45,540 religious content to ideas and ideas into a nation on Earth. 145 00:22:45,540 --> 00:22:58,890 The historic plain sight the had a deep impact on Israeli secularism, at least upon the basic, 146 00:22:58,890 --> 00:23:09,280 is basically its basic assumption that could serve as an alternative to religious Judaism. 147 00:23:09,280 --> 00:23:19,870 The conception of Judaism as a national culture alienate itself from the religious foundation of Judaism. 148 00:23:19,870 --> 00:23:34,240 This is the source of the withdrawal from contact with the religious Judaism and their unstable self image of secularism. 149 00:23:34,240 --> 00:23:38,620 And this in in the case of people. 150 00:23:38,620 --> 00:23:51,280 With intensive religious character like the Jewish people, which and been maintaining itself in religious form for many, 151 00:23:51,280 --> 00:24:01,390 many generations, the proposal of an alternative identity was bound to feel forced. 152 00:24:01,390 --> 00:24:07,810 This secularism did indeed have a promising start. 153 00:24:07,810 --> 00:24:16,940 It was supported by the critique of religion and of religion that had been heard in the Western, so. 154 00:24:16,940 --> 00:24:27,580 For a few hundred years. It stems from the deep political social need to oppose traditional feelings and 155 00:24:27,580 --> 00:24:36,940 superstitious beliefs and aspiration for liberation from the life of exile. 156 00:24:36,940 --> 00:24:47,550 However, as inconsistent changed. Its internal contradictions began to be felt. 157 00:24:47,550 --> 00:24:53,760 It sought to pave the path to religious tradition. 158 00:24:53,760 --> 00:24:59,920 Why, why? Anything, it's of religious content. 159 00:24:59,920 --> 00:25:07,870 It tried to draw close to that, which it had eliminated itself from, 160 00:25:07,870 --> 00:25:18,880 and therefore in the end, it proved upon as unstable and frightening that identity. 161 00:25:18,880 --> 00:25:32,540 This alienation from the spirit of religious Judaism belongs to the early stages of this secularism in the 80s. 162 00:25:32,540 --> 00:25:41,480 He did another level of problematic. The alienation from Israeli society. 163 00:25:41,480 --> 00:25:47,120 The political revolution of the rise of Mizrahi Jews. 164 00:25:47,120 --> 00:26:00,260 Granted, religion, tradition, great way, the slogans of secularism, some fun, the crafters of this Israeli secularism. 165 00:26:00,260 --> 00:26:04,930 It would provide to clarify. For themself, 166 00:26:04,930 --> 00:26:19,300 the reason that they were being pushed to the sidelines and they certainly did not try to honestly engage with the new tradition on 167 00:26:19,300 --> 00:26:33,800 a psyche that was washing over the society there a nation from Israeli society and ended on their previous and a nation of spirit. 168 00:26:33,800 --> 00:26:54,840 And this reason became every more untenable and detached. 169 00:26:54,840 --> 00:27:07,460 What is the proper response to this anxiety? I believe that it is to be found in re-engaging with the religious tradition. 170 00:27:07,460 --> 00:27:23,930 An article by Assaf in Bali and Israeli writer provides us a precise formulation of Judaism without God is empty word. 171 00:27:23,930 --> 00:27:33,110 Hebrew culture cannot be at East culture, just like it cannot be Orthodox culture, 172 00:27:33,110 --> 00:27:43,400 Jewish renewal will only be a serious meaning when it grapples in you with Jewish faith, 173 00:27:43,400 --> 00:27:59,540 just as it must open up to advance of statehood, aesthetics and all of other modern challenges that rabbinic Judaism is running from, so do. 174 00:27:59,540 --> 00:28:07,090 It must open up to the metaphysical world without this. 175 00:28:07,090 --> 00:28:19,020 Judaism is just that for growth. It will renew the face of Judaism if it offers new ways of understanding. 176 00:28:19,020 --> 00:28:36,850 You have two days and. As any meaning that is not exotic and is not nationalistic, messianic Hebrew culture is the address for uncovering it. 177 00:28:36,850 --> 00:28:42,500 But what is the meaning of new encounter with Judaism? 178 00:28:42,500 --> 00:28:55,310 An important hint of this is provided by in Bali, the renewal of Judaism is the band on ascribing meaning to it that is, 179 00:28:55,310 --> 00:29:01,770 neither get to know messianic and nationalistic. 180 00:29:01,770 --> 00:29:13,260 The ghetto exotic model has no place in Israeli society is going to be free from that society. 181 00:29:13,260 --> 00:29:19,890 They messianic nationalistic mode has no place in this society because it 182 00:29:19,890 --> 00:29:29,770 aspires to undermine the political framework that it sees as a temporary stage. 183 00:29:29,770 --> 00:29:38,380 Are the new modes of understanding Judaism that avoid those pitfalls? 184 00:29:38,380 --> 00:29:51,850 I believe that the answer to this question is the mission of the cultural critic where the historian, philosopher or literary scholar. 185 00:29:51,850 --> 00:29:58,910 And we need not a way for cultural creations to be produced in the future. 186 00:29:58,910 --> 00:30:05,480 We can look of what is happening around us at this moment. 187 00:30:05,480 --> 00:30:10,450 Since our time is short, let's look in one example. 188 00:30:10,450 --> 00:30:16,390 The fraud machine built to token poetry and song scene. 189 00:30:16,390 --> 00:30:23,220 In a cultural expression is a cultural expression that the press is very. 190 00:30:23,220 --> 00:30:28,710 As a whole and as religious meaning is neither get off. 191 00:30:28,710 --> 00:30:42,810 No, messianic, this religious music that is created in diverse social settings has become part of the larger society as it 192 00:30:42,810 --> 00:30:55,710 brings in to the open voices of the multiplicity of Jewish communities over the generations for all purpose. 193 00:30:55,710 --> 00:31:01,960 A passage that appears on the website an invitation to put. 194 00:31:01,960 --> 00:31:14,220 Would be enough to make the point. I called every field and every play opens up many gates. 195 00:31:14,220 --> 00:31:22,840 It causes a voice to traverse over time to our very days to be heard. 196 00:31:22,840 --> 00:31:23,280 The people, 197 00:31:23,280 --> 00:31:41,020 team and the press absorb longing and pain hopes and the joy of many generations and those who listen to these voices yearn to be connected to them. 198 00:31:41,020 --> 00:31:45,850 And so an encounter with the Hebrew language, it's a beauty, 199 00:31:45,850 --> 00:31:58,750 and it's clear lyrical mystery is forged and and an invitation to extend and to return to our roots, 200 00:31:58,750 --> 00:32:05,890 to the Jewish culture, to the sake of the current good and to the cycle of life. 201 00:32:05,890 --> 00:32:15,280 Song and music deepen the connexion of each individual to the community and of each community, 202 00:32:15,280 --> 00:32:25,750 to the entire Jewish people in Israel, the entire world in the past and in the present. 203 00:32:25,750 --> 00:32:31,890 The beauty scene is an example of an encounter. 204 00:32:31,890 --> 00:32:41,700 It Grant Israeli, an opportunity to encounter the tradition without uprooting their identity. 205 00:32:41,700 --> 00:32:48,440 Israelis are invited to discover the language and beautiful views. 206 00:32:48,440 --> 00:32:57,140 The musical traditions, their religious roots outside of religious rituals, 207 00:32:57,140 --> 00:33:07,440 they can do it on the National Library website, on the musical performance and the array of events. 208 00:33:07,440 --> 00:33:13,710 In short, this is an example of the creation of new meaning, 209 00:33:13,710 --> 00:33:23,570 neither ghetto nor messianic that belong to Israeli culture as it flows from Jewish tradition. 210 00:33:23,570 --> 00:33:29,780 We don't have enough time, but I think the other example, just one example I can get through this, 211 00:33:29,780 --> 00:33:34,530 but the show labour, which is a very interesting example of. 212 00:33:34,530 --> 00:33:46,740 Creating or expressing voice, a public voice of Judaism and addressing the whole Israeli society, and I think it is. 213 00:33:46,740 --> 00:34:00,240 Another example, interesting example, this case, what we have discussed up until now is connected to another matter that I can only mention briefly, 214 00:34:00,240 --> 00:34:11,340 the Ashkenazi character of these very kind of, you know, a fundamental experience of Israeli culture. 215 00:34:11,340 --> 00:34:27,030 The detachment from Judaism and fear of it that we spoke is tightly bound with the experience of Jews of the Jews of Europe. 216 00:34:27,030 --> 00:34:43,780 My intention here is not to suggest. The writers who were mentioned in this paper are Ashkenazi by their names through this detail is not meaningless. 217 00:34:43,780 --> 00:34:51,660 This experience is Ashkenazi, because it is it is it expressed. 218 00:34:51,660 --> 00:34:57,930 The process of secularisation that took place amongst the Jews of Europe, 219 00:34:57,930 --> 00:35:12,710 the psychology of Zionism rebellion and ensure the rupture of this community from the religious tradition, the arms of the proposal. 220 00:35:12,710 --> 00:35:19,770 Which was mentioned above is only one expression of this shift. 221 00:35:19,770 --> 00:35:24,910 The famous both the Chayefsky's two years of the hard. 222 00:35:24,910 --> 00:35:36,370 Brian has mocking on the alarm and the religious sentiment, the images of the dying but middle class in Barry Bonds, 223 00:35:36,370 --> 00:35:42,760 these are the type of government that feel that the vote did not anticipated. 224 00:35:42,760 --> 00:35:51,880 These all other well-known examples of the deep fissure in the walls of these Jews. 225 00:35:51,880 --> 00:35:56,650 This historical fissure continues to exist in Israelis. 226 00:35:56,650 --> 00:36:08,200 In addition to the fear of returning to a frozen Jewish identity, one can add the fear of losing Jewish identity. 227 00:36:08,200 --> 00:36:19,030 Many Israeli and even prime in the short period, they're speaking about it, for example, they said closing date on the day just to. 228 00:36:19,030 --> 00:36:24,930 Some resolve about losing Jewish identity. 229 00:36:24,930 --> 00:36:38,400 And these experiences do not reflect the wall of misery, the Jews who came to Israel from our plans for them. 230 00:36:38,400 --> 00:36:47,160 There is continuous, intimate and flexible connexion to the religious tradition, 231 00:36:47,160 --> 00:37:00,030 a connexion that was taken as another expression of their culture and for your team upon their arrival to Israel. 232 00:37:00,030 --> 00:37:09,530 It is clear from the discussion of this paper that the encounter with religious tradition is important. 233 00:37:09,530 --> 00:37:16,140 That's what I guess, but it is possible that it is even more important. 234 00:37:16,140 --> 00:37:30,690 In particular, the comments about an encounter based on the word of Mr. Green here, I can only touch on this in a general way. 235 00:37:30,690 --> 00:37:41,060 An encounter like. The one that is traditional beauty scene presents is an opening to a liberation 236 00:37:41,060 --> 00:37:50,450 for Israeli culture from its formative anxiety and from its Ashkenazi character, 237 00:37:50,450 --> 00:37:56,480 and allows for a comprehensive re-engagement. 238 00:37:56,480 --> 00:38:11,840 It is an opportunity to discover the culture of righteousness of Mizrahim and to uproot the degrading image of them as a bereft of culture. 239 00:38:11,840 --> 00:38:17,580 It is also opportunity to deepen the Hebrew language resonance. 240 00:38:17,580 --> 00:38:33,220 And to create a life contact with dusty ancient layers and even an opportunity to open up to the Middle East by dint of. 241 00:38:33,220 --> 00:38:38,680 Builds the connexion to the R&B musical tradition. 242 00:38:38,680 --> 00:38:50,390 The rebranding of Israeli culture. And to put this into tradition isn't is and uncovering its past, 243 00:38:50,390 --> 00:39:00,980 an invitation for self-discovery and an opportunity to encounter its Middle Eastern environment. 244 00:39:00,980 --> 00:39:05,717 Thank you.