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[Auto-generated transcript. Edits may have been applied for clarity.]
I will be presenting this paper, Abraham and Moses as Entrepreneurs educating for the future with narratives of the past.

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And this paper is based on my, uh, doctoral dissertation under the title The Discourse of Self-fulfilment in the I generation era.

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And I will be shortly addressing, um, what is the I generation?

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And, uh, so the dissertation addresses ideology and practice in Israeli education.

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It has, uh, various, uh, publications.

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And, uh, this, uh, paper that I'm presenting today actually builds on, um, this, uh, previous work.

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So, uh, who are the I generation? So this is, uh, actually a term that I'm borrowing from, um, the psychologist Jean Wang,

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who, um, says that the I generation is the current generation of youth and children.

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The I represents technology as the generation born into the era of the iPhone and the internet.

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And also it represents the self, the I as the me generation,

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as this generation is believed to be a generation that focuses on the self and themselves.

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And of course, we will, uh, maybe also challenge this, uh, perspective, uh, today.

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But if we are talking of the self, as I, uh, believe the that the positionality of the researcher plays an important role in every research.

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But, um, of course, uh, unquestionably in research such as the one present today, which is, uh, qualitative, uh, sociological research.

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So I will be presenting myself to, uh, begin.

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Um, so my name is actually Sally Rima.

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I'll finish some, uh, my first name is, um, is biblical.

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And uh, my second name, Rima, means gazelle in Arabic, and it is an Arab name.

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Um, I was born and raised in Israel, and my father, um, came to Israel in 1949.

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He was actually hidden in his, uh, Iraqi Jewish grandmother's, uh, traditional Arab dress as they fled Iraq.

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And, um, her name was Rima, and I am named after her.

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And, um, my mom was born and raised in Manchester, and, um, in 1970, she came to Israel as a volunteer in a kibbutz, and she met my dad in a party.

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And, well, the rest is, you know, my my personal history.

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And, um, it's also explains my, um, very shifty, uh, yeah, uh, accent.

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So excuse me for that. I change my identity as I, as I go and, um, um, coming from this various background.

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So I'm a first generation in the academia, and this is me speaking as a valedictorian.

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Um, I do not have any. I do not have one decent photo from this, this event.

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So you could just imagine me like this. Um, depends which generation we are from, really.

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And, um, but yeah, we do have a lot of pictures like this.

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Um, because my mom was actually taking pictures of my dad, and my dad was taking pictures of me, and he was shaking because he was crying,

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and he was crying in joy because I was telling the story of Rima, who I'm named after, who was a wise woman but also illiterate.

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And, um, I asked for her name to be on the diploma.

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So, um, she I can I can, you know, remember her and in the academic sphere and I,

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I put her name on every, um, paper I present and every talk I give to kind of preserve her memory within.

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Within the academia. Um, I'm a critical sociologist.

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I know just a few years ago, uh, I'm a critical sociologist, and, um, but I have an optimistic outlook,

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and I'm going to do the best and to bring these two perspectives into action when I present my, uh, paper.

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Um, okay. So I will be discussing the current sociological ideals promoted in Israeli national education.

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And I believe I do not need to introduce Israel to the people in the room.

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I do, uh, encourage the people who are listening to us in the,

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in the podcasts and the people in this room to read the scholarship of Professor Yaakov Yad Gal,

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who, uh, brings, uh, very strong understanding, um, to, um, the current Israeli identity.

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And specifically, I am, um, corresponding in my work.

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With, uh, um, Professor Gill's book Israel's Jewish Identity Crisis and, um.

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Well, just to give a short introduction of as well, which is something that is very hard to do.

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Um, I do want to focus on the fact that Israel self-identifies as both Jewish and democratic.

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And, um, this paradox has ignited both domestic and international conflicts throughout the years.

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Judaism is unique in the sense that it could be defined as a religion, ethnicity,

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and nationality, and as the state defines itself as the nation state of the Jewish people,

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it challenges democratic principles of equality for all citizens, regardless of religion and or ethnicity,

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to more than 26% of its population who are not Jewish, and most of whom, uh, are, um, Arab Palestinian Muslims.

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So education has long been a main site for nation building and fostering citizenship across the globe.

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And therefore, education has been examined both as a factor contributing to nation or state building and as a function of it.

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Um, and today we will examine the cultural ideals and ideologies embedded in Israeli state education to understand the current ideals.

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Israeli citizen Israeli school education is almost entirely public, and its curriculum is, um, mostly, uh, defined by the Ministry of Education.

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However, within this national system lies great variability, variability, and one of the major variables, uh,

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is defined by the language used in schools dividing state education system into Hebrew and Arabic,

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uh, which of course intersect with ethno nationality, religion and geography.

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And there are very few bilingual schools in Israel, uh, teaching in Hebrew and Arabic.

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Uh. Hebrew public schools are further classified as state and state religious.

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There are also Jewish ultra orthodox schools, mostly partially funded by state and local,

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supervised, and uh, there are Arabic public schools are defined as state,

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Arab, um, and they mostly include Muslim students and our uh, and there's also a private system of church based schools, um, for, um, Arab Christians.

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It's important to add that the Jewish um, school system of the state, both state and state religious.

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The children who go to these systems face compulsory, uh, mandatory service once they graduate.

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So I focus in my, uh, in my study on the Hebrew state school system, my stream, which the majority of Israeli children attend.

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And my focus, my focus here today is on the I generally in my research,

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I focus on the translations of global discourses into the local educational context in Israel.

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And specifically today, I focus on the entrepreneurial discourse and, um,

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the way that it's translated into Israeli public education, which heavily echoes, um,

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collectivist, ethno national, religious,

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militaristic discourses to better understand who is the ideal citizen reflected in Israeli education discourse of today.

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So just to understand very briefly the concept of discourse from a foucauldian perspective.

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Discourse is both language and practice, which constructs knowledge and power that shapes our understanding of truth.

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And education is a major site to examine discourse and practices.

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As Foucault states, every educational system is a political means of maintaining or modifying the

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appropriation of discourse with the knowledge and the powers it carries with it.

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What is an educational system? After all? It's not a visualisation of the word if not a distribution,

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you know of an end and an appropriation of discourse with all its learnings and its powers.

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Israel's public school education has stated from its very establishment that its purpose is to promote ethno national and Zionist values,

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and at the same time, following global trends.

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Israel has gone through prevailing neoliberal processes in the last two decades, and these processes come about in economic,

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social, cultural, as well as educational settings, giving the rise to the entrepreneurial ethos.

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In education.

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I rely on literature addressing the entrepreneurial discourses, promoting a self-governing citizen while stressing accountability and employability.

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The entrepreneurial ideal self is autonomous, ambitious, hardworking, goal oriented, calculated, self-reflective, accountable and self-regulated self.

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It's so tiring just to say that just imagine holding that continuously with yourselves, as we already do, even if we're not agents.

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Right? So, um,

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this this idea is associated in sociological literature with neoliberalism and the weakening of social solidarity and this body of research which

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draws on Michel Shelf because notion of governance mentality and Nicholas Rowe's approach that addresses neoliberalism not as an economic,

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not only an economic phenomenon of a free market,

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but rather a political process of subject ification produced by the neoliberal vocabulary of enterprise.

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So neoliberalism as a global phenomenon advocating for individualised free market culture has been mostly understood as opposed to nationalism,

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as it promotes promotes privatisation and globalisation nonetheless closed culture and current trends.

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And that that is a global, uh, phenomenon that we can of course, address later on, uh,

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see the rise of nationalist and isolationist ideologies around the globe and in Israel.

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These political currents have intensified over the past decade with the leadership of right wing governments and policies.

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So the the, the entrepreneurial ethos is in which encourages personal autonomy has developed in Israeli education.

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Paradoxically, in the years when Israeli state worked simultaneously to suppress it.

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So we have here a discourse that is regarded as promoting neoliberal ideology, which is individualistic,

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global American in a sense, promoting personal autonomy in a future oriented, aspirational self.

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And on the other hand, as to national discourses which promote collectivist, local, nationalist,

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militaristic and communal values through a discourse that is past focussed, relying on a notion of a shared ancestry.

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And therefore I ask, how is the global discourse of entrepreneurialism which encourages the construction of an autonomous,

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individualistic and entrepreneurial citizen is assimilated and translated into

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state education system that seeks to establish ethno national citizenship.

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And I followed a discourse of entrepreneurialism in Israeli education in a multifocal Qualitative Inquiry from 2017 to 2023.

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It already began with my master's degree. And, uh, this, this inquiry included, um, all kinds of, uh, various, um, tools of, uh,

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in-depth interviews and, uh, content analysis and focus groups and, uh, also ethnographic data and,

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um, and through policymakers, educators, uh, the youth themselves, which in this specific talk,

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I will let's, uh, address but I can address if you would like, later on.

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Um, and and contrary to to the notion that neoliberalism and nationalism are mutually exclusive.

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The current research reveals that within the Israeli state education,

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the archetype of the entrepreneurial Zionist ideal citizen is becoming increasingly dominant.

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And this idea is promoted by policymakers, educators and echoes within Israeli national education landscape through discourse

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of practices which connect the entrepreneurial ethos with a nationalistic,

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militaristic ethos and recruit Jewish Israeli as the national narratives and symbols to the neoliberal vocabulary.

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And the findings will show how this hybrid ideal results in the also in the exclusion of whoever is not, uh, Jewish, European middle class man.

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And I'm sorry, I'm just being very specific, but of course.

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Um. So of course it's more complex than that.

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But you will see with these examples the way that this discourse kind of embeds also exclusion and the use of this cartoon is,

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is um, is of course, um, on purpose to reflect, um, to reflect the discourse that is embedded there.

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So. When I was growing up in the 1980s, uh, it was really education.

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And I went to a state school. I went to a disco school.

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Um, so this is just an illustration.

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You don't don't try bother to to to find me. I have no pictures of myself as a child.

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I'm not an agent, you know? Uh, no, no, we're just continuously taking photos of me.

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So I actually borrowed a photo from somebody that is slightly older than me, just to.

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To show the kind of vibe that I remember from my childhood.

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So every first morning of the first day of the week, we had a morning assembly, uh,

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was called Miss Dharma Bouquet morning formation, that is, uh, militaristic term.

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And we used to stand in the school wearing green, like, you know, like green t shirts, uniforms in organised lines of three,

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while two boys rose the flag of Israel to the head of the pool, to the sound of another boys drumming.

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And this picture on the left is and it's taken from Israeli school.

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It actually in the 1970s. Uh, but so this morning formation it's not a governmental policy and nonetheless it is part of a lot of um,

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yeah, people from 70s, 80s, 90s who went to school in Israel, um, kind of stories.

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Well, it is part of mine. And I grew up in a very nationalistic and militaristic school environment.

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I was watching very explicit videos of the Holocaust when I was very young, gave me lots of nicknames.

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Uh, that was lovely. I, uh, specifically, um, I specifically remember the, um.

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Um, Jerusalem Day celebrations. There were a huge event in my school, uh, that's celebrating the 67 war.

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I did not understand that as a child. Of course.

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Um, and there were memorial plaques at the entrance of the school with pictures of school graduates who died in their military service.

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And this was just part of my everyday life.

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Scenery. I actually do remember even the names and faces still today.

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The literature defines. Jewish Israelis.

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Thy name in this sense is ethno nationalism. And that is because Judaism cannot be defined solely as a religion, but also as an ethnicity.

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And put simply, ethno nationalism perceives the state not in terms of citizenry,

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but in terms of ethnicity that is often based on a notion of shared ancestry.

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In this sense, membership in the nation state is conditioned by belonging to a specific ethnic community

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that is perceived as entitled to have absolute authority over the state's affairs.

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And I'm quoting Pinson in Igboland. So today, a great deal of theological literature has been addressing processes of neoliberalism,

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privatisation, individualisation, americanisation, marginalisation.

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Just sociologists really love words with action.

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At the end, it's just we just sometimes just sit together and just like make up words like that, you know, just so for fun.

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And in current Israeli everyday discourse, Israel is referred to as the Start-Up nation.

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This term introduced by and singer uh, is related to Israel's huge high tech industry and its exceptionally high ratio of Start-Ups per capita.

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Nonetheless, this term also reflects an astute national view of entrepreneurialism, as Israel's high tech industry has strong ties with the IDF.

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And and to quote uh, Jonathan Jensen, Preminger is a Jewish industry linked to the mythical Jewish genius.

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So. The entrepreneur's ethos is within this context, of course, broadly embraced within Israeli national education system.

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And this global discourse, as we've presented in the beginning,

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is something that highlights personal autonomy and promotes individualisation and global neoliberal values.

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And I will give an example from my own experience. So this is my daughter's first day of school.

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And she's a true agent. I have so many photos of this day as on every day in her life.

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Really? You could just, like, flip through. Just see the stop motion of her whole life if you would like.

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And, um, the children here. They walked into the school on a red carpet.

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Individually. When parents and teachers are cheering them on.

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And the Wolves had these inspirational quotes by American leaders and, uh,

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they the subject that they were learning from first grade was empowerment and reflective writing of the self.

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And, you know. So it's very easy to see the gap between these two periods of time and use such words that end with action, right?

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And just see it as a process of shifting, moving from A to B, you know, something changed.

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It's a complete shift. We moved from one thing to the other.

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And the research that I'm presenting today challenges this, um, this kind of linear perspective is,

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I argue that the Israeli current educational discourse is a unique conjunction in which ethno

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nationalistic ideals are recruited to strengthen the ethno nationalist entrepreneurial ethos,

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while neoliberal values and narratives are harnessed to strengthen and ethno national identity in the entrepreneurial Zionist ideal citizen.

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And I will now show examples from, um, my, um, findings.

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So I will begin with, uh, Naftali Bennett, who was Israel's minister of education 2015 to 2019 and, uh, also Israel's former PM.

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And in my research I analysed all the, uh, public, um, messages from um, uh, social media to public speaking.

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And throughout his tenure as the minister of education, while he attributed, um, entrepreneurialism.

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And of course, Nathaniel Bell is is a great example for the paradox within, uh,

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my research, because he is known for his for my career as a high tech entrepreneur.

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And, uh, he succeeded to make an exit as, uh, they like to call it.

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And he is also a religious man and was the head of a conservative religious right wing political party.

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And, and therefore, uh, yeah, he is a great example for, um, the ideal that I'm speaking of, of, of entrepreneur is Zionism.

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But at the same time, it is very important to see it and you will see it, uh, throughout the examples that Bennett represents, uh,

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growing ideological trend among Israeli education, promoting neoliberal policies side by side, the attempts to strengthen ethno nationalistic values.

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During his tenure, he led, together with Israeli high tech professionals, a campaign intended to promote studying high level math and,

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like other worldwide um, educational programs that promote Stem learning while connecting it to national economic growth.

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The slogan of the program was give yourself, give the country, and this is what Bennett said when he was presenting.

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The expression equal opportunity is transforming today from a slogan to a reality.

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The days in which the student wanted to study grade five math.

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That's the highest level of math studies in Israel, but couldn't do so because of where he lives are over.

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A child from a [INAUDIBLE]. It's the lowest Jewish town in Israel's periphery, has no less potential than a child for Savion.

194
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It's a high Jewish town in Israel's centre. He just needs us not to stop him.

195
00:24:01,860 --> 00:24:06,030
When I was in the Army and in high tech, there was a perception of either or.

196
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Either we do something for ourselves at the expense of the country, or we do something for the country at our own expense.

197
00:24:13,110 --> 00:24:18,929
But here it's both in the national math program, the child will be strengthening his own future,

198
00:24:18,930 --> 00:24:22,140
but also contributes to the future of the State of Israel.

199
00:24:23,530 --> 00:24:31,150
And something that is, uh, hard to do when when you translate from Hebrew to English is preserve what Hebrew does,

200
00:24:31,570 --> 00:24:36,309
uh, with masculinity and, and, um, male and female.

201
00:24:36,310 --> 00:24:41,380
So I just want to explain here that, uh, Bennett here uses, uh.

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Male and not plural or female throughout.

203
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Um, throughout the text. Um and um.

204
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And he stresses that, you know, this, this equal opportunity to learn high level math is a choice that,

205
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as advertised as a ticket into the future job market is,

206
00:25:07,800 --> 00:25:15,250
of course, also has been proven before as uh, depending also on other opportunities such as uh,

207
00:25:15,420 --> 00:25:18,720
geography, ethnicity, gender, social and economic factors.

208
00:25:19,500 --> 00:25:27,139
Uh, but here by merging. Then it's personal narrative and high tech with frequent military service.

209
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References. Palestinian Arab citizens of Israel.

210
00:25:30,710 --> 00:25:38,120
So not necessarily deliberately, but inevitably are excluded from the national entrepreneurial story.

211
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Also, you can see that Palestinian citizens of Israel and also national disadvantage minority, which is reflected, of course,

212
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in the intersection of socioeconomic status and geographies and language and

213
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education aren't even mentioned in the forecast for the end of of inequality.

214
00:25:57,970 --> 00:26:04,510
So another example that has been very dominant both in Naftali Bennett references but

215
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across Israeli education is the attribution to the um private high tech company ways.

216
00:26:14,230 --> 00:26:23,140
And um, since it's made an exit and was sold in 2013 to to Google um.

217
00:26:24,100 --> 00:26:34,239
The mention of Waze in various settings in in Israeli education perpetuates this neoliberal and so national myth which describes,

218
00:26:34,240 --> 00:26:40,510
you know, young men who are mostly former military service officers and,

219
00:26:40,780 --> 00:26:44,780
um, you know, they carry only an idea and just initial capital,

220
00:26:44,780 --> 00:26:51,040
and they work from their apartments and and then they manage to sell their small company to a global company and get rich.

221
00:26:51,490 --> 00:27:00,100
And in current Israeli educational discourse, this myth is, is the frequent promoter of the entrepreneurial Zionist ideal,

222
00:27:00,550 --> 00:27:12,040
as this and other private owned companies are presented also as an ideal for young individuals and also is a source for national pride.

223
00:27:12,430 --> 00:27:18,759
So I can give you examples from the landscape of Israeli education.

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For example, you can see these stairs in an elementary school and it's, uh, describes the Israeli inventions.

225
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And just forget about the, you know, the ugly shoes that we're so proud of.

226
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But, um, you can see the disconnect key and, um,

227
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and ways and discuss key and ways are specific are two specific ones that keep on showing up in my data when referring to Israeli pride and,

228
00:27:47,710 --> 00:27:50,980
and Israeli, um, ideals.

229
00:27:51,340 --> 00:27:58,690
And again, these are two um, yeah, private companies that are, uh, seen as an Israeli invention.

230
00:27:59,050 --> 00:28:04,030
And this wall, yeah.

231
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Uh, this huge wall is just a typical high school in central Israel.

232
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Nothing unique. Um, and yeah, that just I can tell you later on when I'm not recorded where it is, and it's very it's just a regular known school.

233
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Uh, very nice.

234
00:28:26,140 --> 00:28:34,030
Uh, I mean, I'm, I mean, for just no one is just like a regular school, not anything just to explain in the recording what we're seeing.

235
00:28:34,030 --> 00:28:39,970
So, uh, under the title Israeli Pride, uh, we can see, um.

236
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Yeah, just a tank and Uzi gone, among other Israeli military inventions.

237
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And in the middle of it all ways. So, um, I think this war really speaks, uh, for itself.

238
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And, and it also represents, um, the entrepreneurial,

239
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nationalistic ideal that is strengthened by the link between military service and the high tech industry.

240
00:29:08,710 --> 00:29:13,930
And this the current ideal right now for both youth and educators.

241
00:29:13,930 --> 00:29:23,020
And this was very dominant in in my data, the phrase the good ones go to cyber is also a dominant, um,

242
00:29:23,350 --> 00:29:32,470
issue now in Israeli public debate and will not currently in this moment right now, uh, as we are back with other things.

243
00:29:32,650 --> 00:29:41,680
But it is, uh, very strongly um, and it's something that troubles and is part of, of, uh, everyday discourse.

244
00:29:41,950 --> 00:29:56,830
And this is like, um, it's become an aspiration to serve in the elite units of, um, of, of the um, intelligence in the military.

245
00:29:57,460 --> 00:30:05,590
And this link between the military and the high tech industry is not just brought forward to use in the days before the military service.

246
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This is something that infiltrates Israeli education from the very beginning.

247
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It starts in it. And as you will see as a joke, it starts in kindergarten.

248
00:30:15,580 --> 00:30:18,610
But it does start in kindergarten in in my data.

249
00:30:18,880 --> 00:30:28,040
And it's reflected in popular culture. For instance, in Israel's, um, most viewed comedy series, uh, it's not there.

250
00:30:28,600 --> 00:30:35,590
So they have this kind of, um, series of sketches under the title The High Tech Nation.

251
00:30:35,920 --> 00:30:45,100
And, um, in, in, in this, um, there's like a, a typical head of a typical high tech Israeli company,

252
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and he is trying to recruit workers outside a military base of an elite technology unit.

253
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And he comes to its conclusion that it's best to recruit them in kindergarten.

254
00:30:55,720 --> 00:31:02,130
But, um. This is funny to Israel is a lot of times to see comedy and think what makes people laugh.

255
00:31:02,150 --> 00:31:04,250
Is also a way of understanding the culture.

256
00:31:04,580 --> 00:31:13,909
So this makes Israelis laugh because they know how much it is embedded in an education from the very, um, early age.

257
00:31:13,910 --> 00:31:21,550
And military service has been a major, a springboard to the to to the job market, of course, for many years.

258
00:31:21,560 --> 00:31:29,090
So this is not something new, but the way that it's transformed is, uh, indeed a very current and.

259
00:31:31,050 --> 00:31:39,600
So this. The entrepreneurial Zionist ideal is not just carried out by the connection to military.

260
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It is also carried out by connecting entrepreneurialism to the essence of Jewish Israeli narratives and symbols.

261
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And I will give a few examples for that.

262
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So at the 2017, uh, Israel's Dependence Day, the Minister of Education said.

263
00:32:04,680 --> 00:32:11,400
From the very beginning of our existence, the champions of our people were people of action and troopers.

264
00:32:11,940 --> 00:32:14,970
Abraham realised the polytheism was a disaster.

265
00:32:15,330 --> 00:32:22,770
He got up and acted. He left his homeland and went to Israel and started spreading the belief in one God and in moral living.

266
00:32:23,250 --> 00:32:26,940
Moses realises slavery is disastrous for the Jews.

267
00:32:27,210 --> 00:32:30,810
He acted. He went to Pharaoh and acted to free the Jews.

268
00:32:31,260 --> 00:32:37,800
Theodor Herzl turned the ancient theoretical desire of our people to return to Israel and to practical measures.

269
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He started a Jewish Congress, travelled all over the world, um, to promote the Zionist idea.

270
00:32:46,200 --> 00:32:55,050
I was asked once when I, um, showed this quote, if if he is the the minister of all the Israelis or only the Jews.

271
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Yeah. So of course my research focuses on the member state, but, um, when I'm referring to the Minister of Education, um,

272
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we're talking about the entire Ministry of Education, of course, also when I will be referring to senior, uh, policy makers.

273
00:33:09,960 --> 00:33:16,080
So at this point, he turned to the there were students in the audience, and he turned to students in the audience.

274
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And, and he said, Israel must be a light unto the nations in entrepreneurship.

275
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As Israel's minister of education, I tell you, there's something you aren't graded for in your diploma, but it's what will make you succeed in life.

276
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Be entrepreneurs. Get up and act.

277
00:33:34,500 --> 00:33:45,980
So Bennett's strips the biblical stories of divine power and places man, specifically the Jewish man, and his initiatives at the centre of it.

278
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He presents an archetype of an ideal self by rebranding and giving new interpretations to ethno nationalist narratives,

279
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addressing Abraham Moses and Theodor Herzl as first and foremost entrepreneurs.

280
00:34:01,200 --> 00:34:07,829
And as I mentioned then, it represents a growing ideological trend among policymakers in Israel education.

281
00:34:07,830 --> 00:34:15,450
And I want to give you an example from Mary, who is the senior executive in Israeli Ministry of Education.

282
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And she she was in the Ministry of Education before Bennett.

283
00:34:19,770 --> 00:34:24,660
And she was also she continued working there after you finished his tenure.

284
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And she, uh, explained to me in her interview why, in her opinion, it's important for students to possess entrepreneurial, entrepreneurial traits.

285
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It's no longer an error. When one develops a great initiative and then rests its thinking right away with the next initiative.

286
00:34:45,840 --> 00:34:51,360
Kids who start school today will change 17 workplaces, three different careers every two three years.

287
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I want to prepare them once you'll be a veterinarian and once a pilot, and then you'll be a graphic designer.

288
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What toolbox am I giving you? Agility. Both quick and flexible thought.

289
00:35:02,490 --> 00:35:06,750
Knowing that this area is rapidly changing and you need to quickly adapt to the next one.

290
00:35:08,950 --> 00:35:14,200
But for many. This agility is important as a person.

291
00:35:14,740 --> 00:35:24,670
Is it as a personal quality? But it also. Is seen as, uh, is really Jewish natural quality.

292
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And this is what Mary said. The Israeli Jewish perception that there's always someone rising to kill us.

293
00:35:35,170 --> 00:35:39,040
So why are we so entrepreneurial and have, like 700 Nobel Prizes?

294
00:35:39,370 --> 00:35:42,850
Because we need to survive. That is the story of the Jewish people.

295
00:35:42,970 --> 00:35:47,650
2000 years of exile. We came back here. Who knows what will happen next?

296
00:35:48,670 --> 00:35:52,989
That's a force that leads us to do things that are groundbreaking, that are entrepreneurial,

297
00:35:52,990 --> 00:35:57,430
creative, revolutionary, and solutions that granted the Start-Up nation.

298
00:35:57,580 --> 00:36:06,420
The Start-Up nation is something in our DNA. And at this point I turned to me and I asked, do you mean Jewish?

299
00:36:06,600 --> 00:36:09,880
Do you mean Israeli? And she said.

300
00:36:11,150 --> 00:36:16,309
It can be Israeli and it can be Jewish. It doesn't matter. This spark something in the genes.

301
00:36:16,310 --> 00:36:21,620
I think that someone gives us something and we immediately think about the next thing or its next generation.

302
00:36:27,450 --> 00:36:38,610
Um. So. This hybrid entrepreneurialism, the national ideal is dominant also in school physical sites.

303
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And, uh, I will show a few examples. So, so first, uh, interesting to know that Steve Jobs is highly, highly, uh, quoted on Israeli rules.

304
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And, uh, so we have here everybody should learn how to code by Steve Jobs and the people

305
00:36:57,360 --> 00:37:00,720
who are crazy enough to think they can change the world are the ones who do.

306
00:37:01,140 --> 00:37:03,810
And, uh, we have other entrepreneurs.

307
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Uh, this is the ministry, the minister of education from 2000, um, 21 to 2022, doctor Joshua Beecham, under the quote, uh, by Richard Branson.

308
00:37:17,830 --> 00:37:28,720
And this, uh, this is a wall from a seventh grade classroom, and the quote is, a goal without a time known is simply a dream.

309
00:37:29,410 --> 00:37:34,180
And it appeared with the Hebrew attribution to Robert Herjavec.

310
00:37:34,540 --> 00:37:47,230
And I did not know who it is. It's not a known persona in Israel, but apparently he is a shark in the TV and the American TV show Shark Tank.

311
00:37:47,830 --> 00:37:52,810
Uh, he's an entrepreneur. And, uh, yeah, he gets to decide who he gives money to.

312
00:37:53,170 --> 00:38:05,400
And this is a quote that he wrote, uh, in his Twitter and he's quoted in a classroom, um, this this classroom was designed 2015.

313
00:38:05,410 --> 00:38:15,600
He just quoted that to 2015. So as Steve Jobs and other entrepreneurs are, um.

314
00:38:16,900 --> 00:38:21,910
You know, presented as ideals on school walls at the beginning of my research.

315
00:38:22,150 --> 00:38:25,760
I also analysed these examples as cases of americanisation.

316
00:38:25,780 --> 00:38:29,290
I mean, this is just like, right? It's just so easy. I just I need to write that paper.

317
00:38:29,290 --> 00:38:39,519
Right. And, um, but but what's interesting is that they, they kept appearing together with ethno national narratives.

318
00:38:39,520 --> 00:38:43,690
And I will give a few examples to that. So if we have here Steve Jobs.

319
00:38:45,090 --> 00:38:51,990
And at the same school we have, um, this wall representing the wards of Israel.

320
00:38:52,710 --> 00:38:59,700
And under this title appear nine round plaques with pictures from each war labelled with their respective names.

321
00:39:00,060 --> 00:39:03,570
And this photo was taken in 2022.

322
00:39:04,440 --> 00:39:12,780
So, uh, next to it, as you can see on the side there is the just like the school from my childhood on the, you know,

323
00:39:13,050 --> 00:39:21,390
maybe graphically more designed memorial plaques with pictures of school graduates who died during their mandatory military service.

324
00:39:21,630 --> 00:39:28,080
And this school, like other schools, have technological curriculum based on military elite programs.

325
00:39:28,440 --> 00:39:33,060
And these things are continuously appearing, uh, together.

326
00:39:34,610 --> 00:39:37,790
This is a huge wall. And, uh, junior high school.

327
00:39:39,220 --> 00:39:43,540
And it says, Marvel at the wonder of the creation.

328
00:39:43,960 --> 00:39:48,030
The text in the Hebrew is uttered will be r.

329
00:39:48,160 --> 00:39:54,010
The word b r in Hebrew automatically is attached with the biblical book of Genesis.

330
00:39:54,400 --> 00:40:00,130
And here at the the picture scene we can see the iPhone is creating nature.

331
00:40:00,250 --> 00:40:05,500
Don't know how much you're familiar with the Book of Genesis. This did not happen on the eighth day.

332
00:40:05,510 --> 00:40:10,899
Okay. So, um, so, um, yeah.

333
00:40:10,900 --> 00:40:13,960
So this is a secondary school. Okay.

334
00:40:14,820 --> 00:40:18,570
But here is a photo from a religious school.

335
00:40:20,220 --> 00:40:24,480
And this is a stage religious school and under the titles The Wonder of the creator.

336
00:40:24,960 --> 00:40:30,120
We have five creations of God and four of them are technological creations.

337
00:40:31,020 --> 00:40:36,690
And, um, yeah. So another great difference.

338
00:40:37,080 --> 00:40:46,350
Uh, from my childhood to my child's childhood is with the celebration of Jewish holidays in school.

339
00:40:47,390 --> 00:40:51,890
Which also reflect the entrepreneurial Zionist ethos, as you will see.

340
00:40:53,360 --> 00:40:59,390
So since, uh. pre-State Jewish education in Israel,

341
00:40:59,750 --> 00:41:08,660
Jewish holidays have been used to promote Zionist socialisation and were integrated into the ethos of nation building.

342
00:41:09,290 --> 00:41:16,940
And this also meant reviving and, uh, renewing Jewish holidays to fit the Zionist ethos.

343
00:41:17,690 --> 00:41:23,749
And in Jewish holiday celebrations in the 80s and in the 90s, they, uh,

344
00:41:23,750 --> 00:41:34,879
continuously use the narrative that strengthens the collective Jewish is really, uh, narrative within, uh, Israeli education.

345
00:41:34,880 --> 00:41:43,400
And in contrast, in third grade, my child came home a few days just before Hanukkah and she came back with,

346
00:41:43,400 --> 00:41:51,650
uh, uh, drawing of a menorah and, um, on the on the title, it said The Light Within me.

347
00:41:52,900 --> 00:41:59,170
And on the shamash is the main candle which supposed to light the other candles, actually.

348
00:41:59,710 --> 00:42:08,920
Uh, she wrote her name, and then in the other candles, she was asked to write names of people who help her shine.

349
00:42:10,630 --> 00:42:18,210
And this is a very common, um, the concept of the light within me is very common in Israeli education today.

350
00:42:18,220 --> 00:42:23,260
It has different variations. Um, they almost call it cliche.

351
00:42:23,530 --> 00:42:29,799
Oh, I had one, uh, I had one, uh, educator that said, oh, it's cliche, I, I can't do it anymore.

352
00:42:29,800 --> 00:42:35,410
And then she explained to me how she still does it, but with different attributes because, uh, they use like,

353
00:42:35,410 --> 00:42:44,260
uh, um, most likely they use a, um, a picture of, um, um, a light and they, they write, uh, their strength.

354
00:42:44,900 --> 00:42:54,190
And the concept of strengths is, is something from, uh, positive psychology that is used, uh, with, of course, the symbol of the light.

355
00:42:54,430 --> 00:42:56,560
And this is not happening just in Hanukkah.

356
00:42:57,610 --> 00:43:09,520
Um, which, uh, it's is happening also with lag, but, um, where you celebrate the fire within you and your passions and your aspirations and.

357
00:43:10,490 --> 00:43:18,470
You can celebrate your your freedom and your personal autonomy and Passover and forgiving yourself in Yom Kippur.

358
00:43:19,010 --> 00:43:24,380
And this is dominant throughout, uh, Israeli education.

359
00:43:24,650 --> 00:43:34,850
And, uh, by the way, not actually an official curriculum, but something that coming from all kinds of various interpretations, uh, from within.

360
00:43:36,320 --> 00:43:40,070
So, um, in the holiday of Shevat. Yeah,

361
00:43:40,870 --> 00:43:45,829
it was renewed in Israeli education in early days to strengthen a collective identity and

362
00:43:45,830 --> 00:43:51,350
the love of the land and the symbol of the tree here is today a symbol for self-growth.

363
00:43:51,650 --> 00:43:55,550
And how can you aspire to high new challenges like the tree?

364
00:43:56,090 --> 00:44:01,430
And, uh, also the National Independence Day, we you can talk.

365
00:44:01,520 --> 00:44:04,190
Children are encouraged to reflect on their own independence.

366
00:44:05,980 --> 00:44:15,010
So this kind of hybrid, uh, ethno national entrepreneurial ideal, which can, for instance, serve to portray Moses as an entrepreneur.

367
00:44:15,670 --> 00:44:20,710
It serves to strengthen both neoliberalism and nationalism at the same time.

368
00:44:21,310 --> 00:44:30,970
Well, first, the mix. You know, Moses, very fun and and and and hip and you know, he's the bearded hipster.

369
00:44:31,030 --> 00:44:36,490
He's just doing his thing. So he's making him very relatable to, to young individuals.

370
00:44:36,910 --> 00:44:48,550
Uh, but also at the same time, when you take such symbols, they're so embedded in culture and, um, actually use them to strengthen neoliberal ideals.

371
00:44:48,880 --> 00:44:53,020
Um, so that's also happening at the same time.

372
00:44:54,470 --> 00:45:02,120
Um, and. When I, when I went with my eldest child, uh, to to see a high school.

373
00:45:03,510 --> 00:45:12,510
And we was like a school assembly and we were talking about all the different programs, of course, military leads.

374
00:45:12,510 --> 00:45:16,560
And you could do this and you could do that. Of course, a lot of references to all kinds of things like that.

375
00:45:16,860 --> 00:45:21,330
But then they talked about, um, learning Persian.

376
00:45:22,420 --> 00:45:30,460
Yeah. So there is, um. They publicised a new track that is called Persian and Iran Studies.

377
00:45:31,210 --> 00:45:41,730
And this is how it's portrayed. So we have here a picture from the Israeli series to Helen of the main character,

378
00:45:41,730 --> 00:45:48,060
who is a technological hacking expert from the elite technology arm unit, working as a spy for the Mossad in Iran.

379
00:45:48,840 --> 00:46:01,070
And this is how it's, um, described as, of course, again, a way to get into, uh, military, um, um,

380
00:46:01,110 --> 00:46:07,950
cyber unit or any unit that could be, again, a springboard for being in high tech in the future.

381
00:46:08,490 --> 00:46:11,040
And I see this picture every time I see it.

382
00:46:11,040 --> 00:46:23,940
It makes me it makes me upset, uh, because, uh, when I was a child, my Arabic teacher told me that we learn Arabic to know our enemy.

383
00:46:26,100 --> 00:46:32,399
And she was Iraqi. Okay, so she was it would be Iraqi origin, just like my father.

384
00:46:32,400 --> 00:46:37,320
And my father thinks of Arabic as the most loving and and his his mother tongue.

385
00:46:37,320 --> 00:46:42,960
And it's it's comforting. It's it's comforting, uh, you know, language.

386
00:46:43,440 --> 00:46:57,090
And he also sees himself as an Arab Jew. So he thinks of his actual unique, uh, um, you know, hybrid, uh, identity as, as a bridge to peace.

387
00:46:58,860 --> 00:47:03,060
And, and this was troubling for me as a child.

388
00:47:03,180 --> 00:47:17,630
And. On the 7th of October, 2023, I landed in Luton Airport at 2 a.m. and, uh, I was giving a talk in in a British university.

389
00:47:18,710 --> 00:47:25,400
And of course, um, I wasn't sure if I'm going to cancel the talk or not.

390
00:47:25,550 --> 00:47:33,920
And I decided to to go first. My my flight was cancelled, and I thought I might as well just do the talk.

391
00:47:33,920 --> 00:47:43,730
And I was just, like, having trouble to talk at all and not just talk about Israel and explain, uh, the Israeli ideals embedded in Israeli education.

392
00:47:44,300 --> 00:47:50,070
And as I showed this picture. Uh, fellow scholar in the room started crying.

393
00:47:51,550 --> 00:47:55,360
And, uh, she explained that she was from Iran.

394
00:47:56,450 --> 00:47:59,959
And that she is actually, uh.

395
00:47:59,960 --> 00:48:04,400
It echoes her childhood and her experience as she was taught to hate.

396
00:48:05,570 --> 00:48:13,400
And she said that was so to hate you. And, um, so I got up and I embraced her and.

397
00:48:14,530 --> 00:48:18,130
And I was comforting her. And I was thinking of my girls.

398
00:48:19,040 --> 00:48:22,580
Who were and is in Israel at the time with her grandmother and.

399
00:48:23,300 --> 00:48:30,740
And how for me, education for them is educating to love always and.

400
00:48:33,030 --> 00:48:38,030
Yeah. And make an exit, huh? Love an exit.

401
00:48:38,130 --> 00:48:41,460
Let's do that. Yeah. I don't know.

402
00:48:42,070 --> 00:48:46,000
I think it's it's not as important to make an exit.

403
00:48:46,020 --> 00:48:51,209
It will be okay. And, um, so to understand the risks.

404
00:48:51,210 --> 00:48:57,090
Contribution. Uh, let's consider the literature on neoliberalism in general.

405
00:48:57,420 --> 00:49:07,620
So we have in sociological literature, a lot of writing about neoliberalism from a near Marxist perspective and theories.

406
00:49:07,740 --> 00:49:14,610
Uh, such as, uh, David Harvey, uh, writes about how neoliberalism is profound.

407
00:49:14,610 --> 00:49:18,240
Nationalism is profoundly antagonistic to the neoliberal agenda.

408
00:49:19,050 --> 00:49:25,980
Uh, nonetheless, he believes that the neoliberal states needs nationalism of a certain sort to survive.

409
00:49:26,490 --> 00:49:38,910
So from this point of view, nationalism is used, um, to promote or to strengthen neoliberalism and also, uh, similarly.

410
00:49:39,940 --> 00:49:45,490
The writing about entrepreneurial education from a sociological, critical perspective.

411
00:49:45,790 --> 00:49:53,260
Uh, addressing governance. You know, neoliberal governance mentality is usually addressed as it is something that,

412
00:49:53,290 --> 00:49:58,720
uh, diminishes collective practices, diminishes nationalism, diminishes.

413
00:49:59,050 --> 00:50:03,620
Um, other, um, discourses. Um.

414
00:50:04,010 --> 00:50:08,719
On the other hand, we have, uh, uh, I guess if I am saying his name.

415
00:50:08,720 --> 00:50:14,300
Right. Who who analysed the book Start-Up nation and the discourse embedded in this book.

416
00:50:14,900 --> 00:50:24,800
And he, um, says that this book promotes neoliberal Zionist, uh, it or um, it shows neoliberal Zionist governance mentality.

417
00:50:25,280 --> 00:50:35,569
And and, uh, he claims that in the lead in neoliberal Zionism, Israeli entrepreneurs are not in competition with each other.

418
00:50:35,570 --> 00:50:40,760
Rather, the enterprise of Israel is in competition with other states and peoples.

419
00:50:41,090 --> 00:50:47,840
So in this case, neoliberalism comes to serve the ethno nationalist ethos.

420
00:50:48,410 --> 00:50:52,520
And in contrast, the research here shows how,

421
00:50:52,970 --> 00:51:01,549
through a neoliberal ethno national ideal promoted by social agents in the Israeli education system, the entrepreneurial,

422
00:51:01,550 --> 00:51:07,880
individualistic spirit and Jewish Israeli ethno nationalist narratives are weaved together

423
00:51:08,120 --> 00:51:13,670
in a way that strengthens both nationalism and ethno nationalism at the same time.

424
00:51:15,750 --> 00:51:25,230
So the research expands our understanding of how local cultural particularities reshape global discourses of neoliberalism.

425
00:51:25,560 --> 00:51:31,950
And in this particular context, entrepreneurial discourses do not serve only as a global monolithic discourse.

426
00:51:31,980 --> 00:51:36,710
Uh. Concerned with legitimising neoliberal economy.

427
00:51:38,030 --> 00:51:44,510
Um, nor do they only serve to legitimise ethno national nationalism at all.

428
00:51:44,960 --> 00:51:52,010
And the examples from different sites. Also show how this that this discourse is promoting.

429
00:51:52,010 --> 00:52:00,320
Hybrid idea is designed in a dynamic process, and it's also a fluid process of top down, down and bottom up trends,

430
00:52:00,410 --> 00:52:07,820
um, that together reflect power relations embodied in discourse with within this socio political context.

431
00:52:09,140 --> 00:52:16,880
And these intersections of neoliberalism and ethno nationalism reproduce inequalities through discourse of practices,

432
00:52:17,270 --> 00:52:24,410
including, for instance, women and Palestinian Arab Israeli minorities from the ideal citizen narrative.

433
00:52:25,100 --> 00:52:32,150
And as this high tech bro in this, uh and the Israeli comedy TV show stresses,

434
00:52:32,450 --> 00:52:39,650
this idea holds the notion that people are divided into winners and losers and.

435
00:52:41,230 --> 00:52:46,660
Actually, this is not something new. This is this is like, uh, you know,

436
00:52:46,660 --> 00:52:56,500
this is a wonderful illustration of of what really which portrays how this is not a new it's a new and not so much improved version of Hebrew labour,

437
00:52:56,800 --> 00:53:00,730
the Hebrew labour idea of the beginning of the 20th century.

438
00:53:02,160 --> 00:53:10,469
And it's reflected in practice in the high tech industry, which is 99 5% Jewish and also reflects gender,

439
00:53:10,470 --> 00:53:15,900
ethnic geographical inequalities, which are reproduced through the military service and the job market.

440
00:53:16,560 --> 00:53:21,060
And of course, I did start by saying that I'm a critical sociologist with enough domestic outlook.

441
00:53:21,840 --> 00:53:29,860
Um, so. Yes, Israel is stratified and, um.

442
00:53:31,020 --> 00:53:38,579
It's these social inequalities are of of ethnicity and gender and religion are

443
00:53:38,580 --> 00:53:42,870
have been proven to be reproduced over and over again in Israeli education.

444
00:53:43,200 --> 00:53:48,990
And these social gaps remain stable despite official ministerial programmes to reduce them.

445
00:53:49,350 --> 00:53:57,030
And my research also shows how inequality is reproduced through local hybridity of neoliberal and national narrative,

446
00:53:57,180 --> 00:54:03,250
strengthening each other to reclaim social inclusion and exclusion and reconstruct.

447
00:54:03,600 --> 00:54:08,070
It's like reconstructing inequality as natural or as truth.

448
00:54:08,820 --> 00:54:14,700
So neoliberal ideology is based on the assumption that anyone can succeed it it only depends on you.

449
00:54:15,090 --> 00:54:19,710
And these kinds of assumptions make inequality seem just and almost natural.

450
00:54:20,040 --> 00:54:23,490
And ethno national ethos is discriminatory in nature.

451
00:54:23,820 --> 00:54:31,260
And as it creates band boundaries of who's in and who's not, depending on ethnicity, um, the one is born with.

452
00:54:31,260 --> 00:54:34,950
So again, it's seemingly natural discrimination.

453
00:54:35,400 --> 00:54:44,700
And these two ideologies promoted the Zionist entrepreneur ideal, unfortunately work wonderfully together to deepen inequality.

454
00:54:46,160 --> 00:54:51,860
And for some optimism, I must. Um, yeah.

455
00:54:51,870 --> 00:55:01,560
These days I teach storytelling of knowledge to postgraduates who are all educators in Israeli education, and they come from all the streams and, um.

456
00:55:02,930 --> 00:55:13,940
They they work together, and I see it as a unique opportunity to critically reflect together on the narratives embedded in Israeli education.

457
00:55:14,480 --> 00:55:22,670
And we we do it by addressing such issues as discourse and thinking once again,

458
00:55:22,670 --> 00:55:32,480
of how we say and what we say and and how we present, and how materiality presents discourse and embeds it even stronger.

459
00:55:32,900 --> 00:55:37,400
And, um, I believe that it is possible to change.

460
00:55:37,400 --> 00:55:42,320
And I do do not see things as linear and dichotomous and in any, in any way.

461
00:55:42,740 --> 00:55:50,780
And, uh, I think of their children that's a child of, um, my students on the right, and I think of my children.

462
00:55:51,560 --> 00:56:02,240
My youngest also began school. So, uh, I do not want to only use that opportunity as a mother to, uh, to, to to get that done.

463
00:56:02,320 --> 00:56:05,360
For my research, I would rather not have any data at all.

464
00:56:05,690 --> 00:56:15,560
Um, and, um, and I hope that they could, um, create a different narrative to what it means to be an Israeli citizen.

465
00:56:16,580 --> 00:56:17,780
So thank you very much.