Jewish Terrorism in Israel in the 20th Century

2012

Since the destruction of Israel appears to be a shared goal of some Palestinian and Islamic terrorist groups, an examination of the role Jewish terrorism played in both the creation and expansion of the state of Israel as one of the causal explanations for the current use of terrorism by Palestinian and Islamic terrorist groups is also warranted. Terrorism was used by adherents of the Jewish religion many centuries before it was ever used by Christians, Muslims and other types of religious extremists. Therefore, the focus of this essay will be on a review of peer reviewed historical literature that analyzes and discusses the case of Jewish terrorist groups, such as the Irgun and the Stern Gang, and the role played by Jewish Zionist terrorism in the creation of the state of Israel as well as the expansion of Israel’s borders since 1948. The paucity of historically accurate literature about the history of Jewish Zionist terrorism, as compared to the wealth of recent literature focused on Islamic terrorism, also shows that more research is needed on the historical roots of all of the different types of religiously inspired violent terrorism.

2012

Since the destruction of Israel appears to be a shared goal of some Palestinian and Islamic terrorist groups, an examination of the role Jewish terrorism played in both the creation and expansion of the state of Israel as one of the causal explanations for the current use of terrorism by Palestinian and Islamic terrorist groups is also warranted. Terrorism was used by adherents of the Jewish religion many centuries before it was ever used by Christians, Muslims and other types of religious extremists. Therefore, the focus of this essay will be on a review of peer reviewed historical literature that analyzes and discusses the case of Jewish terrorist groups, such as the Irgun and the Stern Gang, and the role played by Jewish Zionist terrorism in the creation of the state of Israel as well as the expansion of Israel’s borders since 1948. The paucity of historically accurate literature about the history of Jewish Zionist terrorism, as compared to the wealth of recent literature focused on Islamic terrorism, also shows that more research is needed on the historical roots of all of the different types of religiously inspired violent terrorism.

Terrorism, Identity and Legitimacy: The Four Waves Theory and Political Violence Jean E. Rosenfeld (Ed.). , 2011

Israel and the Jewish people have a long history of terrorism. Jewish terrorism is often overlooked in the current age of the Global Islamic Jihad, this paper intends to establish the historical precedent for Jewish terrorism, its impact on the Palestinian mandate, and more recent acts of Jewish terror by groups such as the Gush Emunim and the Kahane or Kach movement.

International Journal of Psychology, 2009

2023

Envision a Saturday night with 400,000 Jewish protesters in a Tel Aviv square. Is it 2023? No, it is 1982. For the first time in Israeli history, the country was so polarized over an issue tearing the country apart with a right-wing Likud and religious Zionist party controlling the government. The vision could have easily been a Saturday night in the last thirty weeks of protests over another Likud-Religious Zionist government's policies, which protesters have called "Kahanism, racism, homophobia." (Haaretz, 73023) In 1982, it was the Lebanon War, now its judicial reform and other reforms that benefit the religious Zionist and Haredi population. These same squares in Jerusalem and Tel Aviv that were filled with protests are now packed with Israelis protesting the government's decisions.

Religions, 2015

Although most scholars agree that in the last couple of decades, religious fundamentalism has become the dominant ideological feature in the landscape of modern terrorism, many prefer to ignore the fact that this is not a development which is restricted to the Islamic world, and that other religious traditions have also experienced growth in groups which prefer to use violent strategies to promote their sacred visions. The current chapter strives to fill this gap by analyzing the emergence of violent religious groups in two distinct, non-Islamic, religious traditions. At first glance, the Christian Identity and the Religious-Zionist movements have very little in common. However, both movements served as a breeding ground for the emergence of violent fundamentalist groups aspiring to facilitate an apocalyptic/redemption scenario by engaging in illegal violent campaigns. Moreover, in both cases, the role of spiritual leaders was crucial in shaping the radicalization of the groups and their target selection, and the violence had a clear symbolic narrative. In other words, for the members of these violent groups, the violence served a clear role in the mobilization of potential supporters, and the branding and dissemination of the movement's ideology. Finally, while in general, terrorism is perceived as the weapon of the weak, in these two cases it was perpetrated by individuals/groups affiliated to communities belonging to the dominant religious framework in their respective polities (i.e., the Religious-Zionist and Christian Identity movements are perceived by their members as branches of Judaism and Christianity). Hence, by utilizing a comparative framework, the article will not just analyze the violent manifestations that emerged from these two movements, but also try to identify the unique factors that characterize and facilitate the emergence of religious groups within religious communities belonging to the dominant religious tradition in their societies.

2002

Until recently, the study of conflict and conflict resolution remained comparatively immune to broad developments in social and political theory. When the changing nature and locus of large-scale conflict in the post-Cold War era is also taken into account, the case for a reconsideration of the fundamentals of conflict analysis and conflict resolution becomes all the more stark. New Approaches to Conflict Analysis promotes the development of new theoretical insights and their application to concrete cases of large-scale conflict, broadly defined. The series intends not to ignore established approaches to conflict analysis and conflict resolution, but to contribute to the reconstruction of the field through a dialogue between orthodoxy and its contemporary critics. Equally, the series reflects the contemporary porosity of intellectual borderlines rather than simply perpetuating rigid boundaries around the study of conflict and peace. New Approaches to Conflict Analysis seeks to uphold the normative commitment of the field's founders yet also recognises that the moral impulse to research is properly part of its subject matter. To these ends, the series is comprised of the highest quality work of scholars drawn from throughout the international academic community, and from a wide range of disciplines within the social sciences. published M. Anne Brown Human rights and the borders of suffering: the promotion of human rights in international politics Karin Fierke Changing games, changing strategies: critical investigations in security Tami Amanda Jacoby and Brent Sasley (eds) Redefining security in the Middle East Deiniol Jones Cosmopolitan mediation? Conflict resolution and the Oslo Accords

Jewish Radicalisms, 2020

This article focuses on the long-term ideological vision of Jews and Israel in radical Islam. By examining, on the one hand, the animosity towards Judeo-Israelis in the spawning and bolstering of Islamist, Salafist and Jihadist movements, and on the other hand, the sociological composition of Jihadist elites related to the Israeli-Palestinian conflict, I show the centrality of the Judeophobic discourse in the world of radical Islam as well as the importance of Israel in its reinforcement. By trying to historicize this discourse, as well as political and strategic movements linked with the State of Israel, I also question the nature of the hostility towards Judaism, and more specifically the role of the Israeli issue in the development and evolution of the most radical and violent forms of Muslim identity over nearly a century. 1 | INTRODUCTION Research on Salafism and Jihadism is experiencing today an undeniable flourishing. The field of study that focuses on contemporary Islamic radicalism has already been developing strongly and renewed since the early 2000s. This evolution provides the opportunity to return to the fundamental ideological content and themes around which these radical Islamic movements, adopting an exclusivist and agonistic 1 grammar, have been organized for nearly a century. There are several ways of apprehending the different forms taken by the proposed model of society that is supposed to perpetuate the time of the Salaf Salih, 2 which are sources of paradigmatic imitation for numerous movements within Islam that wish to return to the 'princeps' of belief, religion and social relations (Haykel, 2009; Lauzière, 2015; Meijer, 2009). Purely islamological readings, which aim to examine the religious constructions that are reflected in these fundamentalist views, differ from sociological interpretations that insist, for instance, on the origins and trajectories of activists or theorists of Salafist and/or Jihadist movements. Numerous groundbreaking works have been published concerning the question of Salafism and Jihadism. The plurality of approaches used to analyze these phenomena (islamology, sociology of social movements and religious practices, anthropology, international relations, etc.) is combined with a large diversity of fields of study (extending from the Arab world to non-Arab Muslim majority countries and to western societies). We can also differentiate authors from the field of Islamic Studies and those primarily interested by Salafism as a religious and historical construction (Lauzière, 2015; Mouline, 2014; Wagemakers, 2016). This perspective is essentially islamological, meaning that it is oriented towards the