Jews and Arabs in Israel Encountering their Identities reveals the powerful potential of inter-group dialogues to transform identities and mutually negating relations. Using meetings with Israeli Jewish and Palestinian Arabian students who attend the Hebrew University of Jerusalem as case studies, Kahanoff examines the hidden psychological dimensions of the Israeli-Palestinian conflict and illustrates how each participant’s sense of identity shifted in response to encounters with conflicting perspectives. Kahanoff contends that an awareness of the limitations of dialogue, without the renunciation of its value, is the most realistic basis upon which to build a sustainable agreement. This book is recommended for scholars of psychology, sociology, religious studies, political science, and communication studies.

This is the first study to introduce the subject of Arab-Jewish relations and encounters in Israel from both conflict resolution and educational perspectives. Through a critical examination of Arab and Jewish encounter programs in Israel, the book reviews conflict resolution and intergroup theories and processes which are utilized in dealing with ethnic conflicts and offers a detailed presentation of intervention models applied by various encounter programs to promote dialogue, education for peace, and democracy between Arabs and Jews in Israel. The author investigates how encounter designs and processes can become part of a control system used by the dominant governmental majority's institutes to maintain the status quo and reinforce political taboos. Also discussed are the different conflict perceptions held by Arabs and Jews, the relationship between those perceptions, and both sides' expectations of the encounters. Abu-Nimer explores the impact of the political context (Intifada, Gulf War, and peace process) on the intervention design and process of those encounter groups, and contains a list of recommendations and guidelines to consider when designing and conducting encounters between ethnic groups. He reveals and explains why the Arab and Jewish encounter participants and leaders have different criteria of their encounter's success and failure. The study is also applicable to dialogue and coexistence programs and conflict resolution initiatives in other ethnically divided societies, such as South Africa, Northern Ireland, Bosnia, and Sri Lanka, where the minority and majority have struggled to find peaceful ways to coexist.

Most books dealing with the Israeli-Palestinian conflict see events through the eyes of policy-makers, generals or diplomats. Menachem Klein offers an illuminating alternative by telling the intertwined histories, from street level upwards, of three cities-Jerusalem, Jaffa, and Hebron-and their intermingled Jewish, Muslim and Christian inhabitants, from the nineteenth century to the present. Each of them was and still is a mixed city. Jerusalem and Hebron are holy places, while Jaffa till 1948 was Palestine's principal city and main port of entry. Klein portrays a society in the late Ottoman period in which Jewish-Arab interactions were intense, frequent, and meaningful, before the onset of segregation and separation gradually occurred in the Mandate era. The unequal power relations and increasing violence between Jews and Arabs from 1948 onwards are also scrutinised. Throughout, Klein bases his writing not on the official record but rather on a hitherto hidden private world of Jewish-Arab encounters, including marriages and squabbles, kindnesses and cruelties, as set out in dozens of memoirs, diaries, biographies and testimonies. Lives in Common brings together the voices of Jews and Arabs in a mosaic of fascinating stories, of lived experiences and of the major personalities that shaped them over the last 150 years. Most books dealing with the Israeli-Palestinian conflict see events through the eyes of policy-makers, generals or diplomats. Menachem Klein offers an illuminating alternative by telling the intertwined histories, from street level upwards, of three cities-Jerusalem, Jaffa, and Hebron-and their intermingled Jewish, Muslim and Christian inhabitants, from the nineteenth century to the present. Each of them was and still is a mixed city. Jerusalem and Hebron are holy places, while Jaffa till 1948 was Palestine's principal city and main port of entry. Klein portrays a society in the late Ottoman period in which Jewish-Arab interactions were intense, frequent, and meaningful, before the onset of segregation and separation gradually occurred in the Mandate era. The unequal power relations and increasing violence between Jews and Arabs from 1948 onwards are also scrutinised. Throughout, Klein bases his writing not on the official record but rather on a hitherto hidden private world of Jewish-Arab encounters, including marriages and squabbles, kindnesses and cruelties, as set out in dozens of memoirs, diaries, biographies and testimonies. Lives in Common brings together the voices of Jews and Arabs in a mosaic of fascinating stories, of lived experiences and of the major personalities that shaped them over the last 150 years.

In 2003, Susan Nathan moved from her comfortable home in Tel Aviv to Tamra, an Arab town in the northern part of Israel. Nathan had arrived in Israel four years earlier and had taught English and worked with various progressive social organizations. Her desire to help build a just and humane society in Israel took an unexpected turn, however, when she became aware of Israel’s neglected and often oppressed indigenous Arab population. Despite warnings from friends about the dangers she would encounter, Nathan settled in an apartment in Tamra, the only Jew among 25,000 Muslims. There she discovered a division between Israeli Jews and Israeli Arabs as tangible as the concrete wall and razor-wire fences that surround the Palestinian towns of the West Bank and Gaza. From her unique vantage point, Nathan examines the history and the present-day political and cultural currents that have created a situation little recognized in the ongoing debates about the future of Israel and the Middle East. With warmth, humor, and compassion, she portrays the daily life of her neighbors, the challenges they encounter, and the hopes they harbor. She introduces Arab leaders fighting against entrenched segregation and discrimination; uncovers the hidden biases that undermine even the most well-intentioned Arab-Jewish peace organizations; and describes the efforts of dedicated individuals who insist that Israeli Arabs must be granted the same rights and privileges as Jewish citizens. Through her own courageous example, Nathan proves that it is possible for Jews and Arabs to live and work peacefully together. The Other Side of Israel is more than the story of one woman’s journey; it is a road map for crossing a divide created by prejudices and misunderstandings.

How religion and race—not nationalism—shaped early encounters between Zionists and Arabs in Palestine As the Israeli-Palestinian conflict persists, aspiring peacemakers continue to search for the precise territorial dividing line that will satisfy both Israeli and Palestinian nationalist demands. The prevailing view assumes that this struggle is nothing more than a dispute over real estate. Defining Neighbors boldly challenges this view, shedding new light on how Zionists and Arabs understood each other in the earliest years of Zionist settlement in Palestine and suggesting that the current singular focus on boundaries misses key elements of the conflict. Drawing on archival documents as well as newspapers and other print media from the final decades of Ottoman rule, Jonathan Gribetz argues that Zionists and Arabs in pre–World War I Palestine and the broader Middle East did not think of one another or interpret each other's actions primarily in terms of territory or nationalism. Rather, they tended to view their neighbors in religious terms—as Jews, Christians, or Muslims—or as members of "scientifically" defined races—Jewish, Arab, Semitic, or otherwise. Gribetz shows how these communities perceived one another, not as strangers vying for possession of a land that each regarded as exclusively their own, but rather as deeply familiar, if at times mythologized or distorted, others. Overturning conventional wisdom about the origins of the Israeli-Palestinian conflict, Gribetz demonstrates how the seemingly intractable nationalist contest in Israel and Palestine was, at its start, conceived of in very different terms. Courageous and deeply compelling, Defining Neighbors is a landmark book that fundamentally recasts our understanding of the modern Jewish-Arab encounter and of the Middle East conflict today.

This book is about the social history of the Arab Jews—Jews living in Arab countries—against the backdrop of Zionist nationalism. By using the term "Arab Jews" (rather than "Mizrahim," which literally means "Orientals") the book challenges the binary opposition between Arabs and Jews in Zionist discourse, a dichotomy that renders the linking of Arabs and Jews in this way inconceivable. It also situates the study of the relationships between Mizrahi Jews and Ashkenazi Jews in the context of early colonial encounters between the Arab Jews and the European Zionist emissaries—prior to the establishment of the state of Israel and outside Palestine. It argues that these relationships were reproduced upon the arrival of the Arab Jews to Israel. The book also provides a new prism for understanding the intricate relationships between the Arab Jews and the Palestinian refugees of 1948, a link that is usually obscured or omitted by studies that are informed by Zionist historiography. Finally, the book uses the history of the Arab Jews to transcend the assumptions necessitated by the Zionist perspective, and to open the door for a perspective that sheds new light on the basic assumptions upon which Zionism was founded.

In the last two decades, the study of social stereotypes and prejudice has become one of the central interests in social psychology in particular. One reflection of this growing interest is the focus on shared stereotypes and prejudices. The primary reason for this development is the recognition that stereotypes and prejudice play a determinative role in shaping intergroup relations. In situations of conflict, they are simultaneously outcomes of the accumulated animosity between the involved groups and also feed on the continuation of the conflict by furnishing the cognitive-affective basis for the experienced mistrust by the parties. In spite of this recognition, no systematic analysis of the stereotypes and prejudice was carried out in real situations. This book tries to rectify this by applying a general and universal conceptual framework to the study of the acquisition and development of stereotypes and prejudice in a society involved in an intractable conflict.