Yaacov Yadgar – författare

Common discourse on Jewish identity in Israel is dominated by the view that Jewish Israelis can, and should, be either religious or secular. Moving away from this conventional framework, this book examines the role of secularism and religion in Jewish society and politics.

With a focus on the ‘traditionists’ (masortim) who comprise over a third of the Jewish-Israeli population, the author examines issues of religion, tradition and secularism in Israel, giving a fresh approach to the widening theoretical discussion regarding the thesis of secularisation and modernity and exploring the wider implications of this identity. Yadgar’s conclusions have significant social, cultural and political implications, serving not only as a new contribution to the academic discourse on Jewish-Israeli identity, but as a platform upon which traditionist positions on central issues of Israeli politics can be heard.

Offering a detailed investigation into a central and important Jewish-Israeli identity construct, the book is relevant not only to the study of Jewish identity in Israel but also within the wider social-theoretical issues of religion, tradition, modernity and secularization. The book will be of great interest to students of Israeli society and to anyone looking into the issues of Jewish identity, Israeli nationalism and ethnicity, religion and politics in Israel, and the sociology of religion.

Common discourse on Jewish identity in Israel is dominated by the view that Jewish Israelis can, and should, be either religious or secular. Moving away from this conventional framework, this book examines the role of secularism and religion in Jewish society and politics.

With a focus on the ‘traditionists’ (masortim) who comprise over a third of the Jewish-Israeli population, the author examines issues of religion, tradition and secularism in Israel, giving a fresh approach to the widening theoretical discussion regarding the thesis of secularisation and modernity and exploring the wider implications of this identity. Yadgar’s conclusions have significant social, cultural and political implications, serving not only as a new contribution to the academic discourse on Jewish-Israeli identity, but as a platform upon which traditionist positions on central issues of Israeli politics can be heard.

Offering a detailed investigation into a central and important Jewish-Israeli identity construct, the book is relevant not only to the study of Jewish identity in Israel but also within the wider social-theoretical issues of religion, tradition, modernity and secularization. The book will be of great interest to students of Israeli society and to anyone looking into the issues of Jewish identity, Israeli nationalism and ethnicity, religion and politics in Israel, and the sociology of religion.