The politics of non-iconic space: Sushi, shisha, and a civic promise in the 2011 summer protests in Israel

2013 ◽  
Vol 20 (1) ◽  
pp. 150-154 ◽  
Author(s):  
Yair Wallach

City streets and squares have become centre stage for political change, in the wave of protests in Europe and the Middle East. Most protest locations are iconic sites of national resonance. Yet this was not the case in the summer 2011 wave of social protests in Israel. Rothschild Boulevard, which was the heart of the protest movement, is a non-iconic street usually associated with the good life of sushi and espresso bars and constant cycle traffic. This unusual choice contrasted sharply with Egypt’s Tahrir Square, Madrid’s Puerta del Sol and protest sites in Jerusalem – all associated with the politics of the nation. Yet it is exactly the lack of symbolic national resonance, and its down-to-earth association with urban joie de vivre, that enabled the Boulevard to assemble a broad and diverse coalition of protestors, and to transcend the exclusive language of politics in Israel. In a country where the national is identified with the ethnic (Jewish), the pedestrian symbolism of Rothschild allowed protestors to forge a civic language that appealed to Israel’s citizenry and residents, Jews and Arabs, local and migrants.

1998 ◽  
Vol 43 (10) ◽  
pp. 667-668
Author(s):  
Isaac Prilleltensky
Keyword(s):  

1999 ◽  
Author(s):  
Christie K. Napa ◽  
Laura A. King
Keyword(s):  

1990 ◽  
Vol 9 (2) ◽  
pp. 153-155
Author(s):  
Esmee Cromie Bellalta
Keyword(s):  

2020 ◽  
Vol 97 (2) ◽  
pp. 112-123
Author(s):  
John D. Fair

Uneasily situated between counterculture images projected by James Dean in Rebel Without a Cause (1955) and the dawning of the “Age of Aquarius” a decade later, there emerged a motion picture interlude of innocence on the beaches of Southern California. It was fostered by Gidget (1959) and then thirty “surf and sex” movies that focused on young, attractive bodies and beach escapades rather than serious social causes.The films, argues Kirse May, “created an ideal teenage existence, marked by consumption, leisure, and little else.” Stephen Tropiano explains how their popularity helped shape “the archetypal image of the American teenager” and, reinforced by the surfin' sounds of Jan and Dean, the Beach Boys, and other recording groups, “turned America's attention to the Southern California coastline,” where “those who never set foot on its sandy shores were led to believe that life on the West Coast was a twenty-four-hour beach party.” This study examines a notable film of this genre to determine how musclemen were exploited to exhibit this playful spirit and how their negative reception reinforced an existing disregard toward physical culture. Muscle Beach Party illustrates how physical culture served other agendas, namely the need to address American fears of juvenile delinquency and to revive sagging box-office receipts within the guise of the “good life” of California.


2020 ◽  
Vol 74 (4) ◽  
pp. 493-513
Author(s):  
Holmer Steinfath

Time is a neglected subject in recent, especially analytically minded reflections on the good life. The article highlights the fundamental role of time and temporality for an adequate understanding of the good life. Time functions both as an external factor with which we have to reckon in our practical deliberations and as an internal structure of living our lives. It is argued that striving for a good life also means striving for being in harmony with the time of one's life. The exploration of this idea allows to link analytical with phenomenological approaches to time and good life.


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