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When people discuss food in Israel, their debates ask politically charged questions: Who has the right to falafel? Whose hummus is better? But Yael Raviv'sFalafel Nationmoves beyond the simply territorial to divulge the role food plays in the Jewish nation. She ponders the power struggles, moral dilemmas, and religious and ideological affiliations of the different ethnic groups that make up the \"Jewish State\" and how they relate to the gastronomy of the region. How do we interpret the recent upsurge in the Israeli culinary scene-the transition from ideological asceticism to the current deluge of fine restaurants, gourmet stores, and related publications and media? Focusing on the period between the 1905 immigration wave and the Six-Day War in 1967, Raviv explores foodways from the field, factory, market, and kitchen to the table. She incorporates the role of women, ethnic groups, and different generations into the story of Zionism and offers new assertions from a secular-foodie perspective on the relationship between Jewish religion and Jewish nationalism. A study of the changes in food practices and in attitudes toward food and cooking,Falafel Nationexplains how the change in the relationship between Israelis and their food mirrors the search for a definition of modern Jewish nationalism.

»Vielmehr bietet [der Kommentar] auf höchstem Niveau eine substantielle Auseinandersetzung mit den Hintergründen, den Zusammenhängen, der Theorie und der Praxis des Grundgesetzes. Besseres lässt sich von einem Verfassungskommentar nicht sagen.“ Herbert Günther Staaatsanzeiger für das Land Hessen 2018 (50), 1494–1495 The 4th edition of the first volume of this work provides an update of the commentary on the preamble and articles 1 to 19 in case law and literature. The structure of the book has been retained and its content supplemented by more recent developments, such as the implications of Europeanisation and digitalisation as well as the Corona pandemic. As of the 4th edition, Frauke Brosius-Gersdorf has taken over the editorship of the commentary. Die 4. Auflage bringt zunächst die Kommentierung der Präambel und der Art. 1 bis 19 auf den aktuellen Stand von Judikatur und Literatur. Die grundlegende Struktur des Kommentares wurde beibehalten und um neuere Entwicklungen wie die Implikationen der Europäisierung und Digitalisierung sowie der Corona-Pandemie ergänzt.Die Herausgeberschaft des Kommentares hat ab der 4. Auflage Frauke Brosius-Gersdorf übernommen. Auch im Autorenkreis sind personelle Veränderungen zu verzeichnen: Mit Ausnahme von Frauke Brosius-Gersdorf, Alexander Thiele und Ferdinand Wollenschläger, die bereits an der 3. Auflage mitgewirkt haben, liegen die Kommentierungen in den Händen neuer Autorinnen und Autoren.Der Kommentar erscheint in drei Bänden und wird nur geschlossen abgegeben.Der Grundgesetz-Kommentar ist Bestandteil des Moduls Verfassungsrecht PREMIUM, das bei beck-online.de erhältlich ist.

Avner Levona, an Israeli graphic artist and photographer living in Toronto, created a documentary film about this popular street food, aptly titled, Falafel. Released in late spring, Falafel was screened at the 2003. Atlanta, Toronto and Vancouver Jewish film festivals and is scheduled to be shown in the 2003 Miami Jewish Film Festival in December. [Levona] prefers Israeli to Canadian-made falafel. \"In Israel they give you three falafel balls in a pita and fill it up with salads. Some places have as many as 20. Also popular is the fried potatoes. That's like the cherry on the cake. It's unique to Israel. I really miss that.\" While the culinary offerings and ambience of Israeli falafel shops in Canada may never measure up to their Israeli counterparts, many Israeli immigrants regard these Canadian eateries as homes away from home, according to Levona. \"When Israelis eat falafel [in Toronto], they get to talk Hebrew to each other. They talk about politics and anything that bothers them.

Abe is a 12-year-old boy from Brooklyn who cooks to unite his half Israeli and half Palestinian family, but everything goes wrong.

The Machneyuda example of forging an identity through food is the latest and freshest among all the instances many have presented here. And yet it is, still, just one of many attempts that seem to make order in a very fractured, multifaceted city like Jerusalem. It works for a few but definitely doesn't give a whole picture. Here, Ottolenghi calls for more nuanced and complex understanding of food, tradition, and identity.

To explore the internal dynamics of intercultural marriage, we conducted in-depth interviews with 18 married couples, of whom one partner was born in Israel and the other immigrated from the former Soviet Union. The interviews focused on the contentious issues of everyday life: self-identity, language use, cultural consumption, relations with the families/friends, division of household labor, and childrearing. The findings point to a clear tendency for immigrants to make most adjustments to the norms and expectations of the Israeli spouses and their social networks. For most immigrant spouses, the selective acculturation they had hoped for at the outset in fact morphed into relentless assimilation. The Israelization was expressed in the exclusive use of Hebrew in these homes; preference of Israeli spouse's families, friends, and pastimes, Israeli style in cooking and housekeeping, as well as Israeli-Hebrew socialization of the children. The drift towards the hegemonic culture experienced by the Russian wives was stronger than for the Russian husbands. The findings are discussed in the light of gender differentials in power relations, comparative statuses of Hebrew and Russian cultures in Israel, and possible self-selection of individuals wishing to leave their culture of origin via out-marriage. Pour étudier la dynamique interne des mariages mixtes, nous avons effectué des entrevues approfondies avec 18 couples mariés, dont l'un des conjoints est né en Israël tandis que l'autre est un immigré de l'ex-Union Soviétique. Les entretiens ont porté sur les questions litigieuses de la vie quotidienne: identité, usage de la langue, consommation culturelle, relations avec la famille et les amis, partage des tâches domestiques, et éducation des enfants. Les résultats démontrent une tendance nette pour les immigrants à faire des ajustements aux normes et aux attentes des conjoints israéliens et leurs réseaux sociaux. Pour la plupart des conjoints immigrants, F acculturation sélective qu'ils avaient espérée au départ, s'est transformée en assimilation. L'Israelization s'est exprimé dans l'usage exclusif de l'hébreu dans ces ménages; dans la préférence des familles, des amis, et du passe-temps du conjoint d'origine israélienne, du style israélien de faire la cuisine et d'entretenir la maison ainsi que dans la socialisation hébreu-israélienne des enfants. Parmi les conjoints d'origine russe, le mouvement vers la culture hégémonique a été plus fort de la part des femmes que de la part des hommes. Les résultats sont discutés en fonction des différences de sexes opposés dans le contexte des relations de pouvoir, des statuts comparatifs des cultures russe et hébraïque en Israël ainsi que du possible choix individuel des personnes qui souhaitaient quitter leur culture d'origine par la voie d'un mariage. Para explorar la dinámica interna de matrimonios inter-culturales, se llevaron a cabo entrevistas en profundidad con 18 parejas casadas, de las cuales un miembro de la pareja nació en Israel y el otro emigró de la ex Unión Soviética. Las entrevistas se centraron en las cuestiones contenciosas de la vida cotidiana: la auto-identidad, el uso del lenguaje, consumo cultural, relaciones con los familiares/amigos, división del trabajo doméstico, y la educación de los hijos. Las conclusiones apuntan a una clara tendencia de los inmigrantes a hacer más ajustes a las normas y las expectativas de los cónyuges israelíes y sus redes sociales. Para la mayoría de los cónyuges inmigrantes, la aculturación selectiva que habían esperado desarrollar desde el principio, de hecho, resultó implacable ante la asimilación. La israelización se expresó en el uso exclusivo del hebreo en el hogar; preferencia de los amigos y familiares asi como también pasatiempos del cónyuge, estilo israelí de limpieza y cocina, así como de preferencia por la socialización hebreo-israelí de los hijos. El pasaje hacia la cultura hegemónica experimentada por las esposas rusas se evidencia como más fuerte que la de los maridos rusos. Los resultados se discuten a la luz de las diferencias de género en las relaciones de poder, los status diferenciales de las culturas hebreas y rusas en Israel, y la posible auto-selección de las personas que deseen abandonar su cultura de origen a través de matrimonios fuera de su grupo ethnico.