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In Israel, as in numerous countries of the global North, Filipina women have been recruited in large numbers for domestic work, typically as live-in caregivers for the elderly. The case of Israel is unique in that the country has a special significance as the 'Holy Land' for the predominantly devout Christian Filipina women and is at the center of an often violent conflict, which affects Filipinos in many ways. In the literature, migrant domestic workers are often described as being subject to racial discrimination, labour exploitation and exclusion from mainstream society. Here, the author provides a more nuanced account and shows how Filipina caregivers in Israel have succeeded in creating their own collective spaces, as well as negotiating rights and belonging. While maintaining transnational ties and engaging in border-crossing journeys, these women seek to fulfill their dreams of a better life. During this process, new socialities and subjectivities emerge that point to a form of global citizenship in the making, consisting of greater social, economic and political rights within a highly gendered and racialized global economy.

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In Israel, as in numerous countries of the global North, Filipina women have been recruited in large numbers for domestic work, typically as live-in caregivers for the elderly. The case of Israel is unique in that the country has a special significance as the 'Holy Land' for the predominantly devout Christian Filipina women and is at the center of an often violent conflict, which affects Filipinos in many ways. In the literature, migrant domestic workers are often described as being subject to racial discrimination, labour exploitation and exclusion from mainstream society. Here, the author provides a more nuanced account and shows how Filipina caregivers in Israel have succeeded in creating their own collective spaces, as well as negotiating rights and belonging. While maintaining transnational ties and engaging in border-crossing journeys, these women seek to fulfill their dreams of a better life. During this process, new socialities and subjectivities emerge that point to a form of global citizenship in the making, consisting of greater social, economic and political rights within a highly gendered and racialized global economy.

Nudges toward voluntary defined-contribution retirement savings have transformed many nonsavers into savers but have left many behind. The author argues that it is time to switch from libertarian-paternalistic nudges to fully paternalistic shoves. He advocates a retirement savings solution centered on a paternalistic second layer of mandatory private defined-contribution savings accounts in a retirement savings pyramid, above the paternalistic first layer of Social Security and below the libertarian third layer of voluntary savings.

The paper focuses on the socioeconomic characteristics of workers at home and those who walk to work and these are compared with commuters. Using a large census data set for Israel, separate subsamples are analyzed for heads of household and for their spouses. Logit analysis is used to identify those variables that affect the likelihood of different groups of people to walk to work or to work at home. It is shown that walkers to work tend to be lower-income, less-educated people with lower asset ownership rates. Females are overrepresented amongst them, while \"high-status\" professionals are underrepresented. Workers at home tend to have higher levels of education and wealth than commuters, but earn less on average. They include proportionately more females. The workers at home may in fact be comprised of two or more differing groups with contrasting characteristics, one higher-income and higher-educated, the other with lower socio-economic indicators.