{"id":4975,"date":"2022-03-30T14:13:28","date_gmt":"2022-03-30T18:13:28","guid":{"rendered":"https:\/\/www.davidlehmann.org\/lehmann\/?p=4975"},"modified":"2022-03-30T14:13:30","modified_gmt":"2022-03-30T18:13:30","slug":"self-exclusion-as-a-strategy-of-inclusion-the-case-of-shas","status":"publish","type":"post","link":"https:\/\/www.davidlehmann.org\/lehmann\/2022\/03\/30\/self-exclusion-as-a-strategy-of-inclusion-the-case-of-shas\/","title":{"rendered":"Self-exclusion as a strategy of inclusion: the case of Shas"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">Among the many paradoxes of Israeli politics, there are the strategies of political inclusion used by organizations and parties representing groups that reject the universalism which Israeli democracy is heir to. This paper develops a model of \u2018political inclusion Israeli-style\u2019, illustrated by one party, Shas, which since 1984 proclaims itself the voice of the socially and culturally excluded Sephardi population of north African and Middle Eastern Jews, who represent over 40% of the Jewish population.<\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"946\" height=\"1024\" src=\"https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-946x1024.jpg\" alt=\"\" class=\"wp-image-4986\" srcset=\"https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-946x1024.jpg 946w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-277x300.jpg 277w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-768x831.jpg 768w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-370x400.jpg 370w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134-760x822.jpg 760w, https:\/\/www.davidlehmann.org\/lehmann\/wp-content\/uploads\/2022\/03\/pexels-haley-black-2396134.jpg 1000w\" sizes=\"auto, (max-width: 946px) 100vw, 946px\" \/><\/figure><\/div>\n\n\n\n<div class=\"wp-block-buttons is-content-justification-center is-layout-flex wp-container-core-buttons-is-layout-fe48e5de wp-block-buttons-is-layout-flex\">\n<div class=\"wp-block-button has-custom-width wp-block-button__width-100 is-style-outline is-style-outline--1\"><a class=\"wp-block-button__link\" href=\"http:\/\/www.davidlehmann.org\/david-docs-pdf\/Pub-pap\/Self-exclusion-as-strategy-of-inclusion.pdf\" target=\"_blank\" rel=\"http:\/\/www.davidlehmann.org\/adlehmann\/wp-content\/uploads\/2020\/07\/Two-paths-of-agrarian-capitalism.pdf noopener\">Read More<\/a><\/div>\n<\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Among the many paradoxes of Israeli politics, there are the strategies of political inclusion used by organizations and parties representing groups that reject the universalism which Israeli democracy is heir to. This paper develops a model of \u2018political inclusion Israeli-style\u2019, illustrated by one party, Shas, which since 1984 proclaims itself the voice of the socially and culturally excluded Sephardi population of north&hellip;<\/p>\n","protected":false},"author":1,"featured_media":4986,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[119,118],"tags":[],"class_list":["post-4975","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-publications","category-published-papers"],"wbAuthor":{"name":"adlehmann","link":"https:\/\/www.davidlehmann.org\/lehmann\/author\/adlehmann\/"},"wbDate":"Mar 30, 2022","wbCategories":{"space":"<a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/\" rel=\"category tag\">Publications<\/a> <a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/published-papers\/\" rel=\"category tag\">Published Papers<\/a>","coma":"<a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/\" rel=\"category tag\">Publications<\/a>, <a href=\"https:\/\/www.davidlehmann.org\/lehmann\/category\/publications\/published-papers\/\" rel=\"category tag\">Published Papers<\/a>"},"wbComment":0,"_links":{"self":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4975","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/comments?post=4975"}],"version-history":[{"count":1,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4975\/revisions"}],"predecessor-version":[{"id":4987,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/posts\/4975\/revisions\/4987"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/media\/4986"}],"wp:attachment":[{"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/media?parent=4975"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/categories?post=4975"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.davidlehmann.org\/lehmann\/wp-json\/wp\/v2\/tags?post=4975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}