Over the past two decades, the entrepreneurial ethos has gained prominence in state education systems across many countries, aiming to construct an entrepreneurial identity among children and youth. The entrepreneurial ideal is frequently regarded in sociological literature as part of the neoliberal culture serving the global free market economy. The global entrepreneurial discourse promotes neoliberal values which include future orientation, personal autonomy and individualisation. Concurrently, state education systems strive to shape a national identity.

This paper will focus on synagogues in the urban internal frontier in Israel following the 1948 war and the Nakba. Following the 1948 war and the collapse of Palestinian urbanity, several administrative initiatives were held by the authorities to demonstrate sovereignty in these urban ethnocracies. Among these initiatives were the establishment of new synagogues.

In the summer of 2020, protests erupted in Jaffa against a plan to build a homeless shelter on the site of the ancient Al-Isaaf Muslim cemetery, and in the following year, the community mobilized to protest a wave of housing demolitions. These were the latest in a long line of actions by the Muslim community opposing the sale and demolition of Muslim cemeteries and fighting to remain in their homes in Tel Aviv-Jaffa.

Much is known from ancient authors and archaeological remains about the life and rule of Herod the Great (73-4 BCE), who was appointed king of Judaea by the Romans in 40 BCE.

In 1938, shortly after the November Reichspogromnacht, leaders of the Zionist movement turned to Gandhi with a request to support the Zionist enterprise in Eretz-Israel/Palestine. Gandhi, against their expectations, stated his strong objection to Zionism, suggesting that German Jews should stay in Germany and practice Satyagraha, even if it would result in massive martyrdom.