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Intra-Jewish Conflict in Israel: White Jews, Black Jews

not compare the variance in support for the different types of settlements. One of the many revealing contributions of the book is its depiction of the settlers’ attempts to appeal to the broader Zionist public by translating accepted Zionist narratives and practices into their own discourse, and indeed their self-perception as the authentic representatives of this national movement. Therefore, they appeal to the previous norms of settlement in pre-1967 Israel and to archeological evidence for historical biblical events in what they call Judea and Samaria, emulate the Zionist tradition of hiking the land to establish intimacy with it, and construct a common painful experience through their targeting by terrorists. Feige effectively shows how many of their interpretations differ from the mainstream Zionist ones, but also describes howGush Emunim balances religious ideology with pragmatic appeals to the broader Israeli constituency and explores how their ultimate goals can conflict with these more pragmatic strategies. Some settlements, as he describes, struggle with the tension between their desire to expand their communities by appealing to diverse people with different degrees of religious observance and their efforts to endow their community with a distinct identity. Interestingly, Feige explains how many of the settlements are not distinguished by a particular religious observance, but rather by the location of their community. Yet, it is this idea of building communal place itself that is questioned by the younger generations who were born on the West Bank, who are antiestablishment and rebel against the collective decisions of Gush Emunim itself. Rather, they decide individually where to erect their mobile homes as “Gush Emunim has created in many of its youth a restless mind that keeps searching for new homes, never wishing to be tied down” (p. 243). Feige describes how many of these young people, having grown up in conflict, are more radical than their parents. His analysis of these new generations is groundbreaking in regard to the scholarship on the settlers. I highly recommend this excellent book for its comprehensive analysis of the religiously motivated settlers. It should be read by scholars, as well as upper undergraduate and graduate students, not only those interested in Israeli politics and culture and the Israeli-Palestinian conflict, but also those more generally interested in studying fundamentalist groups and their strategies for maintaining and reinventing tradition in a globalized world. The book is written in an accessible style that will also appeal to the general public.