‘In the mirror of the past’: The use of history in the justification of terrorism

This article takes the form of a content analysis of the propaganda of Lehi ‐ the smallest and most extreme of the underground movements that fought against the British in Palestine. It suggests that the propaganda was based on a number of projective narratives, namely, stories that are not only designed to recall the past, but also to show how to behave in the present. Particular emphasis was placed on the lessons to be learnt from Jewish history in general and past examples of Jewish valor in particular. Attention was also paid, however, to other struggles for national liberation. In both cases, the struggle for legitimacy took place on two fronts ‐ the reconstruction of the past and its reenactment in the present. Only Lehi, it was argued, understood history and acted in accordance with it. And therein lay the terrorists’ claim to legitimacy. They, and they alone, are the true heirs of the past.     

Sad tales and happy tales: The politicization of delinquent life‐histories

Previous research has indicated that juvenile delinquents tend to highlight their dismal pasts and portray themselves as the victims of circumstances in order to elicit favorable responses from the various agents of social control. However, the present study, based on the life‐histories of two groups of Israeli delinquents, suggests that they sometimes engage in this particular kind of retrospective interpretation in order to bring about changes of a much more far‐reaching nature. Not only is it aimed at influencing the decision as to the appropriate agents of social contact; it also constitutes part of a wider struggle for political and cultural legitimacy.     

Analogies to Terror: The Construction of Social Problems in Israel During the Intifada Al Aqsa

Studies of the construction of social problems suggest that claims makers only relate to the issue that they are trying to place on the national agenda. However, an analysis of the Israeli public discourse about a number of social problems during the Intifada Al Aqsa indicates that this is not the case. The external threat served as an inferential structure for understanding and explaining the country's internal ones. Because of the centrality of the Intifada in the public imagination, claimants made a wide variety of analogies to the problem of Palestinian terror. All four areas of the discourse—about the severity of the problems, their causes, the rationales given for taking preventive and/or ameliorative action, and the solutions offered—were replete with references and analogies to the uprising. Clearly, the claimants believed that this was a particularly effective way of competing in the social problems marketplace, but the analogies may, in fact, have reinforced the existing hierarchy of priorities rather than lead to a significant shift in the public agenda.