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Living in the shadow
Ronit Lentin

1 Introduction: living in the shadow All biographies like all autobiographies like all narratives tell one story in place of another story. (Hélène Cixous 1997: 178) Each one of us, Israelis and Jews, has a shadow, the shadow of the 1948 Palestinian refugees. (Uri Davis 1994: 190) Prologue: May 2008 - exile and last journey? Feelings of doom have accompanied the preparations for my visit to observe the 60th anniversary of the Nakba and Israeli independence. It feels like my last chance to witness the contradictory rituals of the Israelis celebrating their

in Co-memory and melancholia
Adrian Millar

critical of his exclusion of the pre-Oedipal mother’s role in the construction of meaning and culture. Cixous, Irigaray and Derrida also build on Lacanian ideas without accepting all of Lacan’s insights. For a critique of the Saussurean approach, see Craig Brandist, The Bakhtin Circle: Philosophy, Culture and Politics (London: Pluto Press, 2002 ). For critiques of Lacanian

in Socio-ideological fantasy and the Northern Ireland conflict
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Telling autoethnographic stories
Ronit Lentin

the dispossessed Palestinians with the perpetrators’ story, allowing me to focus on the story of the 1948 war in Haifa and my father’s part in it. My autoethnographic approach, which tells, as Cixous (1997) puts it, one story in place of another story, is part of my search for clues as to what led me to a lifetime of opposition to Israeli state policies. Most anti-Zionist Israeli Jews have their ‘road to Damascus’ tale, as to when the penny dropped, usually in the wake of the 1967 war, or the 1982 Lebanon war (as discussed in Chapter 5). The story told in this

in Co-memory and melancholia