It is argued that secularization creates a fundamental change, to the point of break, in the history of culture, or alternatively, starts a new history. This statement assumes a relation between religion and historical reality. Thus, in a reality in which religion possesses weight and significance for people, the historical process is characterized by continuity, but this is broken in a reality of secularization. The paper explores two models. The break model is based on a diachronic observation, which examines present reality in light of past events.

The fear of Judaism is an important theme in Israeli culture. By analyzing Israeli dystopias and essays we have the chance to “look” closely at this fear, and its images. The main one is the image on Judaism as the Israeli unconsciousness that ambush to the secular identity. This central image tells us something about the roots of the fear.

The story of the early Zionist settlement in Palestine could be told from the viewpoint of failure and melancholia. An untold history of this period ignores the high rate of suicides and cases of clinical depression among the Zionist “pioneers”. The story of the forgotten author Israel Zarchi (1909-1947) will serve as a test case: During his short life he published six novels and seven collections of short stories, as well as translations from German, English, and Polish.

From Frank Sinatra's early pro-Zionist rallying to Steven Spielberg's present-day peace-making, Hollywood has long enjoyed a 'special relationship' with Israel. Based on a newly-published book by Columbia University Press, this paper outlines the ways in which Hollywood's moguls, directors, and actors have supported or challenged Israel for more than seven decades, including Eddie Cantor, Kirk Douglas, Elizabeth Taylor, Barbra Streisand, Vanessa Redgrave, Arthur Krim and Arnon Milchan.

The Israeli ma’abarot (transition camps) are one of the most ignored chapters in Israeli political, historical and cultural discourse. In 1952 there were 132 ma'abarot in Israel and 250 thousand people lived there. In fact, most of the Jewish immigrants who came to the young State of Israel had to pass through ma'abarot. Many of these immigrants lived in the ma'abarot for a year, while others for up to 20 years in unbearable conditions. The talk will focus on two questions: (1) Why has this phenomenon been ignored in Israeli education textbooks, in the media and in the historians' work?