Do our similarities bring us together, or do our differences tear us apart? This question can be answered varyingly and astutely, across (and within) cultures and societies. Eshkol Nevo's rich novel Arba'a Batim ve Gagu'a can be construed as the author's response to this question in contemporary Israeli society. His answer is a hybrid — the characters in the novel attempt to build a united community, but some of their differences pose significant impediments. Indeed, the “otherness” of the characters is an obstacle toward creating a shared community which they desire, but do not explicitly state. Before focusing on Nevo's work, it is crucial to understand the context in which the book was written. Broadly, creating an interdependent community in the novel reflects a collective yearn shared by Israelis for decades that is deeply rooted in Zionist thought and Israeli institutions
[...] In an interview about his work, Nevo stated that he intended to write a book about the “Israeli yearning for a home—for stable place” (Rapaport). It was impossible to do, he said, without incorporating characters from varying walks of life in Israel. The English version of this book is called Homesick because none of the characters feel at home, neither physically or mentally. In showing that the characters are connected in sharing common goals and common challenges, Eshkol Nevo presents the subconscious Israeli efforts at creating a cohesive community in a place it can call home. [...]
[...] In fact, this is a major source for the tensions between her and Amir. Ultimately, after the events with Tzadek, she decides on her topic. Her goal is to connect with Palestinians from the Kastel who were expelled from their homes in 1948. For her project, she wants to take a picture of families in front of the home they used to live in. home that is now on a street with a Hebrew name. And the welcome sign is in Hebrew. [...]
[...] Third, Modi's yearning for normalcy and home from abroad arguably attest to his longing for a home and sense of displacement. Noa and Amir also end up in the Kastel as a compromise—he is studying in Tel Aviv and she in Jerusalem—and it is significant that they rent, and do not own, their home. These all stand in marked contrast with the scenery and landscape depicted in early Israeli cinema. As a result, while land was intended to be a supreme value Israeli society, it serves as an too as it represents general displacement. [...]
[...] The shared goal of building a national home is in jeopardy unless we recognize others in our society, and use them as mirrors to better understand ourselves and our prejudices. It is thus that Nevo attempts to convey that understanding the past and narratives that might contradict our own is essential toward building a more promising Israeli future. The greatest injustice in Israeli society is done toward Tzadek. While Israelis in society are dismissive toward Palestinian claims on the Right of Return, Nevo's illustration of Tzadek's demands do not seem outrageous or illogical. [...]
[...] The exposure to three generations of this large family, along with their ownership of the home (under Israeli law), leads the reader to believe the Zakians possess a physical and mental home and strong sense of belonging. Clearly, this life structure sharply contrasts with the life Amir and Noa are leading. The idea of a shared home and common belonging is also undermined by Tzadek. As a construction worker in the Kastel, he physically builds the community and is thus an integral part of it. [...]
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