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By Daniel Monterescu

Binational towns play a pivotal position in occasions of long term clash, and few locations were extra marked by means of the strain among intimate proximity and visceral hostility than Jaffa, one of many "mixed cities" of Israel/Palestine. during this nuanced ethnographic and ancient examine, Daniel Monterescu argues that such locations problem our assumptions approximately towns and nationalism, calling into query the Israeli state’s coverage of retaining homogeneous, segregated, and ethnically good areas. studying daily interactions, existence tales, and histories of violence, he finds the politics of gentrification and the circumstantial coalitions that outline the town. Drawing on key theorists in anthropology, sociology, city reports, and political technological know-how, he outlines a brand new relational idea of sociality and spatiality.

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The gentrified city is thus seen as a cultural matrix that enables an individualized horizon of creative possibilities for the new middle class. Drawing on in-depth interviews and archival research this chapter proposes a history of gentrification and a phenomenology of its actors. The narratives of these urban agents illustrate the transformation of the mixed city from a political anomaly to a sought-after commodity. In this force field Jewish architects, planners, 24 Jaffa Shared and Shattered real estate agents, students, artists, and activists all take part in rebranding the mixed town as a space of urban authenticity.

Then the situation gradually went back to normal. The following year the Rabita [Jaffa’s national-secular association] spread flyers calling for a general strike, with absolutely no effect. October succeeded because it wasn’t planned. Jaffans don’t go to the streets when they are organized. Hicham then gave two examples of what he called “the dynamic of destruction”: One was Ha-Sukkah ha-Levana (the White Sukkah), a restaurant owned by a Jew and run by Sabbagh, a Christian-Arab. The 32 Beyond Methodological Nationalism second was Ochayon, a Jewish Moroccan tailor who also owns a clothes shop: The demonstrations were not completely ideological.

We were happy that the Jews were afraid to enter Jaffa. Referring to the de facto Israeli boycott of Jaffa in the weeks that followed, Hicham continued: Abu Hassan’s hummus restaurant was already empty at ten or eleven in the morning, and people started going there more to prove to ourselves that the Jewish boycott was not getting to us. There was one day when Abu Hassan was really moved as Jaffan Arabs filled the place. We proved that he is not here only because of t he Jewish market. These were strange months, with Jaffa completely empty on Saturdays.

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