Arab Jews

See also:Maghrebi Jews,Mizrahi Jews,andMusta'arabi Jews

Arab Jews(Arabic:اليهود العربal-Yahūd al-ʿArab;Hebrew:יהודים ערביםYehudim `Aravim) is a term forJewsliving in or originating from theArab world.Manyleft or were expelled fromArab countries in the decades following the founding ofIsraelin 1948, and took up residence in Israel,Western Europe,theUnited StatesandLatin America.The term is controversial and politically contested in Israel, where the term "Mizrahi Jews"was adopted by the early state instead. However, someanti-Zionist Jewsof Arab origin actively elect to call themselves Arab Jews.

Jews living in Arab-majority countries historically mostly used variousJudeo-Arabic dialectsas their primary community language, withHebrewused forliturgicaland cultural purposes (literature, philosophy, poetry, etc.). Many aspects of their culture (music, clothes, food, architecture of synagogues and houses, etc.) have commonality with local non-Jewish Arab populations. They usually followSephardi Jewish liturgy,and are (counting their descendants) by far the largest portion ofMizrahi Jews.

ThoughGolda Meir,in an interview as late as 1972 withOriana Fallaci,explicitly referred to Jews from Arab countries as "Arab Jews",the use of the term is controversial, as the vast majority of Jews with origins in Arab-majority countries do not identify as Arabs, and most Jews who lived amongst Arabs did not call themselves "Arab Jews" or view themselves as such.A closely related, but older term denoting Arabic-speaking Jews isMusta'arabi Jews.

In recent decades, some Jews have self-identified asArab Jews,such asElla Shohat,who uses the term in contrast to theZionistestablishment's categorization of Jews as eitherAshkenazimorMizrahim;the latter, she believes, have been oppressed as the Arabs have. Other Jews, such asAlbert Memmi,say that Jews in Arab countries would have liked to be Arab Jews, but centuries of abuse by Arab Muslims prevented it, and now it's too late. The term is often used bypost-ZionistsandArab nationalists.

The term can also sometimes refer toJewish convertsof Arab birth, such asBaruch MizrahiorNasrin Kadri,or people of mixed Jewish-Arab parentage, such asLucy Ayoub.

Terminology

The Arabical-Yahūd al-ʿAraband HebrewYehudim `Aravimliterally mean 'Arab Jews', a phrasing that in current usage is considered derogatory by Israelis ofMizrachiorigin. It is to be distinguished from a similar term that circulated in Palestine in lateOttoman times,when Arab Palestinians referred to their Jewish compatriots as 'Arab-born Jews' (Yahud awlad ʿArab), which can also be translated as 'Arab Jews'.

Historian Emily Benichou Gottreich has observed that the term 'Arab Jew' is largely an identity of exile and “was originally theorized from within frameworks of, and remains especially prominent in, specific academic fields, namely literary and cultural studies”.Gottreich has also noted that the term "implies a particular politics of knowledge vis-à-vis the Israeli-Palestinian conflict and larger Zionist narrative(s)" and post-Zionist discourse. However, she argues that the discourse about Arab Jews remains largely "limited to the semantic-epistemological level, resulting in a flattened identity that is both historically and geographically ambiguous".

Prior to the creation of theState of Israel,between 700,000 and 850,000 Jews lived in the Middle East and North Africa, but by the end of the 20th century,all of these communities had faced "dislocation and dispersal" and largely vanished,according to Lital Levy, who has noted: "These were indigenous communities (in some cases present in the area for millennia) whose unique, syncretic cultures have since been expunged as a result of emigration." In Israel, these communities were subject to "deracination andresocialization",while in the West, the concept of Jews from the Arab World was, and remains, poorly understood.

From a cultural perspective, the disappearance of the Jewish dialects of spoken Arabic, written Judeo-Arabic and the last generation of Jewish writers of literary Arabic "all silently sounded the death knell of a certain world", according to Levy,or whatShelomo Dov Goiteindubbed the "Jewish-Arab symbiosis" in his workJews and Arabs,and whichAmmiel Alcalaysought to recapture in her 1993 workAfter Jews and Arabs.

According to Shenhav and Hever, the term Arab Jews was “widely used in the past to depict Jews living in Arab countries, but was extirpated from the political lexicon upon their arrival in Israel in the 1950s and 1960s.” The discourse then underwent a demise before its “political reawakening in the 1990s”.Nevertheless, "very few Jews of Arab descent, in Israel, would label themselves 'Arab Jews'" due to it being a "marker of a cultural and political avant-garde."

Gottreich has labelled the recent work on the subject byElla Habiba Shohatas particularly pioneering, while also pointing to the significant contributions made byGil Hochberg,Gil Anidjar andSami Shalom Chetrit.Other notable writers on the subject includeNaeim GiladiandDavid Rabeeya.

Until the middle of the 20th century,Judeo-Arabicwas commonly spoken. After arriving in Israel the Jews from Arab lands found that use of Judeo-Arabic was discouraged and its usage fell into disrepair. The population of Jews in Arab countries would decrease dramatically.Even those who remained in the Arab world tended to abandon Judeo-Arabic.Amnon Raz-Krakotzkin argues that Jews from Arab lands were Arab in that they identified withArab cultureeven if they did not identity as Arab Jews or with Arab nationalism.

Political history

The terminology of Arab Jewishness held notable prevalence in the 19th century, when Jews living in Arab countries identified with the Arab national movement that emerged in the lead up to the dismantlement of theOttoman empire– as early as the Ottoman administrative reforms of 1839 – owing to shared language and culture with theirMuslimandChristiancompatriots inOttoman Syria,Iraq,andEgypt.

The terminology became politically important during theFirst World War,when Jews of Middle Eastern origin living in Western countries used the term to support their case that they were not Turks and should not be treated as enemy aliens.

Today, there is widespread rejection of the term within the Jewish community, with many considering it an affront to their identity.In 2015, the question was posed as to the validity of the term versus alternatives, such as "Iraqi Israeli", in the context of Arab Jews from Iraq, orMizrahi Jew.

Today, various Israeli political activists identify themselves as Arab Jews, includinvNaeim Giladi,Ella Habiba Shohat,Sami Shalom ChetritandDavid Rabeeya.

In post-Zionism

The term Arab Jews has become part of the language ofpost-Zionism.The term was introduced byElla Shohat.Ella Shohat argues Zionist historiography could not accept a hyphenated Arab-Jewish identity and embarked on a program to remove the Arabness and Orientalness of the Jews from the Arab world after they arrived in Israel. To insure homogeneity Zionist focused on religious commonality and a romanticized past.She argues that the use of the term Mizrahim is in some sense a Zionist achievement in that it created a single unitary identity separated from the Islamic world. Which replaced older multifaceted identities each linked to the Islamic world, including but not limited to identifying as Arab Jews.She argues that when Sephardi express hostility towards Arabs it is often due to self-hatred.Another argument that Shohat makes is that Israel is already demographically an Arab country.

Yehouda Shenhav's works are also considered to be among the seminal works of post-Zionism.Shenhav, an Israeli sociologist, traced the origins of the conceptualization of the Mizrahi Jews as Arab Jews. He interpretsZionismas an ideological practice with three simultaneous and symbiotic categories: "Nationality", "Religion" and "Ethnicity". In order to be included in the national collective they had to be "de-Arabized". According to Shenhav, Religion distinguished between Arabs and Arab Jews, thus marking nationality among the Arab Jews.

David Rabeeyaargues that while the Zionist movement succeed in creating a Jewish state it did irreparable harm to Arab Jews and Palestinians.He argues that Israel has already entered a post-Zionist era in which the influence of Zionist Ashkenazim has declined. With many Jews of European origin choosing to leave the country as Israel becomes less Western.He also self-identified as an Arab Jew, extends that identification back even further, noting the long history of Arab Jews in theArab worldthat remained in place after the dawn ofIslamin the 7th century until midway through the 20th century.He writes that Arab Jews, likeArab MuslimsandArab Christians,were culturally Arab with religious commitments toJudaism.He notes that Arab Jews named their progeny with Arabic names and "Like every Arab, Arab Jews were proud of theirArabic languageand its dialects, and held a deep emotional attachment to its beauty and richness. "

David Talargues that Shohat and her students faced great resistance from Mizrahim with few choosing to identify as Arab Jews. He argues that Shohat in a sense tried to impose an identity in the same way in which she criticized the Ashkenazi for doing.

Lital Levy argues that post-Zionism did more than revive the concept of the Arab Jew. Instead it created something new in so far as it is questionable that a pristine Arab Jew identity which could be reclaimed ever existed.Levy suggests that the contemporary intellectuals who declare themselves to be Arab Jews are similar to Jewish intellectuals who between the late 1920s and 1940s did likewise; in both cases these intellectuals were small in number and outside the mainstream of the Jewish community. Likewise in both cases the term was used for political purposes.A view shared by Emily Benichou Gottreich who argues that the term was used to push back against both Zionism and Arab nationalism which tended to view the categories of Jews and Arabs as mutually exclusive and as a way to show solidarity with the Palestinians.

Criticism

A common criticism of the term "Arab Jews", particularly among Jewish communities originating from Arab lands, is that Jews constitute adiasporaandethnic group,which the term muddies. Dario Miccoli states that he does not use the term, seeing it as an anachronism.Jonathan Marc Gribetz cautions against the uncritical use of term in historiographical works, viewing it as non-typical.

Scholar Edith Haddad Shaked has criticized the concept of the Arab Jew, arguing that there are Arab Muslims and Arab Christians, but there was not such a thing as an Arab Jew or a Jewish Arab, when the Jews lived among the Arabs.She has noted how Tunisia born historian, ProfessorPaul Sebag,stated that "these terms were never used in Tunisia, and they do not correspond/coincident to the religious and socio-historical context/reality of the Jews in Tunisia/the Arab world."

In North Africa, she has argued, "Jews were always considered members of a socio-religious community minority, different and distinct from the Arab population, because of their Jewish cultural tradition, their common past, and the Judeo-arabic language—all of them separated them from the Arabs. And the Arabs saw the Jews, even the ones who spoke only Judeo-Arabic, as members of a socio-linguistic religious cultural community, different from theirs.

In 1975,Albert Memmiwrote: "The term" Arab Jews "is obviously not a good one. I have adopted it for convenience. I simply wish to underline that as natives of those countries called Arab and indigenous to those lands well before the arrival of the Arabs, we shared with them, to a great extent, languages, traditions and cultures... We would have liked to be Arab Jews. If we abandoned the idea, it is because over the centuries the Moslem Arabs systematically prevented its realization by their contempt and cruelty. It is now too late for us to become Arab Jews."

Proponents of the argument against "Arab Jews" include most Jews from Arab lands.

Arab Jews in Israel/Palestine

Prior to the modern Zionist movement, Jewish communities existed in the southern Levant that are now known as theOld Yishuv.The Old Yishuv was composed of three clusters: Ladino-speaking Sephardi Iberian emigrants to the lateMamluk Sultanateand earlyOttoman Empirefollowing the Spanish Inquisition; Eastern European Hasidic Jews who emigrated to Ottoman Palestine during the 18th and 19th centuries; andJudeo-Arabic-speakingMusta'arabi Jewswho had been living in Palestine since the destruction of theSecond Templeand who had become culturally and linguistically Arabized. In the 20th century, as the society got polarised and the conflict intensified, the Musta'arabim were forced to choose sides, with some embracing the nascent Zionist movement and others embracing the Arab nationalist or Palestinian nationalist causes. Other Arab Jews left the Ottoman Empire entirely, joining Syrian-Jewish/Palestinian-Jewish emigrants to the United States.The descendants of the Palestinian Musta'arabim live in Israel, but have largely assimilated into the Sephardi community over time.

Arab-Jewish diaspora

Argentina

Arab Jews were part of the Arab migration toArgentinaand played a part as a link between theAraband Jewish communities of Argentina. Many of the Arab Jews in Argentina were fromSyriaandLebanon.According to Ignacio Klich, an Argentine scholar of Arab and Jewish immigration, "Arabic-speaking Jews felt themselves to have a lot in common with those sharing the same place of birth and culture, not less than what bound them to the Yiddish-speakers praying to the same deity."

France

France is home to a large population of Arab Jews, predominantly with roots inAlgeria.

United Kingdom

According to the2011 United Kingdom census,0.25% ofArabsin England and Wales and 0.05% of Arabs in Scotland identified their religion as Judaism.

United States

Many Arab-Jewish immigrants have settled in New York City and formed a Sephardi community. The community is centered inBrooklynand is primarily composed ofSyrian Jews.Other Arab Jews in New York City hail from Egypt, Israel, Lebanon, and Morocco.Arab Jews first began arriving in New York City in large numbers between 1880 and1924.Most Arab immigrants during these years were Christian, while Arab Jews were a minority and Arab Muslims largely began migrating during the mid-1960s.When Syrian Jews first began to arrive in New York City during the late 1800s and early 1900s,Eastern EuropeanAshkenazi Jewson the Lower East Side sometimes disdained their Syrian co-coreligionists asArabische Yidden,Yiddishfor "Arab Jews". Some Ashkenazim doubted whetherSephardi/Mizrahi Jewsfrom the Middle East were Jewish at all. In response, some Syrian Jews who were deeply proud of their ancient Jewish heritage, derogatorily dubbed Ashkenazi Jews as "J-Dubs", a reference to the first and third letters of the English word "Jew".In the 1990 United States Census, there were 11,610 Arab Jews in New York City, comprising 23 percent of the total Arab population of the city.Arab Jews in the city sometimes still faceanti-Arab racism.After theSeptember 11 attacks,some Arab Jews in New York City were subjected to arrest and detention because they were suspected to be Islamist terrorists.

Notable Arab Jews

• Isaac Mizrahi,American fashion designer and actor
• Ariella Azoulay,an author, art curator, filmmaker, and theorist of photography and visual culture.
• Ella Shohat,whocriticizes aspects of Zionismand uses the term in contrast to theZionistestablishment's categorization of Jews as eitherAshkenazimorMizrahim;Arab Jews, she believes, have been oppressed as the non-Jewish Arabs have.
• Joseph Nakash,American billionaire businessman of Syrian descent, co-founder ofJordach
• Sasson Somekh,professor at Tel Aviv University, in a recent memoir.
• André Azoulay,adviser toMoroccanKing Mohammed VI.
• Avi Shlaim,Israeli-Britishhistorian.
• Jordan Elgrably, director of theLevantine Cultural Center.
• Ammiel Alcalay,a professor atQueens Collegein New York who began emphasizing the importance of his identity as an Arab Jew in the 1990s.
• Ilan Halevi,described himself as "100% Jewish and 100% Arab."
• Rachel Shabi,journalist and author who has criticized the stigmatization of Arab-Jewish culture in Israel.

See also

• Arabization
• Canaanism
• History of the Jews under Muslim rule
• Jewish diaspora
• Jewish ethnic divisions
• Jewish tribes of Arabia
• Judeo-Arabic
• Mizrahi Jews
• Mozarabs
• Musta'arabi Jews
• Syrian Jews
• Palestinian Jews
• Yemenite Jews

External links

• Reuvin SnirThe Arab Jews: Language, Poetry, and Singularity
• Judeus dos Países Árabes