State ethnicization and the crisis of leadership succession among Israel's Druze

States often ethnicize ethnic groups for their own purposes. In doing so, however, they unleash contradictory processes. While the state facilitates the integration of individuals into modern state structures on the basis of personal achievement, it will also traditionalize collective identity by promoting a recognized leader or headman. Over time ethnic reformers will challenge such state ethnicization and attempt to organize the community to achieve more autonomy, using state legislation to achieve these reforms. Paradoxically, this attempt, if successful, will not only encroach upon state power but also curtail the choice of the individual in the ethnic group to define his or her own ethnicity. The following article analyses the Israeli Druze's relationship to the State of Israel and the controversy among the Druze over the group's international organization. It analyses at what point state ethnicization gives way to ethnic autonomy at the expense of state power, and explores its implications on the development of civil society within the ethnic community. The diminution of state ethnicization in a democracy need not necessarily entail the empowerment of the ethnic group but rather the individual who belongs to it.     

The molecular basis of autosomal recessive diseases among the Arabs and Druze in Israel

The Israeli population mainly includes Jews, Muslim and Christian Arabs, and Druze In the last decade, data on genetic diseases present in the population have been systematically collected and are available online in the Israeli national genetic database (). In the non-Jewish population, up to 1 July 2010, the database included molecular data on six diseases relatively frequent in the whole population: thalassemia, familial Mediterranean fever (FMF), cystic fibrosis, deafness, phenylketonuria and congenital adrenal hyperplasia, as well as data on 195 autosomal recessive diseases among Muslim Israeli Arabs, 11 among the Christian Arabs and 31 among Druze. A single mutation was characterized in 149 out of the 238 rare disorders for which the molecular basis was known. In many diseases, mutation had never been observed in any other population and was present in one family only suggesting that it occurred as a de novo event. In other diseases, the mutation was present in more than one community or even in other populations such as Bedouins from the Arab peninsula or Christians from Lebanon. In the 89 other disorders, more than one mutation was characterized either in the same gene or in more than one gene. While it is probable that most of these cases represent random events in some cases such as Bardet Biedl among the Bedouins, the reason may be a selective advantage to the heterozygotes.     

Genetic blood markers in Arab Druze of Israel

A sample of 153 individuals from a Druze village, in northern Israel, was typed for the following genetic markers--ABO, MNSs, Rh, P, Kell, and Duffy in the blood groups AcP, AK, ADA, EsD, GL01, ICD, LDH, G6PD, PGM 1 & 2, PHI, PGD and peptidases A, B, C, and D in the red cell enzymes and for the serum proteins Hp and GC subtypes. Rare variants were observed in the following systems: PGD, a new slow variant, PGM, type 8-1; Pep A, types 2-1 and 3-1, Pep B, type 2-1; Pep D, types 3-1 and 3-3; and type GC, 2-V. Significant deviations from Hardy-Weinberg expectations were observed for MNSs and Duffy because of increased homozygosity, which was also observed in three other systems. Gene frequencies compared well with those of Arab Druze and Moslems in Lebanon and of Israeli Moslems in most of the systems, except for the lower frequencies of blood group B, the NS chromosome, the cde haplotype, and the AcPA allele in the present sample. A considerably lower frequency of the Fy allele was found in the Druze compared with Arab Moslems. It may be due to the Druze having been less exposed to inflow of African genes, to their being highlanders, and, therefore, less exposed to Plasmodium vivax malaria, or to both of the above.     

The phenetic distances of the living Druze from other human populations suggest a major genetic drift from the Western Eurasian ancestral category

The objectives were to determine the expression frequency and sexual dimorphism of 16 non-metric crown traits on the sample of permanent dentitions of the living Druze population (a Near Eastern genetic isolate) in Jordan, and to assess the biological affinity of this sample to 21 regional groups, and to the living general Jordanian population, based on these traits. Druze schoolchildren (46 males, 40 females; mean age = 16.0, sd = 0.5 years) were studied in 2011. The traits were classified using the Arizona State University dental anthropology system, counted with the individual count method, and dichotomized according to the criteria of Scott and Turner for the purpose of group comparisons. Fisher's exact test for dichotomized scores was used to assess sexual dimorphism in these traits. Smith's mean measure of divergence was used to measure all pairwise distance values among the groups. Sexual dimorphism was found in five traits (i.e., UI2 interruption grooves, 3-cusped UM2, UM1 Carabelli's tubercle/cusp, 4-cusp LM1, and LM2 Y-groove pattern). This study revealed that the dental pattern of living Druze, which is similar to that of the general Jordanian population, is sufficiently distinct from the Western Eurasian pattern and all other known dental patterns to form a distinct dental pattern for the regional group or subcategory to which these two populations belong. Moreover, the relatively large distance values of the living Druze and Jordanians from the other world groups considered, including the Western Eurasian groups, suggest a similar major genetic difference of these two populations from the Western Eurasian ancestry.     

The Flagbearers: Israeli Druze Women Challenge Traditional Gender Roles

This ethnographic study expands educational anthropologists' knowledge of the relationship between higher education and personal and social change in so-called traditional societies. It describes transitions in the status of Druze women in Israel brought about by the first women from the community to obtain higher education, granting new insights into women's struggles for change. The study, conducted between 1998 and 2002, explores unique processes of change compatible with Druze tradition and culture initiated by these "first women," who served as role models and struggled to pave the way for themselves and other women in the community. The findings challenge research literature that expresses disappointment with the activities and influence of educated Arab women after returning to their society, thus enriching working anthropological theories that concern the dynamics of social change brought about by educated women.     

Serum protein polymorphisms in Arab Moslems and Druze of Israel: BF, F13B, AHSG, GC, PLG, PI, and TF.

We report results of typing two population samples, Israeli Arab Moslems and Arab Druze, for seven serum protein genetic variants. Data are presented in comparison with results for the same markers in a sample of Jordanian Arabs. In Israeli Moslems gene frequencies for BF (n = 169) were BF*S = 0.6361, BF*F = 0.3343, BF*S07 = 0.0296, and BF*1 = 0, and for TF (n = 90) the gene frequencies were: TF*C1 = 0.7167, TF*C2 = 0.2611, and TF*C3 = 0.0222. Allele frequencies for AHSG in Israeli Moslems (n = 155) and Druze (n = 192) were AHSG*1 = 0.9129 and 0.8750 and AHSG*2 = 0.0806 and 0.1250, respectively. Gene frequencies for PLG in Moslems (n = 149) and Druze (n = 190) were PLG*A = 0.4597 and 0.5288 and PLG*B = 0.5101 and 0.4188, respectively. The typing of Israeli Arab Druze (n = 194) for F13B resulted in F13B*1 = 0.8454, F13B*2 = 0.0387, F13B*3 = 0.0979, and F13B*4 = 0.0180. Results on the same population for PI (n = 192) were PI*M1 = 0.7839, PI*M2 = 0.1276, PI*M3 = 0.0781, PI*M4 = 0.0026, and PI*M5 = 0.0026. Observed rare alleles in various systems indicate gene flow from Europe, Africa, and Asia into the Middle East. The results on Arab populations were considered in relation to available population data in the three adjacent continents. The emerging gene frequency profile for Arabs seems to fit with the central geographic and climatic position of the Middle East.     

Cerebrotendinous xanthomatosis in the Israeli Druze: molecular genetics and phenotypic characteristics.

Cerebrotendinous xanthomatosis (CTX) is an autosomal recessive lipid-storage disease caused by mutations in the sterol 27 hydroxylase gene (CYP27). Clinically, a multitude of neurological, skeletal, and vascular manifestations are usually present. Premature atherosclerosis has been reported in CTX and may be related to the metabolic derangement caused by the deficiency of the enzyme. A CYP27 nonsense mutation created by the deletion of cytosine376 has been identified in four Israeli Druze CTX patients residing in the same village. Molecular screening for this mutation in families of two probands revealed a total of 10 homozygotes and 28 heterozygotes whose clinical and biochemical characteristics are described. Overall, except for tendon xanthomas, most of the clinical manifestations progress with age. The CYP27 mutation was associated with modest differences in the levels of plasma total cholesterol (TC) and LDL cholesterol (LDL-C). The distribution of plasma concentrations of TC and LDL-C in the CTX families was consistent with a polygenic model. A similar model that includes also the effects of the CYP27 genotypes was not better supported by the data. It may be concluded that, in CTX, the presence of a CYP27 mutation does not significantly affect the plasma concentrations of lipids and lipoproteins. Therefore, the reported increased prevalence of atherosclerosis in this disease must be related to other factors.     

The Druze: a population genetic refugium of the Near East

Background

Phylogenetic mitochondrial DNA haplogroups are highly partitioned across global geographic regions. A unique exception is the X haplogroup, which has a widespread global distribution without major regions of distinct localization.

Principal Findings

We have examined mitochondrial DNA sequence variation together with Y-chromosome-based haplogroup structure among the Druze, a religious minority with a unique socio-demographic history residing in the Near East. We observed a striking overall pattern of heterogeneous parental origins, consistent with Druze oral tradition, together with both a high frequency and a high diversity of the mitochondrial DNA (mtDNA) X haplogroup within a confined regional subpopulation. Furthermore demographic modeling indicated low migration rates with nearby populations.

Conclusions

These findings were enabled through the use of a paternal kindred based sampling approach, and suggest that the Galilee Druze represent a population isolate, and that the combination of a high frequency and diversity of the mtDNA X haplogroup signifies a phylogenetic refugium, providing a sample snapshot of the genetic landscape of the Near East prior to the modern age.     

Biochemical basis of type IB (E1beta ) mutations in maple syrup urine disease. A prevalent allele in patients from the Druze kindred in Israel.

Maple syrup urine disease (MSUD) is a metabolic disorder associated with often-fatal ketoacidosis, neurological derangement, and mental retardation. In this study, we identify and characterize two novel type IB MSUD mutations in Israeli patients, which affect the E1beta subunit in the decarboxylase (E1) component of the branched-chain alpha-ketoacid dehydrogenase complex. The recombinant mutant E1 carrying the prevalent S289L-beta (TCG --> TTG) mutation in the Druze kindred exists as a stable inactive alphabeta heterodimer. Based on the human E1 structure, the S289L-beta mutation disrupts the interactions between Ser-289-beta and Glu-290-beta', and between Arg-309-beta and Glu-290-beta', which are essential for native alpha(2)beta(2) heterotetrameric assembly. The R133P-beta (CGG --> CCG) mutation, on the other hand, is inefficiently expressed in Escherichia coli as heterotetramers in a temperature-dependent manner. The R133P-beta mutant E1 exhibits significant residual activity but is markedly less stable than the wild-type, as measured by thermal inactivation and free energy change of denaturation. The R133P-beta substitution abrogates the coordination of Arg-133-beta to Ala-95-beta, Glu-96-beta, and Ile-97-beta, which is important for strand-strand interactions and K(+) ion binding in the beta subunit. These findings provide new insights into folding and assembly of human E1 and will facilitate DNA-based diagnosis for MSUD in the Israeli population.     

The supernatural characters and powers of sacred trees in the Holy Land

This article surveys the beliefs concerning the supernatural characteristics and powers of sacred trees in Israel; it is based on a field study as well as a survey of the literature and includes 118 interviews with Muslims and Druze. Both the Muslims and Druze in this study attribute supernatural dimensions to sacred trees which are directly related to ancient, deep-rooted pagan traditions. The Muslims attribute similar divine powers to sacred trees as they do to the graves of their saints; the graves and the trees are both considered to be the abode of the soul of a saint which is the source of their miraculous powers. Any violation of a sacred tree would be strictly punished while leaving the opportunity for atonement and forgiveness. The Druze, who believe in the transmigration of souls, have similar traditions concerning sacred trees but with a different religious background. In polytheistic religions the sacred grove/forest is a centre of the community's official worship; any violation of the trees is regarded as a threat to the well being of the community. Punishments may thus be collective. In the monotheistic world (including Christianity, Islam and Druze) the pagan worship of trees was converted into the worship/adoration of saints/prophets; it is not a part of the official religion but rather a personal act and the punishments are exerted only on the violating individual.     

Molecular analysis of Hurler syndrome in Druze and Muslim Arab patients in Israel: multiple allelic mutations of the IDUA gene in a small geographic area.

The mutations underlying Hurler syndrome (mucopolysaccharidosis IH) in Druze and Muslim Israeli Arab patients have been characterized. Four alleles were identified, using a combination of (a) PCR amplification of reverse-transcribed RNA or genomic DNA segments, (b) cycle sequencing of PCR products, and (c) restriction-enzyme analysis. One allele has two amino acid substitutions, Gly409-->Arg in exon 9 and Ter-->Cys in exon 14. The other three alleles have mutations in exon 2 (Tyr64-->Ter), exon 7 (Gln310-->Ter), or exon 8 (Thr366-->Pro). Transfection of mutagenized cDNAs into Cos-1 cells showed that two missense mutations, Thr366-->Pro and Ter-->Cys, permitted the expression of only trace amounts of alpha-L-iduronidase activity, whereas Gly409-->Arg permitted the expression of 60% as much enzyme as did the normal cDNA. The nonsense mutations were associated with abnormalities of RNA processing: (1) both a very low level of mRNA and skipping of exon 2 for Tyr64-->Ter and (2) utilization of a cryptic splice site for Gln310-->Ter. In all instances, the probands were found homozygous, and the parents heterozygous, for the mutant alleles, as anticipated from the consanguinity in each family. The two-mutation allele was identified in a family from Gaza; the other three alleles were found in seven families, five of them Druze, residing in a very small area of northern Israel. Since such clustering suggests a classic founder effect, the presence of three mutant alleles of the IDUA gene was unexpected.     

Ataxia-telangiectasia: Linkage analysis in highly inbred Arab and Druze families and differentiation from an ataxia-microcephaly-cataract syndrome

Summary Ataxia-telangiectasia (A-T) is a progressive autosomal recessive disease featuring neurodegeneration, immunodeficiency, chromosomal instability, radiation sensitivity and a highly increased proneness to cancer. A-T is ethnically widespread and genetically heterogeneous, as indicated by the existence of four complementation groups in this disease. Several A-T-like genetic diseases share various clinical and cellular characteristics with A-T. By using linkage analysis to study North American and Turkish A-O families, the ATA (A-T, complementation group A) gene has been mapped to chromosome 11q23. A number of Israeli Arab A-T patients coming from large, highly inbred families were assigned to group A In one of these families, an additional autosomal recessive disease was identified, characterized by ataxia, hypotonia, microcephaly and bilateral congenital cataracts. In two patients with this syndrome, normal levels of serum immunoglobulins and alpha-fetoprotein, chromosomal stability in peripheral blood lymphocytes and skin fibroblasts, and normal cellular response to treatments with X-rays and the radiomimetic drug neocarzinostatin indicated that this disease does not share, with A-T, any additional features other than ataxia. These tests also showed that another patient in this family, who is also mentally retarded, is affected with both disorders. This conclusion was further supported by linkage analysis with 11q23 markers. Lod scores between A-O and these markers, cumulated over three large Arab families, were significant and confirmed the localization of the ATA gene to aq23. However, another Druze family unassigned to a specific complementation group, showed several recombinants between A-T and the same markers, leaving the localization of the A-T gene in this family open.     

A nonsense mutation in the LDL receptor gene leads to familial hypercholesterolemia in the Druze sect.

Familial hypercholesterolemia (FH) is an autosomal dominant disease caused by mutations in the LDL receptor gene. Here we characterize an LDL receptor mutation that is associated with a distinct haplotype and causes FH in the Druze, a small Middle Eastern Islamic sect with a high degree of inbreeding. The mutation was found in FH families from two distinct Druze villages from the Golan Heights (northern Israel). It was not found neither in another Druze FH family residing in a different geographical area nor in eight Arab and four Jewish FH heterozygote index cases whose hypercholesterolemia cosegregates with an identical LDL receptor gene haplotype. The mutation, a single-base substitution, results in a termination codon in exon 4 of the LDL receptor gene that encodes for the fourth repeat of the binding domain of the mature receptor. It can be diagnosed by allele-specific oligonucleotide hybridization of PCR-amplified DNA from FH patients.     

The Psychosocial Function Of Reincarnation Among Druze In Israel

To gain an understanding of the psychosocial function of reincarnation among Druze, interviews were conducted with nine male subjects who had experienced reincarnation (Notq) and with one or two of their family members. Analysis of these interviews revealed that the onset of Notq typically occurs at between two and five years of age. Five of the subjects had displayed psychological distress in their childhood that was alleviated after the Notq. Once the child has displayed initial indications of reincarnation, such as mentioning names that the family construes as being from a past life, the family takes an active role in constructing the past-life story and matching it to a known real story involving a tragic death. This match creates a new order in the life of the child, the family, and the past-life family. All parties benefit from this new order: the child receives new special attention and love and becomes able to control and manipulate the parents; the parents are relieved because they see the child happy, and benefit from the social attention and regard they receive; and the grieving of the bereaved past-life family is alleviated by the realization that the soul of their lost son still lives. The findings support the sociocognitive notion of the constructing of past memories by the social environment. Additional research that should include data collection from the past-life family and examination of the affinity of reincarnation with dissociation and child abuse is recommended.     

Two different mutations are responsible for Krabbe disease in the Druze and Moslem Arab populations in Israel

Infantile Krabbe disease is a severe, fatal autosomal recessive disorder resulting from the deficiency of galactocerebrosidase (GALC) activity. It is relatively common in two separate inbred communities in Israel. In the Druze community in Northern Israel and two Moslem Arab villages located near Jerusalem the incidence of Krabbe disease is about 1 in 100–150 live births. With our cloning of the GALC gene, mutation analysis of these populations was undertaken. The Moslem Arabs were homozygous for two mutations in the GALC gene; a T-to-C transition at cDNA position 1637 (counting from the A of the initiation codon), which is considered a polymorphism, and a G-to-A transition at position 1582, which changes the codon for aspartic acid to one for asparagine. The Druze patients are homozygous for a T-to-G transversion at position 1748, which changes the codon for isoleucine to one for serine. Expression studies confirmed the deleterious nature of these mutations. The development of a simple polymerase chain reaction (PCR) amplification and restriction enzyme digestion method to identify these alleles will lead to accurate carrier testing and improved genetic counseling for interested individuals in these communities.     

EXISTENCE: WHO NEEDS IT? THE NON‐IDENTITY PROBLEM AND MERELY POSSIBLE PEOPLE

In formulating procreative principles, it makes sense to begin by thinking about whose interests ought to matter to us. Obviously, we care about those who exist. Less obviously, but still uncontroversially, we care about those who will exist. Ought we to care about those who might possibly, but will not actually, exist? Recently, unusual positions have been taken regarding merely possible people and the non‐identity problem. David Velleman argues that what might have happened to you – an existent person – often doesn't merit moral consideration since the alternative person one would have been had what might have happened actually happened is a merely possible person about whom one has no reason to care. He argues that his way of thinking can eliminate the non‐identity problem. Caspar Hare argues that merely possible people have interests and are morally relevant. He argues that we can solve the non‐identity problem by rejecting the view that merely possible people are morally irrelevant. Both Hare and Velleman argue that focusing on one's de dicto rather than on one's de re children can help us avoid the non‐identity problem. I analyze the role that merely possible, nonexistent hypothetical entities ought to play in our moral reasoning, especially with regard to procreation. I refute both Velleman's and Hare's views and demonstrate the difficulties we encounter when we try to apply their views to common non‐identity cases. I conclude with the common‐sense view regarding who matters, morally: only those who do, did, or will exist.     

Gendered fitness interests: A method partitioning the effects of family composition on socio-political attitudes and behaviors

Whereas most people are biologically either male or female, their genetic interests are almost never aligned with just their own sex. Drawing on the evolutionary theory of inclusive fitness gained through relatives, we partition the effects of kin on fitness into those that derive from female versus male relatives. We argue that the balance of these female- and male-derived effects, which we call ‘Gendered Fitness Interests’ (GFI), might influence human behavior, especially the adoption of socio-political attitudes that have a gendered dimension. Our proposal builds on observations that an individual's socio-political views covary with the sex of their children or the numbers of relatives of each sex. Further, it is consistent with the relatively small average differences between women's and men's socio-political positions. We outline a method for partitioning GFI, and use simulation models to explore some of its properties. We then show that (1) the GFI component of women's and men's socio-political attitudes will converge, on average, with age. (2) The contributions of both descendent and non-descendent kin lead to considerable variation in GFI. (3) When men have longer average reproductive lifespans than women, GFI can show small male-biases. (4) Paternity uncertainty reduces the variation in GFI between individuals, and (5) Large family sizes are associated with more variation among individuals in GFI. Our proposal provides a framework for the study of the effects of kin on traits and attitudes with a gendered dimension. In this respect, it may prove generally useful in resolving the complex origins of gendered behavior.     

The gene causing familial mediterranean fever maps to the short arm of chromosome 16 in Druze and Moslem Arab families

The gene causing familial Mediterranean fever maps to the short arm of chromosome 16 in Druze and Moslem Arab families.     

Whales, dolphins or fishes? The ethnotaxonomy of cetaceans in São Sebastião, Brazil

Tree worship is very common worldwide. This field study surveys the ceremonies and customs related to sacred trees in present-day Israel; it includes the results of interviews with 98 informants in thirty-one Arab, Bedouin, and Druze villages in the Galilee. The main results are: 1. Sacred trees were treated as another kind of sacred entity with all their metaphysical as well as physical manifestations. 2. There is not even one ceremony or custom that is peculiar only to a sacred tree and is not performed in other sacred places (such as a saint's grave or a mosque). 3. Few customs, such as: quarrel settling (= Sulkha), leaving objects to absorb the divine blessing and leaving objects for charity) seem to be characteristic of this region, only. 4. In modern times, sacred trees were never recorded, in Israel, as centres for official religious ceremonies including sacrifices, nor as places for the performing of rites of passage. 5. There is some variation among the different ethnic groups: Kissing trees and worshipping them is more common among the Druze although carrying out burials under the tree, leaving water and rain-making ceremonies under them have not been recorded in this group. Passing judgments under the tree is more typical of the Bedouin in which the sacred trees were commonly used as a public social centre. Most of the customs surveyed here are known from other parts of the world. The differences between Muslims and Druze are related to the latter's belief in the transmigration of souls.     

Arab football in Israel as an 'integrative enclave'

Over the last two decades, football (soccer) has become a major institution within the popular culture of the Arab-Palestinian citizens of Israel. The centrality of football has given different identity agents opportunities to impose different meanings on the sport, depending on the agents' definitions of collective identity. This article utilizes ethnographic observation in the football stadium and coverage by Arab and Hebrew sports media to illustrate and analyse this battle over meaning. The Hebrew sports media, the Arab sports press, and the Arab audience are three different agents that attach divergent meanings to the notable presence of Arab players in the Israeli football leagues. The article argues that the overlapping interests of the Hebrew sports media on the one hand and the Arab football fans, players, and bureaucrats on the other lead to the construction of the football sphere as an integrative enclave in the general Israeli public sphere. The article considers the relevance of Gramsci's theory of hegemony to explain the production of the integrative meaning of football, and it suggests integrating this explanation with other recent theories regarding the tensions between different discourses of citizenship.