Minority status in an ethnic democracy: The status of the Arab minority in Israel

It is commonly assumed that democracy in deeply divided societies takes either a majoritarian or consociational form. While the state in both types is ethnically neutral, there are some countries that combine viable democratic institutions with institutionalized ethnic dominance. The article introduces this third, so far not recognized, general type of ‘ethnic democracy’ and demonstrates its utility for Israel in treating its Arab minority. The tensions and contradictions in Israel's dual character as a Jewish democratic state give rise to five Arab demands that the Jewish majority reject: making Israel non‐Jewish and non‐Zionist, accepting Palestinian nationalism, lifting all restrictions on Arab individual rights, granting Arabs certain national collective rights and incorporating Arabs into the national power structure. Each Arab demand is discussed in detail and the rationale for Jewish objections is spelled out. The problem can be reduced, but not resolved, by establishing a separate Palestinian state in the West Bank and Gaza Strip for the Palestinian people and by according Israeli Arabs the status of a Palestinian national minority within the Jewish state. These issues are not unique to Israel but rather common to ethnic democracies. It is concluded that the Israeli experience is becoming increasingly relevant to states which are democratizing but keeping appreciable ethnic dominance.     

Renal cell cancer in Israel: Sex and ethnic differences in incidence and mortality, 1980–2004

Background: The causes of renal cell cancer (RCC) remain largely unexplained. While the incidence is generally higher in men than in women, little has been reported on ethnic differences. We examine trends in RCC incidence and mortality rates among Israeli Arab and Jewish populations and compared with the rates in other countries. Methods: Age-adjusted RCC incidence and mortality rates in Israel, during 1980–2004, were calculated by sex and population group, using the National Cancer Registry. They were compared with the United States based on the Surveillance Epidemiology and End Results [SEER] program and the IARC database for international comparisons. Results: While RCC incidence rates in Israel are similar to the United States and the European average, the rates are significantly higher among Israeli Jews than Arabs. Men are affected more than women. Incidence rates over the last 24 years have increased among all men and Jewish women, but not among Arab women. Among men, the incidence rate ratio for Jews to Arabs declined from 3.96 in 1980–1982 to 2.34 in 2001–2004, whereas for women there was no change. The mortality rates were higher among Jews than Arab and among men than women. There were no significant change in the mortality rates and rate ratios. Conclusions: Our findings demonstrate marked ethnic differences in RCC in Israel. The lower incidence among Arabs stands in contrast to the higher prevalence of potential risk factors for RCC in this population group. Genetic factors, diet and other lifestyle factors could play protective roles.     

Passing as hybrid: Arab-Palestinian teachers in Jewish schools

In this paper I examine how Arab-Palestinians who teach Arabic in Jewish schools appropriate performative identity strategies through passing as hybrid to gain inclusion into the schools. The paradox is that although these teachers are recruited specifically because they are Arabs, they are expected by teachers and students to conceal their Arabness. I argue that because of the ethno-national bright boundaries in Israel, which do not encourage integration but hybridization into roles defined by the state, Arabs cannot and mostly do not want to pass as Israeli-Jews but as good Arabs who do not reside beyond the binarism Jew/Arab but are in-betweens.     

State mutability and ethnic civil society: the Palestinian Arab minority in Israel

This article identifies the phenomenon of ethnic civil society activism as mobilization that seeks to empower an ethnic community and challenges the institutional order. The case of the Palestinian Arab minority in Israel is discussed and is used to reveal the conditions under which disaffected minorities pursue the path of ethnic civil society. The study finds that an analytical framework that stresses the mutability of state structures and changes in broader state-society relations provides a better explanation than existing theories of ethnic conflict. State-society characteristics conducive to this type of mobilization are a well-institutionalized state that can prevent deviation from the state's foundational rules and a counterbalanced dispersion of authority that limits regime capacity to control society.     

State and minority in Israel: the case of ethnic state and the predicament of its minority

The connection between ethnicity and democracy has been the subject of much debate among scholars in various disciplines. This article deals with the ethnic divisions and the debate over democracy in Israel. How Israel should be defined, with regard to the democracy-ethnic affiliation nexus, has long been debated by scholars in the field. Some present Israel as a consociational democracy. Some Israeli scholars consider Israel to be a liberal democracy. Others define it as an 'ethnic democracy' that balances the ethnic and democratic components in its dealings with its Arab-Palestinian citizen. In this article I claim that Israel, like many other countries (Romania, Slovakia, Estonia, Latvia, Canada until the sixties, Malaysia) is not a democracy, if our criterion is the ethnic preference it shows for Jews. It is, instead, a textbook example of an ethnic state, applying sophisticated policies of exclusion and discrimination towards the Arab minority. In principle, it invites its Arab citizens to participate in its life; but under no circumstances does it offer them equality. It maintains Jewish superiority in all fields and grants them preference symbolically, structurally and practically.     

Medicine Among New Immigrants and Arab Minorities in Israel

The reaction to modern medicine and the general health of the new immigrants and Arab populations of Israel are described. The material was gathered during a threemonth visit to Israel where the author participated in the medical care of these persons. While these peoples still share many of the traditional medical superstitions and practices, the new immigrants have progressed much more during the 16 years of Israel''s existence. At present over 99% of Jewish women give birth in hospital, whereas only 65% of Israeli Arabs do. The infant mortality rate among the Jews in 1963 was about 21 deaths per 1000 live births, about one-half the rate for Arabs. The importance of understanding the cultural background and social conflicts of these people as a preliminary to the provision of proper medical care is stressed.     

Participatory destigmatization strategies among Palestinian citizens,Ethiopian Jews and Mizrahi Jews in Israel

Abstract

This study examines how members of minority groups in Israel cope with stigmatization in everyday life. It focuses on working-class members of three minority groups: Palestinian Arabs or Palestinian citizens of Israel, Mizrahim (Jews of Middle Eastern and North African origin) and Ethiopian Jews. It reveals the use of racial, ethnic and national markers in daily processes of social inclusion and exclusion in one sociopolitical context. Palestinians, a group with a fixed external identity and a limited sphere of participation, were found to use the language of race and racism when describing stigmatizing encounters. Ethiopian Jews, the most phenotypically marked group, strictly avoided this language. For their part, Mizrahi Jews perceived the very discussion of stigmatization as stigmatizing, while often using ‘contingent detachment’ to distance themselves from negative group identities. Despite differences between the communities and the powerful role of the state in establishing symbolic and social boundaries, members of all three groups expressed their intention to achieve or retain avenues for participation in the larger society.     

21-Hydroxylase deficiency: screening and incidence in Israel

BACKGROUND: Neonatal screening for congenital adrenal hyperplasia was introduced in 1977. However, even today only a few national screening programs exist and their cost effectiveness is still debatable. This study was conducted in order to evaluate the advisability of a national or regional screening program in Israel. METHODS: From June 1987 until December 1992 we screened a countrywide random sample of 113,846 newborns for 21-hydroxylase (21-OH) deficiency measuring 17alpha-OH progesterone (17-OHP) from blood spotted on filter paper. Between January 1993 and August 1995 we continued the screening program concentrating on the population of northern Israel. A total of 56,958 newborns were screened. We compared these findings with the incidence of 21-OH deficiency in the total population born in Israel during the years 1986-1991. RESULTS: In the countrywide screening program, 4 newborns (2 Arabs and 2 Jews) were found to have levels of 17-OHP between 409 and 2,049 nmol/l (2 males and 2 females). This constitutes a low incidence of 1 in 28,462 live births. In the north-Israel screening program 4 newborns (all Arabs) were detected (2 males and 2 females) constituting a much higher incidence of 1 in 14,240 live births. The data obtained from the archives revealed that the incidence of 21-OH deficiency nationwide during the years 1986-1991 was 1:19,000 live births, 1:30,000 for Jews and 1:8,000 for Arabs. The incidence of 21-OH deficiency among Arab newborns in the northern part of the country was as high as 1:5,000 (14:71,130). The female to male (F:M) ratio was 2.6:1 and the ratio of the salt-losing to the simple virilizing variant was 5:1. Two male patients were diagnosed prenatally, 21 patients (17 F and 4 M) during the first month after birth and 6 others subsequently. CONCLUSIONS: The high F:M ratio of 21-OH deficiency in the total population compared to a 1:1 ratio in our random screening programs suggests that 21-OH-deficient male patients in the general population might have been missed or died early due to a salt-losing crisis. The high incidence of this disease in the northern part of the country and especially among the Arabs, suggests that screening in this part of the country, especially among the Arab population, is warranted and might save the lives of some male patients.     

Seasonality of births among Bedouin Arabs residing in the Negev Desert of Israel

From 1 January 1981 to 31 December 1982 information on all births to Bedouin Arab women residing in the Negev Desert of Israel showed a previously unreported seasonal pattern. The peak season, November-February, coincided with the period of cool temperatures and the Bedouin Arab cultural seasons of winter and spring. This pattern is different from those of Jewish and Christian groups in the same region, a difference not attributable to religion alone. Sociodemographic factors associated with the peak season of birth include traditional occupations of fathers, multiparae 2+, and traditional place of residence. This pattern has persisted over the past 15 years although it is less apparent among the more recently sedentarized Bedouin Arabs.     

Ethnic differences in the frequency of the C677T mutation in the methylenetetrahydrofolate reductase (MTHFR) gene in healthy Israeli populations

Hyperhomocysteinemia is an independent risk factor for arteriosclerotic vascular disease. It can result from deficiencies of co-factors required for homocysteine metabolism and/or from genetic disorders of its metabolism. The association between the C677T mutation in the methylenetetrahydrofolate reductase (MTHFR) gene and vascular disease is controversial, and may be affected by ethnic origin. A unique feature of the Israeli population is its ethnic diversity. The aim of this study was to study the frequency of the C677T MTHFR mutation in healthy Israeli ethnic groups. The frequency of the mutation was determined in 897 young healthy Jewish and Muslim Arab Israelis of eight different ethnic groups. Marked ethnic differences in the frequency of mutant homozygotes were found, ranging from 2% in Yemenite Jews, 4% in Sephardic Jews, 9% in Oriental Jews, 10% in Muslim Arabs, 16% in North African Jews, and 19% in Ashkenazi Jews. The frequency of mutant homozygotes was significantly higher in Ashkenazi Jews compared to Yemenites Oriental Jews, Sephardic Jews, and Muslim Arabs (chi2 = 12.35p < 0.001, chi2 = 8.17p = 0.004, chi2 = 6.04p = 0.01, chi2 = 6.54 p = 0.01, respectively). Our findings demonstrate the need for matching ethnic background in patients and controls when studying the association between the C677T MTHFR mutation and any disease.     

Genotypic Differences of Candida albicans and C. dubliniensis Isolates Related to Ethnic/Racial Differences within the Same Geographic Area

Candida albicans and C. dubliniensis genotype differences among Israeli ethnic groups were assessed. Isolates from Jews (51), Arabs (35) and Druze (25) were genotyped. The distributions among ethnic groups were not different, however they differed (p = 0.002) from global populations. Therefore, C. albicans and C. dubliniensis genotype distribution differences in Israel are related to changes in all ethnic groups.     

Inter-ethnic coexistence in Israeli plants: the job experiences and attitudes of Arab and Jewish workers

Through personal interviews, we examine the job experiences and attitudes of Arab and Jewish workers sharing the same work site in five manufacturing facilities. We find that Arabs and Jews differ in terms of demographic, job status, and job treatment factors, as well as in levels of job satisfaction. Using hierarchical multiple regression analyses, we determine that average Arab-Jewish differences in job satisfaction are not related to generic racial/ethnic differences. Rather, group disparities in job satisfaction primarily derive from differences in worker perceptions of their environment as well as in the nature of inter-ethnic work relations. Our results suggest employer efforts to establish a more supportive work environment and the promotion of positive cross-ethnic relationships at work may reduce the Arab-Jewish job satisfaction gap.     

Why are rags tied to the sacred trees of the Holy Land?

A field study to survey the custom of tying rags on sacred trees in the northern part of Israel was carried out during 2000–2001. It included 60 interviewees: 24 Druze, 18 Moslem Arabs, 12 Moslem Bedouins and 6 Christian Arab individuals. Tree veneration was found to be quite uncommon among the Bedouins and rare among the Christian Arabs. The results of the present study suggest there are 17 reasons for tying rags on sacred trees. Five reasons, as far as the author is aware, were not previously reported from the literature (i.e., breaking an oath, marking a blessed tree, marking the road to a blessed tree, asking for permission to pick fruit, and setting out rags for needy people). These usages appear to be endemic to Israel and to the Druze. Two customs previously reported from Israel but not corroborated by the present survey are to pacify a tree’s spirit and as a charm for new clothes. Three of the 17 known reasons for tying rags on sacred trees are also known from regions beyond the Middle East (i.e., to transfer illness to the tree, to use a rag as a visiting card, and to pacify the tree’s spirits). And lastly, several customs never reported before from Israel appear to stem from the belief in ancient pagan polytheistic religions (to ensure a good yield, offerings to a tree’s deities/spirits, to pacify the ancestor’s spirits, to commemorate a death, and to pacify a tree’s spirit while picking fruits). Twelve of the reported 17 reasons for hanging rags on sacred trees are known from Israel. These findings elucidate the widespread and variable tree worship traditions that are prevalent today in the region. In spite of a monotheistic ban against ancient pagan beliefs, trees still remain a subject of worship in Israel today, as manifested by the daily tying of rags upon branches.     

High-resolution Y chromosome haplotypes of Israeli and Palestinian Arabs reveal geographic substructure and substantial overlap with haplotypes of Jews

High-resolution Y chromosome haplotype analysis was performed in 143 paternally unrelated Israeli and Palestinian Moslem Arabs (I&P Arabs) by screening for 11 binary polymorphisms and six microsatellite loci. Two frequent haplotypes were found among the 83 detected: the modal haplotype of the I&P Arabs (approximately 14%) was spread throughout the region, while its one-step microsatellite neighbor, the modal haplotype of the Galilee sample (approximately 8%), was mainly restricted to the north. Geographic substructuring within the Arabs was observed in the highlands of Samaria and Judea. Y chromosome variation in the I&P Arabs was compared to that of Ashkenazi and Sephardic Jews, and to that of North Welsh individuals. At the haplogroup level, defined by the binary polymorphisms only, the Y chromosome distribution in Arabs and Jews was similar but not identical. At the haplotype level, determined by both binary and microsatellite markers, a more detailed pattern was observed. Single-step microsatellite networks of Arab and Jewish haplotypes revealed a common pool for a large portion of Y chromosomes, suggesting a relatively recent common ancestry. The two modal haplotypes in the I&P Arabs were closely related to the most frequent haplotype of Jews (the Cohen modal haplotype). However, the I&P Arab clade that includes the two Arab modal haplotypes (and makes up 32% of Arab chromosomes) is found at only very low frequency among Jews, reflecting divergence and/or admixture from other populations.     

Women as Healers; Women as Clients: The Encounter Between Traditional Arab Women Healers and Their Clients

Interviews conducted with Arab women in Israel who sought treatment from traditional women healers show that such women undergo a change of both a personal and a social nature after the visit. This study enumerates and analyzes the aspects of this change and concludes that visiting traditional Arab women healers constitutes a coping path that empowers clients. Such empowerment, achieved primarily by clients who maintain regular, extended contact with healers, is not social but personal and follows traditional norms without challenging them. This is a model of practical empowerment that derives from the accepted norms of its culture, implying the existence of an empowering agent and an individual who are involved in a process of growth in a social context that embodies numerous restrictions.     

Perceived threat and exclusionary attitudes towards foreign workers in Israel

The present article focuses on determinants of attitudes towards granting social rights to overseas labour migrants in Israeli society. The analysis is based on a national representative sample of the adult population in Israel. The findings reveal that a substantial number of respondents (both Jews and Arabs) oppose granting equal social rights (i.e. education, welfare, health, housing) to foreign workers. These attitudes can partially be explained as resulting from perceived threat to social and economic well-being of individuals as well as threat to national identity and Jewish character of the state. Part of the exclusionary attitudes that cannot be attributed to threats, are explained by individuals’ socio-economic characteristics, ethnicity and political orientation. The findings are discussed within the context of Israel as an ethno-national state.     

Arab sounds in a contested space: life quality,cultural hierarchies and national silencing

Sounds and sonic norms and regimes characterize both spaces/territories and individual bodies. This article explores the meanings of and reactions to Arab sounds in Israel – political struggles over muezzins, stereotypical representations of Israeli Palestinians as loud, and so on – in order to offer general insights into the role of the sonic (both actual sounds and their discursive representations) in the new ‘cultural’ racism, in the everyday ethnicized experience of one's body, and in shaping relations between ethnic and national groups.     

The Jewish–Arab divide in life expectancy in Israel

Life expectancy at birth in Israel in 2001 was 77.7 years for males and 81.6 years for females among Jews, and 74.5 and 77.8 years for males and females, respectively, among Israeli Arabs. In spite of vast improvements in health conditions of the two populations since Israel's statehood in 1948, persistent disparities in life expectancy between the two groups have challenged the Israeli socialized health care system. These disparities are influenced primarily by differences between the two population groups in infant and child mortality rates. This early study suggests that the distribution of life expectancy across localities in Israel reflects the distribution of those localities' socio-economic condition index (not including health and medical care), and the distribution of medical services. The positive association between life expectancy and the index is pronounced, however, only within the Jewish population but not among Arabs. While there may be no significant difference in life expectancy among Jews and Arabs living in poorer communities, there are fewer Arabs living in relatively affluent communities. Thus, persistent higher concentration of poverty among Arabs than among Jews has sufficed to maintain the gap in life expectancy between them. In addition, however, there are population-specific effects: wealth and education are more protective among Jews than among Arabs, while medical services are more protective among Arabs.     

Colonialism and ethnicity: A theory and comparative case study

This article explores Arab American "invisibility" as a central theme in the historical narrative of Arab immigrants and their descendants in North America. "Invisibility" is primarily addressed in terms of Arab Americans' paradoxical positioning within the US racial/ethnic classification system. The article argues that four central paradoxes shape Arab American identity. The first paradox is that Arab Americans are a complex, diverse community, but are represented as a monolith in popular North American media images. The second paradox is that Arab Americans are simultaneously racialized as whites and as non-whites. The third paradox is that Arab Americans are racialized according to religion (Islam) rather than biology (phenotype). The fourth paradox involves the intersection between religious forms of identity that Arab immigrants bring to the US and racial forms of identity that structure US society. Overall, the article claims that each paradox of Arab American identity reinforces the difficulties associated in classifying this population.