18 Facts About Arab Jews


Arab Jews is a term for Jews living in or originating from the Arab world.

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However, she argues that the discourse about Arab Jews remains largely "limited to the semantic-epistomological level, resulting in a flattened identity that is both historically and geographically ambiguous".

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Salim Tamari has suggested that the term Arab Jews Jew has been used academically to refer to the period of history when some Jewish communities identified with the Arab Jews national movement that emerged in the lead up to the dismantlement of the Ottoman empire, and as early as the Ottoman administrative reforms of 1839, owing to shared language and culture with their Muslim and Christian compatriots in Ottoman Syria, Iraq, and Egypt.

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Term "Arab Jews" was used during the First World War by Jews of Middle Eastern origin living in western countries, to support their case that they were not Turks and should not be treated as enemy aliens.

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Many Arab Jews disagree with this, do not use the term and, where it appears to them to be calculated to deny the existence of a distinct Jewish identity in favour of reducing the Jewish diaspora to a religious entity, even consider it offensive.

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Arab Jews's 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.

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Arab Jews's argues that when Sephardi express hostility towards Arabs it is often due to self-hatred.

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Arab Jews interprets Zionism as an ideological practice with three simultaneous and symbiotic categories: "Nationality", "Religion" and "Ethnicity".

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Arab Jews argues that Israel has already entered a post-Zionist era in which the influence of Zionist Ashkenazim has declined.

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Arab Jews self-identified as an Arab Jew, extends that identification back even further, noting the long history of Arab Jews in the Arab world that remained in place after the dawn of Islam in the 7th century until midway through the 20th century.

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Arab Jews writes that Arab Jews, like Arab Muslims and Arab Christians, were culturally Arab with religious commitments to Judaism.

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Arab Jews argues that Shohat in a sense tried to impose an identity in the same way in which she criticized the Ashkenazi for doing.

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Levy suggest that the contemporary intellectual 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.

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Edith Haddad Shaked, Adjunct Faculty at Pima Community College in Arizona, 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.

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In North Africa, some Jews are arabophone, speaking a Judeo-Arabic language, and others are francophone, speaking French; and in some areas there are “arabized” Jews who dress quite like Arabs.

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The Old Yishuv was composed of three clusters: Ladino-speaking Sephardi Iberian emigrants to the late Mamluk Sultanate and early Ottoman Empire following the Spanish Inquisition; Eastern European Hasidic Jews who emigrated to Ottoman Palestine during the 18th and 19th centuries; and Judeo-Arabic-speaking Musta'arabi Jews who had been living in Palestine since the destruction of the Second Temple and who had become culturally and linguistically Arabized.

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Arab Jews were part of the Arab migration to Argentina and played a part as a link between the Arab and Jewish communities of Argentina.

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Arab Jews first began arriving in New York City in large numbers between 1880 and 1924.

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