‘Arab Jews’ after structuralism: Zionist discourse and the (de)formation of an ethnic identity

Shenhav, Yehouda; Hever, Hannan

doi:10.1080/13504630.2011.629517

Cited by 30 publications

(7 citation statements)

References 15 publications

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“…However, shaping the state in the “Western spirit” of the Ashkenazim is only partly achievable, due to the presence of the Mizrahim. The latter are perceived as belonging to the category of “Arabness,” which is external to the Western state (Shenhav and Hever, ), thus thwarting the possibility of a homogeneous imagining of the national collective as Western and Ashkenazi. Hence, in the Western framing of the state, Mizrahiness is not part of the collective but signifies a problematic “otherness” (Shohat, ).…”

Section: Discussion: the Ethnicity Of The Nationmentioning

confidence: 99%

A Different Kind of Whiteness: Marking and Unmarking of Social Boundaries in the Construction of Hegemonic Ethnicity

Sasson‐Levy

2013

Sociological Forum

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This article proposes a new theoretical approach to the analysis of hegemonic ethnicity through an examination of the construction of white ethnicity among Ashkenazim (Jews of European origin) in Israel. Contrary to the theory of symbolic ethnicity, I argue that "Ashkenaziness" in Israel is not an optional, voluntary identity; rather, it is constituted by employing narratives that continually establish cultural, color-based, and ethnic boundaries between Ashkenazim and Mizrahi Jews. In certain social and ideological circumstances, however, boundary marking is not enough to maintain a privileged status. From the narratives of Ashkenazi Jews-the Israeli version of whites-it emerges that not only do they demarcate social boundaries between themselves and other groups, thereby preserving the ethnic hierarchy, but they are constantly engaged in blurring or erasing these same boundaries, allowing Ashkenazim to remain a transparent, unmarked social category. This dual practice of marking and unmarking is a result of the tension between the Jewish-Zionist and Western-secular images of the state. While Israel's Jewish discourse supposedly negates intra-Jewish ethnic conflicts, the Western ideal identifies Ashkenazim with the state, thus solidifying their power and preserving their privileged status.

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Section: Discussion: the Ethnicity Of The Nationmentioning

confidence: 99%

A Different Kind of Whiteness: Marking and Unmarking of Social Boundaries in the Construction of Hegemonic Ethnicity

Sasson‐Levy

2013

Sociological Forum

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“…The Jewish communities that had settled in Asia and North Africa encountered Jewish nationalism while in possession of a solid and diverse cultural heritage, which had formed in relation to and alongside the Arab/Muslim communities among which they had lived for hundreds of years. Since these heritages drew inspiration from the Arab/Muslim culture, and since in the course of the twentieth century Jews became more and more involved in the society, culture, and politics of some of the Arab countries (Levi 2008), these heritages created a cultural mix that was termed "Arab-Jewish" (Shalom Shitrit 2004;Shenhav and Hever 2012).…”

Section: Jewish Cultural Heritage As Nationalismmentioning

confidence: 99%

Shared Heritage Revisited

2024

Cultural Heritage Studies

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Culture is constructed, negotiated, managed, and shared by various ideological, political, and moral reasonings which manifest themselves tangibly and intangibly in public monuments, architecture, memorial sites, theaters, museums, orchestras, and heritage associations. The contributions to this volume explore the intersection of cultural heritage and nationality in societies that are characterized by national, multi-national, and post-national concepts. They question the roles that cultural heritage plays in its various contexts, and the ways in which ideology functions to produce it.

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“…A derogatory attitude towards the Arab or Muslim heritage of Mizrakhi Jewry is the view of the political mainstream in Israel, whose ardent desire is to live in a Jewish state cleansed of Arabs or of Arab culture altogether. 10 Proscribing against the mixing of Arabs and Jews, either in practice or in language and culture, the zionist ideology rejects the idea of association between Israel and Israeli culture and anything that could be considered Arab, as differentiated from Jews who could be considered European. 11 Consequently, the Israeli culture machines have carried out a practice known as de-Arabization, which mainly entails the erasure of history, language, and culture.…”

Section: Ruth Preser Queer Conversionsmentioning

confidence: 99%