The new Mizrahi middle class: Ethnic mobility and class integration in Israel

Cohen, Uri; Leon, Nissim

doi:10.1080/13531040801902823

Cited by 44 publications

(18 citation statements)

References 4 publications

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“…The middle class has become increasingly heterogeneous over the past few decades. First, it has become ethnically diverse: today there are middle-class Mizrachim as well as middle-class Ashkenazim (Cohen and Leon 2008). Second, it has also diversified religiously: alongside the secular middle class there is now a religious middle class composed of upwardly mobile, urban religious Zionists (Leon 2011).…”

Section: Nissim Leonmentioning

confidence: 98%

The 'Religionization' of Israeli Society

Peri¹,

Hermann²,

Fischer³

et al. 2012

Israel Studies Review

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Section: Nissim Leonmentioning

confidence: 98%

The 'Religionization' of Israeli Society

Peri¹,

Hermann²,

Fischer³

et al. 2012

Israel Studies Review

Self Cite

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“…However, while the Jewish character of the state prevent Arabs from recognizing themselves as full citizens, the situation of Mizrahim, whose Jewishness is uncontested, has been different. Their protest against the strong correlation between Mizrahi origin and low social status which has remained firm despite the substantial growth of Mizrahi middle class, has fallen within the legitimate boundaries of Zionist political discourse (Cohen and Leon, 2008; Yiftachel and Tzfadia, 2004). Their reluctance to support the liberal left, despite its struggle for social equality, has been demonstrated by their voting for rightwing and religious parties (Mizrachi, 2016).…”

Section: The Social Political and Educational Contextmentioning

confidence: 99%

“… 4. Cohen and Leon (2008) show that following the diversifying process of Israel’s higher education, members of the new Mizrahi middle class have enrolled in colleges, challenging traditional educational and socioeconomic dichotomies. In Tel Hai College, however, Ashkenazi Western culture still prevails, and the Mizrahi middle class is an invisible community. …”

mentioning

confidence: 99%

Challenging the divide? Confronting a dialogue across political margins in a feminist classroom

Hager

2018

Education, Citizenship and Social

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My article narrates and theorizes one educational moment of speaking 'across' the social and political margins in a peripheral college on the northern border of Israel. I recognize the academic space as what historian Louise Pratt titled a 'contact zone' where peoples geographically and historically separated meet within radically asymmetrical relations of power. In the Israeli academia, secular Westernized Jewish students and teachers from hegemonic groups interact with students from political and social minorities. Despite continued estrangement and mutual hostility, these encounters at times lead to unexpected moments of multicultural alliances. Feminist critical pedagogies serve to identify and create occasions for such interactions that are missing from most academic locations. However, as I demonstrate in this article, these moments which create potential unforeseen resistance to the existing power structure can easily be overlooked. The article focuses on a moment of pedagogical failure to identify an attempt by two female students to cross national affiliations and overcome mutual hostilities, expressing unforeseen solidarity with each other. Reflecting on the political and social reasons for my failure, I end the article by imagining an attempt at amending the pedagogical damage, giving the two students another chance to express their solidarity.

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“…In an interview with Ari Shavit (2013), Gal Gabbai, a Mizrahi -Israeli television personality explained that the outcome of this process was “an internal struggle that is tearing [ Mizrahim ] apart to this day… We are split between worlds that don’t really intersect” (Shavit, 2013, p. 292). Gabbai’s contention that many Mizrahim were left in a culturally liminal space has been recognized by Uri Cohen and Nissim Leon (2008) but they have argued that most of the Mizrahi upper and middle class was not fully subsumed into the Ashkenazi community and is still in the process of establishing its own identity. They also point out that there are aspects of Mizrahi culture which have become normative within Israeli society; this is most noticeable in the music industry where Mizrahi songs are frequently played on the radio and featured on KokhavNolad , the Israeli version of American Idol .…”

Section: Introductionmentioning

confidence: 99%

Critiquing Israeli Society Through Mirroring in Asaf Hanuka’s “The Realist”

Reingold¹

2020

Contemporary Review of the Middle East

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Seven of Israeli cartoonist Asaf Hanuka’s comic strips from his weekly series The Realist make use montage-like elements by juxtaposing distorted mirror images of scenes. While published over the course of Hanuka’s almost 10-year run and addressing radically different topics, the structure and nature of the seven strips is remarkably similar. Each includes the juxtaposition of contrasting ideas to offer a commentary on a different aspect of the Israeli society. These topics include the historical mistreatment of Jewish immigrants to the country, the country’s policies toward foreign workers, and the economic challenges faced by the middle-class Israelis. While Hanuka’s technique provides an opportunity for considering different attitudes toward the topic, these strips consistently take a stance that places blame on Israelis themselves for either their attitudes or their electoral decisions. The comics serve, therefore, as political commentary which through the juxtaposition of images, encourages societal change.

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The new Mizrahi middle class: Ethnic mobility and class integration in Israel

Cited by 44 publications

References 4 publications

The 'Religionization' of Israeli Society

The 'Religionization' of Israeli Society

Challenging the divide? Confronting a dialogue across political margins in a feminist classroom

Critiquing Israeli Society Through Mirroring in Asaf Hanuka’s “The Realist”

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