Pratique du Shadowing: How Arab Jews Decide Israeli Elections - Apprendre l'anglais à l'oral avec la vidéo
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209 phrases
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Many of these people are Arab.
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They support the party of Benjamin Netanyahu and the far right in Israel.
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But their parents and grandparents came from Baghdad, Casablanca, Damascus, Cairo, and Sana 'an.
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They spoke Arabic, they ate
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Arab food, and they composed some of the Arab world's most famous music.
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And today, many of their descendants are the backbone of Israel's far right.
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So, how does an Arab Jew become anti -Arab?
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To understand that, we have to go back to an identity that today almost sounds like a contradiction.
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The Arab Jew.
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The education and then in the army tried to erase the Arab identity.
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Being called barbaric and primitive, that we're coming from places where there's no culture, no education.
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The truth is I grew up with a lot of shame around my identity.
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And what happened to them tells us something much bigger about how Israel was built and why
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Israeli politics looks the way it does today.
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So who were the Arab Jews?
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For centuries, Jewish communities lived across the Arab world, from Morocco and Egypt to Yemen, Syria and Iraq.
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Some of these communities were ancient, existing long before the arrival of Islam.
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Jews lived in Iraq since the time of the Babylonians in 600 BC, and before 1950, one -third of Baghdad's residents were Jews.
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Arab Jews weren't one single people called Mizrahi.
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They were Moroccan, Iraqi, Egyptian, Syrian, and Yemeni.
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And they spoke Arabic as their mother tongue.
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My father is a teacher of the Hebrew language in the Yahudian classes.
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And I am a teacher.
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I studied it and I wanted to be a teacher.
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But I did not have a teacher.
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In places like Baghdad, Jewish writers, musicians, and intellectuals participated in the creation of modern Arab culture.
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Take the Al -Koweiti brothers, for example, Saleh and Dawood.
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These two Jewish brothers weren't outsiders to Arab culture.
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They were among the architects of modern Iraqi music.
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See, there isn't a single
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Arab Jewish experience.
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It varied enormously.
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Like anywhere in the world and different parts of history, there were periods of extraordinary flourishing and coexistence, and also periods of discrimination nation.
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But for many of these communities, being Jewish and being part of the Arab world were not contradictions.
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So how did we end up here?
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Well, Zionism and the creation of the state of Israel.
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Jewish history is written from an Ashkenazi perspective.
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There is a Eurocentric perspective about Jewish history.
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That is, Jewish history is a never -ending cycle of suffering,
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persecution, discrimination, violence, culminating in the Holocaust.
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And I'm prepared for argument's sake to concede that this is a reasonable account of European Jewish history.
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But I strongly deny that this history applies to us,
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the Jews of the Arab lands our own history, which is very different.
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It's a history of centuries of harmony between
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Muslims and Jews and Christians and the other minorities.
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And it doesn't fit into the Eurocentric version or the lacrimal version of Jewish history.
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This is Avi Shlaim.
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He's an Israeli historian at Oxford University and happens to be a Jew of Iraqi descent.
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The Arab Jewish story and identity has been almost completely erased
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because it didn't fit neatly into the ideology put forward by European Zionism,
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which was predominantly led by Ashkenazi Jews who colonized Palestine.
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In the last few decades, Jewish immigration has been adding steadily to the European element in the country.
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Israelites are returning from practically every country in Europe, from England, from France and Belgium, from Germany, Poland and Russia.
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See, Zionism needed a binary, an us versus them, and so the Arab couldn't also be Jewish.
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He needed to be the enemy.
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Zionism which tried to reshape my identity and it wasn't benign.
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My original identity was that of an Iraqi Jew.
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In Israel they tried the education and then in the army tried to erase the Arab identity
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and I was ashamed of my Arab heritage.
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Growing up in Jerusalem in Israeli society, Arab is such a demonized identity.
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Like whatever is Arab is seen as horrible.
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And that is kind of the environment that I grew up in the society.
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And, you know, for Arab Jews that grow up there, it's this very intense experience because you're taught that
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Arab is wrong and, you know, like horrible and all these things.
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But then you go back home and you're like, we listen to Arabic music.
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We listen, we like eat
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Arab food and, you know, aren't, isn't that us?
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We are good, we are good, we are good.
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We are good.
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We are good.
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We are good.
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We don't understand you as Arab citizens.
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We are Jews, we came from the Arab country, but we are not Arab.
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And this was the brainwashing of Arab Jews.
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And it all started in 1948 with the creation of Israel, which was a giant rupture across the Arab region.
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In the first two decades after its creation, about 260 ,000 Jews from Arab countries went to Israel.
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Why did they leave?
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Well, we have two reasons, and part of the answer lies in the wave of nationalism sweeping the Arab world following Ben -Ekbe.
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This nationalism wasn't an overnight transformation.
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Tensions had been building for years.
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A Zionist settlement, European colonial rule, and the escalating struggle over Palestine transformed the politics of the region.
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But the Neqbe and the creation of Israel brought those tensions to a breaking point.
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These ancient Jewish communities that had lived as part of Arab societies for centuries now found themselves caught in the middle,
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between the societies they had long called home and a new Zionist state claiming to represent Jews everywhere.
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Governments responded in different ways, sometimes with restrictions, arrests, confiscations, and policies that made
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Jewish life increasingly precarious.
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An Arab Jewish life that had existed for hundreds if now thousands of years would fundamentally change forever.
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The second reason for Jewish departure to Israel is something out of a spy novel.
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The Zionist underground and its intelligence officers planned and carried out bombings within
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Jewish communities across the Arab world.
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They wanted to turn them against their homelands by increasing the violence, fear and urgency to drive them to Israel.
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One was the Masoudah Shem Tov synagogue in Iraq that wounded 10 people and killed four.
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In March 1950, the Iraqi government passed a law which said any
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Jew who wants to leave the country is free to do so.
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They have a year to register.
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And initially, very few
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Jews opted to up sticks and go and live in Israel.
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But the situation deteriorated and the series of bombs created a panic and a sense of uncertainty which led more and more
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Jews to register to leave the country.
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Iraqi Jews were convinced that Israel had a hand in uprooting them,
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and they were very resentful of that.
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Another was the infamous Levan Affair in Egypt.
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In 1954, Israeli intelligence ran
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Operation Susanna, where they recruited
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Egyptian Jews to plant bonds in civilian locations in Cairo and Alexandria, including American and British cultural facilities and cinemas.
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The intention was to have attacks blamed on groups such as the Muslim Brotherhood, Egyptian Communists or other
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Egyptian extremists to undermine Western relations.
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with Egyptian President Jamal Abdel Nasser's government.
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The plot was discovered when the bomb ignited prematurely in the agent's pocket.
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The investigation that followed led to the arrest of 11
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Egyptian Jews for acting on behalf of Israeli intelligence to carry out false flag attacks.
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What ended up happening, though, was the exposure of the operation further increased resentment toward the Jewish community in the country.
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As mass demographic changes swept the region and Arab Jews started to arrive in Israel, they didn't receive the welcome they expected.
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Referred to as Mizrahi or Eastern Jews,
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they arrived in a country ruled by the Ashkenazi or European Jews who had been colonizing Palestine for the past decades.
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Like other colonists around the world, these European Jews were imbued with a sense of supremacy and superiority over for those who they considered native.
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And so they looked down on Jews of Arab origin.
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Mizrahi identity, which, you know, was coined with the establishment of the state of Israel, to refer and to basically lump all
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Middle Eastern Jews into one category.
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Mizrahi means Eastern.
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So it's like always such a wild thing to be an Easterner in a Western state, you know.
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Arab Jews quickly discovered that being
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Jewish did not make them equal.
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The Ashkenazi elite, led by the ruling Mapai labor establishment, saw them as culturally backward and need of modernization and civilization.
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Hundreds of thousands were sent into camps where they lived in horrific conditions, where they were treated as the dirty and unwanted Arabs.
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It's an episode that repeats itself among Iraqi Jews.
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They place the DDT on us because their assumption is that if we came from our country, we probably are not very clean.
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Being called barbaric and primitive and, you know, that we're coming from places where there's no culture, no education, and no any of that.
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Because we're lumped into the whole
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Arab thing and the Arabs have been dehumanized.
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Exactly.
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Jewish Arabs from Yemen were taken to separate camps.
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And in the infamous child affair, many Yemeni babies were stolen from their mothers and given to Ashkenazi families.
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This was just the beginning.
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Class was being built along racial lines, and Arab Jews found themselves concentrated in lower -paying jobs,
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underrepresented in positions of power, and facing inequalities in education and access to resources.
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Jewish immigrants from North Africa, or Mizrahis, banded together to bring attention to their dire social and economic situation.
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We the Mizrahim were just like the blacks in the U .S.
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And we saw the European Jews as being like the whites in the U .S.
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But this hierarchy was not only economic.
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Their Arabness itself was treated as something that needed to be extinguished there was an explicit process of assimilation and de -Arabization.
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And there in the airport, our Arabic name was changed to Hebrew name based on the decision of the bureaucrats.
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And I became David Rabi instead of Hikmat Rabi.
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And this was the first encounter that I realized that I'm in a different planet, different space and different time.
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I was so terrified of speaking Arabic, European Jews gazing at us for being different,
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almost not only making fun of us but really looking at us with hostility.
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Mizrahim went through like such an intense process of what I've called Israelification, where we really had to lose our identity in order to fit in,
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in order to belong.
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And And you know, psychologically, I think this need to belong is so strong for all of us humans.
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Like, we just want to belong, we just want to fit in.
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But sometimes we'll give up everything to just feel like connected to other humans.
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These Jews were expected to leave behind elements of the Arab societies from
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which they came and assimilate into a national culture largely shaped by European Zionists.
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Arabic, the language in which generations of Iraqi, Egyptian, Moroccan and Syrian Jews had written poetry.
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composed music, conducted business, and lived their everyday lives, belonged to a culture Israel now defined as the enemy.
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The vast and diverse histories and identities were compressed into a new category, the Mizrahi, the Easterners.
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They had arrived in a country that told them they had finally come home, only to discover that much of what they had brought with them,
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their language, their culture, their Arab identity was considered something they needed to overcome.
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And this is how
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Israeli society began to form and what laid the foundations of where we are today, the right -wing Arab Jew.
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Until then, Arab Jews had largely occupied the lower rungs of Israel's Jewish social hierarchy,
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beneath an Ashkenazi establishment that had dominated the Zionist movement and the state since its inception.
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Soon, another hierarchy was to take shape.
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The turning point came in the 1977 election.
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The kuld, led by Menachem Begin, reached out to Arab Jews and offered them something labor had often failed to.
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Dignity, belonging, and political power.
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Ashtonazi, Iraqi, Yehudi, Akhir, Rahabim!
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Instead of treating them as people who needed to be remade into the image of the European Israeli,
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Begin spoke to them as Jews who were already an integral part of Israel.
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His language of Jewish tradition, family, religion, and peoplehood resonated deeply with many
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Arab Jews whose traditional culture had often felt alien to Labour's secular European establishment.
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In 1977, more than half of Arab Jewish voters supported Likud, helping Begin destroy one of the longest political monopolies in the settler colony.
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Begin had transformed years of Arab -Jewish exclusion and resentment into a new political identity.
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Israelis called it Hamakhbakh, the upheaval.
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Another force was at play.
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As Israel began to colonize the West Bank, Jerusalem, and Gaza, this tranche of Palestinian land began to go to Mizrahi Jews.
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Jews, their Jewishness now gave them access to land, housing and political belonging that
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Palestinians living under Israeli rule did not have.
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Right -wing nationalism offered them something powerful, a new identity.
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Even if you remained marginalized by Israel's Ashkenazi elite, you could still belong firmly within the Jewish national collective above the Palestinian.
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And the occupation created a physical geography in which that hierarchy could be expressed.
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Across generations, large sections of the Mizrahi electorate remained attached to Likud and the Israeli right,
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even as the enormous social and economic gaps of early Israel narrowed.
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The old resentment toward labor remained and became intertwined with religion,
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nationalism, security, in a powerful sense that the right respected an identity the old establishment had once looked down upon.
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And this is the greatest ironies of this story.
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Communities whose parents and grandparents spoke Arabic, cooked Arabic food, created Arabic music,
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and had lived for centuries in Baghdad, Casablanca, Damascus, and Sana 'a, became a crucial constituency of an Israeli right,
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increasingly defined by its confrontation with the Arab world and Palestinians.
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Kill them first.
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See, the Arab Jew didn't disappear,
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but through Zionism he was reimagined and remade to fundamentally separate the meaning of both.
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Arab and Jew.
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As another Israeli election is almost upon us, over 60 % of Arab Jews will likely vote for Likud and the far -right in Israel.
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Arab and Eastern Jews make up the majority of Israel's Jewish population.
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Simple math will tell us that once again, they are likely to determine who rules in this settler colony,
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where there is no such thing as left -wing or centrist parties in electoral politics, but only degrees of Zionist nationalism,
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ethno -nationalism and religious ethno -nationalism.
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People often ask me what I see as the solution giving the bleak picture of Israeli society and politics.
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Well, I believe that there can be no liberation of Palestine without the liberation of the Arab Jew.
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which entails a process of de -Zionization and the reversal of decades of erasure that stripped people of their culture, tradition, and identity.
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Because perhaps the most radical challenge to the binary Zionism created is the identity it tried to make impossible,
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to be both
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Arab and Jewish.
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Episodes like this are possible because of our Patreon supporters.
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Doing this work takes time, resources, and editorial independence.
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and we're only able to do it thanks to our community.
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So if you believe in what we're doing and want to be part of it, consider joining our Patreon.
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It's how we keep it going.
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Vocabulaire et conseils d’expression pour cette leçon
Cette leçon d’expression orale s’appuie sur la vidéo « How Arab Jews Decide Israeli Elections ». Les mots qui reviennent le plus souvent : Arab, Jew, Jewish, Israel, identity. Cette vidéo contient 209 phrases et 2600 mots à répéter en shadowing. La partie parlée dure 21:19. Le locuteur parle à un rythme régulier d’environ 122 mots par minute, confortable pour le shadowing. Seuls 76 % des mots font partie des 3 000 mots les plus courants en anglais, le vocabulaire est donc exigeant.
Vocabulaire clé de cette vidéo
15 mots de la vidéo à retenir, avec leur prononciation et leur sens :
| Mot | Prononciation | Sens |
|---|---|---|
| belong verbe | /bɪˈlɒŋ/ | avoir sa place |
| nationalism nom | /ˈnæʃ(ə)nəˌlɪzəm/ | nationalisme |
| establishment nom | /ɪˈstæb.lɪʃ.mənt/ | établissement |
| hierarchy nom | /ˈhaɪ.ə.ɹɑː(ɹ).ki/ | hiérarchie |
| erase verbe | /ɪˈɹeɪs/ | effacer |
| resentment nom | /ɹɪˈzɛnt.mənt/ | ressentiment, agacement |
| horrible adjectif | /ˈhɔɹ.ɪ.bəl/ | horrible, affreux |
| elite nom | /ɪˈlit/ | élite |
| increasingly adverbe | de plus en plus | |
| discrimination nom | /dɪskɹɪmɪˈneɪʃən/ | discrimination |
| tension nom | /ˈtɛnʃən/ | tension |
| transform verbe | /tɹænsˈfɔɹm/ | transformer |
| sweep verbe | /swiːp/ | balayer, brosser |
| binary adjectif | /ˈbaɪ.nə.ɹi/ | binaire |
| liberation nom | /ˌlɪbəˈɹeɪʃən/ | libération |
Les verbes à particule que vous entendrez
| Mot | Prononciation | Sens |
|---|---|---|
| carry out verbe | /ˈkæ.ɹi aʊt/ | sortir, transporter dehors |
| end up verbe | se terminer, se finir | |
| give up verbe | se rendre | |
| go back verbe | rentrer, retourner | |
| go through verbe | traverser | |
| grow up verbe | grandir | |
| leave behind verbe | abandonner | |
| look down on verbe | mépriser, regarder de haut |
La grammaire de cette vidéo
Les structures que le locuteur utilise le plus, avec les mots exacts de la vidéo :
| Structure | Dans la vidéo |
|---|---|
| Voix passive be + participe passé — l’accent est mis sur ce qui arrive, pas sur qui le fait | Being called · was built · is written |
| Propositions relatives who / which + proposition — une précision sur une personne ou une chose | history, which is · Israel, which was · those who they |
| Present perfect have/has + participe passé — une action passée qui compte encore maintenant | has been · have been dehumanized · I've called |
Prononciation à surveiller
Le locuteur utilise 24 contractions et formes réduites, comme we're, didn't, I'm. Prononcez-les sous leur forme courte, telles que vous les entendez.
- Les sons « th »: beneath /bɪˈniːθ/, mathematics /mæθ(.ə)ˈmæt.ɪks/
- Les sons « sh » et « zh »: nationalism /ˈnæʃ(ə)nəˌlɪzəm/, establishment /ɪˈstæb.lɪʃ.mənt/, discrimination /dɪskɹɪmɪˈneɪʃən/, tension /ˈtɛnʃən/, liberation /ˌlɪbəˈɹeɪʃən/
- Mots longs — placez bien l’accent: nationalism /ˈnæʃ(ə)nəˌlɪzəm/, establishment /ɪˈstæb.lɪʃ.mənt/, hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, discrimination /dɪskɹɪmɪˈneɪʃən/, liberation /ˌlɪbəˈɹeɪʃən/
Les sons difficiles pour les francophones :
- /h/ — il se souffle, il n’est pas muet: hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, horrible /ˈhɔɹ.ɪ.bəl/, behalf /bɪˈhæf/, heritage /ˈhɛɹ.ɪ.tɪd͡ʒ/, harmony /ˈhɑ̟ɹ.mə.ni/
- /tʃ/ et /dʒ/ — à ne pas adoucir en « ch » et « j »: heritage /ˈhɛɹ.ɪ.tɪd͡ʒ/, ideology /aɪ.diˈɑ.lə.d͡ʒi/, geography /d͡ʒiˈɑɡɹəfi/, constituency /kənˈstɪt͡ʃu.ənsi/, urgency /ˈɜː.d͡ʒən.si/
- /r/ anglais — langue recourbée, sans frotter la gorge: hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, erase /ɪˈɹeɪs/, resentment /ɹɪˈzɛnt.mənt/, horrible /ˈhɔɹ.ɪ.bəl/, discrimination /dɪskɹɪmɪˈneɪʃən/
Comment s’entraîner avec cette vidéo
- Écoutez la vidéo en entier une fois sans parler et notez les mots que vous ne connaissez pas.
- Répétez phrase par phrase à vitesse normale, en reprenant chacune jusqu’à ce que votre rythme corresponde à celui du locuteur.
- Enregistrez-vous et comparez avec l’original, en faisant attention à des mots comme belong, nationalism, establishment.
Qu'est-ce que la technique du Shadowing ?
Le Shadowing est une technique d'apprentissage des langues fondée sur la science, développée à l'origine pour la formation des interprètes professionnels. Le principe est simple mais puissant : vous écoutez de l'anglais natif et le répétez immédiatement à voix haute — comme une ombre suivant le locuteur avec un décalage de 1 à 2 secondes. Les recherches montrent une amélioration significative de la précision de la prononciation, de l'intonation, du rythme, des liaisons, de la compréhension orale et de la fluidité.