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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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Vocabolario e note di pronuncia per questa lezione
Questa lezione di conversazione si basa sul video “How Arab Jews Decide Israeli Elections”. Le parole che ritornano più spesso: Arab, Jew, Jewish, Israel, identity. Questo video contiene 209 frasi e 2600 parole da ripetere con lo shadowing. Il parlato dura 21:19. Chi parla mantiene un ritmo costante di circa 122 parole al minuto, comodo per lo shadowing. Solo il 76% delle parole rientra nelle 3.000 più comuni dell’inglese, quindi il lessico è impegnativo.
Vocaboli chiave di questo video
15 parole del video che vale la pena imparare, con pronuncia e significato:
| Parola | Pronuncia | Significato |
|---|---|---|
| nationalism sostantivo | /ˈnæʃ(ə)nəˌlɪzəm/ | nazionalismo |
| establishment sostantivo | /ɪˈstæb.lɪʃ.mənt/ | istituzione, stabilimento |
| hierarchy sostantivo | /ˈhaɪ.ə.ɹɑː(ɹ).ki/ | gerarchia |
| erase verbo | /ɪˈɹeɪs/ | cancellare, eliminare |
| horrible aggettivo | /ˈhɔɹ.ɪ.bəl/ | orribile, terribile |
| elite sostantivo | /ɪˈlit/ | élite |
| intense aggettivo | /ɪnˈtɛns/ | intenso |
| increasingly avverbio | sempre più, man a mano | |
| discrimination sostantivo | /dɪskɹɪmɪˈneɪʃən/ | discriminazione |
| affair sostantivo | /əˈfɛɹ/ | affare |
| tension sostantivo | /ˈtɛnʃən/ | tensione |
| transform verbo | /tɹænsˈfɔɹm/ | trasformare, modificare |
| sweep verbo | /swiːp/ | spazzare, scopare |
| binary aggettivo | /ˈbaɪ.nə.ɹi/ | binario |
| liberation sostantivo | /ˌlɪbəˈɹeɪʃən/ | liberazione |
I phrasal verb che sentirai
| Parola | Pronuncia | Significato |
|---|---|---|
| carry out verbo | /ˈkæ.ɹi aʊt/ | compiere, realizzare |
| end up verbo | andare a finire, finire | |
| give up verbo | arrendersi | |
| go back verbo | tornare | |
| go through verbo | attraversare | |
| grow up verbo | crescere | |
| look down on verbo | guardare in basso | |
| make up verbo | /ˌmeɪk ˈʌp/ | comporsi |
La grammatica di questo video
Le strutture che chi parla usa di più, con le parole esatte del video:
| Struttura | Nel video |
|---|---|
| Forma passiva be + participio passato — conta ciò che accade, non chi lo fa | Being called · was built · is written |
| Frasi relative who / which + frase — un’informazione in più su una persona o una cosa | history, which is · Israel, which was · those who they |
| Present perfect have/has + participio passato — un’azione passata che conta ancora adesso | has been · have been dehumanized · I've called |
Pronuncia a cui fare attenzione
Chi parla usa 24 contrazioni e forme ridotte, come we're, didn't, I'm. Pronunciale nella forma breve, così come le senti.
- I suoni “th”: beneath /bɪˈniːθ/, mathematics /mæθ(.ə)ˈmæt.ɪks/
- I suoni “sh” e “zh”: nationalism /ˈnæʃ(ə)nəˌlɪzəm/, establishment /ɪˈstæb.lɪʃ.mənt/, discrimination /dɪskɹɪmɪˈneɪʃən/, tension /ˈtɛnʃən/, liberation /ˌlɪbəˈɹeɪʃən/
- Parole lunghe — attenzione all’accento: nationalism /ˈnæʃ(ə)nəˌlɪzəm/, establishment /ɪˈstæb.lɪʃ.mənt/, hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, discrimination /dɪskɹɪmɪˈneɪʃən/, liberation /ˌlɪbəˈɹeɪʃən/
I suoni difficili per chi parla italiano:
- /h/ — va soffiata, non è muta: hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, horrible /ˈhɔɹ.ɪ.bəl/, behalf /bɪˈhæf/, heritage /ˈhɛɹ.ɪ.tɪd͡ʒ/, harmony /ˈhɑ̟ɹ.mə.ni/
- Consonante finale — senza aggiungere una vocale dopo: establishment /ɪˈstæb.lɪʃ.mənt/, erase /ɪˈɹeɪs/, resentment /ɹɪˈzɛnt.mənt/, elite /ɪˈlit/, intense /ɪnˈtɛns/
- /æ/ — più aperta della “e”: nationalism /ˈnæʃ(ə)nəˌlɪzəm/, establishment /ɪˈstæb.lɪʃ.mənt/, transform /tɹænsˈfɔɹm/, vast /væst/, gap /ɡæp/
Come esercitarsi con questo video
- Ascolta tutto il video una volta senza parlare e annota le parole che non conosci.
- Fai shadowing frase per frase a velocità normale, ripetendo ognuna finché il tuo ritmo coincide con quello di chi parla.
- Registrati e confronta con l’originale, facendo attenzione a parole come nationalism, establishment, hierarchy.
Cos'è la tecnica dello Shadowing?
Shadowing è una tecnica di apprendimento delle lingue supportata da studi scientifici, originariamente sviluppata per la formazione dei traduttori professionisti e resa popolare dal poliglotta Dr. Alexander Arguelles. Il metodo è semplice ma potente: ascolti un audio in inglese di madrelingua e lo ripeti immediatamente ad alta voce — come un'ombra che segue il parlante con un ritardo di solo 1–2 secondi. A differenza dell'ascolto passivo o degli esercizi di grammatica, lo shadowing costringe il tuo cervello e i muscoli della bocca a elaborare e riprodurre simultaneamente i modelli di discorso reale. La ricerca dimostra che migliora significativamente la precisione della pronuncia, l'intonazione, il ritmo, il discorso connesso, la comprensione dell'ascolto e la fluidità del parlato — rendendolo uno dei metodi più efficaci per la preparazione alla prova di speaking dell'IELTS e per la comunicazione reale in inglese.