Mizrahi Jews: Difference between revisions

Mizrahi Jews
יהודים מזרחים‎
Languages
	Traditional:; Hebrew, Assyrian Neo-Aramaic, Bukharian, Judaeo-Arabic, Judeo-Berber, Judaeo-Aramaic, Judaeo-Georgian, Judaeo-Tat, Judaeo-Iranian (Judaeo-Persian), Syriac; Modern:; Israeli Hebrew, Mizrahi Hebrew (liturgical), French, English, Russian, Arabic, Georgian, Turkish and Azerbaijani
Religion
	Judaism
Related ethnic groups
	Sephardic Jews, Ashkenazi Jews, other Jewish ethnic divisions and Samaritans; various Middle Eastern ethnic groups

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Mizrahi Jews (Hebrew: יהודי המִזְרָח), also known as Mizrahim (מִזְרָחִים) in plural and Mizrahi (מִזְרָחִי) in singular, and alternatively referred to as Oriental Jews or Edot HaMizrach (עֲדוֹת־הַמִּזְרָח, lit. 'Communities of the East'),^[1] are terms used in Israeli discourse to refer to a grouping of Jewish communities that lived in the Muslim world. Mizrahi is a political sociological term that was coined with the creation of the State of Israel. It translates as "Easterner" in Hebrew.^[2]^[3]

The term Mizrahi is almost exclusively applied to descendants of Jewish communities from North Africa, Central Asia, West Asia, and parts of the North Caucasus.^[4] This includes Yemenite Jews, Kurdish Jews, Turkish Jews, Egyptian Jews, Syrian Jews, Lebanese Jews, Iraqi Jews, Bahraini Jews, Algerian Jews, Libyan Jews, Moroccan Jews, Tunisian Jews, Iranian Jews, Bukharian Jews, Afghan Jews, Mountain Jews, and Georgian Jews.^[5]^[6]^[7]^[8]

Indian Jews are sometimes labeled as Mizrahi, though members of the community have identified themselves as a separate category, as South Asian.^[9]

These various Jewish communities were first officially grouped into a singular identifiable division during World War II, when they were distinctly outlined in the One Million Plan of the Jewish Agency for Israel, which detailed the methods by which Jews of the diaspora were to be returned to the Land of Israel (then under the British Mandate for Palestine) after the Holocaust.^[10]

An earlier cultural community of southern and eastern Jews were the Sephardi Jews. Before the establishment of the State of Israel in 1948, the various current communities of Mizrahi Jews did not identify themselves as a distinctive Jewish subgroup,^[6]^[11] and many considered themselves Sephardis, as they largely followed the Sephardic customs and traditions of Judaism with local variations in minhagim. The original Sephardi Jewish community was formed in Spain and Portugal, and after their expulsion in 1492, many Sephardim settled in areas where Mizrahi communities already existed.^[6] This complicated ethnography has resulted in a conflation of terms, particularly in official Israeli ethnic and religious terminology, with Sephardi being used in a broad sense to include Mizrahi Jews, as well as Sephardim proper from Southern Europe around the Mediterranean Basin.^[11]^[12]^[6] The Chief Rabbinate of Israel has placed rabbis of Mizrahi origin in Israel under the jurisdiction of the Sephardi chief rabbis.^[12]

Following the First Arab–Israeli War, over 850,000 Mizrahi and Sephardi Jews were expelled or evacuated from Arab and Muslim-majority countries between 1948 and the early 1980s.^[13]^[14] A 2018 statistic found that 45% of Jewish Israelis identified as either Mizrahi or Sephardic.^[15]

Terminology

Mizrahi is literally translated as 'Oriental', 'Eastern', מזרח‎ Mizraḥ, Hebrew for 'east'. In the past, the word Mizrahim, corresponding to the Arabic word Mashriqiyyun (Arabic: مشرِقيون, 'Easterners'), referred to the natives of Turkey, Iraq and other Asian countries, as distinct from those of North Africa Maghribiyyun (مغرِبيون, 'Westerners'). In medieval and early modern times, the corresponding Hebrew word ma'arav (מערב) was used for North Africa. In Talmudic and Geonic times, however, this word ma'arav referred to the land of Israel, as contrasted with Babylonia. For this reason, many^[who?] object to the use of Mizrahi to include Moroccan and other North African Jews.

During the 1940s, before Israel's establishment, the demographer Roberto Bachi used the categories of "Mizrahim" and "Ashkenzim" in his ethnic classification of the Yishuv.^[16] In the 1950s, the Jews who came from the communities listed above were simply called and known as Jews (Yahud, يهود in Arabic) and to distinguish them in the Jewish sub-ethnicities, Israeli officials, who themselves were mostly Eastern European Jews, transferred the name to them, though most of these immigrants arrived from lands located further westward than Central Europe.^[17]^[18] Mizrahi is subsequently among the surnames most often changed by Israelis,^[19] and many scholars, including Avshalom Kor,^[20] claim that the transferring of the name Mizrahim was a form of Orientalism^[21] towards the Oriental Jews, similar to the ways in which Westjuden had labeled Ostjuden as "second class" and excluded them from possible positions of power.^[22]^[23]

The usage of the term Mizrahim or Edot Hamizraḥ (עדות־המזרח), Oriental communities, grew in Israel under the circumstances of the meeting of waves of Jewish immigrants from Europe, North Africa, the Middle East, the Caucasus, and Central Asia, followers of Ashkenazi, Sephardi, and Temani (Yemenite) rites. In modern Israeli usage, it refers to all Jews from Central and West Asian countries, many of them Arabic-speaking Muslim-majority countries. The term came to be widely used more by Mizrahi activists in the early 1990s. Since then in Israel it has become an accepted semi-official and media designation.^[24]

Before the establishment of the state of Israel, Mizrahi Jews did not identify themselves as a separate Jewish subgroup. Instead, Mizrahi Jews generally characterized themselves as Sephardi, as they follow the customs and traditions of Sephardi Judaism (but with some differences among the minhag "customs" of particular communities). That has resulted in a conflation of terms, particularly in Israel and in religious usage, with "Sephardi" being used in a broad sense and including Mizrahi Jews, North African Jews as well as Sephardim proper. From the point of view of the official Israeli rabbinate, any rabbis of Mizrahi origin in Israel are under the jurisdiction of the Sephardi Chief Rabbi of Israel.^{[citation needed]}

Sami Michael rejects the terms Mizrahim and Edot HaMizrach, claiming it is a fictitious identity advanced by Mapai to preserve a "rival" to the Ashkenazim and help them push the Mizrahim below in the social-economic ladder and behind them, so they won't ever be in line with the Israeli elites of European Jewish descent.^[25] He also speaks against the Mapai manner of labeling all the Oriental Jews as "one folk" and erasing their unique and individual history as separated communities; he says that he wonders why the real Easterners of his time who were the Eastern European Jewish peasants from the villages weren't labeled as "Mizrahi" in Israel, despite fitting it more than the Oriental Jews who were labeled that way. Michael is also against the inclusion of Oriental Jewish communities who do not descend from Sepharadic Jews, as "Sepharadim" by the Israeli politicians, calling it "historically inaccurate". He also claims that his work as an author is always referred to as "Ethnic", while European Jews' work, even if historic in theme, is not, as a result of racism.^[25]

Most of the "Mizrahi" activists actually originated from North African Jewish communities, traditionally called "Westerners" (Maghrebi), rather than "Easterners" (Mashreqi). The Jews who emigrated to Palestine from North Africa in the 19th Century and prior started their own political and religious organization in 1860 which operated in Jerusalem was called "The Western Jewish Diaspora Council" (Hebrew: ועד העדה המערבית בירושלים). Many Jews originated from Arab and Muslim countries today reject Mizrahi (or any) umbrella description, and prefer to identify themselves by their particular country of origin, or that of their immediate ancestors, such as "Moroccan Jew", or prefer to use the old term Sephardi in its broader meaning.^[26]

Religious rite designations

Today, many identify non-Ashkenazi rite Jews as Sephardi – in modern Hebrew Sfaradim – mixing ancestral origin and religious rite. This broader definition of "Sephardim" as including all, or most, Mizrahi Jews is also common in Jewish religious circles. During the past century, the Sephardi rite absorbed part of the unique rite of the Yemenite Jews,^{[citation needed]} and lately, Beta Israel religious leaders in Israel have also joined Sefardi rite collectivities,^{[citation needed]} especially following rejection of their Jewishness by some Ashkenazi circles.

The reason for this classification of all Mizrahim under Sephardi rite is that most Mizrahi communities use much the same religious rituals as Sephardim proper due to historical reasons. The prevalence of the Sephardi rite among Mizrahim is partially a result of Sephardim proper joining some of Mizrahi communities following the 1492 Alhambra Decree, which expelled Jews from Sepharad (Spain and Portugal). Over the last few centuries, the previously distinctive rites of the Mizrahi communities were influenced, superimposed upon or altogether replaced by the rite of the Sephardim, perceived as more prestigious. Even before this assimilation, the original rite of many Jewish Oriental communities was already closer to the Sephardi rite than to the Ashkenazi one. For this reason, "Sephardim" has come to mean not only "Spanish Jews" proper but "Jews of the Spanish rite", just as "Ashkenazim" is used for "Jews of the German rite", whether or not their families originate in Germany.

Many of the Sephardi Jews exiled from Spain resettled in greater or lesser numbers in the Arab world, such as Syria and Morocco. In Syria, most eventually intermarried with, and assimilated into, the larger established communities of Musta'rabim and Mizrahim. In some North African countries, such as Morocco, Sephardi Jews came in greater numbers, and so largely contributed to the Jewish settlements that the pre-existing Jews were assimilated by the more recently arrived Sephardi Jews. Either way, this assimilation, combined with the use of the Sephardi rite, led to the popular designation and conflation of most non-Ashkenazi Jewish communities from Western Asia and North Africa as "Sephardi rite", whether or not they were descended from Spanish Jews, which is what the terms "Sephardi Jews" and "Sfaradim" properly implied when used in the ethnic as opposed to the religious sense.

In some Arabic countries, such as Egypt and Syria, Sephardi Jews arrived via the Ottoman Empire would distinguish themselves from the already established Musta'rabim, while in others, such as Morocco and Algeria, the two communities largely intermarried, with the latter embracing Sephardi customs and thus forming a single community.

Language

Arabic

In the Arab world (such as Morocco, Algeria, Tunisia, Libya, Egypt, Yemen, Saudi Arabia, Jordan, Lebanon, and Syria and Iraqi Kurdistan), Mizrahim most often speak Arabic.^[1] Most of the many notable philosophical, religious and literary works of the Jews in Spain, North Africa and Asia were written in Arabic using a modified Hebrew alphabet.

Aramaic

Aramaic is a Semitic language subfamily. Specific varieties of Aramaic are identified as "Jewish languages" since they are the languages of major Jewish texts such as the Talmud and Zohar, and many ritual recitations such as the Kaddish. Traditionally, Aramaic has been a language of Talmudic debate in yeshivot, as many rabbinic texts are written in a mixture of Hebrew and Aramaic. The current Hebrew alphabet, known as "Assyrian lettering" or "the square script", was in fact borrowed from Aramaic.

In Kurdistan, a region which includes parts of Turkey, Syria, Iraq and Iran, the language of the Mizrahim is a variant of Aramaic.^[1] As spoken by the Kurdish Jews, Judeo-Aramaic languages are Neo-Aramaic languages descended from Jewish Babylonian Aramaic. They are related to the Christian Aramaic dialects spoken by Assyrian people, which are Syriac Christians who claim descent from Assyria, one of the oldest civilizations in the world, dating back to 2500 BC in ancient Mesopotamia.^[27]

Persian and other languages and dialects

Among other languages associated with Mizrahim are Judeo-Iranian languages such as Judeo-Persian, the Bukhori dialect, Judeo-Tat, and Kurdish languages; Georgian; Judeo-Marathi and Judeo-Malayalam. Bukharian Jews from various countries in Central Asia and the Mountain Jews living in Azerbaijan are also widely fluent in Russian due to several of those countries' former status as republics of the Soviet Union.

History

The Jewish diaspora in the Middle East outside the Land of Israel started in the 6th century BCE, during the Babylonian captivity,^[28] which also caused some Jews to flee to Egypt.^[29] Other early diaspora areas in the Middle East and North Africa were Persia, Yemen^[30] and Cyrene.^[31]

As Islam started to spread in the 7th century CE, Jews who were living under Muslim rule became dhimmis. Because Jews were seen as "People of the Book", they were allowed to practice their own religion, but they had an inferior status in an Islamic society.^[32] Even though Jews in the Middle East and North Africa formed strong attachments to the areas in which they lived,^[33] they were seen as a community which was clearly distinct from other communities.^[33]^[34] For example, while Musta'arabi Jews in the Arab world were influenced by the local culture, e.g. they started speaking variants of the Arabic language^[35] and ate their own versions of the same food,^[36] they did not adopt Arab identity. Instead, Jews in the Arab world saw themselves (including the ones with family background of converts) and were seen as fundamentally a part of the wider collective of the Jewish people, and they maintained their identity as the descendants of the ancient Israelite tribes.^[33]

Some Mizrahim migrated to India, Central Asia, and the Caucasus.^[1]

Post-1948 dispersal

After the establishment of the State of Israel and subsequent 1948 Arab–Israeli War, most Mizrahim were either expelled by their Arab rulers or chose to leave and emigrated to Israel.^[37]^[38] According to the 2009 Statistical Abstract of Israel, 50.2% of Israeli Jews are of Mizrahi or Sephardi origin.^[39]

Anti-Jewish actions by Arab governments in the 1950s and 1960s, in the context of the founding of the State of Israel, led to the departure of large numbers of Mizrahi Jews from the Middle East and North Africa.^{[citation needed]} The exodus of 25,000 Mizrahi Jews from Egypt after the 1956 Suez Crisis led to the overwhelming majority of Mizrahim leaving Arab countries.^{[citation needed]} They became refugees. Most went to Israel. Many Moroccan and Algerian Jews went to France. Thousands of Lebanese, Syrian and Egyptian Jews emigrated to the United States, Brazil, Argentina, Mexico and other countries in the Americas.^{[citation needed]}

Today, as many as 40,000 Mizrahim still remain in communities scattered throughout the non-Arab Muslim world, primarily in Iran, but also Uzbekistan, Azerbaijan, and Turkey.^[40] There are few Maghrebim remaining in the Arab world. About 3,000 remain in Morocco and 1,100 in Tunisia.^[41] Other countries with remnants of ancient Jewish communities with official recognition, such as Lebanon, have 100 or fewer Jews. A trickle of emigration continues, mainly to Israel and the United States.

Memorialization in Israel

9 May 2021, the first physical memorialization in Israel of the Departure and Expulsion of Jews from Arab land and Iran was placed on the Sherover Promenade in Jerusalem. It is titled the Departure and Expulsion Memorial following the Knesset law for the annual recognition of the Jewish experience held annually on 30 November.^[42]

The text on the Memorial reads;

"With the birth of the State of Israel, over 850,000 Jews were forced from Arab Lands and Iran. The desperate refugees were welcomed by Israel.

By Act of the Knesset: 30 Nov, annually, is the Departure and Expulsion Memorial Day. Memorial donated by the Jewish American Society for Historic Preservation, With support from the World Sephardi Federation, City of Jerusalem and the Jerusalem Foundation"

The sculpture is the interpretive work of Sam Philipe, a fifth generation Jerusalemite.

Absorption into Israeli society

Refuge in Israel was not without its tragedies: "In a generation or two, millennia of rooted Oriental civilization, unified even in its diversity", had been wiped out, writes Mizrahi scholar Ella Shohat.^[43] The trauma of rupture from their countries of origin was further complicated by the difficulty of the transition upon arrival in Israel; Mizrahi immigrants and refugees were placed in rudimentary and hastily erected tent cities (ma'abarot) often in development towns on the peripheries of Israel. Settlement in moshavim (cooperative farming villages) was only partially successful, because Mizrahim had historically filled a niche as craftsmen and merchants and most did not traditionally engage in farmwork. As the majority left their property behind in their home countries as they journeyed to Israel, many suffered a severe decrease in their socio-economic status aggravated by their cultural and political differences with the dominant Ashkenazi community. Furthermore, a policy of austerity was enforced at that time due to economic hardships.

Mizrahi immigrants arrived speaking many languages:

many, especially those from North Africa and the Fertile Crescent, spoke Arabic dialects;
those from Iran spoke Persian and various Judeo-Iranian languages;
Mountain Jews from Azerbaijan and Dagestan spoke Judeo-Tat;
Bukharian Jews from various countries in Central Asia (primarily Uzbekistan) spoke the Bukhori dialect.

Mizrahim from elsewhere brought Georgian, Judaeo-Georgian and various other languages with them. Hebrew had historically been a language only of prayer for most Jews not living in Israel, including the Mizrahim. Thus, with their arrival in Israel, the Mizrahim retained culture, customs and language distinct from their Ashkenazi counterparts. The collective estimate for Mizrahim (circa 2018) is at 4,000,000.^[44]

Disparities and integration

The cultural differences between Mizrahi and Ashkenazi Jews impacted the degree and rate of assimilation into Israeli society, and sometimes the divide between Eastern European and Middle Eastern Jews was quite sharp. Segregation, especially in the area of housing, limited integration possibilities over the years.^[45] Intermarriage between Ashkenazim and Mizrahim is increasingly common in Israel and by the late 1990s 28% of all Israeli children had multi-ethnic parents (up from 14% in the 1950s).^[46] It has been claimed that intermarriage does not tend to decrease ethnic differences in socio-economic status,^[47] however, that does not apply to the children of inter-ethnic marriages.^[48]

Although social integration has increased, disparities persist. A study conducted by the Israeli Central Bureau of Statistics (ICBS), Mizrahi Jews are less likely to pursue academic studies than Ashkenazi Jews. Israeli-born Ashkenazim are up to twice as likely to study in a university as Israeli-born Mizrahim.^[49] Furthermore, the percentage of Mizrahim who seek a university education remains low compared to second-generation immigrant groups of Ashkenazi origin, such as Russians.^[50] According to a survey by the Adva Center, the average income of Ashkenazim was 36 percent higher than that of Mizrahim in 2004.^[51]

In 2023, journalist Shany Littman believes the dynamics of inequality have reversed, with most Israeli cabinet ministers and City mayors being Mizrahi Jews; also she stated that middle-class Mizrahi women earned more than their Ashkenazi counterparts.^[52]

Genetics

The Middle Eastern Jewish populations have a connection to the Jewish communities of Europe and North Africa in their paternal gene pool, suggesting a common Middle Eastern origin between them.^[53]

In autosomal analyses, the Iraqi Jews, Iranian Jews, Bukharian Jews, Kurdish Jews, Mountain Jews, and Georgian Jews form a cluster. When examined at a more detailed level, the groups can be separated from each other.^[54] This cluster plots between Levantine and Northern West Asian populations.^[55]^[54]^[56] Syrian and North African Jews are separate from it and closer to the Sephardi Jews.^[57] Yemenite Jews are distinct from other Jewish groups and cluster with the non-Jewish population of the Arabian Peninsula.^[54]^[58]

References

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^ Cohen, Hadar (29 November 2022). "Mizrahi Remembrance Month: Reclaiming our stories".
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^ Eyal, Gil (2006), "The "One Million Plan" and the Development of a Discourse about the Absorption of the Jews from Arab Countries", The Disenchantment of the Orient: Expertise in Arab Affairs and the Israeli State, Stanford University Press, pp. 86–89, ISBN 978-0-8047-5403-3: "The principal significance of this plan lies in the fact, noted by Yehuda Shenhav, that this was the first time in Zionist history that Jews from Middle Eastern and North African countries were all packaged together in one category as the target of an immigration plan. There were earlier plans to bring specific groups, such as the Yemenites, but the "one million plan" was, as Shenhav says, "the zero point," the moment when the category of Mizrahi Jews in the current sense of this term, as an ethnic group distinct from European-born Jews, was invented."
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^ Alon Gan, "Victimhood Book", Israel Democracy Institute, 2014. Pp. 137–139.
^ Dina Haruvi and Hadas Shabbat-Nadir, "Have You Ever Met A Streotypical Mizrahi?"" (in Hebrew), Ohio State University.
^ Haggai Ram, "Iranophobia: The Logic of an Israeli Obsession", Stanford University Press.
^ Shohat, Ella (May 2001). "Rupture And Return: A Mizrahi Perspective On The Zionist Discourse". The MIT Electronic Journal of Middle East Studies. Archived from the original (DOC) on 12 May 2004. Retrieved 8 March 2015.
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^ Yochai Oppenheimer, "Mizrahi fiction as a minor literature", in Dario Miccoli eds., Contemporary Sephardic and Mizrahi Literature: A Diaspora, 2017. pp. 98–100.
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^ ^a ^b ^c Daniel J. Schroeter: A Different Road to Modernity: Jewish Identity in the Arab World, in Howard Wettstein (ed.): Diasporas and Exiles: Varieties of Jewish Identity. University of California Press. 2002.
^ Nicholas de Lange: Atlas of the Jewish world, p. 79. Equinox, 1991.
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^ Yiftachel, Oren (7 March 2003). "Social Control, Urban Planning and Ethno-class Relations: Mizrahi Jews in Israel's 'Development Towns'". International Journal of Urban and Regional Research. 24 (2): 418–438. doi:10.1111/1468-2427.00255.
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Bibliography

Gilbert, Martin (2010). In Ishmael's house: a History of Jews in Muslim Lands. New Haven, Conn.: Yale University Press. ISBN 978-0-300-16715-3.
Zaken, Mordechai (2007). Jewish Subjects and Their Tribal Chieftains in Kurdistan: A Study in Survival. Boston and Leiden: Brill.
Smadar, Lavie (2014). Wrapped in the Flag of Israel: Mizrahi Single Mothers and Bureaucratic Torture. Oxford and New York: Berghahn Books. ISBN 978-1-78238-222-5.

External links

Organizations

World Organization of Jews from Arab Countries
Sephardic Pizmonim Project
JIMENA – Jews Indigenous to the Middle East and North Africa
Middle Eastern and North African Jews at the Multiculturalism Project
Hakeshet Hademocratit Hamizrachit – an organization of Mizrahi Jews in Israel
Harif: Association of Jews from the Middle East and North Africa (British-based)
Ha' Yisrayli Torah Brith Yahad, Mizrahi Jewish Int'l Medical Humanitarian NGO recognized by the United Nations Civil Society and Economic Development Division (US-based)
Sephardi Voices UK – audiovisual testimonies of Jews in the UK originally from the Middle East, North Africa and Iran

Articles

Ella Shohat, Israeli Cinema: East/West and the Politics of Representation, (Austin: University of Texas Press, 1989; New Edition, London: I. B. Tauris, 2010).
Ella Shohat, Le sionisme du point de vue de ses victimes juives: les juifs orientaux en Israel (first published in 1988, with a new introduction, La fabrique editions, Paris, 2006).
Ella Shohat, Taboo Memories, Diasporic Voices (Durham: Duke University Press, 2006).
Shohat, Ella (2003). "Rupture and Return: Zionist Discourse and the Study of Arab Jews". Social Text. 21 (2): 49–74. doi:10.1215/01642472-21-2_75-49. S2CID 143908777. Project MUSE 43731.
Shohat, Ella (1 October 1999). "The Invention of the Mizrahim". Journal of Palestine Studies. 29 (1): 5–20. doi:10.2307/2676427. JSTOR 2676427.
Shohat, Ella (March 1997). "The narrative of the nation and the discourse of modernization: The case of the Mizrahim". Critique: Critical Middle Eastern Studies. 6 (10): 3–18. doi:10.1080/10669929708720097.
Shohat, Ella (1992). "Rethinking Jews and Muslims: Quincentennial Reflections". Middle East Report (178): 25–29. doi:10.2307/3012984. JSTOR 3012984.
Shohat, Ella (December 1992). "Staging the quincentenary: The middle east and the Americas". Third Text. 6 (21): 95–106. doi:10.1080/09528829208576390.
Shohat, Ella (1988). "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims". Social Text (19/20): 1–35. doi:10.2307/466176. JSTOR 466176.
Leibler, Anat (April 2014). "Disciplining ethnicity: Social sorting intersects with political demography in Israel's pre-state period". Social Studies of Science. 44 (2): 271–292. doi:10.1177/0306312713509309. PMID 24941614. S2CID 44736417.
Mizrahi Wanderings – Nancy Hawker on Samir Naqqash, one of Israel's foremost Arab-language Mizrahi novelists
The Middle East's Forgotten Refugees A chronicle of Mizrahi refugees by Semha Alwaya
The Forgotten Refugees
Moshe Levy The story of an Iraqi Jew in the Israeli Navy and his survival on the war-ship Eilat
My Life in Iraq Yeheskel Kojaman describes his life as an Iraqi Jew in the 1950s and 1960s
Audio interview with Ammiel Alcalay discussing Mizrahi literature
Excerpt from The Jews of Arab Lands in Modern Times by Norman Stillman
Etan Bloom, The Reproduction of the Model "Oriental" in the Israeli Social Space; the 50s and the speedy immigration. Tel-Aviv Univ. M.A. in the Unit for Culture Research, 2003. (Hebrew, with summary in English.)
Sasson-Levy, Orna; Shoshana, Avi (August 2013). "'Passing' as (Non)Ethnic: The Israeli Version of Acting White". Sociological Inquiry. 83 (3): 448–472. doi:10.1111/soin.12007.
Saul Silas Fathi Full Circle: Escape From Baghdad and the Return by Saul Silas Fathi, A prominent Iraqi Jewish family's escape from persecution.
Road From Damascus Archived 16 August 2011 at the Wayback Machine, Tablet Magazine

Communities

Bukharian Jews Bukharian Jewish community (English and Russian)
PersianRabbi.com Persian Jewish community
Kurdish Jewry (Hebrew)
Sha'ar Binyamin Damascus Jewry (Hebrew and Spanish)
Jews of Lebanon
Historical Society of Jews from Egypt
Harissa.com Tunisian Jewish site (French)
Jewish Djerba^{[permanent dead link‍]} Djerbian Jewish site (French)
Zlabia.com Algerian Jewish site (French)
Dafina.net Moroccan Jewish site (French)
The Nash Didan Community Persian Azerbaijany, Aramaic speaking community (Hebrew, some English and Aramaic)

[Britannica-1] "Mizrahi Jews". Encyclopædia Britannica. Retrieved 8 March 2015.

[2] Shohat, Ella (1999). "The Invention of the Mizrahim". Journal of Palestine Studies. 29 (1): 5–20. doi:10.2307/2676427. JSTOR 2676427.

[3] Cohen, Hadar (29 November 2022). "Mizrahi Remembrance Month: Reclaiming our stories".

[4] Shohat, Ella (May 2001). "Rupture And Return: A Mizrahi Perspective On The Zionist Discourse". The MIT Electronic Journal of Middle East Studies. Archived from the original (DOC) on 12 May 2004. Retrieved 8 March 2015.

[5] "Who Are the Mizrahi (Oriental/Arab) Jews? - Israeli-Palestinian - ProCon.org". Israeli-Palestinian. Retrieved 3 March 2021.

[:1-6] "Mizrahi Jews in Israel". My Jewish Learning. Retrieved 3 March 2021.

[7] "Ancient Jewish History: Jews of the Middle East". JVL.

[8] Mazzig, Hen (20 May 2019). "Op-Ed: No, Israel isn't a country of privileged and powerful white Europeans". Los Angeles Times. Retrieved 1 December 2023.

[9] Birvadker, Oshrit (17 December 2021). "Between East and the Middle East: The Integration Story of the Indian Jewish Community in Israel". jstribune.

[Eyal-10] Eyal, Gil (2006), "The "One Million Plan" and the Development of a Discourse about the Absorption of the Jews from Arab Countries", The Disenchantment of the Orient: Expertise in Arab Affairs and the Israeli State, Stanford University Press, pp. 86–89, ISBN 978-0-8047-5403-3: "The principal significance of this plan lies in the fact, noted by Yehuda Shenhav, that this was the first time in Zionist history that Jews from Middle Eastern and North African countries were all packaged together in one category as the target of an immigration plan. There were earlier plans to bring specific groups, such as the Yemenites, but the "one million plan" was, as Shenhav says, "the zero point," the moment when the category of Mizrahi Jews in the current sense of this term, as an ethnic group distinct from European-born Jews, was invented."

[:2-11] tzcenterupenn. "What Do You Know? Sephardi vs. Mizrahi". Herbert D. Katz Center for Advanced Judaic Studies. Retrieved 3 March 2021.

[:3-12] "Sephardi | Meaning, Customs, History, & Facts". Encyclopedia Britannica. Retrieved 3 March 2021.

[13] Hoge, Warren (5 November 2007). "Group seeks justice for 'forgotten' Jews". The New York Times. ISSN 0362-4331. Retrieved 12 January 2019.

[14] Aharoni, Ada (2003). "The Forced Migration of Jews from Arab Countries". Peace Review. 15: 53–60. doi:10.1080/1040265032000059742. S2CID 145345386.

[EthnicOriginOfIsraelis-15] "Ethnic origin and identity in the Jewish population of Israel" (PDF). Journal of Ethnic and Migration Studies. 27 June 2018. Retrieved 26 September 2019.

[16] Anat Leibler, “Disciplining Ethnicity: Social Sorting Intersects with Political Demography in Israel’s Pre-State Period,” Social Studies of Science 44, no. 2 (2014), p. 273.

[17] "The Settling of Western Jews in Jerusalem", Official Israeli Ministry of Education paper for high school students about North African Jews who prior were called "Western Jews" to as &/ "Mugrabi Jews" as opposed to "Mizrahi/Eastern Jews".

[18] For God's Sake: Why Are There So Many More Israelis with the Surname "Mizrahi" Than "Friedmans"?, by Michal Margalit, 17 January 2014, Ynet.

[19] The Surname that Israelis Change the Most: "Mizrahi", Ofer Aderet, Haaretz, 17 February 2017.

[20] אלכסנדרה לוקש [Alexandra Lukash] (22 February 2017). "Kulanu nahafukh lamur vchen? Avshalom Kor lo mudag" כולנו נהפוך למור וחן? אבשלום קור לא מודאג [Will we all become more and more alike? Avshalom Kor is not worried]. Ynet.

[21] Alon Gan, "Victimhood Book", Israel Democracy Institute, 2014. Pp. 137–139.

[22] Dina Haruvi and Hadas Shabbat-Nadir, "Have You Ever Met A Streotypical Mizrahi?"" (in Hebrew), Ohio State University.

[23] Haggai Ram, "Iranophobia: The Logic of an Israeli Obsession", Stanford University Press.

[24] Shohat, Ella (May 2001). "Rupture And Return: A Mizrahi Perspective On The Zionist Discourse". The MIT Electronic Journal of Middle East Studies. Archived from the original (DOC) on 12 May 2004. Retrieved 8 March 2015.

[itu.org.il-25] "There Are People who Want to Keep Us in the Bottom", Sami Michael's 1999 interview with Ruvik Rozental.

[26] Yochai Oppenheimer, "Mizrahi fiction as a minor literature", in Dario Miccoli eds., Contemporary Sephardic and Mizrahi Literature: A Diaspora, 2017. pp. 98–100.

[27] Leo Oppenheim, A (1964). "Ancient Mesopotamia" (PDF). The University of Chicago Press.

[28] Jamie Stokes (ed.): Encyclopedia of The Peoples of Africa and the Middle East, p. 337. Facts on File, 2009.

[:5-29] Nicholas de Lange: Atlas of the Jewish world, p. 22. Equinox, 1991.

[:4-30] "Who Are Mizrahi Jews?". My Jewish Learning. Retrieved 3 March 2021.

[31] Nicholas de Lange: Atlas of the Jewish world, p. 23. Equinox, 1991.

[32] Jamie Stokes (ed.): Encyclopedia of The Peoples of Africa and the Middle East, p. 343. Facts on File, 2009.

[:0-33] Daniel J. Schroeter: A Different Road to Modernity: Jewish Identity in the Arab World, in Howard Wettstein (ed.): Diasporas and Exiles: Varieties of Jewish Identity. University of California Press. 2002.

[34] Nicholas de Lange: Atlas of the Jewish world, p. 79. Equinox, 1991.

[35] Lowenstein, Steven M.: The Jewish Cultural Tapestry: International Jewish Folk Traditions, p. 60. New York: Oxford University Press, 2000.

[36] Lowenstein, Steven M.: The Jewish Cultural Tapestry: International Jewish Folk Traditions, pp. 123–124. New York: Oxford University Press, 2000.

[jewishvirtuallibrary.org-37] "Jews of the Middle East". Jewishvirtuallibrary.org. Retrieved 21 January 2014.

[38] Soomekh, Saba (2016). Sephardi and Mizrahi Jews in America. Purdue University Press. ISBN 978-1-55753-728-7.

[39] Statistical Abstract of Israel, 2009, CBS. "Table 2.24 – Jews, by country of origin and age" (PDF). Retrieved 22 March 2010.

[40] The Jewish Population of the World, The Jewish Virtual Library

[41] "Morocco beckons to Jewish tourists". The Jerusalem Post. 7 May 2017.

[42] "For the forgotten victims of Hate at Israel's Birth, a Memorial".

[43] Ella Shohat: "Sephardim in Israel: Zionism from the Standpoint of its Jewish Victims", Social Text, No.19/20 (1988), p. 32

[44] "Op-Ed: No, Israel isn't a country of privileged and powerful white Europeans". Los Angeles Times. 20 May 2019. Retrieved 26 September 2019.

[45] Yiftachel, Oren (7 March 2003). "Social Control, Urban Planning and Ethno-class Relations: Mizrahi Jews in Israel's 'Development Towns'". International Journal of Urban and Regional Research. 24 (2): 418–438. doi:10.1111/1468-2427.00255.

[46] Barbara S. Okun, Orna Khait-Marelly. 2006. Socioeconomic Status and Demographic Behavior of Adult Multiethnics: Jews in Israel.

[47] Okun, Barbara Sonia (2004). "Insight Into Ethnic Flux: Marriage Patterns Among Jews of Mixed Ancestry in Israel". Demography. 41 (1): 173–187. doi:10.1353/dem.2004.0008. PMID 15074130. S2CID 35012852. Project MUSE 51913.

[48] Yogev, Abraham; Jamshy, Haia (1983). "Children of Ethnic Intermarriage in Israeli Schools: Are They Marginal?". Journal of Marriage and Family. 45 (4): 965–974. doi:10.2307/351810. JSTOR 351810.

[49] "PERSONS AGED 18–39 STUDYING AT UNIVERSITIES,(1) BY DEGREE, AGE, SEX, POPULATION GROUP, RELIGION AND ORIGIN" (PDF). www.cbs.gov.il. Archived from the original (PDF) on 9 July 2007.

[50] "97_gr_.xls" (PDF). Retrieved 21 January 2014.

[51] Hebrew PDF Archived 17 December 2005 at the Wayback Machine

[52] Littman, Shany (19 May 2023). "'In Some Respects, Mizrahi Identity in Israel Is Dominant, and Ashkenazi Jews Face Inequality'". Haaretz. Archived from the original on 23 January 2024.

[53] Hammer, M. F.; Redd, A. J.; Wood, E. T.; Bonner, M. R.; Jarjanazi, H.; Karafet, T.; Santachiara-Benerecetti, S.; Oppenheim, A.; Jobling, M. A.; Jenkins, T.; Ostrer, H.; Bonné-Tamir, B. (6 June 2000). "Jewish and Middle Eastern non-Jewish populations share a common pool of Y-chromosome biallelic haplotypes". Proceedings of the National Academy of Sciences of the United States of America. 97 (12): 6769–6774. Bibcode:2000PNAS...97.6769H. doi:10.1073/pnas.100115997. PMC 18733. PMID 10801975.

[:6-54] Kopelman, Naama M.; Stone, Lewi; Hernandez, Dena G.; Gefel, Dov; Singleton, Andrew B.; Heyer, Evelyne; Feldman, Marcus W.; Hillel, Jossi; Rosenberg, Noah A. (2020). "High-resolution inference of genetic relationships among Jewish populations". European Journal of Human Genetics. 28 (6): 804–814. doi:10.1038/s41431-019-0542-y. ISSN 1476-5438. PMC 7253422. PMID 31919450.

[55] Lazaridis, Iosif; Patterson, Nick; Mittnik, Alissa; Renaud, Gabriel; Mallick, Swapan; Kirsanow, Karola; Sudmant, Peter H.; Schraiber, Joshua G.; Castellano, Sergi; Lipson, Mark; Berger, Bonnie; Economou, Christos; Bollongino, Ruth; Fu, Qiaomei; Bos, Kirsten I. (2014). "Ancient human genomes suggest three ancestral populations for present-day Europeans". Nature. 513 (7518): 409–413. arXiv:1312.6639. Bibcode:2014Natur.513..409L. doi:10.1038/nature13673. ISSN 0028-0836. PMC 4170574. PMID 25230663.

[56] Martiniano, Rui; Haber, Marc; Almarri, Mohamed A.; Mattiangeli, Valeria; Kuijpers, Mirte C.M.; Chamel, Berenice; Breslin, Emily M.; Littleton, Judith; Almahari, Salman; Aloraifi, Fatima; Bradley, Daniel G.; Lombard, Pierre; Durbin, Richard (2024). "Ancient genomes illuminate Eastern Arabian population history and adaptation against malaria". Cell Genomics. 4 (3): 100507. doi:10.1016/j.xgen.2024.100507. PMC 10943591. PMID 38417441.

[57] Brook, Kevin Alan: ”Eastern and Central European Jews after the Tenth Century”. In The Jews of Khazaria. Rowman & Littlefield, 2018.

[58] Behar, Doron M.; et al. (July 2010). "The genome-wide structure of the Jewish people". Letters. Nature. 466 (7303): 238–242. Bibcode:2010Natur.466..238B. doi:10.1038/nature09103. PMID 20531471. S2CID 4307824.

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v t e Mizrahi Jews topics
By nationality	Afghanistan Bahrain Egypt Georgia Iran Iraq Jordan Kuwait Lebanon Oman Pakistan Qatar Saudi Arabia Sudan Syria Turkey U.A.E.
History	Jewish exodus from Arab and Muslim countries History of the Jews under Muslim rule Palestinian Jews Antisemitism in Islam Antisemitism in the Arab world
By community	Jews in Arabia Musta'arabi Jews Syrian Jews Jewish tribes of Arabia Babylonian Jews Assyrian Jews Baghdadi Jews Kurdish Jews Bukharan Jews Georgian Jews Iranian Jews Mountain Jews North African Jews Alexandrian Jews Maghrebi Jews Sephardic Jews Yemenite Jews Adeni Jews Habbani Jews Hadhrami Jews
Languages	Israeli Hebrew Hebrew Judeo-Arabic Judeo-Aramaic Judeo-Persian Juhuri/Judeo-Tat Bukharian (Judeo-Persian dialect) Judaeo-Spanish Ladino Solitreo
Religion and culture	Moetzet Chachmei HaTorah Ovadia Yosef Sephardic law and customs Mizrahi music Mimouna Henna
Politics	Black Panthers Tami Shas

v t e Demographics of Israel
Israelis by religion	Judaism Rabbinic Conservative Reform Karaite Haymanot Islam Sunni Shia Ahmadiyya Christianity Eastern Orthodox Catholic Protestant Druzism¹ Samaritanism Bahai Hinduism Buddhism
Jews	Ashkenazim Romanian Russian Mizrahim Bukharan Georgian Iraqi Iranian Kurdish Moroccan Mountain Jews Yemenite Sephardim Bulgarian Moroccan Turkish Karaites Romaniotes Italkim Indian Cochin Bene Israel Bnei Menashe Bene Ephraim Ethiopian Beta Israel Falash Mura
Arabs	Arab Muslims Madani and Fellahin Bedouin Galilee Negev Arab Christians Druze¹ Lebanese
Other Semitic	Assyrians Samaritans Arameans² Maronites Lebanese
Other non-Semitic groups	African Americans Armenians Dutch Indians Russians Subbotniks Circassians Bosniaks Vietnamese
Foreign nationals	African-American Hebrews Chinese Filipinos Greeks Turks Kurds Palestinians Doms (Gypsy) Sudanese
¹ Druze have a status aparte from Muslim Arabs in Israel, since 1957. ² Arameans have a status aparte from Christian Arabs in Israel, since 2014.