Druze in Israel

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Israeli Druze
الدروز الإسرائيليون‎
דְּרוּזִים יִשְׂרְאֵלִים‎
Scouts near Tiberias marching to the tomb of Jethro (2006)
Total population
c. 143,000 (2019)[1]
Regions with significant populations
 Israel119,400
Golan Heights23,602
Languages
Religion
Druzism
Related ethnic groups
Other Arab citizens of Israel
Part of a series on
Druze
The Druze Star
Beliefs
  • Ahl at-Tawhid
Important figures
Texts
Holy places
  • Mount Druze
  • Shrine of Shu'ayb
Holy days
History
Druze communities
Related topics

Israeli Druze or Druze Israelis (

Arabic: الدروز الإسرائيليون; Hebrew: דְּרוּזִים יִשְׂרְאֵלִים) are an ethnoreligious minority among the Arab citizens of Israel.[2]

In 2019, there were 143,000 Druze people living within Israel and the Israeli-occupied Golan Heights, comprising 1.6% of the total population of Israel.[1]

Although

Druzism, their ethnic religion, originally developed out of Ismaʿilism (a branch of Shia Islam), the Druze do not consider themselves Muslims.[3][4][5][6]
In 1957, the Israeli government designated Druze Israelis as a distinct ethnic community at the request of Druze communal leaders. Alongside the
for women.[7]

Before the Israeli Declaration of Independence, Druze people were not recognized as a religious community, and were discriminated against by the local judicial system.[8] Druze Israelis are native Arabic-speakers; a 2017 poll conducted by the Pew Research Center reported that the majority of Israel's Druze also ethnically self-identify as Arabs.[9] Israel has the world's third-largest Druze population, after Syria and Lebanon;[10][11] the majority of Druze Israelis are concentrated in northern Israel.[12]

Religious development

Jethro shrine and temple of Druze in Hittin, northern Israel

The Druze religion branched off from the religion of Islam, and is now considered its own religion separate from Islam. The religion was created in the 10th and 11th centuries in Egypt, with aspects of Hindu and Greek philosophy incorporated into the tenets of Islam. Conversions are not permitted in the Druze religion, because they believe that the first generation after the establishment of the Druze religion had an opportunity then to join the religion, and everyone alive today is reincarnated from that generation. Much like the Abrahamic faiths, the Druze religion is monotheistic, and recognizes many prophets, including

Jethro, Moses' father-in-law.[15]

The

Ismailism,[17] Gnosticism, Neoplatonism,[18][19] Pythagoreanism,[20][21] Christianity,[18][19] Hinduism[22][21] and other philosophies and beliefs, creating a distinct and secretive theology known to interpret esoterically religious scriptures, and to highlight the role of the mind and truthfulness.[21]

Within the Druze community, there are two different sub-groups. There is the al-Juhhal, or the Ignorant, and al-Uqqal, the Knowledgeable. The al-Juhhal group does not have the permission to view the holy texts, and they do not attend religious meetings. About 80% of the Druze people fall into this category of the Ignorant. The al-Uqqal must follow ascetic rulings including following a dress code. The most powerful 5% of the Knowledgeable group are where the spiritual leaders of the religion come from. As for important rules that the Druze must follow, they are not allowed to drink alcohol, eat pork, or smoke tobacco, similarly to the dietary laws in Islam. Polygamy is prohibited, and men and women are viewed as equals. Many of the Druze living in Israel fully participate in Israeli society, and many of them serve in the Israeli Defense Forces.[15]

The Druze revere the father-in-law of Moses,

Kenite shepherd and priest of Midian.[23] In Exodus, Moses' father-in-law is initially referred to as "Reuel" (Exodus 2:18) but then as "Jethro" (Exodus 3:1). According to the biblical narrative, Jethro joined and assisted the Israelites in the desert during the Exodus, accepted monotheism, but ultimately rejoined his own people. The tomb of Jethro near Tiberias is the most important religious site for the Druze community and they gather there every April.[24]

Amin Tarif was the qadi, or spiritual leader, of the Druze in Mandatory Palestine from 1928 and then Israel until his death in 1993. He was highly esteemed and regarded by many within the community as the preeminent spiritual authority in the Druze world.[25]

In January 2004, the current spiritual leader, Sheikh Muwaffak Tarīf, called on all non-Jews in Israel to observe the

Shefa-'Amr also signed the document.[24] The declaration includes the commitment to make a "... better humane world based on the Seven Noahide Commandments and the values they represent commanded by the Creator to all mankind through Moses on Mount Sinai".[24]

History in the Levant

Video clips from the archive of Israel's
Druze flags
.

The Druze (

Arabic: درزي, Derzī or Durzī, plural دروز, Durūz; Hebrew: דְּרוּזִים, Druzim; they call themselves al-Muwaḥḥidīn, lit., "the Monotheists") are an esoteric, monotheistic religious community found primarily in Syria, Lebanon, Israel, and Jordan. The religion incorporates elements of Isma'ilism, Gnosticism, Neoplatonism, and other philosophies. The Druze call themselves Ahl al-Tawhid – "People of Unitarianism or Monotheism" – or al-Muwaḥḥidūn, "Unitarians, Monotheists". Amin Tarif was the preeminent religious leader of the community until his death in 1993.[26]

Historically the relationship between the

Egypt Eyalet.[35][36] The persecution of the Druze included massacres, demolishing Druze prayer houses and holy places and forced conversion to Islam.[37] Those were no ordinary killings in the Druze's narrative, they were meant to eradicate the whole community according to the Druze narrative.[38]

The relationship between the Druze and

Anti-Jewish (antisemitic) bias material is contained in the Druze literature such as the Epistles of Wisdom; for example, in an epistle ascribed to one of the founders of Druzism, Baha al-Din al-Muqtana,[40] probably written sometime between AD 1027 and AD 1042, accused Jews of killing the sacred prophets.[41] On the other hand, Benjamin of Tudela, a Jewish traveler from the 12th century, pointed out that the Druze maintained good commercial relations with the Jews nearby, and, according to him, this was because the Druze liked the Jewish people.[42] Yet, the Jews and Druze lived isolated from each other, except in few mixed towns such as Deir al-Qamar and Peki'in.[42][43]

Conflict between Druze and Jews occurs during the

Druze power struggle in Mount Lebanon, Jewish settlements of Galilee such as Safad and Tiberias were destroyed by the Druze in 1660.[44][45] During the Druze revolt against the rule of Ibrahim Pasha of Egypt, the Jewish community in Safad was attacked by Druze rebels in early July 1838. The violence against the Jews included plundering their homes and desecrating their synagogues.[46][47][48]

Druze in Israel live in Mount Carmel, south of Haifa, and in Galilee. The Druze settlement on Mount Carmel is relatively recent, though the precise timeline remains uncertain. Scholars acknowledge one tradition suggesting they settled at Isfiya, following the downfall of the Lebanon-centered House Ma'an. Daliyat al-Karmel's populace comprised refugees from Aleppo who arrived during the early 19th century.[49]

The 1922 census of Palestine lists 7,028 Druze in Mandatory Palestine (11 in Southern District, eight in Jerusalem-Jaffa, three in Samaria, and 7,006 in Northern District).[50] The 1931 census shows an increase with 9,148 Druze (four in Southern District, 28 in Jerusalem District, and 9,116 in Northern District).[51]

Attitude towards conflict between Jews and Palestinian Arabs

Main article: Druze in Mandatory Palestine

During the

Shefa-'Amr, and Maghar, where there were old sectarian disputes, and in Druze villages near Haifa and the Jewish settlement in the western Galilee, the local Druze leaders tended to prefer the Jews in the conflict; at the Druze villages deep in Arab areas, the local leaders were more careful with support of the Jews. Josh Palmon was tasked by the Jewish Agency for Israel to manage the relationship with the Druze. He initially led a preventive approach with the Druze, aimed at making sure the Druze will not join the Arab Higher Committee.[52]

Druze family in Palestine making bread (1920)

The contacts between the Druze and the Jewish leadership were made through Labib Hussein Abu Rokan from Isfya and Salah-Hassan Hanifes from Shefa-'Amr (both became members of the Knesset after Israel's establishment). Hanifas managed to bring the Druze village Yarka to co-operate with the Jews.[52]

Arrival of Druze volunteers to fight in the 1948 Arab–Israeli War

During the war, Druze volunteers arrived to Mandatory Palestine in order to help defend the Druze villages there. When the Arab Liberation Army (ALA) was created by the Arab League, Shakib Wahhab, a Syrian–Druze military commander resigned from the Syrian army and established a Druze battalion for the ALA, collecting Druze volunteers who joined mostly due to economic reasons from Syria and Lebanon. Wahhab brought around 500 men and arrived to Shefa-'Amr in Palestine, where he established his command on 30 March 1948. The commander of the ALA, Fawzi al-Qawuqji, planned to deploy the Druze battalion in the northern regions of Samaria under his command, but the military committee of the Arab League decided to establish a separate command for the Druze for the region near the city of Haifa, excluding Acre. Wahhab traveled through the western Galilee region and sent men to the Druze villages of the Carmel. As the Druze volunteers arrived, there were attempts to talk with the volunteers, due to fear local Druze will join them. Najib Mansour, the head of Isfiya, met with agents of the Hagannah in Haifa to discuss the arrival of Wahhab. Mansour did not agree to the demand that the local Druze would forcibly oppose the volunteers, and instead proposed the Jews bribe Wahhab to abandon his command.[53]

Demographics

Druze in Israel population pyramid in 2020
Druze families in Golan Heights: The Druze in Israel have a low fertility-rate.[54]

According to the Israeli

Yirka
, also called Yarka.

The Israeli Druze population growth rate of 1.4%, which is lower than the

Arab Christian population growth rate (1.0%). At the end of 2017, the average age of the Israeli Druze was 27.9.[54] About 26.3% of the Israeli Druze population are under 14 years old and about 6.1% of the Israeli Druze are 65 years and over. Since the year 2000, the Israeli Druze community has witnessed a significant decrease in fertility-rate and a significant increase in life expectancy.[54] The fertility rate for Israeli Druze in 2017 is 2.1 children per woman, while the fertility rate among Jewish women (3.2) and Muslim women (3.4) and the fertility rate among Israeli Christian women (1.9).[54]

Settlements

Daliyat al-Karmel: the largest Druze town in Israel.
Maghar: the second largest Druze town in the Northern District.

The Druze in Israel live in a handful of sectarian villages and several mixed-religion Arab localities in pre-1967 Israel (Upper and Lower Galilee and Mount Carmel) and on the Golan Heights. The population figures are as follows (absolute figures and percentage of overall population):[1]

Settlements in Israel and the Golan Heights with significant Druze populations
Northern District

(not including Golan Subdistrict)

Haifa District Golan Subdistrict[57]

(sub-section of Northern District)

Language

Main articles: Druze Arabic dialect and Arabic language in Israel

The Druze citizens of Israel are Arabic in language and

Hebrew characters to write their Arabic dialect online.[60]

Socio-economic status

A study published by the Taub Center for Social Policy Studies in 2017 found that Druze population has the second highest achievements in the Arab sector on all indices:

college graduates, and fields of employment. The Israeli Arab Christian population has the highest achievements.[61]

Educational prospects

According to the Israeli

college degree,[63] which was lower than the number of Christians (70.9%),[64] but similar to the number of Muslim (10%) with a degree.[65]

Status of Druze in the Israeli-occupied Golan Heights

See also: Golan Heights § Since the 1981 Israeli annexation, and Druze in Syria
Majdal Shams: the largest Druze town in the Golan Heights.

There are four remaining Druze villages in the Israeli-annexed portion of the

permanent resident status, and in place of an Israeli passport use an Israeli-issued laissez-passer document for travelling abroad, on which the citizenship paragraph is left empty.[69]

Since the adoption of the 1981

Israeli citizenship – a much larger number than in previous years.[73] By 2017, nearly 5,500 out of 26,500 residents had applied for and received an Israeli passport since 1981. The yearly number of applications steadily rose, with 183 applying in 2016, compared to only five in 2000.[74]

During the

2011 Syrian uprising, Druze in the Golan Heights held several rallies in support of Syrian leader Bashar al-Assad.[75] Public support for the Assad government has historically been high among Golan Druze, and Syria has secured agreements with the Israeli government to permit Golan Druze to conduct trade across the border with Syria. Some tensions have recently arisen in the community due to differing stances on the Syrian Civil War, though open public support for the Syrian opposition has been relatively uncommon.[76]

In the

Alawite village of Ghajar and 809 residents of the Druze villages were eligible to vote, out of approximately 1,200 Ghajar residents and 12,600 Druze village residents who were of voting age.[77] As Israel does not recognize the Syrian citizenship of Golan Druze, they are defined in Israeli records as "residents of the Golan Heights".[citation needed] Those who apply for Israeli citizenship are entitled to vote in Israeli elections, run for Knesset, and receive an Israeli passport.[citation needed] Residents of Majdal Shams and the other Golan Druze villages are not drafted into the Israel Defense Forces.[7]

Religiosity

According to a

Israeli Christians and Muslims. Around half (49%) say religion is very important in their lives.[78] About one third (26%) pray daily and 25% report that they attend prayer-houses of the Druze (khalwat) at least once a week.[78] Israeli Druze also are more likely than Jews and less likely than Christians and Muslims to participate in weekly worship services.[78] Nearly all (99%) Israeli Druze believe in God, of whom 84% say they are absolutely certain.[78] According to the Israel Democracy Institute survey conducted in 2015, 43% of Druze in Israel identified as traditional, 36% identified as not religious at all, 14% identified as religious, 7% identified as very religious.[79]

Beliefs

According to a Pew Research Center survey conducted in 2015, the majority of Druzes are not comfortable with their child marrying outside of the faith, Druze are about equally uncomfortable with the prospect of a child of theirs marrying a Jew (87%), Muslim (85%) or Christian (87%).[80] Christians and Druze also are more likely than Jews to say a good religious education is important for their children.[81]

Identity

Ziyarat al-Nabi Shu'ayb, an annual festival held at the tomb of Prophet Shuayb

According to a Pew Research Center survey conducted in 2015, Druze in Israel are less likely than Christians or Muslims to say they are proud of their identity.[82] About 90% say they have a strong sense of belonging to the Druze community.[82] Two thirds (64%) believe that they have a special responsibility to help fellow members of their religious group who are in need around the world.[82]

The nature of Druze identity varies among Druze well. Druze in Israel are about evenly divided among those who say their identity is mainly a matter of religion (18%),

ancestry/culture (34%).[82]

Politics

Self Identification of young Druze, 2008
Druze Israelis
 
 94%
Other
 
 6%

Israeli Druze do not consider themselves Muslim, and see their faith as a separate and independent religion.

Israeli Christians and Muslims, Druze place less emphasis on Arab identity and self-identify more as Israeli. However, they were less ready for personal relationships with Jews compared to Israeli Muslims and Christians.[84]

Some scholars maintain that Israel has tried to separate the Druze from other Arab communities, and that the effort has influenced the way Israel's Druze perceive their modern identity.[85][86]

In a survey conducted in 2008 by Dr. Yusuf Hassan of Tel Aviv University 94% of Druze respondents identified as "Druze-Israelis" in the religious and national context,[87][88] while a 2017 Pew Research Center poll reported that while 99% of Muslims and 96% of Christians identified as ethnically Arab, a smaller share of Druze, 71%, identified likewise. Other Druze respondents identify their ethnicity as "Druze" or "Druze-Arab".[89] According to the Israel Democracy Institute survey conducted in 2015, around 54% of Druze respondents said that religious identity (the Druze identity) is the most important identity for them, followed by Israeli identity (37%) and Arab identity (5%).[84]

Military service and Israeli politics

Druze citizens are prominent in the Israel Defense Forces and in politics. The bond between Jewish and Druze soldiers is commonly known by the term "a covenant of blood" (Hebrew: ברית דמים, brit damim).[90]

Five Druze lawmakers were elected to serve in the 18th Knesset, a disproportionately large number considering their population.[91] Reda Mansour, a Druze poet, historian, and diplomat, explained: "We are the only non-Jewish minority that is drafted into the military, and we have an even higher percentage in the combat units and as officers than the Jewish members themselves. So we are considered a very nationalistic, patriotic community."[92]

Druze pro-Zionism

Soldiers from the Druze "Herev" Battalion of the Israel Defense Forces

In 1973, Amal Nasser el-Din founded the Zionist Druze Circle,[93][94] a group whose aim was to encourage the Druze to support the state of Israel fully and unreservedly.[95] Today, thousands of Israeli Druze belong to Druze Zionist movements.[96]

In 2007, Nabiah A-Din, mayor of

Daliyat Al-Karmel

In a survey conducted in 2008 by Dr. Yusuf Hassan of Tel Aviv University found that out of 764 Druze participants, more than 94% identify as "Druze-Israelis" in the religious and national context.[87][88]

On 30 June 2011, Haaretz reported that a growing number of Israeli Druze were joining elite units of the military, leaving the official Druze battalion, Herev, under-staffed. This trend has led to calls for its disbandment.

On May 15, 2015, it was announced that the Druze battalion Herev would be shut down, thereby allowing Druze soldiers to integrate into the rest of the IDF, a wish that was relayed to IDF senior staff by leaders in the Druze community as well as former Herev battalion commanders. After the July 2015 Draft, the IDF no longer listed the Druze unit as an option. By September 2015, the battalion had been disbanded, and its soldiers joined to other units.[99]

Druze also serve in elite units of the IDF such as the Sayeret Matkal, and there are three Druze combat pilots serving in the Israeli Air Force.[100]

Intercommunal relationships

Relationship with Jewish Israelis

In 1948, many Druze volunteered for the Israeli army and no Druze villages were destroyed or permanently abandoned.

Israeli Christians and Muslims, Druze place less emphasis on Arab identity and self-identify more as Israeli. However, they were less ready for personal relationships with Jews compared to Israeli Muslims and Christians.[84]

Relationship with Christian Israelis

Main article: Christianity and Druze
Druze and Christian clerics in Israel.

The relationship between the Druze and Christians in Israel has been characterized by harmony and peaceful coexistence,[106] and they lives in peace and friendship together.[107] With the exception of rare clashes, including acts of violence by the Druze against Christians in 2005 in the town of Maghar.[108][109] Druze and Christians in Israel celebrate each other's births, weddings, funerals, and celebrations such as the Christian festival of Mar Ilyas (Saint Elias) in Haifa.[110] Many Druze and Muslims attend Christian schools in Israel, because Christian schools are high-performing and among the best schools in the country.[109]

Contact between Christians (members of the Maronite, Eastern Orthodox, Melkite, and other churches) and the Unitarian Druze led to the presence of mixed villages and towns in Galilee region, Mount Carmel, and the Israeli-occupied portion of the Golan Heights.[109] This includes Abu Snan, Daliyat al-Karmel, Ein Qiniyye, Hurfeish, Isfiya, Kafr Yasif, Kisra-Sumei, Majdal Shams, Maghar, Peki'in, Rameh and Shefa-Amr,[109] where more than 82,000 Druze and 30,000 Christians live together in this mixed villages and towns.[109] Before Israel's occupation, Christians accounted for 12% of the population of the Golan Heights, and they tend to have a high presentation in science and in the white collar professions.[111]

See also

References

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    . Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles the Druze have instituted the seven precepts noted above..
  7. ^ a b Religious Freedoms: Druze. Theisraelproject.org. Retrieved on 2012-01-23. Archived 14 September 2012 at archive.today
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  28. ISBN 9781440865039
    . Historically, Islam classified Christians, Jews, and Zoroastrians as protected "People of the Book," a secondary status subject to payment of a poll tax. Nevertheless, Zoroastrians suffered significant persecution. Other religions such as the Alawites, Alevis, and Druze often suffered more.
  29. ISBN 9789004064126
    . the Druze religion, though originating from the Isma'lliyya, an extreme branch of the Shia, seceded completely from Islam and has, therefore, experienced periods of persecution by the latter.
  30. ISBN 9781135980795
    . Most Druze do not consider themselves Muslim. Historically, they faced much persecution and keep their religious beliefs secrets.
  31. ISBN 9780199862634
    . While they appear parallel to those of normative Islam, in the Druze religion they are different in meaning and interpretation. The religion is considered distinct from the Ismaili as well as from other Muslims belief and practice... Most Druze consider themselves fully assimilated in American society and do not necessarily identify as Muslims..
  32. ISBN 9780030525964
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  33. ISBN 9780230595989
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  38. ISBN 9781317096726
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  39. ISBN 9780230595989
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  40. ISBN 9781134408542
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  42. ^
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    .
  43. ISBN 978-0-8173-5643-9
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  45. ISBN 978-0-8173-0572-7
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  46. ISBN 978-0-87480-391-4
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  59. ISBN 978-1-4422-4617-1
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  76. ^ Stratford, Charles (28 September 2012). "Golan's Druze divided over Syria unrest". Majdal Shams: Al Jazeera English. Retrieved 28 November 2012.
  77. ^ "Results of the elections for the 18th Knesset" (csv) (in Hebrew). Central Elections Committee. (eligible voters in column D). For age structure, see CBS.gov.il publications. For population, see CBS.gov.il Ishuvim Archived 21 November 2010 at the Wayback Machine
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  84. ^ a b c Israel of Citizens Arab of Attitudes: Index Democracy Israeli 2016 The
  85. ISBN 90-04-11251-0
    . (a) Druze ethnicity and ethnic issues still are instruments in the hands of Israel government officials as well as interested parties among the Druze elite. And, of course, with an ethnie as pronounced as that of the Druze, there was from the start a ready "core" that could be made use of and a plethora of "givens" in which to embed new "invented traditions". (b) The timing of the articles just when the process of separating the Druze from the other Arabs in Israel was in full swing.
  86. ISBN 978-2-88124-007-2
    . This subdivision of the Arab population enables the administration to relate to the non-Jewish minority in Israel as if it lacks any overall Arab identity, and specifically to the Druze as if they are at once Arabs and non-Arabs. An analysis of this situation which sees Druze ethnicity simply as an internally generated product of Druze history and culture, or as a product of some independent Druze strategy, and which ignores the nature of the Israeli State, is bound to obscure the latter's manipulative role in the generation of political consciousness." Jonathan Oppenheimer, "The Druze in Israel as Arabs and non-Arabs:Manipulation of Categories of Identity in a non-Civil State,
  87. ^
    Walla!. Archived from the original
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  89. ^ "Israel's Religiously Divided Society". Pew Research Center. 8 March 2016. Retrieved 8 December 2017. Virtually all Muslims (99%) and Christians (96%) surveyed in Israel identify as Arab. A somewhat smaller share of Druze (71%) say they are ethnically Arab. Other Druze respondents identify their ethnicity as "Other," "Druze" or "Druze-Arab."
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    .
  96. ^ a b Eli Ashkenazi (3 November 2005). הרצל והתקווה בחגיגות 30 לתנועה הדרוזית הציונית [Herzl and hope in celebrating 30 (years of the) Druze Zionist movement]. Haaretz (in Hebrew). Retrieved 14 October 2014.
  97. ^ Stern, Yoav (1 March 2007). "Druze, Circassian forum: Israel should remain a Jewish state". Haaretz. Retrieved 22 June 2010.
  98. ^ Samar Odeh (9 December 2009). הציונות הדרוזית היא אהבת מדינת ישראל והתרומה למדינת ישראל [Druze Zionism is the love of the state of Israel and contribution to the state of Israel] (in Hebrew). Radio Haifa. Archived from the original on 21 July 2011.
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  102. ^ "The Druze in Israel: Questions of Identity, Citizenship, and Patriotism" (PDF).
  103. ^ Stern, Yoav (23 March 2005). "Christian Arabs / Second in a series – Israel's Christian Arabs don't want to fight to fit in". Haaretz. Archived from the original on 10 December 2007. Retrieved 7 January 2006.
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  105. ISBN 9780786451333
    . This Jewish-Druze partnership was often referred to as a "covenant of blood," in recognition of the common military yoke carried by the two peoples for the security of the country.
  106. ISBN 9780742540132
    .
  107. ISBN 9780253004925
    .
  108. ^ Druze-Christian Clashes Cool Off in Maghar
  109. ^
    ISBN 9781136656804
    .
  110. ISBN 9781317801115
    .
  111. ^ Fadwa N. Kirrish, "Druze Ethnicity in the Golan Heights: The Interface of Religion and Politics," Journal of the Institute of Muslim Minority Affairs 13.1 (1992), 122–135

Further reading

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