Journal articles: 'Druze'

1

Fernandez, Joseph A. "Reflections on Druse, Druze, Druses, Druzes." American Speech 61, no. 4 (1986): 369. http://dx.doi.org/10.2307/454616.

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Timani, Hussam S. "KAIS M. FIRRO, The Druzes in the Jewish State: A Brief History (Leiden, Boston, and Cologne: E. J. Brill, 1999). Pp. 274." International Journal of Middle East Studies 32, no. 3 (August 2000): 432–34. http://dx.doi.org/10.1017/s0020743800002646.

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This well-researched book is a welcome contribution to the study of the Druzes, one of the most under-studied religious groups in the Middle East. The main objective of this book is to trace the historical development of the Druzes in Israel since the creation of the Jewish state in 1948 to the present, and to show that Druze ethnicity was and still is an instrument in the hands of the Israeli government officials and the Druze elite. This book also attempts to show how the Zionists used Druze ethnicity and ethnic issues to pursue their policy aims of alienating the Druzes from other Arabs. In this work, the author, a professor at the University of Haifa, revisits an area he knows well and has already presented in a previous book, A History of the Druzes.

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Halawi, Wissam Halabi. "Le druzisme prémoderne en Syrie : émergence du droit druze et des premières institutions religieuses." Arabica 65, no. 4 (August 31, 2018): 470–500. http://dx.doi.org/10.1163/15700585-12341502.

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Résumé Les premiers traités du Canon druze dont la rédaction remonte au Ve/XIe siècle jettent les bases d’une doctrine religieuse nouvelle et ébauchent succinctement et de manière souvent ambigüe les préceptes moraux, mais aussi juridiques et juridictionnels auxquels les adeptes devaient désormais se soumettre, les lois (šarāʾiʿ) antérieures ayant été abrogées par la Volonté divine. Les savants druzes du IXe/XVe siècle, notamment l’émir al-Sayyid (m. 884/1479) et ses disciples, tentèrent d’expliquer ces traités afin d’établir des principes juridico-religieux adaptés à leur milieu rural et des règles destinées à organiser le fonctionnement interne de la communauté des adeptes. L’historiographie traditionnelle considère toutefois que seul al-Sayyid est l’architecte de ce « renouveau druze » ; par conséquent, elle lui confère le statut de plus grand réformateur druze de tous les temps et lui attribue un ensemble d’écrits théologiques et juridiques que les initiés observent scrupuleusement depuis lors. Or, une lecture critique de ce corpus inédit datant en partie de la fin du IXe/XVe siècle révèle que l’émergence des premières institutions druzes, religieuses et judiciaires, ainsi que la théorisation et la systématisation du droit druze sont postérieures à l’action sayyidienne.

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Hazran, Yusri. "Between authenticity and alienation: The Druzes and Lebanon's history." Bulletin of the School of Oriental and African Studies 72, no. 3 (October 2009): 459–87. http://dx.doi.org/10.1017/s0041977x09990036.

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AbstractAlmost ninety years have passed since the establishment of the Lebanese state, but it still lacks a consensual and unifying historical narrative. The Druzes of Lebanon, who claim to be the real founders of the historical Lebanese entity, reject the Lebanese historiography elaborated by Christian historians as ideologically motivated, sectarian and fabricated. Furthermore, they claim that their contribution to Lebanon's history has been systematically minimized. The Druze leader, Kamāl Junblāṭ, was the first to raise public awareness of the importance of rewriting Lebanon's history, and the process of doing so has gained momentum among Druze intellectuals since the 1980s. This article discusses the efforts of the Druze intelligentsia to cultivate a historical narrative that presents an alternative to what they call the “Maronite narrative”; it focuses predominantly on the Emirate's history during the Middle Ages and the reciprocal relations between the Druze political experience within modern Lebanon and the intellectual formulation of their narrative.

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5

Khoury, Philip S., and Robert Brenton Betts. "The Druze." American Historical Review 96, no. 1 (February 1991): 222. http://dx.doi.org/10.2307/2164159.

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Bacharach, Jere L. "The Druze." History: Reviews of New Books 18, no. 2 (October 1990): 80. http://dx.doi.org/10.1080/03612759.1990.9945685.

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7

Nofal, Faris O. "“Druze Catechism”." Ishraq. Islamic Philosophy Journal 2, no. 1 (2024): 57–100. http://dx.doi.org/10.21146/2949-1126-2024-2-1-57-100.

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For the first time, the reader is presented with a critical text of one of the most important doctrinal works of the Druze community, well-known as “Druze Catechism”. Based on three versions of the “Catechism” (J.G. Eichhorn’s edition, Ms. Ar. 185 from the collection of the National Library of Israel, manuscript Cod. arab. 225 from the collection of the Bavarian National Library), the publisher reconstructs the primary source with brief commentaries. The work is preceded by a short preface, revealing the textual and philosophical-religious history of the anonymous Druze work of the 18th century.

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Havemann, Axel. "Exploring Druze Tradition: The Druze. . Robert Brenton Betts." Journal of Palestine Studies 19, no. 4 (July 1990): 128–30. http://dx.doi.org/10.1525/jps.1990.19.4.00p0230n.

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Kher-Aldeen, Mahmood. "Attitudes Towards the Position of Israel Regarding the Provision of Aid to Druze in Syria During the Civil War in Syria." Studia Universitatis Babeș-Bolyai Studia Europaea 68, no. 1 (June 30, 2023): 189–216. http://dx.doi.org/10.24193/subbeuropaea.2023.1.06.

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"This article examines the perceptions and attitudes towards the position of the State of Israel and Israeli Druze regarding the provision of aid to Druze in Syria during the civil war in Syria that took place between the years 2011 and 2017. The main goal of this article is to examine the perceptions and attitudes of senior officials in the Druze community and in Israel regarding the aid provided to Druze in Syria and its impact on the national and Druze identity among the Druze population in Israel. Keywords: Druze, civil war, Israel, Syria."

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Zeedan, Rami, and Miles Luce. "Druze Women and Gender in Druze Society: A Systematic Literature Review." Religions 12, no. 12 (December 17, 2021): 1111. http://dx.doi.org/10.3390/rel12121111.

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This systematic literature review on Druze women and gender in Druze society reviews central conceptual themes from existing publications to chart future research trajectories. Using a meta-ethnographic methodology, this literature review covers Druze women’s experience of gendered realities in higher education, economic participation, marriage, family life, and health. Our systematic literature review allows us to offer two propositions on existing published knowledge pertaining to Druze women and gender in Druze society. First, we propose that scholarship on Druze women and gender in Druze society constructs Druze women’s experience of gender as not only discursive but material. We incorporate the process of women’s relationship with prohibitive mechanisms of gendered space and men’s experience of masculinist subjectification into an existing term: the spatialization of everyday life. Second, quantitative analysis reveals a disparity in publications between Israel and other countries such as Lebanon, Syria, and Jordan. We propose that this disparity relates to the concept of “Druze particularism” while emphasizing their difference vis-à-vis Islamic religion and Arab culture. We suggest that future research thoroughly covers other national contexts and inter-national comparisons of Syria, Lebanon, Jordan, and the diaspora, especially in education, economy, and health. Future research trajectories could include examining contemporary sociolegal research on the legal regime that governs family life, research on Druze men from an explicitly feminist perspective, or publications of influential Druze women.

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11

Halabi, Rabah. "The Education System as a Mechanism for Political Control: The Education System for the Druze in Israel." Journal of Asian and African Studies 53, no. 7 (April 4, 2018): 1018–31. http://dx.doi.org/10.1177/0021909618762528.

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In 1976, the educational system serving Druze villages in Israel was separated from the overall Arab school system and a distinct educational system was set up for the Druze. This was done because the Druze serve in the army. The State believed it was necessary to prepare them for service and reduce inevitable dilemmas concerning their identification with the State, in general, and dilemmas concerning the service, in particular. This educational system was staffed mainly by Druze and featured an intensive, purposeful effort, both in terms of the formal curriculum and informal education, to create an Israeli-Druze consciousness among the students. This consciousness was meant to cause Druze youth to identify with the State and its symbols, and involved an emphasis on what the Druze and the Jews have in common along with what separates the Druze and other Arabs.

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12

Havemann, Axel. "Exploring Druze Tradition." Journal of Palestine Studies 19, no. 4 (1990): 128–30. http://dx.doi.org/10.2307/2537402.

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13

Hazran, Yusri. "Unrealized Potential: Druze Women in Israel vs. Lebanese-Druze Women." Israel Studies 28, no. 1 (December 2022): 90–105. http://dx.doi.org/10.2979/israelstudies.28.1.06.

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14

Firro, Kais M. "The Druze Faith: Origin, Development and Interpretation." Arabica 58, no. 1 (2011): 76–99. http://dx.doi.org/10.1163/157005811x550309.

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AbstractThis study examines the basic components of the Druze doctrine which had become crystallized at the beginning of the eleventh century by five dā‘īs (propagators). The study attempts to introduce some new insights for understanding the Druze faith as articulated by its founders and as interpreted by the guwwānī (internal) literature of the Druze ‘uqqāl. Although the Druze doctrine follows Ismaili terminologies and the Ismaili esoteric interpretation of the Qur’ān, it adds many new elements that placed the Druze doctrine outside the main stream of Ismā‘īliyya. The study argues that the Druze doctrine elaborates early Ismailism where bātin is set above zāhir and ta’wīl above tanzīl and the ritual acts are considered as divine punishment. The Qur’ānic verses were invariably quoted to differentiate between three stages of believers: ahl al-zāhir, i.e. the Sunnis, ahl al-bātin i.e. the Shiites and the Ismailis, and finally ahl al-tawhīd i.e. the Druze. With its allegorical interpretation of the Qur’ānic verses, the Druze faith considers the seven pillars of Islam (five for the Sunnis and two for the Shiites and Kharijites) as rituals meant only for those who accept the outward meanings of the Qur’ānic verses in the literal sense. The Druze faith substitutes these seven da‘ā’im taklīfiyya (the ritual pillars) with seven Unitarian principles. It would appear that the derogatory attitude of the Druze doctrine toward ritual obligations was strongly influenced by Sufi extremists who argued that God should be reached without intermediaries. Druze guwwānī literature holds Sufism in high regard and greatly reveres Sufi behavior.

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15

De Smet, Daniel. "La Loi Spirituelle (al-šar'īa l-rūhāniyya) druze selon Hamza b. 'Alī: textes canoniques et apocryphes." Arabica 58, no. 1 (2011): 100–127. http://dx.doi.org/10.1163/157005811x550318.

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AbstractDans ses épîtres appartenant aux Rasāil al-hikma, le corpus des écrits canoniques qui forment la base de la religion druze, Hamza b. ‘Alī ébauche assez sommairement les principes d'une « loi spirituelle » censée remplacer la šarī‘a musulmane abrogée par al-Hākim, et il y préconise une juridiction spécifiquement druze. Il dit avoir traité de cette loi dans un écrit intitulé al-Šarī‘a l-rūhāniyya fī ‘ilm al-latīf wa-l-basīt wa-l-kathīf, qui toutefois ne figure pas dans le Canon, bien que les Druzes actuels en possèdent des manuscrits. Or, il s'agit à coup sûr d'un texte apocryphe, de date incertaine mais de loin postérieure à Hamza. En contradiction avec la doctrine développée dans les écrits canoniques, le druzisme y est présenté comme une religion révélée et scripturaire, à forte teneur « hermétique ».

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Armanet, Eléonore. "Le Livre druze, entre corps et narration." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 395–408. http://dx.doi.org/10.1177/000842980303200401.

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Une conception originale de l'Écrit sacré et du divin marque le rapport des Druzes à leur Livre saint, reflet de l'orientation matricentrée de leur culture : présent dans chaque foyer druze, le Livre de la Sagesse (kitâb al-Hikma) est d'abord corporéité à emmailloter et abriter, avant que d'être écrit à lire et dire. Unique écrit sacré révéré par la communauté, il revêt les traits d'une théophanie sensorielle. Dans cet article, centré sur les soins d'enveloppement et la révérencieuse liturgie corporelle générés autour du Livre saint, nous décrivons d'abord l'Ouvrage des Druzes comme un objet éminemment féminin — maternel. Puis, nous appréhendons son Texte comme une parole génésique adressée à l'intime des sens, et traitée à l'instar du nouveau-né. Nous expliquons enfin que ce Texte se situe à la lisière de la parole ordinaire.

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17

Halawi, Wissam H. "Écrire et réécrire l’histoire druze des origines." Asiatische Studien - Études Asiatiques 74, no. 1 (November 18, 2020): 163–93. http://dx.doi.org/10.1515/asia-2020-0017.

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AbstractIn his work ʿUmdat al-ʿārifīn, Šayḫ al-Ašrafānī, a Druze scholar living in Syria in the 11th/17th century, composed a Druze history of origins for the entire community. This universal history portrays Druzism as an inherent part of human history, like the other monotheistic doctrines. The author thus offers a theological account of the birth of Druzism by tracing a linear discourse of world history from Adam to the Druze daʿwa (preaching) in the 5th/11th century. Al-Ašrafānī also attributes an Islamic character to Druzism by drawing on the Druze sacred text as well as exegetical literature from the late 9th/15th century, while highlighting the Islamic nature of Druzism and its pre-eminence. This rewriting of history in the 11th/17th century contributed to the popularization of Druzism, as attested in other texts from the same period. While al-Ašrafānī did not greatly influence his contemporaries, his work was of considerable importance in the Druze communities of Bilād al-Šām afterwards. Indeed, ʿUmdat al-ʿārifīn had such a substantial impact on Druze historiography that it became a historical source for writing and rewriting the Druze history of origins. Despite being quoted extensively by modern Druze historians, it remains unpublished, being kept secret in the community.

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18

Aboultaif, Eduardo Wassim. "Druze Politics in Israel: Challenging the Myth of “Druze-Zionist Covenant”." Journal of Muslim Minority Affairs 35, no. 4 (May 6, 2015): 533–55. http://dx.doi.org/10.1080/13602004.2015.1039810.

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Abbas, Randa Khair. "How do school-based ceremonies contribute to adolescents’ identity design? A case study in two Druze high schools." Citizenship Teaching & Learning 15, no. 3 (October 1, 2020): 323–40. http://dx.doi.org/10.1386/ctl_00037_1.

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This article discusses the contribution of school-based ceremonies in two Israeli Druze schools to shaping identity and deepening the sense of citizenship among Druze students. The Druze have a unique position in Israel as opposed to other Arabic-speaking Israelis, serving in the army and generally maintaining high levels of patriotism. State ceremonies, especially the memorial ceremonies of the IDF (Israel Defense Forces), have gradually come to occupy a central place in the Israeli education system since 1948. The memorial ceremonies combine the cognitive and emotional dimensions. The historical information conveyed through them is combined with feelings of bereavement and loss and with stories of heroism and sacrifice. The study found that great emphasis is placed on these activities in the two Druze schools studied and that they strengthen the students’ Druze Israeli identity and sense of civic pride and responsibility, together with their unique Druze identity.

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Halawi, Wissam H. " Zinā and Gender (In)Equality in Ismāʿīlī Druze Law." Der Islam 99, no. 2 (October 6, 2022): 514–51. http://dx.doi.org/10.1515/islam-2022-0023.

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Abstract In the 5th/11th century in Cairo, Imam Ḥamza, the founder of the Druze faith, abrogated the entire substantive laws, including the Islamic one. And yet, four centuries later, Druze jurists in the mountainous regions of Syria developed their own legal doctrine. This essay explores the evolution of Druzism from an esoteric doctrine according to the Ismāʿīlī vision to a madhhab (doctrinal school of law) using the prism of gender (in)equality. Through a close reading of the Imam’s epistles in the Ḥikma (i.e., the Druze canon of scripture) and Druze law treatises from the 9th/15th century, I show how premodern Druze jurists were influenced particularly by Shāfiʿī and Mālikī law. Although they remained faithful to the strict gender equality articulated in their sacred book, Druze jurists established a gender hierarchy in marriage and permitted wife beating based on Q 4:34. They however expounded an original doctrine of zinā (adultery): despite their construction of femininity as inferior and irrational, and their assumption of women’s intellectual deficiency, Druze jurists considered nonconsensual marriage as well as nonconsensual sex in marriage to be crimes of zinā. I argue that Druze jurists developed rules that enforced sexual equality but simultaneously conformed to their patriarchal vision of society to maintain the social cohesion of their religious community, clans, and extended families, all of which provided local networks for informal conflict resolution.

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21

Khater, Akram, and Jeffrey Culang. "EDITORIAL FOREWORD." International Journal of Middle East Studies 48, no. 4 (September 30, 2016): 631–33. http://dx.doi.org/10.1017/s0020743816000799.

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This issue centers on two predominant themes: space, boundaries, and belonging from the end of empire to the early nation-state era; and the relationship between political discourse, political praxis, and values. The first section, “Belonging, Boundaries, and Law,” opens with Asher Kaufman's article, “Belonging and Continuity: Israeli Druze and Lebanon, 1982–2000,” on the spatial perceptions and practices of communities in the Middle East under the nation-state. Kaufman observes that only over the past few decades have scholars of the post–World War I order in the region begun to question “the ‘nation-state’ as the natural geographical and political unit of analysis.” Using Druze citizens of Israel before, during, and after Israel's occupation of South Lebanon as his case, he readjusts the lens toward substate, suprastate, and trans-state dynamics. Until the establishment of the State of Israel in 1948, Druze communal and religious networks had spanned the whole of bilād al-shām, but these were radically interrupted by Israel's emergence as a bounded polity whose borders with its neighbors were reputedly sealed. This rupture precipitated the emergence of an Israeli Druze community that, isolated from broader Druze communal life and institutional frames, was expected to be loyal to the new state. Eschewing a national frame, Kaufman reveals how Druze, despite these obstacles, actually maintained “crossborder ties through marriage, licit and illicit trade, and religious practices.” Paradoxically, it was Israel's invasion of Lebanon in 1982 and its eighteen-year occupation of the South that allowed for a resumption of pre-1948 spatial practices, though these were complicated by Israeli Druze's multiple and sometimes conflicting allegiances. Such practices, restricted again after the Israeli withdrawal of 2000, continued in limited fashion until the start of the Syrian Civil War, which has propelled Israeli Druze to organize politically in support of Druze in Syria. Observing that the Druze continue to live in state and suprastate spatial scales, Kaufman proposes “using the concept ‘hybrid spatial scale’ as a tool for studying communities such as the Druze that operate on multiple territorial scales.”

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Alshdaifat, Abdallah T., and Nedaa Hisham Khashashneh. "Phonological Aspects of Jordanian Druze Arabic." Theory and Practice in Language Studies 13, no. 3 (March 2, 2023): 664–72. http://dx.doi.org/10.17507/tpls.1303.15.

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This study examines the major phonological features of Jordanian Druze Arabic (JD). Druze are a minority group in the east part of Jordan. Their dialect has not been investigated before. First, we give a brief history of the socio-cultural background of the Druze. Then we investigate selected melodic and prosodic processes to be reported for this dialect: including syllable structure, assimilation (definite article assimilation, sonorant assimilation, non-coronal assimilation), emphasis spread, syncope, resolution, umlaut, and raising. Druze use these features most frequently. However, the raising process is the most dominant feature among them.

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23

Miles, William F. S. "When Men Become Orthodox in Israel." Anthropology of the Middle East 17, no. 2 (December 1, 2022): 140–58. http://dx.doi.org/10.3167/ame.2022.170209.

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Novitiates to the study of Middle Eastern faiths ‘know’ that much of the Druze religion is—paradoxically—unknowable: Druze sacred texts are regarded as closely guarded secrets. Not even Druze themselves are granted access to these scriptures if they have not taken a vow to become normatively observant. However, the decision to become Orthodox is not subject to similar confidentiality. Interviews with over a dozen religious Druze men in Israel on their decisions for becoming uqqal (religious; ‘Orthodox’) elicited a variety of responses. Their decisions were inflected, in part, by their experiences as Israelis, including several years of military service and exposure to the wider Jewish society. One’s identity as an Orthodox Druze is different in a Jewish state compared to a Muslim state: no religion is a nation unto itself.

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Nigst, Lorenz. "Druze Reincarnation in Fiction." Journal of Arabic and Islamic Studies 19 (August 1, 2019): 15–34. http://dx.doi.org/10.5617/jais.7048.

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In the Druze outlook, each human soul completes successive life-circuits as different human beings. If one of these human beings dies, the soul immediately migrates to the body of a newborn child. Normally, it is unknown who the soul was previously. However, in exceptional cases, mostly young children remember and “speak” about a previous life that usually came to an unexpected and tragic end. This also represents the backdrop of Anīs Yaḥyà’s novel Jasad kāna lī, which is set in a Druze context and revolves around a murder case and a little girl that remembers her death and names her murderer. The subject of transmigration is omnipresent in the novel. As this article seeks to show, this turns the novel into a highly relevant source for anthropological research into the Druze understanding of transmigration. The novel not only corroborates respective ﬁndings, but also complements them and thus contributes to a fuller understanding of the social and discursive presence of transmigration and “speaking” in Druze contexts. At the same time, anthropological research seems essential for a more profound understanding of this particular thematic dimension of the novel.

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Layish, Aharon. "The Druze Testamentary waqf." Studia Islamica, no. 71 (1990): 127. http://dx.doi.org/10.2307/1595641.

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Falah, Janan Faraj, Janan Faraj Falah, and Janan Faraj Falah. "Intermarriage among Druze Men." Sociology Mind 09, no. 04 (2019): 273–89. http://dx.doi.org/10.4236/sm.2019.94018.

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Faraj-Falah, Janan. "Widows in Druze Society." Gender Issues 26, no. 3-4 (October 30, 2009): 247–52. http://dx.doi.org/10.1007/s12147-009-9079-7.

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Falah, Janan Faraj, Janan Faraj Falah, and Janan Faraj Falah. "She Is My Manager: Druze Adolescence Attitudes toward Druze Women in Israel." Sociology Mind 09, no. 04 (2019): 290–301. http://dx.doi.org/10.4236/sm.2019.94019.

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Amer, Aml, and Nitza Davidovitch. "The Case of Druze Society and its Integration in Higher Education in Israel." International Education Studies 13, no. 8 (July 23, 2020): 68. http://dx.doi.org/10.5539/ies.v13n8p68.

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In this work, we elaborate on the changes and transformations in the Israeli education system (including higher education) from Israel’s independence in 1948 to 2019. Specifically, the study places special emphasis on developments commencing in 1976 in response to the establishment of a separate administrative division for Druze and Circassian Education in the Ministry of Education, and division’s impact on the rate of youngsters who earn matriculation certificates and the number of Druze students attending higher education institutions. of the study analyzes the administrative separation of Druze education in the education system and its effect on the integration of Druze youngsters in higher education in Israel. The current study contributes to our understanding of the development of the Druze education system as a distinct unit in the Israeli Ministry of Education. The findings of this study and its conclusions will contribute to policymakers in the Ministry of Education in general, and policymakers concerning Druze education specifically, seeking to improve educational achievements and apply the insights of the current study to other minority groups to which higher education has become increasingly accessible in recent years.

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Saguy, Tamar, Danit Sobol-Sarag, Samer Halabi, Katherine Stroebe, Emile Bruneau, and Siwar Hasan-Aslih. "When a Sense of “We” Is Lost: Investigating the Consequences of a Lost Common Identity Among Druze in Israel." Social Psychological and Personality Science 11, no. 5 (November 19, 2019): 667–75. http://dx.doi.org/10.1177/1948550619884562.

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Research shows that inclusive identities are effective for improving intergroup relations. Little work, however, asked what happens once a sense of common identity is formed, but then lost. Given increasing diversity and integration attempts that might fail, this question is realistic and timely. We studied a religious minority in Israel, Arab-Druze ( N = 178), constituting 1.6% of the population. Druze have always had strong common ties with the Jewish majority, particularly younger Druze who serve in the Israeli army. We surveyed Druze in the aftermath of the nationality bill, which was considered by many to be highly exclusionary toward non-Jews. Drawing on research on minority exclusion, we expected that for younger Druze, a sense of common identity loss will predict radical forms of action. This was supported by our cross-sectional data and remained stable after controlling for more classic predictors of violent and nonviolent action.

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Abbas, Randa, Sherri P. Pataki, Vered Vaknin-Nusbaum, and Salman Ilaiyan. "What Do They Want From My Life? Parent-Child Relationships as Perceived by Druze Adolescents in Israel." Journal of Adolescent Research 34, no. 3 (March 24, 2018): 261–81. http://dx.doi.org/10.1177/0743558418764088.

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This research examined Druze adolescents’ perception of their relationships with parents in Israel. Israeli Druze is a small group accounting for only 2% of Israel’s population. The Druze society is patriarchal; it demands absolute loyalty to the values of religion, family, and clan. Our goal was to explore the impact of increasing intercultural contact with modern Israeli society and the outside world on parent-child relationships in a traditional society that demands absolute loyalty and obedience to elders. The researchers used the phenomenological approach to understand parent-child relationships from the perspective of the adolescents themselves. Twelve Druze adolescents, six females and six males ranging in age from 16 to 18, completed a semi-structured interview in which they were asked to describe their relationships with parents. Participants were prompted to describe a recent conflict, if any, and the way in which the conflict was resolved, as well as a positive and a negative interaction with parents in the past year. Thematic analyses revealed intergenerational conflict related to perceived acculturation gaps. Other consistent themes portrayed supportive parent-child relationships and the adolescents’ commitment to Druze heritage. Overall, findings suggest that although increasing exposure to modern society may lead to intergenerational conflict, Druze adolescents remained grounded in supportive family relationships and their religious heritage.

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32

Pullum, Lindsey. "A Resolute Display." Anthropology of the Middle East 14, no. 1 (June 1, 2019): 87–107. http://dx.doi.org/10.3167/ame.2019.140106.

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In this article, I analyse a collection of photographs from the Israeli Druze village Daliyat al-Carmel during the summer of 2015. I locate these photographs of Druze life within the current movement of Israeli/Palestinian photography and mobilise this photographic archive as a form of decolonisation and visual critique relating to the Israeli state. Through a close analysis of photographs documenting residents and activities of Daliyat al-Carmel from the 1930s to the 1970s, I argue photographs of Druze unsettle dominant tropes within Israeli and Palestinian visual discourse. The result is the production of an expanded visibility, which nuances our understanding of Arab Israeli life after 1948 and the intersectionality of the Druze community in terms of culture and Israeli-Palestinian relationships.

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Siegel, Michal, Tamar Paperna, Izabella Lejbkowicz, Panayiota Petrou, Radi Shahien, Dimitrios Karussis, Idit Lavi, Sara Dishon, Hanna Rawashdeh, and Ariel Miller. "Multiple sclerosis in diverse populations: characteristics in distinct Arab ethnicities in Israel." Multiple Sclerosis Journal 18, no. 12 (May 8, 2012): 1737–44. http://dx.doi.org/10.1177/1352458512445059.

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Background: Multiple sclerosis (MS) prevalence and genetic susceptibility varies among the different ethnic groups of Jews and Arabs in Israel. Objective: Characterization of MS disease course in Christian, Muslim and Druze Arabs in Israel. Methods: Historical cohort and three-year follow-up cohort analyses based on interviews and clinical charts of 149 Arab MS patients (78 Muslims, 49 Christians and 22 Druze) from three MS centers in Israel. Significant findings were adjusted for use of disease modifying therapy. Results: Age of onset (means between 30 and 31 years) and incomplete recovery rates after the first relapse (~50%) were similar for Christian, Muslim and Druze patients. Low rates of primary progressive MS (≤1%) were observed. Differences between the ethnicities in the time from onset to the second neurological episode were observed among females, but not males. Druze and Muslim women were more likely to have a second event within two years from the first event compared with Christians (odds ratios =8.8, p= 0.02; odds ratio=6.6, p=0.007 respectively). Trends for higher annual relapse rates, annual disability progression rates and MS Severity Scores were observed among the Druze. Conclusions: Among the Israeli Arab female MS patients, Druze and Muslims exhibit a more rapid disease course in comparison with Christians. Further elucidation of population-specific MS phenotypes may contribute to improved disease management.

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Miles, William F. S. "As the Druze Go, So Goes the Middle East." Current History 120, no. 830 (December 1, 2021): 366–71. http://dx.doi.org/10.1525/curh.2021.120.830.366.

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The Druze, despite being a small minority faith group, have long survived in a challenging region, thanks in part to a doctrine of deference to whatever state they live in. In the past few years, however, the three largest Druze populations—in Israel, Lebanon, and Syria—have each faced some of their most difficult challenges yet, from a downgrading of their citizenship status to economic collapse and civil war. An increasingly active diaspora has emerged as an important advocate for Druze interests worldwide.

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Faiad, Fatin. "Intersection of Identities in Personal Stories about Reincarnation in the Druze Community in Israel." Open Journal for Studies in Philosophy 7, no. 2 (January 5, 2024): 39–52. http://dx.doi.org/10.32591/coas.ojsp.0702.03039f.

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Belief in reincarnation in the Druze community exceeds the bounds of the official religion, and its personal story gains significance among the secular community members. Though this belief is responsible for marking the boundaries of religious, national, and gender identity, and serves as a cohesive and comforting social factor, it also raises social and psychological tensions among families and individuals who find themselves living a double life story. This study attempts to investigate these aspects among the Druze society by analyzing a collection of personal stories of men and women about their experiences of reincarnation, which I collected from members of the Druze community in Israel. These stories are called among the Druze “alnutq” / النُّطق (speaking), a concept that expresses the soul's ability to recall and talk about its past life in the previous incarnation. By collecting the stories from people mentioned in the previous incarnation, I concluded that they are saturated with internal tensions and provoke objections, and their acceptance is almost always controversial. At the same time, the stories, the beliefs, and the values they are based on have a role in maintaining the borders and organization of the Druze community.

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Mohsen Shamma, Fathi, and Michael Katz. "Decision Making during Adolescence: A Comparison of Jewish and Druze Societies." International Journal of Psychological Studies 10, no. 4 (November 8, 2018): 65. http://dx.doi.org/10.5539/ijps.v10n4p65.

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This research compares decision-making between Jewish adolescents and Druze adolescents as it relates to level of autonomy, parents’ involvement and the involvement of peers. This is a pioneering research, which tests existing differences between Jewish and Druze adolescents with regards to the factors influencing their decisions. 243 subjects aged 15-18 participated in this research. Of these subjects 124 were Jews and 119 were Druze; about half of both groups were boys and half were girls. Each subject filled out a self-report questionnaire that was particularly designed with the factors mentioned above in mind and for this research. Although no differences were found between Jewish and Druze adolescents in total degree of autonomy or in parents’ and friends’ involvement in decision-making, the findings partially confirmed research hypotheses.

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Kaufman, Asher. "BELONGING AND CONTINUITY: ISRAELI DRUZE AND LEBANON, 1982–2000." International Journal of Middle East Studies 48, no. 4 (September 30, 2016): 635–54. http://dx.doi.org/10.1017/s0020743816000805.

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AbstractThis article analyzes spatial perceptions and practices of Druze citizens of Israel before, during, and after the Israeli occupation of South Lebanon in 1982−2000. It argues that the opening of the Israel–Lebanon border in 1982 and its closing in 2000 had three effects: it generated internal social, political, and cultural changes within the community in Israel; it changed the relationship of the Druze with the State of Israel; and it reestablished strong ties with their coreligionists in Lebanon and Syria. Drawing insight from the field of border studies, the article shows how Druze citizens of Israel live concomitantly in state and suprastate spatial scales, forming a third, integrated or hybrid, spatial scale. The article proposes using the concept “hybrid spatial scale” as a tool for studying communities such as the Druze that operate on multiple territorial scales.

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Nigst, Lorenz. "‘Entering a gigantic maze:’ The ambivalent presence of previous-life memories in Druze discourse." Social Compass 66, no. 2 (March 27, 2019): 273–88. http://dx.doi.org/10.1177/0037768619833317.

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According to the Druze notion of transmigration ( taqammuṣ), whenever someone dies, his or her soul moves into the body of a newborn Druze of the same sex. While this makes the Druze feel that they belong together in a more fundamental way because they are ‘born in each other’s houses’ (Oppenheimer), it is more ambivalent the moment children start to ‘speak’ about previous lives in another family. Allowing the ‘return’ of someone lost to death and potentially bringing two such houses in closer relation, ‘speaking’ also requires coming to terms with conflicting belonging.

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Yazbak, Mahmoud. "To Be Druze in Israel." Journal of Palestine Studies 29, no. 4 (2000): 104–5. http://dx.doi.org/10.2307/2676566.

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Haddad, Yvonne Yazbeck, and Jane Idleman Smith. "THE DRUZE IN NORTH AMERICA." Muslim World 81, no. 2 (April 1991): 111–32. http://dx.doi.org/10.1111/j.1478-1913.1991.tb03517.x.

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Sweet, Louise E. ": The Druze . Robert Brenton Betts." American Anthropologist 91, no. 4 (December 1989): 1077–78. http://dx.doi.org/10.1525/aa.1989.91.4.02a00720.

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Haddad, Yvonne Yazbeck, and Jane Idleman Smith. "The Druze in North America." Institute of Muslim Minority Affairs. Journal 13, no. 1 (January 1992): 136–55. http://dx.doi.org/10.1080/02666959208716233.

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Firro, Kais M. "Reshaping Druze Particularism in Israel." Journal of Palestine Studies 30, no. 3 (April 2001): 40–53. http://dx.doi.org/10.1525/jps.2001.30.3.40.

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Harb, Lotfi, Nitza Davidovitch, and Eyal Lewin. "Encouraging Minority Groups in Higher Education: A Case Study of Druze in the IDF Academic Reserve Track." Education and Society 40, no. 1 (July 1, 2022): 85–105. http://dx.doi.org/10.7459/es/40.1.06.

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Under-representation of minority groups in the academy reflects inequality and lack of social mobilization. The Druze in Israel are a small minority, but they have a unique place in society because they have been serving in the IDF almost since its formation. The IDF maintains an academic reserve track, where young men and women complete their studies and then serve an extra number of years as professionals. Through in-depth interviews with 30 Druze participants and graduates, this study examines the effects of the academic reserve track on Druze young men, seeking to learn its impact on their future.

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Hamdy, Iman A. "The Druze in Israel: a less persecuted minority?" Contemporary Arab Affairs 1, no. 3 (July 1, 2008): 407–16. http://dx.doi.org/10.1080/17550910802164309.

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Since 1948, Israel has adopted a policy of co-option of the Druze minority among its population. However, despite their partial co-option, the Druze are subjected to the same political, social, and economic discrimination as the rest of the Palestinians. While some Druze elements have sought to resist the policies of the Jewish state, these attempts have so far been marginal. Whether future generations, in light of their growing awareness of discrimination and the ongoing resistance of the Palestinian population, manage to undo the effects of co-option is a question yet to be answered.

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Avnat, Eden, Guy Shapira, Shelly Shoval, Ifat Israel-Elgali, Anna Alkelai, Alan R. Shuldiner, Claudia Gonzaga-Jauregui, et al. "Comprehensive Genetic Analysis of Druze Provides Insights into Carrier Screening." Genes 14, no. 4 (April 18, 2023): 937. http://dx.doi.org/10.3390/genes14040937.

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Background: Druze individuals, like many genetically homogeneous and isolated populations, harbor recurring pathogenic variants (PV) in autosomal recessive (AR) disorders. Methods: Variant calling of whole-genome sequencing (WGS) of 40 Druze from the Human Genome Diversity Project (HGDP) was performed (HGDP-cohort). Additionally, we performed whole exome sequencing (WES) of 118 Druze individuals: 38 trios and 2 couples, representing geographically distinct clans (WES-cohort). Rates of validated PV were compared with rates in worldwide and Middle Eastern populations, from the gnomAD and dbSNP datasets. Results: Overall, 34 PVs were identified: 30 PVs in genes underlying AR disorders, 3 additional PVs were associated with autosomal dominant (AD) disorders, and 1 PV with X-linked-dominant inherited disorder in the WES cohort. Conclusions: The newly identified PVs associated with AR conditions should be considered for incorporation into prenatal-screening options offered to Druze individuals after an extension and validation of the results in a larger study.

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Monaghan, Sean. "The Druze in the Middle East." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 121–23. http://dx.doi.org/10.35632/ajis.v23i2.1633.

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In A History of the Druze, Kais Firro suggests that the proliferation of workson the Druze over the last twenty years has resulted from this community’sprominent role in the Lebanese civil war. While such circumstances are, ofcourse, regrettable, any notice taken of this small, secretive, and often overlookedsociety is welcome. Nissim Dana, a lecturer in academic religionsand cultures of peoples in the Middle East at Bar-Ilan University and formerminister of religious affairs in Israel, would no doubt explain his interest andclear warmth for his subject in different terms, as the personal letter includedfrom Labib Abu Rukn, judge of the Druze Court of Haifa, attests. It is this affection, however, which may be at the heart of some of this extremelyuneven investigation’s shortcomings.The author has chosen to divide his work into four parts, each dealingwith the history, sociocultural make-up, sacred topography, and the lawsgoverning the Druze in their respective states, most notably in Israel (towhich a third of the text is devoted) – a most pronounced focus. The book isrounded out with an appendix of the “Arabic Original of the Laws ofPersonal Status in Lebanon and Israel” and an abbreviated version for Syria,which is a welcome addition for those who read Arabic ...

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Pinto, Paulo G. "Migrant Souls." Anthropology of the Middle East 19, no. 1 (June 1, 2024): 125–40. http://dx.doi.org/10.3167/ame.2024.190108.

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Abstract This article analyses the reconfiguration of religious identity in the Druze community in Minas Gerais, south-eastern Brazil, which was formed by the arrival of immigrants from Lebanon in the end of the nineteenth and beginning of the twentieth centuries. The immigrants created ethnic and religious institutions destined to maintain Druze identity and its Islamic character. However, the transmission of religious knowledge to the generations born in Brazil was fragmentary and imperfect. Nevertheless, Druze identity was maintained by many and completely recreated in the religious context of Catholicism and Spiritism, while the connection to Islam faded away. The analysis focuses on how religious authorities and the belief in reincarnation were the main elements that allowed continuity in religious identity together with the transformation of tradition.

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Shams, Duaa, Yael Grinshtain, and Yuval Dror. "Motives for Choosing Higher Education at Academic Institutions in Two Countries, Syria and Israel: The Perspectives of Druze from the Golan Heights." SOCIAL ISSUES IN ISRAEL 32, no. 2 (2023): 103–33. http://dx.doi.org/10.26351/siii/32-2/5.

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The present study focuses on the perspectives of adult Druze from the Golan Heights regarding their motives for studying for a bachelor's degree in Syria and then going on for an advanced degree or internship in Israel. The study is phenomenological, based on interviews with 15 Druze students living in the Golan Heights, graduates of two academic institutions located in the two countries. The interviews were analyzed by identifying themes based on grounded theory principles. The findings indicate that the choice of higher education among the Druze is based on pragmatic considerations that emphasize higher education as an essential means of social and economic mobility alongside personal development and self-fulfillment. The choice of a specific country – Syria or Israel – is usually based on instrumental considerations that are logistical, academic, and economic. However, the choice of Syria as a specific destination is also based on a national cultural component. The study offers a look at minority education from the perspective of a unique group within Druze society and provides an understanding of minority students’ experiences as the basis for policies that support the academic choices of this population.

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Mittelberg, David, Osnat Rozner, and Helen Forgasz. "Mathematics and Gender Stereotypes in One Jewish and One Druze Grade 5 Classroom in Israel." Education Research International 2011 (2011): 1–10. http://dx.doi.org/10.1155/2011/545010.

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We report findings from qualitative case studies of two grade 5 classrooms in Israel, one Jewish and one Druze. The aim was to identify classroom factors contributing to the differences in the gendered patterns of mathematics outcomes for Jewish and Arab Israeli students. Marked differences were found in the teachers' gender-related interactions with students, and their beliefs and expectations of boys' and girls' mathematical capabilities. The Jewish teacher held conventional gender-stereotyped beliefs of male mathematical superiority. The Druze teacher believed that girls required affirmative action to overcome implied gender biases in favour of males in the Druze community. The findings support earlier research and theoretical perspectives on gender-related issues in the mathematics classroom. In particular, when teachers hold gender-biased beliefs and expectations, students' classroom experiences and mathematics learning outcomes are impacted along gender lines.

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Journal articles on the topic 'Druze'

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