|
Arab
and Muslim Image in the
Public
Education Textbooks of Israel
(Summary
of Study)
Dr.
Ali S. Al-Khabti, Educational Research, Ministry of Education, Kingdom of Saudi
Arabia
Preface
This
research aims at understanding the Arab and Muslim image in the Israeli
educational textbooks and how these books contribute to establishing a
stereotype of the Arabs and Muslims in the Israeli community, their role in
formulating the students’ minds, and how the students, under the influence of
these textbooks, deal with their community and other communities.
For
this purpose, a team was formed to analyze the educational textbooks utilized in
the Israeli general education system.
The
team used two methodologies: analysis of the content, and analysis of the
discourse. To produce an objective research, the team did not merely name the
text, but also included the original text along with the name of the textbook
and the page number. And, to achieve accuracy, the team did not expatiate on
their comments and explanations.
The
analysis was conducted on the following themes:
1.
The Islamic Theme;
2.
The National Theme;
3.
The Zionism Theme;
4.
The Political Theme; and
5.
General view of the Israeli educational textbooks.
The
team analyzed the above themes, with concentration on the major themes that were
common in most of the books. Together, these themes constituted what may be
classified as “constituents of the conceptual and value structure” produced
by the educational discourse contained in the books analyzed.
The
team conducted qualitative analysis on a selected sample of the books to
identify the context and concepts, which produced the analysis units on which
this study is based; and their positive, negative or neutral meanings and
implications towards Islam, Muslims and Arabs.
Analysis
Procedures
The
analysis was conducted as follows:
1.
Examining the subject in general.
2.
Comparing writings about Islam with those about other religions.
3.
Examining the contexts where Islam or any related subjects are mentioned.
4.
Concentrating on the written material, i.e. text, documents, and subject titles,
and non-written materials, i.e. pictures and maps
5.
Studying pictures, drawings, technical designs, subject titles, and other
material, which convey hidden messages and concepts
6.
Examining the meanings and implications of the words, and their emotional,
cultural, and religious consequences.
7.
Studying the hidden messages through exploring the implicit messages and
symbolic codes within the text
8.
Following the selective patterns of presenting the information and employing
them within the context; and exploring various levels of the cognitive and value
discourse in the text.
The
analysis indicated that the Israeli textbooks are broken down into the following
categories in terms of their attitudes towards Muslims and Arabs:
General
stances of the Israeli textbooks towards
Arabs
and Muslims
Breakdown
of the textbooks according to their general stances(1)
|
General
stance of the textbook
|
Neutral
|
Positive
|
Negative
|
Total
|
|
Number
of books
|
3
|
1
|
19
|
23
|
|
Percentage
(*)
|
13%
|
4.3%
|
82.6%
|
100%
|
The
data contained in the above table indicate the following results:
The
total number of the textbooks approved for public education in Israel, which
have been subjected to the content and discourse analysis is 23 books.
82.6%
of the total number of the books had a negative stance towards Arabs
and Muslims.
13%
of the total number of the books had a neutral stance towards Arabs
and Muslims.
4.3%
of the total number of the books had a positive stance towards Arabs
and Muslims.
……………………………………………
Image of Arabs and Muslims in the Israeli Textbooks
The
educational textbooks play a vital role in forming the student’s mind. They
define the way he deals with his community and the surrounding communities.
Stereotypic images are infused in the student’s mind throughout the various
stages of his study.
This
research aims at identifying the Arab and Muslim image in the Israeli public
education and its role in forming a stereotype about the Arabs and Muslims.
The
major findings of this research are summarized below.
A.
The Islamic Theme
1.
Religion
The
analysis results indicated that the Israeli textbooks link between Islam and
violence. The textbooks suggest in numerous places that Islam is linked with the
sword, and that its expansion has been accomplished through the sword.
In
this context, certain books display pictures that suggest the link between Islam
and violence. One picture reflects a mosque, with “the Islamic army”
standing by. It also bears the Muslims’ emblem of war, which is two swords
with a crescent in the upper middle, and a comment that reads: “Islam is the
religion of warriors”.
To
further emphasize the connection between Islam and violence, the term “Islamic
conquests” is used to suggest that there had been “Islamic occupation”.
Also, for the Islamic conquests, the term “Islamic war campaigns” is used.
As stated in some books, “the Islamic conquests represented the largest
military campaigns in history. The world has not seen such campaigns since the
Macedonian time in the fourth century B.C.”. This is an attempt to describe
Arabs as occupants, and the Islamic conquests as military invasions aiming at
occupying other countries.
The
textbooks emphasize that Muslims divide the world into two sections: believers
and non-believers. As stated in certain textbooks: “Muslims classify the world
population into two groups: either Islam or war.
Some
of the books also speak of Islam as though it were not revealed by God, but that
it was imposed on the tribes of the Arabian Peninsula by Muhammad (Peace be Upon
Him). The books add that Islam has caused many problems to the Muslims because
the new tenets made their life difficult in the desert.
2.Prophet
Muhammad (Peace be Upon Him)
The
Israeli textbooks do not recognize the prophecy of Muhammad or that he is sent
by God. According to the image provided in the books, Muhammad claimed that God
chose him as a prophet, and decided by himself to be so. Unlike Moses and Jesus
(peace be upon them), Muhammad is not referred to as a prophet; his name is
stated alone, and no consideration is made to his position as a prophet. On the
other hand, the books state that Muhammad (peace be upon him) is the founder of
the Islamic religion; that he lived in Makkah; and that in the year 622 AD God
revealed to him the new religion. Based on this revelation, Muhammad called the
Makkah population to believe in one God. But, they opposed his call for fear of
losing their sources of living and their traditional beliefs. Prior to that,
their worship ceremonies were performed around Kaaba, which was used as a place
to worship idols by the population of the Arabian Peninsula. To save his life,
Muhammad and his family escaped to Yathrib, where the people adopted Islam. This
“Escape”, which occurred in 622 AD, was then called the “exodus
(Hijra)”, and it constitutes the Muslims’ calendar. After that, Muhammad’s
tenets spread over the Arabian Peninsula and he succeeded in rallying Muslims
under one banner. He had the capability of persuading the people, while, at
times, using power against them. Muhammad, accordingly, established the Islamic
nation and warned Muslims against fighting each other. Rather, he instructed his
believers to set out occupation campaigns to spread out Islam in the whole
world.
The
Israeli textbooks describe the Prophet’s exodus as if it were an “escape”.
Also, his ascension to heavens is described as a mythical and fictitious story
that had been fabricated by Islam and its prophet, and is believed by Muslims.
some of the books displayed pictures of Prophet Muhammad in various poses, some
of which are not acceptable in view of the exalted place a prophet should be
given.
In
addition, some books describe Prophet Muhammad with negative characteristics.
These include the daydreamer, warrior, and innovator of Islam. They also display
him in a manner that contradicts the simplicity, humbleness, and tolerance that
distinguish him and other prophets.
The
textbooks also try to degrade the position of Muhammad as a prophet. They claim
that his call was directed towards a worldly life, and that it was not a
religious one. The books present Muhammad as dealing with the orthodox caliphs
as if they were government employees handling the positions of vice-presidents
of acting presidents.
As
it appears through analysis, the books aim at directing the Jewish students’
minds towards an alleged fact that the Jews have been working on since the
emergence of Prophet Muhammad’s message. This fabricated fact can be
summarized in not to acknowledge that Muhammad is a prophet, and that Islam is
merely a number of concepts and thoughts, which Muhammad had taken from the Jews
and Christians and presented to the Arabs in a way that would suit them.
3.
The View of Quran
The
Israeli educational textbooks promote the ideas that the Holy Quran, according
to them, is not a holy book; that it is merely some imaginary writings told by
Muhammad (peace be upon him); and that a large part of it is dependent on the
contents of the Jewish holy books. To support this allegation, some of these
books link the language of the Holy Quran to that of the Bible. According to
some books, the Holy Quran is just a book that contains a number of revelations
and views. Within the context of this erroneous image, some books state that
Muhammad came down with the Quran after the miracle of his ascension to heaven.
Muhammad ascended to heaven from Jerusalem and brought down the Quran with him.
Here’s an attempt to deny the fact that the Quran was revealed by God. Some of
the books use Jewish religious expressions to explain Islamic words and
expressions. For example, the Holy Quran is presented as “Muhammad’s
bible”; and the holy Hadith (Muhammad’s words and traditions) as “the
verbal bible that complements the Quran”.
4.
The Pillars of Islam
Analysis
of the Israeli public education textbooks reveals an attempt to defame the
present Islamic religious rituals and describes such rituals as old pagan
customs slightly amended by Muhammad (peace be upon him). The textbooks also
suggest and attempt to instill in the students’ minds that the Pillars of
Islam were set by Muhammad’s followers; they were not revealed by God to
Prophet Muhammad. Such books mixed the beliefs of the Jewish religion with those
of the Islamic religion. They repeated the alleged allegation that Prophet
Muhammad was influenced by the Jews and Christians whom he had met in his
travels.
The
textbooks emphasize repeatedly that Islam is not more than a modified version of
the Jewish religion and the Bible. Prophet Muhammad, according to the books,
strived to model his religion on the Jewish religion. He ordered his followers
to fast the Day of Forgiveness and face Jerusalem in their prayers. When he was
met with the Jewish resistance to his religion, he refrained from imitating the
Jewish religion; ordered his followers to increase their charities; fast during
the month of Ramadan; and celebrate the three-day Eid Al-Fitr after the end of
Ramadan. The books claim that the aim is to expiate for the iniquities and sins
that they have committed during Ramadan. Muhammad, as alleged in the textbooks,
also ordered his followers to change the weekend prayer from Saturday to Friday.
Some
of the books present incorrect information about Al-Hajj (pilgrimage). For
example, slaughtering is one of the rituals that ends the Al-Hajj ceremonies.
The books also state that Muhammad wrote “a new religious text that matches
the new tenets”. It was difficult for him to change the old pagan custom of
Al-Hajj, which was common in all parts of the Arabian Peninsula, therefore, he
only added new practices to it.
5.
Jihad
Analysis
reveals that the textbooks do not differentiate between Jihad in Islam and
violence. They try to present Jihad as a kind of violence and occupation. The
books include texts that reflect the understanding of certain parties of Islam
that it is mandatory to take part in Jihad, which is one of the major
commandments of Islam. The religious war is an additional pillar, which should
be added to the Five Pillars; and anyone who does not take part in this war is
committing a sin. The books also included erroneous information concerning
concepts of Jihad. Anyone who goes to war shall gain appreciation and wealth. A
warrior who dies in the war shall gain the title of martyr “priest” because
he died for the sake of God. It is also apparent that certain expressions,
priests for example, are taken from the Jewish and Christian religions in an
attempt to include such expressions into the Islamic religion.
6.
Terrorism
The
Israeli textbooks include texts that ensure the link between Islam, Muslims, and
terrorism in an attempt to infuse such link in the student’s minds. On the one
hand, they present a distorted concept of Jihad , and, on the other hand, they
present the Islamic conquests as acts of violence, which are not far from
terrorism. The Islamic religion is often linked with the sword. Resistance to
the Israeli occupation is rejected since it falls under this classification.
The
textbooks also include texts that deal with the Islamic conquests, which are
presented as an example of Arab hostility and violence. The following text
is an example: “The caliphs, Muhammad’s deputies, directed the Arabs’ wars
against the unbelievers outside of the Arabian Peninsula. They led Arabs into
wars against the Persian Kingdom and against the Peasant Empire Christians”.
II.
The National Theme
The
analysis reveals that the Israeli textbooks mix the historical and geographical
facts with Biblical myths and Zionist objectives. The aim is to
shape the Jewish student’s mind in a way that serves the Jewish and Zionist
objectives. The Arab and Islamic history is totally ignored.
It
is apparent that these books persistently seek to establish new regional frames
to replace the Arabic frame. They deal with two specifically determined frames
that may be of concern to Israel. They are the Mediterranean countries and the
Middle East countries. Further, these frames include non-Arabic countries, where
Israel may have presence while the Arab countries are excluded.
It
is also noted that such books include subjects relevant to the Middle East. The
Asian Arab countries and the African Arab countries are addressed as “Middle
East” countries and not according to the actual names of such countries. The
Kingdom of Saudi Arabia, Yemen, Oman, Kuwait, Iraq, Jordan, Syria, and Israel,
in addition to Turkey, Iran, Egypt, and Cyprus are included together, in an
attempt to promote the geographical “Middle East” frame. As such, the
“Middle East” frame is intended to include Israel side by side with Arab
countries.
The
same thing is repeated in other books where the Arab and Islamic countries are
not referred to by their religious and national identity. Those countries are
not dealt with according to their internationally recognized national and
regional names such as the Arab World, the Asian Arab countries, and the African
and Arab Moroccan countries. Instead, the books use names according to regions,
which are not geographically or regionally recognized. For example, they use the
terms the “Nile Basin” to refer to Egypt and Sudan. In order to further
ignore the national identity of certain Arab countries, Asian Arab countries are
mixed with African Arab countries. In addition, countries of both continents are
dealt with as countries of the Middle East with no regard to the continent to
which they belong.
The
textbooks use these newly devised names, such as the Middle East, in dealing
with old historical incidents that took place centuries before the emergence of
such names. The books also display a map that reflects Abraham’s journey
starting from the Caledonian city of Ur to Haran, and staying in the land of the
Canaanites. The book provides a geographical description of the map by naming it
“the Middle East countries”, although this name was not known at all
in the nineteenth century B.C.
III.The
Zionism Theme
The
analysis results indicate that the Israeli textbooks are concerned with setting
a new map for Palestine and different world atlases that prove the Jewish
tincture of the places and times. They mention the old places, cities, and
villages using their Biblical Jewish names, and giving new Jewish names to the
new cities and villages. The books emphasize the necessity to remove the Arab
existence from the whole history of Palestine so as to claim a non-interrupted
existence for the Jews there.
Within
the context of the Zionist concepts, the analyzed books include texts that
encourage killing of others! They relate this to religious texts,
historical examples, and rabbis’ decisions. Killing, as such, has become a
form of worship dedicated to developing a military generation, which has loyalty
to the Jews and their peculiar entity. The books also promote certain concepts
such as the “God-chosen people”, “land of promise”, “building the
temple”, and ”Christianity, which refers to the Jewish Savior”. In
addition to that, the books promote the Jewish hatred to other nations and
communities. They also speak of the settlements and immigration to the “land
of the ancestors”, Jerusalem, the safe borders, the “law of return”, the
“historical right”, the “greater Israel”. Furthermore, they promote war
as an inevitable necessity to protect Judaism and the Jews.
It
is apparent that the subjects of study presented to the new generations are, in
many examples, void of comprehensive humane values, the languages of virtue,
discourse, and mutual love. Palestinians, as seen by young Jews, are vicious and
bloodthirsty. They even wish to see the Jewish children die of AIDS; they throw
stones at the Jewish children; and burn the woods. The subjects that deal with
the relationship between the Jews and others concentrate on their belief that
“Israel is a God-given land that results from the Biblical retold stories”.
The books add that the Jewish people were not the produce of a natural birth;
that is, there had been no interaction between sex and land but by the
interaction of the Bible and God’s promise.
The
main Zionist values that may be derived from this theme are as follows:
1.
Unity of the Jewish Groups
The
textbooks emphasize that all Jews of the world constitute one unit irrespective
of their places of residence. The books repeatedly emphasize the unity of all
Jewish groups of the old age, which is a contemporary concept that the Jews are
trying to promote with no regard to locality, time, or language. It is stated
under the title “Unity of the Jewish people. Expressions like “our
nation”, “our ancestors ”, “our land”, “the sons of Israel”,
“the grandsons of Israel”, “the sons of Jacobs”, “one religion
followers”, “the sons of one nation”, “the Jewish people”, and the
“Israeli nation” are examples of this concept.
2.
Highlighting the Jews’ rights to the so-called “the Land of Israel”
The
textbooks in Israel present undocumented myths and legends in an attempt to
promote and enhance the Jews’ rights to the so-called “the Land of Israel”
(Palestine). The analysis reveals that there are on-going efforts to form a
stereotypical image with the new generations to convince them that they have the
right to Israel. The books intentionally repeat this alleged background to
create a relationship between the “Jewish ego” and the “the land of
promise” in the minds of the new generations.
It
is also noted that the books include an alleged “natural map Israel”. It is
comprised of four geographical sectors. They are: the seaside sector, the
mountains sector, the valleys sector, and the Al-Jowlan and Al-Shaikh mountain
(Al-Harmoun) sector.
The
books utilize religious texts taken from the Bible to support these concepts.
Examples are: “… and God told Ibram (Prophet Abraham’s name before the
message): ‘go from your land and away from your people and from the house of
your father to the land I’m going to show you. I shall make you a great
person; I shall bless you and foster your name; you shall be a blessing; I’m
going to bless you; I’m going to bless those who bless you, and curse those
who curse you; all nations of the world shall be blessed by you”.
The
analysis indicates that the Israeli textbooks emphasize the right of the Jews to
the so-called “the land of Israel”. This is particularly clear in a
textbook, which was entitled: “Uroshalime Ihuda Vashumiron” (Jerusalem and
the West Bank, 1994). The book also displays a picture of the Western part of
Jerusalem where some Jewish institutions are displayed. On the back cover, the
book displays selected pictures to draw a contrast between what the book
considers as Arab underdevelopment and the Jewish civilization following the
occupation of Jerusalem and the West Bank. It also displays a drawing for the
anticipated construction of the temple in addition to palaces of the Israeli
kings. It aims at suggesting that all development, construction, and culture are
attributable to a Jewish reference, which is linked with the Israeli existence
throughout history. Meanwhile, the book ignores completely the historical
periods of the Arab existence in this city since the year 3500 B.C. (the
Canaanites and Yabuses).
3.
Continuous Linking with the “Land of Israel”
The
Israeli textbooks Instill in the students’ minds that, regardless of being
away from Palestine for centuries, it has remained always in their minds and
hearts. The books emphasize that followers of the Haseedia movement link
sanctity of the Bible with the sanctity of the land, Israel. They add that it
has been known in Europe that Jews of the land of Israel live in absolute
poverty. Yet, some of them decided to leave their countries to join their people
in the land of Israel. Many old people came back hoping to be buried in the holy
lands.
The
books also include texts that emphasize that the Jews have maintained an
uninterrupted connection with and yearning for Palestine. For example, they
state that the Western Wall is a part of the structural wall that supports the
temple mountain wall. It has become a symbol of the Jews, who long for it from
all parts of the world. It is there that they have visited for years; wept
because of its destruction; and expressed their eagerness for the redemption of
the people and the land.
4.
Continued Jewish Existence in the land of Israel
The
textbooks include texts that emphasize that Jerusalem is Jewish as it has been
Jewish since the Old Testament to emphasize that the Jewish existence in this
country has been uninterruptedly continuous. The books cite religious texts to
prove this sanctity. The following text is an example: “The sanctity of
Jerusalem is very old. We know it through manuscripts that date back to the time
of Maliki Sadiq who was contemporary with our father Abraham. This tradition has
continued to the present time”. The books add “King David changed it into a
religious center and a capital for all grandsons of Israel. His son, Solomon,
built the Temple in Jerusalem. Following the demolition of the first Temple, the
captives returned from Babylon to the land and constructed their second
Temple”.
5.
Isolating themselves from Other Communities
It
is apparent that the books emphasize the peculiarity of the Jews, which mandates
that they isolate themselves from others. To them, joining others is a
vice and dissociating from others is impeccability.
To
stress this peculiarity, the books cite historical and religious texts that
strengthen it. The history books, for example, address the first capture of the
Jews, i.e. the Babylonian capture. They cite “irrespective of the welcome and
the freedom of work and worship that they met, they preferred to live together
in seclusion from the Babylonians”. This isolation has helped the Jews
maintain celebrating their Saturdays and feasts. In Palestine and upon return
from captivity, mixing with others caused the Jews to become corrupt and
alienated from their own religion and the right path, especially as they married
from them. Their language also became a mixture of the Hebrew and the Ashdot. To
put things back on their right track, Israel’s sons must isolate themselves
from other communities. The first act to realize this isolation was the
disengagement between the Jews and the others. Foreign wives married to Jews
were divorced with an undertaking not to marry foreigners. This action
represented expiation from sins.
It
is apparent, as such, that the educational textbooks correlate mixing with the
others to the financial and ethical collapse of the Jews. They also emphasize
that isolating themselves means financial and ethical flourishing.
6.
The Jewish allegation of their superiority
The
analysis revealed that Israel’s concern is to instill the Jewish superiority
and uniqueness concept in various approaches. For example, the allegation that
the Old Testament is the original source for both the bible and the Holy Quran.
Also, because of their superiority, Muslims resorted to them to manage the
affairs of their state. The books also suggest that the Orthodox Caliphs sought
assistance of the Jewish and Christian citizens because they could read and
write. The Muslim occupants relied on their loyalty and assigned them to a
variety of administrative functions. Those assignees managed the empire’s
affairs in the local language; Greek in Damascus, Syria; and Persian in Iraq and
the Persian territory.
The
analysis reveals that the books emphasize that the Jewish allegation of
superiority is deep rooted in history due to the peculiarity of their
relationship with God and connection with the Bible regardless of their being
among “the minority nations”. The books indicate to others that the
Jews are peculiar in their life style as compared with that of the others. Also,
according to the books, their belief in God differs from that of the others.
Although there had been mingling with the others in Alexandria in Egypt and
Caisaria in Palestine, they kept their own feasts; did not eat meat slaughtered
by the others; nor did they marry from them.
The
content analysis of the textbooks indicates that the Jews are keen on
emphasizing that they are superior and geniuses, and that Israel is the
light for all nations, and the oasis of the Western democracy. They also speak
of the Jews’ extraordinary rate of Nobel prize winners. They consider these
positive characteristics as though they were connected to the Jewish
peculiarity.
7.
The Others and their Enmity to the Jews
Analysis
of the public and religious textbooks indicates that they deal with the Jewish
relation with the others as if it were a series of acts spurred by hatred and
enmity against the Jews. This starts as of the Babylonian captivity and the
demolition of the first Temple, and the conflicts with the Greeks, and ends with
the demolition of the second Temple and the Roman captivity.
The
textbooks cite certain examples of this enmity such as “Instead of learning
from the Jews, the others treated them with hatred because of their chaste
belief and peculiar life style. Henceforth, hatred against the Jews spread among
the others”. To best support this Jewish fantasy, the Jews connect their
religious feasts with what they believe to be the others’ persecution against
them. For example, Passover is connected to the Jews expatriation from Egypt,
the land of slavery and humiliation; the ninth of August to the day the Temple
was burnt; the ninth of July to the day the Jerusalem walls were burnt; and the
third of November to the day King Jadaliahu was killed.
The
books add emphasis to this attitude. According to the same book, the Jews are
met with hatred and enmity although they always seek peace. They could not
encounter their Greek persecutors because they were not trained for war on the
one hand, and, on the other hand, they had been subjected to what they believed
hatred and enmity by others since the Old Testament.
The
textbooks also emphasize that the Jews have always been the victims. They have
been suppressed and deported from one country to another relentlessly for no
valid reason.
The
textbooks cited some positive incidents about Muslim Caliphs treating the Jews
by considering them as Muslim protected. Yet, their coherent feeling of
suppression stopped them at certain incidents and considered such incidents as
if they were Arab-Muslim suppression against the Jews. For example, some of the
books state that Caliphs granted the Jews and Christians the citizenship status.
That’s positive. However, it continues as saying that Caliphs imposed
disgraceful limitations against the Jews. They attribute such limitations to the
Caliph Umar the second (717-720), and call them the Umar Laws. Among such laws
they include many restrictions, including the prohibition of building new
temples or churches, or performing maintenance or rehabilitation on the existing
ones without permission. Also, the laws prohibited religious processions on the
public streets; learning of Quran; giving testimony against Muslims at courts;
and horse riding. In addition, the laws mandated that Jews and Christians wear
yellow and blue badges respectively.
The
books, as revealed by the analysis, provide examples of the others’ treatment
to the Jews as individuals who, then, consider this treatment to be against the
Jews in general. In dealing with the situation of the Jews in Russia, the books
state that the Russian authorities specified areas where the Jews were to stay
and not to leave. The Jews were banished from the villages. They were also
subjected to the mandatory service, which would extend to a whole lifetime. In
addition, the enlisted soldiers were obliged to convert to Christianity and
abandon their Judaism. Other examples were also cited regarding individuals who
were subjected to suppression, such as Theodore Hurtzel, the Zionist leader, who
suffered suppression and hatred by Christians of the West, which made him
establish Zionism and become its most prominent leader.
8.
The Danger of Exterminating the Jews
The
analysis indicated that the textbooks, in dealing with ancient historical
incidents repeatedly speak of collective extermination regardless of the
following facts:
-
the collective extermination is a contemporary concept. It came to existence in
1946 when the UN announced that collective extermination is a crime that is
condemned by the whole world;
-
the General Assembly ratified a convention in 1948, which prohibits this
extermination and exposes maximum punishment against areas committing it; and
-
The above convention became in effect in 1951.
The
textbooks state that while the Jews were in Babylon during the Persian reign,
the danger of their extermination surrounded every Jew who lived in the Persian
country. Haman, the devil who thought of exterminating the Jews died and they
were saved by a miracle. In another location, the books speak of a real
extermination of the Jews that “took place in Cyprus where no one was left
alive”.
The
curriculum in general, links the Palestinian resistance to the Israeli
occupation with the danger of exterminating the Jews. This is particularly
palpable in citing that a group of Arabs attacked Jews in Jerusalem and killed
and injured some of them.
Analysis
of some quotations included in the textbooks analyzed reveals that they all
converge into one focal point, which is the danger of extermination of the Jews
by others because of their enmity to the Jews. By presenting such concepts, the
books aim at provoking and escalating sadness and melancholy among the Jews, and
putting them in a state of readiness for self-defense in case of any expected
danger.
9.
Hebraic Names for Arabic Cities
An
apparent trend is noted in the analyzed books, which is assigning Hebraic
features, and changing the names of Arabic cities in Palestine. As such,
students will believe that such cities are originally Hebraic, and that they
have no other names. To support this trend in Israel, the educational textbooks
display maps with Arabic cities and villages under Hebraic names. For example,
the contemporary Hebraic language is void of the word “Palestine”, except
where it corresponds to the Jewish Zionist approach. The land is linked to the
Jews and the Jewish history. Whenever a Jew deals with Palestine, he refers to
it as “the land of Israel”.
To
avoid confusion that may occur in the students’ minds between the names
Palestine and the land of Israel, as it is known to them, the books state that
Palestine is a name that was given to the land of Israel to abolish its name out
of hatred for the Jews and in retaliation against them. As cited by the books
“The Romans wanted to wipe out the name of the Jews from their country.
Therefore, they used the name Palestine for our country. This name corresponds
to the ancient Palestine”. The West Bank is given the name “Iahuda and
Samira”. Also, it is noted that the books collectively replace the name of
Al-Aqsa Mosque with the name “temple”. Also, the ascension wall is called
the “Western wall” or the “weeping wall”, with no indication of any sort
to the Muslim’s relationship with this wall. They claim that the Western Wall
is the only ruin that remains of the Temple, and that it is the center of
prayers in Jerusalem. The following is an excerpt taken from the textbooks:
“…, even the Muslims built the Dome of the Rock and the Al-Aqsa Mosque on
the Temple Mountain”. Names of cities, villages, rivers, valleys, mountains,
plains and other Arabic areas were replaced by Hebraic names.
10.
The allegation of buying lands of the “land of Israel”
Some
of the textbooks state that the Zionists bought the land of Palestine from the
Palestinian occupants. They state that the rabbis “encouraged the Jewish
settlers of the land to buy land from the others, so that the land is returned
to Jewish ownership”. They taught the Jewish people never to despair
from returning to their homeland; “soon, the Temple shall be built”; and the
land shall recover its prosperity and glory.
11.Participation
in Liberating the Land
Some
of the textbooks utilize expressions such as “liberating the land”, “the
liberation war”, and “the independence war” to refer to the 1948 war.
Thus, the books give an implication of heroism to the Zionist military
organizations prior to founding the state of Israel such as “Haganah”,
“itsel” and “Lihi”, etc. In this context, one of the textbooks states
the following “in 1939, the Arab mutiny was quenched by joint British and
Jewish forces”. Another text states: “the British continued to cooperate
with the Jews against Arabs as the Arabs resumed mutiny during the Fascist and
Nazism capture of europe”. The British – Jewish collaboration is repeatedly
emphasized in quenching the Arab mutiny and revolution. The following text is an
example: “finally, the Arabic mutiny was quenched by joint British – Jewish
forces”.
The
textbooks are also keen on emphasizing that the Jews had an effective military
participation in liberating the land of Israel from the Turks. The books add
that this participation took place after the continued failure of the peaceful
efforts - which invested the economic crisis encountered by Turkey - of the
Zionist Theodore Hertzel with Sultan Abdul Hamid to make Turkey give up the land
of Israel to the Jews.
The
textbooks also emphasize that the Jewish volunteers stood side by side with the
British army in its battles, whether in Palestine or abroad.
IV.The
Political Theme
1.
Importance of Jerusalem and the Temple
As
it was noted, the educational textbooks emphasize the importance of Jerusalem
and the Temple for the Jews in ancient history. They indicate that the
Jews celebrate many religious occasions linked with Jerusalem and the Temple
related incidents. Examples are: the ninth of August corresponds to the day the
Temple was burnt and the ninth of July to the day the Jerusalem walls were
burnt, etc. “As the Temple is ‘the house of our life’, God shall send his
Christ the rescuer who was predicted by the prophets of Israel. He shall not
allow that his temple be in the hands of others”.
The
books cite some quotations taken from the Old testament and Talmud, which
emphasize grief for the destruction of Jerusalem and the Temple. For example:
“The rabbis say that anyone who works on the ninth of August and does not
panic for Jerusalem shall not taste its rejoice. Anyone who panics for Jerusalem
shall taste its rejoice”, (Chapter Fasting, Al-Mashna: 5). A rabbi makes an
explanation of the Old Testament, which reads “My eyes shall cry and pour
tears because it is a God-separated capture” (Ermia 13:17). He says: “A Jew
must shed three tears: one on the first Temple; one on the second Temple; and
the third on the Jews who were expelled from their homeland”.
The
textbooks exaggerate what they claim as the Jewish defense of their Temple in
Jerusalem to add strength to the relationship between the Jews, Jerusalem and
the temple. They cite: “The internal halls of the Temple were burnt; nothing
of their defenders remained except their dead bodies with which they wanted to
block the way before the Romans so that they would not reach to the inside of
the temple”. The book uses a side title where it emphasizes the burning of the
temple and the eternity of the Jews: (The Temple was burnt; but the people of
Israel are alive and eternal).
The
religious textbooks seek through repeated texts to give a historical and
religious feature to their occupation of the city. They require the students to
make a comparison “the sanctity of Jerusalem in Islam versus that in
Christianity and Judaism”. The books also add that, for Muslims, Makkah is the
most sacred city followed by Madina. However, Jerusalem gained its Islamic
sanctity over the years, particularly following the ascension, and after the
Muslims built the Mosque of the Dome of the Rock (Umar Mosque) at the Al-Aqsa
Mosque.
The
books assert that Caliph Abdul Malik built the Dome of the Rock in Jerusalem as
a substitute to Makkah. The books cite: “Around the seventeenth century,
Caliph Abdul Malik built the Dome of the Rock in Jerusalem (called Umar Mosque).
Caliph Abdul Malik believes that this would be a substitute for Makkah, which
was at that time under the control of his opponents, and that it would be a
center for Muslims”.
The
books include texts that emphasize that “when the people of Israel returned to
their homeland, and the state of Israel was established, Ureshalim became the
capital again to form the most important center for the entire Jews. Jews from
the country and from the whole world make their pilgrimage there; and they visit
the Jewish holy areas, such as the Western Wall”.
Furthermore,
the books include texts which place doubts on some Islamic beliefs concerning
Jerusalem. They speak of the ascension as though it were a mythical story. They
cite “Jerusalem was not mentioned by its name in the Quran. It is said that
Muhammad flew from Makkah on his strange animal – Al-Buraq-, which has the
head of a human and the body of a horse. It had two wings and it was tied to the
Western Wall by a chain. From there, He climbed to the Mountain of the Temple
then to heavens. Henceforth the Western Wall is called “Al-Buraq” by Arabs.
2.
Pride in the ancient Jews
Analysis
of the textbooks reveals that pride of the ancient Jews is a general attitude.
The texts that deal with this concept suggest that the Jews have been the most
suitable people to handle administrative affairs and high-ranking positions.
Other peoples have advanced only by virtue of the Jews’ assistance and
consultation. The books suggest that this is true whether the Jews were under
Islamic or Christian sovereignty; in Andalusia or in Palestine. The following
text provides a good example of this attitude: “The Caliphs sought assistance
of the Jewish and Christian citizens because they could neither read nor write.
This made the Arab occupants depend on them and assign them to important
administrative jobs”. Another example, “Initially, the Muslim rulers had no
experience in administering the state. Therefore, they had to seek assistance
from Jews. They assigned them to important jobs at the Caliphs palaces and in
administering the treasury. The Muslim Caliphs sought assistance of the Jews
because they realized that the Jews did not pose a threat to their reign. They
only worked to make their living. They had no ambitions of taking over.
Furthermore, the Jews were known for being intelligent and educated, and they
maintained close relations with their dispersed brothers”.
Another
text emphasizes the Jews’ superiority throughout history. “Whenever a Caliph
or a minister needed money, he went to the Jewish merchants to borrow from them.
Henceforth, such merchants became the Caliph’s money-payers”. The books add
that the Jews played a major role in world trade. “There were too many Jewish
merchants who brought goods from remote areas; timber and slaves from Europe;
silk and other textiles from the Far East; and perfumes and spices from the
Arabian Peninsula. They utilized their relationship with their brothers to
develop international trade”.
The
textbooks also emphasize the role of the Jews in the Islamic conquests, and that
they had a role in conquering Andalusia. The text reads: “The Jews welcomed
the arrival of the Islamic army who put an end to the radical Christians’
reign of their country. The Islamic army leaders relied on the Jews’ loyalty,
and utilized them in restoring stability and peace in Andalusia. Muslims were
not familiar with the conditions of this country, nor with the customs or the
language of its people, while the Jews were. Therefore, Muslims assigned Jews as
guardsmen in the occupied cities, and gave them parts of the lands that were
confiscated in the war. Muslims also assigned them as farms’ managers for the
farms that were transferred to the control of the Muslim occupants in the war.
Other Jews were employed as political and economic advisors to the new
rulers”. The books also emphasize the Jews uniqueness and high military
capability, and that they were assigned to lead some of the Islamic armies. They
cite as an example Samuel Hanagid (993-1056) who was minister and leader of
Granada’s king’s armies for over thirty (30) years; and that he administered
the state’s affairs and led the army in wars; and that he made important
conquests. The books also cite texts relevant to the Jews’ participation in
translation. They mention that Caliph Abdul-Rahman the third utilized a number
of translators to translate some major books from foreign languages to Arabic.
Among the translators were a number of Jews.
The
textbooks care about instilling the feeling of pride of the ancient Jews (the
ancestors) in the students’ minds. This is particularly apparent through the
following:
-
The expansion of the state of Israel during the reign of King Yanai to reach
borders which were not reached during the time of King Solomon, whose time is
considered to be the most prosperous period of the Jewish political existence in
Palestine. The book states: “The Arabs were defeated; the east of Jordan was
annexed to Yahuda; the Greek cities of East Jordan were also annexed to Yahuda,
and so were all coastal cities of Egypt and Lebanon, except for Akka and
Ashkilon. The state of Israel now extends from Egypt to Lebanon and from the sea
to the desert”. Later, such borders extended northwards to cross Lebanon and
reach Damascus in Syria. “The Jewish state extends from the Egyptian borders
to the borders of Damascus and from the sea to the desert”.
3.
Appreciation of the Jews by Others and their Leaders
In
this context, the textbooks state that successive generations retell stories
inherited from generation to generation about the meeting between the Jews and
Greeks. The Jewish minister went to meet the great occupant in a great parade
and dressed in priests’ costume. When the Great Alexander saw the minister, he
dismounted from his carriage and bowed to him. This behavior surprised
Alexander’s military leaders. Alexander responded that the minister’s
personality appeared to him in his dream and promised to lead him to victory.
4.
Distorting the Arab Personality
Analysis
of the educational textbooks and of the texts that deal with the Arab
personality and Muslims reveal that they give a distorted image of them. The
books link them with killings and disturbances, and describe them as violators
who kill rulers and responsible people who had big roles in administering the
Islamic State such as the Jews. In this context, the books state that after the
death of Samuel Hanagid, his son Joseph took over his position. But, after ten
years “he was killed in disturbances provoked by Muslims in Granada because
the state was run by Jews”.
The
books extend their accusation of Muslims as murderers by adding that they kill
men of letters. The following text supports this: “When Rabbi Yahuda Halifi
was 65, he decided to migrate to the land of Israel. After a long and tiring sea
journey, he reached Egypt where he died. Another story says that when he lied by
the Western Wall praying, he was attacked by an Arab knight”.
The
books also include texts that refer to the Arab Palestine before the arrival of
the Zionists as a venue of theft and robbery. They state: “Rabbi Yahuda
Al-Qalee knew the situation of the country and realized that theft and robbery
are committed there every day”. Another text suggests that the Arab Yemenis
suppress and humiliate the Jews; they use violence and humiliation in dealing
with them: “Jews lived in Yemen during the dispersed period; they suffered
restrictions, suppression and extermination more than did others elsewhere”.
Further, the texts attempt to describe the Arab person as one who would run away
when facing the super Jew (the word Jew means the unrivaled genius)
in battlefields especially before the 1948 war. The books state that the Jewish
quarters faced the Arab ones with bravery. After the arrival of the “Bilmah”
troops, Arabs ran away and escaped from their quarters. A major battle broke out
in Haifa where Arabs were defeated quickly by the Haganah troops. The Itzel
troops gained control over Jaffa where they set Hebraic ruling. When the Arabs
saw cities occupied by Jews, they started to run away and evacuate their
locations. Because the Arabs’ violent and aggressive personalities, and their
tendency to stay in their place, as seen by the books, they rejected the
peaceful offer of Israel after it was founded. The books state: “The Israeli
government was ready to sign a peace treaty with the Arab countries. But they
insisted on their hatred and rejected recognition of Israel as a state, which
was founded on the old homeland of the people who returned to it after long
generations of dispersion.
5.
Land with no People
Analysis
of the texts that deal with the land issue reveals that the statement of
“Palestine, a land with no People” is repeatedly mentioned in more than one
place in the textbooks, whether directly or indirectly. The land, according to
the textbooks, is still in the same condition as it was left during the Roman
capture; destroyed and uninhabited by any people. According to the Zionist
conception Palestine is converted to “Israel or Zion land”; that is “land
with no people”. This implies that that Jews of the world are people who were
driven away of their land; that is they are “people with no land”. The
Palestinian history, as such, corresponds to that of the Jews. Thus,
aridity and desolation were the first things that faced the first Zionist
settlers in Palestine. Some of those Zionists were not surprised by this status
because they realized that they were returning to the land of their ancestors,
which remained desolate for thousands of years. The land shall not yield
prosperity unless for those who are ready to die on it. The books ensure that
this has been what the Jews have done exactly. When Hertzel arrived in
Jerusalem, he felt sad at first sight. But, he hoped that his journey to the
land of Israel would be the main reason to breathe life and construction into
the country. The settlers, according to the textbooks, succeed in changing this
desolated desert into a flourishing paradise as if they had known its secrets,
or the land had denied to disclose its contents unless to those who consider
themselves as the genuine owners. According to a Zionist personality, the
farmers’ steps were accompanied by belief and happiness because they were
changing the arid land into a flourishing paradise.
6.
Mixing the Concept of Resistance with Radicalism
Analysis
of the textbooks reveals that they jointly agree on describing Arab resistance,
anti-colonialism organizations, and resistance to the Zionism projects of
migrating and settling the Jews as destructive terrorism. They describe the Arab
national movements as guerillas, “the Arab guerillas rushed to attack the
Jewish settlements and British army units, and dispersed death and
destruction”. Also, the Arab Palestinian resistance to the Zionist project as
Arab terrorist guerillas, “this resistance mixed the contemporary racism with
the religious elements. In Haifa, a terrorist organization was formed by Shaikh
Izzuddin Al-Qassam, the Arab guerilla leader who was killed by the British.
Today, Hamas Organization converts him into a hero, and its military units are
called after his name”.
Although
mixing the resistance concept with terrorism and radicalism is a contemporary
issue, which has only recently come into existence, it is easy to identify areas
of this mixing. The textbooks imply that any resistance to the Zionist activity
in Palestine is terrorism, or, at least, radicalism and violence. This is
exemplified in the following text: “Arabs on the land of Israel and outside of
it opposed the security of the land of Israel as a notional home for Jews. So,
the Zionist leaders realized that actual work begins now. They realized the size
of impediments before them. Radicals have misled Arabs on the land of Israel and
scared them against Jews who are coming to throw them out of their land. Arab,
as a result, revolted to resist the Jews, and fought against them. After only a
few years, Alishouf had to encounter Arabs and terrorist operations from his
neighboring Arabs. The first confrontation occurred in March 1920 when Alishouf
was attacked by a trick. A month later, Jews in the holy city faced Arab
aggression.
The
Palestinian resistance is called in other locations of the textbooks
“Arab radical hatred”. Some of the books cite quotations taken from the
Memoirs of Haiem Weitzman, including: “Arabs gathered in the Umar Mosque. They
listened to enthusiastic speeches, and went out in a demonstration reflecting
their hatred and anger. They went around in streets and attacked any Jew that
met them”. Another example is “in 1929, Arab radicals raised heads; they
attacked Jews, Jerusalem, Safad, and other places”.
V.
Overview of the Israeli Educational Textbooks
1.
The Israeli educational textbooks dealt with the image and pillars of Islam, and
with Prophet Muhammad (peace be upon him) in an incorrect and non-factual
approach. They correlate the positive aspects of Islam to Judaism because
Muhammad met some Jews in Makkah during his journeys to Sham countries and was
affected by them and their religion. They attribute some of Islam Pillars to
equivalent religious practices in Judaism. For example, fasting the month of
Ramadan is compared with that of the Day of Forgiveness.
2.
The Israeli textbooks present Prophet Muhammad (peace be upon him) in terms of a
person who has the honor of “establishing Islam”, as if he was only
establishing, viewing or thinking of an ideology or concept. Some of these books
state that after the death of Prophet Muhammad (peace be upon him), the
theoretical phase ended and the organizing phase began. They also refer to the
Orthodox Caliphs as “Muhammad’s deputies” and stated that they set up the
Pillars of Islam.
3.
Some of these books deal with Prophet Muhammad (peace be upon him) in a way that
is void of the respect and glorification which are due to prophets. His name is
not preceded by “prophet” or “messenger of God”, nor is it followed by
(peace be upon him) as do the textbooks in dealing with other prophets. It is
also noted that some of these books cite the major incidents in Muhammad’s
life in terms of illustrations; for example, one for his exodus; one for his
marriage to Khadijeh; one of Quraish throwing stones at him; and another one for
the ascension voyage.
4.
Some of these books applied certain Judaism concepts and thoughts to Islam and
its pillars. They utilized Hebraic terms for Islamic terms and concepts. Quran,
for example, is given the same name as that of the “written Bible”. Also,
the honorable Prophetic traditions are called the “verbal Bible”, which
corresponds in Hebraic to the explanations of the Old Testament by Jewish
men of religion.
5.
Some of these books made an attempt to be objective in dealing with certain
issues and subjects such as the Protected People and their position among
Muslims in Islam. But, they failed that! They deal with the goodwill of Islam
and Muslims towards Jews, and the equality they were granted within the Islamic
community. The books attribute that to the need of Muslims for the knowledge and
experience of Jews in administering the affairs of the widespread Islamic state.
Hence the privileges granted them. Also, in dealing with Arab and Islam-related
matters, the books do not cite the Arab and Muslim views. They only state
incorrect, non-factual views in many issues and subjects.
6.
The non-objectivity of these textbooks is most clear in linking Islam and
Muslims with terrorism and violence. They present Arabs as an aggressive people
motivated by “innate violence ”, which has dominated their actions. For
example, the Islamic conquests are called “occupation operations”
intended to relieve Arab “innate violence ”.
7.
The books instill the concept that anyone who resists the conception and
application of Zionism, its projects and ambitions is a terrorist for Arabs and
Muslims, and anti-Semitic for Western Christians. Henceforth, the books mix the
legitimate anti-occupation resistance concept with terrorism. The books
expatiate in lengthy chapters on the Palestinian resistance in the 1930’s.
They also assign other chapters for the so-called “Anti-Semitism”, which
applies to anyone, even if they were Semites.
8.
The books classify the Zionist efforts and projects, and their application, as
“struggle”, “independence”, or “liberation”. An example is referring
to the 1948 war as the “liberation war” and “independence war”.
9.
The books made no mention, expressed or implied, to any terrorism or violence
committed by Jewish armed guerillas such as “Haganah”, Balmah”,
“Lihi”, and “Itzel”, before and after the 1948 war. These guerillas were
supported by Zionist leaders and the Jewish Agency. The Dair Yassin massacre is
an eternal example. Other terrorism operations are directed towards major
Islamic symbols, such as mosques. The Al-Aqsa mosque, for example, was burnt by
them. The terrorist Barokh Goldstein, murdered, with ease of mind, innocent
Palestinians who were performing their dawn prayers in the sacred Abraham Mosque
in Hebron. Yet, such incidents are not mentioned in the textbooks, nor are other
similar incidents.
10.
The books make no mention to the religious radical atmosphere that pervades the
Israeli community and threatens that this community is going to be an eventual
“incubator” for radicals and terrorists. Certain radical political parties
are paving the way and preparing for such atmosphere through a network of
schools, which spread their dangerous and radical thought, such as “Shas”.
Conclusion:
The above depicts the Arab and Muslim image as reflected in the Israeli
educational textbooks, disclosed precisely and accurately. Based on a scientific
methodology used in such cases, this analysis is aimed at reaching a research,
which discloses the actual truth.
Recommendations
Based
on the analysis results of the public education textbooks in Israel, and the
distorted image of Arabs and Muslims in such books, the research team submits
the following recommendations:
1.
Coordinating with the Arabic and Islamic communities in Israel to exert the
maximum efforts needed to change the contents of those books which reflect bias
against Islam and Muslims, with emphasis on developing dialogue, coexistence and
mutual respect mechanisms with the others to achieve this goal.
2.
Convening international conferences directed to the Arab/West relationship to
discuss the future results of the contents of the textbooks in providing
incorrect images of Arabs and Muslims in the minds of the new generations in the
West; the impact of such images on the Arab/West relationships in general; and
the mechanism of improving such relationships.
3.
Publicizing the results of this study in the various western media for the
purpose of conveying a specific message that Arabs and Muslims seek to have
peace, coexistence and tolerance with others. The contents of the public
education textbooks, which include an incorrect stereotypical image of Arabs and
Muslims does not serve these objectives.
4.
Establishing a permanent committee at the Ministry of Education to be entrusted
with the task of reviewing the textbooks of other western countries; submit
relevant studies for further discussion of the image of Islam, Muslims and Arabs
contained therein; and submit the necessary recommendations to correct the
mistaken concepts included in such textbooks.
5.
Coordinating with the Saudi academies and Islamic centers abroad to establish
units to follow up the respective educational textbooks.
6.
Coordinating with the scientific institutions, universities, and research
centers in the West to prepare studies about the Arab and Muslim image in the
educational textbooks and to establish the means of improving such image.
7.
Conducting studies aimed at tracking the source of formulating the Arab and
Muslim image in the Israeli educational curriculum.
8.
Conducting analytical studies of the Arab and Muslim images in other Western
countries and comparing them with the results of this study.
9.
Highlighting in the educational textbooks and the Arabic and Islamic media the
tolerance of Islam, its coexistence values and its respect of other peoples and
religions.
10.
supporting and encouraging Arab and Muslim researchers and writers to increase
their productivity and to publish it through international and reputed
publishers in the USA and elsewhere.
11.
Providing the Saudi Ministry of Foreign Affairs and embassies in the Western
countries with the results of this study so that they may find remedies for its
negative results using the appropriate means as may be suitable for their
respective communities and in accordance with the proper discourse to enlighten
the Arab and Muslim images in such communities.
12.
Utilizing IT in establishing TV and radio channels in various languages to
include programs that address the targeted communities to correct the image of
Islam in accordance with an advanced media strategy. The present media and
satellite channels may also be used for this purpose.
13.
Establishing WEB sites to address the western communities for the purpose of
correcting the Arab and Muslim images.
14.
Benefiting from the experience of the research team who prepared this study in
performing tasks of relevance to this important aspect.
15.
Conducting one or more studies about the Arab and Muslim images in the religious
educational textbooks in Israel and comparing them with the results of this
study.
16.
Benefiting from the methods of preparation of the highly professional and
technical textbooks in some countries in preparing local textbooks.
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