Overview
The term "Arab Jews" was used during the First World War by Jews of Middle Eastern origin living in western countries, to support their case that they were not Turks and should not be treated as enemy aliens. Today the term is sometimes used by newspapers and official bodies in some countries, to express the belief that Jewish identity is a matter of religion rather than ethnicity or nationality. Most Jews disagree with this, do not use the term and, where it appears to them to be calculated to deny the existence of a distinct Jewish identity in favour of reducing the Jewish diaspora to a religious entity, even consider it offensive. However, some Mizrahi activists, particularly those not born in Arab countries or who emigrated from them at a very young age, define themselves as Arab Jews. Notable proponents of such an identity include Naeim Giladi, Ella Habiba Shohat, Sami Shalom Chetrit and David Rabeeya.
Proponents of the term "Arab Jews" argue that "Arab" is a linguistic and cultural rather than an ethnic, racial or religious term; that the Jews in Arab countries fully participated in that culture; and that all ethnic minorities who did so are "Arabs". On this view, the correct distinction is between Jews, Muslims, Christians and other religious groups, rather than between groups such as Jews and "Arabs". Similarly the Christian population of countries such as Egypt, Lebanon or Syria are often described as "Arabs", even though most are (like most of their corresponding Muslim counterparts) descended from the pre-Islamic pre-Arab-culture population of each individual country. However, the use of the term "Arab" to define Christian Copts (Egypt), Maronites (Lebanon), or Assyrians (Iraq) is controversial among those communities. Others may regard "Arab Jews" as simply shorthand for "Jews of Arab lands" or "Arabic-speaking Jews", and identify as "Arab Jews" while definitely not regarding themselves as "Arabs".
According to Salim Tamari, the term Arab-Jew generally referred to a period of history when some Eastern Jews (Sephardic and Mizrahi) identified with the Arab national movement that emerged in the lead up to the dismantlement of the Ottoman empire, as early as the Ottoman administrative reforms of 1839, owing to shared language and culture with their Muslim and Christian compatriots in Greater Syria, Iraq, and Egypt.
David Rabeeya, a self-identified Arab Jew, extends that identification back even further, noting the long history of Arab Jews in the Arab world that remained in place after the dawn of Islam in the 7th century until midway through the 20th century. He writes that Arab Jews, like Arab Muslims and Arab Christians, were culturally Arab with religious commitments to Judaism. He notes that Arab Jews named their progeny with Arabic names and "Like every Arab, Arab Jews were proud of their Arabic language and its dialects, and held a deep emotional attachment to its beauty and richness."
In his book, The Arab Jews (2006), Yehouda Shenhav, an Israeli sociologist, traced the origins of the conceptualization of the Mizrahi Jews as Arab Jews. He interprets Zionism as an ideological practice with three simultaneous and symbiotic categories: "Nationality", "Religion" and "Ethnicity". In order to be included in the national collective they had to be "de-Arabized". According to Shenhav, Religion distinguished between Arabs and Arab Jews, thus marking nationality among the Arab Jews.
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