Courses : Folk Dance Teacher course - Folk Music Teacher course - Theater Producer course - Festival Producer course - Tourist Guide Course - Masterchef Course - Jewish culture course - Israeli Culture course - Hebrew course COURSES The courses offered by the Intangible Cultural Heritage Center of Israel are designed to safeguard, transmit, and ensure the continuity of Israel’s rich cultural heritage. Each training program is structured around three modules followed by a final examination. Between modules, students complete online coursework and assessments designed to reinforce their knowledge and monitor their progress. No prior academic degree is required to enroll. Before registration, each applicant completes a basic assessment to determine their level and learning needs. Throughout the program, each student receives personalized guidance and individual support. Training materials and online courses will be available in French, English, Spanish, and Hebrew, according to the students’ preferred or native language. Upon completion of the program, graduates will receive continued support in pursuing employment or establishing their own professional activity. Through the Center’s network of development partners and affiliated organizations, students will have access to professional opportunities, networking, and guidance. Individual follow-up will continue throughout the job-search or business-creation process. Training costs may be eligible for financial support from the Israeli Ministry of Immigration and Absorption (Misrad HaKlita), which may subsidize up to 80% of eligible training costs for new Olim, subject to applicable conditions and funding limits. Other institutions and organizations may also provide financial assistance or subsidies for eligible training programs. Planned courses: • Folk Dance Teacher & Choreographer • Folk Music Teacher • Folk Theater Producer It is also planned throughout the year conferences, workshops, courses, excursions, organized trips abroad on a particular theme that concerns the cultural heritage of Israel. Start Learning Today 2026 - 2027 Folk Dance Teacher and Choreographer The certificate course is delivered by renowned Israeli choreographers and experienced dance educators, whose exceptional expertise and artistic knowledge provide participants with a unique learning experience. The program combines artistic excellence with advanced teaching methodologies, equipping participants with practical tools and techniques to develop their pedagogical skills, engage their students, and inspire them to achieve their full potential. Learn more 2026 - 2027 Folk Music Teacher The certificate course is designed to provide participants with the knowledge and practical skills required to teach traditional music, both vocal and instrumental. The program covers essential teaching skills, including lesson planning, classroom management, teaching methodologies, and the effective integration of traditional music into educational settings. Participants will learn how to design and deliver engaging traditional music classes while preserving the cultural context, practices, and knowledge associated with each musical tradition. Learn more 2026 - 2027 Folk Theater Producer The certificate course combines masterclasses led by leading professionals and innovators in the field of cultural and artistic production with hands-on experience in organizing events, performances, and creative projects. Participants develop practical skills in creative production, supported by relevant theoretical knowledge and informed by current research and developments in the performing arts. The program is designed to equip students with the expertise, creativity, and professional tools needed to successfully develop and manage cultural and artistic projects. Learn more

The Iraqi Jews have preserved their own musical tradition. In the first half of the 20th century, almost all professional instrumental musicians in Iraq were Jewish. They played in the Imperial Orchestra, in the Baghdad radio orchestra, and in the nightclubs of Baghdad. Leading performers included composer and Oud player Ezra Aharon, violinist Salih Al-Kuwaiti and his brother, oud player Dawud Al-Kuwaiti, composer Salim Al'Nur, singer Salima Pasha, and others. JEWISH IRAQI MUSIC Jewish Yemenite music Jewish Mizrahi music Arab Israeli music Klezmer music Sephardic music Jewish Iraqi music The Iraqi Jews who immigrated to Israel in the early 1950s have preserved their own musical tradition. In the first half of the 20th century, almost all professional instrumental musicians in Iraq were Jewish. They played in the Imperial Orchestra, in the Baghdad radio orchestra, and in the nightclubs of Baghdad. Leading performers included composer and Oud player Ezra Aharon, violinist Salih Al-Kuwaiti and his brother, oud player Dawud Al-Kuwaiti, composer Salim Al'Nur, singer Salima Pasha, and others. Between 1949 and 1950, almost all these professional musicians fled Iraq for Israel. The Israel Broadcasting Authority (IBA) Arabic Orchestra was instrumental in sustaining musical traditions in Israel. Many of these musicians were forced to seek employment outside the music business, but they continued to perform in the community. "Our musical tradition continues", said Suad Bazun, singer and daughter of a family of leading Iraqi musicians. Today the grandchildren and the great-grandchildren continue to fill their homes with the songs of Iraq. There is also Abraham Salman, a blind khanoun player who was born in Iraq in 193. He joined the Iraqi Radio Orchestra and accompanied renowned Arabic singers. He moved to Israel in 1950. In Israel, he worked with the Arabic orchestra of the Israeli radio, called "Kol Israel", until 1988. Jewish Iraqi music Jewish Iraqi music Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... Now Playing The Voices of Departure - the story of jewish contributions to modern Iraqi music 43:43 Play Video Now Playing Yair Dalal 5, Iraqi-Jewish music 02:49 Play Video Now Playing Iraqi Jewish musicians play original instrumental music Iraqi of Iraq 26:34 Play Video Now Playing Iraqi Jews Artists Filfel Gourgy Dazani.avi 05:27 Play Video

The program provides the basic tools that give students the necessary skills as musicians and teachers (reading scores, musical composition, conducting, courses adapted to various audiences, pedagogy, didactics, psychology of music education, practical work...). The course also includes music theory and performing arts practice. FOLK MUSIC TEACHER The Intangible Cultural Heritage Center of Israel courses are aimed at the safeguarding, transmission, and continuity of Israel's cultural heritage. Courses do not require a prior degree. There is a basic test to be done before registration, and there is a personalized follow-up during the training for each student. Training booklets and online courses will be available in French, English, and Hebrew depending on the students' native language. After graduation, students will be supported in their job search or in the creation of their enterprise, including through the development network of the association and its partners, and will benefit from individual monitoring until getting a job. The teachers' course of traditional music project • The student's musical abilities through theoretical and practical courses in Jewish and Israeli traditional music. • Pedagogical expertise in methodologies, psychology, and the transmission of music education. • The acquisition of skills that allow students to develop their creativity, nurture their love of music, and take an active part in musical activities. • Conducting practical work, students deliver courses under supervision and support. The program provides the basic tools that give students the necessary skills as musicians and teachers (reading scores, musical composition, conducting, courses adapted to various audiences, pedagogy, didactics, psychology of music education, practical work...). The course also includes music theory and performing arts practice. This training allows students to become creative composers in the field of traditional artistic music, while encouraging them to develop their creativity and showcase their cultural roots in their community, as well as at national and international levels. The training includes composition of original works, music production, and research in the field of Israeli cultural heritage. CONTACT US

The Muzika Mizrahit style is truly spontaneous. ​The Muzika Mizrahit movement started in the 1950s with homegrown performers in the ethnic neighborhoods of Israel – the predominantly Yemenite "Kerem Hatemanim" neighborhood of Tel Aviv, Moroccan neighborhoods, and neighborhoods of Iranian and Iraqi immigrants – who played at weddings and other events. They performed songs in Hebrew, but in a predominantly Arabic style, on traditional instruments: the Oud, the Kanun, and the darbuka. JEWISH MIZRAHI MUSIC Jewish Yemenite music Jewish Mizrahi music Arab Israeli music Klezmer music Sephardic music Jewish Iraqi music Israeli immigrant communities from Arab countries have, over the last 50 years, created a blended musical style that combines Turkish, Greek, Arabic, and Israeli elements. The Muzika Mizrahit style is truly spontaneous and indigenous. The Muzika Mizrahit movement started in the 1950s with homegrown performers in the ethnic neighborhoods of Israel – the predominantly Yemenite "Kerem Hatemanim " neighborhood of Tel Aviv, Moroccan neighborhoods, and neighborhoods of Iranian and Iraqi immigrants – who played at weddings and other events. They performed songs in Hebrew, but in a predominantly Arabic style, on traditional instruments – the Oud , the Kanun , and the darbuka . Jo Amar and Filfel al-Masry were two early proponents of Moroccan and Egyptian extraction. In the 1960s, they added acoustic guitar and electric guitar, and their sound became more eclectic. Vocalists typically decorated their singing with melisma and other oriental-style ornaments, and delivery was often nasal or guttural in character. Lyrics were originally texts taken from classic Hebrew literature, including liturgical texts and poems by medieval Hebrew poets. Later, they added texts by Israeli poets, and began writing original lyrics as well. An example is the song "Hanale Hitbalbela", sung by Yizhar Cohen . The lyrics are by the modern Hebrew poet and lyricist Natan Alterman , to a traditional tune. In the 1970s and early 1980s, a few of these performers began distributing their songs on cassette tapes. The tapes were an instant hit. They were sold in kiosks in the rundown shopping area around the Tel Aviv bus station, and the music became known derogatorily as "Muzikat Kassetot", cassette music, or "Bus station music". Performers during this period included Shimi Tavori , Zehava Ben and Zohar Argov , whose song "HaPerah BeGani" became a major hit. Zohar Argov became known as the "King of Muzika Mizrahit"; he became a folk hero, and a movie was made of his life. The penetration of Muzika Mizrahit into the Israeli establishment was the result of pressure by Mizrahi composers and producers such as Avihu Medina , the overwhelming, undeniable popularity of the style, and the gradual adoption of elements of Muzika Mizrahit by mainstream artists. Yardena Arazi , one of Israel's most popular stars, made a recording in 1989 called "Dimion Mizrahi", and included original materials and some canonical Israeli songs. Also, some performers started developing a fusion style of Muzika Mizrahit, Israeli, Greek, and other styles. These included Ehud Banai , Yehuda Poliker , and Shlomo Bar , whose group "HaBrera HaTivit" incorporated Sitars , tabla , and other Indian instruments to create a new "World " style. The acceptance of Muzika Mizrahit, over the 1990s, parallels the social struggle of Israelis of Mizrahi origin to achieve social and cultural acceptance. This move to the mainstream culture includes cultural assimilation", writes literary researcher and critic Mati Shmuelof. Jewish Mizrahi music Jewish Mizrahi music Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... Now Playing Jo Amar Greet my cousin ג'ו עמר שלום לבן דודי 03:23 Play Video Now Playing זוהר ארגוב בדד 04:46 Play Video Now Playing Ofir Ben Shitrit sings Moroccan Jewish song "Ya Mama" by Shimon Buskila | Jewish music Israel 02:24 Play Video Now Playing A song in memory of the great poet Nathan Alterman - a hundred years since his birth 03:25 Play Video

Many Jews lived in established communities that flourished culturally, religiously, and economically in Arab and Middle Eastern nations for hundreds or even thousands of years prior to the creation of the State of Israel. Jews from Yemen. Jews from Iraq. Jews from Morocco. Jews from Algeria. Jews from Tunisia. Jews from Egypt. The Jews from Arab countries In the 20th century, approximately 900,000 Jews [1] fled or were expelled from Muslim-majority countries. Of these, slightly less than two-thirds resided in North Africa, 15 to 20% in Iraq, about 10% in Egypt, and about 7% in Yemen. Turkey and Iran were also home to 200,000 Jews. An exodus of Iranian Jews occurred shortly after the 1979-1980 Islamic Revolution, with the majority of migrations occurring between 1948 and the early 1970s [2] . Of these Jews, about 650,000 settled in Israel, while others moved to France, the US, and Canada. Emigration from other North African nations peaked in the 1960s, whereas the departure from Egypt peaked in 1956 after the Suez Crisis. Due to an inflow of Jews from other Arab nations, Lebanon's Jewish population briefly grew before declining by the middle of the 1970s. By 1972, 600,000 Jews from Arab and Muslim nations had moved to Israel, while an additional 300,000 had moved to France, the US, and Canada. More than half of Israelis today are descended from Jews who came to Israel from other parts of the Middle East (known as Mizrahi Jews and Sephardic Jews) [3] . According to the Jewish Agency for Israel, by 2023, only 27,000 Jews remained in these regions [4] , with 14,200 of them residing in Turkey and 9,100 in Iran. Many Jews lived in established communities that flourished culturally, religiously, and economically in Arab and Middle Eastern nations for hundreds or even thousands of years before the creation of the State of Israel. However, after the state was established and the Arab-Israeli conflict began, the situation for Jews in Arab nations became complicated and frequently dangerous, resulting in widespread exodus, expulsion, and community desertion. The majority of Jewish communities in the Arab countries were established in the first millennium. Certain villages were founded after Jewish merchants and immigrants arrived, while others were founded after exiles like the Babylonian exile. Jewish communities preserved their Jewish identity and way of life as protected under a law that imposed fees, limitations, and prohibitions on them as Islam expanded throughout the Middle East in the seventh century. Islamic law states that the People of the Book (Jews, Christians) are permitted to live as protected, or dhimmis [5] , whose obligations and restrictions were outlined in the Pact of Omar [6] , an old Islamic text. This is an inferior legal status that imposes some restrictions on its members, but it also permits them to dwell in Islamic countries and does not prohibit them from practicing their religion. The status of Jews under Muslim rule was complex and subject to constant change across different periods, regions, and rulers [7] . While some rulers valued the Jewish community for its economic and cultural contributions to the government's goals, some rulers severely violated the Pact of Omar and actively persecuted Jewish communities. During the Middle Ages, threats, robbery, destruction of property, stoning, beatings, and large-scale killings were all regular forms of persecution against Jews in Islamic nations. This occasionally resulted in hundreds of thousands of Jews dying. The Granada pogrom [8] , the Fez massacre (1033) [9] , and the Almohad persecution [10] are some of the biggest Jewish killings that occurred in Islamic nations throughout the Middle Ages. Someone who fulfills all of the following criteria is considered a Jewish refugee under the Law for the Protection of the Rights to Compensation of Jewish Refugees from Arab Countries and Iran [11] : An Israeli citizen, including if he was a resident of the Land of Israel before the establishment of the state He lived in Iran or one of the Arab nations, but he left for a variety of reasons, including being persecuted for being Jewish and unable to secure protection against it. Property he possessed in his home country was left behind. Members of the group "Justice for Jews from Arab Countries" assert in a 2007 paper [12] that Jews who were forced to leave Arab nations due to persecution and human rights abuses throughout the 1940s, 1950s, and 1960s are entitled to refugee status. The 900,000 Exodus Figure & Demographics: Your statistics on the distribution of Jews leaving Arab nations (North Africa, Iraq, Egypt, Yemen, etc.) closely match the foundational data documented by the international organization Justice for Jews from Arab Countries (JJAC). Timeline and Distribution: For a comprehensive country-by-country breakdown of the migration paths between 1948 and the 1970s (including the peaks in Egypt after the 1956 Suez Crisis and the post-1979 flight from Iran), you can reference the definitive historical synthesis on the Jewish exodus from the Muslim world. Mizrahi/Sephardic Demographics in Israel: For data regarding how these refugees shaped Israel's modern demographics, see the analysis provided by the Middle East Forum as well as regular census tracking by the Central Bureau of Statistics (CBS) in Israel. 2023 Jewish Agency Statistics: The modern population figures (e.g., 27,000 Jews remaining in these regions, with specific concentrations in Turkey and Iran) are derived directly from the annual demographic assessments published by the Jewish Agency for Israel. The Dhimmi Framework: The concept of Jews and Christians as protected but legally inferior "People of the Book" is heavily documented in Islamic legal history. For an authoritative text on the subject, see The Jews of Islam by Bernard Lewis. The Pact of Omar: The historical text outlining these specific prohibitions, fees (Jizya), and lifestyle restrictions is widely analyzed across academic institutions. You can read a summary of its intersection with modern legal rights on the JJAC Legal Rights Briefing. Historical Nuances under Muslim Rule: For records on how different rulers alternatingly protected or violently exploited Jewish communities, refer to the academic analysis found on SciSpace: Jewish Refugees from Arab Countries. The 1066 Granada Pogrom: The slaughter of the Jewish community in Andalusian Spain, including the death of Joseph ibn Naghrela, is accounted for in specialized research updates via the University of Colorado Boulder Jewish Studies Department. The 1033 Fez Massacre: This specific historical event, resulting in the murder of thousands of Jews in Morocco by the Maghrawa forces, is cataloged in detail on the 1033 Fez massacre. Almohad Persecutions: For detailed insights into the forced conversions and massacres carried out by the Almohad Caliphate across North Africa and Spain, consult A History of the Jews in North Africa by H.Z. Hirschberg. Israeli Compensation Law: The text perfectly quotes the eligibility criteria from the official Israeli law passed by the Knesset on February 22, 2010. You can review the parliamentary notes and legal parameters on the Knesset Compensation Law Portal. The 2007 "Justice for Jews from Arab Countries" Paper: The assertions made by this advocacy group regarding the international rights and property claims of these refugees are officially contextualized by the Israeli Ministry of Foreign Affairs via Gov.il Refugee Recognition Briefings. Jews from Arab lands Play Video Play Video 48:46 Les Réfugiés Oubliés - documentaire complet "Les réfugiés oubliés" Documentaire - 49 min. Un film sur le million de réfugiés juifs des pays arabes. Un film de Michael Grynszpan Producteur exécutif Ralph Avi Goldwasser Dissimulée derrière les gros titres du conflit au Moyen-Orient, se trouve l’histoire oubliée des communautés juives de la région. En 1945, un million de juifs vivaient au Moyen-Orient en dehors des frontières de la Palestine mandataire et en Afrique du nord. Quelques années plus tard, ils n'étaient plus que quelques milliers. Voici l’histoire de ces milliers d’individus qui ont fui leur maison, qui ont connu les camps de réfugiés et qui gardent aujourd’hui, en silence, la mémoire d'une civilisation détruite. "Les réfugiés oubliés" raconte l'histoire et la destruction de ces communautés juives orientales, certaines d'entre elles ayant existé pendant plus de 2500 ans. A travers les témoignages de ces Juifs qui ont fui l'Egypte, la Libye, l'Iraq et le Yémen, les histoires personnelles de réfugiés sont entrecoupées par des images d'archives exclusives, montrant notamment les missions de secours des Juifs yéménites et iraquiens. "Les réfugiés oubliés" a été diffusé sur PBS en Californie, PBS in Virginia, WHRO-TV, RTVi, Arutz1,... Le film a également été projeté au Congres américain et deux fois à l'ONU. "Les réfugiés oubliés" a remporté le prix du meilleur film documentaire au Festival du film de Marbella en 2007. Play Video Play Video 07:21 The Forgotten Refugees - documentary, short version A documentary film about the mass exodus of up to one million Jews from Arab countries. Director Michael Grynszpan Executive Producer Ralph Avi Goldwasser In 1945, up to one million Jews lived in the Middle East outside of the Palestine Mandate and in North Africa. Within a few years, only a few thousand remained. This is the story of the thousands who fled their homes, who endured in refugee camps, and who today quietly carry the memory of a destroyed civilization. The Forgotten Refugees explores the history and destruction of Middle Eastern Jewish communities, some of which had existed for over 2,500 years. Featuring testimony from Jews who fled Egypt, Libya, Iraq and Yemen, these personal stories of refugees are interspersed with dramatic archival footage, including rescue missions of Yemenite and Iraqi Jews. "The Forgotten Refugees" was aired on PBS in the US, RTVi in Russia, Israel Channel 1, and all over the world. The film was also screened at the US Congress in July 2007 and at the UN in March 2008. "The Forgotten Refugees" won the Award for Best Documentary Film at Marbella Film Festival in 2007. Play Video Play Video 20:07 הפליטים שנשכחו - על היהודים ממדינות ערב - גרסה קצרה 20 דקות The Forgotten Refugees - short version 15mn - הפליטים שנשכחו "הפליטים שנשכחו" במאי: מיכאל גרינשפן מפיק: אבי גולדווסר קריינית: גלית גיאת. סרט על היציאה הגדולה של יהודים ממדינות ערב ומאיראן במאה ה-20. "הפליטים שנשכחו" חושף את ההיסטוריה וההרס של הקהילות היהודיות המזרח תיכוניות, שחלקן התקיימו במשך יותר מ-2,500 שנים. באמצעות שימוש בעדויות מקיפות של פליטים ממצרים, תימן, מרוקו, לוב ועיראק, הסרט שב אל סיפורי השמחה והסבל שנשאו עימם קרוב למיליון איש במשך זמן רב. פרקים על תרומת יהודי המזרח התיכון לפוליטיקה, עסקים ולמוזיקה הן עדות לתרבויות העשירות כל כך שהיהודים הנמלטים השאירו מאחור. הסרט משלב סיפורים אישיים עם קטעים מסרטי ארכיון של משימות הצלה, תמונות היסטוריות של עלייה והתיישבות מחדש, וניתוחים על ידי מלומדים עכשוויים על מנת לספר את הסיפור ולהבין את הסיבות לכך שהאוכלוסייה היהודית של העולם הערבי פחתה ממיליון איש בשנת 1945 לאלפים אחדים כיום. הסרט צבר עניין רב בעיקר בארה"ב. הוא הוקרן לאחרונה בקונגרס האמריקאי בוושינגטון ובאו"ם, על מנת להעלות מודעות בעולם סביב הפן הנשכח הזה בהיסטוריה של המזרח התיכון. הסרט הוקרן פעמים רבות בערוץ הטלוויזיה הציבורי בארה"ב PBS "הפליטים שנשכחו" זכה בפרס הסרט התיעודי הטוב ביותר בפסטיבל הסרטים הבינלאומי במרבלה, ספרד.

Sephardic music has its roots in the musical traditions of the Jewish communities in medieval Spain and medieval Portugal. Since then, it has picked up influences from Morocco, Argentina, Turkey, Greece, Bulgaria, and other places that Spanish and Portuguese Jews settled after their expulsion from Spain in 1492 and from Portugal in 1496. SEPHARDIC MUSIC Jewish Yemenite music Jewish Mizrahi music Arab Israeli music Klezmer music Sephardic music Jewish Iraqi music Sephardic Jews have a repertoire from the Mediterranean basin region. In the secular tradition, material is usually sung in dialects of Judeo-Spanish of the Sephardic diaspora. Tambourines and other percussion instruments are sometimes used, especially in wedding songs. Oud and qanún are also used in some instrumentations of Sephardic music, and more modern performers incorporate countless other imported instruments. Sephardic music has its roots in the musical traditions of the Jewish communities in medieval Spain and medieval Portugal. Since then, it has picked up influences from Morocco , Argentina , Turkey , Greece , Bulgaria , and other places that Spanish and Portuguese Jews settled after their expulsion from Spain in 1492 and from Portugal in 1496. Lyrics were preserved by communities formed by the Jews expelled from the Iberian Peninsula . These Sephardic communities share many of the same lyrics and poems. The song traditions were studied and transcribed in the early twentieth century by a number of ethnomusicologists and scholars of medieval Hispanic literature. From around 1957 until quite recently, Samuel Armistead (UC Davis), with colleagues Joseph Silverman and Israel Katz, collected Judeo-Spanish songs from informants in North America, Turkey, the Balkans, Greece, North Africa, and Israel. The digitized recordings, with transcriptions and information about song type, are available on the website Folk Literature of the Sephardic Jews , now permanently hosted by the University of Illinois Library. The early 20th century saw some popular commercial recordings of Sephardic music come out of Greece and Turkey, followed by recordings from Jerusalem and other parts of the Eastern Tradition. The first performers were mostly men, including the "Turks" Jack Mayesh , Haim Efendi, and Yitzhak Algazi . Later, a new generation of singers arose, many of whom were not themselves Sephardic. Gloria Levy , Pasharos Sefardíes , Flory Jagoda, the Parvarim , and Janet & Jak Esim Ensemble are popular Eastern Tradition performers of this period. Gerard Edery , Savina Yannatou , Stefani Valadez , Françoise Atlan , Marlene Samoun, Yasmin Levy and Mara Aranda are among the new generation of singers bringing a new interpretation to the Ladino/Judeo-Spanish heritage and, in the case of Yasmin Levy and Gerard Edery , mixing it with Andalusian Flamenco . Opera singer and actor David Serero sings Ladino and Sephardic songs, which he often includes in theater classics such as The Merchant of Venice and Othello . The Jewish Community of Thessaloniki Choir was founded in 1995 by members of the community. The choir was founded in the hope that the musical tradition that their ancestors took with them when they were expelled from the Iberian Peninsula 500 years ago would be preserved and revived. The research of its conductor, Kostis Papazoglou, on Sephardic music from the medieval tradition (songs like "Tres Ermanikas") and later, as the music evolved, resulted in a CD, produced by Minos EMI, with the participation of the Codex Ensemble, under the title " En la mar ay una torre." Today, this choir has 25 - 30 members of different ages. Its conductor, Kostis Papazoglou, is an experienced and distinguished music teacher, soloist, and orchestra conductor, who has given concerts all over Greece as well as in Israel (Tel Aviv), Skopje, Vienna, Salzburg, Bulgaria (Sofia), Russia (St. Petersburg), Egypt (Cairo at the inauguration of the rebuilt Ben Ezra Synagogue), Turkey (Istanbul in the Ashkenaz Synagogue on the occasion of Jewish Culture Week), and Hungary (in the Great Budapest Synagogue). From the beginning of the Babylonian exile in 586 BCE and the subsequent establishment of the Jewish diaspora in the southern Arabian Peninsula, a distinctive Yemenite folkloric musical tradition emerged under severe socioreligious constraints (1) . In accordance with the gezeirah—a rabbinic decree of communal mourning for the Temple—the population voluntarily prohibited the use of conventional musical instruments (2) . This internal religious restriction was further reinforced by external legal frameworks under local Islamic governance, which imposed restrictive dhimmi (protected non-Muslim) status regulations on the community, explicitly forbidding public musical performances and excessive noise production (3) . To circumvent these institutional and liturgical prohibitions, Yemenite Jews innovated alternative sonic practices by utilizing the human body and domestic utilitarian objects as primary acoustic instruments (4) . The community engineered a sophisticated, somatic performance methodology characterized by intricate polyrhythmic hand-clapping, synchronized chest percussion, and measured foot-stamping (2,4) . This adaptation effectively preserved their cultural and liturgical heritage through a completely vocalized and corporeal medium. For percussion, they adopted the tanakeh (an empty metal oil tin or kerosene can) and copper trays (sahn), balancing them on their knees or hitting them with rings and coins to create hypnotic, metallic beats that accompanied their dances. Ladino Sign in הפרברים - אברה טו (פתחי דלתך הנעולה) Guy Alon Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Education Film & Animation Music Science & Technology Now Playing הפרברים - אברה טו (פתחי דלתך הנעולה) 02:32 Play Video Now Playing Me casó mi madre 01:56 Play Video Now Playing Abre tu puerta cerrada 01:53 Play Video Now Playing Durme, durme 02:40 Play Video

ICH Israel is the center for the safeguard off Intangible Cultural Heritage that preserves Israel’s oral traditions, languages (Hebrew, Yiddish, Ladino), folk music, dance, and religious customs. Explore heritage safeguarding for communities like Ethiopian, Yemenite, Druze, Bedouin, and Circassian. Discover UNESCO-recognized traditions, arts, crafts, and culinary legacies—all through courses and cultural events. THE ICH ISRAEL CENTER The Intangible Cultural Heritage of Israel Center is a registered non-profit organization founded by volunteers dedicated to preserving, transmitting, and promoting Israel’s intangible cultural heritage. We aim to support communities, traditions, cultural research, educational courses, workshops, and cultural events that highlight the importance of preserving Israel's heritage. The Center aims to safeguard, transmit, and promote these traditions by supporting safeguarding projects and fostering cultural diversity through events, workshops, and educational courses. The organization operates independently and keeps its activities non-political. Its main objective is to contribute to the development of Israel's cultural sector. ICH Israel is an emerging nonprofit initiative dedicated to documenting, preserving, and transmitting Israel’s intangible cultural heritage. We are currently developing our governance, partnerships, and programs. Our work will focus on oral traditions, music, dance, languages, rituals, crafts, culinary knowledge, and other living cultural practices. We aim to work with tradition bearers, communities, educators, researchers, and cultural organizations to keep this heritage visible, respected, and accessible to future generations. ICH Israel is currently in its development phase. We are establishing the organization’s administration, building partnerships, and preparing our activities. Our mission ICH Israel will work to preserve and promote Israel’s intangible cultural heritage and help transmit it to future generations. Our objectives include: Documenting traditions and personal testimonies Supporting the transmission of cultural knowledge Promoting communities and tradition bearers Developing educational and cultural activities Developing research and cooperation Making cultural resources accessible to the public Ensuring the safeguarding of the intangible cultural heritage of Israel Promoting the intangible cultural heritage of the different communities, groups and individuals of Israel Promoting traditional events, festivals and other living cultural practices Supporting new projects in the field of intangible cultural heritage Preserving Israel’s Living Cultural Heritage What does Intangible Cultural Heritage mean? Intangible cultural heritage (ICH) includes practices, representations, expressions, knowledge, and skills, as well as the instruments, objects, artefacts, and cultural spaces associated with them that are considered to be part of a place's cultural heritage. To be included in the Intangible Cultural Heritage Inventory of Israel, communities, groups, and individuals must recognize the elements manifested in their own heritage. The intangible cultural heritage, transmitted from generation to generation, has been constantly recreated by the different communities in their environment and their particular history, and provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity. Although fragile, intangible cultural heritage plays a very important role in ensuring cultural diversity in the face of increasing globalization. Getting acquainted with the traditions of different communities facilitates dialogue among communities and respect for others. Intangible cultural heritage is traditional, contemporary, and continuously changing. It is inclusive since it comprises traditions practiced by diverse communities in a new environment. Intangible cultural heritage is also representative since its significance stems from the communities that practice and transmit such traditions and not necessarily from its uniqueness. Last but not least, intangible cultural heritage is community-centered in the sense that a particular tradition is regarded as cultural heritage by the communities concerned. Through knowledge and skills transmission, intangible cultural heritage links the past with the present and the future. The following domains are part of the intangible cultural heritage Oral traditions and expressions, including language Performing arts Folk dance Folk music Theater Social practices, rituals and festive events Religious tradition Culinary traditions Festive events Knowledge and practices concerning nature and the universe Traditional craftsmanship How to Get Involved in our projects Your participation is essential to help us to preserve the Israeli Intangible Cultural Heritage. Become a member JOIN US Become a volunteer CONTACT US NOW Be A Donor DONATE Latest News & Updates We are constantly evolving. Click the link below to visit our News Page, where you can read our latest announcements, press releases, and structural updates about our mission. Read Our Latest News International reference organizations on intangible cultural heritage The UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage Adopted by the UNESCO General Conference in Paris, the UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage is the leading international legal framework dedicated to protecting living heritage worldwide. ICH NGO Network The official global network comprises hundreds of NGOs accredited by UNESCO. It is the ultimate directory for contacting intangible heritage safeguarding associations in other countries to propose joint projects. The ICOMOS International Committee on Intangible Cultural Heritage (ICICH) ICOMOS works to conserve and protect cultural heritage sites. It is the only global non-governmental organisation of this kind, dedicated to applying theory, methodology, and scientific techniques to the conservation of architectural and archaeological heritage. The ICH NGO Forum The ICH NGO Forum is the platform for communication, networking, exchange, and cooperation for NGOs accredited by UNESCO to provide advisory services to the Intergovernmental Committee in the framework of the 2003 UNESCO Convention for the safeguarding of Intangible Cultural Heritage.

Jews have been widely distributed throughout European cities and nations, including Italy, Spain, Portugal, France, the Netherlands, Germany, Poland, and Russia. According to estimates, there are now about 1.4 million Jews in Europe 10% of all Jews worldwide. The Jews from United States of America Beginnings (1654–1775) The genesis of the American Jewish experience dates to September 1654, marked by the arrival of twenty-three Sephardic Jews of Spanish and Portuguese extraction in New Amsterdam (subsequently renamed New York City). This group was fleeing persecution following the Portuguese recapture of Recife, Brazil. Although initially met with overt hostility from Governor Peter Stuyvesant, they secured residency, trading rights, and settlement privileges through the intervention of the Dutch West India Company. Over the ensuing decades, nascent Jewish enclaves materialized across pivotal maritime centers, notably Newport, Savannah, Charleston, and Philadelphia. With the outbreak of the American Revolutionary War, the preponderance of the Jewish populace aligned with the patriot cause led by George Washington[1] . The Migration (1820–1880) Catalyzed by severe economic disenfranchisement and pervasive political instability across Europe, the American Jewish demographic experienced exponential growth, surging from approximately 3,000 individuals in 1800 to an estimated 250,000 by 1880. This demographic shift was dominated by Ashkenazi Jews originating from Germany and Central Europe. In stark contrast to their urban Sephardic predecessors, these German Jewish immigrants dispersed extensively throughout the Midwestern, Southern, and Western United States. Many initially operated as itinerant peddlers before accumulating the capital required to establish permanent retail and dry-goods enterprises. Concurrently, this era witnessed the institutionalization of Reform Judaism. Under the theological leadership of Rabbi Isaac Mayer Wise, this movement sought to acculturate traditional halakhic practices to align with contemporary American civic and cultural paradigms[2] . The Mass Eastern European Influx (1881–1924) The assassination of Tsar Alexander II in 1881 precipitated a wave of violent anti-Semitic pogroms across the Russian Empire, instigating a massive demographic exodus. Over the subsequent four decades, more than two million Jewish immigrants from Russia, Poland, and Romania arrived on American shores. The vast majority of these arrivals concentrated within dense, impoverished urban enclaves, most iconically New York City’s Lower East Side. This population provided the primary labor force for the burgeoning American garment industry, often enduring grueling conditions within sweatshops. Simultaneously, they forged a robust, self-sustaining Yiddish-speaking subculture characterized by a prolific press, theatrical productions, and literature. In response to systematic exploitation, these immigrants became instrumental in organizing the American labor movement and pioneering progressive socioeconomic reforms[3] . Sociopolitical Integration (1925–1945) By the second generation, the descendants of Eastern European immigrants demonstrated profound upward mobility, achieving rapid academic and professional integration. This swift ascension, however, provoked a nativist backlash. This hostility culminated federally in the restrictive Immigration Act of 1924, and institutionally through the implementation of unofficial numerus clausus (enrollment quotas) designed to limit Jewish admission at elite universities such as Harvard and Columbia. During the Second World War, the American Jewish leadership faced complex geopolitical obstacles as it sought to pressure the Roosevelt administration into enacting robust rescue operations for European Jewry. Concurrently, the United States served as a critical intellectual sanctuary for eminent exiled Jewish scholars, scientists, and philosophers, including Albert Einstein and Hannah Arendt[4] . Post-War Suburbanization (1945–2000) The post-1945 era was defined by rapid conventionalization, as American Jews transitioned in mass from dense inner-city neighborhoods to newly developed suburban communities. This period of social stability allowed for heightened civic engagement; during the 1960s, American Jews participated actively in the Civil Rights Movement. This alliance was famously personified by Rabbi Abraham Joshua Heschel marching alongside Dr. Martin Luther King Jr. in Selma, Alabama. Furthermore, the establishment of the State of Israel in 1948, coupled with the existential crisis of the 1967 Six-Day War, forged an enduring geopolitical, philanthropic, and ideological consensus that permanently linked American Jewry to the Jewish state[5] . Pluralism and Polarization (21st Century) In the contemporary era, the United States harbors an estimated 7.5 million Jewish citizens, positioning it as the world’s second-largest Jewish population center alongside Israel. It is estimated that there are approximately 150,000 to 170,000 American Jews (immigrants born in the United States and their children) living in Israel[6] . Source: The Rest of Mankind History Podcast, American Jewish Historical Society. Source: American Jewish Origins Essays (1654-1820), The Gilder Lehrman Institute of American History. Source: Sephardic Jews in America Historical Overview, Jewish Heritage Alliance. Source: The Jewish Americans Documentary Series Resources, PBS Educational Media. Source: Biography and Ethical Teachings of Abraham Joshua Heschel, Shoah Memorial. Source: Demographics and Migration Trends Study, The Jerusalem Post Jews from the USA Sign in Jews from the USA Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Entertainment People & Blogs Travel & Events Now Playing The History of Jewish Americans in St. Louis | Living St. Louis 58:47 Play Video Now Playing Entering America’s Most Religious Community 43:21 Play Video Now Playing New York's Orthodox Jews: a City Within a City 58:21 Play Video

Jews have been widely distributed throughout European cities and nations, including Italy, Spain, Portugal, France, the Netherlands, Germany, Poland, and Russia. According to estimates, there are now about 1.4 million Jews in Europe 10% of all Jews worldwide. The Jews from Argentina The history of the Jewish community in Argentina is a fascinating story of survival, rich cultural fusion, and deep resilience, leading to a present-day reality where the country hosts the largest Jewish population in Latin America and one of the largest in the world outside of Israel, hovering around 180,000 to 220,000 people. This journey began during the colonial era and with secret settlers of the 16th to 18th century, driven by the Spanish Inquisition. The earliest Jews arrived in the 1500s following the expulsion of Jews from Spain and Portugal, and because practicing Judaism was strictly forbidden in Spain’s colonies, these early settlers were conversos, also known as secret Jews or Crypto-Jews. They practiced their faith in hiding, and most eventually assimilated into the local population[1] . A turning point arrived with independence and the early immigration waves of the 1810s to the 1880s, which saw the abolition of the Inquisition. After Argentina gained independence from Spain in 1810, the new government abolished the Inquisition and promoted religious freedom to attract immigrants, leading to Western European arrivals mid-century that consisted mostly of individual merchants from France, Germany, and England. Important community milestones soon followed, such as the first recorded Jewish wedding in Buenos Aires taking place in 1860, which paved the way for the country's first formal synagogues[2] . This foundation set the stage for mass immigration and the era of the "Jewish Gauchos" from 1889 to the 1940s, initially sparked by families fleeing European pogroms. Mass immigration was triggered in 1889 when 824 Russian Jews arrived on the S.S. Weser, escaping Czarist persecution, leading Eastern European Jews in Argentina to be collectively nicknamed "Los Rusos" (The Russians). To support them, Baron Maurice de Hirsch, a German-Jewish philanthropist, founded the Jewish Colonization Association (JCA) to buy vast lands in rural Argentina. Through this initiative, thousands of Jewish immigrants settled into agricultural colonies like Moisés Ville, transforming into agricultural laborers and becoming legendary in Argentine folklore as "The Jewish Gauchos," though over time, many relocated to big cities for economic mobility. This era was a mix of tragedy and growth; in 1919, during a period of civil unrest known as the Semana Trágica (Tragic Week), Argentina witnessed its worst anti-Semitic pogrom when right-wing militias attacked Jewish neighborhoods. Despite this violence, immigration continued through the rise of Nazism, and by the early 1960s, the population peaked at over 300,000 people[3] . The mid-to-late 20th century brought dictatorship, terror, and the "Dirty War" from the 1940s to the 1980s, beginning with the Perón era. President Juan Perón’s government maintained a complicated legacy, as he officially recognized Israel and established diplomatic ties, but simultaneously permitted dozens of Nazi war criminals, such as Adolf Eichmann, to settle clandestinely in Argentina. Decades later, under the Military Junta from 1976 to 1983, during Argentina's brutal military dictatorship, a disproportionate number of Jewish students, journalists, and activists became victims of forced disappearances, experiencing targeted anti-Semitic abuse in clandestine detention centers[4] . In the modern era, the community has navigated changing demographics and devastating bombings from the 1990s to the present. The community faced severe trauma from two major terrorist attacks in Buenos Aires: the 1992 bombing of the Israeli Embassy, which left 29 dead, and the 1994 AMIA Jewish Community Center bombing, which killed 85 people and remains the deadliest terror attack in Argentina's history. Following these events, a severe economic exodus took place, driven by financial crises that caused tens of thousands of Argentine Jews to leave for Israel by making Aliyah, or relocate to the United States and Europe. Today, the community maintains a vibrant present, and despite shrinking numbers, Jewish culture continues to flourish in Buenos Aires, which boasts vibrant neighborhoods like Once, a robust network of Jewish schools, kosher restaurants, and strong political representation[5] . The "Jewish Gauchos" Fleeing Czarist pogroms, Eastern European Jews arrived in rural provinces like Santa Fe and Entre Ríos with no farming experience. They quickly adapted by combining traditional European Jewish customs with Argentine cowboy culture. Jewish settlers learned to ride horses, tend cattle, wear wide-brimmed hats (sombreros), carry sharp knives (facones), and drink mate (a bitter herbal tea). They built unique agricultural towns like Moisés Ville, structuring them like Russian shtetls complete with synagogues, kosher butchers, and Yiddish theaters. Despite their rugged lifestyle, colonies maintained rigorous religious practices. For instance, on the Sabbath (Shabbat), riding horses was forbidden, forcing gauchos to walk miles to the local synagogue. This era was immortalized in Alberto Gerchunoff’s famous 1910 book, The Jewish Gauchos of the Pampas, which painted a romanticized picture of Jewish integration into Argentine national identity. [6] The traditional epicenter of Jewish life in Buenos Aires is the vibrant neighborhood of Once, which is packed with synagogues, kosher grocery stores, clothing shops, and Jewish community centers. The AMIA building itself was entirely rebuilt at its original site. It serves as a heavily secured, multi-story powerhouse for cultural exchange, social services, job placement, and historical education. Every July 18th at 9:53 AM—the exact time of the explosion—an annual commemoration ceremony stops traffic outside AMIA. Murals and permanent art installations honor the victims across public spaces, such as the nearby Hospital de Clínicas. The community keeps its heritage alive through a robust network of Jewish day schools, youth movements, and sports clubs (like Club Náutico Hacoaj) that engage the next generation. Buenos Aires hosts an array of Jewish film festivals, Yiddish preservation societies, and kosher restaurants, ensuring that the distinct, hybrid Argentine-Jewish identity remains a highly visible part of the city's multicultural fabric. [7] Source: Argentina Virtual Jewish History Tour, Jewish Virtual Library. Source: Jews in Argentina History and Legacy Exhibition, AMIA & Google Arts and Culture. Source: 19 Facts About the Jews of Argentina, Chabad.org. Source: The Roller Coaster Ride of Argentina's Jews, The Jerusalem Strategic Tribune. Source: History and Settlement of Jews in Argentina, Breaking Matzo. Source: Fiddler on the Hoof: The Jewish Gauchos of Argentina, Mark Freeman Films. Source: Official Statement on the Anniversary of the AMIA Terrorist Attack, U.S. Embassy in Argentina. Jews from Argentina Sign in Jews from Argentina Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... 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Israel comprises a major part of the Holy Land, a region of significant importance to all Abrahamic religions – Judaism, Christianity, Islam, Druze... The Jews from France The history of the Jewish people in France spans more than two millennia, intertwining profoundly with the ethnic and political fabric of the nation since the days of Roman Gaul. During the Middle Ages, Jews found a home on better trade routes and in northern valleys, integrating into local life and cultivating spirited, sophisticated centers. By the eleventh century, the Champagne region became a beacon of orbicular Jewish scholarship, led by the renowned rabbi Rashi of Troyes, whose perceptive commentaries on the Bible and the Talmud utilized contemporary Old French vernacular to make complex texts available to trivial people[1] . This golden age of learning darkened as the Crusades brought waves of rampaging persecution, culminating in multiple royal expulsions and the total banishment of Jews from the Kingdom of France in 1394, which left only a few small, frail communities surviving in borderline territories like Alsace or the papal lands around Avignon. A transformative dawn arrived with the Enlightenment and the French Revolution, an important moment of human rights when the National Assembly granted full citizenship and civil equality to Jews in September 1791, making France the first European country to do so[2] . This emancipatory spirit allowed Jews to step out of limited quarters, select diverse careers, and enthusiastically join the army and public administration, a dynamic that Napoleon Bonaparte last structured by establishing the Consistoire network in 1808 to organize devout life under state law. Throughout the nineteenth century, French Jews flourished in finance, politics, and the arts, giving rise to a self-conscious Franco-Judaic synthesis that deeply valued both devout heritage and republican patriotism. This bond faced an acrimonious trial at the turn of the century during the antisemitic polarization of the Dreyfus Affair[3]. The darkest chapter unfolded during World War II when the Nazi occupation and the collaborationist Vichy regime implemented hard-line anti-Jewish laws, stripping Jews of their livelihoods and facilitating the deportation of 76 000 individuals to Nazi death camps. Amid this tragedy, the courage of French citizens and resistance networks, honored as the Righteous Among the Nations, helped three-quarters of the country's Jewish population survive the Holocaust[4] . In the postwar decades, the community experienced an intimate demographic and ethnic rebirth with the arrival of hundreds of thousands of Sephardic Jews from North Africa, particularly from Algeria, Morocco, and Tunisia, during the complex decolonization movements of the 1950s and 1960s. This spirited influx entirely revitalized French Jewish life, shifting its existing Ashkenazi center of gravity to an up-to-date, culturally communicative Sephardic majority that reopened provincial synagogues and firm schools across the territory. Today, as the largest Jewish community in Europe, French Jews continue to navigate a complex path, proudly affirming their place within the laic Republic while addressing synchronous security anxieties and a provocative resurgence of up-to-date antisemitism. The folklore and traditions of the Jewish people in France form an ethnic tapestry woven from centuries of geographic coexistence, existing trauma, and a demographic shift from an Ashkenazi to a Sephardic majority. In the Middle Ages, the Jews of northern France, historically called Tsarfat in Hebrew, lived in open neighborhoods where they spoke Zarphatic, a unique Judeo-French dialect. According to local legend, the old Jewish presence in southwestern France dates back to Roman times, born from a myth that one of three aimless ships carrying Judean exiles after the destruction of Jerusalem drifted across the Mediterranean and landed on the shores of Bordeaux[5] . An existing custom emerged in the south during the Inquisition, when hidden Iberian Jews, known as Marranos, fled to Bayonne and famously introduced the art of chocolate making to France, turning a survival migration into a sweet culinary legacy. Territorial folklore also thrives in Alsace-Lorraine, where Alsatian-speaking Ashkenazi communities developed distinct customs, such as the Schulklatschen, the tradition of loud wooden clapper striking to call congregants to prayer, and the preparation of traditional Jewish Kugel and Alsatian Challah. The smooth folkloric landscape changed dramatically in the 1950s and 1960s with the mass arrival of North African Sephardic Jews, whose lively, communicative traditions entirely revitalized the quieter, assimilated post Holocaust community[6]. This influx brought spirited Mediterranean canorous heritages into French community centers and reception halls, blending patrimonial Judeo-Arabic or Judeo-Spanish liturgical piyyutim (sacred poems) with Andalusian melodies and energetic Israeli folk dances at weddings and Bar Mitzvahs. Culinary customs shifted as North African couscous, risque fish dishes, and honey-drenched pastries replaced the heavier Eastern European cuisine on holiday tables. To explore these robust ethnic practices further, you can listen to digitized sound archives documenting these overlapping cultural heritages at the European Institute for Jewish Music[7] , learn about medieval ordinary life at the Museum of Jewish Art and History, or explore the migratory traditions detailed by the European Jewish Congress[8] . Source: The Jews of France: A History from Antiquity to the Present, Core Textbook Edition. Source: French Jewish History in the Middle Ages, Morashá Magazine. Source: Citizenship, Civil Rights, and Jewish Emancipation in Revolutionary France Study, ResearchGate. Source: The Renewal of Jewish Life in France after the Holocaust, Yad Vashem. Source: Permanent Collection: Jews in France in the Middle Ages, Musée d'art et d'histoire du Judaïsme. Source: Jews and France: 11 Interesting Historical Facts, Aish. Source: Jewish Musical Traditions on French Soil, European Institute of Jewish Music. Source: Contemporary Demographics and History of French Jewry, European Jewish Congress. Jews from France Sign in Jews from France Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Education Film & Animation News & Politics Nonprofits & Activism Now Playing Welcome to the Jewish community of Paris 05:33 Play Video Now Playing ULTRA-ORTHODOXES : ces Juifs français devenus religieux [FILM-DOCUMENTAIRE] 01:01:42 Play Video Now Playing Français juifs - Les enfants de Marianne - Documentaire Histoire - 2KF 52:01 Play Video Now Playing מבט - עלייה היסטורית של יהודים מצרפת | כאן 11 לשעבר רשות השידור 10:32 Play Video

The Druze are followers of the Tawheed faith that is based on the belief in the oneness of God. Among the numerous theological inspirations that had a profound effect on the faith were the Quran, Christian and Jewish scripture, Greek philosophy, Eastern mysticism, and other ancient concepts. The Druze progressive approach, which encompassed the separation of church and state, equal treatment of men and women, and the prohibition of slavery, was seen as unusual, especially in the early years. The Druze Native to the Middle East, the Druze are a particular ethnic and religious group. They are Arabic speakers. The majority of sources estimate that there are between one and two and a half million Druze people in the world; however, there is no precise census. Syria has the highest concentration, followed by Israel and the West Bank, Lebanon, and Jordan. The remainder are dispersed over the globe, including the United States, Europe, Australia, South America, Canada, and other nations. The Druze are followers of the Tawheed faith that is based on the belief in the oneness of God. The Druze faith was practiced as early as the eleventh century. Among the numerous theological inspirations that had a profound effect on the faith were the Quran, Christian and Jewish scripture, Greek philosophy, Eastern mysticism, and other ancient concepts. The Druze progressive approach, which encompassed the separation of church and state, equal treatment of men and women, and the prohibition of slavery, was seen as unusual, especially in the early years. The Druze, led by their own traditional leadership and spiritual elite, known as ''the Uqqal'', maintained a fiercely independent way of life under Ottoman and then British Mandate administration. Druze leaders established the "Unit of the Minorities" to fight alongside Jewish soldiers during the 1948 Arab-Israeli War after formally joining Israeli forces. When the State of Israel was established, the Druze community decided to fully commit to the new country. This led to a historic moment in 1956 when the Israeli government mandated military conscription for Druze men, making them the only Arabic-speaking group subject to the draft, at the request of Druze community leaders. Due to the high enrollment rates and substantial sacrifices made by Druze soldiers in the Israel Defense Forces—many of whom have advanced to the highest positions of command, security, and diplomacy—a strong social link known in Israel as the "Covenant of Blood" was formed. The Druze were granted their own independent religious courts to handle domestic issues like marriage and divorce when Israel formally recognized them as a separate religious community from Muslims in 1957. In contrast to the highly integrated Galilee Druze, many Golan Druze have historically maintained their civic loyalty to Syria; however, a growing number of younger Golan Druze have started applying for Israeli citizenship in recent years. Israel extended its administration over the Golan Heights following the 1967 Six-Day War, bringing a separate population of Druze under its control. Approximately 150,000 Israeli Druze people currently reside in northern towns, including Daliyat al-Karmel, Isfiya, and Beit Jann. Druze Sign in Druze Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Entertainment News & Politics Travel & Events Now Playing Les Druzes en Israël 16:53 Play Video Now Playing Sons of Abraham:Secret Order, A: The Druzes. (sample) 28:05 Play Video Now Playing The Druze and the Circassians of Israel 02:33 Play Video

Palestinian Arabs form the largest ethnic minority in Israel. Notions of identity among Israel's Arab citizens are complex, encompassing civic, religious, and ethnic components. In 1948, the Israeli government conferred Israeli citizenship upon all Arabs living in Israel. ​​ According to the Israel Central Bureau of Statistics, the Israeli Arab population stood at 21% of Israel's total population. They mostly live in Arab-majority towns and cities. The Arab citizens of Israel The Arab сitizens оf Israеl have a vibrаnt and diverse сulturаl idеntity rооted in thеir Palеstiniаn-Arab heritage. This grоup encоmpassеs Muslims, Christians, Druze, аnd Bedоuins, with Arаbiс as their primаry lаnguage. In their evеryday lives, family аnd cоmmunity play а vital rоlе. Trаditiоnal wedding cеlebratiоns fеature hennа cеremоniеs, lively music, and thе traditiоnal dabkе dаnce. Impоrtant rеligiоus hоlidays likе Ramаdan, Eid, Christmas, and Eаster arе marked by family gаtherings and uniquе culinary delights. Thеir traditiоnal dishes include hummus, fаlafel, mаqluba, musakhаn, kibbeh, аnd tаbbоuleh. Additiоnаlly, music, pоetry, stоrytеlling, аnd the аrt оf Palestinian еmbrоidery hоld signifiсant cultural vаlue. Many families uphоld custоms such as еnjоying Arabiс соffeе, hоnоring their еlders, сultivating оlivе trееs, and cеlebrating tоgether. Despite the diversity in religiоus аnd regiоnal affiliаtiоns amоng Arаb citizens оf Israel, they are united by a rich сultural heritage that links thеm tо the brоader histоry аnd trаditiоns оf the Arab wоrld. Palestinian Arabs form the largest ethnic minority in Israel. Notions of identity among Israel's Arab citizens are complex, encompassing civic, religious, and ethnic components. In 1948, the Israeli government conferred Israeli citizenship upon all Arabs living in Israel. According to the Israel Central Bureau of Statistics, the Israeli Arab population stood at 21% of Israel's total population. They mostly live in Arab-majority towns and cities. The Druze and the Bedouin in the Negev and the Galilee have historically expressed the strongest affinity to Israel and are likely to identify as Israelis. They speak Hebrew and Arabic, and their traditional languages are primarily Levantine Arabic dialects, such as Lebanese Arabic further north, especially among the Druze, and Palestinian Arabic in central Israel. Conversely, a dialect of Northwest Arabian is spoken by Negev Bedouins. It is frequently referred to as the Israeli Arabic dialect since many Hebrew loanwords and phrases have been incorporated into the modern Arabic dialects spoken by Arabs in Israel. The majority of Arab Israelis identify as Muslims, but there are also sizable Christian and Druze minorities. Shared Society and initiatives for Peace in Israel: Abraham Initiatives, Inc. By promoting policy change in national and municipal state institutions, and other spheres of Israeli society, the Abraham Initiatives seeks to bring about broad beneficial social change in the area of Jewish-Arab relations in Israel. ALLMEP ALLME: is a coalition of over 200 organizations—and hundreds of thousands of Palestinians and Israelis—building cooperation, justice, equality, shared society, mutual understanding, and peace among their communities. Friends of Givat Haviva (FOGH): Friends of Givat Haviva is a U.S.-based nonprofit dedicated to supporting Givat Haviva and its groundbreaking work in building a shared society among Jewish and Arab citizens in Israel. Hagar The Hagar Association was established in 2006 to create a shared space for Arabs and Jews in the Negev based on the values of equality and multiculturalism. Hand in Hand Hand in Hand is building inclusion and equality between Arab and Jewish citizens of Israel through a growing network of bilingual, integrated schools and communities. Injaz The mission of Injaz is to assist Arab municipalities in building strong, effective, and professional systems and sustainable infrastructures that position the municipalities to proactively advance their economic interests and service delivery, and thereby improve the lives of residents. Neve Shalom/ Wahat al Salam Wahat al-Salam – Neve Shalom (Arabic and Hebrew for Oasis of Peace, WASNS) is a village of Palestinian and Jewish citizens of Israel who choose to share their lives. Parents Circle-Families Forum The Parents Circle – Families Forum (PCFF) is a joint Israeli-Palestinian organization of over 600 families, all of whom have lost an immediate family member to the ongoing conflict. PeacePlayers International PeacePlayers is using the power of sport to build peaceful and thriving communities. Sikkuy-Aufoq For a Shared and Equal Society Sikkuy-Aufoq is a shared organization of Jewish and Arab citizens, working to implement full equality on all levels between Arab and Jewish citizens of Israel. Social Venture Fund for Jewish-Arab Equality and Shared Society The Social Venture Fund for Jewish-Arab Equality and Shared Society (SVF) is a philanthropic collaborative that brings together individuals, foundations, and federations that support an equal and inclusive shared society in Israel for the benefit of all of its citizens. Tag Meir Tag Meir resolves to connect different groups in Israeli society in the battle to eradicate racism and violence in Israel. Arab-Israeli Music Learn more Arab israelis Sign in Arab israelis Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... All Categories All Categories Entertainment News & Politics People & Blogs Now Playing זהויות משתנות של ערבים בישראל 42:28 Play Video Now Playing Reportage : Education arabe israélienne 08:12 Play Video Now Playing Portrait de Nasreen Kadri : israélienne, arabe et musulmane 04:18 Play Video Now Playing Empowering Women - Arab Leadership in Israel 02:16 Play Video