By Sophia Assif
Abstract
The culinary traditions of Arab Israelis and Jewish Israelis provide a unique perspective on cultural exchange. This exchange involves both communities sharing and influencing each other’s culinary practices, making foods like hummus and falafel integral to the daily lives of both groups. However, this cultural sharing has also sparked nationalistic claims and disputes, as these foods have become symbols of identity and heritage.
My research delves into the evolution of these culinary exchanges and what they reveal about the ongoing Arab-Israeli conflict and reconciliation efforts. By investigating shared food practices, cultural appropriation, and food diplomacy, this study illuminates the complexities of culinary exchanges between Arab Israelis and Jewish Israelis, focusing on how food serves as both a bridge and a barrier in a conflict-ridden region.
Historical Significance
Historically, the region known as Israel and the Palestinian territories has been a melting pot of cultures, contributing to a rich culinary heritage. Influences from the Ottoman Empire, British Mandate, and various migrations have shaped dishes like hummus, falafel, and shakshuka, making them staples in both Arab and Jewish kitchens. The establishment of Israel in 1948 and subsequent conflicts deepened the divide between these communities, turning food items like hummus and falafel into symbols of cultural identity and appropriation. These dishes, deeply embedded in Arab culture, have been nationalized by Israel, reflecting broader issues of sovereignty and cultural ownership.
The evolution of Mizrahi cuisine, rooted in the traditions of Jews from the Middle East, North Africa, and parts of Asia, illustrates the complex dynamics of cultural appropriation. Once seen as inexpensive and unsophisticated, Mizrahi food has been rebranded as part of the “new Israeli cuisine,” often overshadowing its origins. Dr. Nof Atamna-Ismaeel highlights these deep culinary connections, recalling how she once mistook a Jewish family for Arabs because they served stuffed grape leaves, a dish she associated with Arab cuisine. This appropriation process often leads to the erasure of the distinct identities and contributions of Mizrahi and Palestinian cuisines, emphasizing the need for culinary justice and respect for cultural origins. Although Mizrahi Jews are part of the broader Jewish community, their unique cultural and culinary heritage can be overshadowed when their traditional dishes are absorbed into mainstream Israeli cuisine without proper acknowledgment (Chaddad and Nizri).
Cultural Appropriation and Culinary Heritage
Israel has appropriated Palestinian food, rebranding Palestinian dishes like hummus and falafel as Israeli. For example, although “hummus” means chickpeas in Arabic, Israel has claimed it as a national dish. This process erases the distinct Palestinian origins and contributions. As Palestinian-American comedian Mo Amer pointedly says, “hummus does not exist in your lexicon, you can’t pronounce it, how can it be your national food?” Such appropriation is not only inaccurate but also offensive, leading to cultural erasure. Israel also makes distorted claims about dishes like couscous (maftool), linking them to the Old Testament to justify their rebranding. This strategy aims to create a unique Israeli identity by appropriating Palestinian and Arab culinary elements. Countering cultural appropriation helps preserve the rich heritage and history of marginalized communities, ensuring their cultural identity is honored and respected (Kanj).
This cultural erasure is a significant issue, “the Zionist movement envisioned Israel’s survival as being predicated on erasing the history of the rich heritage of Palestine’s culture and its people.” The rebranding of Palestinian dishes like hummus and falafel is part of this broader strategy. “The Israeli-appropriated falafel is an identical copy of the Palestinian variety,” highlighting the direct appropriation of Palestinian culinary traditions. Claims that these foods are Israeli because they include historical ingredients are both “irrational and absurd.” Recognizing and respecting the true origins of these foods is crucial for maintaining cultural integrity and honoring Palestinian heritage (Kanj).
Re-Arabizing Israeli Food Culture
Despite the appropriation of Palestinian cuisine, there is a growing trend in Israeli society to acknowledge and celebrate Arab and Arab-Palestinian food, a phenomenon termed re-Arabization. Ronald Ranta writes, “for the first time Arab and Arab-Palestinian food is acknowledged, written about and celebrated.” This re-Arabization reflects broader socio-political changes, promoting cultural integration and reassessment of historical narratives.
As Max Fisher states, “food also humanizes. It’s a ritual we all know and that’s meant to bring people together. And we can all agree that both Israeli and Palestinian food is delicious – as well as being often quite similar.” By focusing on shared culinary traditions, there is potential to foster greater understanding and unity. This growing recognition and celebration of Arab-Palestinian contributions signify a gradual acceptance and integration within Israeli society, highlighting the role of food in bridging cultural and political divides.
Research Section: Interviews and Insights
Amitai Abouzaglo, the Director of Research & Education at Amal-Tikva, a non-profit peace-building organization, shared insights on culinary exchange in Israel-Palestine, emphasizing that it goes beyond the dichotomy of Jews versus Arabs. “The issue of cultural appropriation is much larger in the US than in Israel-Palestine,” she explained, adding that debates over culinary origins are overshadowed by more significant disputes, such as ownership over the Temple Mount/Haram al-Sharif. Abouzaglo argued that terms like “appropriation” and “exchange” are often used inaccurately, stating, “the usage of the term appropriation is anachronistic and/or inaccurate at times.” Abouzaglo pointed out that while some Palestinians may take offense when Israelis claim falafel and hummus as Israeli foods, these issues are relatively minor compared to broader discussions about indigeneity and national identity (A. Abouzaglo, email, 7/15/2024).
Yael Raviv from the Jewish Food Society, an organization dedicated to preserving and celebrating Jewish culinary heritage, emphasizes the diversity of the Jewish experience by sharing recipes and family stories, showcasing a wide range of Jewish backgrounds and origins. They use food as a means of cultural diplomacy, fostering mutual understanding and dialogue. “We always share recipes with the family stories behind them. They serve as windows into the family and community histories,” Raviv explained. The organization addresses claims of cultural appropriation by highlighting the historical exchange and blending of culinary traditions. “We believe food can be used as a trigger for conversations, even about difficult topics,” she noted. Collaborations with chefs, cookbook authors, and home cooks help foster cultural exchange and understanding, contributing to larger conversations about food and culture in Israel and the Jewish Diaspora. “We create collaborations with both Jewish and non-Jewish chefs, hoping to encourage a dialog and understanding,” she added ( Y. Raviv, zoom, 7/08/2024).
Conclusion
While cultural appropriation may not be as pressing as other issues in the Israeli-Palestinian conflict, it still exists and contributes to a dangerous ideology. As Yael Raviv discusses in National Identity on a Plate, “food serves as a tangible way to explore and understand national identity, offering insights into the views of ordinary people and marginalized groups.” The appropriation and erasure of Arab foods by Jewish settlers have shaped Israel’s national narrative, often overlooking the complex historical and political influences behind these dishes. Raviv acknowledges that food allows individuals to engage daily with their national heritage, demonstrating how everyday culinary practices connect people to their collective history and cultural traditions.
Cultural appropriation of food, while not as significant as other conflict-related issues, still represents a form of cultural erasure and contributes to the larger narrative of identity and ownership. This ongoing cultural appropriation increases animosity and hostility between the Arabs and Jews. Recognizing and respecting the true origins of these foods is crucial for maintaining cultural integrity and fostering mutual respect and understanding. As a next step, Israelis should acknowledge Arab contributions to their culinary heritage. This recognition could help reduce tensions and foster more peaceful relations by honoring and integrating the rich cultural history of both communities. NGOs such as Amal-Tikva and the Jewish Food Society can lead the charge in food diplomacy, using culinary traditions as a powerful tool to unite cultural and political divides and promote lasting peace.
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Sources
Fisher, M. (2013, September 18). Anthony Bourdain explains the Israel-Palestine conflict through food. The Washington Post. https://www.washingtonpost.com/news/worldviews/wp/2013/09/18/anthony-bourdain-explains-the-israel-palestine-conflict-through-food/
Kanj, J. (2023, July 26). Israel’s largest surface cultural heist: Palestinian cuisine. Palestine Chronicle. https://www.palestinechronicle.com/israels-largest-surface-cultural-heist-palestinian-cuisine/
Nizri, R. C. and Y. (2019, November 21). How Shakshuka and other Middle Eastern dishes turned into iconic ‘Jewish food.’ Haaretz. https://www.haaretz.com/food/2019-11-21/ty-article-magazine/.premium/how-shakshuka-and-other-arab-and-mideastern-dishes-became-iconic-jewish-food/0000017f-f11f-da6f-a77f-f91f848e0000
Ranta, R. (2015). Re-arabizing Israeli food culture. Food, Culture & Society, 18(4), 611–627. https://doi.org/10.1080/15528014.2015.1088192
Raviv, Y. (2002/04/30). National identity on a plate. Palestine – Israel Journal of Politics, Economics, and Culture, 8(4), 164. https://www.proquest.com/scholarly-journals/national-identity-on-plate/docview/235667293/se-2