Examination of israeli textbooks in elementary schools

IPCRI ¬•£¨ ¦ ?² ±¡ ¨ ¦ ©£¢ « ¦ ®¦ ? ² ³ £ ¥² ¨ Rœ ???Y???Sœ Œ šr???ƒuU?z¾ƒoŒ t UŒ U?t ?

Israel/Palestine Center for Research and Information

Examination of Israeli Textbooks In Elementary Schools of The State Educational System

April 2004

February, 2004

Summary – Examination of Israeli textbooks in elementary schools of the State educational system

Contents A.

Introduction

2

B.

Expressions of a positive attitude toward tolerance,

4

pluralism, peace.

C.

Expressions of a negative attitude toward tolerance,

12

pluralism, peace.

D.

The religious, cultural, and national image of Arabs and

13

Palestinians.

E.

The Israeli narrative and the Palestinian narrative.

15

The question of borders and Palestinian national identity.

F.

Themes and areas in which examples could be added to

21

express a positive attitude toward pluralism, tolerance, and peace, and suggestions for improvements.

Summary.

Compiled by: Meirav Perlstein Rona Ben Giat Yael Ohad-Karni Reviewed by Mazen

23

A. Introduction This report is an examination of textbooks in elementary and junior high schools of the Israeli State educational system. It is important to point out that this summary does not constitute a comprehensive examination of the complete official curriculum, but rather an examination of a relatively limited number of textbooks and workbooks designed for 1st – 8th grade students.

The choice of the textbooks was random and should thus not be seen as a representative sample.

All the books were examined according to the following criteria: •

Examples expressing a positive attitude toward tolerance, pluralism, and peace.

•

Examples expressing a negative or ambiguous attitude toward tolerance, pluralism, and peace.

•

Themes / areas in which examples could be added to express a positive attitude toward tolerance, pluralism, and peace, as well as suggestions for improvement or change.

In addition to the above, we also examined the following issues: •

The religious, cultural, and national image of Palestinians and Arabs.

•

The Palestinian natio nal identity, and the geographical and political definition of Palestine.

•

The national Israeli narrative and how it relates to the Palestinian narrative.

The latter three issues were covered mainly by the history textbooks. However, the history curriculum, whose aim is to structure the past and to create belongingness to the neighborhood, community, place of residence, country, etc., begins in 1st grade by focusing on those aspects that are closest to the child. From 6th grade onward the history of the Jewish People does not deal with the history of the Land of Israel up to the beginnings of Zionism – this subject is only dealt with in 9th grade. Because we examined the books that are intended for 1 st – 8th grades, the question of the national Israeli narrative and how it relates to the Palestinian narrative is not particularly relevant. These issues appear in the textbooks for 1st – 6th grades which deal with immigration to and settlement in the Land of Israel, and in two history textbooks that deal with the beginnings of Zionism but which are part of the old curriculum

(“Chapters in the history of the Yishuv [pre-state settlement] in the first villages” and “The beginnings of Zionism”).

* Our work is based on content analysis and not on quantitative data.

We examined textbooks in the following subjects The Bible (7 student workbooks) Literature (6 textbooks) Written expression and language (4 textbooks and workbooks) Geography (A textbook and a workbook) Civics (1 textbook. The subject is only taught in 8th grade) History (8 textbooks)

All of the text books reviewed were first examined by Mazen Abu Aita who high lighted problematic sections and sentences from the point of view of a Palestinian reading the Israeli text books. The books were then reviewed and analyzed by the IPCRI team. The following are the results of their findings:

B. Examples of a positive attitude to tolerance, pluralism, and peace

Bible studies – The workbooks in Bible studies designed for elementary-school students in the State educational system uses an interdisciplinary approach and includes Mishnaic and Talmudic legends, literature, language development exercises, and discussion of moral values.

In the discussion of moral values, as well as in the choice of homiletic interpretations, legends and literary extracts, the emphasis, in general, is on moral values and universal human feelings.

The Bible stories present the students with stories of the Patriarchs and the religious and national development of the Jewish People. Despite this, the compilation of the material in the workbooks we examined often tends to emphasize the common elements of different peoples and religions, and of men and women.

Thus, for example, the chapter of the Genesis workbook designed for 2nd grade students that deals with the Creation states: “When we say ‘man knows how to think’ we mean both men and women” (Genesis – Activity booklet for young learners, by Bina Geller-Talitman and Chana Shalita, p. 8).

Later, in the context of the seventh day of the Creation, the students are asked: “To whom was the day of rest given? Answer with the help of the clues”. The clues are presented in drawings that depict people engaged in various tasks – a Chinese, an Indian, a dark-skinned person, women, etc. (ibid. p. 13).

In contexts in which Ishmael is mentioned or holy places such as the Cave of Machpelah, the students are presented with information whose content encourages them to recognize and accept Muslim culture and religion, and emphasizes the connection between the two religions.

In the context of the birth of Ishmael, it is stated: “The angel said that Ishmael would create a great people, and Abraham arranged for Ishmael to be circumcised when he was thirteen years old. The Muslims, who see themselves as descendents of Ishmael, conduct a circumcision ceremony for boys turning thirteen” (ibid. pp. 68-69).

Concerning Sarah’s death and her burial in the Cave of Machpelah, it is stated: “The Cave of Machpelah is a holy place for both Jews and Muslims…these days both Jews and Muslims pray there” (ibid. p. 95, as well as in the workbook “With Joshua – a workbook for students” by Aviva Tirosh and Bina Geller Talitman, p. 72).

In stories that deal with wars and with conflicts, emphasis is placed on the attempt to find a peaceful solution to the conflict.

For example, emphasizing the fact that “Abraham solved the quarrel between his shepherds and Lot’s shepherds peacefully; he suggested that they separate and he allowed Lot first choice of where to settle”. Taking advantage of this opportunity, the students are presented with an additional assumption that is raised in one of the stories of the sages concerning the quarrel between the shepherds. The proposal is presented to the students by means of a drawing and speech bubbles: Drawing 1: Abram says: “Why are you leading Lot’s flocks into fields that do not belong to you?”

Drawing 2: Abram says: “You are entering other people’s fields and you shouldn’t be doing it”. (Genesis – Workbook for the student, pp. 59-61).

In the context of the story of the feud between Isaac’s shepherds and those of Abimelech over the wells, the students are invited “to draw up the peace treaty between Isaac and the King of Gerer”, and the writers add: “these days as well there are treaties between people and between countries. You can see a picture of the signing of a peace treaty”. The picture that appears is that of Rabin and Hussein at the peace-signing ceremony between Israel and Jordan (ibid. p. 111).

In the context of the story of the flood, the dove appears with the olive branch as a symbol of peace, together with pictures of Israeli stamps from the series “My Peace” consisting of children’s drawings in which Arab and Jewish figures are shown holding hands (ibid. p. 30).

In the context of the call of Avner ben-Ner (Saul’s military commander) to Joab (David’s military commander): “Shall the sword devour for ever?” (2 Samuel 2:26), an assignment is proposed for the students. “You have set up an organization to prevent wars. What phrase in the chapter would you choose as a slogan?” (“With King David – student workbook for the Second Book of Samuel”, by Aviva Tirosh and Bina Geller Talitman, p. 25).

In all the workbooks, the suggested activities encourage the students to ask questions and to criticize the behavior of the heroes (God included) from a moral standpoint, both their attitude to their own people and to other peoples.

The fact is often emphasized that values or norms that were acceptable in Biblical times are different from currently acceptable values and behavior norms.

For example, in the context of the punishment meted out to the family of the priest Eli (1 Samuel), it is stated: “All of Eli’s family, including those not yet born, were to be punished. How does this seem to you today? (Remember that opinions change)”. (“With Samuel and his generation – student workbook for the First Book of Samuel”,

by Bina Geller Talitman and Aviva Tirosh, p. 25.)

On Saul’s war against the Amalekites (1 Samuel, 15), the students are asked to think about and discuss the following: “Samuel demanded in God’s name to kill the women and children of Israel’s historic enemy in addition to the men. What would you think of an act like this if it were done in our times? – and the writers add, “It is interesting: Samuel demands that all the Amalekites be killed, including women and children.

Today, killing on such a scale is known as “genocide”, which means “destroying a nation”. According to a treaty between member states of the United Nations, genocide is completely forbidden” (ibid. p. 101).

The teaching of the Book of Joshua, which deals almost entirely with the wars to conquer the Land of Canaan, including the commandment to destroy the seven Canaanite nations, is problematic from the start, especially for 4th grade students. The writers of the workbook “With Joshua – student workbook” (Aviva Tirosh and Bina Geller Talitman) attempt to deal with the moral problems that emerge from the Biblical text by means of assignments that encourage moral judgment and critical thinking, and by sharpening the distinction between what was acceptable in Biblical times and today.

For example, in the context of the Achan episode (Joshua, 7) it is stated: “Why is the whole Jewish people accused of sin? Is it right that the whole Jewish people should suffer because one person sinned?…In Biblical times it was acceptable to punish a whole family when one of its members sinned. In light of what is currently acceptable, is it justified that Achan’s family was punished? Give reasons.” The writers add a recommendation to the teacher: “The teacher can initiate a discussion on society’s responsibility for the behavior of its members” (ibid. pp. 45-46).

With regard to the conquest of Ai (Joshua, 8) the students are asked: “What is your opinion, as people living here today, of the killing of all the inhabitants of Ai by Joshua and his army?” For their creative assignments, the students are invited to put themselves in another person’s shoes – the enemy: “A refugee from Ai flees to another city and writes a report for the local newspaper there. Write or record”.

Encouraging the students to identify with the suffering of the other is expressed clearly in the context of the story of the banishment of Hagar and Ishmael (Genesis, 21). The writers invite the children to ask questions about the story or to express an opinion about one of the characters (Sarah, Abraham, or God). A contemporary Israeli story is also presented, “My heart is with Ishmael” by Yael Medini. Na’ama, the speaker in the story, talks about the friendship and the love that existed between her and Ishmael (and other children), and about the heartbreak, the tears and the pain when he left. The writer causes the children to be very critical of Abraham and Sarah (“Genesis – activity booklet fo r young learners”, pp. 85-88). An activity that encourages the children to feel empathy toward Ishmael can also be found in the story of Abraham’s death. The suggested activity: “After the funeral, Isaac and Ishmael sat down to talk. What did they talk about? Perhaps they remembered incidents from their childhood? Perhaps Ishmael spoke about how he felt when he and his mother were banished?” (ibid. p. 104).

At various junctures there is emphasis on the idea that social and moral responsibility is not limited to one’s own people.

For example, in the context of laws designed to assist the poor and the stranger (Leviticus, 19), “Gilad asks: I don’t understand why the Torah commands us to treat the stranger well. Sari answers: I think that it’s hard for people to treat strangers well.

Why don’t you join the discussion?” (“Exodus and Leviticus – Activity booklet for young learners”, by Bina Geller Talitman and Chana Shalita, p. 159.)

The idea that social and moral responsibility is not limited to the People of Israel is particularly evident in the teaching of the Book of Jonah. For example: 1. “God said to Jonah: ‘Arise, go to Nineveh’ (1:2). From this we learn that God is responsible for all people and not only for the Jewish people… toward the end of the story we come across the verse ‘and should not I pity Nineveh, that great city’ (4:11). What does this teach us about how God relates to human beings?”

2. In the context of comparing Jonah’s behavior to that of the sailors (who were not Jews) during the storm at sea, the legend is presented from Pirkei d’Rabbi Eliezer, who elaborates and emphasizes the many attempts made by the sailors to avoid throwing Jonah into the sea. In light of the legend, the students are

asked: “How does the legend strengthen and emphasize the human and moral behavior of the sailors?”

3. The context: The sins of the people of Nineveh and God’s moral demands of all the nations. ”The following legends are found in the Talmud; read them. Legend A – While the people of Israel were crossing the sea, the ministering angels asked them to sing to the Almighty, and the Almighty said to them: you are drowning because of my actions and you sing to me? Legend B – The Almighty rejects no one, he accepts everyone, the twenty (gates of repentance) are always open, and anyone who wishes to enter may do so. Legend C – Elijah said, “I am sure that the spirit of holiness can be found in everything that takes place between Israelite and stranger, between man and woman, between slave and handmaiden.”

Among the questions asked in light of the legends: “How in Legend B is the idea expressed that all people are equal”, and “it can be said that Legend C provides an explanation and justification for anyone opposed to racialism and discrimination. How?” 4. Summary exercise on the Book of Jonah – the students are asked to bring examples of the major issues they dealt with in studying the Book of Jonah: ”Is there any basis for the belief that people are capable of changing?” “Are there moral values that the nations of the world hold in common?” “Can human society exist only with laws or only with compassion?” (Workbook on the books of the prophets Jonah, and Amos”, by Bina Geller Talitman and Rachel Nechemkin.)

Pluralism – In the literature, written expression and geography elementary school textbooks that we examined, the general trend was a positive attitude toward “the other”.

The trend is to emphasize pluralism in relation to “the other” in various countries: China, Greece, Japan, Nigeria, as well as through stories from diverse ethnic communities.

For example, from a story about Martians: “People from different places in the world are really the same, even on Mars”. (New Israel Anthology, Book F, p. 153.) The approach to common human characteristics in all places is complex, both regarding

positive characteristics such as wisdom and attentiveness, as well as negative characteristics such as the herd instinct, a tendency not to offer assistance, etc. For example, Shofman: “People don’t tend toward pluralism”.

Regarding festivals, only Jewish festivals are considered and not those of other groups. Also, concerning the Memorial Day for fallen soldiers of the Israel Defense Forces, it is stated: “All Israel’s citizens remember the fallen and talk about their bravery” (“Through words, Book B, p. 103). No mention is made of Arab citizens.

The history textbooks we examined reveal a basically pluralistic attitude toward ethnic, national, and religious groups. The books, texts, and student assignments recognize the rights of various groups to maintain the lifestyle they are familiar with and to which they aspire, and to preserve their tradition and uniqueness. However, in view of the fact that these textbooks are designed for students in Jewish Stateeducation elementary schools, they deal predominantly with the history of the Jewish People, with Zionism, and with Jewish settlement in the Land of Israel.

The attitude of the Muslims to the Jews during the period of the Muslim empires is described as a considerate attitude to Judaism as a religion and as a community. It is emphasized that Jews obtained recognition as a separate but not humiliated religiousethnic group in Muslim society of the Middle Ages and during the Ottoman Period.

For example, the relationship between Jews and Muslims is better than that between Muslims and Christians. A textbook dealing with the socio-demographic structure of Jerusalem, includes the different lifestyles found in the city, and relates positively to the three monotheistic religions. For example, a student assignment encourages the students to become familiar with the three houses of worship of the different religions (synagogue, mosque, and church).

1) Page 149 – A whole chapter is devoted to Christianity, including the story of the life of Jesus, the relationship between Jesus and the Jewish population, quotations from the New Testament, such as “The Sermon on the Mount”, including sentences such as: “Love your enemies, bless them that curse you, do good to them that hate you.”

2) Page 152 – Only in the second half of the twentieth century did the Christian Church decide to renounce the blame placed on the Jewish People for Jesus’ crucifixion.

3) “The new religion opened its doors to everyone…”, p. 154.

4) Details of the theological characteristics of Christianity, including extensive details of the texts, the sacraments and the organization of the Church.

The attitude to the Palestinian Arabs in the Land of Israel during the initial immigrations is rarely described as positive, yet these positive descriptions should be mentioned.

An infrequent example is the representation of the Palestinian Arab as an intellectual with an academic profession. A well-known Arab doctor living in Jaffa treats people who contracted diseases in the Petach Tikva swamps (p. 35).

There are also a few photographs of Palestinian notables, contrary to their image in most references as simple, uncultured, and poor. For example, a photograph of Arab notables in traditional dress (p. 50).

In the map on page 31, there are no Jewish settleme nts, which is evidence of recognition of the presence of Arabs in the Land of Israel before Zionism, and that the importance of Arab settlement is not negated.

A further expression of a pluralistic position is that of the pictures on pages 56 and 57 in which children appear with skullcaps, while in other pictures they appear without skullcaps (see also page 62).

The attitude to gender is part of the pluralistic liberal approach, and should be considered here.

In the literature the two sexes are dealt with on the basis of equality. A textbook in 2nd grade shows a man and a women both wearing aprons. Also in a story in which Jews invite Bedouins to visit them, and the Jewish woman is asked to greet them (Through words, Book B, p. 142).

Part of the history curriculum deals with the growing status of women from the beginning of the 20th century, including the Land of Israel and particularly the agricultural settlements,. The study of European liberal political movements also confronts the students with the gender issue and is important in formulating the students’ attitudes. While we would expect some mention of the status of Jewish women or Arab women in traditional society, this issue is not dealt with. In fact there also appears to be a certain disregard of the status of women in the history of Zionist settlement in the Land of Israel, for besides photographs of pioneer women working in agriculture, not a single female labor leader or Zionist leader is mentioned.

Peace and reconciliation – The literature and written expression curriculums tend to emphasize the values of peace and reconciliation. Ideas about reconciliation are diverse: Viewing events from different viewpoints. Thus, for example, seeing the story of Little Red Riding Hood or the Three Pigs from the wolf’s viewpoint raises the possibility of different narratives of the same event. The story appears in the 7th grade anthology and it also prepares the ground for the possibility of seeing different narratives of the Israeli-Palestinian conflict.

Dialogue and listening. The statement that “wisdom lies in the children” (An assortment for 7th grade, p. 155) teaches the idea of listening with an open mind to everyone, and not only to experts. Or the insightful distinction between permitted feelings of ha te and envy and forbidden behaviors such as violence, the solution being a dialogue of speaking and listening. This is what happens in the story of Joseph’s brothers (Through words, Book 2, p. 28).

Unification as a solution to conflict. In the story of the Galilee Arabs – how the kadi judged between the warring factions, the Dan, the Hazbani, and the Banias rivers and made them into one river. That is to say, unification can solve quarrels. The story is presented as a metaphor of the Days of Awe as days of forgiveness (Through words, Book E, p. 150).

Doing things together. A 6th grade textbook talks about an encounter between a Jewish boy, Uri, and an Arab boy, Sami, which begins in an atmosphere of fear, but afterwards Uri tells Sami that his father was killed in war, and Sami, who was expelled from his village, covers Uri so that he won’t be cold when he goes to sleep.

In some of the history textbooks it is mentioned that when the Jews started buying land in the Land of Israel their policy was to be considerate toward the Arabs. For example, Arthur Ruppin showed consideration to the villagers by not buying land for Jewish settlement too close to the Arab settlements.

Page 252: “Ruppin did not content himself with establishing Degania. As the person responsible for Zionist settlement in the country, he took care of buying land that was put up for sale. He specially tried to buy land located far from Arab settlements, preferring swamps and sand dunes so as not to incur the envy of the Arab inhabitants.

He also gave the Arabs permission to continue drawing water from the springs in

areas that he bought, and hoped, through this gesture, to maintain good neighborly relations…”

War and peace. The main message is that wars only lead to pain and disrupt the continuity of life. The stories about wars are not militant, but rather express sadness.

In the 2nd grade written expression booklet, the message of the story “My father is a soldier” is that it really isn’t admirable that the father is a soldier…

Or the shocking story in a 7th grade textbook of attempts to survive in the Holocaust, in which there is no hatred toward the Germans nor even toward the Nazis. This is also the case with stories dealing with struggle and memory in which there is pain, sadness and comradeship, but no hatred. In the stories, the person who confronts us as an enemy is a person who feels and hurts just as we do.

“There are victories and there are defeats, but peace depends on you” (Through words, Book E, p. 234).

C. Examples expressing an ambiguous or negative attitude to pluralism, tolerance, and peace.

In general we found few instances of an ambiguous or negative attitude. More noticeable is the situation where no position is taken.

The Bible The Bible textbooks contain isolated exa mples of statements or suggested activities that express a negative or ambiguous attitude toward tolerance, pluralism and peace (despite the fact that the Biblical text itself contains not a few examples of this kind, and as we saw in these cases, the students are encouraged to think about them critically and to judge them on moral grounds).

The examples that we found appear in the booklet “With King David – a student workbook on the Second Book of Samuel” by Aviva Tirosh and Bina Geller Talitman.

1. A song of praise was composed to celebrate David’s conquest of Jerusalem, written by one of the king’s writers” (p. 43).

2. In the context of Chapter 8, a summary of David’s wars, the workbook contains a map showing the areas of the kingdom that were conquered.

David’s wars were not wars of liberation, but rather wars of conquest to expand borders. This distinction is lacking. Furthermore, the

following sentence appears in the summary: “David’s wars brought the nation peace and security” (pp. 51-52).

Expressions of a negative or ambiguous attitude to tolerance are detailed below in the various school subjects, and especially history, because the other subjects do not specifically relate to Palestinians, and in general the attitude to foreigners is liberal.

D. The image of the Palestinian in Israeli textbooks.

In textbooks on the Bible, the Palestinian does not appear – see our comments in the introduction regarding this understandable absence.

In the textbooks on the Bible, the concept “Arab” or Muslim appears in the religious and not the Palestinian context. The places holy to Islam appear in the context of the Cave of Machpelah but not in connection to other places.

In the literature and written expression textbooks we examined, no particular attention was given to the image of the Palestinian, but rather to those who are different. The “other” in a social or ethnic context is perceived as being on the border of the exotic, as in stories about Chinese or Japanese, or has a gender emphasis as a woman, or is a disabled person, etc.

In the history textbooks we examined, the dominant image of the Palestinian is the traditional appellation “the Arab”. In general: The image of the Palestinian is that of a religious person, connected to and closely identified with the holy places in the Land of Israel.

The central image is that of a farmer, or a fallach in Arabic, as opposed to the ZionistIsraeli who is described as an agriculturalist.

For example, “Journey to the kibbutz”, p. 12, question 4, the map clarifies who lives in Nazareth and Jaffa, whether Jews or non-Jews, and the names of the settlements in which non-Jews live.

The Palestinian knows about and loves working the land, and in certain periods is described as being more proficient in this work than the Jews who came from Europe.

The Palestinian knows how to handle weapons, and how to ride a horse. On the one hand this is a positive image, because he is independent and knows how to defend himself, as opposed to the Diaspora Jew, but on the other hand he sometimes uses this weapon against his Jewish neighbors, especially in order to steal from them.

It is appropriate in this context to point to the negative implication of the term “Arab work” which is related to the Arabs – Palestinians – as menial laborers. The Palestinian was considered as a good worker in the [Jewish] villages in the days of the First Immigration.

Page 40: Today only Arabs work Israeli land. Work on the land is work for Arabs – the mother says to the father. Together with this, reservations are expressed about the fact that Arabs plant trees in Herzl Forest, which detracts from the dignity of the visionary of the Jewish state.

A distinction is made between “Hebrew” work and “Arab” work, and the following quotation reveals the intention: “The Jews are struggling to meet [the challenge] of work and defense, Hebrew hands will build the land and not Arab hands” p. 66. Also on pages 62-63, the following dialogue appears: “And who is working in the fields?”

“Arabs”, “And what are the Jews doing?” “Managing the work, supervising”, “I am shocked. Is this how our country will be built? The Jews will provide the work and the work itself will be done for them by Arabs, and I dreamed of a different Land of Israel, a land in which Jews work the land and enjoy the fruits of their labors. I won’t allow foreigners to build my land ”. In other words, the Arabs are a foreign element that should be removed from the labor market.

Physical image – Children are often greatly influenced by the physical image of the person in question, and their imagination fills in the small and unclear details.

Regarding the Palestinians, some descriptions (isolated ones it should be mentioned), describe the large physical dimensions of the Arab-Palestinian stevedore (Journey to the kibbutz). Page 18: “An Arab is selling ‘dates of India’, I was scared they were poisonous, but the Jew who helped us before said that it was alright – it’s date juice.”

The Palestinian’s appearance is unfamiliar to the Jewish immigrants and he seems frightening, threatening. Thus the stevedore who lifts the child up and puts him down on the beach leaves us feeling unsure of his intentions.

The Palestinian stevedores are called “pirates”, which is clearly an expression of fear.

The vociferousness of the Arab stevedores creates apprehension among the Jews.

Some of the textbooks relate positively to the Arabs who lived in the country prior to the Zionist settlement and in its early years, and these Arabs are described as wearing tailored clothes and as being upright citizens. Their pleasant and respectable appearance leaves the reader with a positive impression.

We thus see that the different textbooks do not present a uniform image of the ArabPalestinian.

The cultural image of the Palestinian is that of a person and of a group that is connected to Arab-Muslim Eastern culture and not to Western culture.

The culture of the Palestinians is not described as urban but rather as a culture of fellachim, pp. 204-205; pastoral scene with photographs of making coffee and playing traditional musical instruments. There is also the story of Arabs who trespassed on the lands which Petach Tikva residents used for grazing and for growing corn. It should be mentioned that most of the country’s Arab residents were rural and not urban residents.

The Palestinian is considered as not technologically advanced and not interested in learning the new methods or keeping abreast with modern industrial culture. On the contrary, the general aspiration is to preserve tradition.

In the books we examined, the Muslim orientation of most of the Palestinian population is emphasized. Mention is made, however, of the Christian orientation of part of the population.

Political image. In all the textbooks we examined, no mention is made of the Palestinians’ political organization. No mention is made of cultural, economic or political institutions that operate in the Arab-Palestinian public environment.

This is different from what is described in the Jewish sector, although here too the political aspect is not emphasized in the elementary school textbooks.

E. The Israeli narrative Countries use curriculums in all areas in order to shape the national super- narrative, in addition to their primary pedagogical role of promoting education as well as social and cultural development. The curriculum is a tool for shaping and educating the coming generations. Some countries have a core program that determines the basic contents for students throughout the country as an underlying condition for the existence of a state-run system, while other countries determine guidelines and are not involved in all the details of the curriculum.

In recent years the national narrative has entered the public discourse in various countries, especially countries or national groups involved in the process of shaping

and consolidating themselves, or young countries in the process of determining their borders or which lack existential security. This public discourse brings about, among others, deep internal dissention concerning the collective identity, and existence of partial identities such as that of minorities within the country, as well as cultural and content changes in light of the different public streams.

The Israeli-Palestinian case, in which two nations are simultaneously involved in formulating their national identity, and are involved in a public discussion about the conflictual existential situation between them, is a special case which emphasizes the importance of dealing with the national narrative as part of the elementary scho ol curriculum where the child’s collective identity is initially shaped.

In the textbooks we examined we found that the Bible textbooks relate in depth to the religious development and consolidation of the Jewish People as a nation, and to the its connection with the Land of Israel as a homeland. The relevant period dealt with thus precedes the Christian era, the consequence being that there is no consideration of the Palestinian narrative.

Page 10 – A girl and her family are fearful of immigrating to the Land of Israel because there are very few Jews in the country, and most of the inhabitants are Arabs, Bedouin and nomads. (It should be pointed out that this is an innovation in the Zionist discourse, for it is not stated that the Arabs are aggressive and violent. Is this also evidence of a lack of settlement continuity in the Land of Israel?) It is not pleasant to live next to strangers.

An example from the table on page 15.

The written expression textbooks consider the Israeli and the Palestinian narrative in a few places.

The Proclamation of Independence contains a key sentence regarding the Arabs in Israel: “We appeal to the Arab inhabitants of the State of Israel”. Here the Arab people are not called “Palestinians”, nor are they spoken of as citizens of the country but only as inhabitants.

The story of the war of 1948, and its effect on both the Arab population in the Land of Israel and on the Israeli-Jewish population, tells about wealthy Arabs who sold their lands to the Zionists before 1948, on which a city was built in which mainly Jews settled. Another story describes how Arabs left their villages because of armed gangs who forced them out against their will. From the two stories we understand that the narrative taught in the Israeli textbooks does not speak about the expulsion of Arabs

by Israeli soldiers, but rather that they left their villages because of dominant and powerful members of their own people who suggested or urged them with promises to leave their homes.

Concerning the reasons for the outbreak of the 1948 war, it is explained to the students that the Arabs who left Beit She’an fled, and according to the Jewish inhabitants, “we didn’t want this war”. “They started it”, a Jewish child says, and the narrator, an adult, remains silent and does not react. Silence as admission. “A stone tells.”

Other verbal expression textbooks teach that the Jews who lived alongside Arabs in Beit She’an or in Jerusalem maintained good neighborly relations, and the Jews promised the Arabs that they would look after their property after they fled, and “when quiet returns to the country, you can return”, and a Jew promises an Arab “I will take care of the apartment”.

Page 15 – Shaul Tchernichovsky’s poem “I believe”. This poem conveys a lack of consideration for and a disregard of the other side, especially as the poet’s wish is “then my people as well will return and flourish, and a generation will arise in the land, the iron chains will be removed, the light will be seen clearly”. In other words, the wish is for a lively and fruitful future, without relating to the “other” living in the country.

The fear is expressed that the Jews will leave the country, while at the same time the presence of others who live in this country is negated: “The emissary told us that the situation in the Jewish villages is precarious. Arab workers are working in them and if we don’t go and work in them, the Jews will leave the villages and we will lose the land.

The attitude in the book toward the Arabs is ethnocentric and patronizing. The demand is made to only employ Jews. That is to say, in this case there is also delegitimization and negation of the Arabs, especially in the area of work, and an attempt to evict them from the labor market. When the work supervisor in the story fires the Arab workers, this is perceived as an achievement (pp. 100-101).

This trend continues on page 144: “You recall that my friends from Ben Shemen, who came with me to the Galilee, moved to the Kinneret farm. They continued to live cooperatively, worked the land, and enjoyed the good life the Galilee provided them.

Everything went well until one day the work supervisor hired Arabs to work on the

farm. My friends objected and spoke to the manager of the farm, but when this didn’t help they declared a strike and left the farm in protest…”.

On page 261, the book gives a good example of the methods of “redeeming the land”: “They even bought their working tools with their own money and didn’t wait for the institutions to give them money. They knew that if they didn’t hurry to settle the place, the Arabs living in the vicinity were liable to start cultivating the land, which would make it very difficult to remove them.

The Jewish National Fund also bought land which then belonged to it in most legal way possible. Does this sound strange? It was the law in those days and that is how one had to behave.”

2. The Question of National Identity

The books we examined, designed in the main for elementary and junior high school students, do not deal specifically with Pale stinian national identity, that is to say, an identity having the status of a recognized nation, with territorial ownership, and the wish for an independent country.

Clearly, these conflictual issues will arise later in the upper high school classes when the curriculum deals in depth with the twentieth century, and especially the history of the Land of Israel and the relationship between the two nations.

One issue that is inextricably linked to the question of national identity in the IsraeliPalestinian conflict is the question of the borders. Our findings show that despite its importance, the question is not presented directly as a subject of study, but is rather dealt with indirectly.

The question of the borders of the Land of Israel arises directly, or in the main indirectly, in a number of subjects, among other reasons because students only start studying the geography of the Land of Israel in junior high school. However, in the Israel Studies textbooks in elementary school there are maps and texts that describe various places in the Land of Israel. In the main, the maps do not relate to the political borders, but are presented mainly in the context of the new Zionist settlement in the Land of Israel.

Against this background, we need to examine the attitude to the Palestinian settlements that existed prior to the definition of Israel’s political borders after the war of 1948. The appearance of these settlements by name or not by name could attest to a positive approach to the Palestinian people; on the other hand, not mentioning the Arab settlements would attest to the negation and the conscious disregard of their existence.

It should be mentioned that in the past the definition of the borders of the Land of Israel was always a geographical and not a political issue. Only after the publication of the First White Paper in 1922 and the Mandate document of 1922 did the question of the political borders arise, borders that were defined in relation to the French Mandate in Lebanon and Syria, and the British Mandate in Jordan.

The maps that appear in the history textbooks that we examined do not indicate Arab settlements that existed in the Land of Israel prior to 1881 – the beginning of Zionist settlement. (The beginnings of Zionism, Published by T.L., pp. 87, 108, 121.)

The conclusion that emerges from these textbooks is that the borders of “Arab Palestine” are not dealt with in the historical maps.

The geographical textbooks dealing with the characteristics of the coastal plain do not mention any Arab settlements in the region, except for Jaffa – the Arab city that was the main port for the Land of Israel, and Acre.

On the other hand, in the maps of the Land of Israel in the written expression textbooks that were examined, there is no demarcation of political borders, including a lack of demarcation of the borders of the State of Israel before 1967. That is to say, the Land of Israel implies the State of Israel, and there is no reference to Arab settlements or political borders between the Jordan River and the sea.

The textbooks we examined do not deal with the issue of Palestinian national identity, the reason being that they do not cover the relevant period.

There is no reference to Palestinian political organization in the history textbooks.

F. Themes and areas in which examples could be added to express a positive attitude toward pluralism, tolerance, and peace, and suggestions for improvement or change

Bible Despite the fact that we found many cases in which value and moral issues arising from the Biblical text are dealt with, there are places where this is lacking. For example: 1. In the workbook on the Book of Genesis, in the context of God’s words to Abraham in the Covenant between the Parts (Genesis, 15) – the main ideas are presented: “God made a covenant with Abram. According to the covenant, Abram’s people would believe in God and listen to him, and God would help his people. God told Abram that his people would be slaves in Egypt. God promised that after four hundred years he would take them out of Egypt and return them to Canaan” (p. 68).

The workbook does not relate to the reasoning why they would only return to Canaan after four hundred years – “for the iniquity of the Amorites is not yet complete” (that the sins of the people of Canaan have not yet reached the level that would justify their expulsion from the land). This reasoning could provide an opportunity for a critical discussion on taking the land from the people living on it, as well as the possibility that a corrupt society will ultimately destroy itself.

However, these issues are sometimes even difficult for high school students in the upper grades to grasp, especially because we are dealing with “God’s promise”. Thus, taking into account the young age of the students in this case (2nd grade), the writers are probably correct in their assessment.

2. In the booklet “Exodus and Leviticus – Activity booklet for young learners”, by Bina Geller Talitman and Chana Shalita: a. In Exodus, Chapter1, the women are the heroes. Yocheved, Miriam and Pharaoh’s daughter are the ones who reveal compassion and courage in dealing with the order to kill the babies. In our view the possibility is not sufficiently stressed that the midwives who saved the Israelite children were Egyptians (besides Pharaoh’s daughter, of course). The story stresses that there were also good people among the Egyptians, and that feelings of compassion and courage do not reside

in any particular people. Examples and stories could have been brought from other periods and from the “here and now”. b. There is room to expand the discussion on the subject of slavery and of taking away a person’s freedom.

3. In the workbook “With King David – student workbook for the Second Book of Samuel”, by Aviva Tirosh and Bina Geller Talitman: a. In the context of the sin of David and Bathsheba, while the writers do relate to the subject of “illegal orders”, there is room to emphasize that these orders are also relevant with regard to an enemy, and examples could and should be brought from our reality, including the story of Kfar Kassem which led to the coining of the term “a manifestly illegal order”.

4. In the workbook “With Samuel and his generation – student workbook for the First Book of Samuel”, by Bina Geller Talitman and Aviva Tirosh: In the context of Chapter 13, the background to Saul’s war against the Philistines, it is stated in the workbook: “The Philistines ruled Israel. This affected the daily life of the people and its military strength. Jonathan attacked the Philistine garrison and by so doing declared a revolt against the Philistines. Was it important and justified to revolt against the Philistines?” (pp. 85-89). These statements constitute an attempt to understand the people’s distress at being ruled by the Philistines and their motivation to revolt. The discussion could be expanded to include the distress of any people ruled by another, at any place and at any time, including the present.

(Possibly there is an expectation that the teacher will do this, for this is a student workbook designed to be used as a basis for a guided discussion by the teacher in the classroom).

History In our opinion, the textbooks published before the 1990s should be examined and updated with regard to the Israeli narrative and the attitude to the Palestinians.

The approach to Palestinian activities and organizational methods in the Land of Israel in the 1920s and 1930s following the British conquest of 1917, should be updated. The British conquest profoundly affected the two peoples, economically, politically, and socially. Ignoring these developments makes it impossible to adopt a balanced approach to the Arab minority in the State of Israel.

Summary An examination of the elementary school textbooks in various subjects in the State educational system leads to the following conclusions: •

The trend in most school subjects is to maintain a balanced and positive attitude toward tolerance, peace and pluralism. In literature, written expression, and even Bible studies, a positive and accepting attitude to the “other” is emphasized.

•

In a subject such as history which is concerned with the modern collective narrative, as opposed to Bible studies in which the ancient narrative is less binding and controversial, there is a clear emphasis on the Israeli- Zionist story.

This narrative emphasizes the role played by the Jews in building the country up to the establishment of the state, and their close attachment to and love of the land as agricultural workers, no less than its Arab inhabitants. On the other hand, a clear attempt is made to preserve a balance and not to ignore the presence of the non-Jewish inhabitants of the Land of Israel prior to Zionism, and during the period of settling the national home, and setting up the state.

•

Most of the textbooks do not deal directly with the political aspects of the country, but rather with its social, ethnic, cultural and religious aspects. This might be due to the wish to avoid a political discussion which the younger children would find intolerable.

•

We feel that it is appropriate to draw attention to the fact that most of the textbooks and the workbooks have been adapted to children of elementary school age. For this reason, the political aspects, including the national narrative, are not emphasized, even though they are referred to in the story of the history of Zionist settlement in the Land of Israel.

Our hope is that the balance will continue, that the injustices requiring correction will be corrected as well as the contents of the books, and that the factual aspects will be more emphasized than the mythological aspects.

APPENDICES Textbooks examined in this survey.

Name of Book: Literature Selections – Rina Tzedakah

Examples of an ambiguous or

pp. 10-11: Problematic attitude toward gender –

negative approach toward

Women are presented as if their major occupation is

pluralism / tolerance / peace

hobbies (piano, guitar) or other pastimes such as preparing salads. Men and women are disproportionately represented, and even though one of the exercises has a female manager, this is the only serious occupation. pp. 33-35: In the story “Mahmoud Abu Gandil’s donkey”, Mahmoud the Arab is portrayed as a sly merchant who cheats the Jewish boy who brings him ten pairs of shoes and expects to obtain a donkey in return, but the merchant disappears. p. 59: In the story with the Persian, there is a sentence “until the clever Jewish doctor arrives” – a sentence that displays a jarring superiority when told by a Jew.

Examples of a positive

The book is pluralistic in that its sources include

approach toward pluralism /

many places: China, Greece, and Japan, as well as

tolerance / peace

stories of different communities. On the one hand a story deals with a Pole who is involved with a woman who is worse than the Angel of Death, but there is also a story of a woman who prays quickly and who displays positive assertive characteristics.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement

The book is very diverse in its allegorical content as

/ change

well as its use of stories from many places, such as China, Greece, and Japan. Arab authors could of course be added and/or Arab folk tales. The literature is original and shouldn’t be changed, although it could be diversified.

Name of Book: People in different places – The geography of the world’s population

Examples of an ambiguous or

p. 107: The Proclamation of Independence is

negative approach toward

mentioned with particular emphasis on the aspect of

pluralism / tolerance / peace

the Jewish national home. While this chapter is concerned with immigration, it does not deal with the problematic aspect of a “national home” for the non-Jewish population. Even when the non-Jewish population is mentioned, no attention is given to the problematic nature of its national identity. For example, on p. 109 it is stated that “the only source of growth of the non-Jewish population in Israel in natural growth, while immigration plays no part in its growth” – without explaining the reason for this.

Examples of a positive

The conception is pluralistic. Examples are drawn

approach toward pluralism /

from all over the world, and attention is devoted to a

tolerance / peace

range of worldwide problems – family size, increasing birthrate, divorce, social welfare, education, housing, and development. The book includes in-depth case studies of three places: Nigeria, Sweden, and Israel. With regard to the nonJewish population in the Israeli case study, the book describes in text and in pictures the transition from a traditional lifestyle to modernity (p. 110). The

concept of the village would, in the past, be attributed to an Arab village, while here it refers to a Jewish village. (p. 160) Themes / areas in which

The Israeli example describes the Russian

examples could be added to

immigration. The Ethiopian immigration is neither

express a positive attitude

mentioned in the text nor in the pictures.

toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: People in different places – An activity booklet

Examples of an ambiguous or

p. 43: The settlement of the coastal plain. Very little

negative approach toward

attention is given to the Arab population who lived

pluralism / tolerance / peace

in the area, and the book only deals with the purchase of land from people who agreed to sell. No mention is made of removal of the Arabs. With regard to the impact of immigration on the state of Israel, on page 112 the students are asked to find common elements that have been created in the country. An example is given of the Day of Remembrance for the fallen in Israel’s wars and Holocaust day, examples that are so problematic for Arab citizens, but whose implications are not considered.

Examples of a positive

Assignments for expanding knowledge – p. 94:

approach toward pluralism /

“Interview an Israeli citizen who does not belong to

tolerance / peace

the group to which you belong…” This is an admirable assignment; the question is whether it is implemented.

The book is empathic to the problems faced by

immigrants, including people moving within the country. A section on pages 115 and 116 considers the pros and cons of unrestricted immigration, and considers the moral aspects of tolerance toward strangers.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement

Activities should be added that stress the complexity

/ change

and the difficulty of living in a country with a population of different nationalities, emphasizing the difficulties experienced by minorities. Ways should be found to foster tolerance. This book invites students to deal with these issues in depth, and this should be exploited.

Name of Book: On the tip of my tongue, Vol. 2

Examples of an ambiguous or

p. 21: A map without the borders of the West Bank

negative approach toward

and the Gaza Strip. Also, only the cities of Haifa, Tel

pluralism / tolerance / peace

Aviv, Jerusalem, Be’er Sheva and Eilat are included.

Shfrar’am, Gaza, etc. are not indicated. pp. 22-23: Mention is only made of male professionals.

Examples of a positive

p. 40: Both sexes are dealt with equally, and there is

approach toward pluralism /

even a picture of both a man and a woman wearing

tolerance / peace

aprons.

Themes / areas in which

In general, universal human actions are considered,

examples could be added to

including delinquent behavior – stealing (p. 100).

express a positive attitude

Lacking on page 40 is any consideration of others

toward pluralism / tolerance /

who are different, e.g. religious people, Arabs, and

and peace.

Ethiopians.

Suggestions for improvement / change

Name of Book: Reading isn’t everything – A booklet of comprehension exercises – Part A

Examples of an ambiguous or

p. 65: The map of Israel does not show the borders of

negative approach toward

the West Bank and the Gaza Strip – annexation.

pluralism / tolerance / peace Examples of a positive

pp. 76-77: People from different cultures are

approach toward pluralism /

mentioned – the Bedouin. The approach is mainly

tolerance / peace

descriptive and traditional.

Themes / areas in which

p. 76: The Bedouin are dealt with in terms of

examples could be added to

traditional characteristics. Some modern aspects

express a positive attitude

should be added, e.g. children going to school

toward pluralism / tolerance /

dressed in jeans and playing computer games, in

and peace.

order to show a more complex picture.

Suggestions for improvement / change

Name of Book: New Israeli readings – Vol. F

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

p. 153: Martians – people from different places in the

approach toward pluralism /

world are actually the same, including Martians.

tolerance / peace

p. 38: I believe – “I also believe in people and that the time will come when there is peace between

nations”. p. 47: Shofman – The Two. Relates to the herd instinct in people. People don’t tend to offer assistance, but there will always be two who are different and who will provide help to others. p. 67: The inner boundaries – on the war and the convoy of Arab refugees leaving Beit She’an for Jordan. Initially there was a border of foreignness, and now an actual border. On p. 67 Gad says: “We didn’t want this war – they started it and I kept quiet.” This silence raises doubts about the statement. Is it as simple as saying that they started it and that they thus deserve the consequences? p. 71: Uri and Sami – an encounter between a Jewish and an Arab child that begins in fear and ends with the Jewish child telling the Arab child that his father was killed in the war, and Sami, who was expelled from his village, covering Uri so that he won’t be cold when he goes to sleep.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement

p. 78: Brotherhood in Ramle – only one Jew at that

/ change

time [who did not have a good relationship with the Arab population] and he “was an Ashkenazi who didn’t understand the Arab concept of hospitality”.

(In the end he too was hospitable.)

What is lacking is any consideration of the presence of the pre-state Arab population that was removed.

The description of the refugees who left is too brief.

By 6th grade the children should be capable of

understanding the complexity of coexistence between the two nationalities in Israel.

Name of Book: Through words – Vol. E

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

pp. 25-27: A situation of the strong versus the weak

approach toward pluralism /

in which both have a place.

tolerance / peace

On family togetherness – tolerance toward families that are different: a child who is embarrassed by his wagoner father, a child growing up in a foster family, girls living in poverty. On the issue of participating in society – stories about attempts to join in with others that arouse empathy toward people who are different – from different countries, exceptional or disabled children. p. 108: Children’s rights – emphasizing that all children have rights, irrespective of religion, race, sex, or national origin. p. 109: A joke about the difference between a battle and a massacre that raises many important questions. p. 115: Story about a wonderful Arab Bedouin hunter. p. 128: Story about an Arab landlord, Muhammad, and his Jewish tenant in Jerusalem. The Partition Resolution and the riots created fear which led Muhammad to leave to Jordan. The end is optimistic: “I’ll look after the apartment” the Jew tells the Arab, “and when the country is quiet, you can return”. p. 150: The story told by the Galilee Arabs about the creation of the Jordan river. How the kadi judged between the warring factions, the Dan, Hatzbani, and

Banias rivers, and made them one – that is to say, unification solves quarrels. This book refers to the message of the Days of Awe as being that of forgiveness. p. 220: The choice offered in the Proclamation of Independence, “Call on the Arab nation…” p. 226: New immigrants talk – stories of strangers from many countries. p. 232: Anti- militaristic message – war is bad. p. 234: There are victories and there are defeats, but peace depends on you. p. 236: On peace in the United Nations Charter. p. 294: A story about the wisdom of a Bedouin sheik.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Diversity – For 7th Grade

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

p. 52: Photographs from an elementary school –

approach toward pluralism /

tolerance toward people of different nationalities.

tolerance / peace

p. 124: The story of Little Red Riding Hood and the Three Pigs from the viewpoint of the wolf – raises the possibility of different narratives around a single event.

p. 155: Wisdom actually resides in the children. This encourages the students to listen to everyone. p. 287: It comes back to me – A shocking story about attempts to survive in the Holocaust in which there is no hatred toward the Germans or even toward the Nazis. Also the stories dealing with struggles and with memory that are replete with pain, sadness, and comradeship, yet no hate. The stories attest to the fact that even though my adversary is considered as the enemy, he or she is still a person like me.

Themes / areas in which

The book is filled with drawings that add layers of

examples could be added to

interpretation to the stories and provide another view

express a positive attitude

of the same idea. This strengthens the idea of

toward pluralism / tolerance /

different narratives of the same event.

and peace.

Suggestions for improvement

What is lacking is a view of the “enemy” as a person,

/ change

and a tendency to ignore his existence.

Name of Book: Friends: Part A and B – Activity workbook

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

Part A, p. 21: “My father is a soldier” – The

approach toward pluralism /

message: there is nothing particularly admirable in

tolerance / peace

the fact that the father is a soldier..

The workbook attempts to identify my feelings and those of others, as well as a continuum of reactions of what precedes what. These are important assignments in creating empathy toward and understanding of others’ feelings.

Themes / areas in which

Feelings are identified in day-to-day events.

examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Through words – Vol. D

Examples of an ambiguous or

p. 258: A stone in the wall speaks about how the

negative approach toward

homes were built on land purchased from the Arabs,

pluralism / tolerance / peace

and how we gave baksheesh to the Turks to look the other way. p. 75: A complex story that includes tolerance and love of humanity, but which also offers a single explanation of why the Arabs left their villages, namely, because Arab “gangs” called on them to do so.

Examples of a positive

p. 15: A story about accepting strangers, the

approach toward pluralism /

difficulties involved in accepting strangers and the

tolerance / peace

guilt feelings aroused by not accepting strangers. p. 75: The almond tree on the border – a sad story about the border that runs between two good friends, “Jews and Arabs” which turns them into enemies, accompanied by the words of Abu Salach, “war is not good”. p. 107: Herzl’s exhortation: “Build your homes so that foreigners will feel good in your midst”. p. 143: From the Proclamation of Independence – the call to the Arab inhabitants to participate in the country on the basis of equal citizenship.

p. 146: Eulogy for Goni who fell in war: “He wasn’t killed because we hate Arabs”.

The whole chapter on the Day of Remembrance and the Day of Independence emphasizes peace, including a Chinese story whose message is peace. p. 150: A free nation – trusts its borders and trusts its neighbors. p. 162: A song of peace. p. 166-7: Good neighborly relations between a Jewish girl and an Arab boy whose wish to do good for each other is ended sadly by the war.

In the chapter of stories about different places, there is a story on p. 236 of a meeting between a Jew and an Arab and the sadness of separation. p. 252: The wisdom of a sheik who ensures that justice is done between Bedouin.

Stories of tolerance toward strangers, the poor, and the elderly. pp. 96, 111-115, 282, 284-288. Also, the stories about war are not militaristic.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Through words – Vol. B

Examples of an ambiguous or

p. 97: A strange choice from the Proclamation of

negative approach toward

Independence – “We call upon the Arab inhabitants

pluralism / tolerance / peace

of the State of Israel to preserve peace”. No

clarification is provided that they are citizens like any others. p. 98: Justifying the establishment of the State of Israel on the basis of hatred for the Jews. p. 103: All Israel’s citizens remember the fallen and talk about their bravery. No mention is made of Arab citizens. pp. 110-111: Jerusalem – Mosques and churches are conspicuous in the photograph, yet the text only relates to the Jewish Quarter and the Western Wall.

At no point is it mentioned that Jerusalem is holy to other religions.

Regarding festivals – only Jewish festivals are mentioned.

Examples of a positive

p. 8: Tolerance toward the unfamiliar stranger, the

approach toward pluralism /

difficult process of absorption, and finally the person

tolerance / peace

becomes like everyone else “quarrels and makes up, loves and hates”. p. 15: A respectful attitude to the poor. p. 28: Joseph’s brothers – An insightful distinction between permitted feelings of hate and envy and forbidden violent behavior, the solution being dialogue. p. 89: Elijah the Prophet has a white beard like grandfather Abraham, and wears a large Arab traditional garment. This creates closeness between the characters. p. 142-143: Jews host Bedouin and the Bedouin ask a woman to greet their hosts.

Themes / areas in which

Festivals of other nationalities and religions should

examples could be added to

be included.

express a positive attitude

Mention should be made of the Muslim and

toward pluralism / tolerance /

Christian holy places in Jerusalem.

and peace.

Suggestions for improvement / change

Name of Book: Workshop in Bible studies for elementary school students in the State educational system, by Bina Geller Talitman and Chana Shalita.

The approach – As described in the body of the report, “this activity booklet uses an interdisciplinary approach to facilitate the understanding of young learners, in addition to a rich variety of activities connected to the Book of Genesis. The booklet contains Mishnaic and Talmudic legends, literature, songs, and sources of information. The activities include language development, discussion of moral values, multi-directional cognitive development, and creativity”.

General assessment – In the discussion of moral values as well as the homiletic interpretations, the legends and the literary extracts that are chosen to enrich the Biblical text, the emphasis is on moral values and universal human feelings. The proposed activities encourage the children to ask questions, to criticize the behavior of the heroes on moral grounds, to express feelings, and to hypothesize what the characters thought and felt.

Examples of an

The subject: The promise of the land to Abraham’s

ambiguous or negative

descendents –

approach toward

1. In the Torah portion Lech Lecha, no reference is made to

pluralism / tolerance /

the fact that the Bible notes the presence of other people in

peace

the land (“and the Canaanite was already in the land”), p. 54.

2. The main ideas of the Covenant between the Parts are presented in the booklet: “God made a covenant with Abram. According to the covenant, Abram’s people would believe in God and listen to him, and God would help his people. God told Avram that his people would be slaves in Egypt. God promised that after four hundred years he would take them out of Egypt and return them to Canaan” (p. 68).

The workbook does not relate to the reasoning why they would only return to Canaan after four hundred years – “for the iniquity of the Amorites is not yet complete” (that the sins of the people of Canaan have not yet reached the level that would justify their expulsion from the land). This reasoning could provide an opportunity for a critical discussion on taking the land from the people living on it, as well as the possibility that a corrupt society will ultimately destroy itself.

However, these issues are even sometimes difficult for high school students in the upper grades to grasp, especially because we are dealing with “God’s promise”. Thus, taking into account the young age of the students in this case (2nd grade), the writers are probably correct in their assessment.

Examples of a positive

1. In the introduction to the students: “The Book of Genesis

approach toward

is …the book concerns people in general …and Jews in

pluralism / tolerance /

particular for every generation and at any time. The

peace

characters and the stories…serve as examples of human behavior to this day.”

2. On the commandment to Adam after the Creation – the interpretation emphasizes the positive and constructive meaning (and not the belligerent meaning that could be implied by the text). “Fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing…” The accompanying pictures are of working the land, building a home, and milking a cow (p. 6).

3. Emphasizing equality between the sexes. The context – the creation of man. “When we say ‘man’ we mean something different each time: Sometimes we mean the first man, sometimes it is someone’s name, sometimes we mean both man and woman. For example, when we say ‘man can think’, we mean both men and women” (p. 8).

4. The context – The seventh day of Creation – the Sabbath.

The question put to the students: “To whom was the day of rest given? Answer with the help of the clues.” The clues are presented in a drawing with images of people working in different occupations – a Chinese, an Indian, a dark-skinned person, women, etc. (p. 13).

5. The context – The Flood – The dove with an olive branch as a symbol of peace. Pictures of Israeli stamps from the series “My Peace” consisting of children’s drawings in which the dove appears, as well as Arab and Jewish figures holding hands (p. 38).

6. The context – The Tower of Babel – A homiletic interpretation demonstrating the idea of the building of the Tower of Babel as the worship of materialism and power, at the expense of human behavior and social sensitivity (p. 47).

7. The context – The quarrel between Abram’s shepherds and Lot’s shepherds. Abram solved the quarrel peacefully.

He suggested that they separate and allowed Lot first choice of where to settle. The children are told that in one of the stories of the sages there is a further hypothesis of why the shepherds quarreled. The hypothesis is presented to the children by means of a drawing: Drawing 1: Abram says: “Why are you leading Lot’s flocks into fields that do not belong to you?”

Drawing 2: Abram says: “You are entering other people’s fields and you shouldn’t be doing it” (pp. 59-61).

8. The context – Sodom and Gomorrah – “It was important to Abraham that God would punish justly and that not all the people in Sodom would be punished…” Activity: “You are invited to write a letter to God with thoughts you have about all kinds of unfair things that are happening in the world” (pp. 75-77).

9. The context – The banishment of Hagar and Ishmael and

the covenant.

- The children are invited to ask a question about the story or to express their opinion about one of the characters (Sarah, Abraham, God).

- A contemporary story is presented, called “My heart is with Ishmael (by Yael Medini). Na’ama talks about the friendship and love that existed between her and Ishmael (and other children), and about the heartbreak, the tears and the pain when he left. The writer causes the children to be very critical of Abraham and Sarah (pp. 85-88).

“The angel said that Ishmael would create a great people, and Abraham arranged for Ishmael to be circumcised when he was thirteen years old. The Muslims, who see themselves as descendents of Ishmael, conduct a circumcision ceremony for boys turning thirteen.”

The children are also encouraged to feel empathic toward Ishmael in the context of Abraham’s death. The suggested activity: “After the funeral, Isaac and Ishmael sat down to talk. What did they talk about? Perhaps they remembered incidents from their childhood? Perhaps Ishmael spoke about how he felt when he and his mother were banished?” (p. 104) 10. The context – Sarah’s death in the Cave of Machpela.

“The Cave of Machpela is a holy place for both Jews and Muslims…Both groups pray there today (p. 95).

11. The context – The feud between Isaac’s shepherds and those of Abimelech over the wells. “You are invited to draw up the peace treaty between Isaac and the King of Gerer” (p. 111). “These days as well there are treaties between people and between countries. You can see a picture of the signing of a peace treaty”. The picture that appears is that of Rabin and Hussein at the peace-signing ceremony between Israel and Jordan.

12. The context – The meeting of Esau and Jacob. From the stories of our sages: “Why was Jacob afraid? Jacob said…I neither want to kill nor to be killed. Jacob’s fear is that might kill Esau.” (p. 136) 13. The context – The selling of Joseph. “If I were Joseph’s brother” – “It’s a pity that this family…didn’t talk about the situation…Perhaps, had they spoken, things would not have deteriorated so much…” (p. 144)

Name of Book: Exodus and Leviticus – Activity booklet for young readers, by Bina Geller Talitman and Chana Shalita.

As stated on the cover, the booklet offers activities dealing with language development, values, multi-dimensional cognitive development, and creativity.

Examples of a positive

1. On Exodus, 2 – “Gilad says: ‘In my opinion, Moses was

approach toward

rash, he was too quick to kill the Egyptian’. How would you

pluralism / tolerance /

answer Gilad? Moses intervened on behalf of the weak (It

peace

would be beneficial to emphasize that his intervention on behalf of the weak included the assistance he gave to the daughters of Jethro, who were not of his people). If you are familiar with stories of people who intervened for the benefit of weaker people, bring these stories to the class.” (p. 19).

2. On Exodus, 14 – “The Egyptians drown in the sea. From the stories of our sages: ‘One of the sages asks himself: The Egyptians have already been severely punished. Why did God not find a way to save the Children of Israel without drowning the Egyptians?’ The legend says that God consulted with the angels and some were opposed to drowning the Egyptians. The angel Gabriel tipped the scales by bringing a brick with an Israelite child’s bones sunk into

it, a child who the Egyptians had buried. The end of the story: ‘The angels were pleased and sang when the Egyptians drowned, while God in his sadness said: The work of my hands is drowning and you are singing before me?’” (p. 82) 3. On Leviticus, 15. The context – Laws intended to serve the poor and the stranger. “Gilad asks: I don’t understand why the Torah commands us to treat the stranger well. Sari answers: I think that it’s hard for people to treat strangers well. Why don’t you join the discussion?” (p. 159) Themes / areas in

1. In Exodus, 1, the women are the heroes. Yocheved,

which examples could

Miriam, and Pharaoh’s daughter are the ones who reveal

be added to express a

compassion and courage in dealing with the order to kill the

positive attitude

babies. In our view the possibility is not sufficiently stressed

toward pluralism /

that the midwives who saved the Israelite babies were

tolerance / and peace.

(apparently) Egyptians. The story stresses that there were good people among the Egyptians, and that feelings of compassion and courage do not reside in any particular people. Examples and stories could have been brought from other periods and from the present time.

2. There is room to expand the discussion on the subject of slavery and of taking away a person’s freedom.

3. There is also room to raise the dilemma of the ten plagues in general, and the killing of the firstborn in particular.

Name of Book: Series with the Bible – With Joshua – Workbook for students by Aviva Tirosh and Bina Geller Talitman

The teaching of the Book of Joshua, which deals almost entirely with the wars to conquer the Land of Canaan, including the commandment to destroy the seven Canaanite nations, is problematic from the start, especially for 4th grade students. It would, however, be incorrect to ignore the book. The book cover states: “The method

of working assists the student to become familiar with the people of the world of that time. The workbook contains assignments that develop comprehension of the Biblical text, moral judgment, critical and creative thinking.” One of the ways in which the writers attempt to deal with the moral problems that emerge from the Biblical text, is by sharpening the distinction between what was acceptable in Biblical times and what is acceptable today.

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

1. Chapter 7, the Achan episode – “Why is the whole Jewish

approach toward

people accused of sin? Is it right that the whole Jewish

pluralism / tolerance /

people should suffer because one person sinned?”.

peace

“In Biblical times it was acceptable to punis h a whole family when one of its members sinned. In light of what is currently acceptable, is it justified that Achan’s family was punished.

What can this chapter teach us today?” (pp. 44-46). There is room to ask whether in certain cases we, the state of Israel for example, would behave in this way. Is it acceptable?

2. Chapter 8, the conquest of Ai – “What is your opinion, as people living here today, of the killing of the inhabitants of Ai by Joshua and his army?” “Joshua allowed the people of Israel to take loot. On the other hand, the IDF strictly forbids the taking of loot. Why do you think that Joshua permitted the taking of loot? And why does the IDF prohibit it?” For their creative assignments, the students are invited to put themselves in another person’s shoes: “A refugee from Ai flees to another city and writes a report for the local newspaper there. Write or record”.

3. Chapter 14. “It is interesting that the Cave of Machpelah is holy not only to Jews but also to Muslims and to

Christians. The structure known as the Cave of Machpelah houses a mosque and a synagogue� (p. 72).

Themes / areas in

Instances in which there is no attempt to deal with value

which examples could

issues and moral problems arising from the Biblical text:

be added to express a

1. Chapter 3. Reference is made to the fact that Verse 10

positive attitude

mentions the different nations living in the land, and the

toward pluralism /

students are asked to name them, but no attempt is made to

tolerance / and peace.

deal with value issues around the fact that many nations lived in this land.

2. The conquest of Jericho. There is no specific reference to the destruction of the people of Jericho. Rather, the workbook deals with the different meanings of the word “cherem” [boycott, excommunicate]. However, the value issue is dealt with in the context of the conquest of Ai. The way the workbook relates to the connection between the Bible and the national Israeli narrative: pp. 68-69: “Some of the place names that we use today are connected to the history of the people of Israel. They are ancient- new names. Interestingly, Binyamin Ze’ev Herzl, the visionary of the Jewish state, called one of his books ‘Altneuland’ which means ancient-new land. In the name he chose he wished to express the idea that the Jews from the Diaspora would return to an ancient land and build a new state.” There is here an emphasis on the historical connection to the country. The way the book is written does not imply exclusivity, nor does it negate the contact that others have to this land.

Suggestions for improvement / change

Name of Book: Series with the Bible – With and without Judges – Workbook for students on the Book of Judges and the Book of Ruth, by Aviva Tirosh and Bina Geller Talitman

In the main, the Book of Judges deals with stories of war. In this case, the wars are not those of conquest, but rather wars of liberation. Many activities in the booklet encourage value judgments on the part of the students.

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

1. Chapter 4: Yael and Sisera. “What is your opinion about

approach toward

what Yael, wife of Heber the Kennite did? Bear in mind that

pluralism / tolerance /

the concept of hospitality was important in the ancient

peace

world”. (p. 30) 2. Chapter 8, Gideon: “Why in your opinion did the people of Succoth and Penuel refuse Gideon? Bear in mind where these cities are located”. (Is this an attempt to understand the problems faced by the people of Succoth? And of Penuel? (p. 58) 3. Chapter 10, Yiftach’s war against the people of Ammon.

“Yiftach did not immediately declare war but tried to conduct negotiations with the king of the people of Ammon” (p. 75). (A suggestion for elaboration: The students could examine possible alternatives facing Yiftach after the failure of the initial negotiations, and could suggest a way of solving the conflict peacefully.)

4. Chapter 14, Samson. “Samson wished to take his revenge on the Philistines who had insulted his wife and his family, and he burned many of the Philistines’ fields. What do you think about this?” (p. 103) On Samson’s exploitation of the

foxes: “If a newspaper had been published at the time with an announcement from the SPCA, what would have been written in the announcement?” “The tribe of Dan issued a newspaper at the time expressing various opinions about Samson. What do you think about the way Samson chose to die?” (p. 105, 113) Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

The book contains pictures designed to demonstrate the

improvement / change

agricultural work (using old methods) mentioned in the stories (plowing with oxen, threshing wheat, sheep shearing etc.). These pictures are generally of Arab villages. On the one hand, they reflect the inhabitants’ contact to the land, which is a positive message. On the other hand, they could strengthen the stereotype of the Arab as primitive. Pictures could be included, for example, of an Arab plowing with a tractor, or a Jew shearing sheep.

Name of Book: Series with the Bible – With Samuel and his generation – Workbook for students on the First Book of Samuel, by Bina Geller Talitman and Aviva Tirosh Examples of an ambiguous or negative approach toward pluralism / tolerance / peace

Examples of a positive

1. The Eli family punishment – “All of Eli’s family,

approach toward

including those not yet born, were to be punished. How does

pluralism / tolerance /

this seem to you today? (Remember that opinions change)”

peace

(p. 25).

2. “Ilana asks: How can we condemn Eli’s family for not obeying their father? After all, it is written ‘Because God desired to kill them’ (Verse 25). That is to say, God did not allow them to choose how to behave. Was he correct in punishing them?”

3. Chapter 7, Samuel as a leader. “We have seen that Samuel fulfilled many roles (spiritual leader, priest, and judge). Do you think it is appropriate for a single leader to have so many dut ies? Give your reasons. In a democratic system (in which the people choose the leaders) it is not acceptable for one person to hold so many positions. Can you think why?” (pp. 49-50) 4. Chapter 9, Saul is chosen to be king. “It is said of Saul that he was modest, and that he related to his slave in the same way that he related to himself, ‘lest my father cease caring about the donkeys and become worried about us’. Is humility an important characteristic for a leader? Give your reasons. How in modern times are the people involved in choosing leaders in democratic society? Does the law currently regard someone who is opposed to the regime as corrupt?” (p. 68).

5. Chapter 15, Saul’s war against the Amalakites. “Think about and discuss: Samuel demanded in God’s name to kill the women and children of Israel’s historic enemy. What would you think of an act like this if it were done in our times? Samuel’s demand that all the Amalekites be killed, including women and children, is interesting. Today, killing on such a scale is known as ‘genocide’, which means ‘destroying a nation’. According to a treaty between member

states of the United Nations, genocide is completely forbidden.” (p. 101) 6. Chapter 22, Saul kills the priests of Nob. “The major question to be discussed in teaching the chapter is: What is your opinion of Saul’s behavior toward the priests of Nob?” (p. 123) 7. Chapter 31, the death of Saul and his sons and their burial. “It is interesting that IDF soldiers are explicitly instructed not to leave fallen soldiers on the battlefield…also IDF soldiers are instructed to respectfully bury fallen enemy soldiers.” (p. 144) Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

Chapter 13, the background to Saul’s war against the

improvement / change

Philistines. The workbook deals with this subject: “The Philistines ruled Israel. This affected the daily life of the people and its military strength. Jonathan attacked the Philistine garrison and by so doing declared a revolt against the Philistines. Was it important and justified to revolt against the Philistines?” (pp. 85-89). These statements constitute an attempt to understand the people’s distress at being ruled by the Philistines and their motivation to revolt.

The discussion could be expanded to include the distress of any people ruled by another, at any place and at any time, including the present.

(Possibly there is an expectation that the teacher will do this, for this is a student workbook designed to be used as a basis for a guided discussion by the teacher in the classroom).

Name of Book: Series with the Bible – With King David – Workbook for students on the Second Book of Samuel, by Aviva Tirosh and Bina Geller Talitman Examples of an

1. “A song of praise was composed to celebrate David’s

ambiguous or negative

conquest of Jerusalem, written by one of the king’s writers.”

approach toward

(p. 43)

pluralism / tolerance /

2. Chapter 8, a summary of David’s wars. The workbook

peace

contains a map showing the areas of the kingdom that were conquered. David’s wars were not wars of liberation, but rather wars of conquest to expand borders. This distinction is lacking. Furthermore, the following sentence appears in the summary: “David’s wars brought the nation peace and security”. (pp. 51-52)

Examples of a positive

1. Chapter 1, David mourns Saul’s death. “Was David

approach toward

correct when he ordered the Amalakite boy to be killed?”. A

pluralism / tolerance /

writing assignment: “One of David’s young followers spoke

peace

to his family…he felt that the Amalakite boy should not have been killed. What did he say? How did his family respond?” (p. 8).

2. Chapter 2:26, Avner’s call to Joab: “Shall the sword devour for ever?” “A la nguage assignment: You have set up an organization to prevent wars. What phrase in the chapter would you choose as a slogan?” (p. 25) 3. In the context of the conquest of Jerusalem (Jebus) by King David. An aerial photograph of “the south-eastern corner of the Old City with the mosque of the Dome of the Rock”. The photograph indicates the area of the City of David as well as the names of other sites, including the mosque (p. 37).

4. In the context of David’s sin with Bathsheba, “David is guilty of Uria’s death. Joab is also guilty of Uria’s death, because he carried out David’s orders. It is interesting that

according to the laws of the state of Israel, it is forbidden for a soldier to carry out a clearly illegal order. Let us assume that a soldier today receives an order like the one Joab received. How should he react?” (pp. 54-58) Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

1. Chapter 2, “Sha ll the sword devour for ever”. There is

improvement / change

room to expand the discussion on the value of peace.

2. David’s conquest of Jerusalem. Under the heading “it is interesting to know”, there is a review of the history of Jerusalem from the Canaanite period and the period of David. The review concludes: “When the State of Israel was established, Jerusalem was declared as the country’s capital”. There is room to relate here to the fact that Jerusalem is also holy to Muslims and Christians (as was stated with regard to the Cave of Machpelah in other workbooks).

3. In the context of David’s sin with Bathsheba, when dealing with illegal orders, there is room to emphasize that these orders are also relevant to those you are fighting against, and examples could and should be brought from our reality, including the story of Kfar Kassem which led to the coining of the term “a manifestly illegal order”. (It should, however, be borne in mind that this is a student workbook which serves as the basis for a class discussion. In any event, it is the teacher’s task to expand the discussion. It is preferable that an example such as Kfar Kassem be brought by the teacher.

4. Chapter 12, the parable of the “poor man’s lamb”. On

page 66, it is stated: “The story of the poor man’s lamb has become a symbol of a story with a moral”. Real life examples can be presented.

Name of Book: Workbook on the prophets Jonah and Amos, by Bina Geller Talitman and Rachel Nechemkin - for junior-high-school students

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

The Book of Jonah:

approach toward

1. “God said to Jonah: ‘Arise, go to Nineveh’ (1:2). From

pluralism / tolerance /

this we learn that God is responsible for all people and not

peace

only for the Jewish people. Toward the end of the story we come across the verse ‘and should not I pity Nineveh, that great city’ (4:11). What does this teach us about how God relates to human beings?”

2. In the context of comparing Jonah’s behavior to that of the sailors (who were not Jews) during the storm at sea, the workbook quotes the legend from Pirkei d’Rabbi Eliezer, who elaborates and emphasizes the many attempts made by the sailors to avoid throwing Jonah into the sea. In light of the legend, the students are asked: “How does the legend strengthen and emphasize the human and moral behavior of the sailors?”

3. The context: The sins of the people of Nineveh and God’s moral demands of all the nations.

“The following legends are found in the Talmud; read them.

Legend A – While the people of Israel were crossing the sea, the ministering angels asked them to sing to the Almighty,

and the Almighty said to them: you are drowning because of my actions and you sing to me? Legend B – The Almighty rejects no one, he accepts everyone, the twenty (gates of repentance) are always open, and anyone who wishes to enter may do so. Legend C – Elijah said, ‘I am sure that the spirit of holiness can be found in everything that takes place between Israelite and stranger, between man and woman, between slave and handmaiden.’”

Among the questions asked in light of the legends: “How in Legend B is the idea expressed that all people are equal”, and “it can be said that Legend C provides an explanation and justification for anyone opposed to racialism and discrimination. How?” (p. 39) 4. Summary exercise on the Book of Jonah – the students are asked to bring examples of the major issues they dealt with in studying the Book of Jonah: ”Is there any basis for the belief that people are capable of changing?” “Are there moral values that the nations of the world hold in common?” “Can human society exist with laws alone or with compassion alone?” (p. 39) The Book of Amos: Amos’s prophecies deal mainly with criticism of moral and social behavior in the kingdom of Israel. The activities suggested in the workbook also encourage the students to examine what is happening in our society today.

Examples: 1. “If Amos were living today, what social phenomena would he prophesy as being harmful?”

“Do Amos’s admonitions remind you of incidents that happened in our society (country)? (p. 79) 2. “Amos accuses the Samarian women of stealing and exploiting. Imagine how contemporary feminists would view Amos’s accusations? “Do you think that social

corruption and social gaps could weaken a country and a society?” (p. 93) 3. “The prophet interprets current events in God’s name…Amos and the people disagree strongly about the interpretation of the events that happened then. a) Do similar arguments still exist today about the interpretation of events? b) Can you give contemporary examples of how a social or political phenomenon is interpreted in different ways?

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

In Chapter 3:2, Amos says “You only have I known of all

improvement / change

the families of the earth; Therefore I will punish you for all your iniquities." The workbook relates to the fact that the connection between God and Israel is dependent on the people’s behavior. There is room to emphasize that being the “Chosen People” does not give the people of Israel special rights nor any position of superiority, but rather that it demands moral behavior from the people. For this reason, says Amos, the kingdom of Israel will be punished heavily for its moral and social sins.

Name of Book: The first agricultural settlements – Chapters in the history of the Yishuv (pre -state settlement), T. L. Publishers, Jerusalem, 1992

Examples of an

1. p. 10: A girl and her family are fearful of immigrating to

ambiguous or negative

the Land of Israel because there are very few Jews in the

approach toward

country, and most of the inhabitants are Arabs, Bedouin and

pluralism / tolerance /

nomads. (It should be pointed out that this is an innovation

peace

in the Zionist discourse, for it is not stated that the Arabs are aggressive and violent. Is this also evidence of a lack of settlement continuity in the Land of Israel?) It is not pleasant to live next to strangers.

2. p. 14: “The Arab porters” in Jaffa port.

3. The Turkish clerk frightened the daughter and apparently the father as well. The Turk takes baksheesh in order to allow entry into the country. “This is how it is in our country” (p. 15).

4. p. 40: Today only Arabs work Israeli land. Work on the land is for Arabs, the mother says to the father.

5. p. 12: Question 4 – The map clarifies who lives in Nazareth and Jaffa, whether Jews or non-Jews, and the names of the settlements in which non-Jews live.

6. p. 18: An Arab is selling “dates of India”, I was scared they were poisonous, but the Jew who helped us before said that it was alright – it’s date juice.

7. p. 31: There are no Jewish settlements on the map.

8. p. 35: A well-known Arab doctor living in Jaffa treats people who contracted diseases in the Petach Tikva swamps.

9. p. 50: A photograph of Arab notables in traditional dress.

10. p. 49: A Jew working the land with a plow and a horse.

11. pp. 204-205: Pastoral scene with photographs of making coffee and playing traditional musical instruments. There is also the story of Arabs who trespassed on lands which Petach Tikva residents used for grazing and for growing

corn.

Examples of a positive approach toward pluralism / tolerance / peace Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: The 19th century – Yesterday’s world, Center for Educational Technology

Examples of an

1) p. 104: The Ottomans cruelly suppressed a revolt in the

ambiguous or negative

Balkans, including the use of murder and robbery in addition

approach toward

to military force.

pluralism / tolerance /

2) Most of the inhabitants, traditional Muslims, opposed the

peace

amendments and the granting of equal status to nonMuslims.

3) p. 114: Hatred toward Israel in Algeria. Outbreaks during the Dreyfus case in 1892 as well as anti-Semitic cartoons.

4) p. 193: It is unclear what happened to the Arabs of the Land of Israel during the first world war.

Examples of a positive

1) Western winds of change penetrate the government of the

approach toward

Ottoman Empire (p. 109). The equality accomplishments did

pluralism / tolerance /

not, howeve r, match the declarations.

peace

2) The Ottoman authorities treated the Jews of the Empire with tolerance, despite the fact that their legal status was

defined as being under guardianship (p. 110).

3) p. 111: The attitude to Jews is based on Christian antiSemitism, and some Jews preferred to flee to areas under Ottoman control in order to benefit from the more tolerant attitude toward them.

4) p. 143: A section dealing with the demography of the Arabs of the Land of Israel prior to the First Immigration, according to which 150-300 thousand Arabs live in the country.

5) p. 144: A 1914 quote from a Jerusalem [Arab] intellectual, Halil Sachanini – “The conquest of Palestine by Zionism is the conquest of the soul of the Arab people…”

6) A map on page 147 denotes settlements with a mixed population.

7) p. 161: The cover photograph of a memorial book of the Hashomer [guards] Association. The rider on his horse is wearing a keffiya (Arab head covering), holding his gun and looking very brave. The text mentions that the Hashomer guards replaced the Arab and Circassian guards, and that this was part of the Jewish national liberation.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: The beginnings of Zionism, T. L. Publications

Examples of an

1) Much attention is devoted to anti-Semitism (Chapters 1,

ambiguous or negative

2, and 3), including the Dreyfus case and the Russian

approach toward

pogroms.

pluralism / tolerance /

2) p. 178: A section is called “The beginnings of the

peace

decline”, claiming that from the Ottoman conquest the country started to decline.

3) The map on p. 108 does not indicate Arab settlements, as if they disappeared from the map on p. 78. (See also the map on p. 121 which does not indicate Arab settlements).

4) pp. 139-141: An imaginary discussion describing the purchase of land by the Zionists and the ostensibly willing sale by wealthy Arabs to further their economic interests.

5) p. 167: The struggle of Hebrew labor against “the Jewish farmer who supervises the Arab worker”, in which “the Arab worker doesn’t know who we are and why we came”. p. 169: “A tiresome struggle between the Arab worker and the untrusting farmer…”

6) p. 180: “The Arab guards did not do their work properly…the non-Jewish guards would be paid (by the farmers) and would participate (with their friends) in stealing and pilfering…”

7) pp. 183-184: The struggle over guarding and over the ownership of land between the outsiders and the Arabs.

8) The Jews were known by the Arabs as “people who should surely die”.

9) The description of Jaffa is harsh and one-sided, mentioning only the filth and the stench, etc. From the story on p. 195, it appears that Tel Aviv was established for the simple reason that the Arab landlords raised the rent [in Jaffa], in addition to the other daily difficulties the Jews experienced.

- No attention is given to the status of the Arabs and to their situation in relation to the stratification of Hebrew work, nor to the question of the guarding of the new Jewish settlements.

Examples of a positive

1) Map on p. 87: Arab settlements are indicated on a map of

approach toward

the Land of Israel prior to 1881, and there are clearly more

pluralism / tolerance /

Arab settlements than Jewish. In the text, however, the Arab

peace

settlements are not mentioned, neither is the nature of Arab settlement at the time.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Each man and his home – Published by Educational Programs

Examples of an

1) p. 8: “I don’t think that all the homes are buildings. For

ambiguous or negative

example Bedouin live in tents and that’s their home. Also,

approach toward

Chana, my mother’s friend, lives in a hut…”

pluralism / tolerance /

2) p. 25: A drawing of a Bedouin desert encampment,

peace

including camels and sheep. It is stated that there are people in the desert who live in tents. No mention is made of the fact that there are buildings in the Saudi Arabian desert.

Examples of a positive

1) p. 41: The Children of Israel in the desert are dressed like

approach toward

Bedouin, ride on camels, and the tent is similar to a succah.

pluralism / tolerance /

2) In some photographs (pp. 56-57) the children are wearing

peace

skullcaps, while in other photographs they are not wearing skullcaps (also see p. 62).

Themes / areas in

In the chapter dealing with apartments, a photograph and

which examples could

text could be added on Arabs living in apartments in cities

be added to express a

and towns (p. 35), or a photograph of the Bedouin town of

positive attitude

Rahat.

toward pluralism / tolerance / and peace.

Suggestions for

Photographs could be added of buildings in Arab villages or

improvement / change

cities in which Arabs live, as well as their characteristic Eastern furniture.

Name of Book: “Our city of Jerusalem” – Workbook published by Am Oved, 1993

The book is tendentious and unbalanced. Sometimes the three religions are mentioned, but there is no balance between them, and the tendency is to favor Judaism and the Jews in Jerusalem. The pluralistic aspect of the city is ignored, while its Jewish character is emphasized. No attention is devoted to the status of the Arabs in the city nor to their historical and religious attachment to it. Lacking as well are the elements of cooperation, a shared destiny, and an egalitarian and tolerant attitude.

Examples of an

1) p. 77, Section 5: “The holy places for us the Jews in the

ambiguous or negative

Old City.”

approach toward

Section 10: The proposed activity for the children –

pluralism / tolerance /

“Prepare an album in the class of the Jewish holy places in

peace

Jerusalem.”

2) The book does not deal with the Old City; there is only a birds-eye view and no tour. The children are told not to walk alone in the western city center (CBD), and not to go to the Old City at all. Also on p. 27, reference is made to “places on the map of Jerusalem” – none of the Arab neighborhoods are mentioned.

3) Most of the examples point to the Jewish People’s deep connection to the city, while ignoring the Arabs’ attachment to the city, thereby furthering their delegitimization.

4) The book opens with the question of who is a Jerusalemite. The three children answering are “Yaron, Yael, and Rami” [Jewish names]. There is no mention of a Palestinian child’s name.

5) p. 23: “…all those years Jews couldn’t visit the Western Wall. Since the liberation of the Old City and the reunification of Jerusalem in the six day war…” Use of the words “liberation” and “reunification” are quite jarring.

6) p. 41: Map of The City of David and Mount Moriah.

Nowhere on this map is mention made of El-Kuds or of the places holy to Arabs or to Islam.

7) p. 78: A section refers to “respect for others” with a quote from the mayor that “the lifestyle in Jerusalem…the Jerusalem municipality enables minorities to maintain their own lifestyle”. The students are then asked: “Which minorities was the mayor referring to?”. This appellation is unacceptable. Why are the Arabs/Christians not referred to as such, instead of the euphemism minorities.

8) p. 132: The children are asked to write a story: “I was a child in the Jewish Quarter in the War of Independence”.

The assignment refers only to Jewish children. No mention is made of the fact that there were also Arab children at that time.

9) Chapter 8 deals with the capital of Israel and the city of holy places. The chapter presents the Jerusalem Basic Law uncritically and without any discussion on the implications of a law of this kind. In Section C, the authors go even further and write about “the eternal city of the Jewish People”. Again, without critical examination of the significance of “eternal” and of the place of the Arabs in this

“eternity” Examples of a positive

1) p. 70: A chapter dealing with Jerusalem divided between

approach toward

Israel and Jordan does not stress the unity, but rather

pluralism / tolerance /

highlights the division.

peace

2) With regard to Jerusalem neighborhoods, a differentiation is made between neighborhoods built up to 1920, those built between 1921 and 1948, between 1948 and 1967, and after 1967.

3) Some of the maps include Arab neighborhoods.

4) p. 16, question 4: “Examine what happened to Aelia Capitolina, Jerusalem, and El Kuds. What do these names mean, and which of them is still used today?”

5) A short section dealing with “a comparison of neighborhoods”. The question is raised of what a mixed city is, the explanation given is that “Jerusalem is a city in which various ethnic, religious, and national groups live. Each population group has its own beliefs, opinions, and lifestyle”.

Themes / areas in

Maps could be included showing:

which examples could

- Arab neighborhoods.

be added to express a

- Jerusalem during the Ottoman Turkish period.

positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: A journey into the past – Greece, Rome, and Jerusalem, Published by the Center for Educational Technology, 6th grade textbook.

Examples of an

1) p. 151: Jesus’ remarks about the behavior of the priests

ambiguous or negative

aroused anger in Jerusalem. The high priest decides to hand

approach toward

Jesus over to the Roman prefect on charges of rebellion

pluralism / tolerance /

against Roman rule (this is the traditional story).

peace

2) Since then, according to Christian belief, the Jewish people is guilty of having crucified Jesus the Messiah, an accusation that has passed from generation to generation and has served as the basis of hatred of the Jews by the Christians (p. 152).

3) pp. 161-162: Jerusalem as the center of world Jewry, a destination for pilgrims, and a religious and economic center for Diaspora Jewry.

Examples of a positive

1) p. 149: A complete chapter on Christianity, including the

approach toward

story of Jesus’ life, the relationship between Jesus and the

pluralism / tolerance /

Jewish community, quotations from the New Testament

peace

such as “The Sermon on the Mount”: “Love your enemies, bless them that curse you, do good to them that hate you.”

2) p. 152: Only in the second half of the 20th century did the Christian Church decide to renounce the blame placed on the Jewish People for Jesus’ crucifixion.

3) “The new religion opened its doors to everyone…” p.154.

4) Details of the theological characteristics of Christianity, including extensive details of the texts, the sacraments and the organization of the Church.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

The book does not deal with the Muslim Period and does not

improvement / change

mention Arab culture, because it did not exist before the 7th century. Regarding Jerusalem – No one disputes the fact that Jerusalem was the center for the Jewish people in the first and third centuries BCE. The lack of reference to other religions is thus legitimate.

Name of Book: A journey into Israeli democracy – Civics textbook, T. L. Publications

Examples of an

1) p. 55: The illustration describes the Israeli-Palestinian in a

ambiguous or negative

naïve, ambiguous manner, with a traditional head covering,

approach toward

pondering whether to be loyal to “Israel or to the Arab

pluralism / tolerance /

states”.

peace

2) pp. 67-77: Discussion on the weighty questions concerning the areas over the Green Line.

3) Map of the Land of Israel connects the Book of Joshua to the State of Israel today.

4) p. 70: The war of 1948 is called the War of Independence and the fate of the Palestinian population is not mentioned.

What is mentioned is that Jordan annexed the West Bank between 1948-1967 and did not establish an independent state for Israeli Arabs.

5) Concerning the citizens’ obligations, the exemption from army service given to Yeshiva students and Arabs is mentioned, without indicating the reason for the exemption.

6) p. 26: Deals with the status of residents who do not have citizenship – Palestinians in the occupied territories are not mentioned.

7) p. 54: Attitudes of Israeli men and women who speak of the difficulty of being loyal to the country and of their contacts with the Palestinian people and the Arab world.

8) p. 65: The State of Israel, the Jewish national home.

National minorities are not mentioned as part of the definition of the state.

9) p. 149: Question 10: “An Arab throws a stone…and a Jew throws a stone…who will be punished more severely? The question aims to clarify the concept of equality, but the example is tendentious.

10) p. 19: In the section dealing with the creation of new countries, Palestine is not mentioned, even as a footnote.

Israel too is not mentioned.

11) The use of the term “Judea, Samaria and the Gaza Region” pp. 78-80 confers legitimacy on these areas.

12) p. 88: Activity No. 4. “The Citizenship Law”. The problematic nature of this right should be clarified. No attention is given to the ramifications of this law for the Arab minority.

13) p. 91: “The country’s Arab citizens are entitled to the full civil rights granted to Jewish Israeli citizens, but in certain areas this is not the case”. These areas should be discussed.

14) p. 105: Discussion on the Proclamation of Independence: “The State of Israel will be a Jewish and democratic state based on the principles of freedom, equality, and justice for all its Jewish and Arab inhabitants”.

There is no in-depth discussion on the gap between the vision and the reality.

15) p. 113: The students undertake an activity on the subject of “living with dignity”. The examples presented are from Sierra Leone or Indonesia, and none from our region.

16) p. 129: An in-depth discussion on the question: “When is it necessary to infringe on a citizen’s rights in order to protect other citizens.” Again the examples are from abroad, or more specifically from the United States. There seems to

be a fear of dealing with local examples.

17) p. 238: A chapter that deals with “the media and the rights of the individual”. There are no examples from the Israeli media connected to freedom of speech for the Arab minority in the country.

Examples of a positive

1) p. 156, question 11: A university inaugurated a

approach toward

department of aeronautical engineering. It was proposed that

pluralism / tolerance /

Druze and Arabs not be permitted to study in the

peace

department. The issue is one of discrimination – social equality and the prohibition against discrimination.

2) p. 288: The passing of the Human Dignity and Liberty Law is mentioned.

3) pp. 78-80: Discussion on the future of the occupied territories.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: The history of Israel and the nations – Part 2 – For State education schools – T. L. Publications

Examples of an

1) p. 286, Section 47: On the attitude of the Christian

ambiguous or negative

Church to the Jews, and the humiliation the Jews were

approach toward

exposed to. It should be mentioned that there is much

pluralism / tolerance /

evidence that this was in fact the Church’s attitude, and the

peace

textbook thus cannot be accused of being exceptionally biased.

2) Chapter X – Viole nt hatred of Israel during the Crusades (p. 341).

Section 58 – Disturbances and expulsion – p. 354, the expulsion of Jews from England.

Section 59 – The Expulsion from Spain.

Examples of a positive

The book devotes a number of chapters to familiarizing the

approach toward

students with the principles of the two great religions, and

pluralism / tolerance /

the history of their development as a religion and as a

peace

worldwide organization.

Chapter IV, p. 143: On Christianity, including comments on the missionary attitude adopted to anyone who was different from them.

Section 28, p. 176: On the Arabs before Mohammed.

Section 30, p. 186: The foundations of Islam, the Five Commandments, architectural and artistic characteristics, etc. On the Koran: the explanation is not particularly detailed but it is neutral. The pilgrimage to Mecca is also explained.

Section 31, p. 197: On the Islamic conquest and the spread of Islam.

Chapter VI: Deals entirely with the period of Ottoman rule and the attitude of the rulers to the Jews in Babylon, Spain, and throughout the Empire. p. 220: The Jewish inhabitants were considered as inferior, but the authorities did not interfere in their internal life.

Section 38, p. 237: On the Jewish cultural flourishing in Spain and the positive encounter between Jews and Muslims.

Chapter VII – Christian Europe in the Middle Ages. The chapter deals with the papacy, the principles of Christianity, the organization of the Christian Church, the role of the priest, etc.

Themes / areas in

which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Language tells the culture – “Ela Vesitra”, Books A, B, and C

The books teach Arabic and the culture most connected to it, i.e. Islam. In general, the contents of the booklets are adequate and comprehensive, and there is an attempt to familiarize the students with the components and contents of modern Arab culture and the sources of the Islamic religion. The material relates positively to the Dome of the Rock and its status in the eyes of the Muslim population. In its current form, the series contributes to pluralism and inter-cultural tolerance.

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

1) Throughout the booklets the close comparison between

approach toward

Arabic and Hebrew clearly conveys a message of equality,

pluralism / tolerance /

similarity, and linguistic and cultural affinity. The language

peace

differences are clear but not emphasized. An attempt is also made to teach the students the rudiments of Arabic language and writing (p. 110).

2) Children’s names or the names of places in which Arabs lived before 1948, and the situation after 1967 are not hidden, yet they do not have a political connotation. The emphasis is far more on the cultural aspect.

Book A: 1) The maps on pages 61 and 71 present an intelligent and sophisticated question: “Which is the smallest country?”.

This leads every Israeli student to the conclusion the Lebanon is the smallest country in the Middle East and not Israel as is usually thought.

2) p. 71: A description of the three monotheistic religions in Jerusalem.

3) p. 82: Examples and photographs are presented from all the places that are holy to the three religions. This attests to a pluralistic approach and of mutual respect between the different groups. Also on p. 83 there is an explanation of the words El Kuds, an alternative name for Jerusalem that was created in the 10th century and is still used today. The name is derived from the Arabic source meaning “the holy of holies”.

4) p. 86: The explanation of the word “Arab” – both the question and the answer are objective, to the point, and balanced.

Book C: 1) p. 89: An Arabic literary extract is presented, which points to a positive attitude toward modern Arabic.

2) Many activities direct the students to the Koran. p. 149: “Find details in the following extract from the Koran that do not appear on the identity card…” This creates a positive attitude to the Koran, as well as enriching the students’ knowledge about the Koran. Also on pp. 150-155, the students are presented with examples from the first chapter of the Koran.

3) p. 100: A full section on the importance of the Dome of the Rock for Muslims. The elaboration of the importance is not, however, limited to Muslims, for it is stated: “The area

under the Temple Mount where the Dome of the Rock is located is holy to Jews and to Muslims. Jerusalem thus constitutes the core of the conflict between Israel and the Arab world in general, and between Israel and the Palestinians in particular.”

4) p. 101: A section details the Muslim festivals.

5) p. 110: A complete section on “the beginnings of the Arab language and writing”, which is an attempt to familiarize the students with how Arabic evolved.

Booklet A: p. 130: The students are invited to discuss the following issues: “The Middle East is a region in which there have always been conflicts between nations; Israel should allow Arabs from neighboring countries to pass through its territory; Arab countries are very interested in signing a peace treaty with Israel; the holy places should be an area under United Nations control; the region’s borders should be open to all the region’s inhabitants; the countries in the region should issue a joint currency, similar to the Euro, which all the countries in the region will trade in.”

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Getting to know the Bedouin in the desert / Readings

The book presents the Bedouin encampment and the Bedouins’ current occupations in the city by means of photographs and drawings.

Examples of an ambiguous or negative approach toward pluralism / tolerance / peace Examples of a positive

pp. 4-5: The children experience certain aspects of Bedouin

approach toward

life such as building a tent, an activity which creates affinity

pluralism / tolerance /

between the two people/cultures.

peace

- An extended discussion on the nature of the desert, which does not dwell on the fixed and stigmatic connection between the Bedouin and the desert, a connection that many Bedouin and non-Bedouin Arabs feel creates socioeconomic discrimination (Chapter 1).

- p. 22: The Bedouin tent seems ramshackle, but the students are provided with explanations about the types of tents, the types of materials, how the tent is built, and life inside the tent. p. 88: A positive message emerges from the story about Bedouin customs of hospitality – “Bedouins like coffee, like to grind it, and like to host guests..”

- No negative attitudes toward Jews or other nationalities are attributed to the Bedouin. They are considered as good and honest hosts.

- Current Jewish settlement in the desert is not presented, nor the modern version of “making the desert bloom”.

Themes / areas in which examples could be added to express a

positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change

Name of Book: Our homeland – Published by the Educational Television

The book maintains a balanced and tolerant attitude toward the other side.

Examples of an

- The description of the country as an unpopulated

ambiguous or negative

wilderness conveys a false image with highly negative

approach toward

implications for the children and the local inhabitants.

pluralism / tolerance /

pp. 8-9: While the word “wilderness” is used, the

peace

photographs attest to the existence of settlements and of life within them. There is a contradiction but not an unequivocal statement that this is a wilderness. Possibly the Hebrew word “desolate” captures the ambiguity. p. 87: There are statements that accuse the Arabs of attacking small settlements established by the Jews, but the language used is not particularly violent. The feeling is not that of an armed confrontation, and certainly not a national, but rather a local struggle . “…the Arabs attacked the agricultural settlements from time to time, but were repulsed by the guards. Guards, farmers, and workers were killed, but the important idea was the fact…”

- The major emphasis was on building and developing the new Jewish settlements. Examples on pp. 106-107, and p. 134.

- Map on p. 65: “Map of the Land of Israel at the beginning of the 19th century”. Not a single Arab settlement is indicated.

p. 54: “The wagon was harnessed to a camel, and sometimes two, which the Arabs found quite astonishing” – that is to say, the Jews appear as more developed and cultured than the Arabs. p. 95: “The Hashomer organization attributed particular importance to peaceful relations with the Arab environment”. The relationship between Hashomer and the local Arab population was ambivalent and problematic. In order to present a balanced objective picture, the relationship between the two sides needs to be understood.

- No attention is devoted to the status of the Arabs in the country.

Examples of a positive

p. 14: Mentions that there are places in the country that are

approach toward

holy to the three religions. “Do you think there are cities that

pluralism / tolerance /

are holy to the three religions?” Also, “What are the houses

peace

of worship of the three most common religions in the country called?”. From the above, there seems to be a positive attitude toward pluralism.

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for

- There is a lack of consideration of the situation of the local

improvement / change

Arab population during this period, especially in light of the policy of purchasing land and of expanding Jewish settlement in the country.

- The pattern of relationships between Jews and Arabs during the early years of Jewish settlement could be elaborated (beyond what is dealt with on p. 45).

Name of Book: Journey to the kibbutz – Readings on the history of pre -state settlement

The strong general trend in the book is to emphasize the Zionist enterprise, the Jewishness of the new settlers, and the connection between the Land of Israel and the Zionist Movement. The book encourages intolerance and a lack of pluralism, and does little to further partnership, coexistence, or mutual respect.

Examples of an

1) A highly negative, tendentious stereotypical and even

ambiguous or negative

monstrous description of the Arabs (p. 38). “A group of

approach toward

Arabs appearing suddenly on the deck, put an end to our joy.

pluralism / tolerance /

They were truly terrifying: their upper bodies were naked,

peace

they wore wide trousers and wide red belts on their hips. On their heads they wore small skullcaps. From the moment they appeared, they didn’t stop shouting. They ran like madmen on the deck, grabbed the suitcases and piled them up. They behaved with terrible rowdiness and I was sure that they were pirates…” And on the same page: “And then a giant Arab passed by, a real Samson, holding a child’s hand, who out of fear managed to shout. In his other hand he held a large box and on his back he carried a heavy package…he took my white hand in his black hand and growled a few times hada hada.”

2) Map on p. 47: No Arab villages are indicated in the mountain region.

3) p. 53: Historical facts about the Jewish minority that can be interpreted in various ways.

4) A distinction is made between “Hebrew” work and “Arab” work, and the following quotation reveals the intention: “The Jews are struggling to meet [the challenge] of work and defense, Hebrew hands will build the land and not Arab hands” p. 66. Also on pages 62-63, the following dialogue appears: “And who is working in the fields?”

“Arabs”, “And what are the Jews doing?” “Managing the work, supervising”, “I am shocked. Is this how our country will be built? The Jews will provide the work and the work itself will be done for them by Arabs, and I dreamed of a different Land of Israel, a land in which Jews work the land and enjoy the fruits of their labors. I won’t allow foreigners to build my land ”. In other words, the Arabs are a foreign element that should be removed from the labor market.

Page 15 – Shaul Tchernichovsky’s poem “I believe”. This poem conveys a lack of consideration for and a disregard of the other side, especially as the poet’s wish is “then my people as well will return and flourish, and a generation will arise in the land, the iron chains will be removed, the light will be seen clearly”. In other words, the wish is for a lively and fruitful future, without relating to the “other” living in the country.

6) The fear is expressed that the Jews will leave the country, while simultaneously the presence of others who live in this country is negated: “The emissary told us that the situation in the Jewish villages is precarious. Arab workers are working in them and if we don’t go and work in them, the Jews will leave the villages and we will lose the land. I was happy to finally find a person who would clarify for me what I have to do in life…”

7) The description of Jaffa, the bustling Arab city, is couched in negative terms: “Jaffa, with its Eastern look, did not make a good impression on me…its streets are narrow and dirty, the peddlers are boisterous, the camels walk slowly on the street, and the signs are in Arabic – all these left me with the feeling that I wasn’t in the Land of Israel.

Arabic and Arabs and where are the Jews? Arabs and Arabic – and where is Hebrew?

8) The predominant attitude in the book toward the Arabs is

ethnocentric and patronizing: “I don’t want you to dirty your hands and to humiliate yourself by working. I won’t give you work because I am protecting your dignity…” (p. 64) 9) Arabs planting a forest in memory of Herzl is described as a shock: “And we learned that in Ben Shemen adjacent to the city of Lod, Arab workers are employed to plant a forest in Herzl’s memory. We were shocked. How is it possible? A forest to the memory of the great leader on the nation’s land planted with Arab work. We saw this as a desecration of Herzl’s memory. We demanded the work supervisor to employ only Jews.” That is to say, in this case there is also delegitimization and negation of the Arabs, especially in the area of work, and an attempt to evict them from the labor market. When the work supervisor in this story fires the Arab workers, this is perceived as an achievement (pp. 100101).

10) This trend continues on page 144: “You recall that my friends from Ben Shemen, who came with me to the Galilee, moved to the Kinneret farm. They continued to live cooperatively, worked the land, and enjoyed the good life the Galilee provided them. Everything went well until one day the work supervisor hired Arabs to work on the farm.

My friends objected and spoke to the manager of the farm, but when this didn’t help they declared a strike and left the farm in protest…”.

11) p. 261: The book gives a good example of the methods of “redeeming the land”: “They even bought their working tools with their own money and didn’t wait for the institutions to give them money. They knew that if they didn’t hurry to settle the place, the Arabs living in the vicinity were liable to start cultivating the land, which would make it very difficult to remove them.

The Jewish National Fund also bought land which then

belonged to it in most legal way possible. Does this sound strange? It was the law in those days and that is how one had to behave.�

Examples of a positive

1) p. 252: Ruppin did not content himself with establishing

approach toward

Degania. As the person responsible for Zionist settlement in

pluralism / tolerance /

the country, he took care of buying land that was put up for

peace

sale. He specially tried to buy land located far from Arab settlements, preferring swamps and sand dunes so as not to incur the envy of the Arab inhabitants. He also gave the Arabs permission to continue drawing water from the springs in areas that he bought, and hoped, through this gesture, to maintain good neighborly relations‌�

Themes / areas in which examples could be added to express a positive attitude toward pluralism / tolerance / and peace.

Suggestions for improvement / change