Soviet works on Middle Eastern minorities

V.I. Dyamlov, ’Natsional'niye myenshinstva i natsional'naya burdzhuaziya Yegipta (pyervaya polovina XXv.)‘

Arabskiye strani: istoriya i sovryemyennosC, Arab Countries: History and Present

(Moscow: Nauka Press for the Institute of Oriental Studies of the Academy of Sciences of the Soviet Union, 1981; 248 pp.).

M.A. Rodionov's book is Maroniti: Iz etnokonfyessional'noy istorii Vostochnogo Sryedizyemnomor'ya, The Maronites: APart of the Ethno‐Confessional History of the Eastern Mediterranean (Moscow: Nauka Press for the Institute of Ethnography of the Academy

of Sciences of the Soviet Union, 1982; 136 pp.).

Z.A. Myentyeshashvili's Byerbyeri v obshchyestvyenno‐politichyeskoy dzhizni Marokko (50–70‐ye godi XX v.), The Berbers in Morocco's Socio‐political Life, the 1950s to the 1970s

(Moscow: Nauka Press for the Tiflis State University, 1985; 152 pp.).

Kurdskoye dvidzhyeniye v novoye i novyeyshye vryemya, The Kurdish Movement in Modern and Contemporary Times (Moscow: Nauka Press for the Institute of Oriental Studies of the Armenian Soviet Republic, 1987; 301 pp.)

Natsional'noye dvidzhyeniye Kurdov v Iranye (1918–1947 gg.), The National Movement of the Kurds in Iran, 1918–47 (Moscow: Nauka Press for the Institute of Oriental Studies of the Academy of Sciences of the Soviet Union, 1988; 168 pp.), by O.I. Dzhigalina

Present‐Day Asia: Ethno‐Cultural and National‐Political Processes (Moscow: Nauka Press for the Institute of Ethnography of the Academy of Sciences of the Soviet Union, 1989; 173 pp.).     

Soviet works on Middle Eastern political parties

Myedzhdunarodnoye kommunistichyeskoye dvidzhyeniye, The International Communist Movement (Moscow: MisP Press for the Academy of Social Sciences of the Soviet Communist Party's Central Committee, 1983; 334 pp.)

XIX s'yezd Kommunistichyeskoy partii Izrailya, The 19^th Congress of Israel's Communist Party (Moscow: Political Literature Press, 1982; 184 pp.)

Partii nauchnogo sotsializma v Azii i Afriki, The Parties of Scientific Socialism in Asia and Africa (Prague: Peace and Socialism International Publishing House, 1983; 192 pp.)

Partii v ryevolutsionniy protsyess v stranakh Azii i Afriki, Parties in the Revolutionary Process in the Countries of Asia and Africa (Moscow: Nauka Press, 1983; 254 pp.)

E. V. Pavlutskaya's Rabochiy klass i rabochyeye dvidzhyeniye v nyezavisimom Marokko, The Worker Class and Workers’ Movement in Independent Morocco (Moscow: Nauka Press for the Academy of Sciences of the Soviet Union, 1987; 208 pp.)

D. I. Vdovichyenko's Bor'ba politichyeskikh partly v Turtsii (1944–1965 gg.), The Struggle of the Political Parties in Turkey, 1944–65 (Moscow: Nauka Press for the Institute of Oriental Languages at Moscow University, 1967; 308 pp.).

V. I. Maksimyenko's Politichyeskiye partii v pyeryekhodnom obshchyestve: Marokko, Aldzhir, Tunis 20–80ye godi XX v., Political Parties in A Transitional Society: Morocco, Algeria and Tunisia, the 1920s to the 1980s (Moscow: Nauka Press for the Institute of Oriental Studies in the Academy of Sciences of the Soviet Union, 1985; 232 pp.).

Burdzhuazniye partii i politichyeskaya bor'ba v stranakh Vostoka, Bourgeois Parties and Political Struggle in the Lands of the East (Moscow: Nauka Press for the Institute of Oriental Studies in the Academy of Sciences of the Soviet Union, 1987; 245 pp.).     

The Possibility of Modern Middle Eastern Jewish Thought

While the vast scholarly fields of modern Jewish thought and modern Jewish intellectual history effectively include no texts by Jews who are of non-European origin, the domain of modern Middle Eastern intellectual history includes no writings by native Middle Eastern Jews. Aiming to help remedy this dual void, this article presents the core premises and argumentation of several pre-1936 Middle Eastern Jewish intellectuals. In filling in some of the contours and details of this rich—but significantly underexplored—history, it posits that a distinct Jewish intellectual school that unambiguously understood itself to be quintessentially Middle Eastern has been present since the beginning of European Zionism in the late nineteenth century. What contemporary scholars commonly recognise as post-1970s Mizrahi (Eastern) thought is thus better understood as an outgrowth of a Middle Eastern Jewish intellectual formation predating 1948.     

Israel's Middle Eastern Jewish Intellectuals: Identity and Discourse

The intellectual movement HaKeshet HaDemokratit HaMizrahit (The Eastern Democratic Rainbow) was established in 1996 by second and third generation Middle Eastern and North African Jewish immigrants who are faculty members, graduate students, actors, artists, educators, businessmen and women, and media workers. These self-identified Mizrahi Israeli intellectuals aimed to initiate new debates in Israeli society with their criticism of Zionist narrative and policies by applying post-colonial theory to expose the construction of social categorisation among Jewish Israelis. In their discursive contribution they addressed several issues of historical and contemporary inequality between groups of Israeli citizens. By examining the motivation behind this intellectual activism, the present article asks what the Mizrahi identity means to people labelled as Mizrahim and why it is important.