Analysis of information sources in references of the Wikipedia article "Ισραήλ" in Greek language version.
early settlers found it useful and suitable to imitate, adopt, adapt and later appropriate local customs, traditions, symbols and words. This was the principal process that we have unearthed in the book, and which changed in style, volume and recognition with time and with the shifting political environment in Palestine/Israel, yet was kept in the DNA of what Jewish-Israelis perceive as 'Israeliness'. It was an ongoing love-hate tango with the Arab-Palestinian 'other', which on the one hand represented the opposite of the 'self', and on the other hand, its presence was a mandatory ingredient in the creation of many of the customs, traditions and practices considered as local and as Israeli [...] the line of thinking according to which the Arab-Palestinian influence on Hebrew culture has been dramatically reduced following the creation of Israel as an independent state in 1948, is simply inaccurate and does not reflect the reality of Jewish-Arab-Palestinian relations. Not only were the early relations between settlers and Arab-Palestinians important – we would say essential – to our understanding of modern life in Israel and to Jewish-Israeli identity and culture, but the fascination leading to adaptation of Arab and Arab-Palestinian cultures did not end in 1948, it is in fact an ongoing process [...] many of the customs and traditions, which Jewish-Israelis define as belonging to the Israeli way of life and that represent 'Israeliness', are based on those early relations and cultural appropriations.
Jewish-Israeli identity and culture [...] have had a wide range of influences, among these were also Arab and Arab-Palestinian elements. When we looked at them in greater detail through Israeli food, Israeli dance, Israeli music, or Israeli symbols, we found – somewhere in their very root – also an Arab component. This is a unique influence not only because the Arab-Palestinian influence is common in different cultural fields, but because it seems that these influences are the least noted [...] Arab and Arab-Palestinian influence is much more important in understanding Jewish-Israeli identity and culture than given credit or recognised, and that it had an effect – at times basic and at times more profound – on the deferent cultural fields that constitute what Jewish-Israelis perceive as 'Israeliness' and the Israeli way of life. We believe that due to political reasons, the Arab influence on Israeli culture has been underestimated and overlooked [...] presentation of the Jewish and Arab identity and culture as two binaries is misleading. The two identities should be viewed more accurately as a scale with overlapping points, while acknowledging that – despite the conflict and at times because of the conflict – it is hard to admit that at the end of many Hebrew sentences sits an Arab smoking a 'nargilah' and that the Arab-Palestinian 'Other' is actually at the very heart of the Jewish-Israeli 'Self'... Jewish-Israelis and Arab-Palestinians share a number of similarities and points of contact that allow for easier diffusion of culture and symbols. These include, for example the presence of large communities of Jews who have originated in Arab countries and the increasing visibility and involvement of Arab-Palestinians in Israeli politics, economy and society. It is therefore expected that this proximity will result in constant cultural diffusion.
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