Family Welfare Effort,Total Fertility,and In Vitro Fertilization: Explaining the Israeli Anomaly

The theory of family welfare effort is a leading macro‐sociological explanation of variation in human fertility. It holds that states which provide universally available, inexpensive, high‐quality day care, generous parental leave, and flexible work schedules lower the opportunity cost of motherhood. They thus enable women, especially those in lower socioeconomic strata, to have the number of babies they want. A considerable body of research supports this theory. However, it is based almost exclusively on analyses of Western European and North American countries. This paper examines the Israeli case because Israel's total fertility rate is anomalously high given its family welfare effort. Based on a review of the relevant literature and a reanalysis of data from various published sources, it explains the country's unusually high total fertility rate as the product of (1) religious and nationalistic sentiment that is heightened by the Jewish population's perception of a demographic threat in the form of a burgeoning Palestinian population and (2) the state's resulting support for pro‐natal policies, including the world's most extensive in vitro fertilization (IVF) system. The paper also suggests that Israel's IVF policy may not be in harmony with the interests of many women insofar as even women with an extremely low likelihood of becoming pregnant are encouraged to undergo the often lengthy, emotionally and physically painful, and risky process of IVF.     

Modernity and the hybridization of nationalism and religion: Zionism and the Jews of the Middle East as a heuristic case

This article looks at nationalism and religion, analyzing the sociological mechanisms by which their intersection is simultaneously produced and obscured. I propose that the construction of modern nationalism follows two contradictory principles that operate simultaneously: hybridization and purification. Hybridization refers to the mixing of “religious” and “secular” practices; purification refers to the separation between “religion” and “nationalism” as two distinct ontological zones. I test these arguments empirically using the case of Zionist nationalism. As a movement that was born in Europe but traveled to the Middle East, Zionism exhibits traits of both of these seemingly contradictory principles, of hybridization and purification, and pushes them to their limits. The article concludes by pointing to an epistemological asymmetry in the literature by which the fusion of nationalism and religion tends to be underplayed in studies of the West and overplayed in studies of the East/global South.

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‘Arab Jews’ after structuralism: Zionist discourse and the (de)formation of an ethnic identity

We revisit the term ‘Arab Jews’, which has been widely used in the past to depict Jews living in Arab countries, but was extirpated from the political lexicon upon their arrival in Israel in the 1950s and 1960s. We follow first the demise of this discourse and then its political reawakening in the 1990s, which was carried out mostly by second-generation Mizrahi intellectuals and activists. We review this surge of the 1990s, distinguishing between structural and post-structural interpretations of the concept, although we also show that they are often interwoven. According to the structural interpretation, the term ‘Arab Jew’ was founded on a binary logic wherein Jews and Arabs are posed as cultural and political antagonisms. The post-structural interpretation rejects the bifurcated form in lieu of a hybrid epistemology, which tolerates and enables a dynamic movement between the two facets of ‘Arabs’ and ‘Jews’. We spell out the differences between these two heuristic modes of interpretation and speculate about their relevance to the political conditions in the Middle East today.