PART IV

Diversity in Leisure in

Leisure Culture in Arab Society in Israel

Oded Shay Kaye Academic College of Education 30 University

Dr. Oded Shay is a researcher of history, culture, art, and history of the Land of Israel. He is the author of the book Muse- ums and Collections in Late Ottoman Palestine, The Bialik Insti- tute and Ben-Gurion University of the Negev, , 2014 (in Hebrew). Dr. Shay teaches at the Kaye Academic College of Education in Be’er Sheva and at the school of Architecture, Ariel University.

The War of Independence in 1948 cially in downtown , Acre, and interrupted the continuity of the Palestin- . Other new business initiatives ian existence, following which the Pales- include nightlife venues in cities known tinian Arab population divided into three as Diwanim (meeting places), with pool main groups: ; Pal- tables, tables for card games, and hoo- estinian residents of Judea, , and kahs (water pipes). These businessmen Gaza; and the Palestinian diaspora, living have also established sports clubs and mainly in refugee camps in Arab coun- swimming pools (Abu-Hussain, 1997). tries bordering Israel (Hammer, 2005). Highly connected to Arab lifestyle is This chapter deals with leisure activities coming of age ceremonies and cultural in Arab society in Israel and includes and tribal traditions that have existed for Christians, Muslims, and with Ara- centuries. Therefore, social gatherings bic language and culture living within the with family or friends promote the most Green Line, Israel. pleasure for Arabs. Unlike people in mod- Entrepreneurship in the leisure Arab ern Western culture, which sanctifies pri- sector is extremely limited, except for vacy even in the leisure sector, Arabs do Arab restaurants and a number of hotels not feel suffocated by close proximity to in Nazareth, Haifa, Acre, and East Jeru- others or desire the need to “vent” and salem. Few guesthouses or bed and get away from family and friends. Rather, breakfasts are uniquely Arab or owned it is important to connect to the family, by Arabs.1 Young Arab businessmen and this kinship provides energy and fun. have recently opened a number of mod- Many traditional pastimes of the Arabs ern Western-style coffeehouses, espe- were initially designed to occur on a social basis. This is also partly the philosophy of

1 Islam, which considers the importance of For bed and breakfasts in Arab society in Israel, sociability. For example, when a Muslim see http://www.zimmer.co.il/arab-bb/ or Mother prays in a mosque, he is actually spend- is Mom - Mother’s Day of the Arab, 03/04/2013, http://saloona.co.il/mixed/?p=1919. ing time with his friends during prayer; Israeli Life and Leisure in the 21st Century they feel like brothers. For more informa- ance of the adults and religious guests. tion on the Arab society and changes it is However, it is important to empha- undergoing, see Haklai (2013). size that alcohol is served primarily in halls at modern weddings. At tra- Weddings, Event Leisure, and ditional weddings, alcohol is rarely Entertainment Centers served, at least not for all to see. Also, Weddings in the Muslim Arab soci- a phenomenon of shooting guns at the ety are important. Weddings are consid- wedding has strong resistance from ered to be a major show of entertainment the Arab sector. This phenomenon because of the high frequency of mar- has taken root deep in the Arab com- riages within the population. Most wed- munity because of accidental deaths dings occur during the summer months, of innocent bystanders, but as yet, in open places. The location is usually no solution is available to eliminate it at a banquet hall or a large ballroom, the (Nir, 2002). event often lasts several days, and many • A wedding party offers the opportu- guests are invited. At a traditional wed- nity for an intimate encounter between ding, all members of the clan are invited the sexes. The wedding event gives including people who are close to the legitimacy to rub shoulders and gain groom (i.e., brothers, sisters, cousins). close contact between boys and girls, The first-degree relatives visit the house. which is far from the norms of every- The man invites the landlord; the woman day life. In this sense, the event serves invites the owner. Invitations to the rest as an impetus to create a romantic of the clan and community and beyond relationship (see Manna & Haj Yahya, will be handwritten; some will be person- 1995). ally delivered and some will be delivered by mail. A few people go to the streets of the village or town by car and, through Typical Entertainment of Arabs their voices, invite all of the residents to the wedding. In practice, this tradition Outdoor Recreation is more regarded as aiming to impress, Villagers spend a great deal of time more so than the usual printed invitation in nature in their immediate vicinity. It (see Haddad, 1984, for a comparison of is an especially favorite pastime, due to weddings between Islam, Christianity, accessibility, no cost, and the availability and Judaism). of wide open spaces, as well as because Wedding celebrations go beyond of their deep connection to the land and the accepted definition of a happy fam- the landscape, including their knowledge ily affair and have become a venue for of the plants and animals. They derive mass entertainment due to the following great pleasure from natural phenomena; factors: urban partying, for example, is not entic- • A multitude of dishes and delicacies, ing (Jacob, 1991). the quantity and variety exceed what In the rocky areas of the open coun- is customary in everyday day life tryside are unexpected and an inexhaust- (Darwish, 1997). ible supply of spices and cooking herbs, and seeking this out takes up a large part • An opportunity for experiences out- of their leisure time. For many people, a side of the accustomed norms. A sip walk in the fields is a peace-filled leisure of alcohol is allowed despite the reli- activity, and ending in a celebration with gious prohibition, with the conniv-

224 Leisure Culture in Arab Society in Israel grilling meats and sweet bubbling Arabic not yield fruit (Hajj, Paz, & Eilon, 2012). coffee (Finjan) is the ultimate fun. Furthermore, playgrounds and land- Livestock growers tend to spend their scaped areas require regular maintenance leisure time close to the animal pens on of the local authority, but this is usually the outskirts of the village, due to their not possible. Most of the Arab local coun- overwhelming affection for nature, simi- cils are subject to severe budget deficits, lar to kibbutznikim and moshavniks in the and maintenance of public parks is not a Jewish sector. Activities sponsored by priority. The result is inevitable: neglect SPNI (Society for Protection of Nature in and sometimes the destruction of prop- Israel) for the Arab, Druze, and Bedouin erty (Kerem, Weissblueth, Brezis, Araida, communities are aimed at conservation & Di Pietro, 2009). and offer organized tours. Educational activities organized by Arabic-speaking Shopping Centers and Malls departments for Israeli Arabs, Druze, and Arabs living in mixed cities (Arabs Bedouin communities have been occur- and living in the same city), or near ring for several decades. Areas of activ- the Jewish cities, frequent malls and com- ity are extensive, encompassing teacher mercial centers in the area. The Haifa mall, training courses, training trips and nature Lev Bay mall, Kiryat Bialik Hkirion mall, classes, and workshops for adults and and the Carmiel and Akko malls attract families. SPNI trains department coor- Arabs of the north. The shopping mall in dinators and counselors, and the spoken and are a magnet for language is Arabic. The purpose of this Arabs in the center (see also Kabaha, 1948, extensive educational activity program is pp. 15–19). to educate about the connection between Social Gatherings nature and the environment, for which As mentioned earlier, social gather- SPNI is a strong advocate, and expose the ings are a common leisure activity and values of protection and conservation of loved in Arab society, often regardless of nature, land, and heritage of the Land of age or social status. Adults tend to meet in Israel (Herzog, 1992). local cafés, which offer card playing and Playgrounds backgammon. Hookah smoking (water Almost every village or urban Arab pipe) is another way of socializing in the town has a football field, although most of cafés. Youth tend to socialize together and the facilities are in poor condition. These hang out close to their neighborhood or fields are used not only for sports activi- village. The most common social interac- ties, but also as a place of entertainment. tion is home visits to family members and People plan to meet on the field to play friends. However, given the close proxim- or pass the time in conversations. Public ity to family and neighbors characterizing parks, including children’s playgrounds Arab lifestyle and community life, the fol- and green areas, are rare in Arab towns lowing considerations are important. and villages (Joseph, 1996). One of the most important social In general, the Arab sector is not aware meetings in Arab society is family visits. of investments in landscaped areas. In the Blood ties and family conglomerates are traditional Arab world, plants and trees premium values in Arab society. Routine are purely designed to bear fruit. More- visits between brothers and sisters as well over, the trees must be planted on private as between second-degree relatives are land. All of this leads to a contradiction of intended to maintain the foundations of growing trees and plants in public areas the nuclear and extended family. while gorging on land and water that does 225 Israeli Life and Leisure in the 21st Century

Inviting guests for the fast-breaking Some social visits in Arab society con- meal during Ramadan is acceptable, as sist of mundane exchange of information well as the rest of the year. This may be and gossip. Gossiping is a component of a family meal that aims to unite the fam- traditional Arab society and is perceived ily around one table or a fun dinner with as an important means of social super- friends, single or married. In some cases, vision and of marking boundaries. If an when someone visits a friend at lunch or individual deviates from the accepted dinner, tradition requires that the host norm, it will reach the ears of the entire offer the guest to stay for a meal. Here, family. For example, immediate family the meal is not initiated in advance, but and extended family as well as neighbors rather as a consequence of the presence and friends visit patients not feeling well of the visitor. The dinner menu is derived or injured. Usually, after a polite inquiry from local ingredients. The menu is based about the welfare of the patient, the call on traditional dishes, including meat, transforms into an event for gossip. One sometimes grilled meat. If dining in the person tells the story to a friend, and then outdoors, the meal will include mostly it is repeated to others. A scrap of infor- meats and cold side dishes. mation may develop into a lively con- One may invite friends or family to versation and be extended. People in the a restaurant as part of breaking the day- Arab community are socially connected to-day routine (e.g., when a woman does and care about what others think of them. not want to invite people to her home Having visitors to one’s house gener- because she needs a break from a sink full ally confirms the social status of the host of dishes). It is customary in Arab society and is an honor. Hosting is seen as a ges- to reward friends with an invitation to ture of generosity that is equated with dinner. All are aware that an invitation to economic status and portrays good social dinner is, first and foremost, an expression relationships. The honored guest dem- of respect and appreciation for the invi- onstrates expressions to exalt the dignity tee, thus evading the need for reciprocity, of the host, and accommodations to con- which could sully the relationship. tinue this practice are continued. Customarily, newly married couples The question is, who to invite? Tradi- receive visits from relatives and friends, tionally a person is invited who respects who do not come empty-handed. The others and the environment, a man who generally accepted gift is a financial gift. heads a large clan, or better yet, a person The visit serves to strengthen ties in the with high economic status. Not every visit extended family, for as the saying goes, or meeting involves a meal. she “married into the whole family” The most honorable method to invite (Ibrahim Al-Haj, 1980). a guest to one’s house is in person, face Another common tradition is to visit to face. Indeed, in the era of rapid com- the home of a relative in social peril because munication, an invitation by telephone of a dispute with another family or clan. is acceptable, but a personal invitation is The practice is more common in villages seen as an expression of respect toward or small communities where everyone the guest, not a formal act primarily out knows everyone, and it is less common of duty. Inviting in person has much more in the big city. The visit is intended not validity than by telephone, and the invitee only for support and encouragement, but may find the invitation difficult to ignore also for demonstrating solidarity. The (Ibrahim Al-Haj, 1980). message is clear: Personal distress is not Invitations to family weddings are a problem of the individual, but of all the always be done face to face and in writ- extended family. ing. A printed invitation is considered as 226 Leisure Culture in Arab Society in Israel disparaging the tradition and importance the grandfather or grandmother was the of the blood relationship. For extended natural caregiver to the grandchildren. family or relatives who live far away, They cared for them, took them to and legitimacy is given to a written invitation from school, and fed them. Today, par- or invitation by phone. ents have alternatives available such as In Arab society, in contrast to most babysitters, nursery schools, and day care Israeli culture, beginning a visit late in the centers (Miro-Yaffe, 2013). evening is not customary. Usually host- But adults do not remain unemployed ing at home begins at noon and ends at for long. Many towns and villages estab- nightfall. lish day centers and clubs for the elderly, Men embrace, especially if they have similar to centers in Jewish communities. not seen each other for a long time, and The elderly, who have spent most of their accompany the embrace with three kisses years as part of the family unit, initially on the cheek. Women kiss and hug with struggle to adapt to the change, but with other women only. In religious fami- time, learn to appreciate the benefits and lies, separate rooms are set up for men activities. The clubs offer courses such as and women, and dinner is also served literacy to adults who have not acquired separately. basic education, along with a unique Bringing a gift to the hosts is custom- activity program of educational sessions ary, such as pictures, vases, or dried fruit. with students, where the elderly teach Especially during the holiday of Rama- the younger generation about their past dan, guests will bring sodas, sweets such (Weill, Azaiza, King, & Goldsr, 1988). as Calloway, and the like. Inside the house, the table is set for Fun for Women dinner and dishes are prepared in pans. Young single women until age 30 The seating will be a man next to a man do not go out alone when they are away and a woman in front of a woman. The from home. If a woman is single and not host or wife will serve the food to the din- married, she is considered a “girl,” so ers. If the hospitality does not include a she spends time only with the family. In meal, refreshments will be served includ- practice, her “entertainment” focuses on ing nuts and hot or cold drinks. In tradi- her younger siblings, helping them with tional families, as opposed to religious the tasks of cooking and housekeeping. families, there is no prohibition at home Social relations are maintained mainly regarding submission to men. Talking through phone calls with her friends. In and joking at dinner is acceptable. recent years, more unmarried Muslim Usually, when the composition of Arab women have been attending institu- participants is not entirely married cou- tions of higher learning away from home. ples, but singles, and usually friends or This is an opportunity for them to meet relatives, the atmosphere is much less for- with members of the opposite sex. It is mal and loose with flowing conversation. acceptable for married women to only They talk and gossip about almost every spend time with family, husband, and topic: girls, cars, Internet, and the like. children (Zoubi, 2000). Before parting, guests thank their host out Surfing the Internet, Newspapers and of courtesy (Barghuthi, 1924). Entertainment, and Television Viewing Clubs for Seniors Computers and the Internet in recent In recent years, the status of the elderly years have become important leisure pur- in Arab society has changed. In the past, suits. The Internet connection rate in the when parents worked outside the home, Arab sector is on the rise. Television is still 227 Israeli Life and Leisure in the 21st Century a major pastime in the Arab community. artists within the Arab community, but In the past, television was like a “camp- the main issue is the gossip describing the fire” in the Arab sector. The family would personal and professional lives of artists gather around the flickering screen, and and stars. As Raed, the editor of Trafizivn, viewers sat together and watched Arab stated, there are “no sacred cows in our satellite programs from Jordan, Egypt, or magazine. We write about everything, Syria. regardless of the limitations of the writ- Israeli television broadcasts in Arabic ings.“ In the gossip column, just as with had high viewing rates. Young children his counterparts in the Israeli press, the watched programs broadcast during the magazine occasionally publishes a papa- morning or in the early afternoon. Adults razzi shot of famous stars in the entertain- watched sitcoms such as Great Restaurant ment section (Schwartz Altschuler, 2011). (a coproduction of Arab and Israeli on Channel 1, starring Jack Cohen barn Zoa- Museums and Galleries mot showing Israeli and Arab conflict, Reliable data on this subject is not yet which aired from 1985) or Nur al-Alami available, but on the basis of many inter- on Jordanian television. Currently, an views the author conducted, the results Arab television series in the Arab sector indicate that Israeli Arabs do not often is popular. visit museums and galleries around the A lot of young girls love Syrian and country. Even the few Arab museums Egyptian telenovelas and channel hop- and galleries that exist do not attract the ping to various action movies. Adults general public. Most visitors are students consume mostly new editions in Ara- from schools or part of a home organized bic, from channels in the Middle East. school activity. However, many homes have high-speed Among the well-known museums in Internet, which is threatening the use of Arab society are the Museum of Arabs television as the home entertainment cen- in the Palestinian town of in the ter focal point (Shelatta, 2001). Lower ; Museum of Arab culture Early in 2012, a new television pro- in Fatima in Umm Al and Wadi Ara area; gram was added to Israeli television Museum of Kfar Kassem in the center, called “non Download TV“ (which means near ; and the Museum of “Peace TV”), and today, it is better known Modern Art (gallery) in the Muslim city by its full name “and is a dedicated televi- of Umm al-Fahm in Wadi Ara. Among sion channel in Arabic.” the Bedouin community is Bedouin Heri- In terms of leisure and entertainment tage Center kefar Jibli at the foot of Mount in journalism, Trafizivn (Entertainment Tabor. Among the Druze community is Television) is a magazine of culture, the Druze heritage house in the name of which is probably the only one of its kind Sheikh Yousef Naseralden Dalit El Carmel in the Arab sector in Israel, that has been on Mount Carmel. Among the Circassians running since 2001. This color magazine community are the Circassian Heritage contains an average of 60 pages and is dis- Museum (Experience “Circassian”) in tributed weekly on Thursdays. The maga- Rehaniya Upper Galilee and Kama Cir- zine is distributed free in Haifa and also in cassian village in the Lower Galilee (Shay, all Arab communities across the country. 2002). Arab shows and theaters such as Al Sports Activities, Clubs, Festivals, Midan Theatre or Alnkab, on Mount and Events Carmel have increased. The shows con- Action sports are a major hobby, espe- tain interviews with cultural figures and cially among young men in the Arab sec-

228 Leisure Culture in Arab Society in Israel tor. Participation in random soccer games with lounging in a chair, comfortable on and sporting activities as well as other the beach or by the pool, and not wear- sports, such as swimming courses or ing a revealing outfit. Their sisters, Arab karate lessons, are popular (Joseph, 1996). Christians, do not mind the exposure and The Arab society generally does not water immersion. However, their clothing promote unique entertainment events; and bathrooms are usually more modest also, the people are not exposed to infor- than those of Jewish women. mation about various attractions, festivals, Israeli Arabs have become more street performances, and shows around aware of themselves as well as their envi- the country. The Arab press tends not to ronment. Many converse in Arabic, even publicize this information, and except for when they are in a Jewish environment, the entertainment magazine Trafizivn, no and in some cases, due to poor control of recreation and leisure guides are printed the , they do not make in Arabic. special efforts to obscure their identities. The Islamic movement hosts the Most often, it is not difficult to identify annual Festival-Aqsa at the soccer sta- traditional and religious Arabs, especially dium of Umm al-Fahm. This is primar- the older ones, using perfume. Young ily a political event for Israeli Arabs who people adopt Western dress code, and it come to express their protest about what is difficult to detect them. they call “the establishment’s attempts Arab travelers are aware that many to take over the Al Aqsa Mosque.” How- tourist sites have no explanations or guid- ever, only a small crowd is attracted (e.g., ance in Arabic, and they are afraid of get- see “Galilee Begin,” 2009, and “Picking ting lost. Another concern is from being Olives,” 2003). caught in an embarrassing situation, such as a security check that becomes too close, Leisure and Travel in Israel sometimes involving humiliation. There- Holiday destinations of Israeli Arabs fore, many citizens give up in advance for are not much different from those of the a trip of far distances from their homes in Jews. They visit , the Dead Sea, and Israel, which may evoke a sense of alien- East and West Jerusalem. Some families ation (Jacob, 1991). also enjoy recreation in the countryside. In addition, some owners of tour- The National Garden (Sahne), for exam- ist attractions are not interested in hav- ple, is the center for the most loved place ing Arab visitors, due to prejudice and to visit. The Sea of Galilee and the Golan because of fear that they would limit Heights has bed and breakfast accommo- other Jewish visitors. In some cases, even dations in the north. Another attraction, Jewish visitors shy away from close con- Eilat, is generally visited in the fall, usu- tact with the Arabs because of cumulative ally reached by car rather than plane due feelings of prejudice, stereotypes, cultural to feelings of unpleasantness caused by differences, and concerns. security. As a rule, Arab families do not However, this is not always the case. often leave the hotel, preferring to take In Nazareth, for example, Arabs and Jews advantage of the attractions the hotel may be seen sitting together on the same offers, such as the swimming pool, spa, park bench while their children play in and club nightlife. harmony. Joint meetings are also held for Arab Muslim women will not enter young people in night clubs, restaurants the sea or pool because of the tradition of and shops, cafés, malls, and shopping modesty and the fear of random contact centers in mixed cities. Not long ago in with the opposite sex. They are satisfied Acre at Iftar (the evening meal that breaks

229 Israeli Life and Leisure in the 21st Century the daily fast during Ramadan for Mus- tour sites are in major cities, or near them, lims), some people ate the food together such as Petra in Jordan or the pyramids as a community, both Jews and Arabs in Egypt. In between the major sites, the (Bar, 2000). groups stop at markets to buy souvenirs such as traditional clothing items and eth- Holidays and Trips Out of Israel nic trinkets and to eat at local cafés. Destinations for Trips Out of Israel Another desirable destination is Tur- Favorite travel destinations outside key. Holidays in Turkey are chosen for of Israel are the neighboring Arab coun- similar reasons to the desires of the Jews, tries with which Israel has diplomatic namely, all-inclusive deals: nice hotel, relations, namely, Egypt, Jordan, and the hearty meals, and the opportunity to wan- Palestinian Authority (not an indepen- der around local bazaars. Recently added dent state). Their popularity is due to the to the list of classic tourist destinations are relatively low cost and ties of language, trips to Western and Eastern Europe and culture, and religion. Jordan is a popu- the Far East. In such cases, public trans- lar destination because of its proximity port services such as buses, taxis, and to Israel, the quality products produced train service may be used to reach the air- there, and fine local cuisine. Egyptians are port (Jacob, 1991). known for being warm, cordial, and hos- Religious and Spiritual Journey pitable. Cairo’s markets are also a huge Arab Israeli religious Muslims who attraction. wish to observe the hajj go on the pil- In most communities, travel agencies grimage to Mecca, Saudi Arabia, with the offer tour packages south of Israel, par- help of services of specialized Jordanian ticularly to Egypt and Jordan, two of the committees. Jordan shares a border with favorite destinations for Israeli Arabs. The Saudi Arabia, and obtaining a temporary largest travel agency company is Nazarin Jordanian passport is necessary because Tours, headquartered in Nazareth, with Saudi Arabia does not recognize Israel. branches in neighboring localities. Every year, 4,000 residents participate Due to the high standard of living in in the pilgrimage and leave Israel. They Israel as compared to life in Jordan and cross the border into Jordan, where they Egypt, Israeli Arab tourists feel rich com- are issued a temporary Jordanian pass- pared to their brothers across the border port. People are waiting for them at the and are treated accordingly. Arab tour- border with buses and proceed to take ists usually prefer to travel on organized them on the road continuously for 24 to tours that offer a sense of home in a group 30 hours. This pilgrimage lasts nearly that speaks Arabic, saving them from one month. On their return to Israel, res- feelings of discomfort at security checks idents are welcomed back by relatives, in ports and airports and dealing with an often accompanied by signs to greet them unknown language where they feel a lack once they arrive at home (“2.5 Million Pil- of control in non-Arab countries. A typi- grims,” 2005). cal group consists of singles and married couples with their friends. Discussion: Problems and Limitations on The driving route to go to neighboring Leisure Culture in Arab Society Arab countries begins on an Israeli tour- ist bus; goes to the border at Taba, Sinai, Two existing attitudes exist: one that Egypt, or Jordan; and then continues on values leisure and entertainment culture the local tourist bus. At this point, local in Arab society and the other that values guides join the group. Most of the trip and entertainment for partygoers. Wandering

230 Leisure Culture in Arab Society in Israel around the streets of towns is not recom- not present at the entertainment centers mended since most often it is considered to observe recreational habits. Because a waste of time and it suggests that an of this, young Arabs spend a great deal individual is avoiding personal respon- of time in shopping centers, malls, and sibility and family. Spending excessive coffeehouses, without being exposed to time in public places indicates that the negative reactions in Muslim society. In person is not working and instead tries to addition, most of them adopt the fash- hide this by debasing himself or herself in ionable dress code of their Jewish coun- the surrounding Arab society. Therefore, terparts, thereby having no difficulty in the Arab population identifies cafés in assimilating in crowded places. the Arab sector in general and in Muslim In Arab society, hiring babysitters or society in particular as a place for bums, a leaving the children with grandparents is meeting place for the lazy, unemployed, not acceptable; therefore, young couples and poor. However, research shows that with children rarely go out for adult enter- the culture of leisure has improved in tainment. Indeed, many married couples quantity and variety. live in one house with their parents, or However, an Israeli Arab who wants nearby, and are always able to keep their to spend time outside the home may often young children under the supervision encounter many difficulties. A major of the grandparents. But many parents concern is the distance from entertain- prefer to share entertainment with their ment centers. Most Arab communities are children. Typically, a married couple located in the periphery and are not attrac- will not feel comfortable when spending tive entertainment sites. Most recreation time away from home, without the kids, centers are concentrated in major cities, even when they are in safe hands (Dor & such as clubs, restaurants, shops, cinema, Cohen-Friedel, 2008). and arcades. The number of private car Another aspect is the budget con- owners in the Arab sector is relatively low straints of Arab citizens in Israel. Proper within the overall population, limiting the recreation often involves high expense mobility of some of them. Some people do that is beyond the reach of many. In Arab not have the means to purchase a vehicle. Muslim society, marrying at a young age Typically, public transport is not a suit- is acceptable, and the groom’s financial able alternative because of their work goal is to save every penny for the cov- schedules and the low frequency of bus eted goal and to not waste extra money on routes. entertainment. Arab society respects and The difficulties mentioned above are appreciates a man who marries at a young mostly relevant to Arab Muslims living age and becomes financially independent in remote villages, not large cities. Arab and is not forced to depend on his parents Christians and Muslims living in mixed for many years. In contrast, the young cities such as Haifa, Nazareth, Acre, and person spending money on entertain- Jaffa generally do not experience these ment is regarded as irresponsible (Stier & difficulties. Hence, residing in cities is Levine, 2013). beneficial. Naturally, cities offer more Most of the occupations of Arab Mus- accessible recreation centers such as clubs lims involve strenuous physical effort and discotheques, public areas, shopping and working hours longer than average. malls, and beaches. They are employed in particularly severe Another important advantage of physical occupations such as construction the big city is that social control is more workers, maintenance personnel, and lenient. The clerics, family, or teachers are employees of restaurants and shops. But

231 Israeli Life and Leisure in the 21st Century even the professionals and “white collar” These leisure activities vary the routine employees who work away from home of life, provide a break from the lack of return home late in the evening at the end privacy, and provide the opportunity to of a long workday and feel exhausted dream. Serious prohibitions are in place and prefer to stay home than to go out for for young Arab Muslims against wander- the night. Also, since they are supposed ing around the city and spending money to leave early the next day to go back to unnecessarily. work, they want to gain strength for the In recent years, the Arab–Israeli Mus- next day and would rather go to bed early lim community has experienced a move- in the evening (Yashiv & Kassir, 2010). ment among a portion of the population An internal problem facing the Mus- to return to Islam. One of the clearest lim Arab is the religious restrictions and signs of this trend is the avoidance of tradition. Muslim Arabs do not usually alcohol, especially in public. Therefore, go out to spend time with the opposite more young people stay away from clubs sex unless they are married or at least where alcohol is spilled like water. The engaged to each other. Women, for reli- young people who still spend time in gious reasons, spend almost no time out- these places face the challenge of condem- side the home, even with their friends, nation of the society around them and are unless it is an organized event, such as considered immoral. driving to Friday prayers at the Al Aqsa In summary, Arabs in Israel share on the Temple Mount in Jerusalem or many commonalities with their Jewish family events. However, in recent years, neighbors in terms of leisure and lifestyle. more and younger urban people, mostly However, they also have distinct dif- Christian, but also students or young ferences. Furthermore, differences exist Muslim academics, are going to recre- among the Arabs in Israel when compar- ational places such as movie theaters, ing Muslims, Christians, Bedouin, Druze, restaurants, shopping malls, or local and other subgroups. This chapter is but markets. Sometimes, they go for a walk one short overview of the life and leisure in the evening on the city promenade or of Arabs and Israel, a topic that is cer- jog along the streets that have sidewalks tainly worthy of an entire book. or roads outside of the rural Arab town. References

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