Editing Druze (section)

== Culture ==
[[File:DRUZE WOMAN PREPARING A TRADITIONAL DISH PN12IGA02320 ITAMAR GRINBERG IMOT (14033392419).jpg|thumb|A Druze woman preparing a traditional dish]]
The Druze community maintains [[Arabic language]] and [[Arab culture|culture]] as core elements of their identity.{{sfn|Brockman|2011|p=259}}{{sfn|Abu-Izeddin|1993|p=14}}<ref name="Nili2019"/> Arabic is their primary language, and Druze cultural practices and traditions are deeply intertwined with the broader Arab heritage.<ref name="Halabi 55"/>{{Sfn|Swayd|2006|p=50}} While the Druze have their unique religious beliefs and customs, they actively preserve and contribute to Arabic cultural and social life in the [[Levant]].{{sfn|Abu-Izeddin|1993|p=14}} They have had a significant impact on the region's history and culture and continue to play a notable political role.{{sfn|Zabad|2017|p=125|ps=: "Although the Druze are a tiny community, they have played a vital role in the politics of the Levant"}}

Traditionally, most Druze are not initiated into the deeper secrets of the faith and are considered "juhhāl", or "the ignorant". Only a minority, known as the "uqqāl" or "enlightened," are initiated into the Druze holy books and engage in religious study. The religious life of the average Druze ("juhhāl") revolves around a very small number of events—birth and circumcision, engagement and marriage, death and burial—and is devoid of special Druze prayers or worship.{{sfn|Dānā|2003|p=56}} Marriage outside the Druze faith is forbidden,<ref name="auto9"/> and if a Druze marries a non-Druze, the Druze may be ostracized and marginalized by their community.<ref name="auto19">{{cite web |url=https://www.refworld.org/pdfid/4b6fe27e0.pdf|title=Refugee Review Tribunal: What is the attitude of the Druze community toward inter-religious marriages? |date=6 June 2006 |publisher=Refworld}}</ref> Because a non-Druze partner cannot convert to Druze faith, the couple cannot have Druze children, because the Druze faith can only be passed on through birth to two Druze parents.<ref name="auto11"/>

[[Circumcision]] is widely practiced by the Druze.<ref name="auto10">{{cite book |title=The Druze and Their Faith in Tawhid |first=Anis |last=Ubayd |year=2006 |isbn=9780815630975 |page=150 |publisher=[[Syracuse University Press]] |quote=Male circumcision is standard practice, by tradition, among the Druze}}</ref> The procedure is practiced as a cultural tradition, and has no religious significance in the Druze faith.<ref name="auto20">{{cite book |title=Israel and the Palestinian Territories: The Rough Guide |first=Daniel |last=Jacobs |year=1998 |isbn=9781858282480 |page=147 |publisher=Rough Guides |quote=Circumcision is not compulsory and has no religious significance.}}</ref> There is no special date for this act in the Druze faith: male Druze infants are usually circumcised shortly after birth,{{sfn|Dānā|2003|p=56}} however some remain uncircumcised until the age of ten or older.{{sfn|Dānā|2003|p=56}} Some Druze do not circumcise their male children, and refuse to observe this "common Muslim practice".<ref>{{cite book |title=The Sunni-Shi'a Divide: Islam's Internal Divisions and Their Global Consequences |first=Robert Brenton |last=Betts |year=2013 |isbn=9781612345239 |page=56 |publisher=Potomac Books, Inc. |quote=There are many references to the Druze refusal to observe this common Muslim practice, one of the earliest being the rediscoverer of the ruins of Petra, John Burckhardt. "The Druses do not circumcise their children}}</ref>

Druze communities are often close-knit and maintain a strong sense of identity and solidarity. A key aspect of their religious practice includes [[Ziyara (Druze)|ziyarat]], or visits to holy places. One of the most significant events in Druze religious life is the annual pilgrimage to the [[Nabi Shu'ayb|Shrine of Shu'ayb]], observed between April 25 and 28.{{sfn|Firro|2023|p=95}} This pilgrimage is dedicated to Shu'ayb, whom Druze believe to be a prophet and whose purported tomb is located at this shrine. This event is so important that it is officially recognized as a public holiday in Israel.{{sfn|Firro|2023|p=95}}

=== Language ===
The mother tongue of Druze in Syria, Lebanon and Israel is [[Levantine Arabic]],{{Sfn|Swayd|2006|p=50}} except those born and living in the Druze diaspora such as [[Venezuela]], where Arabic was not taught or spoken at home.{{Sfn|Swayd|2006|p=50}} The Druze Arabic dialect, especially in the rural areas, is often different from the other [[Levantine Arabic|regional Arabic dialects]].{{Sfn|Swayd|2006|p=50}} Druze Arabic dialect is distinguished from others by retention of the phoneme {{IPAslink|q}},{{Sfn|Swayd|2006|p=50}} the use of which by Druze is particularly prominent in the mountains and less so in urban areas.

The [[Druze in Israel|Druze citizens of Israel]] are Arabic in language and [[Arabic culture|culture]],{{sfn|Brockman|2011|p=259}} and linguistically speaking, the majority of them are fluently bilingual, speaking both a Central Northern Levantine Arabic dialect and [[Hebrew language|Hebrew]]. In Druze Arab homes and towns in Israel, the primary language spoken is Arabic, while some Hebrew words have entered the [[Arabic language in Israel|colloquial Arabic dialect]].<ref>Dr. Dekel, N., Prof. Brosh, H. ''Languages in Contact: Preliminary Clues on an Emergence of an Israeli Arabic Variety.'' June 2013.</ref> They often use [[Hebrew script|Hebrew characters]] to write their Arabic dialect online.<ref>Gaash, Amir (2016). "Colloquial Arabic written in Hebrew characters on Israeli websites by Druzes (and other non-Jews)". ''Jerusalem Studies in Arabic and Islam'' (43–44): 15.</ref>

=== Cultural identity ===
[[File:103209 the druze town of beit gan and its surroundings PikiWiki Israel.jpg|thumb|Inside the Maqam Baha al-Din in [[Beit Jann]]]]
Various scholars agree that the Druze community's cultural identity is deeply intertwined with their [[Arab identity|Arab heritage]]. Historian [[Nejla Abu-Izzedin]] and [[Kamal Salibi]] both argue that the Druze are profoundly embedded within the Arab cultural framework, as demonstrated by their common language and social customs.{{sfn|Abu-Izeddin|1993|p=45-67}}<ref>{{cite book |title=A House of Many Mansions: The History of Lebanon Reconsidered |first=K.|last=Salibi|author-link=Kamal Salibi |publisher=University of California Press |date=1988 |isbn=978-0-520-07196-4|pages=25–50}}</ref> They assert that this integration is apparent through the Druze's active participation in regional traditions and their assimilation into Arab society, despite their distinct religious and philosophical beliefs.{{sfn|Abu-Izeddin|1993|p=145}}<ref>{{cite book |title=A House of Many Mansions: The History of Lebanon Reconsidered |first=Kamal |last=Salibi |author-link=Kamal Salibi |publisher=[[University of California Press]] |date=1988 |isbn=978-0-520-07196-4 |pages=85–110}}</ref>

Scholar Robert Brenton Betts explains that the Druze social structure is characterized by a strong sense of community and the leadership of religious elders known as 'sheikhs'. These leaders are pivotal in guiding both the spiritual and social aspects of Druze life, which is crucial for preserving their unique identity.{{sfn|Betts|1990|p=[https://books.google.com/books?id=Z9nnPg1EDOEC&pg=PA92 92]}} Betts also points to specific Druze practices, such as the annual pilgrimage to the [[Shrine of Shu'ayb]], as examples of how these traditions, along with the role of the sheikhs, are deeply ingrained in Druze social life. He argues that these practices are not just religious rituals but are fundamental to reinforcing Druze unity and continuity.{{sfn|Betts|1990|pp=[https://books.google.com/books?id=Z9nnPg1EDOEC&pg=PA85 85–110]}}

According to some scholars, the Druze cultural identity is shaped by their interactions with both [[Christianity in the Middle East|Christian]] and Muslim communities, reflecting a [[Religious syncretism|synthesis]] of religious and cultural influences. Historians notes that the Druze have historically maintained a [[Christianity and Druze|positive relationship with Christians]], as evidenced by shared traditions and social practices in [[Mount Lebanon]].<ref>{{cite book |title=Lebanon in History: From the Earliest Times to the Present |last=Hitti |first=Philip |year=2010 |isbn=9789004129382 |pages=408–410 |publisher=[[University of Michigan Press]]}}</ref><ref name="Mackey 2009 62">{{cite book |title=Lebanon: A House Divided |last=Mackey |first=Sandra |year=2006 |isbn=9780393352764 |page=62 |publisher=[[W. W. Norton]]}}</ref> This interaction has led to overlapping symbols, customs, mutual veneration of saints and their shrines, and shared terminology for God.<ref name="Beaurepaire 2017 310-314">{{cite book |title=Religious Interactions in Europe and the Mediterranean World: Coexistence and Dialogue from the 12th to the 20th Centuries |first=Pierre-Yves |last=Beaurepaire |year=2017 |isbn=9781351722179 |pages=310–314 |publisher=[[Taylor & Francis]]}}</ref><ref>{{cite book |last1=Munro |first1=Dane |last2=Haddad |first2=Nour Fara |title=Peace Journeys: A New Direction in Religious Tourism and Pilgrimage Research |year=2019 |publisher=Cambridge Scholars Publishing |location=Cambridge |isbn=9781527543133 |pages=7}}</ref> Sites such as the [[Church of Saidet et Tallé]] in [[Deir el Qamar]], historically a popular [[Shrines to Mary, mother of Jesus|Marian pilgrimage site]] among the Druze, exemplify this cultural exchange.<ref>{{cite book |title=Sharing the Sacra: The Politics and Pragmatics of Intercommunal Relations Around Holy Places |first=Glenn |last= Bowman |year=2012 |isbn=9780857454867 |page=17 |publisher=[[Berghahn Books]]}}</ref> The Druze also venerate Christian saints like [[Saint George]] and the [[Prophet Elijah]], admired for their "bravery and warrior-like qualities".<ref name="Beaurepaire 2017 310-314" /> Scholar Pierre-Yves Beaurepaire observes that these [[Military saint|warrior saints]] resonate with the Druze due to their parallels with Druze militarized traditions.<ref name="Beaurepaire 2017 310-314" /> The [[baptism]] of children, in line with Christian tradition, was common among prominent Lebanese Druze families. Historian Aharon Layish notes that there is clear evidence of Druzes in [[History of Lebanon under Ottoman rule|Lebanon during the Ottoman period]] who posed as Christians for practical reasons.<ref>{{cite book |title=Asian and African Studies: Vol. 19, No. 3 |first=Jozef |last=Genzor |year=1990 |isbn=978-0700702268 |page=274 |publisher=[[University of Michigan Press]]}}</ref>

Conversely, despite sharing historical roots with Muslims, the Druze often experience a more complex relationship with Muslim communities due to their distinct religious beliefs and practices.<ref name="Mackey 2009 62"/> Historically, the Druze faced significant persecution from Muslim regimes, which led them to keep their religious beliefs secret.<ref name="Swayd 2015 132">{{harvnb|Swayd|2015|p=132}}: "Some Muslim rulers and jurists have advocated the persecution of members of the Druze Movement beginning with the seventh Fatimi Caliph Al-Zahir, in 1022. Recurring period of persecutions in subsequent centuries ... failure to elucidate their beliefs and practices, have contributed to the ambiguous relationship between Muslims and Druzes"</ref><ref name="K. Zartman 2020 199">{{cite book |title=Conflict in the Modern Middle East: An Encyclopedia of Civil War, Revolutions, and Regime Change |first=Jonathan K. |last=Zartman |year=2020 |isbn=9781440865039 |page=199 |publisher=[[ABC-CLIO]] |quote=Historically, Islam classified Christians, Jews, and Zoroastrians as protected "People of the Book," a secondary status subject to payment of a poll tax. Nevertheless, Zoroastrians suffered significant persecution. Other religions such as the Alawites, Alevis, and Druze often suffered more.}}</ref><ref name="Layiš 1982 1">{{cite book |title=Marriage, Divorce, and Succession in the Druze Family: A Study Based on Decisions of Druze Arbitrators and Religious Courts in Israel and the Golan Heights |first=Aharôn |last=Layiš |year=1982 |isbn=9789004064126 |page=1 |publisher=[[Brill Publishers|Brill]] |quote=the Druze religion, though originating from the Isma'lliyya, an extreme branch of the Shia, seceded completely from Islam and has, therefore, experienced periods of persecution by the latter.}}</ref> According to Druze narrative, these [[Persecution of Druze|acts of persecution]] were aimed at eradicating the entire community.{{sfn|Zabad|2017|p=}}{{page needed|date=October 2024}} This narrative has shaped the Druze sense of identity and their awareness of survival.{{sfn|Zabad|2017|p=}}{{page needed|date=October 2024}} As a survival strategy, some Druze have historically posed as Muslims, a practice known as ''[[taqiya]]''.<ref name="Incorporated-1996"/> This concealment has led to a [[Religious syncretism|synthesis]] of Druze religious practice and cultural identity with Islamic elements, as noted by scholars.<ref name="Keddie 2002 306">{{cite book |last1=Keddie |first1=Nikki R. |title=Iran and the Surrounding World: Interactions in Culture and Cultural Politics |date=2002 |publisher=[[University of Washington Press]] |isbn=9780295982069 |page=306 |edition=illustrated |first2=Rudolph P. |last2=Matthee}}</ref>

=== Cuisine ===
[[File:Druze pita making IMG 6206.JPG|thumb|Druze women making "Druze pita" ([[Saj bread]]) in [[Isfiya]], Israel]]
Druze cuisine is [[Arab cuisine]],<ref>{{cite web |last=Kessler |first=Dana |title=A Taste of Druze Cuisine |url=https://www.tabletmag.com/sections/food/articles/taste-of-druze-cuisine |website=Tablet Magazine |date=November 15, 2019}}</ref> and shares many similarities with other [[Levantine cuisine]]s. It features a rich array of grains, meat, potato, cheese, bread, [[Whole grain#Varieties|whole grains]], [[Fruit#Food uses|fruits]], [[Vegetable#Cultivation|vegetables]], fresh [[Fish (food)|fish]] and tomatoes. A hallmark of Druze and Levantine cuisine is ''[[meze]]'' including ''[[tabbouleh]]'', ''[[hummus]]'' and ''[[baba ghanoush]]''. ''[[Kibbeh nayyeh]]'' is also a popular mezze among the Druze. Other well-known dishes among Druzes include [[falafel]], [[sfiha]], [[shawarma]], [[dolma]], [[kibbeh]], [[Stuffed squash|kusa mahshi]], [[Joshpara|shishbarak]], [[muhammara]], and [[mujaddara]]. Among the popular traditional Arabic dessert by the Druze is [[Knafeh]].<ref>{{cite book|title=Food Cultures of Israel: Recipes, Customs, and Issues|first=Michael |last=Ashkenazi|year= 2020| isbn= 9781440866869| page =XXIII|publisher=ABC-CLIO|quote=}}</ref> In Israel, the [[Saj bread]] is known as "Druze Pita" as it was easier for Israeli Jews to identify with Druze than with Arabs.<ref name="o146">{{cite news |last=Vered |first=Ronit |title=In Israel, a Druze and a Jew Bond Over a Shared Tradition: Syrian Coo… |work=[[Haaretz]] |date=2022-11-20 |url=https://www.haaretz.com/israel-news/2021-03-18/ty-article-magazine/.premium/in-israel-a-druze-and-a-jew-bond-over-a-shared-tradition-syrian-cooking/0000017f-f050-d497-a1ff-f2d028e70000 |access-date=2024-08-10}}</ref> It is a [[pita]] filled with [[labneh]] (thick yoghurt) and topped with [[olive oil]] and [[za’atar]],<ref>{{cite book |title=Lonely Planet Israel & the Palestinian Territories |first=Anita |last=Isalska |year=2018 |isbn=9781787019249 |page=5 |publisher=Lonely Planet |quote=}}</ref> and a very popular bread in Israel.<ref>{{cite web |url=https://www.tabletmag.com/sections/food/articles/taste-of-druze-cuisine |title=A Taste of Druze Cuisine |date=20 November 2019 |publisher=Tabletmag}}</ref> Al-Meleh a popular dish among Druze in [[Hauran]] region ([[Suwayda Governorate]]), cooked in a pressure cooker and served on huge special plates at weddings, holidays, and other special occasions. And consists of bulgur wheat immersed in ghee with lamb and yogurt, and served hot with fried kibbeh and vegetables.<ref>{{cite book |title=From Syria to Seminole: Memoir of a High Plains Merchant |first=Ed |last=Aryain |year=2006 |isbn=9780896725867 |page=213 |publisher=Texas Tech University Press |quote=}}</ref>

For reasons that remain unclear, the [[Mulukhiyah]] dish was banned by the Fatimid Caliph [[Al-Hakim bi-Amr Allah]] sometime during his reign (996–1021). While the ban was eventually lifted after the end of his reign, the Druze, who hold Al-Hakim in high regard and give him quasi-divine authority,<ref name="ReferenceC"/> continue to respect the ban, and do not eat [[Mulukhiyah]] of any kind to this day.<ref>{{cite book |title=Indigenous Peoples: An Encyclopedia of Culture, History, and Threats to Survival [4 volumes] |first=Victoria R. |last=Williams |year=2020 |isbn=9781440861185 |page=318 |publisher=[[ABC-CLIO]] |quote=}}</ref>

[[Mate (drink)|Mate]] (in Levantine Arabic, {{lang|ar|متة}} /mæte/) is a popular drink consumed by the Druze brought to the [[Levant]] by [[Syrian Argentines|Syrian migrants from Argentina]] in the 19th century.<ref name="Middle East Online" /> Mate is made by steeping dried leaves of the [[South America]]n [[yerba mate]] plant in hot water and is served with a metal straw ({{lang|ar|بمبيجة}} ''bambīja'' or {{lang|ar|مصاصة}} ''maṣṣāṣah'') from a gourd ({{lang|ar|فنجان}} ''finjān'' or {{lang|ar|قَرْعَة}} ''qarʻah''). Mate is often the first item served when entering a Druze home. It is a social drink and can be shared between multiple participants. After each drinker, the metal straw is cleaned with lemon rind. Traditional snacks eaten with mate include raisins, nuts, dried figs, biscuits, and chips.<ref name="donald">{{cite book |title=Medical Toxicology of Drug Abuse: Synthesized Chemicals and Psychoactive Plants |last=Barceloux |first=Donald |publisher=[[John Wiley & Sons]] |isbn=978-1-118-10605-1 |date=2012}}</ref><ref name="Middle East Online">{{cite web |url=http://www.middle-east-online.com/english/?id=64763 |title=South American 'mate' tea a long-time Lebanese hit |publisher=Middle East Online |access-date=11 March 2014 |date=22 March 2018 |archive-date=12 March 2014 |archive-url=https://web.archive.org/web/20140312014840/http://www.middle-east-online.com/english/?id=64763 |url-status=dead}}</ref>

=== Marriage ===
[[File:Israeli Druze in Gamla.jpg|thumb|[[Israeli Druze]] family visiting [[Gamla]]; wearing religious dress]]
The Druze rejection of [[polygamy]], unlike in [[Islamic schools and branches|traditional Islamic traditions]], reflects a significant [[Christianity and Druze|influence from Christianity]] on their faith.<ref name="Mahmut 2023"/> While the Druze cite certain [[Quranic]] verses to justify their position, it more closely mirrors the Christian perspective on marriage.<ref name="W. Lesch 2021 129"/> Additionally, the practice of [[monasticism]] by some Druze sheikhs is highly regarded within their community. It's not uncommon for a sheikh to request celibacy from his fiancée, and many Druze sheikhs remain unmarried throughout their lives.{{sfn|Dānā|2003|p=60}} In Druze belief, sex is seen not as an end in itself but as a means of [[reproduction]], with certain sexual forms considered [[sinful]].{{sfn|Dānā|2003|p=60}}

The Druze doctrine does not permit outsiders to convert to their religion, as only one who is born to Druze parents can be considered a Druze. Marriage outside the Druze faith is uncommon and strongly discouraged for both males and females. If a Druze individual, whether male or female, marries a non-Druze, they may face ostracism and marginalization from their community.{{sfn|Daftary|2007|pp=188–189}} Since a non-Druze partner cannot convert to the Druze faith, the couple cannot have Druze children, as the Druze faith can only be inherited from two Druze parents at birth.<ref>{{cite news |first=Ania |last=Bessonov |date=18 November 2018 |title=Dating Druze: The struggle to find love in a dwindling diaspora |url=https://www.cbc.ca/news/canada/druze-dating-diaspora-toronto-exclusion-1.4904888 |work=[[CBC News]] |access-date=1 May 2019}}</ref> Marrying a non-Druze, whether male or female, is viewed as [[apostasy]] from the Druze religion.{{sfn|Daftary|2007|p=189}} The Druze community holds a negative perception of [[apostates]] who marry outside the religion. Consequently, those who leave the Druze religion due to interfaith marriage are forced to leave their village and are exiled to distant, non-Druze areas. This religious and social pressure leads to their isolation and classification as outcasts within their Druze community.{{sfn|Daftary|2007|p=189}}