124 
 

Civic education in a multicultural and conflicted society like Israel 

Miriam Ben-Peretz Meir Steinhart 

University of Haifa University of Haifa 

 

Abstract 

Teaching civic education in multi-cultural 

and multi-ethnic countries presents a basic 

difficulty concerning the creation of a common 

national identity. Our study investigated the views 

of Arab and Jewish teachers concerning issues of 

national identity and teaching civics identity. Data 

was collected through in-depth interviews with 

Arabs and Jewish principals and teachers. Analysis 

was conducted of compulsory textbooks of civic 

education and of Circulars of the Director General 

of the Ministry of Education. Instructions for civic 

educators and guidelines concerning matriculation 

exams in civic education where also examined.  

Analysis of different versions of textbooks 

published in different times shows that as time 

passes, the Jewishness of the state is dealt with 

greater depth than its democratic nature.  

Interviews with Arab and Jewish civic teachers 

show that Arab teachers hesitated to voice 

criticism of civic teaching. All Jewish teachers in 

our study had comments concerning the 

curriculum from different points of view. It is 

important to note that the Jewish teachers voiced 

critisim about the way that Arab citizens were 

related to in teaching of civics.    

Introduction 

One of the important topics of civic 

education in any society is educating citizens to be 

productive, law abiding, contributing to society 

and fulfilling their own needs, ambitions and 

hopes. Multicultural and conflicted societies 

require a civic education that will help all parts of 

society to live together peacefully. Overlooking 

Curriculum History 2018: 124-133  

 the differences among sectors of society might 

promote a general image of citizens loyal to their 

country. A multicultural country might be viewed 

as a collection of different identities, sharing a 

common obligation to adhere to the norms and 

laws of their country. In Israel, the Declaration of 

Independence (1948) mentions equality of citizens 

without considering religion, race or gender: 

“…The State of Israel… will ensure 

complete equality of social and political 

rights to all its inhabitants irrespective of 

religion, race or sex;” 

The process of education is in the hands of 

teachers, who form the link between subject matter 

to be taught and the minds of students. In a 

conflicted society like Israel, that includes two 

main groups of citizens – Jews and Palestinian 

Arabs – the question arises: how do Jewish and 

Arab teachers interpret the goals of civic education 

as mandated by the Ministry of Education? 

It is important to note that since the 

establishment of the state of Israel, about 70 years 

ago, the Jewish and Arab populations live together 

under a common rule and set of laws. Still, since 

the time of the British mandate, after the First 

World War, Israel has separate systems of 

education for Jews and Arabs under the same 

Ministry of Education. This separation provides 

each population with the opportunity to teach in 

their own language and maintain their own culture.  

In order to find out how teachers in both 

populations understand the nature of civic 

education, we conducted an analysis of texts 

relating to civic education, and interviewed Jewish 



125 
 

and Arab civic education teachers with a set of 

questions relating to civic education. 

Among the different sources that shape the 

way teachers teach the discipline of citizenship in 

Israel our paper relates to Hebrew and Arabic 

versions of civic textbooks, several circulars of the 

Ministry of Education and the list of themes for the 

matriculation exam in civics. 

Methodology 

The study adopted a multiple method 

approach using content analysis of educator 

interviews, as well as analysis of government 

documents and civic and instruction materials. 

Research methods and data collection in 

this study are based on a naturalistic approach that 

is, seeking answers to questions concerning real-

life situations in schools (Lincoln & Guba, 1985).  

 

Data was collected through in-depth interviews 

with one Arab principal and two Arab teachers, 

one Jewish deputy principal and teacher, and three 

Jewish teachers, and analysis of following 

documents: 

 

1. The compulsory textbook of civic 

education (To Be Citizens in Israel, 

two versions: 2001 & 2016). 
2. Circulars of the Director General of 

the Ministry of Education on civic 

education (2008, 2009, 2014). 

3. Instructions issued by the supervisor 

of teaching civics for educators 

concerning announcements of 

professional training, as well as 

distribution of new education 

material.  

4. Instructions concerning the 

matriculation exams in civic 

education related to mandatory areas 

of content. 

 

All books and ministry documents are published in 

Hebrew and Arabic. 

 

Analysis of these materials was carried out 

using appropriate strategies according to the 

practice of content analysis (Meyring, 2014). 

 

Research Population 

Since the time of the British Mandate, 

different ethnic religious sectors in Israel have the 

right to determine their education system 

according to their religious beliefs. Therefore, the 

Arab sector has a Christian as well as a Muslim 

educational network. The Jewish sector has a 

religious as well as secular educational network. 

Each sector and each network serves a 

different population of students and has separate 

schools, supervisors, principals and teachers. The 

Ministry of Education and its administration 

constitute a unifying factor in terms of curriculum, 

textbooks, assessment and final exams. 

Accordingly, the teachers interviewed in our 

study come from the various ethnic and religious 

sectors in order to obtain as wide a range of 

opinions as possible about civic education: 

1. Principal and  two teachers from the 

Arab sector (Arab Christian school 

and Arab Muslim school) 

2. Deputy director and two teachers of 

civic education in the Jewish secular 

sector  

3. One civic education teacher from the 

religious Jewish sector. 
  

The interview questions: 

• What are the goals of civic education 

according to the teachers?  

• What differences can be identified 

between views of Jewish and Arab 

teachers of civic education? 



126 
 

• Does formal civic education in Israel 

over time recognize differences 

between Jews and Arabs? 

• What changes mandated by the 

Ministry of Education characterize 

civic education in Israel over time? 

• What kind of teaching modes and 

materials are used by civic teachers 

beyond the official text books? 

Results  

Textbook analysis  

In Israel there are two different versions of 

textbook concerning citizenship since the year 

2000. The first version was published in 2001 and 

the second in 2016. Analyzing these two versions, 

the main focus is how these textbooks relate to the 

Arab minority and Jewish majority in Israel. We 

will relate to the first version as “version A” and to 

the second version as “version B”. Our analysis 

will be structured around a series of questions 

about the textbooks.  

The first question is about the nature of the 

State of Israel. This includes two parts: one 

concerning the nature of Israel as a Jewish state, 

and the second relates to the nature of Israel as a 

democratic state.  

First part: what is the Jewish State?   

Version B devotes a double number of pages to the 

nature of a Jewish state compared to version A (92 

pages versus 42 pages). Version B adds the 

historical basis for Jewish life in Israel, whereas 

version A limits itself to facts concerning 

citizenship in present time. It is interesting to note 

that version B includes a large sector of history of 

the return of Jews to the country of Israel before 

1948. This sector of history does not mention the 

Arab population living in this area during those 

years.  

 

Thus, the beginning of version B shows preference 

of the Jewish issue. 

 

Second part: What is a Democratic State? 

The second part of the first question 

concerns the nature of Israel as a democratic state. 

This part concerns the rights of different 

populations: the majority and minority groups. 

Version A explains the issue of ethnic differences 

in general and notes both Hebrew and Arabic as 

official languages. Version B adds a special part 

called “group rights in Israel”. This part is mostly 

devoted to a description of the Jewish sector. For 

instance, the Arab language was an official 

language as noted in version A. In version B the 

Arab language is mentioned in content of street 

signs in mixed cities only.  

Third part: Policies and politics in Israel. 

A third part in versions A and B is policies 

and politics in Israel. This part of the books relates 

to major policies that govern the life of citizens in 

Israel, and shows several differences between the 

two versions of textbooks. 

For instance, version A discusses feelings 

of Arabs as discriminated against as far as 

government funds are concerned (p. 482). 

Moreover, this version emphasizes the widespread 

poverty in the Arab population and lack of 

employment opportunities. Contrary, version B 

does not mention this issue. Both topics are 

ignored.  

The two versions relate differently to one 

of the important laws of Israel, namely, the Law of 

Return (1950), which provides every Jew the right 

to come to Israel and become Israeli citizens upon 

their entry into the country. A central issue in Israel 

concerns the absorption of Jewish immigrants into 



127 
 

Israel. The right provided by this law does not exist 

for Israeli minorities like Arabs. The ethical 

justification for this inequality is the Holocaust that 

wiped out about a third of the Jewish nation – the 

establishment of a strong Jewish state is conceived 

as the most important response to that horror. Israel 

is the only Jewish state that can decide freely on an 

unlimited absorption of Jews. The declaration of 

independence states: “…The state of Israel will be 

open for Jewish immigration and for the 

Ingathering of the Exiles” (Israeli declaration of 

independence, 1948).  

Whereas, version A includes only a brief 

paragraph on the Law of Return, version B devotes 

a much larger portion to this subject. The different 

between these two versions might be accounted for 

several reasons. One reason might be that many 

years have passed and the history of Jewish 

immigration into Israel is not known to present day 

students. Another reason might be, that version B 

tends to emphasize and focus on the Jewish 

identity of Israel.  

The years that passed between the 

publication of version A and version B of the 

textbook in civic, saw the development of a strong 

Jewish state characterized by the growth of 

different aspects of statehood like economy, food 

production, industry, science and art.  

The most important link between the 

education bureaucracy and students are teachers, 

who tend to interpret the guidelines and textbooks 

in their teaching.      

Interviews with educators 

The views of teachers expressed in their 

responses to our questions serve as examples of 

possible types of views and are not presented as 

reflecting the views of all Jewish and Arab 

teachers. The results are organized according to the 

interview questions.  

What are the goals of civic education according 

to the teachers? 

The Ministry of Education decreed that in class 

discussion teachers have to present a position in 

accordance with the framework of the state 

education law: 

In the framework of the class discussion, 

if, and when, the teacher takes a position, 

he must do so in accordance with the 

framework set forth in the State 

Education Law, in a manner that will not 

be construed as obligating the students to 

a particular perception and considering 

that it represents the school, the state and 

sometimes the entire society. (The 

Ministry of Education Director-General's 

circulars in 2008) 

Teachers’ responses to the question were as 

follows. According to one of the Arabic sector 

civic education teachers: 

I understand the principles in teaching 

civic education, and it does not matter to 

me what they dictate to me from above…I 

educate not by religion or color but by 

human rights so that the students know 

how to respect other human beings…  

More than half of the teachers interviewed 

were close to the opinion of this teacher and 

therefore were asked whether they also expressed 

their personal political principles in their lessons.  

Another Arab teacher’s opinion was: 

…I will not reveal my personal political 

convictions to my students, and not only 

because the law determines this, but 

because it is my duty to educate the youth 

and to open to him all the legitimate 

possibilities and beliefs that exist so that 



128 
 

he will choose his own path. It would not 

be fair to expose him to my opinions 

because then he would follow me without 

reaching his personal opinion. 

On the other hand, another teacher from the 

religious-Zionist sector argues the opposite 

referring values: 

 

…I add everything that is possible within 

the few hours in the classroom to educate 

to related values to settle in Judea and 

Samaria, and the students know my 

positive opinion about the settlements. 

Otherwise I would have been wrong in my 

role as an educator. 

 

On one hand, teachers might hesitate to 

introduce their own political views in a discussion 

of goals of civic education. On the other hand, 

some teachers, especially those who teach in an 

extreme ideological sector, might choose to try to 

influence students according to their own values.  

 The next question deals with differences 

between Jewish and Arab teachers. 

 

What differences can be identified in the views of 

Jewish and Arab teachers of civic education? 

Teachers from the Jewish sector are not 

afraid to express criticism of the Ministry of 

Education, although, they are aware of the 

difficulties. One teacher of civics in the Jewish 

sector claims: 

"…I say civic education now is like 

entering a minefield ... 

Another teacher from the religious-Jewish 

sector voiced his right to express his opinion in the 

classroom: 

…I am interested in influencing them 

because I am not ashamed of my 

opinions. Contrarily, I see it as a duty to 

shape their opinions in the direction of 

my opinions. 

Minority educators might find it difficult to 

criticize civic education in their country. An 

example of such hesitation is shown in the words 

of a principal of a Christian Arab high school: 

"We are committed to the core of the 

Ministry of Education… You need to 

show wisely that there is a law and there 

are courts that come to protect the 

minorities… 

From the point of view of minorities, it is 

important to make students aware of the means that 

exist in their country to defend their rights.  

Both Jewish and Arab teachers are aware 

of the difficulties in teaching civics based on ethnic 

identity. Whereas, the Jewish teachers might feel 

free to introduce their own ideas, Arabs might 

voice a more accepting view of the curriculum. On 

the other hand, as the Arab principal says, one of 

the goals of civic education in the case of minority 

students is to show that the law of the country 

provides opportunities to protect the rights of 

minority.  

Does formal civic education in Israel over time 

recognize differences between Jews and Arabs? 

 

In order to answer this question we turned 

to official publication of the Ministry of Education 

for Jewish and Arab sectors. The August 2008 

official Ministry of Education publication marks 

the difference between the Ministry's approach to 

Jewish and Arab sectors. The quote from the 

publication of the Ministry shows that the duality 

of Israeli citizens, including both Jewish and Arab 

people, is not mentioned in the directives for 

studying civics for the matriculation exams. The 

guidelines refer to the Jewish content only in both 

sectors, as shown in the table below:



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Table of the matriculation exam instructions to the Jewish and Arab sectors 

Each sector will study and do a matriculation exam on subjects of one of the clusters only 

For Jewish School For Arab and Druze schools 

State of Israel-Jewish State 

Nationality and nation-state 

The State of Israel: Different 

Approaches 

The issue of the identity of Israeli 

citizens 

The characteristics of the State of Israel 

as a Jewish state 

What is a Jewish state  

Nationality and nation-state 

The State of Israel: A Jewish nation-state 

The characteristics of the State of Israel as a 

Jewish state 

The issue of the identity of Israeli citizens 

1.Views and Approaches to the 

Character of the State of Israel  

2.The State of Israel and the Jewish 

People in the Diaspora  

3.The status quo 

4.The religious rift 

1.Local Government in Israel  

2.Elections in Israel  

3.Parties in Israel  

4.Supervision and Auditing of Israeli 

Government Authorities  

The only place in these guidelines for civic 

education that provides opportunities for dealing 

with the citizenship of Arabs in Israel is the nature 

of local government, elections and parties in Israel. 

It is important to note that the guidelines 

for Jewish students mention the relationship of 

Israeli citizens with members of their ethnic group 

outside Israel. Whereas, in Jewish schools the 

relationship to Jews in the Diaspora is one of the 

topics of learning, the nature of Arab people 

outside of Israel is not covered in the non Jewish 

schools. 

We now turn to the views of teachers. The 

principal of an Arab-Christian high school, 

concerning the Jewish and democratic issue stated 

that 

 

...there are laws and courts that protect 

the minority. In this respect there is 

democracy in Israel. But in everyday life 

you cannot reach a complete democracy 

between majority and minority. Arab 

students know all about this.  

 

An Arab teacher claimed that it is not 

always positive when the system relates equally to 

both sectors, the Jewish and the Arab: 

 

"One of our problems is the literal 

translation of textbook and matriculation 

exams into Arabic... The culture of 

reading comprehension is different 

between Jewish and Muslim students. 

Literal translation of text is detrimental 

to the success of Arab students. 

 

One of the Jewish teachers said that 

 

in the past special texts were written for 

the Arab sector in the matriculation 

exams. It seems that there is less 

consideration now of different needs of 

the Jewish and Arab sectors. 

 



130 
 

What changes mandated by the Ministry of 

Education characterize civic education in Israel 

over time? 

In the background to this question is the 

decision of the Ministry of Education to double the 

number of study units of civic education (2008). 

The goals of civic education at that time were 

based on the Kremnitzer Report (Ministry of 

Education Report 1996). The Kremnitzer 

committee was appointed in 1995 by the Minister 

of Education. The underlying principles of the 

Kremnitzer report concern values of good 

citizenship and involvement in the public life of a 

democratic Jewish state. According to Kremnitzer, 

the aim of civic studies is: 

 

to develop the capability to analyze 

complex social and political issues…to 

analyze issues related to the tension 

between different human rights […], the 

capacity to form a founded and reasoned 

criticism, the capacity to take part in a 

civil dialogue with others holding 

different opinions […], and the capacity 

to understand, appreciate, and respect 

other cultures. (Davidovitch & Soen, 

2015) 

 

Civic education might focus on technical 

aspects of forms of government like monarchies, 

republican or other. Extension of civic education 

to issues of values and principles of public life 

were the basis for doubling the number of study 

units for civic education and caused the publication 

of textbooks in civics. These versions of civic 

textbook were analyzed above.   

One of the changes in civic education in 

relation to the Kremnitzer Report concerns the 

content of teaching. One of the teachers from an 

Arab Christian school stated that in this content "… 

the Jewishness of the state is expressed more than 

its democracy."  

The transformation of civic education from 

learning about technical aspects of governments to 

dialogues between different views raised divered 

responses among teachers of civics.  

Of particular interest is the response of a 

teacher who belongs to the Zionist-religious sector, 

who stated: 

 

…I am interested in long-term education 

and to this end I must convince and 

explain our Jewish-political position. I 

have to inspire and share with my 

students developments in Israel. All these 

cannot happen when teachers are 

dictated by materials, thus reducing the 

breadth and depth of my educational 

work. The Ministry of Education should 

rely on me and on my ideology. 

We relate to these changes in light of the 

views of teachers of civics. The different views 

stem from the ideological background of the 

school. Thus, we found that Arab-Christian 

teachers object to the great weight that Jewishness 

occupies in teaching civics in relation to lesser 

emphasis on the democratic aspect of the state. On 

the other hand, Jewish teachers view their role as 

freedom to express their own views without letting 

instructional materials dictate their teaching. 

Teachers might go so far as suggesting that the 

Ministry of Education should leave the content and 

process of teaching in the hand of teachers.  

The voices of these teachers tend to 

diminish the impact of formal education guidelines 

replacing them by teacher ideology. One of the 

outcomes of such an approach might be contrary to 

the underlying principle of civic education, namely 

to educate citizens who are loyal to their state, in 

general, not only to one sector in this state. This 

situation might lead to undermining the whole 

notion of a common state. 



131 
 

Teachers who tend to introduce diverse 

values into the teaching of civics might tend to use 

teaching materials beyond the official text books. 

 

What kind of teaching modes and materials are 

used by civic teachers beyond the official 

textbooks? 

In response to this question, teachers expressed 

their desire to diversify and enrich their lessons by 

means of motivational media 

 …we will always have an hour of current 

events in the system…This week they held 

a demonstration on the road to support 

the disabled. We invited a representation 

of the disabled to speak at the 

demonstration and was very beautiful… 

In the words of another teacher:  

…motivational activities about the Jewish-

Arab conflict through the regular 

meetings with their schools ... for example, 

at the moment with the Muslim ORT 

school… 

Third teacher: 

 …I encourage them to bring me news 

material this week ...  

Fourth teacher: 

 

 ... We invite people like the mother of a 

student who is a former MK Orly Levy 

Abekasis ... and another human rights 

fighter for the Eritreans… 

 

Teachers might ask their students to 

conduct some studies concerning civic issues and 

submit the report of their studies as part of their 

final grade in civics. This teaching mode 

transforms the reports of the students to study 

material beyond the official textbook. 

 

Discussion  

Civic education in a conflicted society 

raises deep and meaningful problems and issues. 

Israel is an example of a country with a majority 

belonging to one ethnic-religious group and a 

minority of about 20% of citizens belonging to 

another ethnic-religious group. These two groups 

were involved in a series of violent conflicts over 

many years. Since the establishment of the State of 

Israel, about 70 years ago, they live together under 

a common law as equal citizens. Our study sought 

to define and exemplify how teachers of civic 

education of both the Israeli Jewish and the Israeli 

Arab sectors teach citizenship to their respective 

audiences.  

Though these two sectors are fully aware of 

the long time conflict between them, based on their 

different ethnicity and religion, the common goal 

of all teachers in our study is to educate their 

students to live together. In order to reach this goal, 

the teachers of civics interviewed focus on the 

democratic processes that are part of Israeli life, for 

instance, free elections, a common set of laws and 

freedom of speech. 

A minority of teachers interviewed voiced 

radical views concerning civic education and 

emphasized their own religious ethnicity. 

Civic education in Israel has a clear agenda of 

teaching good citizenship and rational involvement 

in the public life of a democratic Jewish state 

(Davidovich & Soen, 2015). According to a special 

committee appointed by the Minister of Education 

in 1995 (the Kremnitzer committee) one of the 

major goals of the aim of civic studies is to 

promote the  capability to analyze complex 

especially issues related to the tension between 

different human rights and the capacity to 

understand and respect other cultures.  



132 
 

A mandatory textbook in citizenship 

education in common use for senior high school, 

analyzed by us, views the essence of Israel as a 

Jewish state. The Israeli Declaration of 

Independence states clearly that it is based on the 

ancient history of Jewish life in the Middle East 

geographical area. It is important to note that the 

declaration of Israeli independence (1948) 

emphasizes equity among all citizens with no 

differentiation according to race, religion or 

gender.  

These basic values are reflected in the 

curriculum of citizenship in Israel. As mentioned 

above, the present day version of textbook of 

citizenship is centrally focused on the Jewish 

narrative of the state. Nevertheless, Israeli citizens 

of all background are governed by an equal set of 

laws and enjoy the same rights. There is one 

exception to this situation, namely, the Law of 

Return. This law provides every Jew all over the 

world with the right to become an Israeli citizen by 

coming to live in Israel. This automatic citizenship 

is not provided for all other people coming to Israel 

to live. The moral justification for this difference 

between Jews and non-Jews is related to the 

century long historical injustice suffered by Jews. 

This situation is a basis for ongoing tension 

between Jewish and non-Jewish citizens.  

The historical basis to civic law in Israel 

has been shaped in the time of Turkish law before 

World War One, and since this war during the time 

of the British mandate of Palestine. Family laws 

were determined by each religion that existed in 

Palestine in that time providing ethnic and 

religious autonomy in this matter. This autonomy 

concerning family law is kept until today in Israel.  

In multiethnic countries it is difficult to 

develop a curriculum in civic education. Indeed, 

both Arab and some Jewish teachers note that the 

text in civics has to relate to the different ethnic 

background of Jewish and Arab students. The 

present day official Arab textbook in civics is a 

word by word translation of the Jewish textbook 

and does not take into consideration the different 

background of students.  Relating to the Arab 

minority in Israel in teaching citizenship requires a 

more balanced description of this community and 

its values in the textbook.   

 

Conclusion  

Teaching civic education in multi-national 

and multi-cultural countries presents difficulties 

concerning the major message of the teaching 

process and the creation of national identity.   

In Israel the place allocated to the Jewish 

component of the population as far as civic 

education is concerned is much greater than the 

place allocated to the Arab population.  This lack 

of symmetry is noticeable as well in the languages 

spoken in Israel. Many Arabs speak Hebrew as 

well as Arabic whereas most Jews do not speak 

Arabic in spite of the fact that both languages are 

officials ones.  

Both Arab and Jewish teachers who 

participated in our study are not satisfied with 

teaching civics. These teachers have different 

reason for their lack of satisfaction. In some cases 

this lack of satisfaction is caused by problems in 

translation from Hebrew to Arabic and sometimes 

in the nature of teaching the subject matter. 

It is important to note that teaching civics 

in Israel is a dynamic theme. This process of 

changes is noticeable in the textbooks, as well as, 

in the teachers words.  In spite of the long time 

conflict between the Jewish and Arab populations, 

they live together in a common state without 

violence. As the years of peace accumulate, the 

integration of Arabs minorities into Israeli society 

grows. The city of Haifa might serve as an example 

of this development. Citizens of Haifa of different 

of ethnic and religious background, feel equal to 

each other and enjoy a common life. It is hoped 



133 
 

that this development will become the norm all 

over Israel. 

It is difficult to foretell the future. Still 

there is place for hope that as time passes and 

Jewish and Arabs states around Israel will sign 

peace treaties with it, the peace process will 

strengthen. 

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