| Emanuel Marx | |
| Birth Date: | 8 May 1927 |
| Birth Place: | Munich, Bavaria, Germany |
| Nationality: | Israeli |
| Alma Mater: | Hebrew University of Jerusalem University of Manchester |
| Occupation: | anthropologist |
| Awards: | Israel Prize (1998) |
| Work Institution: | Tel Aviv University |
| Notable Works: | Bedouin of the Negev (1967) |
Emanuel Marx (8 May 1927 – 13 February 2022) was a German-born Israeli social anthropologist, Professor Emeritus in the Department of Sociology and Anthropology at Tel Aviv University. He was a winner of the Israel Prize in 1998 for sociological research, and was an honorary member of the British Royal Anthropological Institute.
Emanuel Marx was born and raised in Munich, Germany. His paternal grandfather came to Palestine together with four brothers and sisters in 1882 and settled in Jerusalem. A few years later the grandfather and another brother returned to Germany. The extended family was religious, but the grandfather's family was already secular. His maternal grandfather came to Germany from Poland, set up a cardboard factory and was successful in his business. His father, Yitzhak, was a native of Germany and a clerk in an insurance company, while his mother, Rebecca, a native of Poland, grew up in Germany and ran a leather goods store. They had two sons, Emanuel and Shimon. Emanuel Marx attended a Jewish school in the city of Munich. In 1938, on Kristallnacht, his father was thrown into Dachau; he was released two months later. In early 1939 the parents sent the two sons as Kindertransport refugees to relatives in Manchester, England. They feared that they themselves would not be able to leave Germany. A few months later, the father was thrown back into a concentration camp, but was released in September 1939 when he received an to migrate to Palestine. Marx and his brother joined their parents in Palestine in January 1940. The family settled in Jerusalem, and the father fulfilled his dream and became a bookseller. Marx attended the Ma'aleh religious high school. In 1946, a year of service began as one of the Notrim in the Beit She'an Valley, where in fact he took courses with the Haganah. The day after 29 November 1947 he was drafted into active service in the Haganah, and served there and later in the IDF until the end of the war in 1949. He was in the "Moriah" battalion that took part in the battles in Jerusalem. At the end of the war he passed the .
At the end of the war he began studying sociology, economics, and the modern history of the Middle East at Hebrew University, graduating with a master's degree in 1958. His prominent teachers were Martin Buber, Shmuel Noah Eisenstadt, and his favourite teacher David Ayalon. He wrote a master's thesis on the Bedouin, under the guidance of Eisenstadt. In his work he tried to connect Orientalism with sociology. For the purpose of the work he stayed for three months among the 'Azazme Bedouin in the Negev. The Bedouin became the focus of his interest over many years. During his studies he worked for a year in the regular army, then for five years as a librarian at the National Library of Israel, then from 1955 to 1959 served as an assistant to, the Adviser on Arab Affairs in the Prime Minister's Office. At the same time, he worked with Meir Yaakov Kister on establishing an Oriental studies strand in Israeli high schools . While researching the Negev Bedouin, Marx found that functionalist sociology in the tradition of Talcott Parsons, which he had pursued until then, did not help explain the reality he encountered, and he discovered anthropology as a scientific discipline. He finally decided to train in the field, which in those days was not taught in the country. In 1959 he won a scholarship from the British Council and went on to study for a doctorate in the Department of Social Anthropology at the University of Manchester in England, at the time the centre of the "Manchester School" of anthropology, from which he graduated in 1963. His doctoral supervisor was Professor Emrys Peters and his other teachers included Prof. Max Gluckman, Victor Turner and Bill Epstein. He did field work for a year and a half in the Abu Gwe'id tribe in the Negev. The topic of the doctorate was "Sociological analysis of kinship and corporate groups among the Bedouin in the Negev". The doctoral dissertation differed from other papers written at the time in that it incorporated the social context into sociological analysis. As a result, he realized that the "typical Bedouin lifestyle" of these tribes was nothing more than a result of the imposing a blockade on them and preventing them from participating in the broader market economy.
At this time the Faculty of Social Sciences was established at Tel Aviv University, and Marx was invited to establish an anthropology department there, the first anthropologist to receive a regular academic appointment in the country. At the same time, Gluckman had negotiated generous funding from Sidney Bernstein and his family for a series of studies into the assimilation of new migrants in Israel, of which Marx was made field director, giving Marx a stream of field students to supervise, and establishing a solid basis of research associated with the new group.[1] Marx taught at Tel Aviv University from 1964, when he was appointed a lecturer, and in 1979 he was appointed full professor. In 1995 he retired from teaching and became Professor Emeritus. In 1976, Marx established an anthropological research department at the Ben-Gurion University Desert Research Institute in Sde Boker and headed it until 1989. This unit served as a centre of attraction for researchers engaged in nomadic societies. He was a visiting professor at the universities of Manchester, Berkeley, Brandeis, Cape Town, Oxford, Aegean Islands, and Copenhagen. In 1997 he was elected an honorary member of the British Royal Anthropological Institute.
From 1989 to 1990, he served as an academic advisor to the Oxford University Refugee Research Center. From 1992 to 1995, he served as the director of the, a body designed to develop science relations between Egyptian and Israeli universities. In those years, among the several achievements were the opening of Egyptian libraries and research institutes, including the American University in Cairo, to researchers and students from Israel; joint studies have been conducted by researchers from the two countries; Egyptian scientists visited and lectured in Israel; Egyptian professors translated leading works from modern Hebrew literature into Arabic, and the works were first published by an Egyptian publisher; and new libraries were opened in which historic documents of the Jewish and Karaite communities in Egypt were preserved.
Marx was married to Dalia, a teacher and educational consultant, and they had three children and eight grandchildren. He died on 13 February 2022, at the age of 94.[2]
Marx's first book, Bedouin of the Negev, was an adaptation of his doctoral dissertation, published by the University of Manchester Press in 1967. An updated version was published in Hebrew in 1974. For this book he won the Ben Zvi Prize in 1973. Marx claimed in the book that the "closure" imposed by the military administration on the Bedouin did not serve security needs, but was intended to prevent them from entering the labour market, in order to make it easier for new Jewish immigrants to find employment. The gradual takeover of the Negev lands by the state created a class division between Bedouin landowners who were considered "real" and landless Bedouins who were considered "peasants", and each class developed its own patterns of residence and migration and ways of marriage. The tribe became a unit of government of the state, and the main function of the corporate origin-groups was to protect lands.
This report was written by Marx together with the economist Professor Yoram Ben-Porat and the historian Professor . It was published in English in 1971 under the title Some Sociological and Economic Aspects of Refugee Camps on the West Bank, published by Rand in the United States. A full text of the study was published in Hebrew in 1974 by the Dayan Center at Tel Aviv University. It deals with the Palestinian refugee camps in the occupied territories, for the purpose of writing they did field work in the Jalazone refugee camp near Ramallah in 1968 and later in other camps in Gaza and the West Bank. The researchers found that the refugees were well involved in the life of the economy, that most of the camps had become suburbs of nearby towns, and that the houses in the camps gradually passed into the possession of their occupants and were sold in the free market. Hence the researchers found that a significant portion of the camp population were not refugees at all. Their main conclusion was that the refugee camps had become urban working-class neighborhoods, and that it was better to improve the living conditions in the refugee camps than striving to eliminate them. In their view, the solution to the refugee question would be found in a formalization of their ownership of their current real estate, and in the payment of fair compensation for the property lost to them, and not necessarily by their resettlement.
Throughout his academic career, Marx has written articles on Palestinian refugees. Since the 2000s he has dealt with mostly a question of the payment of compensation to Palestinian refugees as a condition for a lasting peace settlement in the region, and with the question of the abolition of UNRWA, the United Nations Relief and Works Agency for Palestine Refugees in the Near East. In the opinion of Marx the organization did much in its early years to settle the refugees, to provide them with primary education, and to integrate them into the labour market. Over the course of its existence, the number of officials increased and the number of services provided to refugees decreased, and its work focused on education services. UNRWA is today held captive by its 24,000 officials, most of them teachers, who are preventing the transfer of its services to the Palestinian Authority.[3] [4]
This book was published in London by Routledge in 1976 and reissued in 2004. A Hebrew translation appeared in 2015 published by Resling. The book deals with a particular type of violence that Marx calls social violence. The book was based on two years of fieldwork (1964-1966) in the Israeli development town of Ma'alot, given the name "Galilah" in the book. Marx dealt with the bureaucratic context of violence, in that bureaucracy was the cause of violence. Ma'alot had a population of new immigrants, mainly from Morocco, who were settled by the authorities where there was no employment. The government provided them with state-owned Amidar apartments, workfare jobs with the Jewish National Fund, and welfare benefits. In this way, the population became dependent on a minority of officials who provided for their basic needs. In order to obtain the resources like an apartment or greater assistance they had to apply pressure and those who had power were able to use violence. There were few cases of actual violence, mostly there were many threats that in many cases brought results.
In his book, Marx tries to deviate from the accepted theoretical paradigm that frustration causes aggression. He reviews in his book various types of violence, the most common of which is "social violence," or coercive violence. This violence is a form of force, and people use it in a calculated and controlled way, along with other types of force, to achieve an acceptable goal in his society. The main intent of the violent act is to convey a complex message, while the threat of physical harm and even actual physical harm are of secondary importance, and are primarily intended to create dramatic tension and attention. The violent accusers of virtue never harmed officials, but often their actions helped achieve what they wanted, for example a job, improved social conditions or a new apartment. The second type of violence he found in degrees is “pleading violence” of people who were in distress but did not know how to solve their problems. It was not violence towards the people who had the solution in their hands, but towards someone close, many times a family member. Sometimes salvation also grew out of this violence.
This book, edited by Marx, which was published in 1980 by Academic Press in London, summarized a series of studies he conducted with his colleagues (including Terry Evens, Myron Aronoff, Don Handelman, Haim Hazan, Dafna Izraeli, Ruwen Ogien, and Moshe Shokeid) in the seventies. The book sketched an anthropological portrait of Israel at that time. It included a series of studies on various sites in the country, such as kibbutzim, moshavim, development towns, neighborhoods, an industrial plant and a workshop for disabled workers, and bureaucratic organizations such as the Port of Ashdod. The main purpose was not to describe in detail the community, but to identify the economics, political forces, and bureaucratic organizations and ideologies that influence it. Because these influences are mediated by representatives of the authorities and other organizations that conduct exchange relations with the community, they take on special forms at each and every site. But through the structural diversity, it is possible to identify the forces operating in the arena - those that are within the borders of the country and others that are far beyond its borders - and get a fairly true picture of the Israeli reality.
In 2002, Marx participated in a Hebrew University research team, led by prehistoric researcher Naama Goren-Inbar, investigating the Paleolithic site, which was inhabited for about 100,000 years between 850 and 750 thousand years BC. In the study, Marx published one article in which he tried to recreate what early human society could have looked like at that time. He suggested that the people supported themselves by hunting and gathering. This work took about four hours a day, which left them a lot of free time to engage in cultivating social relationships. They were organized in groups of several dozen members who raised their children together and supported each other. Moving from one group to another was easy and frequent. Members of the band could bring in partners from other groups and have children with them, but since they were not needed to look after the children, they did not need to be permanent spouses. All the women could educate and breastfeed the children and all the men could take care of them. Since a large area was available to the sparse population, food was plentiful. They therefore did not claim ownership of permanent territory and could live in peace with their neighbours.[5]
This book by Emanuel Marx, published in English by Berghahn in 2013 with a Hebrew translation in 2019, is based on a field study that Marx did while in southern Sinai for varying periods of time between 1972 and 1982, during the decade of the Israeli occupation of the Sinai Peninsula and beyond. The book investigates the political economy of the Bedouin in the Mount Sinai region and considers the regional and global political and economic forces acting on the Bedouin population.
The main source of livelihood for the Bedouin during the period when Israel ruled Sinai was the labour of men who stayed for months at work far from home. This work could bring in more than just orchards and livestock, but because of the unstable political and economic conditions in the area it was subject to fluctuations and uncertainty. Marx observed upheavals in the labour markets following the Yom Kippur War and again following the peace negotiations between Egypt and Israel. He saw that the Bedouin were investing tireless efforts in building frameworks to ensure their survival, which included strict preservation of heritage, conservation of water resources, agricultural land and transit routes through tribal strengthening, conservation of orchards and herds as an economic alternative, and by stockpiling food supplies.
One chapter in the book deals with merchants from El Arish who bring all the goods needed for the Bedouin to subsist, and become an integral part of society. Without these traders the Bedouin would not have been able to survive, because it is difficult to grow grain in the prevailing conditions in southern Sinai.[6] One chapter in the book deals with the smuggling of cannabis. It contributed about thirty percent of the Bedouin total income before Israel occupied the region, and returned to its former state after Israel left it. The cannabis travels a long way, from the growing area in Lebanon, through Jordan, Saudi Arabia and Sinai, until it reaches consumers in Egypt.[7] Another chapter deals with the oases in the desert and shows that they were all established by people, some even in places that are difficult to settle in. For example, all the orchards on the high mountain were established with great effort, because the Bedouin were forced not only to dig wells but also to fetch the soil. They considered them a worthwhile investment because they provided them with an alternative source of livelihood, in case the possibility of working part-time work disappeared.[8]
Marx's involvement in Bedouin affairs in the Negev reached its peak in 1980, when the authorities decided to evacuate hundreds of Bedouin families from their land to establish a military airport in the eastern Be'er Sheva Valley. He took a year's leave from university to mediate, along with a team of planners, between the Bedouin and the authorities. The agreement reached between the parties was ratified by law; it enabled the construction of the airport and led to the establishment of two new towns, Kuseife and Ar'arat. The main importance of Marx's knowledge was that he paved the way for the recognition of the rights of the Bedouin on the agricultural lands they had cultivated for generations – albeit that the authorities' interest in the process had ground to a halt once the airport had been completed. Marx summarized his experience in this area in an article.[9] [10] He explained that the anthropologist could, and perhaps must, assist and advise both study subjects and planning and execution teams, but could not succeed in direct political activity on behalf of the subjects. Marx has closely followed the developments in the Bedouin cities since then. He served as a consultant to the master plan of the Bedouin city of Rahat.[11]