each linked to the Islamic world, including but not limited to identifying as Arab Jews. She argues that when Sephardi express hostility towards Arabs it is often due to self-hatred. Another argument that Shohat makes is that Israel is already demographically an Arab country. Yehouda Shenhav's works are also considered to be among the seminal works of post-Zionism. Shenhav, an Israeli sociologist, traced the origins of the conceptualization of the Mizrahi Jews as Arab Jews. He interprets Zionism as an ideological practice with three simultaneous and symbiotic categories: "Nationality", "Religion" and "Ethnicity". In order to be included in the national collective they had to be "de-Arabized". According to Shenhav, Religion distinguished between Arabs and Arab Jews, thus marking nationality among the Arab Jews. David Rabeeya argues that while the Zionist movement succeed in creating a Jewish state it did irreparable harm to Arab Jews and Palestinians. He argues that Israel has already entered a post-Zionist era in which the influence of Zionist Ashkenazim has declined. With many Jews of European origin choosing to leave the country as Israel becomes less Western. He also self-identified as an Arab Jew, extends that identification back even further, noting the long history of Arab Jews in the Arab world that remained in place after the dawn of Islam in the 7th century until midway through the 20th century. He writes that Arab Jews, like Arab Muslims and Arab Christians, were culturally Arab with religious commitments to Judaism. He notes that Arab Jews named their progeny with Arabic names and "Like every Arab, Arab Jews were proud of their Arabic language and its dialects, and held a deep emotional attachment to its beauty and richness." David Tal argues that Shohat and her students faced great resistance from Mizrahim with few choosing to identify as Arab Jews. He argues that Shohat in a sense tried to impose an identity in the same way in which she criticized the Ashkenazi for doing. Lital Levy argues that post-Zionism did more than revive the concept of the Arab Jew. Instead it created something new in so far as it is questionable that a pristine Arab Jew identity which could be reclaimed ever existed. Levy suggests that the contemporary intellectuals who declare themselves to be Arab Jews are similar to Jewish intellectuals who between the late 1920s and 1940s did likewise; in both cases these intellectuals were small in number