In what was billed as a “day of rage”, thousands of Palestinians took to the streets to protest against a plan to uproot tens of thousands of Bedouin from their ancestral lands inside Israel, in the Negev. The stakes are high, not least because Israel views this battle as a continuation of the 1948 war that established a Jewish state on the ruins of Palestine. The roots of the so-called Prawer Plan can be traced to one of Zionism’s earliest and most sinister principles: “Judaisation”.
Zionism was a reaction to the extreme ethnic nationalisms that dominated – and nearly destroyed – Europe last century. It is therefore hardly surprising that it mirrors their faults. In exporting to the Middle East this kind of nationalism, Zionism was always bound to play a negative role in the region
When people call Israel an apartheid state, they are referring to the crime of apartheid as defined in international law. So what color the victims of apartheid are, what proportion of the population they constitute, whether the economy depends on their productive labor, whether the early Zionists were socialists, whether the Palestinians have a Nelson Mandela, and so on have precisely zero relevance to determining whether Israel is an apartheid state.
A court decision this month that rejected Israelis’ right to a shared nationality has highlighted serious problems caused by Israel’s self-definition as a Jewish state, say lawyers and human rights activists. Critics say the system has far-reaching effects. The citizenship laws undergird a system of systematic discrimination against the one-fifth of Israel’s population who are non-Jews – most of them belonging to Israel’s Palestinian minority.
Israel is almost certainly the only country that deceives the global community every time one of its citizens crosses an international border. It does so because the passports it issues contain a fiction. When a border official opens an Israeli passport for inspection, he or she sees the passport holder’s nationality stated as “Israeli.” And yet inside Israel, no state official, government agency or court recognizes the existence of an “Israeli” national.
Should talks ever lead to a deal on Palestinian statehood, Israel would wake up the next morning to an intensified campaign for equal rights from the Palestinian minority. In such circumstances, Israel will not be able to plead “security” to justify continuing systematic discrimination. Recognition of Israel’s Jewishness pulls the rug from under the minority’s equality campaign. If you don’t want to live in a Jewish state, Netanyahu will tell Palestinian citizens, go live in Palestine.
“You know why Israel’s leaders can’t make peace?” a Palestinian friend asked recently. “Because if the conflict ever ended, Israeli Jews would start tearing out each other’s throats.” But any Palestinian who hoped the protest movements emerging in Israel might signal the beginning of Israeli society’s disintegration should think again. There are plenty of reasons to doubt that most Israeli Jews are ready to break free of the militaristic and nationalist thinking that has dominated Zionism for decades.”
Nazareth found itself transformed twice-over by the 1948 war. A town of 13,000 more than doubled in size over the course of a few months as 15,000 refugees from nearby villages poured in seeking sanctuary from the Israeli army. And, with other cities vanquished inside the new state of Israel, Nazareth unexpectedly found itself the only urban Palestinian space to have survived. Swollen with refugees and in a position to become the political and cultural capital of the Palestinians inside Israel, the city attracted the sustained attention of Israel’s military and political leadership.
Little more than a decade ago, in a brief interlude of heady optimism about the prospects of regional peace, the Israeli Supreme Court issued two landmark rulings that, it was widely assumed, heralded the advent of a new, post-Zionist era for Israel. But with two more watershed judgments handed down over the winter of 2011-2012 the same court has decisively reversed the tide.
A rabbi from one of the most violent settlements in the West Bank was questioned on suspicion of incitement last week as Israeli police stepped up their investigation into a book in which he sanctions the killing of non-Jews, including children and babies. Rabbi Yitzhak Shapira is one of the leading ideologues of the most extreme wing of the religious settler movement.
A decision by Israel’s Supreme Court to double a 15-month jail term for a policeman who shot dead an unarmed Palestinian driver suspected of stealing a car has provoked denunciations from police commanders and government officials. The accused policeman, Shahar Mizrahi, had appealed his conviction last year in the expectation that the ruling would be overturned by the Supreme Court. Yitzhak Aharonovitch, the internal security minister, said he would immediately seek a presidential pardon for Mizrahi.
A fascinating debate is entering Israel’s political mainstream on a once-taboo subject: the establishment of a single state as a resolution of the conflict, one in which Jews and Palestinians might potentially live as equal citizens. Surprisingly, those advocating such a solution are to be found chiefly on Israel’s political right. The debate, which challenges the current orthodoxy of a two-state future, is rapidly exploding traditional conceptions about the Zionist right and left.
Why are Israelis so indignant at the international outrage that has greeted their country’s lethal attack last week on a flotilla of civilian ships taking aid to Gaza? Israelis have not responded in any of the ways we might have expected. Instead, they are engaged in a Kafkaesque conversation in which the military attack on the civilian ships is characterised as a legitimate “act of self-defence”, as Prime Minister Benjamin Netanyahu called it, and the killing of nine aid activists is transformed into an attempted “lynching of our soldiers” by terrorists.
Israel’s apologists are very exercised about the idea that Israel has been singled out for special scrutiny and criticism. I wish to argue, however, that in most discussions of Israel it actually gets off extremely lightly: that many features of the Israeli polity would be considered exceptional or extraordinary in any other democratic state. That is not surprising because, as I will argue, Israel is neither a liberal democracy nor even a “Jewish and democratic state”, as its supporters claim. It is an apartheid state, not only in the occupied territories of the West Bank and Gaza, but also inside Israel proper.
A group of Jews and Arabs are fighting in the Israeli courts to be recognised as “Israelis”, a nationality currently denied them, in a case that officials fear may threaten the country’s self-declared status as a Jewish state. Israel refused to recognise an Israeli nationality at the country’s establishment in 1948, making an unusual distinction between “citizenship” and “nationality”. Although all Israelis qualify as “citizens of Israel”, the state is defined as belonging to the “Jewish nation”, meaning not only the 5.6 million Israeli Jews but also more than seven million Jews in the diaspora.
If a single person deserves the title of serial thorn in the side of the Israeli state, Uri Davis, a professor of critical Israel studies at al Quds University on the outskirts of East Jerusalem, might be the one to claim it. The crowning moment for Dr Davis arrived last weekend when he became the first Israeli Jew to be elected to one of Fatah’s governing bodies, the Revolutionary Council. It is a public relations breakthrough for Fatah.
No one is more surprised than Shlomo Sand that his latest academic work has spent 19 weeks on Israel’s bestseller list – and that success has come to the history professor despite his book challenging Israel’s biggest taboo. Dr Sand argues that the idea of a Jewish nation – whose need for a safe haven was originally used to justify the founding of the state of Israel – is a myth invented little more than a century ago. An expert on European history at Tel Aviv University, Dr Sand drew on extensive historical and archaeological research to support not only this claim but several more – all equally controversial.
In 1895, Theodor Herzl, Zionism’s chief prophet, confided in his diary that he did not favour sharing Palestine with the natives. Better, he wrote, to “try to spirit the penniless [Palestinian] population across the border by denying it any employment in our own country… Both the process of expropriation and the removal of the poor must be carried out discreetly and circumspectly.” He was proposing a programme of Palestinian emigration enforced through a policy of strict separation between Jewish immigrants and the indigenous population.
If the Israeli-Palestinian conflict is one of the world’s most intractable, much the same can be said of the parallel debate about whether it s resolution can best be achieved by a single state embracing the two peoples living there or by a division of the land into two separate states, one for Jews and the other for Palestinans. The philosopher Michael Neumann has dedicated two articles, in 2007 and earlier this week, for CounterPunch discrediting the one-state idea as impractical and therefore as worthless of consideration.
For the past year, members of the Knesset’s Constitution, Law and Justice Committee have been meeting on Sundays to draft a constitution that would, once and for all, define the nature of the state and the rights and obligations of citizenship. The task of hammering out a written constitution has confounded Israeli governments and legislators for more than five decades. Strangely, given its historic nature, the committee’s work has attracted almost no media coverage, even though—or, maybe, precisely because—it threatens to reopen wounds that have not fully healed since the Jewish state’s blood-stained birth in 1948.
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