Note: Finding the truth is your own responsibility, I have always believed that we have to criticially examine an idea, if it will affect how we view others. We owe it ourselves to search and look at different readings on the subject. – There was another good piece on the subject at: http://www.foundationforpluralism.com/Articles/Zionism-a-new-Zionist.asp
Zionism – Definition and History
by Zionism – Definition and History Friday, May. 15, 2009http://cleveland.indymedia.org/news/2009/05/38986.php
Want to know about Zionism? Ask a Zionist!
http://www.mideastweb.org/zionism.htm
The word “Zionism” has several different meanings:
1. An ideology – Zionist ideology holds that the Jews are a people or nation like any other, and should gather together in a single homeland. Zionism was self-consciously the Jewish analogue of Italian and German national liberation movements of the nineteenth century. The term “Zionism” was apparently coined in 1891 by the Austrian publicist Nathan Birnbaum, to describe the new ideology, but it was used retroactively to describe earlier efforts and ideas to return the Jews to their homeland for whatever reasons, and it is applied to Evangelical Christians who want people of the Jewish religion to return to Israel in order to hasten the second coming. “Christian Zionism” is also used to describe any Christian support for Israel.
2. A descriptive term – The term “Zionism” was apparently coined in 1891 by the Austrian publicist Nathan Birnbaum, to describe the new ideology. It is also used to describe anyone who believes Jews should return to their ancient homeland.
3. A political movement – The Zionist movement was founded by Theodor Herzl in 1897, incorporating the ideas of early thinkers as well as the organization built by Hovevei Tziyon (“lovers of Zion”).
(more Definitions of Zionism )
“Zionism” derives its name from “Zion,” (pronounced “Tzyion” in Hebrew) a hill in Jerusalem. The word means “marker” or commemoration. “Shivath Tzion” is one of the traditional terms for the return of Jewish exiles. “Zionism” is not a monolithic ideological movement. It includes, for example, socialist Zionists such as Ber Borochov, religious Zionists such as rabbi Kook, revisionist nationalists such as Jabotinsky and cultural Zionists exemplified by Asher Ginsberg (Achad Haam). Zionist ideas evolved over time and were influenced by circumstances as well as by social and cultural movements popular in Europe at different times, including socialism, nationalism and colonialism, and assumed different “flavors” depending on the country of origin of the thinkers and prevalent contemporary intellectual currents. Accordingly, no single person, publication, quote or pronouncement should be taken as embodying “official” Zionist ideology.
Background history zionism * history zionism * history zionism * history zionism * history zionism * history zionism *
Zionism did not spring full blown from a void with the creation of the Zionist movement in 1897. Jews had maintained a connection with Palestine, both actual and spiritual, even after the Bar Kochba revolt in 135, when large numbers of Jews were exiled from Roman Palestine, the remains of their ancient national home. The Jewish community in Palestine revived and, under Muslim rule, is estimated to have numbered as many as 300,000 about 1000 AD, prior to the Crusades. The Crusaders killed most of the Jewish population of Palestine or forced them into exile, so that only about 1,000 families remained after the reconquest of Palestine by Saladin. The Jewish community in Palestine waxed and waned with the vicissitudes of conquest and economic hardship, and invitations by different Turkish rulers to displaced European Jews to settle in Tiberias and Hebron. At different times there were sizeable Jewish communities in Tiberias, Safed, Hebron and Jerusalem, and numbers of Jews living in Nablus and Gaza. A few original Jews remained in the town of Peki’in, families that had lived there continuously since ancient times.
In the Diaspora, religion became the medium for preserving Jewish culture and Jewish ties to their ancient land. Jews prayed several times a day for the rebuilding of the temple, celebrated agricultural feasts and called for rain according to the seasons of ancient Israel, even in the farthest reaches of Russia. The ritual plants of Sukkoth were imported from the Holy Land at great expense.
From time to time, small numbers of Jews came to settle in Palestine in answer to rabbinical or messianic calls, or fleeing persecution in Europe. Beginning about 1700, groups of followers led by rabbis reached Palestine from Europe and the Ottoman Empire with various programs. For example, Rabbi Yehuda Hehasid and his followers settled in Jerusalem about 1700, but the rabbi died suddenly, and eventually, an Arab mob, angered over unpaid debts, destroyed the synagogue the group had built and banned all European (Ashkenazy) Jews from Jerusalem. Rabbis Luzatto and Ben-Attar led a relatively large immigration about 1740. Other groups and individuals came from Lithuania and Turkey and different countries in Eastern Europe.
At no time between the Roman exile and the rise of Zionism was there a movement to settle the holy land that engaged the main body of European or Eastern Jews. The condition of Jews both in Europe and Eastern countries made such a movement unimaginable. Many, however, were attracted to various false Messiahs such as Shabetai Tzvi, who promised to restore Jews to their land. For most Jews, the connection with the ancient homeland and with Jerusalem remained largely cultural and spiritual, and return to the homeland was a hypothetical event that would occur with the coming of the Messiah at an unknown date in the far future. European Jews lived, for the most part in ghettos. They did not get a general education, and did not generally engage in practical trades that might prepare them for living in Palestine. Most of the communities founded by these early settlers met with economic disaster, or were disbanded following earthquakes, anti-Jewish riots or outbreaks of disease. The Jewish communities of Safed, Tiberias, Jerusalem and Hebron were typically destroyed by natural and man-made disasters and repopulated several times, never supporting more than a few thousand persons each at their height. The Jews of Palestine, numbering about 17,000 by the mid-19th century, lived primarily on charity – Halukka donations, with only a very few engaging in crafts trade or productive work.
Proto-Zionism history zionism * history zionism * history zionism * history zionism * history zionism * history zionism *
Following the French Revolution and the emancipation of European Jewry however, the vague spiritual bonds of the Jews to the “Holy Land” began to express themselves in more concrete, though not always practical ways. About 1808, groups of Lithuanian Jews, followers of the Vilna Gaon (a famous rabbi and opponent of Hassidism) arrived in Palestine and purchased land to begin an agricultural settlement. In 1836, Rabbi Zvi Hirsch Kalischer petitioned Anschel Rothschild to buy Palestine or at least the Temple Mount for the Jews. In 1839-1840, Sir Moses Montefiore visited Palestine and negotiated with the Khedive of Egypt to allow Jewish settlement and land purchase in Palestine. However, the negotiations led to nothing, possibly frustrated by the outbreak of an anti-Semitic blood-libel in Damascus. Thereafter, Montefiore continued with less ambitious philanthropic schemes in Palestine and in Argentina. In the 1840s,
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Zionism: Rabbi Zvi Hirsch Kalischer
Rabbi Zvi Hirsch Kalischer
British Zionism – The idea of a Jewish restoration also took the fancy of British intellectuals for religious and practical reasons. It had been championed by Protestants since the seventeenth century. The restoration was championed in the 1840s by Lords Shaftesbury and Palmerston, who in addition to religious motivations, thought that a Jewish colony in Palestine would help to stabilize and revive the country, Jewish national stirrings were also voiced by novelists and writers such as Lord Byron, Benjamin Disraeli, George Eliot and Walter Scott. (see also British Zionism and off-site: Christian Zionism)
Zionism: Rabbi Solomon Hai Alkalai
Role of Sephardic Jews – Through an accident of history, European (Ashkenazy) Jews took the lead in organized Zionism for many years. However, Sephardic (Spanish) Jews and Jews in Arab lands maintained a closer practical tie with the holy land and with the Hebrew language than did Ashkenazy Jews and also influenced and participated in the the Zionist movement from its inception. Sarajevo-born Judah ben Solomon Hai Alkalai (1798-1878,) is considered one of the major precursors of modern Zionism. Alkalai believed that return to the land of lsrael was a precondition for the redemption of the Jewish people. Alkalai’s ideas greatly influenced his Ashkenazy contemporary, Rabbi Zvi Hirsh Kalischer. Alkalai was also a friend of the grandfather of Theodore Herzl, the founder of modern Zionism. Another Sephardi Jew, David Alkalai, a grand-nephew of Judah Alkalai, founded and led the Zionist movement in Serbia and Yugoslavia., and attended the first Zionist Congress in Basel (1897).
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Rabbi Solomon Hai Alkalai
Early Zionists
The modern formulation of Zionism was at least partly divorced from religious aspirations. The rise of modern nation states and the 18th and 19th century enlightenment and emancipation movements allowed the Jews to leave the ghettos of Europe for the first time, catalyzing a host of changes in Jewish society and culture, many of which were expressed in the Haskalah movement. While the Haskalah movement in Germany promoted assimilation, Haskalah in Germany and later in Russia also set in motion a number of processes that would ultimately make possible a Jewish national movement, including the study of Hebrew as a secular language, the creation of a Hebrew press and literature, the creation of a Jewish cultural life outside the framework of rabbinical and religious Judaism, and the movement to bring Jews into “productive” occupations and agriculture.
Some Jews converted to Christianity and assimilated to surrounding society. Others, exposed to a general education, dropped their religious beliefs, but considered themselves Jews, and understood that others still considered them to be Jews. This suggested a conundrum. If one could be a non-believer and still be a Jew, then “Jew” must be more than just the name of a religion. German racists solved this conundrum by inventing a racial theory, which lacked any real scientific basis. Socialists cited the aberrant class structure of Jewish society and labeled Jews a “caste.” Zionists solved the conundrum by declaring that Jews are a people, a fact implicit and explicit in the Jewish biblical and cultural concept of “t;am Yisrael.” The Jews were a people without a country however, and would remain politically powerless as long as they did not have a national home. They would be guests everywhere and at home nowhere, according to Zionist ideology. This homelessness was the cause of the “Jewish Problem,” and it could not fail to be exacerbated by the rise of nationalism and nations in the 19th century. This explained why, paradoxically, anti-Jewish sentiment might become more pronounced in “enlightened” Europe than it had been in previous centuries, when nationalism had been less pronounced.
Moses Hess, a relatively secular Jew and a socialist, was probably the first to enunciate these ideas in so many words in his book Rome and Jerusalem: The Last National Question, published in 1862, calling for a Jewish national movement similar to the Italian risorgimento nationalist movement. These and similar sentiments were adopted by numerous small groups that formed primarily in Eastern Europe, but also in Britain and in the United States.
The “first aliya” – The first groups of immigrants who came to the land of Israel (it had no official name in the Ottoman Empire) with the idea of turning the land into a national home for the Jews are known as the “first Aliya.” “Aliya” literally means “going up” and it is a term Jews have used for a long time for coming to the holy land. Beginning in the 1870s, religious and nonreligious Jews established several study groups and societies for purchasing land in Palestine and settling there. In 1870 the Alliance Israelite, an ostensibly non-Zionist organization, founded the Miqveh Yisrael agricultural school near Beit Dagan.
In 1882, the BILU (an acronym for “Beyt Ya’akov Lechu Venelcha” – House of Jacob let us go) and Hibbat Tziyon (love of Zion) groups were established. They were inspired by the impetus of the wave of anti-Jewish violence that had swept Russia in 1881. Hibbat Tziyion began as a network of independent underground groups. These and similar groups established a number of early Jewish settlements including Yesod Hamaalah, Rosh Pinna, Gedera, Rishon Le Tziyon, Nes Tziyonna and Rehovot on land purchased from Arab owners with the aid of Jewish philanthropists, chiefly Lord Rothschild. Joel Solomon led a group of orthodox Jews out of Jerusalem to found Petah Tikva in 1878.
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Zionism – Petah Tivka settlers
Petah Tiqva
The settlements were characteristically vineyards and orange orchards. The settlers were mostly religious Jews at least nominally, though the religious Jewish establishment frowned on Zionism. In 1882, 150 Yemenite Jews also found their way to Palestine. The first Aliya numbered about 25,000 persons, primarily from Eastern Europe. Many of them returned home defeated by disease, poverty and unemployment.
Revival of Hebrew – Among the first arrivals of the first Aliya was Eliezer ben Yehuda (Perelman). Inspired by European, particularly Bulgarian nationalism, Ben Yehuda was moved to settle in Palestine. He arrived in 1881 and undertook to revive the Hebrew language. With the help of Nissim Bechar, principal of a school operated by the Alliance Israelite Universelle, Ben Yehuda began teaching Hebrew. Later he founded and published the Hatzvi newspaper, and set up a linguistic council. Ben Yehuda’s work was the major force in the revival of Hebrew as a modern language.
Leon Pinsker and Hovevei Tziyon – Inspired by the anti-Semitic violence in Russia, Leon Pinsker formulated the modern idea of Zionism in a small pamphlet called Auto-Emancipation, published in 1882. Pinsker believed that anti-Semitism was inevitable as long as Jews were guests in every country and at home nowhere, and wrote that the Jews’ only salvation lay in liberating themselves and settling in their own country. Pinsker favored Argentina or other countries as sites for the Jewish homeland. However, Western Jews who might have favored this idea rebuffed him. In his native Russia, however, his ideas were well received, but they were channeled to settlement in Palestine. In 1882, Pinsker was made head of the Hovevei Tzion organization, which united many small and scattered groups, primarily in Russia, into a single organization. Pinsker favored “political Zionism,” that is, organization of Jews in Europe and petitioning the great powers for land on which to establish a national home. However, his efforts in this direction were rebuffed by the Russian government. Instead, he directed his energies to the gradual purchase of land and settlement of small groups in Palestine.
Early settlers faced innumerable cultural and economic difficulties. In 1800, the ravages of misadministration and war had reduced the population to about 200,000. By the 1880s, the land had recovered somewhat, but it was still poor and disease ridden. The total population was about 450,00. Jerusalem was a small town of 25,000 inhabitants, slightly more than half Jewish. The first settlement of Petah Tikva in 1878 failed and was later refounded. The Ottoman government barely tolerated the settlers, especially those who retained their foreign nationality, and occasionally the government restricted immigration. Settlers who adopted Ottoman nationality were liable for the Turkish draft. Disease, poverty and unemployment caused many to leave.
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Zionism – Early Jewish Settlers
Early Jewish Settlers
Theodore Herzl and the Foundation of the Zionist Movement
The Dreyfus Affair, in which a Jewish officer of the French army was falsely convicted of treason in 1894, initiated waves of anti-Semitism in the French press and in the street. It cast doubt on the notion that Jews could achieve acceptance in modern liberal democracies, and made Western European Jews conscious of their national identity. In particular, it affected a young Vienna journalist, Theodor Herzl . His pamphlet Der Judenstaat, The Jewish State, was published in 1896. Herzl’s plan for creating a Jewish State, arrived at after contemplating other solutions as well, provided the practical program of Zionism, and led to the first Zionist Congress in Basle, Switzerland, in August, 1897.
After the first Basle Congress, Herzl wrote in his diary, “Were I to sum up the Basle Congress in a word- which I shall guard against pronouncing publicly- it would be this: ‘At Basle, I founded the Jewish State. If I said this out loud today, I would be answered by universal laughter. If not in 5 years, certainly in 50, everyone will know it.’”
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Zionism: Theodor Herzl
Theodor Herzl
There had been lesser Zionist political gatherings with the same aims in the years just prior to the Zionist Congress, but they did not attract the attention that Herzl’s congress did, and were largely forgotten. The Basle congress marked the foundation of Zionism as a world political movement.
In 1902, Herzl published a utopian novel to popularize the Jewish state, Altneuland, (old-new land) a vision complete with monorails and modern industry. The novel concludes, “If you will, it is no legend.”
Herzl thought that diplomatic activity would be the main method for getting the Jewish homeland. He called for the organized transfer of Jewish communities to the new state. Of the location of the state, Herzl said, “We shall take what is given us, and what is selected by public opinion.”
Herzl attempted to gain a charter from the Sultan of Turkey for the establishment of a Jewish state in Palestine, then ruled by the Ottoman Empire. To this end he met in 1898 with the German Kaiser, Wilhelm II, in Istanbul and Palestine, as well as the Sultan, but these meetings did not bear fruit.
Herzl negotiated with the British regarding the possibility of settling the Jews on the island of Cyprus, the Sinai Peninsula, the El Arish region and Uganda. After the Kishinev pogroms, Herzl visited Russia in July 1903. He tried to persuade the Russian government to help the Zionists transfer Jews from Russia to Palestine. At the Sixth Zionist Congress Herzl proposed settlement in Uganda, on offer from the British, as a temporary “night refuge.” The idea met with sharp opposition, especially from the same Russian Jews that Herzl had thought to help. Though the congress passed the plan as a gesture of esteem for Herzl, it was not pursued seriously, and the initiative died after the plan was withdrawn. In his quest for a political solution, Herzl met with the king of Italy, who was encouraging, and with the Pope, who expressed opposition. A small group, the Jewish Territorial Organization (“Territorial Zionists”) led by Israel Zangwill, split with the Zionist movement in 1905, and attempted to establish a Jewish homeland wherever possible. The organization was dissolved in 1925.
The insistence of Eastern European Jews on Palestine as the Jewish homeland, coupled with the failure of alternatives, maintained the focus of the Zionist movement on Palestine.
The Second Aliyah and Socialist Zionism ry zionism * history zionism * history zionism * history zionism * history zionism * history zionism *
The “political Zionism” approach originally tried by Montefiore, Pinsker and Herzl, which attempted to obtain a Jewish homeland from colonial powers, failed to attain results at least initially. Meanwhile, however, practical settlement efforts gradually increased the Jewish population of Palestine from about 25,000 in 1882 to approximately 85,000 to 100,000 just prior to World War I.
A fresh wave of anti-Semitic pogroms in Russia provided the impetus for a second wave of immigration, beginning about 1904 and called the Second Aliyah. At the same time, the rise socialist – Zionist stirrings had inspired several socialist Zionist movements. Thousands of new immigrants dedicated to the conquest of labor ethic and socialist ideals arrived in Palestine. Their Zionism was typified by the thinking of men like Ber Borochov andA.D. Gordon,. Hapoel Hatzair, (“The young worker”) was founded by A.D. Gordon, Poalei Tziyon (“workers of Zion”) , and later Hashomer Hatzair (“the young guard) were inspired by Ber Borochov. Borochov, an ideologue of the Poalei Tziyon movement, did not cite anti-Semitism as the basis or motivation of Zionism. According to him, the Diaspora produced aberrant social conditions that made Jews economically inferior and politically helpless. The normal organization of society was a pyramid, according to Borochov, with a large body of workers and smaller groups of intelligentsia, land owners and capitalists. The Diaspora had created an ‘inverted pyramid’ in Jewish society, with no Jewish peasant or worker class. Self-liberation of the Jews would come about by proletarianization of the Jews in their homeland, and the nascent Jewish proletariat would join the socialist international. Similarly, A.D. Gordon, inspired by 19th century romanticism, called for a Jewish return to the soil and virtually made a religion of work. These ideas fused into the ideals of “productivization” (returning the Jews, who engaged mostly in professional and mercantile trades, to productive labor) and “conquest of labor” ( Kibbush Haavoda). “Conquest of labor” later took on additional meanings. (See also Labor Zionism and Socialist Zionism )
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Labor Zionism – Meeting of Hapoel Hatzair in 1909
Labor Zionism – Detail of photo showing delegates to the fourth meeting of the Hapoel Hatzair, about 1909. Click here for full photo and more about Labor Zionism and socialist Zionism.
The new immigrants arrived with the ideals of socialist Zionism, but reality was not favorable to implementing those ideas. The Zionist movement attempted to find them work. but the new immigrants , who had no training in agriculture and poor physical stamina, were unable to compete with Arab peasants. Arabs certainly would not hire Jewish workers, who could not work well and could not speak Arabic. Arab labor was also preferred by the plantation and vineyard owners of the first Aliya. Arabs were experienced and hard workers, and were able to work for much lower wages because they were often members of an extended family that made its main income from sharecropping. The plantation owners had also developed a superior colonialist mentality which suited the hiring of “natives,” and clashed with the egalitarian ideas and social demands of the newly arrived socialists.
The socialist Zionist movements tried to force plantation owners to grant higher wages, and also began to insist that plantation owners hire only Jewish workers. This aspect of “conquest of labor” was controversial within the socialist-Zionist movements because it engendered lack of solidarity with the Arab working class and was discriminatory. One labor Zionist leader wrote:
“How can Jews, who demand emancipation in Russia, rob rights and act selfishly toward other workers upon coming to Eretz Israel? If it is possible for many a people to hide fairness and justice behind cannon smoke, how and behind what shall we hide fairness and justice? We should absolutely not deceive ourselves with terrible visions. We shall never possess cannons, even if the goyim shall bear arms against one another for ever. Therefore, we cannot but settle in our land fairly and justly, to live and let live. ”
(Meir Dizengoff (writing as “Dromi”) “The Workers Question,” Hatzvi, September 21, 22, 1909)
At the same time, Conquest of Labor was a central part of Labor Zionist ideology, as a means of rebuilding the Jewish people, not a discriminatory ideology. A.D. Gordon wrote:
But labour is the only force which binds man to the soil… it is the basic energy for the creation of national culture. This is what we do not have, but we are not aware of missing it. We are a people without a country, without a national living language, without a national culture. We seem to think that if we have no labour it does not matter – let Ivan, John or Mustafa do the work, while we busy ourselves with producing a culture, with creating national values and with enthroning absolute justice in the world.
(A.D. Gordon, “Our Tasks Ahead” 1920)
The boycott of Arab labor, only partly successful, was carried out reluctantly as a matter of necessity, and because the establishment of Jews as a class of colonial plantation owners seemed worse than the alternative. The discriminatory program of “conquest of labor” also provoked bitterness among some Arabs, particularly watchmen who lost their jobs to Jews. In the main however, the “conquest of labor” movement was initially unsuccessful, nor could it have much real influence on the economic prospects of Arabs. Only a few thousand Jewish workers were involved. Gershon Shafir (Land, Labor and the Origins of the Israeli-Palestinian Conflict, 1882–1914, University of California Press, 1996) estimates that about 10,000 such workers passed through Palestine in the second Aliya, many leaving in discouragement. Other sources claim there were about 3,000 workers out of approximately 33,000 who came to Palestine in the second Aliya. Because of the wage differential and because of the expertise of Arab workers, Arab labor continued to find employment in Jewish settlements. It was only with the massive Jewish immigration of the 1930s, coupled with Arab unrest and sabotage attempts, that Jewish workers began to replace Arab workers in most of the Jewish economy. Of course, few Jews worked in the Arab economy.
The kibbutz collective settlements were started as a practical method of settling Jewish laborers on the land and overcoming the preferences of plantation owners for Arab labor. A small group of Jewish immigrants was settled in an economic cooperative in Sejera, later founding Kibbutz Degania in 1909. The arrangement, originally thought to be temporary, proved to be practical, as well as suited to the socialist ideals of the new settlers and the practical requirements of Zionism. It soon inspired several other kibbutzim (collective farms). The kibbutz movement was to become the backbone of Labor Zionism in Palestine, and eventually provided political and military leadership. Kibbutzim provided ideal places for hiding arms from the British and recruiting and training troops, as well as for organizing local defense and guarding borders.
Zionism: Chaim Weizmann, First President of Israel
The Zionist movement did not give up efforts to find a political solution. The political Zionism and practical settlement approaches were merged into “Synthetic Zionism” advocated by Chaim Weizmann . The efforts ultimately bore fruit in the Balfour Declaration, a promise by Britain to further efforts for a Jewish national home in Palestine. and in the League of Nations Mandate,which give international sanction to the Jewish national home. Weizmann became head of the Zionist organization and later was the first President of Israel.
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Chaim Weizman
Zionism and the Arabs
When Zionism had its first beginnings, in the early 19th century, there were about 200,000 Arabs living between the Jordan river and the Mediterranean in the approximate area that later became “Palestine,” mostly concentrated in the countryside of the West Bank and Galilee, and mostly lacking in national sentiment. Palestine was, in Western eyes, a country without a nation, as Lord Shaftesbury wrote. Early proto-Zionists did not trouble themselves at all about the existing inhabitants. Many were heavy influenced by utopianism. In the best 19th century tradition, they were creating a Jewish utopia, where an ancient people would be revived. They envisioned a land without strife, where all national and economic problems would be solved by good will, enlightened and progressive policies and technological know-how. Herzl’s Altneuland was in in fact just such a utopia. In the novel, Herzl envisioned a modern pluralistic society, in which Jews and Arabs had equal rights. A demagogic politician who wanted to form a narrow hyper-nationalist Jewish state, was defeated in elections.
In reality, Jewish population grew, but Arab population grew more rapidly. By 1914, there were over 500,000 Arabs in Palestine, but only about 80,000 to 100,000 Jews. Arab opposition to Jewish settlement grew as Arabs perceived that the Zionist goal was more than just a myth, and as they increasingly identified Zionism with British interests in the Middle East.
At the same time, early Zionist pronouncements and outlook were often frankly colonialist, especially when addressing leaders of foreign powers. The plantations sponsored by Baron Rothschild were modeled on plantation settlement in Algeria and other colonies. Colonialism was fashionable and “progressive,” and some early Zionist leaders saw nothing wrong in assimilating this idea to Zionism along with other modern ideas such as socialism, utopianism and nationalism.
Later Zionists were heavily influenced by socialism and embarrassed at the colonialist aspects of the Zionist project. They were also aware, of course, that Palestine was already occupied by Arabs. Many however, including the young David Ben-Gurion, who headed the Executive committee of the Zionist Yishuv (Jewish community) in Palestine and was later the first Prime Minister of Israel, initially thought that the Arabs could only benefit from Jewish immigration and would welcome it. Others, such as Eliezer ben Yehuda, frankly envisioned removal of the Arabs from Palestine.
One of the earliest warnings about the Arab problem came from the Zionist writer Ahad Ha’am (Asher Ginsberg), who wrote in his 1891 essay “Truth from Eretz Israel” that in Palestine “it is hard to find tillable land that is not already tilled”, and moreover:
From abroad we are accustomed to believing that the Arabs are all desert savages, like donkeys, who neither see nor understand what goes on around them. But this is a big mistake… The Arabs, and especially those in the cities, understand our deeds and our desires in Eretz Israel, but they keep quiet and pretend not to understand, since they do not see our present activities as a threat to their future… However, if the time comes when the life of our people in Eretz Israel develops to the point of encroaching upon the native population, they will not easily yield their place.
Ahad Ha’am, believed that the Jews would need to first build a strong Jewish culture abroad, and that this culture and awareness would then make the dream of a Jewish homeland possible. The Jewish community in Palestine, he felt should be a cultural center for Jews of the Diaspora, that would catalyze this revolution in Jewish life and eventually bring about mass Jewish support for the Zionist project. Contrary to the impression that some modern interpretations give, Ahad Ha’am was not anti-Zionist and was not an opponent of the formation of a Jewish national home. In fact, he was an enthusiastic supporter of Zionism. Hed wrote an article eulogizing Leon Pinsker in glowing terms and he emigrated to Palestine and lived in Tel Aviv.
Arab opposition to Zionism grew after 1900. The birth of Arab nationalism and Arab political aspirations in the Ottoman empire coincided with the arrival of fairly sizeable number of Zionists with the announced program of settling the land and turning it into a Jewish national home. In his book, Reveil de la Nation Arab in 1905, Najib Azouri stated that the Jews want to establish a state stretching from Mt Hermon to the Arabian Desert and the Suez Canal. Azoury wrote:
Two important phenomena of the same nature but opposed, are emerging… They are the awakening of the Arab nation and the latent effort of the Jews to reconstitute on a very large scale the ancient kingdom of Israel. These movements are destined to fight each other continually until one of them wins.
(Mandel, Neville, The Arabs and Palestine, UCLA, 1976)
Rashid Khalidi (Palestinian Identity, Columbia, 1997) notes that beginning about 1908 Palestinian newspapers offered extensive evidence of anti-Zionist agitation. Actual conflicts flared up because the Zionists purchased large tracts from landowners and subsequently evicted the tenant farmers. The former tenants, though they had received some compensation, continued to insist that the land was theirs under time honored traditions and tried to take it back by force. A notable case was Al-Fula, where Zionists had purchased a large tract of land from the Sursuq family of Beirut. Local officials took the side of the Arab peasants against the Zionists and against the Ottoman government, which upheld the legality of the sale. 150 Palestinian notables cabled the Ottoman government to protest land sales to Jews in March 1911. Azmi Bey, Turkish governor of Jerusalem responded:
We are not xenophobes; we welcome all strangers. We are not anti-Semites; we value the economic superiority of the Jews. But no nation, no government, could open its arms to groups… aiming to take Palestine from us.
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(Benny Morris, Righteous Victims, Knopf 1999 Page 62)
Likewise, the “conquest of labor” movement displaced some Arab watchmen and led to violence. While the actual number of persons displaced or dispossessed may have been small, and may have been offset by real economic benefits and increased employment provided by Zionist investment, the feeling grew among the Arabs that the Zionists had arrived to dispossess them. A Nazareth group complained that the Zionists were “a cause of great political and economic injury… The Zionists nourish the intention of expropriating our properties. For us these intentions are a question of life and death.” (Morris, loc cit.) As the conflict intensified, the Zionists formed a guard association, Hashomer, to guard the settlements in place of Arab guards. The attempts to retake land and disputes with Jewish guards led to increased violence beginning in the second half of 1911. ry zionism * history zionism * history zionism * history zionism * history zionism * history zionism *
Following World War I, Palestine came under British rule. Even before they had conquered Palestine from the Ottoman Turkish Empire, owing to the efforts of Zionists, the British government declared its intentions, in the Balfour declaration, of sponsoring a “national home” for the Jews in Palestine. Britain was given a League of Nations Mandate to develop Palestine as a Jewish National home. The Arabs of Palestine were appalled at the prospect of living in a country dominated by a Jewish majority and feared that they would be dispossessed. Anti-Jewish rioting and violence broke out in 1920 and 1921. By this time, Zionist leaders could no longer ignore the conflict with the Arabs. By 1919, representatives of the Jaffa Muslim-Christian council were saying
“We will push the Zionists into the sea or they will push us into the desert”
(Benny Morris, Righteous Victims, Knopf 1999 Page 91)
Arab opposition to Zionism was not based only on economic and social issues. It was colored by the traditional Muslim vision of the Jews as second class citizens. By the 1920s, it was also motivated by a strong admixture of Western anti-Semitism. In 1920, Musa Kazim El Husseini, deposed as Mayor of Jerusalem because of his part in riots earlier that year, told Winston Churchill:
The Jews have been amongst the most active advocates of destruction in many lands… It is well known that the disintegration of Russia was wholly or in great part brought about by the Jews, and a large proportion of the defeat of Germany and Austria must also be put at their door.
(Benny Morris, Righteous Victims, Knopf 1999 Page 99)
It is not clear how Churchill received this amazing and unwitting testimonial to the aid proffered to his country’s war effort by the Jews, or what Husseini thought to accomplish by it. Aref Dajani had earlier voiced similar sentiments to the King- Crane Commission
It is impossible for us to make an understanding with them or or even to live with them… Their history and all their past proves that it is impossible to live with them. In all the countries where they are at present they are not wanted… because they always arrive to suck the blood of everybody…
(Benny Morris, Righteous Victims, Knopf 1999 Page 91)
While Palestinian Arabs viewed themselves as a small group of helpless victims of powerful British and Jewish “interests,” the Zionists saw the opposite side of the coin. The militant Zionist leader, Vladimir Jabotinsky, asked in 1918:
The matter is not … an issue between the Jewish people and the Arab inhabitants of Palestine, but between the Jewish people and the Arab people. The latter, numbering 25 million, has [territory equivalent to] half of Europe, while the Jewish people, numbering ten million and wandering the earth, hasn’t got a stone…Will the Arab people stand opposed? Will it resist? [Will it insist] that…they…shall have it [all] for ever and ever, while he who has nothing shall forever have nothing?
(Caplan, Neil, Palestine Jewry and the Palestine Question, 1917-1925, Frank Cass, 1978)
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Zionism: Ze’ev Jabotinsky
Vladimir Ze’ev Jabotinsky
Soon after World War I, Zionist leaders clearly recognized the problem. David Ben Gurion told members of the Va’ad Yishuv (the temporary governing body of the Jewish community in Palestine) in June 1919:
But not everybody sees that there is no solution to this question. No solution! There is a gulf; and nothing can bridge it…. I do not know what Arab will agree that Palestine should belong to the Jews…We. as a nation,. want this country to be ours; the Arabs, as a nation, want this country to be theirs.
(Benny Morris, Righteous Victims, Knopf 1999 Page 91)
In 1923, in his Iron Wall article, Jabotinsky replied to his own question. He asserted that agreement with the Arabs was impossible, because they:
…look upon Palestine with the same instinctive love and true fervor that any Aztec looked upon his Mexico or any Sioux looked upon his prairie. To think that the Arabs will voluntarily consent to the realization of Zionism in return for the cultural and economic benefits we can bestow on them is infantile.
Jabotinsky, was initially against expulsion of the Arabs, which he was “prepared to swear, for us and our descendants, that we will never [do]”. Rather in The Iron Wall, he claimed that the Jewish presence should be imposed by a strong defense that would show the Arabs that the Jews could not be forced out of Palestine. However, while The Iron Wall expressed a comprehensive philosophy, its practical background and intent were much more limited. Jabotinsky wanted the British authorities to allow the Jews to form a separate defensive force under British supervision, to combat attacks such as the riots that had occurred in 1920 and 1921. The British refused, and the Zionist organization resigned themselves to the British decision, but Jabotinsky wanted to continue with the formation of such a force. Though the Haganah defensive underground was founded in 1920 by Jabotinsky, it didn’t become a major project of the Zionist movement until after the riots of 1929. These riots, and not any intrinsic aspect of Zionist ideology, were the real trigger for the birth of militant Zionism as a political force, as well as the progressively more important role played by self-defense and military prowess in Zionist thought, action and society.
Meanwhile the Arab and Jewish communities grew progressively apart. Arabs refused to participate in a Palestinian local government which gave equal representation to the Jewish minority. The British, nearly bankrupt after WW I, insisted that the mandate should be self-sufficient. Mandate services were paid for from taxes paid by the Jewish and Arab inhabitants of Palestine. Additional services were funded by philanthropists from abroad and from membership dues in various organizations. Zionist philanthropy and organization far-outstripped what Palestinian Arabs could provide. Neither Arabs nor Jews wanted integrated schools. Zionist groups funded religious, secular and labor-Zionist educational networks for Jewish children in Hebrew, but few comparable schools were set up for Arabs. The Zionists founded the Histadruth Labor federation to encompass Jewish workers, providing Hebrew education, medical care, worker-owned enterprises and cultural facilities as well as representation of labor rights. No comparable association was created by the more numerous Arabs of Palestine, though the Histadruth made some efforts to organize Arab labor beginning in 1927, and the Palestine Communist party attempted to represent both Jewish and Arab labor.
As the conflict unfolded, attitudes hardened on both sides. Some Zionist factions called for expulsion or “transfer” of Arabs “voluntarily” or otherwise. Beginning with the Husseini clan led by Hajj Amin El Husseini, the Grand Mufti, different factions of Palestinian Arabs, successively allied themselves with Fascist Italy, Nazi Germany and, after WW II with communist countries. Arab rhetoric became increasingly colored by European anti-Semitism, and adopted many of the claims and ideas of Holocaust deniers such as Roger Garaudy as well as the anti-Zionist ideology of radical Jewish intellectuals.
The conflict was intensified and complicated by the 1948 war. About 700,000 Palestinian Arabs fled or were expelled during the war, and Israel did not allow them to return. Many Palestinian refugees were settled in camps under miserable conditions, where they have remained for several generations. The Israeli point of view had in mind the recent convulsions of World War II, and the exchange of populations that occurred when India and Pakistan were created. Most Israelis believed the Palestinians became refugees through their own fault. Their exile was the result of the war which the Palestinians themselves had started by rejection of the UN partition plan, just as, for example, the Germans of Sudetensland, who helped instigate the German occupation of Czechoslovakia, were eventually banished as the result of their own mischief. For the Arabs of Palestine, their Nakba, or catastrophe, vindicated their fears that the Zionists were bent on dispossessing them.
www.mideastweb.org/zionism.htm