Friday, November 15, 2013

Obamacare Snafus?


Whatever glitches, planning errors, ineptness is behind the problems encountered with the roll-out of the Affordable Care Act, one fatal fact remains: No plan based on for-profit medicine and insurance is going to provide decent health care for the majority of people (let alone all the people).

"good quality for-profit medical care for all" is an oxymoron. It will never work. The only way to have medical for all is socialized medicine (or "single-payer" if you choke saying "socialized").

One easy solution: extend Medicare to everyone.





Thursday, November 14, 2013

Why Israel wanted Arafat dead

Why Israel wanted Arafat dead
http://mondoweiss.net/2013/11/israel-wanted-arafat.html

Tuesday, November 12, 2013

Wednesday, November 6, 2013

They aren’t anti-Semites, just plain old bigots

Note: this article is good as far as it goes, but had left some thing unsaid. Fink tells his fellow Zionist Jews, don't overreact, everyone is not out to kill all the Jews. One of the reasons he gives is that throughout the world Jews are no longer segregated into geographic and social ghettos. In the modern world people meet Jews and not harbor any of the ancient fears. However, this cuts both ways. Israeli Jews are currently seized by a racist hysteria against "the Arabs" and now, black African migrants. Segregation and racist propaganda (better said, indoctrination, particularly of the young) are firmly entrenched and spreading in Israel. Maybe they ought to be cured of their bigotry too? A last point is that Fink should be ware of the Christian Zionists of the USA. They are all-around bigots who act as philo-semites. As cheerleaders for every Israeli crime against basic human rights, the Christian Zionists hope for the achievement of biblical prophecy where all the world's Jews gather in Israel, so that Jesus can make his final coming and all the non-Christians (this means you, Fink) are sent to hell.



from Haaretz

The ADL - and Jews in general - should be careful about what they call ‘anti-Semitism.’
By Rabbi Eliyahu Fink | Nov. 6, 2013 | 2:03 PM



The Anti-Defamation League released the results of a recent poll that indicates anti-Semitic attitudes have decreased by 3 percent since 2011. That’s the good news. The bad news is that according to the ADL, too many people continue to harbor anti-Semitic views. But I am not sure we can really call those who hold these views anti-Semites.
Anti-Semitism used to refer to irrational hatred of Jews and violence stemming from that hatred. For most of history, people lived in communities, towns, and cities with like-minded people of similar ethnicity. Over the last 2,000 years, the “other” in many communities was the Jew. The Jew lived among the nations of the world as a second-class citizen or worse. The classically anti-Semitic cities of Eastern Europe were made up of people who shared common ancestry and lived together for generations. The Jews were the usurpers, the invaders, the minority, the people to blame for their problems. Thus, anti-Semitism.
Other forms of bigotry are really no different. Larger groups have always used smaller groups as scapegoats and muses for their hatred. Historically, and to a lesser degree contemporarily, the Roma in Europe, Armenians in Turkey, black people in predominately white countries, Tibetans at the hands of the Chinese, Chechens in Russia, Albanians in Greece and Italy, Copts in Egypt, among many others, are minorities who are discriminated against and the subjects of hatred in their host countries.
One thing that made anti-Semitism unique was how it permeated so many different cultures and locales. This is because we were minorities in so many places throughout our long exile that more groups had an excuse or opportunity to hate us. Other groups were concentrated into smaller areas and so were their enemies.
Today we live in a diverse, multi-cultural world. Many people live in communities with all kinds of people from all ethnicities and cultures. Minorities are majorities in some places. This translates into a society where people are generally exposed to people with difference skin tones, values, religions, ideas, and preferences than themselves. By default, this makes it harder to dislike people who are different simply because almost everyone in one’s social circle is going to be somewhat different.
The United States is particularly diverse and Americans are particularly welcoming of different groups most of the time. But in places where there are insular communities, ghettos, and more uniform social circles, we are – in my opinion - likely to find higher levels of bigotry against a multitude of ethnicities – Jews and other minorities alike.
In its survey, the ADL asked questions that would elicit responses revealing whether a person was biased against Jewish people. These questions are designed to help the ADL determine how widespread Jewish stereotypes are held as truth. While the numbers are disheartening they only tell part of the story.
In order to determine whether the people who hold these beliefs are anti-Semites, one has to eliminate the other possibility that they might be bigots in general. If they hate Jews and they hate everyone else too it’s hardly anti-Semitism. Their bigotry is not unique toward Jewish people if they are just plain old bigots.
Jewish people need to be concerned about all forms of bigotry. But we have a vested interest in anti-Semitism. We need to ask if Jew hatred is a different kind of hatred than the hatred found across the gamut of society. Not every Jew hater is an anti-Semite. The true anti-Semite is the one who does not hate anyone but Jews. This is a very rare person indeed. And that is very good news.
As to solving the problem of bigotry in general, the solution is to create more opportunities for minorities and majorities to interact in positive ways. In some places in the world, this is still impossible. Luckily, in the United States Jewish people interact with non-Jews all the time. But we do need to make a concerted effort to put our best foot forward and show those who hate us that their bigotry is based on false assumptions and ignorance. We must make an even greater effort in places where Jewish people are more prominently anti-social like the uber-insular communities of ultra-Orthodox Jews and the places where Jewish people rarely appear. It is in those two categories of places that ignorance and stereotypes about Jews are most likely to be found. We hold the key to changing those opinions by acting in a congenial and respectful manner.
Hopefully through our efforts we can eliminate bigotry and even eradicate the exceedingly rare exclusive hater of Jews. Let’s also be careful about whom and what we call anti-Semitism.
Rabbi Eliyahu Fink, J.D., is the rabbi at the famous Pacific Jewish Center | The Shul on the Beach in Venice, CA. Connect with Rabbi Fink through Facebook, Twitter or email. He blogs at http://finkorswim.com.


Monday, November 4, 2013

Imploding the Myth of Israel


http://www.truthdig.com/report/item/imploding_the_myth_of_israel_20131103/
Posted on Nov 4, 2013
By Chris Hedges
Israel has been poisoned by the psychosis of permanent war. It has been morally bankrupted by the sanctification of victimhood, which it uses to justify an occupation that rivals the brutality and racism of apartheid South Africa. Its democracy—which was always exclusively for Jews—has been hijacked by extremists who are pushing the country toward fascism. Many of Israel’s most enlightened and educated citizens—one million of them—have left the country. Its most courageous human rights campaigners, intellectuals and journalists—Israeli and Palestinian—are subject to constant state surveillance, arbitrary arrests and government-run smear campaigns. Its educational system, starting in primary school, has become an indoctrination machine for the military. And the greed and corruption of its venal political and economic elite have created vast income disparities, a mirror of the decay within America’s democracy.
And yet, the hard truths about Israel remain largely unspoken. Liberal supporters of Israel decry its excesses. They wring their hands over the tragic necessity of airstrikes on Gaza or Lebanon or the demolition of Palestinian homes. They assure us that they respect human rights and want peace. But they react in inchoate fury when the reality of Israel is held up before them. This reality implodes the myth of the Jewish state. It exposes the cynicism of a state whose real goal is, and always has been, the transfer, forced immigration or utter subjugation and impoverishment of Palestinians inside Israel and the occupied territories. Reality shatters the fiction of a peace process. Reality lays bear the fact that Israel routinely has used deadly force against unarmed civilians, including children, to steal half the land on the West Bank and crowd forcibly displaced Palestinians into squalid, militarized ghettos while turning their land and homes over to Jewish settlers. Reality exposes the new racial laws adopted by Israel as those once advocated by the fanatic racist Meir Kahane. Reality unveils the Saharonim detention camp in the Negev Desert, the largest detention center in the world. Reality mocks the lie of open, democratic debate, including in the country’s parliament, the Knesset, where racist diatribes and physical threats, often enshrined into law, are used to silence and criminalize the few who attempt to promote a civil society. Liberal Jewish critics inside and outside Israel, however, desperately need the myth, not only to fetishize Israel but also to fetishize themselves. Strike at the myth and you unleash a savage vitriol, which in its fury exposes the self-adulation and latent racism that lie at the core of modern Zionism.
There are very few intellectuals or writers who have the tenacity and courage to confront this reality. This is what makesMax Blumenthal’s“Goliath: Life and Loathing in Greater Israel” one of the most fearless and honest books ever written about Israel. Blumenthal burrows deep into the dark heart of Israel. The American journalist binds himself to the beleaguered and shunned activists, radical journalists and human rights campaigners who are the conscience of the nation, as well as Palestinian families in the West Bank struggling in vain to hold back Israel’s ceaseless theft of their land. Blumenthal, in chapter after chapter, methodically rips down the facade. And what he exposes, in the end, is a corpse. 
I spent seven years in the Middle East as a correspondent, including months in Gaza and the West Bank. I lived for two years in Jerusalem. Many of the closest friends I made during my two decades overseas are Israeli. Most of them are among the Israeli outcasts that Blumenthal writes about, men and women whose innate decency and courage he honors throughout his book. They are those who, unlike the Israeli leadership and a population inculcated with racial hatred, sincerely want to end occupation, restore the rule of law and banish an ideology that creates moral hierarchies with Arabs hovering at the level of animal as Jews—especially Jews of European descent—are elevated to the status of demigods. It is a measure of Blumenthal’s astuteness as a reporter that he viewed Israel through the eyes of these outcasts, as well as the Palestinians, and stood with them as they were arrested, tear-gassed and fired upon by Israeli soldiers. There is no other honest way to tell the story about Israel. And this is a very honest book. 
“Goliath” is made up of numerous vignettes, some only a few pages long, that methodically build a picture of Israel, like pieces fit into a puzzle. It is in the details that Israel’s reality is exposed. The Israeli army, Blumenthal points out in his first chapter, “To the Slaughter,” employs a mathematical formula to limit outside food deliveries to Gaza to keep the caloric levels of the 1.5 million Palestinians trapped inside its open air prison just above starvation; a government official later denied that he had joked in a meeting that the practice is “like an appointment with a dietician.” The saturation, 22-day bombing of Gaza that began on Dec. 27, 2008, led by 60 F-16 fighter jets, instantly killed 240 Palestinians, including scores of children. Israel’s leading liberal intellectuals, including the writers Amos Oz, A.B. Yehoshua and David Grossman, blithely supported the wholesale murder of Palestinian civilians. And while Israelis blocked reporters from entering the coastal Gaza Strip—forcing them to watch distant explosions from Israel’s Parash Hill, which some reporters nicknamed “the Hill of Shame”—the army and air force carried out atrocity after atrocity, day after day, crimes that were uncovered only after the attack was over and the press blockade lifted. This massive aerial and ground assault against a defenseless civilian population that is surrounded by the Israeli army, a population without an organized military, air force, air defenses, navy, heavy artillery or mechanized units, caused barely a ripple of protest inside Israel from the left or the right. It was part of the ongoing business of slaughtering the other.
“Unarmed civilians were torn to pieces with flechette darts sprayed from tank shells,” Blumenthal writes. “Several other children covered in burns from white phosphorous chemical weapon rounds were taken to hospitals; a few were found dead with bizarre wounds after being hit with experimental Dense Inert Metal Explosive(DIME) bombs designed to dissolve into the body and rapidly erode internal soft tissue. A group of women were shot to death while waving a white flag; another family was destroyed by a missile while eating lunch; and Israeli soldiers killed Ibrahim Awajah, an eight-year-old child. His mother, Wafaa, told the documentary filmmaker Jen Marlowe that soldiers used his corpse for target practice. Numerous crimes like these were documented across the Gaza Strip.”
By the end of the assault, with 1,400 dead, nearly all civilians, Gaza lay in ruins. The Israeli air force purposely targeted Gaza’s infrastructure, including power plants, to reduce Gaza to a vast, overcrowded, dysfunctional slum. Israel, Blumenthal notes, destroyed “80 percent of all arable farmland in the coastal strip, bombing the strip’s largest flour mill, leveling seven concrete factories, shelling a major cheese factory, and shooting up a chicken farm, killing thirty-one thousand chickens.”
“Twelve [years old] and up, you are allowed to shoot. That’s what they tell us,” an Israeli sniper told Haaretz correspondent Amira Hass in 2004 at the height of the Second Intifada, Blumenthal writes. “This is according to what the IDF [Israel Defense Force] says to its soldiers. I do not know if this is what the IDF says to the media,” the sniper was quoted as saying.
The 2008 murderous rampage is not, as Blumenthal understands, an anomaly. It is the overt policy of the government of Prime Minister Benjamin Netanyahu, who advocates “a system of open apartheid.” Israel, as Blumenthal points out, has not lifted its state of emergency since its foundation. It has detained at least 750,000 Palestinians, including 10,000 women, in its prisons since 1967. It currently holds more than 4,500 political prisoners, including more than 200 children and 322 people jailed without charges, Blumenthal writes, including those it has labeled “administrative detainees.” Israel has a staggering 99.74 percent conviction rate for these so-called security prisoners, a figure that any totalitarian state would envy.
Blumenthal cites a survey of Jewish Israeli attitudes on the Gaza bombing, known as Operation Cast Lead. The survey, by Daniel Bar-Tal, a political psychologist from Tel Aviv University, concluded that the public’s “consciousness is characterized by a sense of victimization, a siege mentality, blind patriotism, belligerence, self-righteousness, dehumanization of the Palestinians, and insensitivity to their suffering.” Bar-Tal tells Blumenthal “these attitudes are the product of indoctrination.” And Blumenthal sets out to chronicle the poison of this indoctrination and what it has spawned in Israeli society.
The racist narrative, once the domain of the far right and now the domain of the Israeli government and the mainstream, demonizes Palestinians and Arabs, as well as all non-Jews. Non-Jews, according to this propaganda, will forever seek the annihilation of the Jewish people. The Holocaust, in which Israeli victimhood is sanctified, is seamlessly conflated with Palestinian and Arab resistance to occupation. The state flies more than 25 percent of Israeli 11th-graders to Poland to tour Auschwitz and other Nazi extermination camps a year before they start army service. They are told that the goal of Arabs, along with the rest of the non-Jewish world, is another Auschwitz. And the only thing standing between Israelis and a death camp is the Israeli army. Israeli high schools show films such as “Sleeping With the Enemy” to warn students about dating non-Jews, especially Arabs. Racist books such as “Torat Ha’Melech,” or “The King’s Torah,” are given to soldiers seeking rabbinical guidance on the rules of engagement. Rabbi Yitzhak Shapira and Rabbi Yosef Elitzur, the authors of the 230-page book, inform soldiers that non-Jews are “uncompassionate by nature” and may have to be killed in order to “curb their evil inclinations.” “If we kill a gentile who has violated one of the seven commandments [of Noah] ... there is nothing wrong with the murder,” Shapira and Elitzur write. The rabbis claim that under Jewish law “there is justification for killing babies if it is clear that they will grow up to harm us, and in such a situation they may be harmed deliberately, and not only during combat with adults.”
These narratives of hatred make any act of deadly force by the Israeli army permissible, from the shooting of Palestinian children to the 2010 killing by Israeli commandos of nine unarmed activists on the Turkish boat the Mavi Marmara. The activists were part of a flotilla of six boats bringing humanitarian supplies to Gaza. The Israeli propaganda machine claimed that the small flotilla was a covert terror convoy. Never mind that the Mavi Marmara was in international waters when it was attacked. Never mind that no one on the boat, or any of the five other boats, was armed. Never mind that the boats were thoroughly searched before they left for Gaza. The Israeli lie was trumpeted while every camera, video and tape recorder, computer and cellphone of the activists on board was seized and destroyed—or in a few cases sold by Israeli soldiers when they got back to Israel—while those on the boats were towed to an Israeli port and detained in isolation. The ceaseless stoking of fear and racial hatred—given full vent by the Israeli government and media in the days after the Mavi Marmara incident—has served to empower racist political demagogues such as Netanyahu and Avigdor Lieberman, a camp follower of Meir Kahane. It has also effectively snuffed out Israel’s old left-wing Zionist establishment.
“In Israel you have three systems of laws,” the Israeli Arab politician Ahmed Tibi observes in the Blumenthal book. “One is democracy for 80 percent of the population. It is democracy for Jews. I call it an ethnocracy or you could call it a Judocracy. The second is racial discrimination for 20 percent of the population, the Israeli Arabs. The third is apartheid for the population in the West Bank and Gaza. This includes two sets of governments, one for the Palestinians and one for the settlers. Inside Israel there is not yet apartheid but we are being pushed there with ... new laws.”
As Blumenthal documents, even Israeli Jews no longer live in a democracy. The mounting state repression against human rights advocates, journalists and dissidents has reached the proportions of U.S. Homeland Security. The overtly racist cant of the political elite and the masses—“Death to Arabs” is a popular chant at Israeli soccer matches—has emboldened mobs and vigilantes, including thugs from right-wing youth groups such as Im Tirtzu, to carry out indiscriminate acts of vandalism and violence against dissidents, Palestinians, Israeli Arabs and the hapless African immigrants who live crammed into the slums of Tel Aviv. Israel has pushed through a series of discriminatory laws against non-Jews that eerily resemble the racist Nuremberg Laws that disenfranchised Jews in Nazi Germany. The Communities Acceptance Law, for example, permits “small, exclusively Jewish towns planted across Israel’s Galilee region to formally reject applicants for residency on the grounds of ‘suitability to the community’s fundamental outlook.’ ” And all who denounce the steady march of Israel toward fascism—including Jewish academics—are attacked in organized campaigns as being insufficiently Zionist. They are branded as terrorists or collaborators with terrorists. As a headline in the Israeli newspaper Haaretz read: “The settlers are the real government of Israel.”
“Woody [a law school graduate from New York] became my initial liaison to Tel Aviv’s radical left, introducing me to a loose-knit band of a few hundred anarchists, disillusioned ex-soldiers, disaffected children of ultra-Zionists, queers, academics, and generally idealistic and disillusioned young people who came of age during the Second Intifada when the liberal Zionist ‘peace camp’ closed ranks with the militaristic right wing,” Blumenthal writes. “This tiny band of social deviants comprised the only grouping of people I met who sincerely embraced multiculturalism and who took concrete action against the discriminatory foundations of their country’s political apparatus. Right-wingers and many Jewish Israelis who considered themselves part of the social mainstream referred to members of the radical left as smolinim, which simply means ‘leftists,’ but the word carried a deeply insulting connotation of an unacceptable caste, an Other. As branded social outcasts, inflexible in their principles, disdainful of ordinary politics, and brazen in their racial liberalism they resembled nothing so much as the pre-Civil War abolitionists.”
The late Amnon Dankner, the former editor of Maariv, one of Israel’s major newspapers, Blumenthal notes, denounced “neo-Nazi expressions in the Knesset” and “entire parties whose tenor and tone arouse feelings of horror and terrifying memories.” David Landau, the former editor-in-chief of Haaretz, has called on Israelis to boycott the Knesset “to stand against the wave of fascism that has engulfed the Zionist project.” And Uri Avnery, a left-wing politician and journalist, says: “Israel’s very existence is threatened by fascism.”
The disillusionment among idealistic young immigrants to Israel dots the book. As one example, Canadian David Sheen is recorded as saying that everything he had known about Israel and Palestinians was, in Blumenthal’s words, “a fantasy cultivated through years of heavy indoctrination.” But perhaps what is saddest is that Israel has, and has always had, within its population intellectuals, including the great scholar Yeshayahu Leibowitz, who sought to save Israel from itself.
Leibowitz, whom Isaiah Berlincalled “the conscience of Israel,” warned that if Israel did not separate church and state it would give rise to a corrupt rabbinate that would warp Judaism into a fascistic cult.
“Religious nationalism is to religion what National Socialism was to socialism,” said Leibowitz, who died in 1994. He understood that the blind veneration of the military, especially after the 1967 war that captured the West Bank and East Jerusalem, was dangerous and would lead to the ultimate destruction of the Jewish state and any hope of democracy. “Our situation will deteriorate to that of a second Vietnam, to a war in constant escalation without prospect of ultimate resolution.” He foresaw that “the Arabs would be the working people and the Jews the administrators, inspectors, officials, and police—mainly secret police. A state ruling a hostile population of 1.5 million to 2 million foreigners would necessarily become a secret-police state, with all that this implies for education, free speech and democratic institutions. The corruption characteristic of every colonial regime would also prevail in the State of Israel. The administration would have to suppress Arab insurgency on the one hand and acquire Arab Quislings on the other. There is also good reason to fear that the Israel Defense Force, which has been until now a people’s army, would, as a result of being transformed into an army of occupation, degenerate, and its commanders, who will have become military governors, resemble their colleagues in other nations.” He warned that the rise of a virulent racism would consume Israeli society. He knew that prolonged occupation of the Palestinians would spawn “concentration camps” for the occupied and that, in his words, “Israel would not deserve to exist, and it will not be worthwhile to preserve it.”
But few, then or now, cared to listen. This is why Blumenthal’s new book is so important.

Friday, November 1, 2013

Peace is war: Israeli settler-colonialism and the Palestinians

By Joseph Massad | Aljazeera – 36 minutes ago



Peace is war: Israeli settler-colonialism and the Palestinians


On the eve of the anniversary of the Balfour Declaration , Columbia University Professor Joseph Massad explains how the reframing of the concepts of peace and war were at the core of the Zionist strategy in colonising Palestine.
Ever since its colonial project was set in motion, Zionism has insisted that it seeks to colonise Palestine "peacefully", indeed that its colonisation of the country will not only not harm the native population, but that it would be of benefit to them.
The movement's founder, Theodor Herzl himself, provided two visions of this future: A fictional, public vision, advertised in his futurist novel Altneuland, where Palestine would become a Jewish state allowing coexistence with the native Arabs who would be happy and grateful for being colonised and civilised by European Jews; and a secret, logistical and practical strategy to evict the Arab population out of the country, which he spelled out in his Diaries.
Herzl's dual approach of declaring peaceful intentions for public consumption behind which he sought to hide Zionism's violent strategy of conquering the land of the Palestinians would be adopted wholesale thenceforward and continues to be the cornerstone of Israeli policy to the present.
Waging war to achieve peace
Indeed, long before George Orwell popularised the expression "war is peace” in his 1949 novel, Zionism understood well that its colonial strategy depended on a deliberate and insistent confusion of the binary terms "war” and "peace”, so that each of them hides behind the other as one and the same strategy: "Peace” will always be the public name of a colonial war, and "war", once it became necessary and public in the form of invasions, would be articulated as the principal means to achieve the sought after "peace”.
Waging war as peace is so central to Zionist and Israeli propaganda that Israel's 1982 invasion of Lebanon, which killed 20,000 civilians, was termed "Operation Peace for Galilee”. War and peace, therefore, are the same means whose only and ultimate strategic goal is European Jewish colonisation of Palestine and the subjugation and expulsion of Palestine's native population.
To bring about the expulsion of the Palestinians and the establishment of the Jewish settler colony, Herzl sought the patronage of the powers that controlled the fate of Palestine. Whereas his assiduous efforts to court the Ottomans and persuade them to grant him a charter failed, the Zionist leadership after him adopted his strategy and successfully secured the patronage of Britain, which became the master of Palestine after WWI, as well as Britain's Hashemite clients, whom the British set up as rulers of Iraq and Transjordan.
The British, themselves, pledged in their infamous Balfour Declaration, that the European Jewish colonisation of Palestine would be conducted under their patronage peacefully, in such a manner "that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine”. After WWII, the Zionists successfully secured US support for their colonial project
US support
The Zionist leader, Vladimir Jabotinsky, following Herzl's strategy of securing the patronage of major world powers articulated the Zionist position thus:
Zionist colonisation must either stop, or else proceed regardless of the native population. Which means that it can proceed and develop only under the protection of a power that is independent of the native population - behind an iron wall, which the native population cannot breach. That is our Arab policy; not what it should be, but what it actually is, whether we admit it or not. What need we, otherwise, of the Balfour Declaration? Or of the Mandate? Their value to us is that outside Power has undertaken to create in the country such conditions of administration and security that if the native population should desire to hinder our work, they will find it impossible.
None of this, however, meant that the Zionists abandoned their public claims that their "peaceful” colonisation of the country would not be harmful to the Palestinians while employing, at the same time, the most violent means to evict the Palestinians off their land. It was, in fact, this public Zionist commitment to "peace” with the Palestinians, whose land they sought to conquer, that provoked the ire of Jabotinsky. The Zionist leaders' assumption that the Palestinians were bribable, that they could be bought, and that they would accept Jewish domination in exchange for nominal economic benefits was challenged by Jabotinsky on every count. He declared as early as 1923 that:
Our peace-mongers are trying to persuade us that the Arabs are either fools, whom we can deceive by masking our real aims, or that they are corrupt and can be bribed to abandon to us their claim to priority in Palestine, in return for cultural and economic advantages. I repudiate this conception of the Palestinian Arabs. Culturally they are five hundred years behind us, they have neither our endurance nor our determination; but they are just as good psychologists as we are …. We may tell them whatever we like about the innocence of our aims, watering them down and sweetening them with honeyed words to make them palatable, but they know what we want, as well as we know what they do not want. They feel at least the same instinctive jealous love of Palestine, as the old Aztecs felt for ancient Mexico, and the Sioux for their rolling Prairies.
Pitfalls of blind racism
For Jabotinsky, the racism of the Zionist leaders was blinding them to the pitfalls of their strategy. Understanding that no amount of money, and no amount of honeyed words have ever convinced a people to hand over their country to foreign conquerors, he understood that the Palestinians must be defeated militarily as the precondition to their acquiescence in the Zionist project of stealing their country. In this regard, he added:
To imagine, as our Arabophiles do, that [the Palestinians] will voluntarily consent to the realisation of Zionism, in return for the moral and material conveniences which the Jewish colonist brings with him, is a childish notion, which has at [its] bottom a kind of contempt for the Arab people; it means that they despise the Arab race, which they regard as a corrupt mob that can be bought and sold, and are willing to give up their fatherland for a good railway system …. There is no justification for such a belief. It may be that some individual Arabs take bribes. But that does not mean that the Arab people of Palestine as a whole will sell that fervent patriotism that they guard so jealously, and which even the Papuans will never sell. Every native population in the world resists colonists as long as it has the slightest hope of being able to rid itself of the danger of being colonised.
Talk peace, walk war
Hence for Jabotinsky the proper and correct way to secure the Palestinians' acquiescence is to obliterate any possibility that they could ever stop the colonisation of their country or reverse it once it had been achieved. This will be carried out first by securing an imperial sponsor for the establishment of the Jewish settler colony and by creating, what he called, an "iron wall” defended by a Zionist army, which the Palestinians could not breach. Only then, he surmised, would the Palestinians be ready for a peaceful settlement with their colonial conquerors:
This does not mean that there cannot be any agreement with the Palestine Arabs. What is impossible is a voluntary agreement. As long as the Arabs feel that there is the least hope of getting rid of us, they will refuse to give up this hope in return for either kind words or for bread and butter, because they are not a rabble, but a living people. And when a living people yields in matters of such a vital character it is only when there is no longer any hope of getting rid of us, because they can make no breach in the iron wall. Not till then will they drop their extremist leaders, whose watchword is "Never!” And the leadership will pass to the moderate groups, who will approach us with a proposal that we should both agree to mutual concessions. Then we may expect them to discuss honestly practical questions, such as a guarantee against Arab displacement, or equal rights for Arab citizens, or Arab national integrity …. And when that happens, I am convinced that we Jews will be found ready to give them satisfactory guarantees, so that both peoples can live together in peace, like good neighbours.
Jabotinsky's views would guide all branches of the Zionist movement after him, not least the dominant Labour Zionism, led by David Ben-Gurion.
Like Herzl, Ben-Gurion would advocate peace with the Palestinians publicly, claiming that the interests of the colonists and the natives were not contradictory, while strategically planning war against the Palestinians in the meetings of the Zionist leadership. However, it would be the logic of Jabotinsky's arguments that would guide him.
In 1936, amid the Great Palestinian Revolt against Zionist colonisation and British occupation, Ben-Gurion declared: "It is not in order to establish peace in the country that we need an agreement. Peace is indeed a vital matter for us. It is impossible to build a country in a permanent state of war, but peace for us is a means. The end is the complete and full realisation of Zionism. Only for that do we need an agreement.”
Echoing Jabotinsky, Ben-Gurion understood that a "comprehensive” peace agreement with the Palestinians was inconceivable in the 1930s, when the Jewish colonists remained an armed and bellicose minority in the land of the Palestinians. He concluded: "For only after total despair on the part of the Arabs, despair that will come not only from the failure of disturbances and the attempt at rebellion, but also as a consequence of our growth in the country, may the Arabs possibly acquiesce in a Jewish Eretz Israel.”
Capitulation, one state at a time
Elaborating on the idea that peace is war, Ben-Gurion explained clearly to his fellow Zionists that any peace agreement with an Arab party must be designed to formalise their capitulation to Zionist colonisation. This he declared as early as 1949, following the military triumph of the Zionists and their establishment of the settler-colony: "Egypt … is a big state. If we could arrive at the conclusion of peace with it - it would be a tremendous conquest for us.” Israeli scholar Avi Shlaim has documented much of this in his book The Iron Wall.
That "conquest” would have to wait thirty years, but when it was realised through the Camp David Accords with Anwar Sadat in 1978, it formalised Egypt's recognition of the legitimacy of the Jewish settler-colony, the denial of Palestinian sovereignty or rights, except in some deferred "autonomy” plan, and Egypt's acquiescence in never re-establishing its sovereignty over the Sinai peninsula, which Israel would return to Egyptian partial control without sovereignty.
The "conquest” of Egypt, of which Ben-Gurion spoke in 1949, was completed at Camp David. At the time, the Palestinians, represented by the Palestine Liberation Organization (PLO) had not yet come around formally to accepting that the colonisation of their country was irreversible and continued to seek its liberation from European Jewish colonialism.
As the idea of peace as a means to establish more colonial conquests continued to be entrenched in Zionist considerations, it would be pursued alongside formal war even after Camp David, as evidenced by the multiple invasions of Lebanon in the 1970s, 80s, 90s, and in the new century. These wars would be waged explicitly as part of Israel's pursuit of "peace” to achieve its colonial aims.
The US convening of the 1991 "peace conference” in Madrid, to which they invited Israel and all the Arab protagonists, excluding the PLO, would not inaugurate a new phase in Israeli strategy as much as formalise its new approach since 1977 - namely concluding "peace” deals with Arab and Palestinian leaders who, in the words of Jabotinsky, had "given up hope”, capitulated completely to Jewish colonialism, and promised not only not to resist Israel but to help it along, while continuing the war against those Arabs and Palestinians who continued to resist Zionism's colonial logic.
This is part one of a two-part series. Part two will be published on Saturday, November 2.
Joseph Massad teaches modern Arab politics and intellectual history at Columbia University in New York. He is the author of 'The Persistence of the Palestinian Question'.