Why Zionism Is Racism

thank you for allowing alternative voices to be heard. The mainstream media is bursting at the seams with pro-israel propaganda.

"I believe that zionism is racism because it is presented by its champions, from Gil Troy to Elie Wiesel, as a romantic movement, which allowed zionists to reclaim the desert and build a model nation-state. This is racism at its most acute, since there was no desert in Palestine, other than the Negev in the South."

How about this from another Indy Bay thread- written 75 years ago:
"Fully 75% of the area in Jewish hands morever has not known the plough for centuries. The northern colonies in Galilee were built on land rendered impossible for life since roman times because of marsh and endemic disease. Tel Aviv was erected on sand dunes which were considered without monetary value. The great granary, the valley of Jezreel, now nestling so trim and green in the shining sun, was so deserted and pestilential when Jews bought it that it was said any bird trying to cross it would fall dead in its flight."

and here's some more:

Alexander Keith, recalling Volney's 1785 description (quoted above) fifty years later, commented: "In his day [Volney's] tthe land had not fully reache its last degree of desolation and depopulation." (The Land of Israel).

Other travelers and pilgrims recorded similar reports of the dreary state of the Land around the middle of the nineteenth century. Here are just a few examples:

Alphonse de Lamartine, in 1835: "...a complete eternal silence reigns in the town, on the highways, in the country ... the tomb of a whole people" (Recollections of the East, Vol. I, p. 308).

A contemporary German encyclopedia (Brockhaus, "Allegmeine deutsche Real- Encyklopaidie", Vol. VIII, p. 206, Leipzig, 1827) calls Palestine "desolate and roamed through by Arab robber-bands."

In 1849, the American W. F. Lynch described the desertion of Palestinian villages "caused by the frequent forays of the wandering Bedouin" (Narrative of the United States Expedition to the River Jordan and the Dead Sea, p. 489).

And again H. B. Tristram, in 1865: "... both in the north and south (of the Sharon plain), land is going out of cultivvation, and whole villages ar rapidly disappearing from the face of the earth. Since the year 1838, no less than 20 villages have been thus erased from the map (by the Bedouin) and the stationary population extirpated" (p. 490).

Mark Twain, 'Innocents Abroad' 1867:

""Desolate country whose soil is rich enough but is given over wholly to weeds - a silent mournful expanse ... We reached Tabor safely ...
We never saw a human being on the whole route" (p. 451, 480);
"There is not a solitary village throughout its (the Jezreel Valley's) whole extent - not for thirty miles in either direction.
There are two or three small clusters of Bedouin tents but not a single permanent habitation.
One may ride ten miles, hereabouts, and not see ten human beings" (p. 448);
"Of all the lands there are for dismal scenery, I think Palestine must be the prince. The hills are barren ... the valleys are unsightly deserts... It is a hopeless, dreary, heartbroken land... Palestine is desolate and unlovely... Palestine is no more of this workday world. It is sacred to poetry and tradition - it is dreamland" (pp. 564, 567).

Referring to the same era, the Christian historian James Parkes writes in Whose Land?: "Peasant and Bedouin alike have contributed to the ruin of the countryside on which both depend for a livelihood... In spite of the immense fertility of the soil, it is probable that in the first half of the nineteenth century the population sank to the lowest level it had ever known in historic times."

Not exactly a myth is it? The land was decimated by neglect. I know I shouldn't bother you with hte facts,,,,but I'll try anyway.




"This is simply a myth that has been propagated by racists who have supported Israel for the last 53 years, and economic data on agricultural exports to Europe from Palestine dating to medieval times easily rejects and exposes this as a blasphemous claim."


Wrong use of the term "blasphemous" Show me- and don't use a link from the electronic intifada. I have the data on agricultural exports here- I'm curious if your "data" corresponds with mine.

Try this, again from a 75 year old book thats been quoted ad nauseum on Indy Bay

"We should expect to find an exodus of Arabs from lands where Jews are sewttled. But exactly the opposite is true: it is precisely in the vicinity of those Jewish villages that Arab developement is most marked. Arab Haifa, profiting from the Jewish boom grew from 1922 to 1936 by 130%, Jaffa by 80% and Jerusalem by 55%...In the vicinity of the Jewish villages Arab workers earn twice the wage paid in other parts of Palestine.

Once the poorest , sorriest population in this whole section of poverty stricken masses, the Arabs of Palestine are now the richest per capita of their race"

So many Arabs FLOCKED to Palestine, following the Jewish settlers. and the prosperity they brought.
Hardly there for GENERATIONS!!!!!


Why Zionism Is Racism

Zionism is a racist and irredeemable movement, like Bolshevism, Nazism, and Apartheid.

No. Zionism is the right of the Jewish people to self determination in their ancient homeland.

By Rabee' Sahyoun


(Note: This article is a direct response, using the same format, on a line by line basis, to an editorial that appeared in the Montreal Gazette on April 26, 2001, written by Gil Troy, a Professor of History at McGill University.)


"A century ago, zionism extended Western colonialism to Palestine."

The return of the Jewish people to their ancient homeland is not colonialization. Wikipedia defines it : a colony is a territory under the immediate political control of a geographically-distant state. So how is Palestine/Israel a colony? A colony of what?

The sad truth is that over a century after its founding, zionism seems to be grander and more honorable than its reality. Arabs have suffered from Zionism's belligerence and exclusivity, and many have blamed the United States, and the West, for this because of their unshakeable support of zionism. Israeli aggression over the past seven months has finally renewed international recognition that zionism is racism.

Zionism is the right of the Jewish people to self determination in their ancient homeland. Not racism.



I believe that zionism is racism, because it fails to appreciate or acknowledge the Palestinians' ties to their homeland, their love for their historical capital, Jerusalem, and the 53-yar plight they have endured as refugees worldwide, in Europe, in North America, in camps Dheishe, Shatila, Wehdaat and others, never giving up hope or struggle in yearning to return home.

Just some quotes fro you:


1. “The first group of our fifth column consist of those who abandon their homes…At the first sign of trouble they take to their heels to escape sharing the burden of struggle” -- Ash-Sha’ab, Jaffa, 1.30.48



2. “(the fleeing villagers)…are bringing down disgrace on us all… by abandoning their villages” -- As-Sarih, Jaffa, 3.30.48



3. "Every effort is being made by the Jews to persuade the Arab populace to stay and carry on with their normal lives, to get their shops and businesses open and to be assured that their lives and interests will be safe." -- Haifa District HQ of the British Police, April 26, 1948, (quoted in

Battleground by Samuel Katz).



4. "The mass evacuation, prompted partly by fear, partly by order of Arab leaders, left the Arab quarter of Haifa a ghost city.... By withdrawing Arab workers their leaders hoped to paralyze Haifa." -- Time Magazine, May 3, 1948, page 25



5. “The Arab streets (of Palestine) are curiously deserted (because)…following the poor example of the moneyed class, there has been an exodus from Jerusalem, but not to the same extent as from Jaffa and Haifa”. -- London Times, 5.5.48



6. "The Arab civilians panicked and fled ignominiously. Villages were frequently abandoned before they were threatened by the progress of war." -- General John Glubb "Pasha," The London Daily Mail, August 12, 1948



7. “The fact that there are these refugees is the direct consequence of the act of the Arab states in opposing partition and the Jewish state. The Arab states agreed upon this policy unanimously and they must share in the solution of the problem." – Emile Ghoury, secretary of the Palestinian Arab Higher Committee, in an interview with the Beirut Telegraph 9/6/1948. (same appeared in The London Telegraph, 8.48)



8. The most potent factor [in the flight of Palestinians] was the announcements made over the air by the Arab-Palestinian Higher Executive, urging all Haifa Arabs to quit... It was clearly intimated that Arabs who remained in Haifa and accepted Jewish protection would be regarded as renegades."

-- London Economist Oct. 2, 1948)



9. “It must not be forgotten that the Arab Higher Committee encouraged the refugees’ flight from their homes in Jaffa, Haifa, and Jerusalem”. -- Near East Arabic Broadcasting Station, Cyprus, 4.3.49



10. "[The Arabs of Haifa] fled in spite of the fact that the Jewish authorities guaranteed their safety and rights as citizens of Israel." -- Monsignor George Hakim, Greek Catholic Bishop of Galilee, New York Herald Tribune, June 30, 1949



11. “The military and civil (Israeli) authorities expressed their profound regret at this grave decision (taken by the Arab military delegates of Haifa and the Acting Chair of the Palestine Arab Higher Committee to evacuate Haifa despite the Israeli offer of a truce). The Jewish mayor of Haifa made a passionate appeal to the delegation (of Arab military leaders) to reconsider its decision”.

-- Memorandum of the Arab National Committee of Haifa, 1950, to the governments of the Arab League, quoted in J. B. Schechtman, The Refugees in the World, NY 1963, pp. 192f.



12. Sir John Troutbeck, British Middle East Office in Cairo, noted in cables to superiors (1948-49) that the refugees (in Gaza) have no bitterness against Jews, but harbor intense hatred toward Egyptians: “ They say ‘we know who our enemies are (referring to the Egyptians)’, declaring that their Arab brethren persuaded them unnecessarily to leave their homes…I even heard it said that many of the refugees would give a welcome to the Israelis if they were to come in and take the district over”.



13. "The Arab states which had encouraged the Palestine Arabs to leave their homes temporarily in order to be out of the way of the Arab invasion armies, have failed to keep their promise to help these refugees." – The Jordanian daily newspaper Falastin, Feb. 19, 1949.



14. "The Secretary General of the Arab League, Azzam Pasha, assured the Arab peoples that the occupation of Palestine and of Tel Aviv would be as simple as a military promenade...Brotherly advice was given to the Arabs of Palestine to leave their land, homes, and property to stay temporarily In neighboring fraternal states, lest the guns of invading Arab armies mow them down." --Al Hoda (a New York-based Lebanese daily) June 8, 1951.



15. "Who brought the Palestinians to Lebanon as refugees, suffering now from the malign attitude of newspapers and communal leaders, who have neither honor nor conscience? Who brought them over in dire straits and penniless, after they lost their honor? The Arab states, and Lebanon amongst them, did it." -- The Beirut Muslim weekly Kul-Shay, Aug. 19, 1951.



16. "We will smash the country with our guns and obliterate every place the Jews seek shelter in. The Arabs should conduct their wives and children to safe areas until the fighting has died down."

-- Iraqi Prime Minister Nuri Said, quoted in “Sir An-Nakbah” (The Secret Behind the Disaster) by Nimr el-Hawari, Nazareth, 1952



16. "The Arab Exodus …was not caused by the actual battle, but by the exaggerated description spread by the Arab leaders to incite them to fight the Jews. …For the flight and fall of the other villages it is our leaders who are responsible because of their dissemination of rumors exaggerating Jewish crimes and describing them as atrocities in order to inflame the Arabs ... By spreading rumors of Jewish atrocities, killings of women and children etc., they instilled fear and terror in the hearts of the Arabs in Palestine, until they fled leaving their homes and properties to the enemy."

– The Jordanian daily newspaper Al Urdun, April 9, 1953.



17. The Arab governments told us: Get out so that we can get in. So we got out, but they did not get in. (Quoting a refugee) -- Al Difaa (Jordan) Sept. 6, 1954.



18. “The wholesale exodus was due partly to the belief of the Arabs, encouraged by the boasting of an unrealistic press and the irresponsible utterances of some of the Arab leaders that it could be only a matter of some weeks before the Jews were defeated by the armies of the Arab states, and the Palestinian Arabs enabled to re-enter and re-take possession of their country”. -- Edward Atiyah (Secretary of the Arab League, London, The Arabs, 1955, p. 183)



19. “The Arab states do not want to solve the refugee problem. They want to keep it as an open sore, as an affront to the UN and as a weapon against Israel. Arab leaders do not give a damn whether Arab refugees live or die”, -- Ralph Galloway, former head of UNWRA, 1956



20. "As early as the first months of 1948, the Arab League issued orders exhorting the people to seek a temporary refuge in neighboring countries, later to return to their abodes ... and obtain their share of abandoned Jewish property." -- Bulletin of The Research Group for European Migration Problems, 1957.



21. "Israelis argue that the Arab states encouraged the Palestinians to flee. And, in fact, Arabs still living in Israel recall being urged to evacuate Haifa by Arab military commanders who wanted to bomb the city." -- Newsweek, January 20, 1963.


I believe that zionism is racism, because it fails to admit the reality that the minority indigenous Jewish community in Palestine, that lived there for the last two thousand years, was an undistinguishable people from its Christian and Muslim Palestinian brethren, and that the leader of the Jewish community of the Jewish quarter of Old Jerusalem, Rabbi Lamram Blau, stood on the side of his Palestinian brothers and sisters being exiled in 1948.

I believe that zionism is racism because in modern times, the promise of liberal democracy and justice is a double-edged sword, preached by the Western powers, yet only paid lip-service to in the case of Israel, where Palestinian are continuously expelled, ethnically cleansed, and subjugated, and in the cases where they are assimilated, they are granted, limited, if any, civil rights.

I believe that zionism is racism, because in establishing the racially exclusive state of Israel, in 1948, and expelling the indigenous Palestinians from the land, the zionists severed a relationship that people had to the land for over 4,000 years, uninterrupted, since before Abraham.

I believe that zionism is racism, because in building Israel, the zionists were revising history, embracing the notion of racial superiority, an ideology that has empowered them to discriminate, with all of its associated social ills, injustices, and moral bankruptcy.

I believe that zionism is racism because it fails to distinguish between the nationalism of the American, based on multi-cultural harmony, and the racial exclusivity, separatism, ethnic cleansing, and brutality of zionism, that stands in clear violation of the most basic elements of international law and human rights practices, as most recently highlighted by reports issued by Amnesty International and Human Rights Watch.

I believe that zionism is racism because in our world of post-modern identities, I know that we do not have to be "either-ors", we can be "ands and buts" – a zionist and a settler, an American citizen of Polish heritage but a soldier in the Israeli army.

I believe that zionism is racism because it self-propagates itself as a democratic movement. However, a democracy, cannot, by definition, only be representative of one community in a bi-national and tri-religious contiguous geographic area. A democracy cannot exist for one people and not for another. This as called Apartheid in South Africa, and is now called zionism in Palestine.

Shall we mention again that Arabs within Israel have full citizenship, and representation in the Parliament?

This article is so full of lies and propaganda it is no wonder it was ignored by nearly everyone on Indybay.

Zionism And Its Impact
By Ann M. Lesch
The Zionist movement has maintained a striking continuity in its aims and methods over the past century. From the start, the movement sought to achieve a Jewish majority in Palestine and to establish a Jewish state on as much of the LAND as possible. The methods included promoting mass Jewish immigration and acquiring tracts of land that would become the inalienable property of the Jewish people. This policy inevitably prevented the indigenous Arab residents from attaining their national goals and establishing a Palestinian state. It also necessitated displacing Palestinians from their lands and jobs when their presence conflicted with Zionist interests.

The Zionist movement—and subsequently the state of ISRAEL—failed to develop a positive approach to the Palestinian presence and aspirations. Although many Israelis recognized the moral dilemma posed by the Palestinians, the majority either tried to ignore the issue or to resolve it by force majeure. Thus, the Palestine problem festered and grew, instead of being resolved.

Historical Background
The British Mandate
The Zionist Movement
Practical Zionism
Policies Toward the Palestinians
Conclusion
Historical Background
The Zionist movement arose in late nineteenth-century Europe, influenced by the nationalist ferment sweeping that continent. Zionism acquired its particular focus from the ancient Jewish longing for the return to Zion and received a strong impetus from the increasingly intolerable conditions facing the large Jewish community in tsarist Russia. The movement also developed at the time of major European territorial acquisitions in Asia and Africa and benefited from the European powers' competition for influence in the shrinking Ottoman Empire.

One result of this involvement with European expansionism, however, was that the leaders of the nascent nationalist movements in the Middle East viewed Zionism as an adjunct of European colonialism. Moreover, Zionist assertions of the contemporary relevance of the Jews' historical ties to Palestine, coupled with their land purchases and immigration, alarmed the indigenous population of the Ottoman districts that Palestine comprised. The Jewish community (yishuv) rose from 6 percent of Palestine's population in 1880 to 10 percent by 1914. Although the numbers were insignificant, the settlers were outspoken enough to arouse the opposition of Arab leaders and induce them to exert counter pressure on the Ottoman regime to prohibit Jewish immigration and land buying.

As early as 1891, a group of Muslim and Christian notables cabled Istanbul, urging the government to prohibit Jewish immigration and land purchase. The resulting edicts radically curtailed land purchases in the sanjak (district) of JERUSALEM for the next decade. When a Zionist Congress resolution in 1905 called for increased colonization, the Ottoman regime suspended all land transfers to Jews in both the sanjak of Jerusalem and the wilayat (province) of Beirut.

After the coup d'etat by the Young Turks in 1908, the Palestinians used their representation in the central parliament and their access to newly opened local newspapers to press their claims and express their concerns. They were particularly vociferous in opposition to discussions that took place between the financially hard-pressed Ottoman regime and Zionist leaders in 1912-13, which would have let the world Zionist Organization purchase crown land (jiftlik) in the Baysan Valley, along the Jordan River.

The Zionists did not try to quell Palestinian fears, since their concern was to encourage colonization from Europe and to minimize the obstacles in their path. The only effort to meet to discuss their aspirations occurred in the spring of 1914. Its difficulties illustrated the incompatibility in their aspirations. The Palestinians wanted the Zionists to present them with a document that would state their precise political ambitions, their willingness to open their schools to Palestinians, and their intentions of learning Arabic and integrating with the local population. The Zionists rejected this proposal.

The British Mandate
The proclamation of the BALFOUR DECLARATION on November 2, 1917, and the arrival of British troops in Palestine soon after, transformed the political situation. The declaration gave the Zionist movement its long-sought legal status. The qualification that: nothing shall be done which may prejudice the civil and religious rights of the existing non-Jewish communities in Palestine seemed a relatively insignificant obstacle to the Zionists, especially since it referred only to those communities': civil and religious rights, not to political or national rights. The subsequent British occupation gave Britain the ability to carry out that pledge and provide the protection necessary for the Zionists to realize their aims.

In fact, the British had contracted three mutually contradictory promises for the future of Palestine. The Sykes-Picot Agreement of 1916 with the French and Russian governments proposed that Palestine be placed under international administration. The HUSAYN-MCMAHON CORRESPONDENCE, 1915-1916, on whose basis the Arab revolt was launched, implied that Palestine would be included in the zone of Arab independence. In contrast, the Balfour Declaration encouraged the colonization of Palestine by Jews, under British protection. British officials recognized the irreconcilability of these pledges but hoped that a modus vivendi could be achieved, both between the competing imperial powers, France and Britain, and between the Palestinians and the Jews. Instead, these contradictions set the stage for the three decades of conflict-ridden British rule in Palestine.

Initially, many British politicians shared the Zionists' assumption that gradual, regulated Jewish immigration and settlement would lead to a Jewish majority in Palestine, whereupon it would become independent, with legal protection for the Arab minority. The assumption that this could be accomplished without serious resistance was shattered at the outset of British rule. Britain thereafter was caught in an increasingly untenable position, unable to persuade either Palestinians or Zionists to alter their demands and forced to station substantial military forces in Palestine to maintain security.

The Palestinians had assumed that they would gain some form of independence when Ottoman rule disintegrated, whether through a separate state or integration with neighboring Arab lands. These hopes were bolstered by the Arab revolt, the entry of Faysal Ibn Husayn into Damascus in 1918, and the proclamation of Syrian independence in 1920. Their hopes were dashed, however, when Britain imposed direct colonial rule and elevated the yishuv to a special status. Moreover, the French ousted Faysal from Damascus in July 1920, and British compensation—in the form of thrones in Transjordan and Iraq for Abdullah and Faysal, respectively—had no positive impact on the Arabs in Palestine. In fact, the action underlined the different treatment accorded Palestine and its disadvantageous political situation. These concerns were exacerbated by Jewish immigration: the yishuv comprised 28 percent of the population by 1936 and reached 32 percent by 1947 (click here for Palestine's population distribution per district in 1946).

The British umbrella was CRITICALLY important to the growth and consolidation of the yishuv, enabling it to root itself firmly despite Palestinian opposition. Although British support diminished in the late 1930s, the yishuv was strong enough by then to withstand the Palestinians on its own. After World War II, the Zionist movement also was able to turn to the emerging superpower, the UNITED STATES, for diplomatic support and legitimization.

The Palestinians' responses to Jewish immigration, land purchases, and political demands were remarkably consistent. They insisted that Palestine remain an Arab country, with the same right of self-determination and independence as Egypt, Transjordan, and Iraq. Britain granted those countries independence without a violent struggle since their claims to self-determination were not contested by European settlers. The Palestinians argued that Palestinian territory COULD NOT AND SHOULD NOT be used to solve the plight of the Jews in Europe, and that Jewish national aspirations should not override their own rights.

Palestinian opposition peaked in the late 1930s: the six-month general strike in 1936 was followed the next year by a widespread rural revolt. This rebellion welled up from the bottom of Palestinian society—unemployed urban workers, displaced peasants crowded into towns, and debt-ridden villagers. It was supported by most merchants and professionals in the towns, who feared competition from the yishuv. Members of the elite families acted as spokesmen before the British administration through the ARAB HIGHER COMMITTEE, which was formed during the 1936 strike. However, the British banned the committee in October 1937 and arrested its members, on the eve of the revolt.

Only one of the Palestinian political parties was willing to limit its aims and accept the principle of territorial partition: The NATIONAL DEFENSE PARTY, led by RAGHIB AL-NASHASHIBI (mayor of JERUSALEM from 1920 to 1934), was willing to accept partition in 1937 so long as the Palestinians obtained sufficient land and could merge with Transjordan to form a larger political entity. However, the British PEEL COMMISSION's plan, announced in July 1937, would have forced the Palestinians to leave the olive- and grain- growing areas of Galilee, the orange groves on the Mediterranean coast, and the urban port cities of HAIFA and ACRE. That was too great a loss for even the National Defense Party to accept, and so it joined in the general denunciations of partition.

During the PALESTINE MANDATE period the Palestinian community was 70 percent rural, 75 to 80 percent illiterate, and divided internally between town and countryside and between elite families and villagers. Despite broad support for the national aims, the Palestinians could not achieve the unity and strength necessary to withstand the combined pressure of the British forces and the Zionist movement. In fact, the political structure was decapitated in the late 1930s when the British banned the Arab Higher Committee and arrested hundreds of local politicians. When efforts were made in the 1940s to rebuild the political structure, the impetus came largely from outside, from Arab rulers who were disturbed by the deteriorating conditions in Palestine and feared their repercussions on their own newly acquired independence.

The Arab rulers gave priority to their own national considerations and provided limited diplomatic and military support to the Palestinians. The Palestinian Arabs continued to demand a state that would reflect the Arab majority's weight—diminished to 68 percent by 1947. They rejected the UNITED NATIONS (U.N.) partition plan of November 1947, which granted the Jews statehood in 55 percent of Palestine, an area that included as many Arab residents as Jews. However, the Palestinian Arabs lacked the political strength and military force to back up their claim. Once Britain withdrew its forces in 1948 and the Jews proclaimed the state of Israel, the Arab rulers used their armed forces to protect those zones that the partition plans had ALLOCATED to the Arab state. By the time armistice agreements were signed in 1949, the Arab areas had shrunk to only 23 percent of Palestine. The Egyptian army held the GAZA STRIP, and Transjordanian forces dominated the hills of central Palestine. At least 726,000 of the 1.3 million Palestinian Arabs fled from the area held by Israel. Emir Abdullah subsequently annexed the zone that his army occupied, renaming it the WEST BANK.

The Zionist Movement
The dispossession and expulsion of a majority of Palestinians were the result of Zionist policies planned over a thirty-year period. Fundamentally, Zionism focused on two needs:

to attain a Jewish majority in Palestine;



to acquire statehood irrespective of the wishes of the indigenous population. Non-recognition of the political and national rights of the Palestinian people was a KEY Zionist policy.

Chaim Weizmann, president of the World Zionist Organization, placed maximalist demands before the Paris Peace Conference in February 1919. He stated that he expected 70,000 to 80,000 Jewish immigrants to arrive each year in Palestine. When they became the majority, they would form an independent government and Palestine and would become: "as Jewish as England is English". Weizmann proposed that the boundaries should be the Mediterranean Sea on the west; Sidon, the Litani River, and Mount Hermon on the north; all of Transjordan west of the Hijaz railway on the east; and a line across Sinai from Aqaba to al-Arish on the south. He argued that: "the boundaries above outlined are what we consider essential for the economic foundation of the country. Palestine must have its natural outlet to the sea and control of its rivers and their headwaters. The boundaries are sketched with the general economic needs and historic traditions of the country in mind." Weizmann offered the Arab countries a free zone in Haifa and a joint port at Aqaba.

Weizmann's policy was basically in accord with that of the leaders of the yishuv, who held a conference in December 1918 in which they formulated their own demands for the peace conference. The yishuv plan stressed that they must control appointments to the administrative services and that the British must actively assist their program to transform Palestine into a democratic Jewish state in which the Arabs would have minority rights. Although the peace conference did not explicitly allocate such extensive territories to the Jewish national home and did not support the goal of transforming all of Palestine into a Jewish state, it opened the door to such a possibility. More important, Weizmann's presentation stated clearly and forcefully the long-term aims of the movement. These aims were based on certain fundamental tenets of Zionism:

The movement was seen not only as inherently righteous, but also as meeting an overwhelming need among European Jews.



European culture was superior to indigenous Arab culture; the Zionists could help civilize the East.



External support was needed from a major power; relations with the Arab world were a secondary matter.



Arab nationalism was a legitimate political movement, but Palestinian nationalism was either illegitimate or nonexistent.



Finally, if the Palestinians would not reconcile themselves to Zionism, force majeure, not compromise, was the only feasible response.

First
Adherents of Zionism believed that the Jewish people had an inherent and inalienable right to Palestine. Religious Zionists stated this in biblical terms, referring to the divine promise of the land to the tribes of Israel. Secular Zionists relied more on the argument that Palestine alone could solve the problem of Jewish dispersion and virulent anti-Semitism. Weizmann stated in 1930 that the needs of 16 million Jews had to be balanced against those of 1 million Palestinian Arabs: "The Balfour Declaration and the Mandate have definitely lifted [Palestine] out of the context of the Middle East and linked it up with the world-wide Jewish problem....The rights which the Jewish people has been adjudged in Palestine do not depend on the consent, and cannot be subjected to the will, of the majority of its present inhabitants."

This perspective took its most extreme form with the Revisionist movement. Its founder, Vladimir Jabotinsky, was so self-righteous about the Zionist cause that he justified any actions taken against the Arabs in order to realize Zionist goals.

Second
Zionists generally felt that European civilization was superior to Arab culture and values. Theodor Herzl, the founder of the World Zionist Organization, wrote in the Jewish State (1886) that the Jewish community could serve as: "part of a wall of defense for Europe in Asia, an outpost of civilization against barbarism."

Weizmann also believed that he was engaged in a fight of civilization against the desert. The Zionists would bring enlightenment and economic development to the backward Arabs. Similarly, David Ben-Gurion, the leading labor Zionist, could not understand why Arabs rejected his offer to use Jewish finance, scientific knowledge, and technical expertise to modernize the Middle East. He attributed this rejection to backwardness rather than to the affront that Zionism posed to the Arabs' pride and to their aspirations for independence.

Third
Zionist leaders recognized that they needed an external patron to legitimize their presence in the international arena and to provide them legal and military protection in Palestine. Great Britain played that role in the 1920s and 1930s, and the United States became the mentor in the mid-1940s. Zionist leaders realized that they needed to make tactical accommodations to that patron—such as downplaying their public statements about their political aspirations or accepting a state on a limited territory—while continuing to work toward their long-term goals. The presence and needs of the Arabs were viewed as secondary. The Zionist leadership never considered allying with the Arab world against the British and Americans. Rather, Weizmann, in particular, felt that the yishuv should bolster the British Empire and guard its strategic interests in the region. Later, the leaders of Israel perceived the Jewish state as a strategic asset to the United States in the Middle East.

Fourth
Zionist politicians accepted the idea of an Arab nation but rejected the concept of a Palestinian nation. They considered the Arab residents of Palestine as comprising a minute fraction of the land and people of the Arab world, and as lacking any separate identity and aspirations (click here, to read our response to this myth). Weizmann and Ben-Gurion were willing to negotiate with Arab rulers in order to gain those rulers' recognition of Jewish statehood in Palestine in return for the Zionists' recognition of Arab independence elsewhere, but they would not negotiate with the Arab politicians in Palestine for a political settlement in their common homeland. As early as 1918, Weizmann wrote to a prominent British politician: "The real Arab movement is developing in Damascus and Mecca...the so-called Arab question in Palestine would therefore assume only a purely local character, and in fact is not considered a serious factor."

In line with that thinking, Weizmann met with Emir Faysal in the same year, in an attempt to win his agreement to Jewish statehood in Palestine in return for Jewish financial support for Faysal as ruler of Syria and Arabia.

Ben-Gurion, Weizmann, and other Zionist leaders met with prominent Arab officials during the 1939 LONDON CONFERENCE, which was convened by Britain to seek a compromise settlement in Palestine. The Arab diplomats from Egypt, Iraq, and Saudi Arabia criticized the exceptional position that the Balfour Declaration had granted the Jewish community and emphasized the estrangement between the Arab and Jewish residents that large scale Jewish immigration had caused. In response, Weizmann insisted that Palestine remain open to all Jews who wanted to immigrate, and Ben-Gurion suggested that all of Palestine should become a Jewish state, federated with the surrounding Arab states. The Arab participants criticized these demands for exacerbating the conflict, rather than contributing to the search for peace. The Zionists' premise that Arab statehood could be recognized while ignoring the Palestinians was thus rejected by the Arab rulers themselves.

Fifth
Finally, Zionist leaders argued that if the Palestinians could not reconcile themselves to Zionism, then force majeure, not a compromise of goals, was the only possible response. By the early 1920s, after violent Arab protests broke out in Jaffa and Jerusalem, leaders of the yishuv recognized that it might be impossible to bridge the gap between the aims of the two peoples. Building the national home would lead to an unavoidable clash, since the Arab majority would not agree to become a minority. In fact, as early as 1919 Ben-Gurion stated bluntly: "Everybody sees a difficulty in the question of relations between Arabs and Jews. But not everybody sees that there is no solution to this question. No solution! There is a gulf, and nothing can fill this gulf....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."

As tensions increased in the 1920s and the 1930s Zionist leaders realized that they had to coerce the Arabs to acquiesce to a diminished status. Ben-Gurion stated in 1937, during the Arab revolt:

"This is a national war declared upon us by the Arabs....This is an active resistance by the Palestinians to what they regard as a usurpation of their homeland by the Jews....But the fighting is only one aspect of the conflict, which is in its essence a political one. And politically we are the aggressors and they defend themselves."

This sober conclusion did not lead Ben-Gurion to negotiate with the Palestinian Arabs: instead he became more determined to strengthen the Jewish military forces so that they could compel the Arabs to relinquish their claims.

Practical Zionism
In order to realize the aims of Zionism and build the Jewish national home, the Zionist movement undertook the following practical steps in many different realms:

They built political structures that could assume state functions



Created a military force.



Promoted large-scale immigration.



Acquired land as the inalienable property of the Jewish people



Established and monopolistic concessions. The labor federation, Histadrut, tried to force Jewish enterprises to hire only Jewish labor



Setting up an autonomous Hebrew-language educational system.


These measures created a self-contained national entity on Palestinian soil that was ENTIRELY SEPARATE from the Arab community.

The yishuv established an elected community council, executive body, administrative departments, and religious courts soon after the British assumed control over Palestine. When the PALESTINE MANDATE was ratified by the League of Nations in 1922, the World Zionist Organization gained the responsibility to advise and cooperate with the British administration not only on economic and social matters affecting the Jewish national home but also on issues involving the general development of the country. Although the British rejected pressure to give the World Zionist Organization an equal share in administration and control over immigration and land transfers, the yishuv did gain a privileged advisory position.

The Zionists were strongly critical of British efforts to establish a LEGISLATIVE COUNCIL in 1923, 1930, and 1936. They realized that Palestinians' demands for a legislature with a Palestinian majority ran counter to their own need to delay establishing representative bodies until the Jewish community was much larger. In 1923, the Jewish residents did participate in the elections for a Legislative Council, but they were relieved that the Palestinians' boycott compelled the British to cancel the results. In 1930 and 1936 the World Zionist Organization vigorously opposed British proposals for a legislature, fearing that, if the Palestinians received the majority status that proportional representation would require, then they would try to block Jewish immigration and the purchase of land by Zionist companies. Zionist opposition was couched indirectly in the assertion that Palestine was not ripe for self-rule, a code for not until there's a Jewish majority.

To bolster this position, the yishuv formed defense forces (Haganah) in March 1920. They were preceded by the establishment of guards (hashomer) in Jewish rural settlements in the 1900s and the formation of a Jewish Legion in World War I. However, the British disbanded the Jewish Legion and allowed only sealed armories in the settlements and mixed Jewish-British area defense committees.

Despite its illegal status, the Haganah expanded to number 10,000 trained and mobilized men, and 40,000 reservists by 1936. During the 1937-38 Arab revolt, the Haganah engaged in active defense against Arab insurgents and cooperated with the British to guard railway lines, the oil pipeline to Haifa, and border fences. This cooperation deepened during World War II, when 18,800 Jewish volunteers joined the British forces. Haganah's special Palmach units served as scouts and sappers for the British army in Lebanon in 1941-42. This wartime experience helped to transform the Haganah into a regular fighting force. When Ben-Gurion became the World Zionist Organization's secretary of defense in June 1947, he accelerated mobilization as well as arms buying in the United States and Europe. As a result, mobilization leaped to 30,000 by May 1948, when statehood was proclaimed, and then doubled to 60,000 by mid-July—twice the number serving in the Arab forces arrayed against Israel.

A principal means for building up the national home was the promotion of large-scale immigration from Europe. Estimates of the Palestinian population demonstrate the dramatic impact of immigration. The first British census (December 31, 1922) counted 757,182 residents, of whom 83,794 were Jewish. The second census (December 31, 1931) enumerated 1,035,821, including 174,006 Jews. Thus, the absolute number of Jews had doubled and the relative number had increased from 11 percent to 17 percent. Two-thirds of this growth could be attributed to net immigration, and one third to natural increase. Two-thirds of the yishuv was concentrated in Jerusalem and Jaffa and Tel Aviv, with most of the remainder in the north, including the towns of HAIFA, SAFAD, and Tiberias.

The Mandate specified that the rate of immigration should accord with the economic capacity of the country to absorb the immigrants. In 1931, the British government reinterpreted this to take into account only the Jewish sector of the economy, excluding the Palestinian sector, which was suffering from heavy unemployment. As a result, the pace of immigration accelerated in 1932 and peaked in 1935-36. In other words, the absolute number of Jewish residents doubled in the five years from 1931 to 1936 to 370,000, so that they constituted 28 percent of the total population. Not until 1939 did the British impose a severe quota on Jewish immigrants. That restriction was resisted by the yishuv with a sense of desperation, since it blocked access to a key haven for the Jews whom Hitler was persecuting and exterminating in Germany and the rest of Nazi-occupied Europe. Net immigration was limited during the war years in the 1940s, but the government estimated in 1946 that there were about 583,000 Jews of nearly 1,888,000 residents, or 31 percent of the total Seventy percent of them were urban, and they continued to be overwhelmingly concentrated in Jerusalem (100,000) the Haifa area (119,000), and the JAFFA and RAMLA districts (327,000) (click here for a map illustrating Palestine's population distribution in 1946). The remaining 43,000 were largely in Galilee, with a scattering in the Negev and almost none in the central highlands.

The World Zionist Organization purchasing agencies launched large-scale land purchases in order to found rural settlements and stake territorial claims. In 1920 the Zionists held about 650,000 dunums (one dunum equals approximately one-quarter of an acre). By 1930, the amount had expanded to 1,164,000 dunums and by 1936 to 1,400,000 dunums. The major purchasing agent (the Palestine Land Development Company) estimated that, by 1936, 89 percent had been bought from large landowners (primarily absentee owners from Beirut) and only 11 percent from peasants. By 1947, the yishuv held 1.9 million dunums. Nevertheless, this represented only 7 percent of the total land surface or 10 to 12 percent of the cultivable land (click here for a map illustrating Palestine's land ownership distribution in 1946)

According to Article 3 of the Constitution of the Jewish Agency, the land was held by the Jewish National Fund as the inalienable property of the Jewish people; ONLY Jewish labor could be employed in the settlements, Palestinians protested bitterly against this inalienability clause. The moderate National Defense Party, for example, petitioned the British in 1935 to prevent further land sales, arguing that it was a: life and death [matter] to the Arabs, in that it results in the transfer of their country to other hands and the loss of their nationality.

The placement of Jewish settlements was often based on political considerations. The Palestine Land Development Company had four criteria for land purchase:

The economic suitability of the tract



Its contribution to forming a solid block of Jewish territory.



The prevention of isolation of settlements



The impact of the purchase on the political-territorial claims of the Zionists.


The stockade and watchtower settlements constructed in 1937, for example, were designed to secure control over key parts of Galilee for the yishuv in case the British implemented the PEEL PARTITION PLAN. Similarly, eleven settlements were hastily erected in the Negev in late 1946 in an attempt to stake a political claim in that entirely Palestinian-populated territory.

In addition to making these land purchases, prominent Jewish businessmen won monopolistic concessions from the British government that gave the Zionist movement an important role in the development of Palestine's natural resources. In 1921, Pinhas Rutenberg's Palestine Electric Company acquired the right to electrify all of Palestine except Jerusalem. Moshe Novomeysky received the concession to develop the minerals in the Dead Sea in 1927. And the Palestine Land Development Company gained the concession to drain the Hula marshes, north of the Sea of Galilee, in 1934. In each case, the concession was contested by other serious non-Jewish claimants; Palestinian politicians argued that the government should retain control itself in order to develop the resources for the benefit of the entire country.

The inalienability clause in the Jewish National Fund contracts included provision that ONLY JEWS could work on Jewish agricultural settlements. The concepts of manual labor and the return to the soil were key to the Zionist enterprise. This Jewish labor policy was enforced by the General Foundation of Jewish Labor (Histadrut), founded in 1920 and headed by David Ben-Gurion. Since some Jewish builders and citrus growers hired Arabs, who worked for lower wages than Jews, the Histadrut launched a campaign in 1933 to remove those Arab workers. Histadrut organizers picketed citrus groves and evicted Arab workers from construction sites and factories in the cities. The strident propaganda by the Histradut increased the Arabs' fears for the future. George Mansur, a Palestinian labor leader, wrote angrily in 1937:

"The Histadrut's fundamental aim is 'the conquest of labor'...No matter how many Arab workers are unemployed, they have no right to take any job which a possible immigrant might occupy. No Arab has the right to work in Jewish undertakings."

Finally, the establishment of an all-Jewish, Hebrew-language educational system was an essential component of building the Jewish national home. It helped to create a cohesive national ethos and a lingua franca among the diverse immigrants. However, it also entirely separated Jewish children from Palestinian children, who attended the governmental schools. The policy widened the linguistic and cultural gap between the two peoples. In addition, there was a stark contrast in their literacy levels (in 1931):

93 percent of Jewish males (above age seven) were literate



71 percent of Christian males



but only 25 percent of Muslim males were literate.


Overall, Palestinian literacy increased from 19 percent in 1931 to 27 percent by 1940, but only 30 percent of Palestinian children could be accommodated in government and private schools.

The practical policies of the Zionist movement created a compact and well-rooted community by the late 1940s. The yishuv had its own political, educational, economic, and military institutions, parallel to the governmental system. Jews minimized their contact with the Arab community and outnumbered the Arabs in certain key respects. Jewish urban dwellers, for example, greatly exceeded Arab urbanites, even though Jews constituted but one-third of the population. Many more Jewish children attended school than did Arab children, and Jewish firms employed seven times as many workers as Arab firms.

Thus the relative weight and autonomy of the yishuv were much greater than sheer numbers would suggest. The transition to statehood was facilitated by the existence of the proto state institutions and a mobilized, literate public. But the separation from the Palestinian residents will exacerbated by these autarchic policies.

Policies Toward the Palestinians
The main view point within the Zionist movement was that the Arab problem would be solved by first solving the Jewish problem. In time, the Palestinians would be presented with the fait accompli of a Jewish majority. Settlements, land purchases, industries, and military forces were developed gradually and systematically so that the yishuv would become too strong to uproot. In a letter to his son, Weizmann compared the Arabs to the rocks of Judea, obstacles that had to be cleared to make the path smooth. When the Palestinians mounted violent protests in 1920, 1921, 1929, 1936-39, and the late 1940s, the yishuv sought to curb them by force, rather than seek a political accommodation with the indigenous people. Any concessions made to the Palestinians by the British government concerning immigration, land sales, or labor were strongly contested by the Zionist leaders. In fact, in 1936, Ben-Gurion stated that the Palestinians will only acquiesce in a Jewish Eretz Israel after they are in a state of total despair.

Zionists viewed their acceptance of territorial partition as a temporary measure; they did not give up the idea of the Jewish community's right to all of Palestine. Weizmann commented in 1937: "In the course of time we shall expand to the whole country...this is only an arrangement for the next 15-30 years."

Ben-Gurion stated in 1938, "After we become a strong force, as a result of the creation of a state, we shall abolish partition and expand to the whole of Palestine." A FEW EFFORTS were made to reduce Arab opposition. For example in the 1920s, Zionist organizations provided financial support to Palestinian political parties, newspapers, and individuals. This was most evident in the establishment and support of the National Muslim Societies (1921-23) and Agricultural Parties (1924-26). These parties were expected to be neutral or positive toward the Zionist movement, in return for which they would receive financial subventions and their members would be helped to obtain jobs and loans. This policy was backed by Weizmann, who commented that: "extremists and moderates alike were susceptible to the influence of money and honors."

However, Leonard Stein, a member of the London office of the World Zionist Organization, denounced this practice. He argued that Zionists must seek a permanent modus vivendi with the Palestinians by hiring them in Jewish firms and admitting them to Jewish universities. He maintained that political parties in which Arab moderates are merely Arab gramophones playing Zionist records would collapse as soon as the Zionist financial support ended. In any event, the World Zionist Organization terminated the policy by 1927, as it was in the midst of a financial crisis and as most of the leaders felt that the policy was ineffective.

Some Zionist leaders argued that the Arab community had to be involved in the practical efforts of the Zionist movement. Chaim Kalvarisky, who initiated the policy of buying support, articulated in 1923 the gap between that ideal and the reality: "Some people say...that only by common work in the field of commerce, industry and agriculture mutual understanding between Jews and Arabs will ultimately be attained....This is, however, merely a theory. In practice we have not done and we are doing nothing for any work in common.

How many Arab officials have we installed in our banks? Not even one.



How many Arabs have we brought into our schools? Not even one.



What commercial houses have we established in company with Arabs? Not even one."


Two years later, Kalvarisky lamented: "We all admit the importance of drawing closer to the Arabs, but in fact we are growing more distant like a drawn bow. We have no contact: two separate worlds, each living its own life and fighting the other."

Some members of the yishuv emphasized the need for political relations with the Palestinian Arabs, to achieve either a peacefully negotiated territorial partition (as Nahum Goldmann sought) or a binational state (as Brit Shalom and Hashomer Ha-tzair proposed). But few went as far as Dr. Judah L. Magnes, chancellor of The Hebrew University, who argued that Zionism meant merely the creation of a Jewish cultural center in Palestine rather than an independent state. In any case, the binationalists had little impact politically and were strongly opposed by the leadership of the Zionist movement.

Zionist leaders felt they did not harm the Palestinians by blocking them from working in Jewish settlements and industries or even by undermining their majority status. The Palestinians were considered a small part of the large Arab nation; their economic and political needs could be met in that wider context, Zionists felt, rather than in Palestine. They could move elsewhere if they sought land and could merge with Transjordan if they sought political independence.

This thinking led logically to the concept of population TRANSFER. In 1930 Weizmann suggested that the problems of insufficient land resources within Palestine and of the dispossession of peasants could be solved by moving them to Transjordan and Iraq. He urged the Jewish Agency to provide a loan of £1 million to help move Palestinian farmers to Transjordan. The issue was discussed at length in the Jewish Agency debates of 1936-37 on partition. At first, the majority proposed a voluntary transfer of Palestinians from the Jewish state, but later they realized that the Palestinians would never leave voluntarily. Therefore, key leaders such as Ben-Gurion insisted that compulsory transfer was essential. The Jewish Agency then voted that the British government should pay for the removal of the Palestinian Arabs from the territory allotted to the Jewish state.

The fighting from 1947 to 1949 resulted in a far larger transfer than had been envisioned in 1937. It solved the Arab problem by removing most of the Arabs and was the ultimate expression of the policy of force majeure.

Conclusion
The land and people of Palestine were transformed during the thirty years of British rule. The systematic colonization undertaken by the Zionist movement enabled the Jewish community to establish separate and virtually autonomous political, economic, social, cultural, and military institutions. A state within a state was in place by the time the movement launched its drive for independence. The legal underpinnings for the autonomous Jewish community were provided by the British Mandate. The establishment of a Jewish state was first proposed by the British Royal Commission in July 1937 and then endorsed by the UNITED NATIONS in November 1947.

That drive for statehood IGNORED the presence of a Palestinian majority with its own national aspirations. The right to create a Jewish state—and the overwhelming need for such a state—were perceived as overriding Palestinian counterclaims. Few members of the yishuv supported the idea of binationalism. Rather, territorial partition was seen by most Zionist leaders as the way to gain statehood while according certain national rights to the Palestinians. TRANSFER of Palestinians to neighboring Arab states was also envisaged as a means to ensure the formation of a homogeneous Jewish territory. The implementation of those approaches led to the formation of independent Israel, at the cost of dismembering the Palestinian community and fostering long-term hostility with the Arab world.

—Ann M. Lesch

BIBLIOGRAPHY
Abu Lughod, Janet L. "The Demographic Transformation of Palestine." In The Tansformation of Palestine, ed. by Ibrahim Abu-Lughod. Evanston, Ill.: Northestern University Press, 1971.

Caplan, Neil. Palestine Jew1Y and the Arab Question, 1917-25. London: Frank Cass, 1978.

Farsoun, Samih K., and Christina Zacharia. Palestine and the Palestinians. Boulder, Colo.: Westview Press, 1996.

Flapan, Simha. Zionism and the Palestinians. New York: Barnes & Noble, 1979.
Granott (Granovsky), Avraham. The Land System in Palestine. London: Frank CaBs, 1978.

Hadawi, Sami. Bitter Harvest Palestine 1914-1979. Rev. ed. Delmar, N.Y.: Caravan Books, 1979.

Hattis, Susan Lee. The Bi-National Idea in Palestine during Mandato1Y Times. Haifa: Shikmona Publishing Co., 1970.

Hertzberg, Arthur, ed. The Zionist Idea. New York: Atheneum, 1969.

Hurewitz, J. C. The Struggle for Palestine. Reprint. New York: Schocken Books, 1976.

Lesch, Ann Mosely. Arab Politics in Palestine, 1917-1939. Ithaca, N.Y.: Cornell University Press, 1979.

Mandel, Neville. "Attempts at an Arab-Zionist Entente, 1913-1914," Middle Eastern Studies 1 (1965).

----."Turks, Arabs, and Jewish Immigration into Palestine, 1882-1914," St. Antony's Papers 17 (1965).

Mansur, George. The Arab Worker under the Palestine Mandate. Jerusalem: Commercial Press, 1937.

Porath, Yehoshua. The Emergence of the Palestinian-Arab National Movement 1918-1929. London: Frank Cass, 1974.

----.Palestinian Arab National Movement, 1929-1939. London: Frank CaBs, 1977.

Ro'i, Yaacov. "The Zionist Attitude to the Arabs, 1908-1914." Middle Eastern Studies 4 (1968).

Ruedy, John. "Dynamics of Land Alienation." In The Transformation of Palestine, ed. by Ibrahim Abu- Lughod. Evanston, Ill.: Northwestern University Press 1071

The Above article was quoted from Encyclopedia Of The Palestinians, edited by Philip Mattar.


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Facinating that all of the books in the bibliograpghy are current revisonist tracts. Do you have anything from the period to back up this cut and paste?