“Our right to defend ourselves against destruction does not confer upon us the right to oppress others . . . Occupation brings foreign rule; foreign rule brings resistance; resistance brings repression; repression brings terror and counter-terror; the victims of terror are usually innocent people.”
- Matzpen, an Israeli Marxist organization, in Haaretz, September 22, 1967
For those with eyes to see, it is now incontrovertible that Israel is engaged in a genocidal massacre of the Palestinian people in Gaza. The images of ubiquitous devastation, the vicious and dehumanizing rhetoric of Israeli policymakers—including that of several cabinet ministers, and indeed of the prime minister himself—and the harrowing testimony of civilians, aid workers, and journalists on the ground give the lie to apologetic fables: far from “targeted” strikes against Hamas militants in response to the October 7th attacks on Israeli civilians and military personnel, Israel is waging a war of annihilation on Gaza: razing its cities; destroying its electrical, water, and sanitary infrastructure; targeting hospitals, mosques, churches, ambulances, schools, and refugee camps*; flattening entire neighborhoods; killing tens of thousands of civilians (including, at this time, around 7000 children) as well as scores of aid workers and journalists; depriving its people of all but the merest trickle of food and medical supplies (somewhat like putting a band-aid on a severed artery); and forcing most of its 2 million inhabitants—who have been imprisoned in Gaza for sixteen years by an Israeli blockade, afforded little contact with the outside world, and deprived of anything resembling a normal, decent life—into a tiny pocket of the strip with stifling, unhygienic conditions that make it a haven for infectious disease.
The world is witnessing a hideous spectacle of racist violence on a scale largely unknown in our young century, and more reminiscent of such historical outrages as the Holocaust and the genocide of the indigenous people of the Americas. Israel seeks the obliteration of Gaza and the death or expulsion of its people as part of a larger project, now more than a century in the making, of achieving ethnic and political supremacy over the whole of what was formerly Mandatory Palestine. Neither the atrocities of October 7th nor the murderous Israeli response are isolated events, but must be understood as part of a larger history: the grotesque fruition of 141 years of colonization; 75 years of mass dispossession with the aid of imperial patronage and terroristic paramilitary violence; 56 years of military occupation and apartheid governance in the post-1967 Palestinian territories; decades of illegal, fascistic, and state-sponsored settler violence in the West Bank, along with the accompanying “Bantustanization” of the post-Oslo Palestinian sector; and, for the people of Gaza, 16 years of imprisonment in what both Israeli and foreign commentators from across the political spectrum have variously described as an open-air prison or a concentration camp, not altogether unlike the reservations onto which Native Americans were corralled in the United States.
Much of this ghastly enterprise is often attributed to the Balfour Declaration of 1917, in which the British Empire, as a wartime expediency and in apparent contradiction with both the Sykes-Picot Agreement and promises of Arab independence after the Great War, pledged itself to facilitate the establishment of “a national home for the Jewish people” in Palestine, despite the fact that Jews constituted only around 10 percent of the population—most of whom were recent arrivals—and owned an even smaller fraction of the land. Yet even this is only part of a larger history. Balfour provided only for the establishment of a Jewish homeland within Palestine, not that all of Palestine would be controlled by a Jewish ethnostate. It also included the caveat that “nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine”; a reservation which the British solidified with the 1939 White Paper, which called for radical restrictions of Jewish immigration and land purchases as well as the establishment of a Palestinian state within ten years.
The British armed and trained the Haganah during the Great Revolt of 1936-39, but they also became an enemy of Zionist forces (the Haganah, the Irgun, and Lehi—or “The Stern Gang,” as the British called it) when the balance of power between Jews and Arabs shifted dramatically in favor of the former and the Second World War obliged Britain to shore up the loyalties of its Arab subjects. The British used Zionism as a strategic tool to prevent the absorption of British Palestine into French Syria, but the Zionists also used the British for their own purposes; and when the latter became an obstacle to the nationalist ambitions of the former, they didn’t hesitate to engage in armed insurgency, assassinations, and terror bombings against their former British benefactors. In the end, the British were as flummoxed as anyone else by the intractability of the emerging conflict.
A broader historical perspective also shows us that the creation of the Israeli state and the tragedy of the Nakba—the “catastrophe,” referring to the mass expulsion of some 750,000 Palestinian Arabs from what became Israel in 1947-48, most of them never to return—were not the central framing events of the conflict, but rather were themselves framed by it. They were the most dramatic and consequential events in the long feud between Zionists and Arabs in the Holy Land, but they represented only one stage of a process of segregation, displacement, and exploitation that stretched back decades before the 1948 war. Israel is not a state with a settler movement, but a settler movement with a state; a movement synonymous with the exclusivist ambitions of a single ethnic group, making it perpetually unwilling to share power within a single polity.
The most ambitious Zionist settlers shared a certain (quasi-)religious sense of national mission with the pioneers of the American West: and the deep kinship between their respective experiences, moreso than the influence of the Israel lobby on American politics or an ideological commitment to supporting “the only democracy in the Middle East”**, is what explains the unconditional and unwavering financial, military, diplomatic, and even emotional support that Israel receives from the United States: even in moments like the present crisis, when Israel’s usage of these boons directly implicates America in crimes against humanity and sours its international reputation.
Israelis and Americans, many fleeing religious persecution, both settled an “empty land” that turned out not to be as empty as advertised; they both survived early on with the help of the indigenous population, but were unwilling to integrate with them as equals or include them in their national “story”; both were driven by a concept of “Manifest Destiny” to conquer the entirety of their promised land: “from sea to shining sea” in the American context, and “from the river to the sea” in the Israeli one—or perhaps, in the latter case, even beyond the river, since the most radical Zionist factions decried the “partition” between Palestine and Transjordan in 1922 and insisted that Balfour gave them title to both countries.***
Because of the dramatic imbalance in military power, wealth, and technological sophistication between the Israelis and their Palestinian neighbors, there is unlikely to be any real political solution to the conflict. A two-state solution has become virtually impossible: firstly, because Gaza is being bombed into rubble; secondly, because there is no longer enough contiguous Palestinian-held territory in the West Bank from which a real Palestinian state could be formed; and thirdly, because the lack of any external coercive authority behind a fair implementation of a peace process according to the paradigm of UNSC Resolution 242 allowed Israel to interpret its own obligations under Oslo for itself, and to turn the Palestinian Authority into an appendage of its military rule in the West Bank rather than a real institution of Palestinian sovereignty and self-determination.
Alternatively, there has been from the time of the British Mandate a noble tradition of advocacy for a bi-national state in which Jews and Arabs enjoy full equality in civil and political rights: a position historically favored by such prominent Jewish intellectuals as Martin Buber, Hannah Arendt, Gershom Scholem, Hans Kohn, and Albert Einstein. But although this is more logistically sound, it is unlikely to work well in practice since it would effectively recreate the conditions that existed in Mandatory Palestine, but with an even more extreme power differential between the Israeli and Palestinian elements. Now, just as then, there would be no mechanism to prevent the Jewish/Israeli element from creating its own parallel institutions and either undermining the federal political apparatus or bending it to its own purposes. Such an arrangement could only work if substantial and coercive international pressure could be placed upon Israel, as the stronger party, to respect the equality of the Arab/Palestinian element. But what external actor would be willing and able to take on such a responsibility?
The most likely outcome is the hardest to accept on a moral and emotional level: that Israel will simply continue to consolidate its rule over a permanently subordinated and disenfranchised Palestinian caste, and that the Palestinians will not receive any true recourse for generations of repression on this side of the eschaton. But perhaps we can avoid despair by clinging, against the wisdom of this world, to the faith of Dr. Martin Luther King, Jr. that “the arc of the moral universe is long, but it bends toward justice.”
* Though it must be said that all of Gaza could be fairly described as a refugee camp: about 70 percent of its inhabitants are refugees from the Nakba and their descendants.
** “This country is Jewish and democratic . . . Democratic towards Jews, and Jewish toward Arabs.” - Ahmed Tibi, Knesset member, Haaretz, December 22, 2009
*** The most fascistic elements of Israeli society continue to dream of this "Greater Israel". In March, finance minister Bezalel Smotrich gave a speech in Paris behind a podium featuring a map of Israel that included Jordan as well as the Palestinian territories.