• The Zionist Leaders’ Fear: Perception of, Comparison with, and Reactions to the Armenian Genocide

    During the First World War, the Ottoman Empire was characterized by a political shift toward Turkish nationalism and the resulting growth of repressive measures against non-Turkish populations. From 1915 to 1916 this policy came to its climax in the extirpation of Anatolia’s Armenians. This change of atmosphere and the deadly actions of the Young Turk government were documented by Zionist leaders living in the empire. Not least because of the continued rise of a “Jewish Question” in Palestine, these events were regarded with anxiety. Based on research in the Central Zionist Archives, this article examines the Zionist leaders’ perception of the Armenian Genocide and focuses on the effects the massacres had on them. It expounds on the Yishuv’s problematic situation in Palestine, which was the result of repressive measures emanating from both the central and local Ottoman authorities, and shows how the Zionist leaders, keeping the fate of the Armenians in mind, coped with the situation. The topics of this article include the Zionist leaders’ concerns about the situation of the Jews living under Young Turk rule; their confrontation with various problems; and their fight for the future of the Yishuv, Zionism, and their colonization work in Palestine.

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  • The Forces of Presence and Absence : Aspects of Palestinian Identity Transformation in Israel between 1967 and 1987

    This article examines Palestinian identity transformation in Israel during the years between 1967 and 1987. Fifteen Palestinian novels and autobiographies were published in Israel during this period. My article will focus on a group of five from among them that I call counteraction novels. Counteraction novels show the failure of the Zionist modernist paradigm—according to which modernization and integration of Palestinians in Israel are complementary processes—by reflecting a Palestinian distinction between modernism and Zionism. On the one hand, the novels reflect that Palestinians in Israel are grappling with issues posed to them by modernization. On the other hand, counteraction novels present a uniform rejection of Zionism’s erasure and alienation of Palestinians in Israel. I also argue that counteraction novels do not portray a “positive” Palestinian identity; they do not voice what Palestinian identity is.

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    We can’t understand ourselves without the Arabic: Dreams in Cambridge (2009)

    In this paper I discuss the question of Jewish-Arab identity, its intergenerational differences, its different definitions in Hebrew and Arabic, and the differences in its usage in modern times and earlier periods. In Jewish-Arab identity, as in every identity, there is a mixture of self-identification and outer-identification. Whatever one’s reason for identifying as an Arab-Jew—whether related to the historical and cultural background or because one’s family identified this way prior to Zionism and immigration or in defiance of today’s national identities in Israel and the Arab world—it does not “have” to create as strong an objection as it does. However, the objection is understood when it is an outer-identification that flattens differences between historical periods, regions, or differences between the Jews of the Muslim world. In the late nineteenth century, Jewish-Arab identity was an identification with the Nahḍa movement, with the awakening of Arabic literature and language, and it sought to reweave Jewish-Arab identity, written culture, and memory into the Arab revival, or at least into the Arab literary imagination. Later, in the first half of the twentieth century, Jewish-Arab identity was an identification with local Arab nationalism in the different Arab lands, seen as a potential for a large-scale project, started by the intellectual elite, that would make Jews an integral and equal part of their societies. In the second half of the twentieth century, after 1948 and after immigration, mostly to Israel, Jewish-Arab identity was an identity that expressed criticism of both national projects, Jewish and Arab, their marginalization and nonacceptance of the Arab-Jews, and their exclusive and oppressive nature.

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