ZIONISM: NATIONALISM OF JEWS AND THEODOR HERZL LEE BIH NI First Edition, 2014 © Lee Bih Ni Editor: Edit Pad Translator: Google Translate Published by: Desktop Publisher [email protected] Acknowledgement to Yahoo, Google and other search engines sources & images, etc. Chapter Contents Page __________________________________________________________________________ Chapter 1 Theodor Herlz 5 Introduction Early life Zionist Leader Death and burial Der Judenstaat and Altneuland (There Jude State And The Old New Land) Family He never did return to Palestine Theodor (Binyamin Ze‘ev) Herzl (1860 - 1904) The Dreyfus Affair A Movement Is Started Uganda Isn‘t Zion Herzl‘s Family Conclusion Chapter 2 Zionism and Israel 29 Introduction Capsule History of Zionism Pre-Zionism Spinoza and Zionism Emancipation and Zionism Proto-Zionism British Zionism Christian Zionism Zionism of Sephardic Jews Early Zionism Religion and Zionism Proto-Zionism and the "First Aliya" The Bible and Zionism Foundational Zionism o Theodor Herzl and the Foundation of the Zionist Movement Conclusion Chapter 3 Streams in Zionism 51 Introduction Political Zionism Territorial Zionism Cultural Zionism Practical Zionism Religious Zionism The Second Aliyah and Socialist Zionism Zionism and the conquest of labor Zionism in WW I Mandatory Zionism Zionism in America The split in Zionism Jewish Immigration under the Mandate The Jewish Agency Zionism and the Arabs Zionism, the Arab Revolt and the Conflict With Britain Zionism during the Holocaust Post-State Zionism Zionism, the Establishment of Israel and the Palestinian Refugee Question The UN Partition Resolution and Israeli Legitimacy The Holocaust and anti-Zionism Jabotinsky's warnings went largely unheeded. Zionism After the Establishment of the State of Israel Zionism after the Six Day War Zionism after the Yom Kippur War Post-Zionism Anti-Zionism Jewish Anti-Zionism Communist Anti-Zionism "Zionism is Racism" Apartheid Israel Anti-Zionism and Anti-Semitism Revival of Zionism Conclusion Chapter 4 Zionism Is Seen As A Racist Ideology Like All Nationalism 83 Introduction o The Jewish State - 1896 o Theodor Herzl's Program for Zionism OUR RABBIS Nationalism and racism Origins and definition of Zionism Zionism in the State of Israel Why Zionism Is Racism? Focus on Jerusalem~Zionism and Racism Conclusion Chapter 5 Zionism and the creation of Israel 105 Introduction False beliefs about Zionism Background his Proto-Zionism Early Zionists Zionism and the Arabs Zionism and the Conflict With Britain Anti-Zionism The Promised Land Zionism and the Formation of the State of Israel Israel Today Conclusion Chapter 6 Coclusion: Zionism And Nationalism of Jews 131 A so-called ‗Jewish State‘ Betrayal, plus ‗divide and rule‘ Growth of the Arab National Movement Israeli expansionism and land grabs Zionism — an anti-working class, pro-imperialist movement Lack of working class leadership the main Arab fault Arafat and the PLO Chapter 1 Theodor Herlz Introduction Theodor Herzl (May 2, 1860 – July 3, 1904), born Benjamin Ze‘ev Herzl (also known in Hebrew as "Visionary of the State") was an Austro-Hungarian journalist and writer. He is the father of modern political Zionism and in effect the foundation of the State of Israel. Early life He was born in Pest, Hungary, to a Jewish family originally from Zimony (today Zemun, Serbia), which was then part of Austria-Hungary. He was the second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews. He aspired to follow in the footsteps of Ferdinand de Lesseps, builder of the Suez Canal. However, he did not succeed in the sciences, and thus, developed a growing enthusiasm for poetry and the humanities. This passion would later develop into a successful career in journalism and a less-celebrated pursuit of play-writing.1 Herzl had minimal interest in religious Judaism as a child, consistent with his parents‘ lax adherence to the Jewish tradition. His mother relied more on German humanist Kultur than Jewish ethics. Instead of a Bar Mitzvah, Herzl's thirteenth birthday was advertised as a "confirmation". He grew up as a "thoroughly emancipated, antitraditional, secular, would-be German boy," who dismissed all religion, and spoke of Judaism with mocking cynicism. He exhibited a secularist disdain toward religion, which he viewed as uncivilized. Even after becoming interested in the "Jewish question," Herzl's writing retained traces of Jewish self- contempt. According to Amos Elon,2 Herzl considered himself to be atheist. In 1878, after the death of his sister, Pauline, Herzl's family moved to Vienna, Austria-Hungary. In Vienna, Herzl studied law. As a young law student, Herzl became a member of the German nationalist Burschenschaft (fraternity) Albia, which had the motto Ehre, Freiheit, Vaterland ("Honor, Freedom, Fatherland"). He later resigned in protest of the organisation's anti-Semitism. 1 Elon, Amos (1975). Herzl, p.21-22, New York: Holt, Rinehart and Winston. ISBN 978-0-03-013126-4. 2 Ibid, p.23 After a brief legal career in Vienna and Salzburg,3 he devoted himself to journalism and literature, working as a correspondent for the Neue Freie Presse in Paris, occasionally making special trips to London and Constantinople. Later on, he became literary editor of Neue Freie Presse, and wrote several comedies and dramas for the Viennese stage. His early work did not focus on Jewish life. It was of the feuilleton order, descriptive rather than political.4 Zionist Leader As the Paris correspondent for Neue Freie Presse, Herzl followed the Dreyfus Affair, a notorious anti-Semitic incident in France in which a French Jewish army captain was falsely convicted of spying for Germany. Herzl witnessed mass rallies in Paris following the Dreyfus trial, where many chanted "Death to the Jews!" Herzl came to reject his early ideas regarding Jewish emancipation and assimilation, and to believe that the Jews must remove themselves from Europe and create their own state.5 There is, however, some debate on the extent to which Herzl was really influenced by the Dreyfus Affair. Indeed, some claim, such as Kornberg, that this is a myth that Herzl did not feel necessary to deflate, and that he also believed that Dreyfus was guilty.6 June, 1895, he wrote in his diary: "In Paris, as I have said, I achieved a freer attitude toward anti-Semitism... Above all, I recognized the emptiness and futility of trying to 'combat' anti-Semitism." However, in recent decades historians have downplayed the influence of the Dreyfus Affair on Herzl, even terming it a myth. They have shown that, while upset by anti-Semitism evident in French society, he, like most contemporary observers, initially believed in Dreyfus's guilt and only claimed to have been inspired by the affair years later when it had become an international cause celebre. Rather, it was the rise to power of the anti-Semitic demagogue Karl Lueger in Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that he wrote his play "The New Ghetto", which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. Around this time Herzl 3 "Theodor Herzl (1860-1904". Jewish Agency for Israel. Retrieved 2009-08-08. "He received a doctorate in law in 1884 and worked for a short while in courts in Vienna and Salzburg." 4 M. Reich-Ranicki, Mein Leben, (München 2001, DTV GmbH & C0. - ISBN 3-423-12830-5), 64. 5 Rubenstein, Richard L., and Roth, John K. (2003). Approaches to Auschwitz: The Holocaust and Its Legacy, p. 94. Louisville. Kentucky: Westminster John Knox Press. ISBN 0-664-22353-2. 6 Theodor Herzl: A Reevaluation, Jacques Kornberg in The Journal of Modern History, Vol. 52, No. 2 (Jun., 1980), pp. 226-252 Published by the University of Chicago Press jstor.org grew to believe that anti-Semitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.7 Beginning in late 1895, Herzl wrote Der Judenstaat, (The Jewish State). It was published February, 1896 to immediate acclaim and controversy. In the book he outlines the reasons for the Jewish people, who so desire, to leave Europe, either for Argentina or for their historic homeland, Israel, which he seems to prefer. The book and Herzl's ideas spread very rapidly throughout the Jewish world and attracted international attention. Supporters of existing Zionist movements such as the Hovevei Zion were immediately drawn to, and allied with, Herzl. Conversely, Herzl and his ideas were vilified by establishment Jewry who perceive his ideas both as threatening to their efforts at acceptance and integration in their resident countries and as rebellion against the will of God. In Der Judenstaat he writes: ― The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level. The unfortunate Jews are now carrying the seeds of anti-Semitism into England; they have already introduced it into America.‖ 8 Herzl began to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish. Norman Rose writes that Herzl "mapped out for himself the role of martyr... as the Parnell of the Jews".9 On March 10, 1896, Herzl was visited by Reverend William Hechler, the Anglican minister for the British Embassy. Hechler had read Herzl's Der Judenstaat. The meeting would be central to the eventual legitimization of Herzl and Zionism.,10 Herzl later wrote in his diary "Next we came to the heart of the business.