Israel-Palestine, the Jewish Question and “Shared Narratives” for a homeland.

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Source: Wikimedia Commons.


Optimal Plurality.

The expression of an optimal plurality must encompass the diversity of groups through inclusivity and dialogue with equal and proportional representation. Narrative justifies the individual truth to the beliefs of both the peoples of Israel and the peoples of Palestine; their shared territory belongs to the domain of the narratives of both peoples. We cannot say that both sides can coexist if we base the solution to the problem of territory upon the division of a territory in its entirety by two states and the separation of both peoples according to their race. Both peoples share the right to remain in their homeland but realistic peace depends on a just narrative that each can share instead of juxtaposing the opposition of sides. Representation must account for unanimous decision thereby recognising egalitarian values, met through the participation of each member of the society no matter what their identity, to ensure democratic plurality.

The Jewish Question.

We must come at the problem of the Jewish question through the secularization of issues and prioritize the rights of both Israeli and Palestinian citizens as a civil issue. The misnomer of “the historic compromise” signifies the narrative that the Palestinian people’s claim to territory must incorporate a two-state solution. Israel as a state exists to facilitate the activity of its religious majority; we cannot abide that the notion of a historical claim to territory remains valid if its basis relies upon the authority of religious scripture any more than we can prove with any actual certainty the validity and authority of religious scripture. The sincerity of the Palestinian claim to territory arises from their prior indigenous habitation of the land, however, in response to a dominant political system supported by ubiquitous religious fundamentalism they likewise respond to the Israeli occupation by reinforcing their struggle with an identical zealotry thereby weakening their secular-political efforts. Rather, issues of a tangible nature that lead to compromises, acceptable and mutual to each people, ensure both their coexistence and their shared narrative. Religious fundamentalism obscures the political progress of both groups and polarizes their shared narrative.



The Beginning of a New History?

Zionism emerges from Israeli history as an identity of nationality. We must imagine a state in which post-Zionist conditions come about and prevail: conditions that lead towards values that serve democratic principles. From out of Zionism can flourish a new and subsequent movement, a move towards the temporal, a transformation, whereby the situation undergoes a paradigm shift, and a new entity in its entirety and of its own characteristic emerges. The Brit Shalom intellectuals preached a solution to the Jewish question which contributes to the emergence of a movement that satisfies the criteria for Jewish identification with Zionism. We can view Zionism in the spiritual sense, as advocated by the philosopher Ahad Ha’am, as the option for a better model of statehood. Zionism fulfills the spiritual inclination for Jewish identification with a homeland but only a temporal transformation of Israeli society can bring about principles of a democracy not limited by the boundary of Zionism only.