Zionism

From serving as the Middle East correspondent for The New Yorker to penning articles for the New York Times, Milton Viorst has dedicated his career to studying the Middle East. Now, in this new book, Viorst examines the evolution of Zionism, from its roots by serving as a cultural refuge for Europe's Jews, to the cover it provides today for Israel's exercise of control over millions of Arabs in occupied territories. Beginning with the shattering of the traditional Jewish society during the Enlightenment, Viorst covers the recent history of the Jews, from the spread of Jewish Emancipation during the French Revolution Era to the rise of the exclusionary anti-Semitism that overwhelmed Europe in the late nineteenth century. Viorst examines how Zionism was born and follows its development through the lives and ideas of its dominant leaders, who all held only one tenet in common: that Jews, for the first time in two millennia, must determine their own destiny to save themselves. But, in regards to creating a Jewish state with a military that dominates the region, Viorst argues that Israel has squandered the goodwill it enjoyed at its founding, and thus the country has put its own future on very uncertain footing. With the expertise and knowledge garnered from decades of studying this contentious region, Milton Viorst deftly exposes the risks that Israel faces today.

This is a controversial book. It is a critical account of the historical, political and cultural roots of Zionism. John Rose shows how this powerful political force is based in mythology; ancient, medieval and modern. Many of these stories, as with other mythologies, have no basis in fact. However, because Zionism is a living political force, these myths have been used to justify very real and political ends -- namely, the expulsion and continuing persecution of the Palestinians. Chapter-by-chapter, John Rose scrutinises the roots of the myths of Zionism. Mobilising recent scholarship, he separates fact from fiction presenting a detailed analysis of their origins and development. This includes a challenge to Zionism's biblical claims using very recent and very startling Israeli archaeological conclusions. He provides a detailed exploration of Judaism's links to the Middle East. He shows clearly that Zionism makes many false claims on Jewish religion and history. He questions its rationale as a response to European anti-Semitism, and shows that, if there is ever to be peace and reconciliation in the land of Palestine, this intellectual dishonesty must be addressed.

"There's a crack in everything, that's how the light gets in." These words by the poet Leonard Cohen could aptly describe this book, which takes history as a witness to the exceptional nature of Zionism in Jewish history. It explains many points of discord between the political ideology of Zionism and what most people consider Judaism. It also shows how Jewish traditional conscience offers a hope for the solution of the Middle East crisis. The conflicts in Israel/Palestine acquire a different meaning when seen in the context of Jewish opposition to Zionism. This book has attracted Jewish and non-Jewish readers alike who find this story inspiring in today's world of mobile identities.

Judith Butler follows Edward Said’s late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel’s claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew. Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said’s late proposals for a one-state solution within the ethos of binationalism. Butler’s startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

A dramatic shift is taking place in Israel and America. In Israel, the deepening occupation of the West Bank is putting Israeli democracy at risk. In the United States, the refusal of major Jewish organisations to defend democracy in the Jewish state is alienating many young liberal Jews from Zionism itself. In the next generation, the liberal Zionist dream, the dream of a state that safeguards the Jewish people and cherishes democratic ideals, may die. In The Crisis of Zionism, Peter Beinart lays out in chilling detail the looming danger to Israeli democracy and the American Jewish establishment's refusal to confront it. And he offers a fascinating, groundbreaking portrait of the two leaders at the centre of the crisis: Barack Obama, America's first 'Jewish president', a man steeped in the liberalism he learned from his many Jewish friends and mentors in Chicago; and Benjamin Netanyahu, the Israeli prime minister who considers liberalism the Jewish people's special curse. These two men embody fundamentally different visions, not just of American and Israeli national interests, but of the mission of the Jewish people itself. Beinart concludes with provocative proposals for how the relationship between American Jews and Israel must change, and with an eloquent and moving appeal for American Jews to defend the dream of a democratic Jewish state before it is too late.

Challenges the nationalist and Zionist hegemony by discussing the hidden history of Communist and bi-national movements in Israel.

"This Very Short Introduction discloses a history of Zionism from the origins of modern Jewish nationalism in the 1870's to the present. Michael Stanislawski provides a lucid and detached analysis of Zionism, focusing on its internal intellectual and ideological developments and divides"--

Zionism is an international political movement that was originally dedicated to the resettlement of Jewish people in the Promised Land, and is now synonymous with support for the modern state of Israel. This addition to the Short Histories of Big Ideas series looks at the controversial and topical notion of Zionism from a balanced viewpoint, concentrating on where it came from, how it accomplished its goals, and why it affected so many people.