Of Declarations and Independence |
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bbeyond recognition. A traditionally closed Arab society has been
btransformed, through mechanization and technology, into a
bmodern and developed one. As equal citizens in a democratic
bsociety, Israeli Arabs share with their Jewish compatriots the
bprogress and benefits of Israel’s economy. . . . On the one hand
bthey are active and loyal citizens to their state of domicile—
bIsrael. On the other hand, they cannot disavow their neighbor-
bing Arab brethren. . . . This conflict of dual loyalty is the greatest
bproblem of Israeli Palestinians. . . . Only peace can normalize
bthe situation of Israel’s Arab citizen, when they can proudly af-
bfirm that they are Israeli and Arabs, both, without contradic-
btion.”
bOf course this is nonsense, and the only frustration the
byoung Arab feels is his inability to change “Israel” into
b“Palestine.” There is no conflict of dual loyalty, only one of dual
bauthority. On the one hand there is the Arab Palestinian author-
bity to which he would willingly submit. On the other, there is the
bhated Jewish one he cannot—at present—escape. It is, however,
bmore comfortable to think that the Arab attitude is not one of
bhate but of confusion. But if the latter exists, it is not within the
bArab camp.
bThis brand of foolishness continued to be the typical, stan-
bdard fare for Israelis. The Arab was equal; the Arab lived better
bthan he had ever dreamed he could; the Arab was a loyal citizen
b—with a few problems, none of which could not be solved by the
beternal materialistic solution: more.
bThe Israeli Foreign Ministry issued a pamphlet in October
b1973 entitled Minorities in Israel:
bAgain the myth of equality: “The principle of equal rights for
bthe Arabs of Israel has always been integral to the Zionist
bphilosophy. . . . Israel’s Proclamation of Independence (14 May
b1948) affirms the principle. . . .”
bAgain the “head-and-stomach” irrelevancy: “The perplexed and
bimpotent Arab of 1948 is gone. Today, a prideful, loyal Israeli
bArab assesses his future soberly. The fellahin [“peasant farm-
bers”] have become farmers versed in the most modern
bmethods. . . . It is a magical metamorphosis. . . . The educated
byoung generation are unrecognizably unlike their parents. . . .
bThe roll of minority academics is steadily lengthening. . . .”
bAgain the myth of “confusion”: “In the political con-
b