The conflict between Palestinian Arabs and Zionist (now Israeli) Jews is a modern phenomenon, dating to the end of the nineteenth century. Although the two groups have different religions (Palestinians include Muslims, Christians and Druze), religious differences are not the cause of the strife. The conflict began as a struggle over land. From the end of World War I until 1948, the area that both groups claimed was known internationally as Palestine. That same name was also used to designate a less well-defined Holy Land by the three monotheistic religions. Following the war of 19481949, this land was divided into three parts: the State of Israel, the West Bank (of the Jordan River) and the Gaza Strip.
It is a small areaapproximately 10,000 square miles, or about the size of the state of Maryland. The competing claims to the territory are not reconcilable if one group exercises exclusive political control over all of it. Jewish claims to this land are based on the biblical promise to Abraham and his descendants, on the fact that the land was the historical site of the ancient Jewish kingdoms of Israel and Judea, and on Jews need for a haven from European anti-Semitism. Palestinian Arab claims to the land are based on their continuous residence in the country for hundreds of years and the fact that they represented the demographic majority until 1948. They reject the notion that a biblical-era kingdom constitutes the basis for a valid modern claim. If Arabs engage the biblical argument at all, they maintain that since Abrahams son Ishmael is the forefather of the Arabs, then Gods promise of the land to the children of Abraham includes Arabs as well. They do not believe that they should forfeit their land to compensate Jews for Europes crimes against Jews.
The Land and the People
In the nineteenth century, following a trend that emerged earlier in Europe, people around the world began to identify themselves as nations and to demand national rights, foremost the right to self-rule in a state of their own (self-determination and sovereignty). Jews and Palestinians both started to develop a national consciousness and mobilized to achieve national goals. Because Jews were spread across the world (in diaspora), the Jewish national movement, or Zionist trend, sought to identify a place where Jews could come together through the process of immigration and settlement. Palestine seemed the logical and optimal place because it was the site of Jewish origin. The Zionist movement began in 1882 with the first wave of European Jewish immigration to Palestine.
At that time, the land of Palestine was part of the Ottoman Empire. This area did not constitute a single political unit, however. The northern districts of Acre and Nablus were part of the province of Beirut. The district of Jerusalem was under the direct authority of the Ottoman capital of Istanbul because of the international significance of the cities of Jerusalem and Bethlehem as religious centers for Muslims, Christians and Jews. According to Ottoman records, in 1878 there were 462,465 subject inhabitants of the Jerusalem, Nablus and Acre districts: 403,795 Muslims (including Druze), 43,659 Christians and 15,011 Jews. In addition, there were perhaps 10,000 Jews with foreign citizenship (recent immigrants to the country) and several thousand Muslim Arab nomads (Bedouin) who were not counted as Ottoman subjects. The great majority of the Arabs (Muslims and Christians) lived in several hundred rural villages. Jaffa and Nablus were the largest and economically most important towns with majority-Arab populations.
Until the beginning of the twentieth century, most Jews living in Palestine were concentrated in four cities with religious significance: Jerusalem, Hebron, Safed and Tiberias. Most of them observed traditional, orthodox religious practices. Many spent their time studying religious texts and depended on the charity of world Jewry for survival. Their attachment to the land was religious rather than national, and they were not involved inor supportive ofthe Zionist movement that began in Europe and was brought to Palestine by immigrants. Most of the Jews who emigrated from Europe lived a more secular lifestyle and were committed to the goals of creating a modern Jewish nation and building an independent Jewish state. By the outbreak of World War I (1914), the population of Jews in Palestine had risen to about 60,000, about 36,000 of whom were recent settlers. The Arab population in 1914 was 683,000.
The British Mandate in Palestine
By the early years of the twentieth century, Palestine had become a trouble spot of competing territorial claims and political interests. The Ottoman Empire was weakening, and European powers were strengthening their grip on areas along the eastern Mediterranean, including Palestine. During 19151916, as World War I was underway, the British high commissioner in Egypt, Sir Henry McMahon, secretly corresponded with Husayn ibn Ali, the patriarch of the Hashemite family and Ottoman governor of Mecca and Medina. McMahon convinced Husayn to lead an Arab revolt against the Ottoman Empire, which was aligned with Germany against Britain and France in the war. McMahon promised that if the Arabs supported Britain in the war, the British government would support the establishment of an independent Arab state under Hashemite rule in the Arab provinces of the Ottoman Empire, including Palestine. The Arab revolt, led by Husayns son Faysal and T. E. Lawrence (Lawrence of Arabia), was successful in defeating the Ottomans, and Britain took control over much of this area during World War I.
But Britain made other promises during the war that conflicted with the Husayn-McMahon understandings. In 1917, the British foreign minister, Lord Arthur Balfour, issued a declaration (the Balfour Declaration) announcing his governments support for the establishment of a Jewish national home in Palestine. A third promise, in the form of the Sykes-Picot Agreement, was a secret deal between Britain and France to carve up the Arab provinces of the Ottoman Empire and divide control of the region.
Mandatory Palestine (Arabic: Filasn; Hebrew: (“) Pltn (EY), where “EY” indicates “Eretz Yisrael” (Land of Israel)) was a geopolitical entity under British administration, carved out of Ottoman Southern Syria after World War I. British civil administration in Palestine operated from 1920 until 1948. During its existence it was known simply as Palestine, but, in retrospect, as distinguishers, a variety of other names and descriptors including Mandatory or Mandate Palestine, also British Palestine and the British Mandate of Palestine, have been used to refer to it.
During the First World War an Arab uprising and British campaign led by General Edmund Allenby, the British Empire’s commander of the Egyptian Expeditionary Force, drove the Turks out of the Levant, a part of which was the Sinai and Palestine Campaign. The United Kingdom had agreed in the McMahonHussein Correspondence that it would honour Arab independence if they revolted against the Ottomans. The two sides had different interpretations of this agreement. In the event, the UK and France divided up the area under the SykesPicot Agreement, an act of betrayal in the opinion of the Arabs. Further confusing the issue was the Balfour Declaration promising support for a Jewish “national home” in Palestine. After the war ended, a military administration, named Occupied Enemy Territory Administration, was established in the captured territory of the former Ottoman Syria. The British sought legitimacy for their continued control of the region and this was achieved by obtaining a mandate from the League of Nations in June 1922. The formal objective of the League of Nations Mandate system was to administer parts of the defunct Ottoman Empire, which had been in control of the Middle East since the 16th century, “until such time as they are able to stand alone.” The civil Mandate administration was formalized with the League of Nations’ consent in 1923 under the British Mandate for Palestine, which covered two administrative areas. The land west of the Jordan River, known as Palestine, was under direct British administration until 1948, while the land east of the Jordan was a semi-autonomous region known as Transjordan, under the rule of the Hashemite family from the Hijaz, and gained independence in 1946.
The divergent tendencies regarding the nature and purpose of the mandate are visible already in the discussions concerning the name for this new entity. According to the Minutes of the Ninth Session of the League of Nations’ Permanent Mandate Commission:
During the British Mandate period the area experienced the ascent of two major nationalist movements, one among the Jews and the other among the Arabs. The competing national interests of the Arab and Jewish populations of Palestine against each other and against the governing British authorities matured into the Arab Revolt of 19361939 and the Jewish insurgency in Palestine before culminating in the Civil War of 19471948. The aftermath of the Civil War and the consequent 1948 ArabIsraeli War led to the establishment of the 1949 cease-fire agreement, with partition of the former Mandatory Palestine between the newborn state of Israel with a Jewish majority, the West Bank annexed by the Jordanian Kingdom and the Arab All-Palestine Government in the Gaza Strip under the military occupation of Egypt.
Following its occupation by British troops in 19171918, Palestine was governed by the Occupied Enemy Territory Administration. In July 1920, the military administration was replaced by a civilian administration headed by a High Commissioner. The first High Commissioner, Herbert Samuel, a Zionist recent cabinet minister, arrived in Palestine on 20 June 1920, to take up his appointment from 1 July.
Following the arrival of the British, Muslim-Christian Associations were established in all the major towns. In 1919 they joined to hold the first Palestine Arab Congress in Jerusalem. Its main platforms were a call for representative government and opposition to the Balfour Declaration.
The Zionist Commission was formed in March 1918 and was active in promoting Zionist objectives in Palestine. On 19 April 1920, elections were held for the Assembly of Representatives of the Palestinian Jewish community. The Zionist Commission received official recognition in 1922 as representative of the Palestinian Jewish community.
One of the first actions of the newly installed civil administration in 1921 had been to grant Pinhas Rutenberga Jewish entrepreneurconcessions for the production and distribution of wired electricity. Rutenberg soon established an Electric Company whose shareholders were Zionist organizations, investors, and philanthropists. Palestinian-Arabs saw it as proof that the British intended to favor Zionism. The British administration claimed that electrification would enhance the economic development of the country as a whole, while at the same time securing their commitment to facilitate a Jewish National Home through economic – rather than political – means.
Samuel tried to establish self-governing institutions in Palestine, as required by the mandate, but was frustrated by the refusal of the Arab leadership to co-operate with any institution which included Jewish participation. When Grand Mufti of Jerusalem Kamil al-Husayni died in March 1921, High Commissioner Samuel appointed his half-brother Mohammad Amin al-Husseini to the position. Amin al-Husseini, a member of the al-Husayni clan of Jerusalem, was an Arab nationalist and Muslim leader. As Grand Mufti, as well as the other influential positions that he held during this period, al-Husseini played a key role in violent opposition to Zionism. In 1922, al-Husseini was elected President of the Supreme Muslim Council which had been created by Samuel in December 1921. The Council controlled the Waqf funds, worth annually tens of thousands of pounds and the orphan funds, worth annually about 50,000, as compared to the 600,000 in the Jewish Agency’s annual budget. In addition, he controlled the Islamic courts in Palestine. Among other functions, these courts were entrusted with the power to appoint teachers and preachers.
The 1922 Palestine Order in Council established a Legislative Council, which was to consist of 23 members: 12 elected, 10 appointed, and the High Commissioner. Of the 12 elected members, eight were to be Muslim Arabs, two Christian Arabs and two Jews. Arabs protested against the distribution of the seats, arguing that as they constituted 88% of the population, having only 43% of the seats was unfair.Elections were held in February and March 1923, but due to an Arab boycott, the results were annulled and a 12-member Advisory Council was established.
Gaza,Arabic Ghazzah, Hebrew Azza, GazaOneArmedMancity and principal urban centre of the Gaza Strip, southwestern Palestine. Formerly the administrative headquarters for the Israeli military forces that occupied the Gaza Strip, the city came under Palestinian control in 2005.
Records exist indicating continuous habitation at the site for more than three millennia, the earliest being a reference by Pharaoh Thutmose III (18th dynasty; 15th century bc). It is also mentioned in the Tell el-Amarna tablets, the diplomatic and administrative records of ancient Egypt. After 300 years of Egyptian occupation, the Peleset (Philistines), one of the Sea Peoples, settled the city and surrounding area. Gaza became an important centre of the Philistine Pentapolis (league of five cities). There the biblical hero Samson perished while toppling the temple of the god Dagon. Because of its strategic position on the Via Maris, the ancient coastal road linking Egypt with Palestine and the lands beyond, Gaza experienced little peace in antiquity; it fell, successively, to the Israelite king David and to the Assyrians, Egyptians, Babylonians, and Persians. Alexander the Great met stiff resistance there, and, after conquering it, he sold its inhabitants into slavery. Throughout its history it was a prosperous trade centre. In Hellenistic and Roman times the harbour, about 3 miles (5 km) from the city proper, was called Neapolis (Greek: New City).
In ad 635 the Arabs took Gaza, and it became a Muslim city. Gaza has long been an important centre of Islamic tradition and is the reputed site of the burial place of Hshim ibn Abd Manf, great-grandfather of the Prophet Muammad, and the birthplace of al-Shfi (767820), founder of the Shfiite school of Muslim legal interpretation. The city declined during the Crusades and never regained its former importance. After the sultan Saladin (al al-Dn) defeated the Crusaders occupying the region at the Battle of an (1187), Gaza reverted to Muslim control; it passed to the Ottoman Turks in the 16th century. In World War I it was stoutly defended by the Turks and was not taken by British forces until November 1917.
After the war Gaza became part of mandated Palestine, and a small coastal port (fishing, lighterage) was operated on the coast. When the Palestine partition plan was promulgated by the United Nations (1947), Gaza was assigned to what was to be an Arab state. That state, however, was not set up, and Gaza was occupied in 1948 by Egyptians. At the time of the signing of the Israeli-Egyptian armistice (February 1949), Egypt held Gaza and its environs, a situation that resulted in the creation of the Gaza Strip. (See Arab-Israeli wars.) Egypt did not annex the city and territory but administered it through a military governor. Gaza and its surroundings have continued to be greatly overpopulated by Palestinian Arab refugees.
During the Sinai campaign of November 1956, Gaza and its environs were taken by Israeli troops, but international pressure soon forced Israel to withdraw. Reoccupied by Israel in the Six-Day War (June 1967), the city remained under Israeli military administration until 1994, when a phased transfer of governmental authority to the Palestinians got under way. In 2005 Israel completed its withdrawal from the Gaza Strip, handing over control of the region to the Palestinians.
Long a prosperous citrus centre, Gaza also has extensive truck farms within the city limits. Dark pottery, food products, and finished textiles are manufactured; the city has a long-standing textile industry. Sites of interest include at the harbour an early Byzantine mosaic floor (6th century ad), evidently of a synagogue, showing King David playing the harp and dressed as the Greek hero Orpheus. Pop. (2005 est.) 479,400.
Anti-Semitism in Europe has increased to a level where many committed Jews ask themselves if they should emigrate. The same is true for a significant number of more assimilated Jews. Even more widespread across the Jewish community is the question of whether their children should remain in their native country.
In an environment where the Jewish community has great doubts regarding its future, it helps to get a greater perspective by looking back to the European anti-Semitism that reached unprecedented post-war levels after the Second Intifada in 2000.
Of all the European countries, France is a good one to use as an example, for a number of reasons. Since 2000, the level and nature of anti-Semitic incidents occurring in France which included several murders of Jews by Muslims have been more severe than in other European countries. France not only has the largest Jewish community in Europe, with half a million Jews, but also has the largest Muslim community, with an estimated five million. In addition, the first high-level analysts who came forward to assess the new anti-Semitism which differs, to a large extent, from the classic religious and ethnic anti-Semitism, did so in France.
The work of these analysts is not well-known internationally because most of it was published in French. It remains of great importance, however, because so much of what they originally observed has expanded to even greater proportions. This is due, to a large extent, to the failure of governmental authorities. The sociologist Shmuel Trigano, one of Europes leading Jewish thinkers, was one of the first to make a substantial contribution in exposing and assessing the situation. At the end of 2001, Trigano began publishing a series of articles titled, Observatoire du monde juif. (Observatory of the Jewish world), a series which lasted more than two and a half years.
Trigano succeeded in organizing the collaboration of a substantial number of authors who analyzed many aspects of the hate-fueled outbursts. The first issue, dated November 2001, contained titles indicative of the climate for the French Jewish community: The Jews of France Targeted by the Intifada?, An Atmosphere of Insecurity, The Middle East Conflict is Exported to Western Democracies, The Anti-Jewish Aggressions, The Perverse Logic of French Politics, Religious Anti-Semitism, Political Anti-Semitism, and The Extreme Left and its Ideological Manipulations. These could very well be titles of current essays. since the situation has only worsened.
In another issue published in 2002, Alexandre del Valle explained the convergence of various totalitarianisms in an article titled, The New Red, Brown, and Green Faces of Anti-Semitism, referring to the coming together of communism, fascism and Islamism in regard to anti-Semitism. In the next issue, Michle Tribalat described how the Islamist social network was full of messages comparing Israel with Nazis.
Another important scholar who greatly contributed to diagnosing the anti-Semitic reality in France is Pierre-Andr Taguieff. This non-Jewish philosopher published his book, The New Judeophobia in 2002, which made a major contribution to the understanding of anti-Israelism. Taguieff discussed this latest mutation of anti-Semitism and how it hit French Jewry. He noted that although classic anti-Semitism is considered to be politically incorrect, anti-Israelism did not encounter such resistance and was thus able to expand rapidly.
…[Taguieff] identified the new myth of the intrinsically good Palestinian, or, in other words, that the Palestinians can do no wrong. Taguieff exposed the process by which the crimes of the allegedly deprived, a group to whom the Palestinians claim to belong, are condoned. He described the role of the media in justifying violence and portraying criminals as victims. He pointed out that the next step in the distortion process was to declare that the criminals, now disguised as victims, were not to be held responsible for their acts because they are molded by their socio-economic conditions.
Taguieff also exposed other key issues such as the belief that Muslims and Arabs behave as they do because they are supposedly humiliated or persecuted. He identified the new myth of the intrinsically good Palestinian, or, in other words, that the Palestinians can do no wrong. Taguieff stated that blind pacifism places both the aggressor and his victim at the same level of morality and turns legitimate self-defense into a criminal transgression. These days we can see many examples of this phenomena, including the newly published report of the United Nations Human Rights Commission report on the 2014 Gaza war.
Taguieff also exposed the widespread fallacy that Islamophobia was a larger problem than anti-Semitism. The risk for Jews of being attacked in France was and remains many times greater than the risk of Muslims being attacked.
“A Jew, I cannot believe that you cannot be a Jew in Sweden!” says Siavosh Derakhti.
The 23-year-old Muslim is the child of Iranian parents, refugees of the Iran-Iraq war. He has become a champion in the fight against anti-Semitism in Malm, a town a little smaller than Halifax perched on the southern tip of Sweden.
Muslim immigrants, most with roots in the Middle East, make up nearly a third of Malm’s population.
Cultural tension in the town has been building for years, much of it directed against the new immigrants, but anti-Semitism has also been rising. The Simon Weisenthal Center in Los Angeles issued a travel advisory to Jews in 2010 don’t go to Malm. It reissued the warning last year.
Derakhti gets hate mail from the far-right and death threats from fellow Muslims.
“When we have let the world into our town, we have the political controversy you have in the Middle East,” says Anders Ekelm, vicar of the Church of Sweden in Malm. “Among those people you will find anti-Semitism. We have to be honest about it.”
Sweden has a generous immigration policy last year, this country of nine million took in 85,000 refugees.According to an OECD study citing 2013 figures, Sweden took in more than twice as many asylum seekers per capita as any other member country, and roughly20 times as many per capitaas Canada.
Masked protesters engage in a confrontation with police in Malm, Sweden. In recent years, protests for and against Muslim immigrants have been frequent and sometimes violent. (Drago Prvulovic/Associated Press)
In Malm the immigrants are concentrated in one pocket of the city, Rosengaard. Unemployment in the area runs at 70 per cent, stones are thrown regularly at mail carriers and police, and 150 cars were torched during summer riots in 2013. Protests for and against Muslim immigrants are frequent and tough.
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Ancient Aliens, Dinosaur, Jinn, Angel, UFO, Reptilian, Demon, Islam, Christianity, Judaism Ancient Aliens, Dinosaur, Jinn, Angel, UFO, Reptilian, Demon, Islam, Christianity, Judaism, Hinduism: I am a born Muslim but I totally do agree with Pantheism and any other religion. Everything… By: Religions Exposed
Tunisian wins Muslim beauty pageant, calls for free Palestine A Tunisian woman calls for a free Palestine as she wins a pageant exclusively for Muslims in Indonesia, seen as a riposte to Western beauty contests.
Orthodox Judaism is the approach to religious Judaism which adheres to the interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Tanaim and Amoraim and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Judaism generally includes Modern Orthodox Judaism and ultra orthodox or Haredi Judaism, but complete within is a wide range of philosophies. Orthodox Judaism is a modern self-conscious identification that, for some, distinguishes it from traditional premodern Judaism, although it was the mainstream expression of Judaism prior to the 19th century. As of 2001, Orthodox Jews and Jews affiliated with an Orthodox synagogue accounted for approximately 50% of British Jews (150,000), 25% of Israeli Jews (1,500,000) and 13% of American Jews (529,000). (Among those affiliated to a synagogue body, Orthodox Jews represent 70% of British Jewry and 27% of American Jewry). The majority of Jews killed during the Holocaust were religiously Orthodox. It is estimated that they numbered between 50-70% of those who perished. Orthodoxy is not a single movement or school of thought.