Last week Jeffrey Goldberg interviewed Hussein Ibish on "the fantasy world of one-staters." One exchange that stood out to me was the following:
JG: But the one-staters are a very marginal group. I think one of the interesting things you do in your book is show very coolly, calmly, the essential ridiculousness of one-state advocacy based on the simple fact that in order to have a successful one-state plan, you need Israeli Jews to want it, and today, not even one percent of Israeli Jews want it.
HI: You could put all of them in a small auditorium.
When I read this my first question was – has there ever been a group of people that exercised domination over another people and has willfully given up that power without being pressured? Ibish seems to be saying that it doesn’t makes sense to demand an equal and democratic solution in Israel/Palestine because Jews will never go for it. It made me curious about how whites in South Africa viewed the idea of a non-racial democracy at the height of apartheid? And assuming they were not interested in giving up their exclusive power and privilege – was that a reason to not demand equality?
Well, Ali Abunimah has an important new piece up over at Electronic Intifada which I think helps answer some of these questions. Titled "Israeli Jews and the one-state solution," the article looks back at South Africa and reviews the attitudes and beliefs of whites during the 1980s when apartheid still looked to be an unstoppable political reality. He shows that white South Africans held similar views to Jewish Israelis today, and that this only changed as the legitimacy of the apartheid system was called into question.
Abunimah warns however that coercing Israeli Jews to give up their power through strategies like boycott, divestment and sanctions is not enough – it also important to acknowledge where Israeli Jewish fears are coming from without being held hostage by them. Finally, the challenge remains to make the case to Israeli Jews what they have to gain from a just and equitable society in Israel/Palestine. Abunimah:
Coercion is not enough, however; as I have long argued, and sought to do, Palestinians must also put forward a positive vision. Neither can Palestinians advocating a one-state solution simply disregard the views of Israeli Jews. We must recognize that the opposition of Israeli Jews to any solution that threatens their power and privilege stems from at least two sources. One is irrational, racist fears of black and brown hordes (in this case, Arab Muslims) stoked by decades of colonial, racist demonization. The other source — certainly heightened by the former — are normal human concerns about personal and family dislocation, loss of socioeconomic status and community security: change is scary.
But change will come. Without indulging Israeli racism or preserving undue privilege, the legitimate concerns of ordinary Israeli Jews can be addressed directly in any negotiated transition to ensure that the shift to democracy is orderly, and essential redistributive policies are carried out fairly. Inevitably, decolonization will cause some pain as Israeli Jews lose power and privilege, but there are few reasons to believe it cannot be a well-managed process, or that the vast majority of Israeli Jews, like white South Africans, would not be prepared to make the adjustment for the sake of a normality and legitimacy they cannot have any other way.
Please go read the entire piece and here is a longer excerpt after the jump:
During the 1980s, the white electorate in South Africa moved to the right, as Israel’s Jewish electorate is doing today. Support seeped from the National Party, which had established formal apartheid in 1948, to the even more extreme Conservative Party. Yet, "on the issue of majority rule," Hugo observed, "supporters of the National Party and the Conservative Party, as well as most white voters to the ‘left’ of these organizations, ha[d] little quarrel with each other."
The vast majority of whites, wracked with existential fears, were simply unable to contemplate relinquishing effective control, or at least a veto, over political decision-making in South Africa.
Yet, the African National Congress insisted firmly on a one person, one vote system with no white veto. As the township protests and strikes and international pressure mounted, The Economist observed in an extensive 1986 survey of South Africa published on 1 February of that year, that many "enlightened" whites "still fondly argue that a dramatic improvement in the quality of black life may take the revolutionary sting out of the black townships — and persuade ‘responsible’ blacks, led by the emergent black middle class, to accept some power-sharing formula."
Schemes to stabilize the apartheid system abounded, and bear a strong resemblance to the current Israeli government’s vision of "economic peace" in which a collaborationist Palestinian Authority leadership would manage a still-subjugated Palestinian population anesthetized by consumer goods and shopping malls.
Because of the staunch opposition of whites to a unitary democratic state, the ANC heard no shortage of advice from western liberals that it should seek a "realistic" political accommodation with the apartheid regime, and that no amount of pressure could force whites to succumb to the ANC’s political demands. The ANC was warned that insistence on majority rule would force Afrikaners into the "laager" — they would retreat into a militarized garrison state and siege economy, preferring death before surrender.
Even the late Helen Suzman, one of apartheid’s fiercest liberal critics, predicted in 1987, as quoted by Hugo, "The Zimbabwe conflict took 15 years … and cost 20,000 lives and I can assure you that the South African transfer of power will take a good deal more than that, both in time and I am afraid lives."
But as The Economist observed, the view that whites would prefer "collective suicide" was something of a caricature. The vast majority of Afrikaners were "no longer bible-thumping boers." They were "part of a spoilt, affluent suburban society, whose economic pain threshold may prove to be rather low."
The Economist concluded that if whites would only come so far voluntarily, then it was perfectly reasonable for the anti-apartheid movement to bring them the rest of the way through "coercion" in the form of sanctions and other forms of pressure. "The quicker the white tribe submits," the magazine wrote, "the better its chance of a bearable future in a black-ruled South Africa."
Ultimately, as we now know, the combination of internal resistance and international isolation did force whites to abandon political apartheid and accept majority rule. However, it is important to note that the combined strength of the anti-apartheid movement never seriously threatened the physical integrity of the white regime.
Even after the massive township uprisings of 1985-86, the South African regime was secure. "So far there is no real physical threat to white power," The Economist noted, "so far there is little threat to white lives. … The white state is mighty, and well-equipped. It has the capacity to repress the township revolts far more bloodily. The blacks have virtually no urban or rural guerrilla capacity, practically no guns, few safe havens within South Africa or without."
This balance never changed, and a similar equation could be written today about the relative power of a massively-armed — and much more ruthless — Israeli state, and lightly armed Palestinian resistance factions.
What did change for South Africa, and what all the weapons in the world were not able to prevent, was the complete loss of legitimacy of the apartheid regime and its practices. Once this legitimacy was gone, whites lost the will to maintain a system that relied on repression and violence and rendered them international pariahs; they negotiated a way out and lived to tell the tale. It all happened much more quickly and with considerably less violence than even the most optimistic predictions of the time. But this outcome could not have been predicted based on what whites said they were willing to accept, and it would not have occurred had the ANC been guided by opinion polls rather than the democratic principles of the Freedom Charter.
Zionism — as many Israelis openly worry — is suffering a similar, terminal loss of legitimacy as Israel is ever more isolated as a result of its actions. Israel’s self-image as a liberal "Jewish and democratic state" is proving impossible to maintain against the reality of a militarized, ultra-nationalist Jewish sectarian settler-colony that must carry out frequent and escalating massacres of "enemy" civilians (Lebanon and Gaza 2006, Gaza 2009) in a losing effort to check the resistance of the region’s indigenous people. Zionism cannot bomb, kidnap, assassinate, expel, demolish, settle and lie its way to legitimacy and acceptance.
Already difficult to disguise, the loss of legitimacy becomes impossible to conceal once Palestinians are a demographic majority ruled by a Jewish minority. Israeli Prime Minister Benjamin Netanyahu’s demand that Palestinians recognize Israel’s "right to exist as a Jewish state" is in effect an acknowledgement of failure: without Palestinian consent, something which is unlikely ever to be granted, the Zionist project of a Jewish ethnocracy in Palestine has grim long-term prospects.
Similarly, South African whites typically attempted to justify their opposition to democracy, not in terms of a desire to preserve their privilege and power, but using liberal arguments about protecting distinctive cultural differences. Hendrik Verwoerd Jr., the son of assassinated Prime Minister Hendrik Verwoerd, apartheid’s founder, expressed the problem in these terms in 1986, as reported by The Toronto Star, stating that, "These two people, the Afrikaner and the black, are not capable of becoming one nation. Our differences are unique, cultural and deep. The only way a man can be happy, can live in peace, is really when he is among his own people, when he shares cultural values."
The younger Verwoerd was on the far-right of South African politics, leading a quixotic effort to carve out a whites-only homeland in the heart of South Africa. But his reasoning sounds remarkably similar to liberal Zionist defenses of the "two-state solution" today. The Economist clarified the use of such language at the time, stating that "One of the weirder products of apartheid is the crippling of language in a maw of hypocrisy, euphemism and sociologese. You talk about the Afrikaner ‘right to self-determination’ — meaning power over everybody else."
Zionism’s claim for "Jewish self-determination" amidst an intermixed population, is in effect a demand to preserve and legitimize a status quo in which Israeli Jews exercise power in perpetuity. But there’s little reason to expect that Israeli Jews would abandon this quest voluntarily any more than South African whites did. As in South Africa, coercion is necessary — and the growing boycott, divestment and sanctions (BDS) movement is one of the most powerful, nonviolent, legitimate and proven tools of coercion that Palestinians possess. Israel’s vulnerabilities may be different from those of apartheid South Africa, but Israel is not invulnerable to pressure.
Coercion is not enough, however; as I have long argued, and sought to do, Palestinians must also put forward a positive vision. Neither can Palestinians advocating a one-state solution simply disregard the views of Israeli Jews. We must recognize that the opposition of Israeli Jews to any solution that threatens their power and privilege stems from at least two sources. One is irrational, racist fears of black and brown hordes (in this case, Arab Muslims) stoked by decades of colonial, racist demonization. The other source — certainly heightened by the former — are normal human concerns about personal and family dislocation, loss of socioeconomic status and community security: change is scary.
But change will come. Without indulging Israeli racism or preserving undue privilege, the legitimate concerns of ordinary Israeli Jews can be addressed directly in any negotiated transition to ensure that the shift to democracy is orderly, and essential redistributive policies are carried out fairly. Inevitably, decolonization will cause some pain as Israeli Jews lose power and privilege, but there are few reasons to believe it cannot be a well-managed process, or that the vast majority of Israeli Jews, like white South Africans, would not be prepared to make the adjustment for the sake of a normality and legitimacy they cannot have any other way.
This is where the wealth of research and real-life experience about the successes, failures, difficulties and opportunities of managing such transitions at the level of national and local politics, neighborhoods, schools and universities, workplaces, state institutions and policing, emerging from South Africa and Northern Ireland, will be of enormous value.
Every situation has unique features, and although there are patterns in history, it never repeats itself exactly. But what we can conclude from studying the pasts and presents of others is that Palestinians and Israelis are no less capable of writing themselves a post-colonial future that gives everyone a chance at a life worth living in a single, democratic state.
