Back Zionismus ALS Sionismo AN صهيونية Arabic صهيونيه ARZ চিয়োনবাদ Assamese Sionismu AST Sionizm Azerbaijani Сіянізм Byelorussian Сіянізм BE-X-OLD Ционизъм Bulgarian

Zionism

For other uses, see Zionism (disambiguation).

Theodor Herzl was the founder of the Modern Zionist movement. In his 1896 pamphlet Der Judenstaat, he envisioned the founding of a future independent Jewish state during the 20th century.

Zionism (/ˈzaɪ.ənɪzəm/ ZY-ə-niz-əm; Hebrew: צִיּוֹנוּת, romanized: Ṣīyyonūt, IPA: [tsijoˈnut]; derived from Zion) is a nationalist[fn 1] movement that emerged in Europe in the 19th century to enable the establishment of a homeland for the Jewish people in Palestine,[3][4][5][6][7] a region roughly corresponding to the Land of Israel in Jewish tradition.[8][9][10][11] Following the establishment of the modern state of Israel, Zionism became an ideology that supports the development and protection of the State of Israel as a Jewish state.[12][13]

Zionism initially emerged in Central and Eastern Europe as a national revival movement in the late 19th century, both in reaction to newer waves of antisemitism and as a consequence of Haskalah, or Jewish Enlightenment.[14][15][16] Throughout the first decade of the Zionist movement, some Zionist figures, including Herzl, supported a Jewish state in places outside Palestine, such as "Uganda" (actually parts of British East Africa today in Kenya), Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula.[17] But then most leaders of the movement associated the main goal with creating the desired homeland in Palestine, then an area controlled by the Ottoman Empire.[18][19][20] This process was seen by the Zionist Movement as an "ingathering of exiles" (kibbutz galuyot), an effort to put a stop to the exoduses and persecutions that have marked Jewish history by bringing the Jewish people back to their historic homeland.[21]

From 1897 to 1948, the primary goal of the Zionist Movement was to establish the basis for a Jewish homeland in Palestine, and thereafter to consolidate it. In a unique variation of the principle of self-determination,[22] the Lovers of Zion united in 1884 and in 1897 the first Zionist congress was organized. In the late 19th and early 20th centuries, a large number of Jews immigrated to first Ottoman and later Mandatory Palestine, and at the same time, diplomatic attempts were made to gain worldwide recognition and support. Since the establishment of the State of Israel in 1948, Zionism has continued primarily to advocate on behalf of Israel and to address threats to its continued existence and security.

Zionism has never been a uniform movement. Its leaders, parties, and ideologies frequently diverged from one another. Compromises and concessions were made in order to achieve a shared cultural and political objective as a result of the growing antisemitism and yearning to return to the ancestral country. A variety of types of Zionism have emerged, including political, liberal, labor, revisionist, cultural and religious Zionism. Advocates of Zionism view it as a national liberation movement for the repatriation of an indigenous people (which were subject to persecution and share a national identity through national consciousness), to the homeland of their ancestors as noted in ancient history.[23][24][25] Similarly, anti-Zionism has many aspects, which include criticism of Zionism as a colonialist,[26] racist,[27] or exceptionalist ideology or movement (through settler colonialism).[28][29][30][31][32] Proponents of Zionism do not necessarily reject the characterization of Zionism as settler-colonial or exceptionalist.[33][34][35]

  1. ^ Medding, P.Y. (1995). Studies in Contemporary Jewry: XI: Values, Interests, and Identity: Jews and Politics in a Changing World. OUP USA/Institute of Contemporary Jewry, Hebrew University of Jerusalem. p. 11. ISBN 978-0-19-510331-1. Retrieved March 11, 2019.
  2. ^ Gans, Chaim (2008). A Just Zionism: On the Morality of the Jewish State. Oxford University Press. doi:10.1093/acprof:oso/9780195340686.001.0001. ISBN 978-0-19-986717-2. Archived from the original on December 27, 2019. Retrieved March 16, 2019.
  3. ^ "Zionism and Israel". pluralism.org. Retrieved February 19, 2024.
  4. ^ Motyl 2001, pp. 604..
  5. ^ Herzl, Theodor (1988) [1896]. "Biography, by Alex Bein". Der Judenstaat [The Jewish state]. Translated by Sylvie d'Avigdor (republication ed.). New York: Courier Dover. p. 40. ISBN 978-0-486-25849-2. Retrieved September 28, 2010.
  6. ^ "Zionism". Oxford Dictionary. Archived from the original on April 4, 2016. Retrieved June 30, 2016.
  7. ^ "Zionism | nationalistic movement". Archived from the original on December 25, 2018. Retrieved June 30, 2016.
  8. ^ Safrai, Zeʾev (May 2, 2018), "The Land in Rabbinic Literature", Seeking out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE – 400 CE), Brill, pp. 76–203, ISBN 978-90-04-33482-3, archived from the original on June 27, 2023, retrieved July 6, 2023 "The preoccupation of rabbinic literature in all its forms with the Land of Israel is without question intensive and constant. It is no wonder that this literature offers historians of the Land of Israel a wealth of information for the clarification of a wide variety of topics."
  9. ^ Biger, Gideon (2004). The Boundaries of Modern Palestine, 1840–1947. Routledge. pp. 58–63. ISBN 978-1-135-76652-8. Unlike the earlier literature that dealt with Palestine's delimitation, the boundaries were not presented according to their historical traditional meaning, but according to the boundaries of the Jewish Eretz Israel that was about to be established there. This approach characterizes all the Zionist publications at the time ... when they came to indicate borders, they preferred the realistic condition and strategic economic needs over an unrealistic dream based on the historic past.' This meant that planners envisaged a future Palestine that controlled all the Jordan's sources, the southern part of the Litanni river in Lebanon, the large cultivatable area east of the Jordan, including the Houran and Gil'ad wheat zone, Mt Hermon, the Yarmuk and Yabok rivers, the Hijaz Railway ...
  10. ^ Motyl 2001, p. 604.
  11. ^ Herzl, Theodor (1988) [1896]. "Biography, by Alex Bein". Der Judenstaat [The Jewish state]. Translated by Sylvie d'Avigdor (republication ed.). New York: Courier Dover. p. 40. ISBN 978-0-486-25849-2. Archived from the original on January 1, 2014. Retrieved September 28, 2010.
  12. ^ "Zionism | Definition, History, Examples, & Facts | Britannica". www.britannica.com. January 13, 2024.
  13. ^ "Zionism". Oxford Learner's Dictionaries. Oxford. Archived from the original on November 24, 2022. Retrieved December 11, 2023.
  14. ^ Ben-Ami Shillony (2012). Jews & the Japanese: The Successful Outsiders. Tuttle Publishing. p. 88. ISBN 978-1-4629-0396-2. Archived from the original on December 25, 2018. Retrieved November 21, 2017. (Zionism) arose in response to and in imitation of the current national movements of Central, Southern, and Eastern Europe
  15. ^ LeVine, Mark; Mossberg, Mathias (2014). One Land, Two States: Israel and Palestine as Parallel States. University of California Press. p. 211. ISBN 978-0-520-95840-1. Archived from the original on November 17, 2016. Retrieved March 16, 2016. The parents of Zionism were not Judaism and tradition, but antiSemitism and nationalism. The ideals of the French Revolution spread slowly across Europe, finally reaching the Pale of Settlement in the Russian Empire and helping to set off the Haskalah, or Jewish Enlightenment. This engendered a permanent split in the Jewish world, between those who held to a halachic or religious-centric vision of their identity and those who adopted in part the racial rhetoric of the time and made the Jewish people into a nation. This was helped along by the wave of pogroms in Eastern Europe that set two million Jews to flight; most wound up in America, but some chose Palestine. A driving force behind this was the Hovevei Zion movement, which worked from 1882 to develop a Hebrew identity that was distinct from Judaism as a religion.
  16. ^ Gelvin, James L. (2014). The Israel-Palestine Conflict: One Hundred Years of War. Cambridge University Press. p. 93. ISBN 978-1-107-47077-4. Archived from the original on November 17, 2016. Retrieved March 16, 2016. The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other".
  17. ^ Cite error: The named reference Rovner2014 was invoked but never defined (see the help page).
  18. ^ Cohen, Robin (1995). The Cambridge Survey of World Migration. Cambridge University Press. p. 504. ISBN 978-0-521-44405-7. Zionism Colonize palestine.
  19. ^ Gelvin, James (2007). The Israel–Palestine Conflict: One Hundred Years of War (2nd ed.). Cambridge University Press. p. 51. ISBN 978-0-521-88835-6. Archived from the original on February 20, 2017. Retrieved February 19, 2016.
  20. ^ Ilan Pappe, The Ethnic Cleansing of Palestine, 2006, pp. 10–11
  21. ^ Gamlen, Alan (2019). Human Geopolitics: States, Emigrants, and the Rise of Diaspora Institutions. Oxford University Press. ISBN 978-0-19-883349-9. Archived from the original on January 11, 2024. Retrieved March 2, 2021.
  22. ^ Butenschøn, Nils A. (2006). "Accommodating Conflicting Claims to National Self-determination. The Intractable Case of Israel/Palestine". International Journal on Minority and Group Rights. 13 (2/3): 285–306. doi:10.1163/157181106777909858. ISSN 1385-4879. JSTOR 24675372. Archived from the original on March 10, 2023. Retrieved March 10, 2023. [T]he Zionist claim to Palestine on behalf of world Jewry as an extra-territorial population was unique, and not supported (as admitted at the time) by established interpretations of the principle of national self-determination, expressed in the Covenant of the League of later versions), and as applied to the other territories with the same status as Palestine ('A' mandate).
  23. ^ Israel Affairs. Volume 13, Issue 4, 2007 – Special Issue: Postcolonial Theory and the Arab-Israel Conflict – De-Judaizing the Homeland: Academic Politics in Rewriting the History of Palestine. S. Ilan Troen
  24. ^ Aaronson, Ran (1996). "Settlement in Eretz Israel – A Colonialist Enterprise? "Critical" Scholarship and Historical Geography". Israel Studies. 1 (2). Indiana University Press: 214–229. Archived from the original on December 21, 2013. Retrieved July 30, 2013.
  25. ^ "Zionism and British imperialism II: Imperial financing in Palestine", Journal of Israeli History: Politics, Society, Culture. Volume 30, Issue 2, 2011. pp. 115–139. Michael J. Cohen
  26. ^ Cite error: The named reference CHARCOL was invoked but never defined (see the help page).
  27. ^ Cite error: The named reference CHARRAS was invoked but never defined (see the help page).
  28. ^ See for example: M. Shahid Alam (2010), Israeli Exceptionalism: The Destabilizing Logic of Zionism Paperback, or "Through the Looking Glass: The Myth of Israeli Exceptionalism" Archived September 21, 2017, at the Wayback Machine, Huffington Post
  29. ^ Nur Masalha (2007). The Bible and Zionism: Invented Traditions, Archaeology and Post-Colonialism in Palestine- Israel. Zed Books. p. 314. ISBN 978-1-84277-761-9. Archived from the original on January 12, 2017. Retrieved February 19, 2016.
  30. ^ Ned Curthoys; Debjani Ganguly (2007). Edward Said: The Legacy of a Public Intellectual. Academic Monographs. p. 315. ISBN 978-0-522-85357-5. Archived from the original on January 12, 2017. Retrieved May 12, 2013.
  31. ^ Nādira Shalhūb Kīfūrkiyān (2009). Militarization and Violence Against Women in Conflict Zones in the Middle East: A Palestinian Case-Study. Cambridge University Press. p. 9. ISBN 978-0-521-88222-4. Archived from the original on May 2, 2014. Retrieved May 12, 2013.
  32. ^ Paul Scham; Walid Salem; Benjamin Pogrund (2005). Shared Histories: A Palestinian-Israeli Dialogue. Left Coast Press. pp. 87–. ISBN 978-1-59874-013-4. Archived from the original on January 7, 2014. Retrieved May 12, 2013.
  33. ^ See Benny Morris (October 2008). 1948. Yale University Press. ISBN 978-0-300-14524-3. where the Zionist immigrants are described as settlers and colonialists. Also see the writing of Ze'ev Jabotinsky.
  34. ^ Norman G. Finkelstein (2003). Image and reality of the Israel-Palestine conflict. Verso Books. ISBN 978-1-85984-442-7. To be sure, Jabotinsky freely referred to Zionism as a colonizing enterprise. Mainstream, labor Zionism's preferred self-image was the morally more edifying and politically less incriminating one of the 'pioneer' (halutz).[page needed]
  35. ^ Norman G. Finkelstein (2003). Image and reality of the Israel-Palestine conflict. Verso Books. ISBN 978-1-85984-442-7. The 'defensive ethos' was never the operative ideology of mainstream Zionism. From beginning to end, Zionism was a conquest movement. The subtitle of Shapira's study is 'The Zionist Resort to Force'. Yet, Zionism did not 'resort' to force. Force was – to use Shapira's apt phrase in her conclusion – 'inherent in the situation' (p. 357). Gripped by messianism after the issuance of the Balfour Declaration, the Zionist movement sought to conquer Palestine with a Jewish Legion under the slogan 'In blood and fire shall Judea rise again' (pp. 83–98). When these apocalyptic hopes were dispelled and displaced by the mundane reality of the British Mandate, mainstream Zionism made a virtue of necessity and exalted labor as it proceeded to conquer Palestine 'dunum by dunum, goat by goat'. Force had not been abandoned, however. Shapira falsely counterposes settlement ('by virtue of labor') to force ('by dint of conquest'). Yet, settlement was force by other means. Its purpose, in Shapira's words, was to build a 'Jewish infrastructure in Palestine' so that 'the balance of power between Jews and Arabs had shifted in favor of the former' (pp. 121, 133; cf. p. 211). To the call of a Zionist leader on the morrow of Tel Hai that 'we must be a force in the land', Shapira adds the caveat: 'He was not referring to military might but, rather, to power in the sense of demography and colonization' (p. 113). Yet, Shapira willfully misses the basic point that 'demography and colonization' were equally force. Moreover, without the 'foreign bayonets' of the British Mandate, the Zionist movement could not have established even a toehold, let alone struck deep roots, in Palestine.51 Toward the end of the 1930s and especially after World War II, a concatenation of events – Britain's waning commitment to the Balfour Declaration, the escalation of Arab resistance, the strengthening of the Yishuv, etc. – caused a consensus to crystallize within the Zionist movement that the time was ripe to return to the original strategy of conquering Palestine 'by blood and fire'.


Cite error: There are <ref group=fn> tags on this page, but the references will not show without a {{reflist|group=fn}} template (see the help page).

From Wikipedia, the free encyclopedia · View on Wikipedia

Developed by Nelliwinne