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Zionisme

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Theodor Herzl nya penumbuh gerak Zionis moden. Dalam risalah Der Judenstaat kena taun 1896, iya ngambarka penumbuh nengeri orang Judah ti meredeka jemah ila ba kurun ke-20.

Zionisme[lower-alpha 1] nya kebut nasionalis etnobudaya[1] ke tumbuh ba ujung kurun ke-19 di Eropah deka ngaga sereta nyukung tanah ai orang Judah nengah chara megai kandang menua Palestin,[2] ti setipak enggau Tanah Israel dalam pengarap Judah sereta dalam sejarah orang Judah.[3] Zionis deka numbuhka menua orang Judah di Palestin enggau sepemayuh tanah ti ulih dibulih, sepemayuh orang Judah, lalu mina mimit orang Arab Palestin.

Zionisme keterubah iya tumbuh ba Eropah Tengah enggau Timur nyadi gerak nasionalis sekular ba ujung kurun nyadika timbal ngagai gelumbang baru antisemitisme sereta nyadika timbal ngagai Haskalah, tauka Penerang Orang Judah.[4][5] Ba pun kurun ke-20, gerak Zionis, maya nya betuaika Theodor Herzl, ngaitka pengawa ngangkatka bansa tu enggau Palestin, maya nya di baruh perintah Ottoman.[6][7] Penatai bala pengentap pendiau orang Zionis ngagai Palestin dalam timpuh tu dipeda mayuh nyadi pun konflik Israel-Palestin.[8][9][10] Pengawa bala Zionis ngambi menua Palestin nya bepelasarka penemu ti madahka hak sejarah orang Judah ba tanah nya lebih besai ari hak orang Arab.

Ba taun 1917, Penesau Balfour ngentapka sukung Britain ngagai gerak tu. Ba taun 1922, Mandat ungkup Palestine, diperintah Britain, enggau terang meri hak istimewa ngagai orang Judah ke diau ba endur nya ari orang ke diau ba endur nya. Dalam taun 1948, pengudah abis Mandat British, Menua Israel nesauka meredeka sida lalu perang nyadi. Maya perang nya, Israel ngerembaika kandang menua iya nguasa 78% ari Palestin Mandatori ke suba. Asil ari Pemuai sereta penasah orang Palestin 1948, dipelabaka 160,000 ari 870,000 iku orang Palestin ba kandang menua nya agi mengkang, lalu nyadika minoriti orang Palestin di Israel.[11]

Penemu Zionis udah bebida ari maya ke maya lalu enda sebaka, ngujungka mayuh macham bansa Zionisme.[12] Arus batang Zionis udah nyengkaum Liberal, Pengereja Pengawa, Revisionis, enggau Zionisme Budaya, seraya raban baka Brit Shalom enggau Ihud udah nyadi raban ti bebida penemu dalam gerak nya.[13] Zionisme Bepengarap iya nya varian ti begulaika nasionalisme sekular enggau konservatisme pengarap. Bala orang ke nyukung Zionisme udah ngumbai nya nyadika gerakan pengelepas nasional ke pemulai seraban bansa asal. (ti kena pemerinsa lalu bekunsi identiti bansa nengah penyedar bansa), ngagai tanah ai aki ini sida.[14][15][16] Penyakal Zionisme suah ngelaika iya nyadi ideologi supremasi,[17][18][19] kolonialis,[20] tauka bechiping bansa,[21] tauka nyadi gerak penyajah penetap.[22][23]

Nota

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  1. ↑ Hebrew: צִיּוֹנוּת, rumi: Ṣīyyonūt, IPA: [tsijoˈnut]

Kereban sanding

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  1. ↑ Gans 2008, p. 3: "Zionism belongs to the category of ethnocultural nationalism, according to which groups sharing a common history and culture have fundamental and morally significant interests in adhering to their culture and in sustaining it for generations. Cultural nationalism holds that such interests warrant political recognition and support, primarily by the means of granting the groups in question the right to national self-determination or self-rule."
  2. ↑
    • Aaronson 1996, p. 223: "On the other hand, our study has revealed that Jewish colonization resembled in many respects the model of pure "settlement of population" ("colonization de peuplement"), in the sense of involving colonization without colonialism."
    • Cohen 2011, p. 128: "In February 1928, Weizmann submitted an official request to the government for a loan guarantee. He explained that the Zionist Loan was needed to promote further Jewish colonization in Palestine. [...] He advised that both the Zionists and the government should initiate a new period of Zionist colonizing activity as soon as possible."
    • Murphy 2005:Templat:Page needed "The first forty years of the twentieth century witnessed the transformation of Zionism from a philosophical discourse to a practical programme for the colonisation of Palestine."
    • Yadgar 2017, p. 207:"At the foundation of the Zionist outlook stood the aspiration to establish a state. And absolute sovereignty is needed for Zionism more than for any other nation, because Zionism demanded the right of unrestricted immigration and unrestricted colonization, which can be brought about only by complete sovereignty."
    • Penslar 1993, p. 1302: "In many respects, Zionism was unique as a national movement. One of its (presumably singular) characteristic features stemmed from the fact that it was a national liberation movement that was destined to function as a movement promoting settlement in a country of colonization. [...] Zionist psychology was molded by the conflicting parameters of a national liberation movement and a movement of European colonization in a Middle Eastern country. [...] The Zionist movement (in particular, it socialist variant) viewed itself as belonging to the forces striving for a better world and could not accept the fact that the framework of its activity was determined by the contours of a country of colonization."
    • Elazari-Volcani 1932Templat:Page needed
    • Gelvin 2021, pp. 49–80
    • Collins 2011, pp. 169–185: "... and as subsequent work (Finkelstein 1995; Massad 2005; Pappe 2006; Said 1992; Shafir 1989) has definitively established, the architects of Zionism were conscious and often unapologetic about their status as colonizers."
    • Bloom 2011, pp. 2, 13, 49, 132: "Dr. Arthur Ruppin was sent to Palestine for the first time in 1907 by the heads of the German [World] Zionist Organization in order to make a pilot study of the possibilities for colonization. ... Oppenheimer was a German sociologist and political economist. As a worldwide expert on colonization he became Herzl's advisor and formulated the first program for Zionist colonization, which he presented at the 6th Zionist Congress (Basel 1903) . ... Daniel Boyarin wrote that the group of Zionists who imagined themselves colonialists inclined to that persona "because such a representation was pivotal to the entire project of becoming 'white men'." Colonization was seen as a sign of belonging to western and modern culture;"
    • Robinson 2013, p. 18: Templat:" 'Never before', wrote Berl Katznelson, founding editor of the Histadrut daily, Davar, 'has the white man undertaken colonization with that sense of justice and social progress which fills the Jew who comes to Palestine.'" Berl Katznelson
    • Alroey 2011, p. 5: "Herzl further sharpened the issue when he tried to make diplomacy precede settlement, precluding any possibility of preemptive and unplanned settlement in the Land of Israel: "Should the powers show themselves willing to grant us sovereignty over a neutral land, then the Society will enter into negotiations for the possession of this land. Here two regions come to mind: Palestine and Argentina. Significant experiments in colonization have been made in both countries, though on the mistaken principle of gradual infiltration of Jews. Infiltration is bound to end badly."
    • Jabotinsky 1923: "Colonisation can have only one aim, and Palestine Arabs cannot accept this aim. It lies in the very nature of things, and in this particular regard nature cannot be changed .. . Zionist colonisation must either stop, or else proceed regardless of the native population." Ze'ev Jabotinsky quoted in Alan Balfour, The Walls of Jerusalem: Preserving the Past, Controlling the Future, Wiley, 2019, p. 59, Templat:Isbn.
    • Piterberg 2010:Templat:Page needed "It is within the typology of settler colonialisms that I place the Zionist colonization of Palestine and the state of Israel—a move which surely should have put to rest the tedious contention that Zionism could not be termed a colonial venture because it lacked the features of metropole colonialism; as if anyone were suggesting otherwise. What its apologists fail to confront is the settler-colonial paradigm."
  3. ↑
    • Safrai 2018, p. 76: "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."
    • Biger 2004, pp. 58–63: "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 ... ."
    • Motyl 2001, p. 604
    • 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.Templat:Page needed
  4. ↑
    • Conforti 2024, p. 485: "The crisis in the Enlightenment movement in the late nineteenth century gave way to the rise of alternative ideologies, such as Jewish nationalism and socialism. Early Zionist thinkers, such as Peretz Smolenskin (1842–1885), sharply criticized the Enlightenment scholars and their universalist approach."
    • Shillony 2012, p. 88: "[Zionism] arose in response to and in imitation of the current national movements of Central, Southern, and Eastern Europe"
    • LeVine & Mossberg 2014, p. 211: "The parents of Zionism were not Judaism and tradition, but anti-Semitism 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."
    • Gelvin 2014, p. 93: "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'."
  5. ↑
  6. ↑ Gelvin 2007, p. 51.
  7. ↑ Pappé 2006, pp. 10–11.
  8. ↑ Masalha 2012, p. 70.
  9. ↑ Karsh 2009, p. 12.
  10. ↑ Morris 2008, p. 1.
  11. ↑ "A/1367/Rev.1 of 23 October 1950" (OpenDocument). unispal.un.org. United Nations. Archived from the original on December 29, 2021. Retrieved January 28, 2026.
  12. ↑
    • Dubnov 2011:Templat:Page needed "Relatively recent examples of the search for this "core" idea in Zionism (which tends to label ideological diversity as "heresy" or "deviation") can be found in Gorny and Netzer, "'Avodat ha-hoveh ha-murhevet'"; Halpern and Reinharz, Zionism and the Creation of a New Society; and Shimoni, The Zionist Ideology. Older studies that are based on a similar presupposition include Heller, The Zionist Idea, and most famously Hertzberg, The Zionist Idea."
    • Gorny 1987
    • Yadgar 2017, pp. 119–160, "Main Zionist Streams and Jewish Traditions"
    • Stanislawski 2017Templat:Page needed
    • Penslar 2023, p. 36
    • Seidler 2012, p. 176 "conflicting founding designs...express the formative ideological background underlying the very idea of the State of Israel."
    • Boyarin 2025, pp. 137–160: "What we call Zionism, despite the existence of a World Zionist Organization and then a Zionist state, is in fact a catchall for numerous, often contradictory currents of thought."
    • Shoham 2013
    • Shindler 2015:Templat:Page needed "Zionism was never a monolithic movement. It would be more correct to speak of a range of different varieties of Zionism. Herzl's General Zionism immediately began to flow into different ideological streams."
  13. ↑ Gorny 1987, p. Templat:Page needed.
  14. ↑ Troen 2007, pp. 873–875.
  15. ↑ Aaronson 1996, pp. 215, 224.
  16. ↑ Cohen 2011, pp. 118, 120, 128.
  17. ↑ Sabbagh-Khoury 2023, Conclusion.
  18. ↑ Beinart 2025.
  19. ↑ Jamal 2019, pp. 193–220.
  20. ↑
  21. ↑
  22. ↑ See for example: Alam 2009, or Gould-Wartofsky 2010
  23. ↑
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