Analysis from Israel

Both could easily be dismissed as unrepresentative of Israel’s Arab community. After all, that very same week, Arab Knesset member Haneen Zoabi asserted in a speech in Dallas that Jews have no right to self-determination, because “the Jews are not a nationality.” And Zoabi, who is only slightly more inflammatory than her party colleagues, was elected on a joint ticket that receives the overwhelming majority of Israeli Arab votes.

But as a recent poll of Israeli Arabs proves, the community is changing—and not in Zoabi’s favor.

Perhaps most striking was the fact that a decisive majority of respondents identified primarily as Israeli rather than Palestinian, which is something that wasn’t true even a few years ago. In 2012, for instance, just 32.5 percent of Israeli Arabs defined themselves as “Israeli” rather than Palestinian. But the figure has risen fairly steadily, and this year, asked “which term best describes you,” 54 percent of respondents chose some variant of “Israeli” (the most popular choice was “Israeli Arab,” followed by “Arab citizen of Israel,” “Israeli,” and “Israeli Muslim”). That’s more than double the 24 percent who chose some variant of “Palestinian” (15 percent chose simply “Palestinian.” The others chose “Palestinian in Israel,” “Palestinian citizen in Israel,” or “Israeli Palestinian”).

Moreover, 63 percent deemed Israel a “positive” place to live, compared to 34 percent who said the opposite. 60 percent had a favorable view of Israel, compared to 37 percent whose view was unfavorable. These are smaller majorities than either question would receive among Israeli Jews, but they are still decisive. Even among Muslims, the most ambivalent group, the favorable-to-unfavorable ratio was a statistical tie (49:48). Among Christians, it was 61:33, and among Druze, 94:6.

One of Zoabi’s colleagues, MK Yousef Jabareen, hastened to assure the Jerusalem Post that Israeli Arabs must view Israel more negatively than the poll indicates, because “when I meet with people from my community, I always hear concerns about increasing discrimination and racism,” as well as “socioeconomic status, an absence of jobs and housing.” Nor is he wrong about his community’s concerns: Fully 47 percent of respondents felt that, as Arabs, they are “generally treated unequally.” Many were also worried about economic issues and their community’s high crime rate.

But what Jabareen evidently hasn’t grasped is that having an overall favorable view of one’s country in no way contradicts having a long list of complaints about it. After all, Israeli Jews complain constantly about their country’s shortcomings while still believing that its merits outweigh its demerits. Why shouldn’t Israeli Arabs do the same?

The comparison with Israel’s neighbors has obviously grown starker following the implosion of several Arab countries since 2011, and it’s undoubtedly a major factor in Israeli Arabs’ growing appreciation for Israel. But government efforts to improve their socioeconomic situation have also contributed.

For instance, a joint initiative between the government and the country’s biggest private-sector employers produced a sharp increase in the number of Israeli Arabs working at these companies, which typically offer better pay, benefits and promotion opportunities than smaller firms. At several participating companies, Arabs now comprise 14 percent of payroll—less than their share of the population, but roughly equivalent to their share of the workforce.

The government has also invested more money in Arab schools, which—together with a new emphasis on education within the Arab community—has helped boost students’ performance. The proportion of students taking the matriculation exams is now roughly the same for Arabs and Jews, and while more Jews still pass, the gap has narrowed. Indeed, two Arab high schools now rank first and second in the country for academic achievement.

Finally, in sharp contrast to the nongovernmental organizations that spend their time and energy smearing Israel as racist overseas, others have correctly concluded that inequality can more profitably be fought by investing in Arab education and employment. The Israeli NGO Tsofen, for instance, focuses on boosting tech education and employment. Partly thanks to its efforts, the number of Israeli Arabs employed in high-tech has grown more than tenfold in the past decade, the number studying for STEM degrees at Israeli universities has risen 62 percent, and the Arab city of Nazareth, once devoid of high-tech industry, now boasts 50 local startups alongside branches of leading national and international firms.

Even some Arabs from abroad are starting to grasp this. Just last month, a group of Palestinian-American businessmen in Chicago held its first fundraising dinner for a scholarship fund to help Palestinians and Israeli Arabs attend Israel’s Haifa University. Though the dinner is new, the fund has been active since 2015 and has so far supported more than 60 students. Needless to say, that does far more to help actual human beings than, say, advocating anti-Israel boycotts that result in Palestinians losing their jobs.

Changes of the sort the Israeli Arab community is now undergoing take decades to come to fruition. As one example, see Druze residents of the Golan Heights, where despite a steady increase in recent years, fewer than a quarter have so far opted for Israeli citizenship. But as several Druze told Haaretz last month, the divide is generational: The older generation still feels Syrian; the younger feels Israeli. Consequently, even among the younger generation, many say they don’t want to acquire Israeli citizenship yet, because “it’s disrespectful to the older generation.”

Many years must also pass before change percolates through the Israeli Arab community to the point where the Baklys are more representative than Zoabi. But the trend is clearly moving in that direction. And despite their best efforts, the community’s vocal anti-Israel contingent seems powerless to stop it.

Originally published in Commentary on October 17, 2017

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The Red Cross Destroys the Laws of War

The International Committee of the Red Cross, self-appointed guardian of the laws of war, has embarked on an exciting new online project: destroying the very laws it ostensibly seeks to protect. Of course, the ICRC would put it differently; it would say it’s teaching the laws of war. The problem is that the “laws” it teaches aren’t the actual laws of war, as codified in international treaties, but a made-up version that effectively denies countries any right of self-defense against enemies that fight from positions inside civilian populations. And it is thereby teaching anyone unwilling to concede the right of self-defense that the laws of war should simply be ignored.

When Israel Hayom reported on the “Don’t Be Numb” project last week, it sounded so outrageous that I suspected reporter error. But the project’s website proved even worse.

The website has four sections – “behavior in war,” “medical mission,” “torture” and cultural property.” But the big problem is the first one, which consists of three questions users must answer correctly to receive a “medal of integrity.”

Question number one: “You’re a military commander. The enemy is hiding in a populated village across the front line. Can you attack?” The correct answer, according to the website, is “no.”

This is simply false. The laws of war do not grant immunity to enemy soldiers simply because they choose to hide among civilians, nor do they mandate avoiding any military action that might result in civilian casualties. They merely require that civilians not be deliberately targeted (the principle of distinction), that reasonable efforts be made to minimize civilian casualties, and that any such casualties not be disproportionate to the military benefit of the operation (the principle of proportionality).

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