Allowing Israeli settlers to remain in the West Bank may ease the burden of drawing a border, but it is not in the interests of Palestinians or Israelis
Israeli children in the settlement of Itamar in the West Bank. / Reuters
The Atlantic's new special report "Is Peace Possible?" is featuring multimedia presentations on the four core issues of the Israeli-Palestinian conflict: Borders, Security, Refugees, and Jerusalem. These are complex issues, so post your questions in the comments section of each chapter, send them via email (to Questions@IsPeacePossible.com), or tweet them to us at @IsPeacePossible.
Much of your Borders presentation focuses on how to draw the final borders of Israel in order to evacuate as few Israelis as possible from the West Bank. Why can't Israelis stay in the West Bank as citizens or residents in the new Palestinian state? Are Palestinians insisting on a Judenrein?
Allowing settlers and settlements to remain in the future state of Palestine, and therefore obviating the need to evacuate them forcefully, would remove one of the biggest obstacles to reaching and implementing an agreement. There are a few different versions of this concept, but most of them involve the idea of leaving those Israeli settlers who wish to remain (and there are many who would not want to) in existing settlements, most likely under Palestinian sovereignty but with some limited autonomous rights.
Obviously, the novel part of this proposal is to make it part of an Israeli-Palestinian agreement, as Israelis live in settlements right now, but absent the legitimacy of any significant international actor. The only party that could grant Israeli settlers and settlements the legitimacy they need is the Palestinians. So the key question to ask here is whether the Palestinians would accept such a notion.
Why are Palestinians so opposed to this idea? To Palestinians, the settlement enterprise in the West Bank, East Jerusalem, and formerly in the Gaza Strip is the most potent symbol of Israeli occupation. In their eyes -- and in the eyes of the vast majority of the international community -- they embody Israel's aggressive strategy to chip away at what is left of the 22 percent of their historical homeland that they claim for a state. Politically, the continuation of settlement growth and expansion has signaled to them Israeli insincerity about a viable two state solution. It is no surprise, therefore, that the Palestinians insist that as part of a final resolution of the conflict, all settlements and settlers will be removed from within the borders of the new state of Palestine. For them, it would be the minimal correction to an historic injustice.
Palestinians claim that once they are satisfied that this injustice has been rectified, they would be ready to consider allowing Israeli Jews to become residents or citizens of Palestine in accordance with Palestinian immigration laws and relevant clauses of the peace treaty. "Once we have peace and two states on the ground, we will have to work on the best of the special relationships between Palestinians and Israelis," chief Palestinian negotiator Saeb Erekat told the Jerusalem Post. "I hope the day will come when Israelis can live freely in the state of Palestine."
It is difficult to gauge the level of sincerity with which Palestinians endorse such an option. On the one hand, it is the radical elements of the settler population -- historically and currently the source of violent aggression against West Bankers -- that are most likely to want to live in the new state of Palestine. On the other hand, it would be difficult for Palestinians to enact policies that discriminate on ethnic or religious grounds. "The kind of state that we want to have, that we aspire to have, is one that would definitely espouse high values of tolerance, co-existence, mutual respect and deference to all cultures, religions. No discrimination whatsoever, on any basis whatsoever," Palestinian Prime Minister Salam Fayyad said in 2009. "Jews to the extent they choose to stay and live in the state of Palestine will enjoy those rights and certainly will not enjoy any less rights than Israeli Arabs enjoy now in the State of Israel." (In turn, it would also be difficult for Israel to demand Palestinian immigration policies that allow Israelis to become residents or citizens if Israel would not allow the same right to Palestinians.)
Even though the idea of Israelis remaining in a future Palestinian state has recently gained traction in right-wing Israeli and international circles, many Israeli officials object to it. Their first concern is the Israeli interest of clarifying that the two-state solution is a two nation-state solution: Israel fulfills the national aspirations of the Jewish people and Palestine fulfills the national aspirations of the Palestinian people. Accordingly, mixture of populations should be kept to the absolute minimum necessary. For years, Israeli officials criticized the Palestinian Liberation Movement for being the only nationalist movement that wanted, in their demand for a return of Palestinian refugees to homes and properties left in 1948 within Israel proper, to settle parts of its people outside their independent state. Now, some Israelis seem to be arguing for a similar trend.
Secondly, allowing settlers and settlements to stay intact in Palestine would undermine the basic Israeli rationale for amending the 1967 lines. If all settlers could stay where they are -- why change the 1967 lines to annex some of them at all?
Thirdly, and not least important, is the issue of security. Should violent incidents occur between Israelis living in the new state of Palestine and Palestinian citizens or security forces, the Israeli government would be in a very tough spot -- pressed to act in what essentially is a domestic Palestinian matter of law and order. Any incursion could threaten the peace agreement by infringing on Palestinian sovereignty; if it didn't act, the Israeli government would allow its citizens to come under threat a few kilometers from its borders, within the historical land of Israel. "How can I provide Israelis living in Palestine with security?" asked former Israeli foreign minister Tzipi Livni during the Annapolis negotiations. "I cannot bear the responsibility of their life in case they are exposed to danger and then the army will have to interfere."
There are many technical challenges to the implementation of such a proposal. Will the settlers be granted Palestinian citizenship or will they be only residents of Palestine? Will dual Israeli-Palestinian citizenship be allowed by Palestine? by Israel? What will be their civil obligations to Palestine and to Israel? Will they be able to vote in either or both places? But the key impediment to its adoption is that, despite its allure in relieving the need to evacuate Israeli settlers, it is in the interests of neither Palestinians nor Israelis.
A European heat wave, lightning over California, a building made of 8,500 beer bottles, shrimp fishing on horseback in Belgium, the first-ever White House Campout, mine detection rats in Cambodia, and much more.
Defining common cultural literacy for an increasingly diverse nation.
Is the culture war over?
That seems an absurd question. This is an age when Confederate monuments still stand; when white-privilege denialism is surging on social media; when legislators and educators in Arizona and Texas propose banning ethnic studies in public schools and assign textbooks euphemizing the slave trade; when fear of Hispanic and Asian immigrants remains strong enough to prevent immigration reform in Congress; when the simple assertion that #BlackLivesMatter cannot be accepted by all but is instead contested petulantly by many non-blacks as divisive, even discriminatory.
And that’s looking only at race. Add gender, guns, gays, and God to the mix and the culture war seems to be raging along quite nicely.
In 1992, the neuroscientist Richard Davidson got a challenge from the Dalai Lama. By that point, he’d spent his career asking why people respond to, in his words, “life’s slings and arrows” in different ways. Why are some people more resilient than others in the face of tragedy? And is resilience something you can gain through practice?
The Dalai Lama had a different question for Davidson when he visited the Tibetan Buddhist spiritual leader at his residence in Dharamsala, India. “He said: ‘You’ve been using the tools of modern neuroscience to study depression, and anxiety, and fear. Why can’t you use those same tools to study kindness and compassion?’ … I did not have a very good answer. I said it was hard.”
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
The Fourth of July—a time we Americans set aside to celebrate our independence and mark the war we waged to achieve it, along with the battles that followed. There was the War of 1812, the War of 1833, the First Ohio-Virginia War, the Three States' War, the First Black Insurrection, the Great War, the Second Black Insurrection, the Atlantic War, the Florida Intervention.
Confused? These are actually conflicts invented for the novel The Disunited States of Americaby Harry Turtledove, a prolific (and sometimes-pseudonymous) author of alternate histories with a Ph.D. in Byzantine history. The book is set in the 2090s in an alternate United States that is far from united. In fact, the states, having failed to ratify a constitution following the American Revolution, are separate countries that oscillate between cooperating and warring with one another, as in Europe.
A new book by the evolutionary biologist Jerry Coyne tackles arguments that the two institutions are compatible.
In May 1988, a 13-year-old girl named Ashley King was admitted to Phoenix Children’s Hospital by court order. She had a tumor on her leg—an osteogenic sarcoma—that, writes Jerry Coyne in his book Faith Versus Fact, was “larger than a basketball,” and was causing her leg to decay while her body started to shut down. Ashley’s Christian Scientist parents, however, refused to allow doctors permission to amputate, and instead moved their daughter to a Christian Science sanatorium, where, in accordance with the tenets of their faith, “there was no medical care, not even pain medication.” Ashley’s mother and father arranged a collective pray-in to help her recover—to no avail. Three weeks later, she died.
Former Senator Jim Webb is the fifth Democrat to enter the race—and by far the most conservative one.
In a different era’s Democratic Party, Jim Webb might be a serious contender for the presidential nomination. He’s a war hero and former Navy secretary, but he has been an outspoken opponent of recent military interventions. He’s a former senator from Virginia, a purple state. He has a strong populist streak, could appeal to working-class white voters, and might even have crossover appeal from his days as a member of the Reagan administration.
In today’s leftward drifting Democratic Party, however, it’s hard to see Webb—who declared his candidacy Thursday—getting very far. As surprising as Bernie Sanders’s rise in the polls has been, he looks more like the Democratic base than Webb does. The Virginian is progressive on a few major issues, including the military and campaign spending, but he’s far to the center or even right on others: He's against affirmative action, supports gun rights, and is a defender of coal. During the George W. Bush administration, Democrats loved to have him as a foil to the White House. It’s hard to imagine the national electorate will cotton to him in the same way. Webb’s statement essentially saying he had no problem with the Confederate battle flag flying in places like the grounds of the South Carolina capitol may have been the final straw. (At 69, he’s also older than Hillary Clinton, whose age has been a topic of debate, though still younger than Bernie Sanders or Joe Biden.)
The executive producer of Masterpiece says Jane Austen works a lot better on screen than Hemingway does.
For 44 years, PBS’s Masterpiece franchise has brought high-end Britain TV programs to American audiences. While the ultra-successful Downton Abbey comes from an original screenplay, many of Masterpiece’s shows over the years have been adapted from great works of literature. And the vast majority of those great works of literature, unsurprisingly, have been British.
But every so often, an American novel—like James Agee’s A Death in the Family or Willa Cather’s The Song of the Lark—has been turned into a Masterpiece. On Friday at the Aspen Ideas Festival, Rebecca Eaton, the longtime executive producer of Masterpiece, said she wished that the program had tackled more U.S. authors over the years. “The reasons that we haven't are twofold,” she said. “One is money, the second is money. And the third is money. Also, the dark nature of American literature, which is something to think about for a moment."
How a re-creation of its most famous battle helped erase the meaning of the Civil War.
"No person should die without seeing this cyclorama," declared a Boston man in 1885. "It's a duty they owe to their country." Paul Philippoteaux's lifelike depiction of the Battle of Gettysburg was much more than a painting. It re-created the battlefield with such painstaking fidelity, and created an illusion so enveloping, that many visitors felt as if they were actually there.
For all its verisimilitude, though, the painting failed to capture the deeper truths of the Civil War. It showed the two armies in lavish detail, but not the clash of ideals that impelled them onto the battlefield. Its stunning rendition of a battle utterly divorced from context appealed to a nation as eager to remember the valor of those who fought as it was to forget the purpose of their fight. Its version of the conflict proved so alluring, in fact, that it changed the way America remembered the Civil War.
The meaning of the Confederate flag is best discerned in the words of those who bore it.
This afternoon, in announcing her support for removing the Confederate flag from the capitol grounds, South Carolina Governor Nikki Haley asserted that killer Dylann Roof had “a sick and twisted view of the flag” which did not reflect “the people in our state who respect and in many ways revere it.” If the governor meant that very few of the flag’s supporters believe in mass murder, she is surely right. But on the question of whose view of the Confederate Flag is more twisted, she is almost certainly wrong.
Roof’s belief that black life had no purpose beyond subjugation is “sick and twisted” in the exact same manner as the beliefs of those who created the Confederate flag were “sick and twisted.” The Confederate flag is directly tied to the Confederate cause, and the Confederate cause was white supremacy. This claim is not the result of revisionism. It does not require reading between the lines. It is the plain meaning of the words of those who bore the Confederate flag across history. These words must never be forgotten. Over the next few months the word “heritage” will be repeatedly invoked. It would be derelict to not examine the exact contents of that heritage.
For centuries, experts have predicted that machines would make workers obsolete. That moment may finally be arriving. Could that be a good thing?
1. Youngstown, U.S.A.
The end of work is still just a futuristic concept for most of the United States, but it is something like a moment in history for Youngstown, Ohio, one its residents can cite with precision: September 19, 1977.
For much of the 20th century, Youngstown’s steel mills delivered such great prosperity that the city was a model of the American dream, boasting a median income and a homeownership rate that were among the nation’s highest. But as manufacturing shifted abroad after World War II, Youngstown steel suffered, and on that gray September afternoon in 1977, Youngstown Sheet and Tube announced the shuttering of its Campbell Works mill. Within five years, the city lost 50,000 jobs and $1.3 billion in manufacturing wages. The effect was so severe that a term was coined to describe the fallout: regional depression.