beyond recognition. A traditionally closed Arab society has been br

transformed, through mechanization and technology, into a br

modern and developed one. As equal citizens in a democratic br

society, Israeli Arabs share with their Jewish compatriots the br

progress and benefits of Israel’s economy. . . . On the one hand br

they are active and loyal citizens to their state of domicile— br

Israel. On the other hand, they cannot disavow their neighbor- br

ing Arab brethren. . . . This conflict of dual loyalty is the greatest br

problem of Israeli Palestinians. . . . Only peace can normalize br

the situation of Israel’s Arab citizen, when they can proudly af- br

firm that they are Israeli and Arabs, both, without contradic- br

tion.”

Of course this is nonsense, and the only frustration the br

young Arab feels is his inability to change “Israel” into br

“Palestine.” There is no conflict of dual loyalty, only one of dual br

authority. On the one hand there is the Arab Palestinian author- br

ity to which he would willingly submit. On the other, there is the br

hated Jewish one he cannot—at present—escape. It is, however, br

more comfortable to think that the Arab attitude is not one of br

hate but of confusion. But if the latter exists, it is not within the br

Arab camp.

This brand of foolishness continued to be the typical, stan- br

dard fare for Israelis. The Arab was equal; the Arab lived better br

than he had ever dreamed he could; the Arab was a loyal citizen br

—with a few problems, none of which could not be solved by the br

eternal materialistic solution: more.

The Israeli Foreign Ministry issued a pamphlet in October br

1973 entitled Minorities in Israel:

Again the myth of equality: “The principle of equal rights for br

the Arabs of Israel has always been integral to the Zionist br

philosophy. . . . Israel’s Proclamation of Independence (14 May br

1948) affirms the principle. . . .”

Again the “head-and-stomach” irrelevancy: “The perplexed and br

impotent Arab of 1948 is gone. Today, a prideful, loyal Israeli br

Arab assesses his future soberly. The fellahin [“peasant farm- br

ers”] have become farmers versed in the most modern br

methods. . . . It is a magical metamorphosis. . . . The educated br

young generation are unrecognizably unlike their parents. . . . br

The roll of minority academics is steadily lengthening. . . .”

Again the myth of “confusion”: “In the political con- br