Shutdown Nation: The Political Economy of Self-Destruction
by Shir Hever
Abstract This article examines that the shift in Israeli society and political economy from ethnic socialism to individualistic capitalism was accompanied by a shift from a strategic and collectivist liberal Zionism to a nonstrategic individualistic right-wing populism. It is a shift that made the State of Israel vulnerable to shock and crisis, and turned it “from a startup nation to a shutdown nation.” Unlike the crisis caused by the 1973 war, Israel lacks the tools to cope with the crisis of October 7 and embarks on a path of self-destruction.Keywordssettler colonialism, right-wing populism, Middle East economies 1. Introduction: Zionism’s Transition From Collectivist to Individualistic Settler Colonialism The State of Israel is a settler-colonial project (Robinson 2013), and as such has never been self-sufficient. Israel’s first prime minister David Ben-Gurion cultivated Israel’s alliance with Western imperialism as part of a strategy to keep the Israeli military supplied with modern weapons and trading partners. Meanwhile, some neighboring Arab states cultivated an alliance with the Soviet Union. The bane of colonial societies is always the same: arrogance, and in Israel’s arrogance the seeds of its downfall were planted. Israeli society, very much like the white population of apartheid South Africa, developed a culture on racist foundations, and the disdain of the Indigenous Palestinian population spread to a patronizing and racist attitude towards Israel’s non-white Jewish population (Mizrahim and black Jews; Ben-Eliezer 2007). The history of Israel’s political economy can be traced along the trajectory of this arrogant approach and the events that confirm, or undermine, Israel’s arrogance. I briefly mention two such seminal events before proceeding to the more contemporary developments. The first was the war of 1967, which has given rise to Israel’s messianic religious right wing, certain that God is on Israel’s side. Israel’s “miraculous” victory against three Arab armies in just six days, commemorated in Israel’s name for the war “The Six Day War,” confirmed every racist stereotype in Israel’s colonialist culture. Popular songs celebrating Israel’s victory hit the radios, and the project of building illegal settlements on occupied Palestinian land, deporting prominent Palestinian leaders, and using collective punishment, such as home demolitions, have put a strain on Israel’s alliance with the imperialist West. Israel’s military industry was transformed by these events. After France, Israel’s biggest arms supplier at the time, imposed a military embargo on Israel because of the occupation, a new school of thought emerged in Israel’s security elite, arguing that Israel does not need to rely on foreign suppliers and could potentially produce all of its weapons and ammunition locally. The victory also gave rise to what Israelis have later retroactively called “the Conception”—the arrogant belief that Arab states will never try to defeat Israel on the battlefield again—having been overwhelmed by Israel’s superiority. The second event worthy of note occurred just over six years later, the war of 1973, also known as the October War. On October 6, 1973, Syria and Egypt launched a surprise attack that shattered Israel’s “Conception.” Israeli forces suffered heavy casualties, lost battles, and were forced to withdraw until the United States intervened with large-scale arms shipments. Israel’s dependency on Western support became undeniable. Even though Israeli forces, with the help of US weapons, eventually pushed back the Syrian and Egyptian armies, Israel was bloodied and traumatized. Israeli economists referred to the following decade as the “lost decade”—in which public resources were diverted to the arms industry and a large section of the workforce was recruited for extended military service with the reserves. The generation who fought in the 1973 war became wary of the danger of colonial arrogance (Bar-Joseph 2003). It was the generation that called for moderation in politics, for strategic thinking. The self-sufficiency illusion was nixed. Instead, Israel worked hard to position itself within global politics as a “bastion” against communism (just like South Africa did), and after the fall of the Soviet Union as a bastion against Islamic terrorism. The Oslo Peace Process was supposed to be Israel’s alibi, a show of willingness to compromise over territory in exchange for Western political legitimacy and normalization with Arab neighbors. Instead of a self-sustaining economy, Israel developed its political economy as a niche economy, becoming the world capital of the homeland security sector, with hundreds of companies exporting Israel’s “security expertise” in the form of surveillance technology, culminating in the export of spyware (Loewenstein 2023: 207). 2. Rise of the Right-Wing Populism in Israel The liberal Zionist project to rationalize colonialism has gradually failed, because of arrogance. In his article in Hebrew “A factory for blind spots” Ran Heilbronn explained the collapse of Israel’s security “expertise” through the reliance on technology and the belief that reality exists in the data, rather than the data being a tool to describe reality (Heilbronn 2024). The Israeli security industry conceived of the occupation as a laboratory for developing tools of oppression and marketing them as “field-tested” (Loewenstein 2023: 49). It has failed to reflect that the identity of the self-appointed security experts as colonizers makes them predictable. This is especially the case in their tendency to repeatedly underestimate Palestinians, because respecting the ability of Palestinians to develop creative methods of resistance and outwit Israeli oppressive measures undermines the racist arrogance that is necessary to justify apartheid (Shlaim 2015: 133–180). The rise of the populist right wing in Israel can be explained through the intergenerational discourse among Jewish Israeli society. The generation that fought in the militias to expel the Indigenous Palestinian population and establish the State of Israel, as well as its children, were raised on the collectivist values and glorifying sacrifice (Feige 2002: v–xiv). As a popular 1948 song by Haim Gouri played on official state ceremonies states, “love consecrated in blood will blossom amongst us once again.” Subsequent generations, those born since 1967, the “euphoria” period (including the baby-boom generation after the 1973 war; Ozacky-Lazar 2018: 18–24) and their children, have been raised on the sense of entitlement to the spoils of war for which their parents and grandparents made great sacrifices. Calls for further expanding the borders, acquiring more land, and building more settlements, which were consistently made by the settler movement, have been perceived by the older elites as an ungrateful disrespect to their own sacrifices, and that Israel is at a risk of overextending itself and losing everything. This has become the main narrative of liberal Zionism (Ayyash 2023). The intergenerational shift from strategic, “rational” Zionism based on calculated sacrifice for the purpose of colonizing Palestine while maintaining both a Jewish majority and good relations with the West, toward a religious populist Zionism built on a sense of entitlement, dismissing threats and obstacles to the Zionist Project, is a shift dialectically inherent to the colonial process and inseparable from it (Sabbagh-Khoury 2022). Every colonial society has a “founders” generation that is honored for its commitment to the collective national project at great personal costs, which is followed by increasingly entitled generations who are born with privileges and do not feel the need to earn or defend them. The colonial mythology exaggerates the significance of the founders’ efforts who “gave their lives to ensure that this land will be ours for posterity.” The demand from younger generations to make efforts to secure the land and the privileges of the colonizers diminishes from the mythology and is therefore rejected. The younger generations simply expect to inherit their privileges (Veracini 2010: 40). The right-wing advocates of collectivist nationalism and sacrifice (following the path of Jabotinsky, who in his Iron Wall manifesto warned that Palestinians will never give up their struggle against colonial domination, and Zionism must engage in an eternal battle (Jabotinsky 1923), have all but disappeared, being replaced by the right-wing populists, led most prominently by Benjamin Netanyahu. The main attraction of the right-wing populism is the idea of impunity: Israel can have its cake and eat it too. Disregard international law and international pressure, underestimate the potential of Palestinian resistance, and not make any sacrifices (Shad 2015: 167–178). As the rate of conscription to the Israeli military plummeted since the 1990s (Arlosoroff 2019; Shalev 2004: 88–101), Israelis became accustomed to justifying military aggression against Palestinians from the comfort of their armchairs. While refusal to serve remains a marginal phenomenon, draft dodging had become the norm, rather than the exception (Perez 2018). Yagil Levy referred to this shift as a capital-intensive warfare, using technology and expensive weaponry to multiply the impact of a smaller number of soldiers, thereby also increasing the negotiating power of those soldiers who were able to make demands for material and nonmaterial rewards in exchange for their military service, which conscripts would normally not be able to make (Levy 2003: 222). The populist right wing conflates the State of Israel with the Jewish people, ignoring both the existence of non-Jewish Israelis and the existence of non-Israeli Jews. Instead of addressing criticism and planning strategic responses, populists use ad-hominem attacks to delegitimize criticism. Netanyahu dismisses critique against Israel’s apartheid and war crimes as “antisemitic” whether it’s the BDS movement (Boycott, Divestments, Sanctions; Black 2014), legal action from the International Court of Justice or from the International Criminal Court (Heller 2019), or even recognition of the State of Palestine (Landale 2024). Eventually this populist argument has become mainstream so that even opposition leaders from the liberal Zionist factions adopted it (TOI Staff 2022). The liberal Zionist forces found themselves at a disadvantage after the invasion of Lebanon in 2006, which was seen as a military failure, and was exploited by the far right to accuse the government of weakness (Erlanger 2006). The Israeli attack against Gaza just before the February 2009 elections claimed the lives of over 1,400 Palestinians, most of them civilians. The leader of the liberal-Zionist camp at the time, Tzipi Livni, served as minister of foreign affairs. Her position was (and remains) that the liberal Zionist camp is more strategic and has more tools to secure Jewish control over Palestine than the populist right wing (Livni 2018). This argument backfired because the populist right wing grew domestically stronger in the face of threats of international restrictions. The same process occurred in 2022 with the publication of four reports about Israeli apartheid (Abofoul 2022), leading to the collapse of the last liberal Zionist government, which could not come up with a strategy to defend Israel from the accusation of apartheid. Just like the brutal attack on Gaza in the winter of 2008, the government of liberal Zionist parties tried to demonstrate its brutality toward Palestinians accusing six Palestinian civil society organizations of terrorism without showing evidence (OHCHR 2022) and by granting impunity to the soldier who murdered Al-Jazeera journalist Shireen Abu Akleh on May 11, 2022, in the course of the military campaign in the Jenin refugee camp (Al Jazeera 2022). This tactic failed in the elections of November 2022 just as it failed in the February 2009 elections. In early 2023, with the most far-right government in Israel’s history embarking on the judicial overhaul project, the people who protested the government’s antiliberal policy were the very same who maintain and profit from Israel’s security sector (Goodfriend 2023). Protestors in Tel-Aviv have adopted the slogan of the BDS movement (Boycott, Divestments, Sanctions) “from startup nation to shutdown nation” and printed it on a huge banner that they carried through the streets (Ben-David 2023), warning that Israel’s economy will shut down because of the policies of the far-right government. The demonstrators holding the sign were likely unaware of the fact that the slogan was coined by BDS, which is another example of blind spots caused by an unsustainable colonial situation. The prediction was prophetic, but interestingly the very same people who argued that Israel’s military strength is directly connected to the economic strength of its security sector, who warned against the economic collapse, did not predict the simultaneous collapse of Israel’s military strength. The rise of right-wing populism in Israel is fueled by elements that are inherent to the Israeli case: the settler-colonial intergenerational conflict, the economic transformation of the social contract, and the shift in the military structure and the role of militarism in society. Nevertheless, a fourth factor cannot be ignored, which is the rise of the populist right wing in the whole world, with the polarization of politics after the dashed expectations following the nineties (Greven 2016). The model of the right-wing populist leader—racist, hedonist, and corrupt—was only known in two countries in the nineties: in Israel with Netanyahu’s first term and in Italy with Silvio Berlusconi, before becoming widespread in the rest of the world starting in 2016. 3. The Systemic Vulnerability A key difference between the crisis of the 1973 war, and the crisis that Israel is experiencing since October 7, 2023, is the change in the economic structure of Israel. In its first three and a half decades of existence, Israel had a corporatist economic structure (Shalev 1986: 362–386), in which the government, unions, and the private sector cooperated to bolster and maintain the apartheid economic system, until the neoliberal reforms of 1985 (Ben Basat 2002: 1–22). Israel’s federation of labor unions—the Histadrut—played a central role in keeping Palestinian workers from the occupied West Bank and Gaza as a cheap and exploited labor force both before and after the reforms (Hiltermann 1989: 83–91). The reforms, however, changed the social contract at the base of the settler-colonial state. From a nationalist project in which the privileges of the Jewish population are collectively protected and collectively enjoyed by the Jewish population at the expense of the Indigenous Palestinian population, the neoliberal reforms turned Israel into an individualistic society in which privileges are enjoyed individually and reproduced by market forces for profit (Shalev 1986). In parallel to the way that a neoliberal order restructures the social contract between state and citizen, it also restructures the contract between state and soldier. As Yagil Levy argues, the Israeli tech sector serves as a reward mechanism to attract recruits into prestigious units, such as the notorious unit 8200, for the prospect of future lucrative employment in the private sector. This “negotiation,” to borrow Levy’s term, creates a military vulnerability. The collapse of Israel’s tech sector impacts the motivation of soldiers to serve in Israel’s technological units (Levy 2012: 47). The capitalist structure is more vulnerable. In the absence of a strong social safety net, individuals are expected to make their own risk assessment (Swirski et al. 2020: 5). Modern finances are a system of management expectation. Jonathan Nitzan and Shimshon Bichler have shown that the depths of crisis in capital can be measured in a time perspective. Cyclical crisis is marked by short-term expectations coupled with a long-term expectation for recovery. Investors attempt to build predictive models based on their assessment of future developments. In a systemic crisis, however—what Kliman, Bichler, and Nitzan call “systemic fear”—the predictive models are built on historical data, and investors are making fewer references to the future (Kliman et al. 2011: 61–118). One of the first voices to herald that the State of Israel has reached a dead-end was Marwan Bishara, who focused on the aspect of Israel’s regional integration into the Middle East, which remains an essential strategic element in Israel’s sustainable existence, but which could not continue after Israel embarked on the onslaught against the Gaza Strip, intentionally targeting civilians (Bishara 2023). The oppressive structure of the State of Israel is vulnerable to the external pressure that is applied by Palestinian resistance, which takes the form of both armed and unarmed resistance. The armed resistance is much less relevant to the discussion here, because the capitalist vulnerability is suspended in times of “security crisis,” framed as a temporary time in which collective mobilization and sacrifice are necessary. The unarmed forms of Palestinian resistance such as BDS expose the vulnerability of Israel’s apartheid and challenge the sustainability of the oppressive structures (Awad 1984). The slogan “they oppress, we BDS” leaves Israelis with no choice but to consider whether the same methods used to crush the Palestinian resistance are in the end self-defeating (Barghouti 2020). Palestinian resistance has developed through stages, searching for means to overcome Israeli oppression. Collective leadership replaced individualistic leadership in order to survive assassinations (Baylouny 2009). Intersectional and progressive alliance building proved effective in creating solidarity in the heart of Israel’s Western support bases, especially North America and Western Europe (Salih et al. 2020). While liberal Zionism excelled in infiltrating Palestinian society and sabotaging its resistance (Cohen 2009), the populist right adopts the dehumanization of Palestinians as a fact, rather than a tool, and is therefore unable to infiltrate Palestinian society effectively. As Major General Amos Gilad said in 2011 “we don’t do Gandhi very well” (Dana 2011)—Palestinians found the weak point in Israel’s oppressive regime. Israel’s closest allies begin to contemplate the unthinkable—the end of the Zionist state. For Germany, whose unconditional support for Israel turned into a quasi-state religion due to an intentional conflation of Judaism and the State of Israel (Moses 2021), the notion that the State of Israel will cease to exist is more controversial than the speculations about the imminent demise of the GDR (German Democratic Republic, which was dismantled in 1990). Nevertheless, even German mainstream media cannot silence the shutdown nation voices when they come from Israeli Jews or former Israeli Jews (Tschemerinsky 2024). Two prominent Israeli economists, Eugene Kandel and Ron Tzur, wrote a scathing report in which they come to the conclusion that Israel will not survive to its 100th year and kept the document a secret, worried that it could become a self-fulfilling prophecy. Faced with lack of interest from the government, however, they gave interviews about the report (Arlosoroff 2024). Israeli billionaire Gil Schwed compared Israel to Afghanistan—a state that collapsed under an Indigenous insurgency and abandoned by its US ally, and which does not attract foreign investments (Cohen 2024). The Haaretz newspaper published its editorial on Israel’s Independence Day with the headline that Israel will not survive to celebrate its 100th Independence Day. In the English version of the newspaper, the headline was qualified with the extra text “unless we are rid of Netanyahu” (Haaretz 2024). The expected delayed collapse is meaningless in a capitalist economy. Investors who believe that the State of Israel is a time bomb with a twenty-year timer will not buy Israeli bonds, nor invest in the economy. Parents will not want to raise children into (what they perceive as) an inevitable catastrophe and will exhaust all available options for leaving with their family (Silverstein 2024). Three Israeli historians have also addressed the events of October 7 and their aftermath as the end of the Zionist projects. Moshe Zimmermann, a Zionist scholar of German history and German-Israeli relations, commented in an extended interview that the Zionist project set up to create a secure haven for Jews, but that the State of Israel, the result of the Zionist project, has failed to protect its Jewish citizens on October 7, to take responsibility for the failure, or to develop a strategy to create more security in the future (Aderet 2023). From the opposite perspective, Ilan Pappe, an anti-Zionist scholar of the history of Palestine, published an essay listing six indicators to the demise of the Zionist project (Pappé 2024). Although the State of Israel does not by definition share the same fate of the Zionist project, and can conceivably exist without a Zionist government, Israeli institutions have, nevertheless, in the moment of crisis after October 7, published statements attesting to the centrality of Zionism to Israel’s existence as a state. The strongest example of these statements is the letter written by the Hebrew University to Knesset member Saran Haskel justifying the suspension of Prof. Nadera Shalhouv Kevorkian over her criticism against Zionism, by stressing that the Hebrew University is a Zionist institution (rather than an academic institution in which a plurality of opinions is encouraged) (Odeh 2024). Such unanimous agreement among Zionists and anti-Zionists about the fate of the Zionist project and its significance to the future of the State of Israel is an unprecedented consensus. Six months into the war, a third Israeli historian, Yuval Noah Harari, wrote that Israel is entering an unsustainable phase of global isolation and military defeat, and that only a quick ceasefire and structural change of policy (i.e., a break from Zionism) could save the State of Israel from demise (Noah-Harari 2024). 4. Conclusion It is this vulnerability, a society built on individualism and privilege, which made the October 7 attack a much bigger trauma for Israelis than other disasters that claimed the lives of hundreds, or even thousands, such as the 1973 war. The Israeli discourse cannot imagine a scenario in which the State of Israel and the Zionist project will recover from the crisis. Despite obsessive discussions about recovery (Bachar 2024), the need for national unity (Shwartz 2024), waging war until the “total victory” (Tharoor 2024)—the public discourse is full of Cassandrian predictions of doom—and every failure of the public institutions, whether in education, housing, electricity production, or health care, is seen as the tip of a much bigger iceberg (Motsky 2024). A state, its political economy, and its political culture require more than just institutions de jure to function. It requires a collective belief in a sustainable political project with a perspective into the future. The future of the people living in historical Palestine, between the river and the sea, whether Palestinians or Israelis, is very uncertain, but one thing seems almost certain—the current political system will not stay in place for long—and the process of its collapse carries a tremendous economic significance. It is too early to say how exactly the political changes effect the economic changes. The threat of economic crisis is tremendous, just as economic efforts are needed to recover from the war, rebuild the Gaza Strip, and treat the physical and mental injuries suffered. It can lead to default on the debt, hyperinflation, and pauperization of thousands. But the potential for ending Palestine’s isolation in the Middle East and opening trade, the resources diverted from security and the military to civilian purposes, and a recovery of the tourism sector can paint a positive scenario as well. Liberal Zionism developed an effective, albeit highly immoral, strategy of settler colonialism. It cultivated a strong Jewish collective around a myth of individual sacrifices for the sake of the nation. This strategy contributed to Israel’s ability in its first decades to expand its territory through illegal occupations while maintaining good relations with the West. But in the long run, it contained the dialectic seeds of its own destruction. Younger generations were taught to accept the achievements of liberal Zionism as permanent, so why should they sacrifice anything? For decades, liberal Zionists warned that the populist right wing undermines the foundations of the Zionist project itself. But even though these warnings were accurate, liberal Zionists failed to acknowledge how the system of Jewish supremacy and apartheid that they have established eventually and unavoidably led to the takeover of the Zionist project by an entitled and unstrategic generation. An important caveat must accompany this article. The weakness of Israeli institutions is in their ability and their willingness to perceive reality. All three historians quoted here for their texts about the imminent end of the Zionist project share a common blind spot: they do not acknowledge the role of the Palestinian resistance in bringing down the Zionist project, and speak in terms of tragedy (the tragic hero bears responsibility for his own downfall). The caveat here is that I too, the author, may not necessarily be in a better position to perceive reality. Speaking the same mother tongue, coming from the same cultural background and education system as Pappé, Zimmermann, and Harari, I cannot help but wonder what is the missing element of the puzzle that I am unable to see in its entirety. Declaration of Conflicting InterestsThe author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.FundingThe author received no financial support for the research, authorship, and/or publication of this article.ReferencesAbofoul Ahmed. 2022. 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