Translator: Davood Salehan
"The main objective of crisis management is to achieve a reasonable solution for elimination of abnormal conditions in such a way that basic interests and values are safeguarded". McCarthy's emphasis on the necessity of recognizing "abnormal conditions" and attempting to turn them into "normal affairs" confirms the strategy that was adopted at the beginning of this essay. On this basis, the realistic realization of "abnormal cases" forms the first step in designing a security plan aimed at overcoming these abnormalities, in other words, "normalizing them".
First. Israel has become a security community
"Securitization" implies that we may have issued a security analysis of all the simple threats, thus, we will raise threatening, whether simple and malicious, to the national level and security threats. Changing Security perspectives from its traditional form, which considered military considerations and the emergence of "ultra-traditional" views that emphasized the multidimensional nature of security, although in terms of scientific-applied analysis, was analyzed as worthwhile and positive action, but according to Barry Buzan, it included a serious damage which he described it as "securing" the community. This concept, which was first introduced by the followers of the Copenhagen School, implies a situation in which a society has comprehensive security vulnerability, and feels "insecurity at the national level" from the point of view of any unconventional behavior or policy. Such societies have shown in the context of history that they do not have the correct perception of their peripheral environment in the first place; secondly, they will result in extreme plans which lead to radicalization of the security environment at every point they are attending. That is why both Buzan and Oliveier, as the architects of this theory, emphasized the "desecurization" of the phenomena, and evaluated it as the only appropriate solution for peace at the regional and international levels. The Israeli society can be considered as "community of security" with regard to Copenhagen's interpretation of security. One of the main reasons for this is the following characteristics:
1. The emergence of the insecurity of Abdul Wahhab al-Masiri in the Jewish encyclopedia of Jews and Zionism by pointing to the existential philosophy of the formation of the Zionist regime states that this political unit has not essentially been shaped on the basis of a certain natural historical process, but it has been created in a fake form with a strong emphasis on insecurity for the Jews in the international arena, and even an attempt to create insecurity in order to induce them to emigrate to the Occupied Territory. For this reason, the "insecurity concern" (al-Hajis al-Almeni) is rooted in the Israeli society, and its weakening or deterioration can be effective in the collapse of society. This paradoxical situation implies that Israel continues to require a degree of insecurity for the Jews in the international community to maintain the relative advantage of living in occupied Palestine. In addition, on the domestic level, due to the security vision of the Palestinians, it cannot support peaceful solutions that ultimately lead to the formation of a combined society consisting of two Jewish and Palestinian divisions. According to A.Arian's analysis, Israel is in a space between "war" and "peace", and complete desire to any side can lead to negative consequences; in other words, he understands and appreciates security in nature of a share of insecurity.
2. The insecurity of the Israeli society geopolitically is in the siege of the security currents that threaten the existence of this political entity. Such threats, though are largely reduced by recent developments, are not enough to justify the fact that Israel is surrounded by Islamic countries, which in case of collide of powers, it can be very dangerous for this regime. This issue has been overwhelmingly addressed by Israeli military thinkers and they are attempting to justify Israel's repressive policies. Alvinz Rubinstein, with a modest look at Israel's position, emphasizes that Israel will feel insecure in the best case because it is in conflict with its Arab historical background and it will face with this probability in its prospective probability.
3. The unsafe identity in past of external threats has faced the Israeli society with contrasts and these conflicts make it impossible for their citizens not to adapt to their new "self" and "new" position. B. Reich and G. Kievall, using social-psychological data on the situation of occupants of occupied territories, conclude that "stability" in the Israeli society is not a "settled" and meaningful concept; this society has experienced changes mostly and hopes on them. This psychological state leads to the "insecurity" infiltration into the minds of the Israelis, which cannot be easily overcome, and it requires a long time to pass. Of course, this factor does not only have negative aspect, and it can lead to the emergence of a "exceptional" situation known as "accustoming" to insecurity that in Israel, both positive and negative aspects, with emphasis on the negative aspects, are affecting.
4. The insecure future: although developments after September 11th are greatly evaluated in terms of increasing the Israeli security index, this situation has not been true about the twentieth century security equations, even in the 21st Century Security Perspective it is not consensual. In such an atmosphere, the analysis of security trends for Israel in the 21st century has not been clear, and according to Uri Bar-Josef it helps "fear of the future." In short, Israel is in an unbalanced and unconventional state because negative aspect of security is highlighted in the memory of eternity, the present and future status of the society and has become one of the hallmarks of "secured communities".
Second. Israel as an unstable society
"In 1987, Nicholas Polannars wrote:" The capitalist state has a feature that solves social time and place in it, and it sets frameworks of time and place, and monopolizes time and space [but I say that ] This is not true any longer. "
"Insecure Society" according to Manuel Castells, is the product of the withdrawal of a national pattern from the control of the state and its involvement in new crises that political power cannot overcome it. There are also many reasons in the Israeli society that can lead to "Instability ", including the nature of the immigration of the community, the discriminatory policies among the various types of inhabitants, and even historical and cultural considerations. The existence of such factors, in the words of Yossi Melman, transforms Israel into a "miserable society" that faces serious cultural, structural and behavioral obstacles to achieve a settled status. Thus, Israel is a nation with massive conflicts that in capital and foreign political support current it has been able to prevent their activation, and help preserving the entire community. Such a situation cannot be evaluated continuously and equally in the light of the changes that international politics and economics are constantly witnessing in the international context. Thus, the Israeli society is in a shaky situation, and its main axes are as follows:
1. The problem of "identity": "I think the Jewish problem is not social or religious problem. Although it finds a religious or social aspect, it has a national issue and in order to solve it, we must prove that we are a nation". Herzl's statement implies that the main axis of instability in the Israeli society is their lack of focus on a single pattern of national identity that can ultimately differentiate them from others and establish and strengthen a kind of national loyalty to all those who hold that identity. In other words, and as "Yossi Melman" stated, "the" who (nature) "is still questioned by the members of this community and the same issues shakes existentialism philosophy of Israelis. The state of Israel calls itself a Jewish state, but what does this mean? Are we Israeli or Jew? What is our nationality? ... In short, what is the general and ruler spirit over our culture? such questions that indicate the ambiguity of the true nature of Israel's identity, as stated by "Melman" reflects the fact that the identity rupture has been seriously existed and prevents forming a social stability based on the united identity.
2. The Problem of "Ideology": Although the Zionist regime is struggling to achieve a complete Jewish community in accordance with its aspirations in the outside world, it is true that all the monopoly and repressive policies of the state have failed to provide the same degree of harmonization. For this reason, the breakdown between "Muslim and Jews" remains as a serious problem. Meanwhile, minor discontinuities in this area have also arisen due to the presence of other religious groups that have led Dehba Robinson Diwan to use the "Arabic-Jewish" universal breakdown. He means the economic and cultural political gap that has emerged between the Druze Muslim Arabs and Christians on the one hand with immigrant Jews in this territory and has significantly led to discrimination in favor of the Jews in all fields. One of the causes of a popular uprising against the Zionist regime is the existence of the same rupture that affects the utilization of public facilities. According to Majid al-Hajj, this discrepancy is so institutionalized in Israel society that even the "Israeli Arabs" - those who have become a regular citizen of Israel - have also been affected, and ultimately feel discrimination as a result of their ideological differences.
The "race" problem of "Efrim Ben Zadok" and "Hanna Ofek", with contemplation in the current affairs in the social pyramid of the Israeli society, reaches the point that besides the discriminatory relations that Jews have with the other inhabitants and are defined and implemented on the basis of their ideological factors, they also carry special occasions for themselves that have a racial foundation. From this perspective, eastern immigrants, who came from the traditional communities of North Africa and the Middle East, differ from Western immigrants in cultural and behavioral terms. This distinction is evident in the availability of power, in such a way that it can be argued that superior positions are generally monopolized by European settlers. Arian and Nach Meis, with studying a case related to those who have succeeded to become Prime Minister Show that the parents of these people entirely belonged to the Eastern European region, and they themselves (about seventy percent of them) were born in the same area and the rest of them were born in Israel. In other words, the complex and discontinuous form of racism is even within the Jewish community, which with respect to other distinct forms of discrimination, leads to a breakdown in the foundations of this society. The total considerations lead us to the point that we assess the Israeli society as an unsustainable society that if it is accompanied by economic and political considerations, it will confirm this claim