Israel through the eyes of a psychotherapist

Avigail Abarbanel is an Israeli-born psychotherapist who migrated to Australia in 1991. A few months ago, she and her husband moved to the Scottish Highlands where they plan to set up their counseling practice. I spoke with Avigail from her home near Inverness. (The full interview is available as a podcast.)

I found it refreshing and interesting to talk to a psychotherapist about a subject—Israel—that I find increasingly confusing. Along with more and more people it seems, I am asking: Why do the Israelis do what they do? Why do they keep on doing it? Can’t they see what damage they are doing to themselves, to the Palestinians, to us all? I asked Avigail if she would diagnose Israel as if the nation were a client of hers and then suggest an appropriate treatment regimen.

Here, summarized as succinctly as I can, are the main threads of Avigail’s response along with her emphatic assertion that underlying everything she says is a clear distinction between explanation and excuse. (I do urge you to listen to the podcast and listen to her compelling, fluid presentation. Sometimes an mp3 is worth thousands of words of text!)

Trauma and its ramifications lie at the heart of the Israeli nation:

it is the organizing principle of the Israeli people and the psychology that has shaped its national character. But not just because of the Holocaust of World War II; rather, the seeds are already there, in the culture, the biblical stories (see Joshua, see Deuteronomy, Numbers, Exodus) and through centuries of history, including the Zionist movement in the late 19^th century. The roots of victimhood and persecution go back to a long time ago. The roots of victimhood and persecution go back to a long time ago.

Unfortunately, one of the characteristics of trauma is that it is passed on, through the generations and proliferates within the generations.

Trauma, as we know from PTSD, is a clinically-established phenomenon that can manifest whenever the suffering individual perceives existential threat. The problem is that this threat may or may not be real today. Objectively Israel, with its military might and nuclear power is one of the most formidable forces in the world; however, the irrational aspects of insecurity persist, nourished rather than managed, treated and healed, amplified now to include Iran.

With an identity forged by its enemies and reinforced by the state’s religious, education, military and cultural institutions along with the trauma narrative, Israelis are not open to seeing themselves in new ways.

Those who suggest such alternatives—you, me, liberal Jews, Judge Goldstone--are dismissed as hostile to Israel and included among the expanding number of enemies. As George W. Bush put i: “You’re either with us or with the terrorists.”

Protective isolation against what is perceived as a highly dangerous world and against anyone perceived as an enemy is a natural consequence of trauma.

The huge dimensions of the wall and fence complex built by Israel in the West Bank speak clearly to just how dangerous every Palestinian man, woman and child is seen to be.

On her blog in the extensive section about Palestine/Israel, Abarbanel writes: “the story of Israel and the Palestinian people is the story of trauma being transmitted from one generation to the next” and “my people…have allowed the quality of their life and their identity to be determined by those who hated them and committed crimes against them.” But, she continues: ”Healing is a risky business that requires a willingness to change one’s identity” and not, as she puts it, an endeavor for the faint-hearted.

Abarbanel draws on the work of the American psychiatrist Murray Bowen, and the “close relationship between trauma and persecution, and a tendency to emphasize the force of togetherness. When togetherness is emphasized, those those who do not feel, think, agree, act in the way that the group does, can be seen as traitors.” Citing Bowen’s theory of differentiation, she believes Israel is a “culture of consensus” and a “very poorly differentiated society …with the sense of self very, very meshed and entangled with the sense of the group.”

Based on this analysis, Avigail Abarbanel believes “Israel cannot be reasoned with”, that it “is a traumatised society and it is therefore very dangerous.” Applying family therapy models, she compares Israel to the abusive husband, the Palestinians to the abused wife and the United States to the enabling neighbor;.

She advocates for a one-state solution to the Israel-Palestine conflict but warns that the coexistence of two traumatized people will require a great deal of imagination and intelligence.

She suggests that there are enough good and skilled and spiritual people in the world whose energies can be mobilized to do the work of healing and reconciliation when the time comes. “It can be great, you know!” she adds.

The interview ends with Avigail reflecting on the ‘secondary traumatization’ that can affect volunteers and human rights workers who are dealing with traumatized populations all over the world. “Look after yourself first,” she counsels, since “you have to be well to help other people…The only way I am able to work sustainably without burning out…is because I do put myself first.”

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To hear more about this provocative and thoughtful interview, please turn to the podcast.

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To become more familiar with the body of Avigail Abarbanel’s work, here are her writings and her professional website.

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My interview with Avigail Abarbanel will be broadcast on Tidings from Hazel Kahan, a monthly program on WPKN radio on May 12, 2010 and is also available as a podcast. Tidings is produced by Tony Ernst.

The interview is also available in German.

DISAPPEARED: The Palestine Olive Tree

You can't make olive oil without olives and you can't get olives without olive trees and you can't have olive trees without land and you can't get abundant harvests of olives from these trees without the farmers who know and understand them and who have tended them over generations.

The ruthless destruction of any tree fills me with anger and sadness but there is something about the deliberate savaging of olive trees in Palestine that amplifies my anger. I am especially affected by the irreversibility of the destruction: you have to wait 500 years to have more 500-year old olive trees.
For me, olive trees are not only ancient but noble, patient, quiet and very beautiful, their colors harmonious with the dusty, muted terrain. I respect these trees because for sometimes hundreds of years they've been the primary livelihood for Palestinians.

The olive farmers of Palestine are by no means an agribusiness, consisting of small, family enterprises using farming practices and equipment that are not at all helpful in a global economy. Combined with the additional obstacles created by Israel's occupation, it is nothing short of miraculous that we have the privilege of buying and using Palestinian olive oil.

Today, they are under terrible threat. The Israeli occupation of Palestine has created a cruel attack on the land, the cutting down of olive trees to build the enormous separation barrier, the annexation of agricultural land to build roads and the theft of land to build illegal settlements. Millions of olive trees have been uprooted while others have been separated from their farmers by the occupation's various pernicious tactics, including severely restricted access to the trees and to the harvesting of the olives.

Farmers are prevented from tending their trees by a series of punitive rules that regulate the hours during which Israeli soldiers allow access through guarded gates and the issuance of permits to who will be allowed this access. Uniformed soldiers are a threatening presence in the olive groves and heavy equipment a terrifying weapon that uproots, slashes and burns the trees.

It is estimated that as many as four million olive trees have been taken out of production, by one or other of these means.

These pictures tell the story. There is no need here for my explanatory words. I must however express the deep outrage I feel as a Jew that people of my 'tribe', a people for whom a belief in justice has always been fundamental, can destroy these ancient, beautiful living things and at the same time deprive another people of the right to their traditional livelihood.

When we buy olive oil from Spain or Italy or Greece, we don't think much about the journey from the olive tree to the bottle on our kitchen counter.


And when we think about olives we probably don't think about Palestine and many of us don't even know that we can buy Palestinian olive oil in North America. And even if we know all that, we may not realize the many, many obstacles that stand between those Palestinian olive trees and the Palestinian olive oil that is available to us in this country. I owe my first bottle of this excellent olive oil to Zatoun, (zatoun means olive in Arabic), a grass roots organization in Toronto and its founder Robert Massoud. Please listen to his story on Tidings from Hazel Kahan and visit the Zatoun website to place your order. The olive oil is also available from the American Friends Service Committee.

Even if you are at war with a city...you must not destroy its trees for the tree of the fields is man's life. Deut.20:19-20

Related sites:

International Women's Peace Service

Mahsanmilim

Jewish Peace News

Land  Research Center

B'Tselem