from citizenship to stateless citizenship161 The model of internal colonialism, when applied to the Arabs in Israel, differs from the dual society model applicable to pre-1948 Palestine. …. However, the internal colonialism model also differs significantly from the fashionable models of cultural and social pluralism which are the favourite of most Israeli and Western social scientists. …. Unlike the cultural model of pluralism, and other variants of it [e.g. multiculturalism], the internal colonialism model accounts for possible politicization and reaction against forms of domination (Zureik 1979, 6, 195, 197–198, emphasis added). Though popular among liberal Western and Zionist scholars at the time, formulations of Arab citizens as simply part of the multicultural mosaic of Israeli citizenry were here exposed and demystified. Zureik unveils such accounts as both historically inaccurate, given the indigeneity of Palestinian-Arabs, and as politically misleading through the model of ‘internal colonialism’; a model that more effectively reflects the multifaceted mechanisms in Israel that ensure Jewish ascendancy. As such, in meticulously outlining the ideological and institutional frameworks that dominate and marginalize Palestinian existence within the Zionist regime, Zureik was able to deconstruct the widely held image of Israel as a progressive and multicultural society alongside other Western democratic nations. Now, Zureik was born in Acre, Palestine, almost a decade before the establishment of Israel, but is, according to Israeli law, an Israeli citizen. Worth reading is a short personal account Zureik wrote in September 2004 of his travel to Israel and experience of interrogation at Ben-Gurion Airport.18 In this account, Zureik explains the bizarre questioning he is faced with, and outlines the depth of the Orientalist logic of the Israeli security officials who repeatedly ask him for his hamula (clan) name. Interesting here is that Zureik is willing to enter the country as a Palestinian-Canadian with Canadian citizenship, and he admits to have given up his Israeli citizenship around forty years prior, leaving him with only a voided Israeli identity card. But he is nonetheless instructed by the Israeli official that he remains an Israeli citizen and that he must enter and exit on an Israeli passport. Zureik recounts his confusion at the eagerness of the Israeli official to ‘include’ him (and other Palestinians outside of Israel) in the Israeli body politic. Building on American sociologist John Torpey’s Invention of the Passport: Surveillance, Citizenship and the State (2000), Zureik concludes: 18 Elia Zureik, “Nowhere Man,” New Humanist 119, no. 5 (September/October 2004), http://newhumanist.org.uk/796/nowhere-man.