israeli hostipitality117 Pure hospitality consists in welcoming whoever arrives before imposing any conditions on him, before knowing and asking anything at all, be it a name or an identity ‘paper’. …. Hospitality consists in doing everything to address the other, to accord him, even to ask him his name, while keeping this question from becoming a ‘condition’, a police inquisition, a blacklist or a simple border control (Derrida 2005, 7). As mentioned, the goals of the Zionist movement are centred on the development and solidification of Jewish control and do not include the equal integration or absorption of the Arab population into its framework. Rather, since its inception, Zionism has struggled for exclusive Jewish immigration, Jewish land ownership, Jewish labour, and Jewish political supremacy, expression and rights. In effect, every level of existence for the Arab citizen in the Jewish state is conditional and perennially placed in an inferior correlation with the Jewish-Israeli. Situating this in terms of the discussion of hospitality, the identity of the ‘Israeli-Arab’ is an attempt by the Zionist state to narrowly incorporate this non-Jewish collective in the Israeli social fabric. The particular kind of Arab citizen that is invited by liberal Zionists to act as a constituent of its democracy, the ‘Israeli-Arab’, is a de-Palestinianized Arab who is named ‘Arab’ so as not to be Palestinian but is, at the same time and through multifaceted systems of control and exclusion, prevented from becoming a full Israeli as an Arab. Part of the accomplishment of the category of ‘Israeli-Arab’ is that it distracts its observers from the racially configured framework through which rights, privileges, benefits, and representation are bestowed in Israel. As a collective category, ‘Israeli Arab’ clouds the fact that the foundation of the Zionist state is the rigid binary classification of peoples into Jewish and non-Jewish, and in doing so, it fits into the liberal discourse of the national integration of minority populations. In other words, despite opting for inclusion under the civic identity of ‘Israeli Arab’, premised on the condition of accepting Jewish domination in all spheres of the state, PalestinianArabs in Israel nevertheless continue to exist under the category of non-Jew at a social and legal level. A tool of Israeli hostipitality, the category of ‘Israeli-Arab’ becomes “a self-contradictory concept” (Derrida 2005, 5). This said, the importance of the adoption of this civic identity for the solidification of the Jewish state also deserves attention. Underlying the binary logic of Zionist discourse and ideology is a fierce political intent of maintaining Jewish ascendancy and, as such, the hospitality expressed by the Jewish masters of the house directed towards the Palestinian-Arab guests is always rendered conditional to the renunciation of components