liberal pretence of a jewish state133 As a result, Israeli democracy invites Arab citizens to coexist with Jewish citizens as ‘non-Jews’, but not as ‘Arabs’ – and certainly not as indigenous Arabs. While Jews are provided legally enshrined rights both as a collective and as individual citizens, Arab citizens not only lack a clear and official legal and formal status in Israel as a collective (and specifically as an indigenous population), but also fail to identify with the intrinsically Jewish and Zionist symbols of the state at an individual level. In short, Arabs are invited to coexist, without actually existing as PalestinanArabs.13 In today’s Israel, the indigenous Arab is subjected to a type of inclusion that is (e.g. through legally enforced loyalty oaths and other practices) premised upon Arab consent to Jewish domination in all spheres of the state, and which functions within a framework of institutionalized inequality. As apparent, elements of the colonial framework within which Zionism developed have been appropriated by liberal-Zionism in its configuration of Arab integration in contemporary Israeli society. In other words, their apparatus of coexistence is the same. With this, Altneuland falls far short of Yakobson and Rubinstein’s claim that Herzl’s novel provided a rubric for genuine inclusion of the Arab population and minority participation in the Jewish state. Rashid Bey: The de-Palestinianized Arab Yakobson and Rubinstein also make reference to the character Rashid Bey in Altneuland. Introduced to the protagonists as a “prominent Moslem” wearing “dark European clothing with a red fez,” the German-educated engineer from Haifa, named Rashid Bey, is the only central Arab character in the novel (Herzl 1987, 68). Fluent in German, Hebrew and Arabic, and an active member of the newly established Jewish commonwealth, this educated and financially established Arab character represents and recounts the Zionist view of the Arab experience of colonization. Pointing to a field of “luxurious orange and lemon groves” that “used to be [his] father’s plantation,” Bey reiterates to the protagonists that Arab “profits have grown considerably” since Jewish immigration (Herzl 1987, 121). When asked by Kingscourt if the “older inhabitants of Palestine [were] ruined by the Jewish immigration,” and whether the Arabs were compelled to “leave the country,” Bey argues that it was instead a “great blessing.” 13 This point is further expanded upon in Chapter Six below, under the rubric of ‘Coexistence without Existence,’ which serves as one of the three main paradoxical dynamics of the concept of stateless citizenship.