Psychoanalytic Explorations of the Arab-Israeli Conflict

Review of Avner Falk, Fratricide in the Holy Land, A Psychoanalytic View of the Arab-Israeli Conflict. Madison: Terrace Books of the University of Wisconsin Press, 2204. ISBN 0-29920250-X, i-vii, 271 pages, cloth, $35.00.

Fratricide in the Holy Land is an articulate and intense analytic study of the Arab-Israeli conflict that exists in the land Israelis call Israel and Palestinians claim is Palestine. Though both people have a love for their Middle Eastern land, their intense mistrust, betrayal, and oppressive history override the use of their energy in a constructive conjoint effort. Instead, the cycle of violence, war, death, and constantly challenging geographical boundaries dominates the relationship between these two small nations.

Dr. Falk presents a profound picture of the Arab-Israeli conflict and the variety of forces in play. Though he provides insight from history, value systems, Ariel Sharon, Yasser Arafat, terrorists—including suicide bombers—and traumatized victims on both sides of the conflict, there is a furor that goes beyond rational examination. From a historical point of view, Falk examines the various dynamics of why the conflict between Arab and Jew exists and how so many opportunities to end the conflict have failed. The title of the book is poignant as it rightfully suggests how closely related the Arab and Jew are and how based on biblical history; they are indeed half-brothers who have fought for thousands of years. This fight would be very difficult to let go of as in and of itself, but also it gives both parties a sense of dignity and identity. Israelis and Palestinians long for power over a land they share and in which they have both been oppressed for centuries under the rule of Babylonians, Persians, Macedonians, Ottoman Turks, the British, and so forth. Both peoples have experienced severe trauma, the disdain of others, and attempts at establishing a place of safety and security that are now showing some promise.

The tragic conflict between Jewish Israelis and Palestinian Arabs is described as “two traumatized groups of people on a tiny piece of real estate that keep on traumatizing one another and themselves.” They share “a small sliver of land along the eastern Mediterranean coast known as the Holy Land [and are] locked in a tragic and endless war that neither can win and which causes further deaths, trauma, and misery to both.” Though by any measure it is certainly irrational, it “has been going on for over a century at such [a] terrible cost to the two antagonists” (p. 5).

This Israeli psychohistorian and psychologist is correct in calling the conflict irrational. There are several dimensions to it. Both peoples have a religious basis to their connection to the land and in having such a claim to the land, neither

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can let go of their struggle to hold onto the land as a strong symbol of duty and loyalty. Both have been reinforced by biblical texts and through education to hold onto the land at all costs.

When religious beliefs are held intact, there are prohibitions on examining them in a psychoanalytic framework as they are sacred to the people and are literally experienced as truth and reality. Both nations hold deeply to their biblical and historical right to the land. Each perspective has truth to it and what is difficult to let go of, is the belief that giving up any of their right to the terra firma would mean defeat rather than peace.

In deepening the understanding of the conflict, Dr. Falk summarizes the scholarly literature written on the Arab-Israeli conflict from historical, political, psychoanalytic, and other perspectives. He highlights the impact of perceived reality, national identities, leadership qualities and their impact in perpetuating the conflict rather than resolving it. He is a pioneer in developing psychogeography, using its concepts to beautifully illustrates unconscious projections onto borders, cities, deserts, lakes, and mountains. Space is used by both nations to give a sense of national self, though without clearly defined borders that can be agreed upon by these two nations or even by external forces. This leaves both with unresolved longing for what is perceived as their own motherland, which must be fought for as they would for their own mother. Each continues to feel betrayed, misunderstood, and abused by the other in their efforts to hold onto what is rightfully theirs.

As a psychoanalyst, I am struck by the psychodynamics explored though I am also left with questions. For example, why were the dynamics of primitive innate aggression not included? What suggestions does the author have regarding how to intervene in the process of healing, bringing the unconscious to consciousness and engaging both nations in a healing process? What policies might the author suggest to help both nations contain their aggression so they can openly reflect upon themselves and each other in order to change their ongoing underlying psychodynamics which contribute to the conflict? How can the cycle of anger be broken and worked through rather than acted upon as has happened interminably? Why has the leadership of both people been unable to control acts of disrespect and violence? How can the threat of political instability, war, and poverty be ended?

The book reminded me of a conflict I recently witnessed at the Children’s Museum in New York City between two four-year-old playmates. The girls had been playing happily until they simultaneously sought to be in the small driving seat of a vehicle on exhibit they had watched an older child drive. They started to shove each other off the chair, each wanting it to herself. They both shouted, “Mine!” Within a few seconds, the shouting turned into pushing, punching, hair pulling, crying, and hysterics. No parent took charge, but a young adult stepped in with a voice of firm reason. “Girls, stop fighting over that chair! Either you share it or one of you sit on the chair right beside this one over here,” she declared. Upon hearing an external voice and solution to the situation, the girls stopped their fighting, gained some awareness of themselves, and then they negotiated taking turns.

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The girls’ behavior was spontaneous, passionate, and explosive until someone intervened. In the Middle East, the constant rage between the two nations continues to be ignited by those whose destructive use of it is reinforced by education, belief systems, and self-righteousness. When lives are constantly threatened by suicide bombers whose cause is more valuable than their lives and by soldiers whose purpose is to defend their country and people by retaliation, there is little room to stop, reflect and resolve. The primitive rage has yet to be contained by outside powers.

Dr. Falk’s book captures the intensity felt by Palestinians and Israelis. His work invites not only scholars, but all who are invested in changing the forces of war and peace to examine more closely how to use intense energy in a positive creative manner rather than continue to focus the energy in the destructive cycle on ongoing power struggles in controlling the land.

The pessimistic conclusion Dr. Falk offers in Fratricide disappointed me: he declares that “all attempts to end war during the past century have largely failed” (p. 189). If scholars and people in power let go of their hope for resolution, how then will the people of the two conflicting nations who do not have the ability to contain their intense feelings of anger, fear, despair, anguish, and daily tension, be able to reinforce their positive life forces? If a belief system given ultimate authority in identifying the land is more important than life itself, how then does individual life maintain its value?

Perhaps, as a clinician, I am too optimistic to hope that the passion of both nations can be rechannelled into positive action. I have always been struck as to how protective and loving both nations are of their own families and of whom they invite into their homes. They are able to be extremely generous and warm to visitors from foreign lands, openly discussing their strife and joys of keeping their land—their love. Why is it then, that the aggression cannot be used in a positive way?

Although Dr. Falk gives many insights into the forces at play in maintaining the Arab-Israeli conflict, the insights do not provide resolutions. They do, however, provide an opening for ongoing discussion in how to make a powerful positive impact when destructive dynamics are repeated over and over again. As psychoanalytic literature suggests, we continue to repeat until we resolve; it is repeated differently each time until we finally do master the conflict. I commend Avner Falk for his clarity, conviction, and honesty in providing the reader with a thorough and intense look at the Arab-Israeli conflict.

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