“Colonialism means living by exploiting others,” Yehoshofat Harkabi has written. “But what could be further from colonialism than the idealism of city-dwelling Jews who strive to become farmers and laborers and to live by their own work?”1
Moreover, as British historian Paul Johnson noted, Zionists were hardly tools of imperialists given the powers’ general opposition to their cause. “Everywhere in the West, the foreign offices, defense ministries and big business were against the Zionists.”2
Emir Faisal also saw the Zionist movement as a companion to the Arab nationalist movement, fighting against imperialism, as he explained in a letter to Harvard law professor and future Supreme Court Justice Felix Frankfurter on March 3, 1919, one day after Chaim Weizmann presented the Zionist case to the Paris conference. Faisal wrote:
We Arabs, especially the educated among us, look with deepest sympathy on the Zionist movement....We will wish the Jews a hearty welcome home....We are working together for a reformed and revised Near East and our two movements complete one another. The Jewish movement is nationalist and not imperialist. And there is room in Syria for us both. Indeed, I think that neither can be a real success without the other (emphasis added).3
Sources: Yehoshofat Harkabi, Palestinians And Israel, (Jerusalem: Keter, 1974), p. 6; Paul Johnson, Modern Times: The World from the Twenties to the Nineties, (NY: Harper & Row, 1983), p. 485; Samuel Katz, Battleground-Fact and Fantasy in Palestine, (NY: Bantam Books, 1977), p. 55.