Brit Shalom

Brit Shalom is considered the beginning of the peace movement in Israel. Its archive is kept in the CZA
Brit Shalom is an unusual and fascinating phenomenon in the history of Zionism.  The movement existed for merely a few years, but continues to fascinate the academic community to this day. Founded in 1925 by a group of Zionist intellectuals, it raised the banner of a bi–national autonomy under the British Mandate, where Arabs and Jews would have equal status. The movement's final objective was to found an independent bi–national state in Israel. The members of the movement wished to see a rejuvenation of both cultures - the Jewish and the Palestinian–Arab one, in order to create a frame of reference for a coexistence that would be based on mutual understanding and cultural synergy. They took an interest in studying the Arabic language, in acquainting themselves with intellectual trends within the Palestinian intelligentsia, and above all, were concerned with the question of how the Zionists should approach the Arab population in the country
Arthur Ruppin in Berlin. Underwent several ideological changes regarding the Arab puestionBrit Shalom was founded in 1925, a little after the 14th Zionist Congress, in the home of Arthur Ruppin in Jerusalem. Ruppin, one of the chief organizers of the Jewish settlement in Palestine, underwent several ideological changes in his life regarding the Arab question. In his early years as a Zionist his ideal brand of coexistence was that of a "cultural melting pot", somewhat similar to the vision expressed in "Altneuland' by Herzl. In the following years, as he grew more familiar with the reality in Palestine, he changed his stance, and came to believe that a reaffirmation and revival of both cultures and a mutual national fulfillment of both people would be necessary to achieve   harmony and avoid a violent clash.  Brit Shalom was founded in this spirit. 
Consensual settlement
Perhaps the most important characteristic of the movement, that pinpointed its ideological vision and its operational platform best of all, was its aspiration to reach an agreement with the Arab population regarding Jewish settlement. In this, it became the only Zionist movement that openly acknowledged some sort of Arab ownership of the land. Ahad Ha'am, who championed "spiritual Zionism" which measured its goals against moral standards, is considered the movement's intellectual father. 
An ad notifying the public about the publication of the movement's journal, "Our Aspirations"
There was a certain amount of tension between Brit Shalom and institutionalized Zionism, but the movement's members, it's important to note, saw themselves, first and foremost, as Zionists. For them, their vision was the most accurate realization of Herzl's writhing, who spoke of a Jewish national revival as well as peaceful coexistence with the Arabs.
The movement's members weren't numerous, and they came mainly from the intellectual milieu. Some of them held high offices in the Jewish Agency. Amongst the prominent members were Martin Buber, Samuel Hugo Bergman, Gershom Scholem, Henrietta Szold, the High Commissioner Herbert Samuel, and Arthur Ruppin. The personal archives of many of Brit Shalom's members are kept in the Zionist Archives, as are the movement's archive itself. The archives, which comprises mainly of the movement's journal ('Our Aspirations"), and  correspondence between the movement's members and people within the Zionist institution, reveal ideological disputes, sometimes heated, but always fascinating. The researcher Anita Shapira defined the 1930's as the period of the demise of the Zionist defensive ethos and the rise of the offensive one. The archive of Brit Shalom, offers a glimpse into the intellectual processes of Zionist thought at that historical transition point.  
The document displayed beneath is a letter sent by the movement to people who displayed an interest in its journal. It serves as a "mission statement" and provides an insight into its ideological creed.