In March 1968, my father was a member of the Warsaw University students’ committee that helped lead the enormous protests demanding reform from the Communist Polish government. The government responded with a smear campaign to try to delegitimize the protests’ leaders, claiming they were acting in the interest of Western powers, or — exploiting widespread anti-Semitic sentiments — of a Jewish-Zionist plot against the Polish People’s Republic.
In other words, the government labeled my father and his friends foreign agents. Traitors.
My father was detained for three months and expelled from the university. After his release, he left with his family for Israel, where I was born. Unlike my father, I grew up in an environment that welcomed free political discussion and allowed people like me to become human rights activists and criticize our government. When I claimed a few years ago, after yet another right-wing attack on Israeli human rights organizations, that we had reached “the bottom of the pit,” my father gave me a knowing smile. “The pit is much deeper than you think,” he said.
My father was right. Over the past month, I have begun to see its true depth.
No you haven’t. You do not have a clue. Nothing in Israel comes near what was going on in your father’s Poland, nothing near what the most mundane authoritarian regimes do to their own citizens, not even close to what Israel does to their enemies. It is precisely this rhetorical exaggeration that has people like you calling the IDF “war criminals” and Israel a “racist, apartheid, fascist, state.” You have no historical depth-perception, so you’re easy dupes for moral equivalence.
And the problem is, outsiders will mistake your “prophetic” rhetoric as an insight into the actual situation here in the Middle East, rather than into the fevered brains of those Jews stricken with MOS. Outsiders understandably have difficulty figuring out how to “read” these hyper-critics: are they sober and honest assessments of reality? or prophetic rhetoric uttered where no ancient prophet would have delivered his rebuke of his people, in the lingua franca of the larger world, and in the courtyards of their powerful ones?
On Dec. 15, an Israeli ultranationalist group
Ultranationalist is a term largely reserved for brown-shirt-type organizations, fascist in their principled resort to violence in their targeting of enemies: “defending one’s country even when it is committing horrific acts to its own citizens.”
Im Tirzu shares nothing in these matters with real “ultra-nationalist” groups, and the use of the term to lump the group with the worst of the far right is characteristic of this publicly self-accusing pseudo-prophetic rhetoric: our (Israel’s) smallest crimes (i.e., deviation from the strictest “progressive” values) are of such magnitude that they compare with what’s nastiest out there (ultra-nationalists, racists, fascists, Nazis). By your standards of inciteful rhetoric, this is a robust example of smearing.
released a video portraying four Israeli human rights defenders as moles planted by foreign states to assist terrorists. The 68-second video, which rapidly made its way across Israeli social media, shows four mug shots and claims that “While we fight terror, they fight us.”
Here’s the video:
As for the accusations, knowing some of the background, and while not quite the way I would have chosen to put it, the video does nonetheless expresses a legitimate opinion. You may not agree, because it questions you and your fellow activists’ behavior, but I don’t see where calling groups that take money from hostile foreign governments to defend and protect avowed enemies of the state, a “plant” or even a “traitor,” is in any way worse than the ones they are so accusing, that is no worse than you and your colleagues calling Israel and its soldiers “war criminals,” “facists,” “nazis,” and “racists.”
You may think that the PLO is an institution that deserves your active support in avoiding responsibility for committing acts of terror against Israeli citizens. But surely you can understand that others, convinced by the same evidence that you are presumably aware of, see the PLO/PA as a devoted enemy of Israel’s very existence, think they should not receive the help of Israelis to carry out their plans for our destruction, and that anyone who does is dangerous.
The video is outright slander and an outrageous incitement.
Amazing. As the great poet Robert Burns once put it:
O, wad some Power the giftie gie us
To see oursels as others see us!
I had a recent experience in London that led me to conclude that European leaders and intellectuals have fallen into a condition of such disorientation that it constitutes a full-blown cognitive disarray, with leaders making critical decision guided by deeply mistaken (inverted) understandings of the reality they face.
Among the decisions I find most astonishing are the decisions dealing with the tragic mass of millions of refugees created by the violence in the Middle East. It was clear from the beginning that this wave of “newcomers” were problematic, and not merely in terms of the possibilities of already-formed terrorists, but just in terms of the behavior and attitude of many. Western Europe opened its borders to refugees, and a large number of young male Muslims took advantage, creating enormous problems there where there already were enormous problems.
Now Michael Ignatieff, both a political leader ) (Canada, Liberal Party) and an intellectual has written a piece that so perfectly illustrates this cognitive disarray, that I have to fisk it.
Strategists will tell you that it is a mistake to fight the battle your enemies want you to fight. You should impose your strategy on them, not let them impose theirs on you.
I agree entirely. But what follows is not a bold Western strategy that sets the battlefield according to our terms, it’s an elaborate justification for having the Jihadi enemy set the terms, and for us behaving in ways that help their cause immensely.
These lessons apply to the struggle with the leaders of ISIS. We have applied pressure upon them in Syria; they have replied with atrocious attacks in Ankara, Beirut, and now Paris. They are trying to provoke an apocalyptic confrontation with the Crusader infidels. We should deny them this opportunity.
Hmm. The history of apocalyptic movements suggests that, especially once they’ve reached a certain level of success (which ISIS and global Jihad have), any successful confrontation has to address their apocalyptic means and goals. If you think that by denying these issues we can frustrate them, you’ve deeply misunderstood the phenomenon.
ISIS wants to convince the world of the West’s indifference to the suffering of Muslims; so we should demonstrate the opposite.
This is amazing. This is so low down on ISIS’s list of “to-do’s” (for them, it’s something of a no brainer that we’re indifferent to Muslim suffering) that any effort on our part to disprove them would constitute a mad waste of effort. When that means extensively endangering our side in order to accomplish this “disproof,” it’s crazy to argue for such a response.
ISIS wants to drag Syria ever further into the inferno; so ending the Syrian war should become the first priority of the Obama administration’s final year in office.
Naomi Chazan, former head of the NIF fund, has a piece in direct contradiction to an article that Tablet published the following day in which I noted:
People who insist that Hamas and ISIS have nothing to do with each other give global jihad an enormous boon: They disguise Hamas by presenting it as a movement for national liberation even as it fans the flames of global jihad. In so doing, many Westerners think they help the Palestinian cause, when in fact they empower a leadership that willingly sacrifices ordinary Palestinians to advance its cause, and at the same time, empower the global jihadis by running their Palestinian propaganda as news, and reinforcing a collective sense of victimization.
Instead of recoiling from the horror, the more demented—but sincere—Western “progressives” shout “We are Hamas.” And those Israelis who rush to assure the global community that people who argue, as I have above, are just trying to hide their own crimes against the Palestinians, effectively blind those who listen to their counsel to a shared foe of all decent people—Muslim, Jew, Christian, and secular, alike.
Since she takes precisely the position I was criticizing (had I known, I would have linked it at “those Israelis who rush,” and since her thinking illustrates nicely the cognitive disarray that cripples both Israeli and more broadly Western intelligentsia, I think it worth a fisking. I’ll pay special attention to identifying the political agenda that drives her insistence that the Palestinians have nothing to do with ISIS.
Unfortunately, the piece is a collection of assertions, repeated far more often than explained or supported. So at certain key points I’ll both develop her own argument and rebut it. Sigh.
NOVEMBER 23, 2015, 12:19 PM
BLOGGER Naomi Chazan
Professor Naomi Chazan, former Deputy Speaker of the Knesset, is Dean of the School of Government and Society at the Academic College of Tel-Aviv-Yaffo
A Palestinian youth raises a knife during clashes with Israeli security forces in the West Bank city of Tulkarem, October 18, 2015. (AFP/JAAFAR ASHTIYEH)
Terrorism is the most abhorrent of political tools: it is a purposeful act of violence directed primarily against innocent civilians in order to create intense fear and sow widespread havoc to promote particular political goals. The use of terrorism is vile: it is merciless, indiscriminate, cruel, and beyond inhumane. Any act of terrorism — whether in Paris or Jerusalem, in Bamako or in New York, in Damascus or in Bangkok — is unconscionable.
So far so good. She’s already less compliant with Jihadi demands that AFP, which published a list of terror attacks from 9-11 to the ones in France this month, which excluded attacks of Israelis.
The broad condemnation of the latest unspeakable wave of terrorism is more than justified; the frequent conflation of these actions with their motives — which confuses cause and effect — is not.
Israeli officials, often backed by the media, have contributed to this discombobulation.
Here she no doubt means the few Israeli and other pro-Israel media outlets who operate in something of an echo chamber. The mainstream media firmly rejects the position she is about to describe.
I’m preparing a post on an interview with Tuvia Tenenbom by I24 reporter Yael Lavie that took place October 8, 2014. Even though it’s old, it illustrates a key dimension of the cogwar against Israel and how even Israeli journalists participate. Below, for further reference, is a transcript of the interview with some brief notes (h/t Sarah Chin).
I welcome any further information or thoughts on what I think is a transcript immensely revealing of current Israeli journalism’s dysfunctions.
Reporter: Welcome back, it is still Wednesday October 8, 2014, this is still the morning edition on i24, where you should be and I am still Yael Lavie last I checked, thank you for staying with us and onto our next topic. Now our next story combines 2 of the core narratives of Israel and the Jewish people, the Holocaust and the Israeli-Palestinian conflict. As research for his new book, Catch a Jew, author and German journalist Tuvia Tenenbom interviewed Attaf abu a-Rub, field researcher for Israeli human rights NGO B’tselem. Abu a-Rub has denied the Holocaust. First let’s take this, let’s take a look at this controversial bit and then meet the author himself.
[Clip showing Arab interviewees denying holocaust]
Reporter: Tuvia Tenenbom is with us in studio, first of all thank you so much for joining us.
Tenenbom: thank you for having me, morning
Reporter: Good morning good morning to you, first of all I have a question to you. You actually walk around the West Bank you know and you speak to Palestinians, but yknow the man you spoke with, the B’tselem volunteer [sic] did not know what you were really doing there right?
the implication here is that the revelation is illegitimate because Nutch-al-Rub doesn’t know that it will be reported because Tenenbom is “on the other side.”
Tenenbom: all he knows is this, I was working on this book, that came out in Israel now,
Reporter: To Catch a Jew
Tenenbom: To Catch a Jew, tfoos haeyhudi which means to catch a Jew, and I asked B’tselem at the time if they can, I said I wanted to see as they do an operation from beginning all the way to the end, as they do research, as they collect data and all that stuff. And I spoke to Sarit Michaeli who is the spokesperson of…
Tenenbom: (continuing) of Btselem and Sarit said to me she’s gonna give me the best, her top researcher and his name is Attif,
Tenenbom: I went to meet Attif, we went to Jenin, and we drove to Jordan valley, and then we met people and then he says what he says, he says a lot of things, this is one of them, you know for example if we are to
interruption here at point where more of Attif’s problematic attitudes were about to come out.
Reporter: what did you say to Sarit Michaeli and B’tselem people when you said that you want to join them from the beginning, that you were doing this what for? Did you explain what…
Sorry TT interrupts here, but she was about to accuse him of illegitimately failing to inform B’tselem that he was not sympathetic to them. Implication of such an accusation: B’tselem has a right to keep secrets from the public. Enderlin took precisely the same approach with his tapes of Talal.
Tenenbom: I explained everything, I said I am writing for the German media, I am writing for a paper called Die Zeit, I am writing and the purpose of this one is I’m writing a book for the publishing company in Germany called Suhrkamp, it’s one of the best in Germany and I’m writing about the issues here and I would like to meet and I would like to see, everybody knows B’tselem, I would like to see how it happens
Reporter: but when you set out to start writing the book the premise was actually, that the Palestinian people are anti-Semitic, that was your premise to begin with
in other words you found what you were looking for?
Tenenbom: never ever, this is one of the lies that you have all over, never ever. Actually when I came here
here’s a clash of narratives. YL is here articulating the “word” from the “left” aimed at discrediting the contents of TT’s book. TT’s response – lies – is a sign of how widespread the campaign. whether it’s lies or just misinformation, conjecture presented as facts, is another matter.
Reporter: it’s not the lies, I mean I’m asking you straightforward
protect the conjecture.
Tenenbom: I did not come here because you know I’ve seen it somewhere, I did not come here with any agenda, political, I didn’t even know where I’m going. My commission was, the basic idea was go to Israel because I did already a book a year before that yknow..
Tenenbom: I slept in Hitler’s room, says name in Hebrew, I don’t have it here,
Reporter: but that was also…
Tenenbom: it was the same thing, you go to Germany, for 6 months, talk to people and then come up with what it is, what I found out was…
Reporter: the premise of that book was also about anti-Semitism..
Tenenbom: it came out that to be antisemitism, but this was not the idea before,
Reporter: mmm hhhmm
Tenenbom: when I started the subject you have to understand, first of all the two books, were not my ideas. It’s not like I had a guide, a reason, I was chasing something I tried to find something out, no, in both cases there were German companies, publishers, who asked me to do it because they read my articles in Zeit,
Reporter: there’s something you know, the German um uh the German you know editors ask you to write the book, there’s so many things I can say about that
as an interviewer shouldn’t it be “i could ask about that”? Instead, she’s out for bear and passing up moose.
but here’s my question to you, you know you though and I’m just wondering you claim actually your claim is that the Palestinian people are, what, are anti-Semitic?
has she read the book? I think not. Framing telling: are they or aren’t they anti-semitic? a frame only someone in denial might make. Real question based on extensive evidence: how far has the officially sanctioned anti-semitism permeated the society… an answer TT is far more empirically equipped to answer than YL.
Tenenbom: this is not what I claim, this is not this is not what the book is about, the book is about what happens here. One of the things that happens here what the book is exposing is
Tenenbom: is things I did not know when I started it, what the book is exposing is there are 1000s upon 1000s and millions upon millions of euros invested by Europeans. I thought when I came here there were two people here, the Arabs and the Jews, and this is the conflict between them, during my travels here, and you have to understand, 7 days a week 14 hours a day,
Reporter: no I understand but (unintelligible)
Tenenbom: everywhere I go I see especially in the Palestinian areas you know I see European NGOs, operating NGOs, and Israeli NGOs FINANCED by Europeans, and some Americans but mostly Europeans, some of it by European governments for the most part
Reporter: I get but the NGO thought Btselem that you interviewed, Btselem had a response, I’m gonna read it out to you:
this is an interesting moment, since the statement essentially acknowledges the seriousness of the allegation and promises to investigate. Strangely YL doesn’t read the part of the statement that includes B’tselem’s firing of Abu-a-Rub for both saying it, and lying about it.
Reporter: I mean what is your claim then about Btselem, that one guy, one of their researchers, yknow which by the way a Holocaust Denier, I feel again, I can say this, I come from a family of Holocaust victims, of you know most of, I’m a German Jew, most of my family perished in the holocaust, you know that guy, really doesn’t is not gonna take away anything of my existence, I have to say and I don’t think it projects on the organization itself….
Possibly the most astonishing statement in the interview. Would her ancestors who died in the H agree with her dismissal of the significance of TT’s identifying a denier of the Holocaust.
The man is a major conduit of information about the behavior of Israelis and the suffering of Palestinians on the West Bank, and his denial of the Holocaust (ie his inability to analyze evidence) doesn’t matter? and shouldn’t reflect on B’tselem? Even B’tselem disagreed.
Tenenbom: no no no this is where you are wrong, I don’t care what Attaf thinks, most Palestinians think there was no Holocaust, I don’t care what Attaf thinks, Attaf is entitled, entitled to his opinion, and I don’t care what Attaf thinks…
Reporter: and many Israelis don’t think there was ever a Palestine or there should be a Palestine…
?!!! comparing denying there ever was a [presumably Arab] Palestine – there never was – or there should be a Palestine – political position – to Holocaust denial. Every side has their “narrative”, same-same, he-said-she-said. YL’s comment reveals a massive disorder in the ability to handle empirical information.
Tenenbom: but..let’s not mix the issues here, I don’t care what Attaf thinks, he’s entitled to his opinion, he’s a nice guy, what I care about, is a (Hebrew) he’s a researcher for Btselem, he’s the guy who’s supposed to come out
Reporter: a researcher for B’tselem is someone who walks around, who walks around with a camera (Tenenbom trying to speak)
Tenenbom: all what B’tselem is what is B’tselem, they have 11 researchers, what is the big issue with B’tselem, they have 11 researchers, all of them Palestinians, ok, all the names you have around it, its nothing to do
in other words, just as happened at Netzarim junction on Sept. 30, 2000, no westerners, israelis are around to cover what goes on in B’tselem’s “information” (really “narrative” acquisition.
Reporter: because that is at the core what btselem does,…
Tenenbom: what I think now if you have a researcher who thinks that there was no holocaust, this is what his own research came up with, you know, how can you rely on other research that he says, when the first time that the clip came out, on channel 2 of Israel, btselem claimed that channel 2 added to the video, they claim that I am lying, that Btselem is lying, when the first time
interruption regularly when TT starts hitting hard.
Reporter: again I have to read I have to read the response they claim (Tenenbom trying to talk) that the btselem employee did in fact make the statement of his own volition
he lied. got caught when more tape made available.
Tenenbom: just a second, let me get there, when the Lech, the Facebook, by a woman named Milach, put the whole, video that you see here, the first response of Btselem was this proves…
Reporter: but you know what we are doing right now, we are doing the same thing that yknow that maybe I think people that have an axe to grind (Tenenbom goes to speak, points finger in his face) let me finish, you know are doing, let’s say you know he’s a holocaust denier this this and that, what does it help, seriously, what does it help, you know, in the agenda of trying to progress a peace process because this is now a battle between you and an NGO, I don’t think he necessarily represents all of the Palestinian people
complete loss of any pretension to be a journalist. and here we see the real framework in which TT’s evidence is ground to dust: what (do i, and my friends) think leads to peace, and what (do i etc) thinks will impede peace. B’tselem, against settlements for peace. You battle B’tselem. Your evidence means nothing in the bigger picture, it doesn’t “represent all of the Palestinian people.”
Tenenbom: this is not a battle between me and an NGO, these are the facts, they know, they denied it, they denied and denied and denied, and after Haaretz said this is what he said, you know they came out, B’tselem finally said
Reporter: but what does it mean, what do you think it means?
Tenenbom: what it means is that they employ people who hate the Jews, who thinks of the Jews…
Reporter: you know there are Israelis who hate Arabs as well
another interruption just as he gets to the point YL has been trying to undermine.
Tenenbom: no of course but you know what, if they had an attack on Iran, and a researcher, a researcher who said that all the Arabs are bad people, or something like that there is no Palestine, never was, B’tselem would have fired that guy or that lady in a second
Reporter: no but the thing is…
Tenenbom: it shows you the mindset of Btselem, you have a mindset and this is what I find, not just B’tselem, I find Shalom Achshav, peace now, I find it in many other left-wing organizations,
Reporter: (trying to interrupt) but that’s because they oppose you opinions,
in other words, whatever you say about the left is just because they don’t share your opinion. hermeneutic seal.
Tenenbom: they are so much with self-haters
Reporter: but to call people whose opinions differ from you that they are self-hating Jews is somewhat doing the same thing as denying their opinion or denying any…
master of narrative relativism. anything but consider the problem TT’s pointing to, which is the zealous masochism of some Israelis leads them to poison the world they think they’re helping.
Tenenbom: they are, everybody is entitled to their opinions, I’m not saying they are not entitled to their opinion, they are entitled to their opinions
Reporter: but they are self-hating Jews
Tenenbom: they are self-hating Jews, if they have the facts, look if you employ these people, and you call them researcher you have a problem with this, and again I have no problem with Attaf, I have no problem with Tamar who goes around paid by the EU, paid by the EU, goes around to….
Reporter: I’m going to stop you right there only because we have a completely different segment coming up. And again I’m glad you joined me because I respect your opinion
Tenenbom: thank you very much and I respect yours
Reporter: even though I might be a self-hating Jew
[I re-post this item from 2010 after having attended a meeting at Temple Israel, a Reform Synagogue in Boston last night where J-Street and NIF talked us blue from their tikkun bubble chamber.]
A good friend sent me the following piece by Bradley Burston with the comment: “It expresses how I feel.” I find it so pervasively flawed that I have difficulty taking it seriously. But if my friend can (and he’s one of the smartest people I know), then I have to, and it does raise, however poorly, a whole range of key issues. So, with great reluctance (because there are more interesting texts to sink one’s teeth into), I fisk below.
First, a brief introductory note: One of the key contentions of Burston and the people he likes (J-Street, Jewish Voices for Peace, Young Jews for Peace, etc.) is that a) they love Israel and b) they know the best way to peace which, since Israel won’t take that path, they must force upon her. Now all these groups locate along the “left” political spectrum differently. NIF disapproves of BDS but funds groups who do; J-Street disapproves of BDS even if they associate with people who do; Jewish Voices for Peace and Emily Schaeffer (below) support BDS in many forms.
Whatever the details, each of these groups believes that they must pressure Israel to leave the occupied territories out of a combination of moral passion – the Israel they love should set a moral example to the world – and peaceful intentions – they know their formula for peace will work.
Now some people, myself included, see the situation very differently. On moral matters, howevermuch we may share concerns about the occupation and dominion over another people harms both Palestinians and Israelis, we have difficulty with a moral equivalence, that ends up as a moral inversion, with the profound condescension and bigotry it involves in its abysmally low standards for the Palestinians, and the inversely exacting standards to which it holds Israel. The result – people, Jews! – for whom Israel is the new Nazi. And even as such people are morally reckless in their accusations of Israel, they echo and reinforce genocidal hatreds among the most base of the enemies of the Jews.
On the practical level, many of us feel that while making concessions and apologizing is a splendid way to begin a process of reconciliation, that only works in cases where the other side also seeks resolution, and responds in kind. In some cases, conflicts are not only unresponsive to such an approach, but literally allergic: rather than a peace process it produces a war process. Indeed, given how often and consistently Palestinian (and more broadly Arab) leaders have seized upon Israeli concessions to press for more and on Israeli confessions to reaffirm a demonizing narrative, it’s dubious that under the best of circumstances, Palestinian political players would respond to an Israeli withdrawal to the ’67 borders with a shift to peace.
On the contrary, any such move most likely will strengthen those in the Palestinian camp who argue that any withdrawal should be part of a “Phased plan” to destroy Israel and use any and every pretext to keep the war alive. Any observer who dismisses even this possibility – the favorite line is either, “you’re paranoid,” or “oh, you think they only understand violence.” – is either in ignorance or denial of the discourse that prevails in Palestinian political culture today.
And so, if under the best of conditions withdrawing to the ’67 lines could backfire, how much the more likely that the voices of attack will grow louder if Israel finds itself compelled as a result of becoming the object of universal execration (BDS) and pressure from its only powerful ally, the United States, to withdraw. The naïveté of such a formula is only matched by the aggressiveness with which it gets implemented. A formula for war: si vis bellum para pacem.
The fact that groups can argue that the US should force Israel to make these concessions without any serious discussion of the necessary massive reciprocity from Palestinians (especially when it comes to incitement to hatred and violence), raises serious doubts among many about their realism, and given their recklessness in insisting that virtually any means to get there are legitimate, it raises for us serious doubts about their responsibility.
As far as I can make out, Burston has no idea what I’m talking about. He’s like the New Yorker cartoon of a Manhattanite’s view of the USA. When he looks at the landscape of this debate, all he sees are him and his like-minded friends “doing the right thing,” while the opposition is at the other end of the spectrum – messianic rabbis and their neo-con partners who will not part with an inch of the land, even if God himself told them to do so. And nothing in between.
He encases his simplistic dualism in the antimony “Jews of the Gate” vs. “Jews of the Wall.” This fisking comes from someone who thinks that both of his categories are poorly conceived; and that the real issues are entirely different from the ones upon which he focuses.
[Part 2 of a series on U.S. Jews emotionally divesting from Israel. In part, a journal of a recent West Coast speaking tour hosted by J Street]
Norah: It reminds me of this part of Judaism that I really like. It’s called Tikkun Olam. It says that the world is broken into pieces, and that it’s everybody’s job to find them and put them back together again.
Nick: Well, maybe we’re the pieces. And maybe we’re not supposed to find the pieces. Maybe we are the pieces. “Nick and Norah’s Infinite Playlist” (Columbia Pictures, 2008)
It’s hard not to read this as a spoof of the trivial use to which a mystical concept like tikkun olam has been put in new “new-age” spirituality. Not having seen the movie, I don’t know if this is an homage to “Deep Thoughts,” but Burston seems to offer them up as his credo. Indeed, Nick’s version – people! – stands behind the full line-up of comments he makes throughout this piece. So it’s probably worth a short comment on this deep and now deeply problematic notion that has set our moral compasses awry in the 21st century.
When the Daily Torygraph goes after the Al Durah investigation, it’s clear we’re dealing with an ecumenical movement in Europe that won’t let go of it’s moral Schadenfreude. Heaven forbid the Israelis are not guilty of killing that symbol of their brutality. Below, the Daily Telegraph’s Middle East Correspondent fisked.
A 12-year-old boy caught up in a notorious gunfight between Israel’s forces and Palestinian militants during the 2000 intifada may not have died in the event and was not hit by Israeli fire, a government inquiry has claimed.
It was the searing image that came to define the Palestinian intifada; a 12-year-old boy cowering in terror next to his father in the middle of a gunfight just minutes before being killed by an Israeli soldier’s bullet.
Now Israel has labelled famous footage supposedly depicting Mohammad al-Durra’s last moments “a blood libel” after publishing an official report that says he may have not have died at all and that he was never hit by Israeli gunfire.
An investigation commissioned by Benjamin Netanyahu, Israel’s prime minister, has concluded that the episode may even have been fabricated or staged for propaganda purposes.
Television coverage of Mohammad and his father, Jamal, desperately seeking cover behind a wall after being caught in the crossfire at Netzarim Junction in Gaza in the early phases of the second Palestinian uprising were beamed around the world in September 2000.
It was widely assumed that the boy had died after being wounded in the stomach, with Israeli officials initially accepting that one of their soldiers may have fired the fatal shots in the “fog of war”.
Yuval Steinitz, Israel’s strategic affairs minister, presenting the new report, reversed that verdict by calling news coverage of the incident “a blood libel against Israel, alongside other blood libels like the claims of an alleged massacre in Jenin [in 2002]”.
I would not have used blood libel, although I do think its defensible. They’re really both excellent examples of of a more generic phenomenon of “lethal narratives,” that is stories told with the intention of arousing hatred and a desire for revenge against the accused. The report harshly (and, in my mind, completely justifiably) criticizes Charles Enderlin for his report whose narrative – the boy and father targeted by the Israelis, the boy killed – was repeatedly contradicted by the very footage that he systematically altered in order to make his claims plausible. And then the report goes on to criticize the influence this kind of reporting has had on journalistic standards when covering the conflict between Israel and its neighbors.
Indeed, the lethal journalism that systematically feeds Palestinian lethal narratives into the information circulation system of the West as news, which had already made its presence known since Lebanon in 1982, become a dominant school after Enderlin’s report of September 30, 2000: the era of Al Durah Journalism.
When the Guardian came out with their first article on the Israeli report on Al Durah, I thought that even though it was done by Harriet Sherwood, it was fairly neutral. I should have known that CiF would deliver the goods. Below the reaction of Rachel Shabi, with fisking.
Footage from the France 2 report showing Muhammad al-Dura and his father, Jamal. Photograph: EPA
If Israel’s government is to be believed, Palestinians have sunk so low as to be capable of faking their own deaths.
“So low?” Lots of people and lots of governments have faked deaths. It’s not a particularly heinous or rare phenomenon. But wait, the Palestinians have done much worse: they’ve killed their own children and then made a media circus of trying to blame Israel.
Or wait, maybe the Israeli accusation of fakery is itself the indication of a horrifying new nadir. An Israeli report has concluded that Muhammad al-Dura, the 12-year-old Palestinian whose death in 2000 in Gaza was captured by a French public TV channel, was not killed by Israelis – and may in fact not be dead at all.
Back then, a short film of Muhammad and his father, both caught in a shootout, trying helplessly to shelter against a barrage of gunfire, was narrated by French Channel 2 correspondent Charles Enderlin and relayed around the world, turning the boy into a symbol of the brutality of the second intifada and the Israeli occupation. Now, Israel says those same images are yet more proof of a global campaign to delegitimise Israel – and are, additionally, attempts to invoke the blood libel.
Reflections on Palestinian Thanatography and Western Stupefication
Max Fisher, formerly of the Atlantic Monthly, now the WaPo’s “foreign policy advisor,” just posted a reflection on the war of images in the current Gaza operation. In it he makes every effort to be “even-handed.” And in the end, comes up empty-handed. A remarkable example of how intelligent people can look carefully at evidence and learn nothing. If I didn’t know better (which I don’t), I might think he was doing some “damage control,” if not for Hamas (in which case, presumably it would be unconscious), then for the paradigm that permits him not to acknowledge Hamas’ character.
Posted by Max Fisher on November 16, 2012 at 3:17 pm
Left, a journalist for BBC Arabic holds his son’s body. Center, an emergency worker carries an Israeli infant from the site of a rocket strike. Right, Egypt’s prime minister and a Hamas official bend over a young boy’s body. (AP, Reuters, Reuters)
Wars are often defined by their images, and the renewed fighting between Israel and Gaza-based Hamas has already produced three such photographs in as many days. In the first, displayed on the front page of Thursday’s Washington Post, BBC journalist Jihad Misharawi carries the body of his 11-month-old son, killed when a munition landed on his Gaza home. An almost parallel image shows an emergency worker carrying an Israeli infant, bloody but alive, from the scene of a rocket attack that had killed three adults. The third, from Friday, captures Egyptian Prime Minister Hisham Kandil, in his visit to a Gazan hospital, resting his hand on the head of a boy killed in an airstrike.
Each tells a similar story: a child’s body, struck by a heartless enemy, held by those who must go on. It’s a narrative that speaks to the pain of a grieving people, to the anger at those responsible, and to a determination for the world to bear witness. But the conversations around these photos, and around the stories that they tell, are themselves a microcosm of the distrust and feelings of victimhood that have long plagued the Israeli-Palestinian conflict.
Studiously even-handed. One of my favorite memes: “both sides…”
The old arguments of the Middle East are so entrenched that the photos, for all their emotional power, were almost immediately pressed into the service of one side or another.
Actually, there’s a huge difference between the sides. Israel has, over the years, shown enormous reluctance to use the photos of their dead and wounded to appeal for public sympathy; whereas Palestinians have actually created victims in order to parade their suffering in front of the public. Indeed, Palestinian TV revels in pictures of the dead (so much so, that when my daughter wanted to help me with some logging of PLO TV footage, I had to decline lest she be brutalized by the material). They systematically use the media to both arouse sympathy from an “empathic” West, and to arouse hatred and a desire for revenge among Arabs and Muslims. Nothing uglier.
Israel, on the other hand, studiously avoids pictures of the dead, and only a shocking incident like Ramallah can break those taboos. They were so reluctant to exploit these images that, even at the height of the suicide campaign (2002-3) they refused to release pictures of the dead victims. The two cultures could not be more different on this score, and yet, Fisher has no problem finding his symmetry.
To obfuscate this fundamental difference with a pleasing even-handedness symbolizes the literal stupefication of our culture that necessarily accompanies the politically correct paradigm (PCP1), founded on a dogmatic cognitive egocentrism. It forces one not to see critical information. It’s as if we were under orders to not notice everything that a good detective should pick up on, as if we were required to assist the clean-up crews that want to frame the story to their advantage. In such a world, the protagonists of the Mentalist, Lie to Me, Elementary, CSI, House, are not merely unwelcome, they are banished.
The Butler controversy continues. For some reason Todd Gitlin, whom even people who disagree with him consider “nuanced,” comes out with a defense of his colleague at Columbia, Judith Butler. Despite the obvious daylight between him and Judith, he frames this as part of a schoolyard fight where he’s defending his friend, and is just one stage before, “I’m rubber and your glue…”
Not what I’d call a serious contribution to the issues at hand.
Whatever one wants to say about the philosopher Judith Butler’s contribution to contemporary thought, I suspect that not even her most devoted disciple would call her a lucid writer. In her introduction to an early book, Gender Trouble, she writes:
There is a new venue for theory, necessarily impure, where it emerges in and as the very event of cultural translation. This is not the displacement of theory by historicism, nor a simple historicization of theory that exposes the contingent limits of its more generalizable claims. It is, rather, the emergence of theory at the site where cultural horizons meet, where the demand for translation is acute and its promise of success, uncertain.
What we have here, and throughout Butler’s writings, are not so much [sic?] sentences that carry propositions as a whiff of the burning of incense before an idol called “theory.” There are some in the academy who find this practice “emancipating.” I do not.
I agree (nice image), although this is hardly the most impenetrable of her smoke columns. It actually brushes close to comprehensibility.
Be that as it may, the author of those unilluminating sentences is soon to receive the City of Frankfurt’s triennial Theodor W. Adorno Prize, named for the brilliant, prolific, vastly complex, often tangled, so-called Frankfurt School German-Jewish thinker genius who was himself given to wild overstatement of the sort that Butler, in fact, quotes in the epigraph to another one of her books: “The value of thought is measured by its distance from the continuity of the familiar.” A moment’s reflection shows this to be nonsense. Adorno had bad days, too.
Actually it’s one of the unspoken goals of most academics who want to make an original contribution: the counter-intuitive truth. Who wants to spend a lifetime regurgitating Vérités de la Palice?
The politics of “theory” and prize committees would be interesting subjects on their own, but the focus of vehement attack by The Jerusalem Post and organizations devoted to My-Israel-Right-or-Wrong politics is a more specific claim.
This is an interesting trope that one runs across often: “my Israel right or wrong” or the “Israel firsters.” It’s an effort to dismiss as some kind of primitive incarnation of an “us-them” mentality, people who defend Israel against calumnies. Most people identified as Israel-firsters are not. They are capable of both recognizing legitimate criticism and even articulating it.
But we draw lines between constructive criticism and destructive, between criticizing policies soberly and demonizing, between concerned tochachah and existential hatred. Most people who dismiss defenders of Israel as Israel-firsters, on the other hand, are “Israel is wrong firsters,” who, like Judith Butler, have no trouble finding their full-throated voices when criticizing Israel in no uncertain terms and based on highly uncertain sources, but somehow mumble and fumble when it comes to denouncing her ferocious enemies.
In the words of the Post’s Benjamin Weinthal, Butler “advocates a sweeping boycott of ties with Israel’s cultural and academic establishment and has defended Hezbollah and Hamas as progressive organizations.”
Wow. This is pretty amazing. Weinthal’s piece is slash and burn propaganda, while her long, rambling, and insubstantial reply is “crisp”? Surely a scholar of nuance, like Todd Gitlin can do better. This is red-meat language for the carnivore “progressive” choir.
Daron Acemoglu and James Robinson, co-authors of Why Nations Fail have weighed in on the “culture debate.” It’s a curious comment because it seems to misunderstand the culture argument (like Diamond and Zakaria), even as it uses data that supports that argument, and then concludes by swerving in a completely unsupported direction – surprise surprise – against Romney.
We were doing so well. Writing about economics and politics for the last five months here without once mentioning the US presidential race. But it’s all over. Mitt Romney has given us no choice, wading into the debate about the origins of inequality and prosperity around the world.
Here is what Mitt says:
I was thinking this morning as I prepared to come into this room of a discussion I had across the country in the United States about my perceptions about differences between countries. And as you come here and you see the G.D.P. per capita, for instance, in Israel which is about $21,000, and compare that with the G.D.P. per capita just across the areas managed by the Palestinian Authority, which is more like $10,000 per capita, you notice such a dramatically stark difference in economic vitality.
Culture makes all the difference. And as I come here and I look out over this city and consider the accomplishments of the people of this nation, I recognize the power of at least culture and a few other things. One, I recognize the hand of Providence in selecting this place.
Mitt Romney also identifies the origins of his thinking as David Landes’s The Wealth and Poverty of Nations and Jared Diamond’s Guns, Germs and Steel (though presumably not the origin of his numbers, which are incorrect; the gap between per capita in Israel and West Bank and Gaza is about tenfold).
Well actually, Jared Diamond doesn’t say much about culture. In fact, his thesis is about how geographic and ecological conditions led to the differential development paths and prosperity among otherwise identical peoples. In fact his theory would predict that Israelis and Palestinians should have identical levels of prosperity.
As part of a series of posts about the recent “culture-counts” flap, I’m tackling some of the (many) articles weighing in on the subject, partly as a way of clarifying the meaning of the “culture” argument for those who, for reasons well worth exploring, cannot abide it, partly as a way to address the classic problem of most social “science”, the badly posed question that sets up an unnecessary, even misleading antinomy – this, not that.
I begin with a high profile target, Fareed Zakaria, who ought to reread his own brilliant piece right after 9-11 on why Arab countries had so much trouble adjusting to modernity.
“Culture makes all the difference,” Romney said at a fundraiser in Israel, comparing the country’s economic vitality to Palestinian poverty. Certainly there is a pedigree for this idea. Romney cited David Landes, an economics historian. He could have cited Max Weber, the great German scholar who first made this claim 100 years ago in his book “The Protestant Ethic and the Spirit of Capitalism,” which argued that Protestant values were the most important fuel for economic progress.
The problem is that Weber singled out two cultures as being particularly prone to poverty and stagnation, those of China and Japan. But these have been the world’s fastest-growing large economies over the past five decades. Over the past two decades, the other powerhouse has been India, which was also described for years as having a culture incompatible with economic success — hence the phrase “the Hindu rate of growth,” to describe the country’s once-moribund state.
China was stagnant for centuries and then suddenly and seemingly miraculously, in the 1980s, began to industrialize three times faster than the West. What changed was not China’s culture, which presumably was the same in the 1970s as it was in the 1980s. What changed, starting in 1979, were China’s economic policies.
The same is true for Japan and India. Had Romney spent more time reading Milton Friedman, he would have realized that historically the key driver for economic growth has been the adoption of capitalism and its related institutions and policies across diverse cultures.
This is a somewhat facetious line of argument. Chinese ex-pats always showed exceptional talent in economic and entrepreneurial activities. But the important issue Weber addressed in the Protestant Ethic (now available in a great new edition/translation by my colleague Stephen Kalberg) was not “who can develop economically at all?” but how was the West capable of generating a form of economic development never before seen on the planet?
The fact that copying that model took most countries (with the exception of Japan) several centuries merely underlines the exceptional nature of that effort. The question facing us now is not who can generate, but who can take advantage of both the blueprints of development and the massive global economy that beckons any country ready to open the gates. As Zakaria himself noted in his 9-11 essay:
[In] the Arab world, modernity has been one failure after another. Each path followed–socialism, secularism, nationalism–has turned into a dead end. While other countries adjusted to their failures, Arab regimes got stuck in their ways.
Now while Zakaria notes that “Importing the inner stuffings of modern society–a free market, political parties, accountability and the rule of law–is difficult and dangerous,” he does not seem, at least in this (very lite) current essay to realize the “cultural dimension” of that argument. Why is it difficult and dangerous for societies to adopt these “inner stuffings of modern society”? Is it merely because the dictators refuse (as the political model would like to imagine)? Or do the problems permeate the society, as in the strength of honor-murders as a reflection of profound anti-egalitarian patriarchal culture that runs throughout the social and political strata?
Moreover, Weber’s argument, which I know from personal experience had an enormous impact on my father, David Landes’ scholarship, was fundamentally about culture – indeed about religion, more precisely, demotic religiosity. As Weber says at the very start, it’s not about making money but what you do with your wealth. The spirit of capitalism that interests him, Weber notes, does not begin in wealthy Florence with the Medici, but in the backwoods of Pennsylvania with Ben Franklin. Until people stopped turning their fortunes into positions of leisured wealth and political power, and kept reinvesting them in further capital ventures, modern industrialization did not occur.
I recently noted this hit piece on me. Normally I wouldn’t bother responding, but in this case a) it’s from a BU student, and b) it so embodies everything that’s wrong-headed about Palestinian “advocacy” that it’s actually an invitation to explore both the moral rhetoric and argument of the BDS movement. Fisking ahead.
Answer: Maybe because the Druse of the Golan have far more human rights under Israeli rule than under the butcher of Damascus.
The very fact that one could seriously ask such a question shows the fundamentally “us-them” mentality involved in this formulation. No matter how viciously “we” Arabs treat our own people (e.g., Assad in Syria today), we want the human rights community to support putting Arabs (not even – Druze) under Arab sovereignty… is this a kind of “right of dictatorship”?
The Israeli government and its supporters have long utilized a wide range of propaganda tools to sugarcoat Israel’s atrocities against the Palestinians.
I like the use of the term “atrocity.” Nothing in the widely inflated thesaurus of accusations against Israel so carefully collected by Electronic Intifada and their allies (e.g., al Awda) comes close to what the Arabs do to their own people (torture, civilian massacres, systematic throttling of free press). But it’s Israeli “atrocities” that drive these activists wild with indignation. Here again we encounter the honor-shame, us-them mentality: what Arabs do to Arabs is not nearly as problematic, no matter how bad, as what Israelis do to Arabs. In other words, no matter how slight the offense, Israeli inflicted Palestinian suffering is an unbearable humiliation. Indeed, in some versions of the story, it is even responsible for preventing Arabs from creating democracies.
In addition to pinkwashing (using Israel’s relative support of gay rights to sugarcoat the country’s apartheid nature) and greenwashing (perpetuating the perception that Israel has environmentally-friendly policies to do the same), Zionist advocates are now using a different method: Assadwashing.
The problems with the “pinkwashing accusations” was widely addressed at the time the NYT shamefully published the editorial. Assadwashing is a worthy successor in the category of inane moral arguments.
But I find (again) the author’s use of “relative support” to characterize Israel’s defense of gay rights, to be especially amusing. Tell it to the Palestinian homosexuals who, for decades, have been fleeing to Israel for that culture’s “relative” tolerance. Jamil makes a grudging concession, which he swiftly brushes aside; and yet, in this matter, Israel shows a double tolerance neither of which one detects in the Arab world: a) for homosexuals, and b) for the “other,” even the hostile “other.” Hard to find a better case of a not “us-them” mentality than Israel’s treatment of Palestinian gays.
As the Syrian uprising moves into its second year and Bashar al-Assad’s regime continues its brutal crackdown, the pro-Israel camp has breathed a sigh of relief and put on an indignant grin. Zionists now feel justified in pointing to Israel’s northeastern neighbor and exploiting the Syrian people’s suffering and resistance in order to further their own political agenda, depicting Israel as a “vibrant democracy” in comparison to Syria.
Ummm, yes. Can you imagine the equivalent of an Ahmad Tibi or Hanin Zouabi in any Arab country… say, an Iraqi or Iranian Jew who loudly and publicly denounced the regime as anti-Semitic and oppressive and openly called for its overthrow? On the contrary, even Muslims who show any support for Israel are under penalty of death.
To follow Jamil’s logic here, pointing out the obvious (and important) is forbidden lest it benefit ‘the [evil] enemy.’ Truth means nothing in the face of solidarity, if the truth works against “us.” That makes sense from a purely “us-them” mentality, but hardly seems like it should fly in a moral conversation. As Pierre Bourdieu, the French sociologist who studied North African honor-shame cultures noted:
The ethos of honour is fundamentally opposed to a universal and formal morality which affirms the equality in dignity of all men and consequently the equality of their rights and duties. Not only do the rules imposed upon men differ from those imposed upon women, and the duties towards men differ from those towards women, but also the dictates of honour, directly applied to the individual case and varying according to the situation, are in no way capable of being made universal.
So one should not, by this logic, apply the same standards to everyone, both to perpetrators (Israel vs. Syria) or to victims (Palestinians vs. Syrians). Eyes on the prize.
Perversely, to Zionist propagandists, Assad’s pernicious brutality comes not as a tragedy but as a savior.
Or, alternatively, and possibly still more perversely, to anti-Zionist propagandists, the global revelations of Assad’s pernicious brutality come not as a tragedy for the Arabs who are, and have been, the recipients of this brutality, but as an embarrassment/tragedy for Palestinian efforts to depict Israel as an apartheid-practicing tyranny.
Last month, Stanley Fish wrote a piece on the Limbaugh “slut” controversy for the NYT column called “Campaign Stops: Strong Opinions on the 2012 Elections.” It’s, at least to my mind, a deeply disturbing piece, that reveals a political agenda people like Stephen Hicks have long argued lay behind the pseudo-relativism of post-modern thinkers.
What is a double standard? It’s a double standard when you condemn an opponent for doing or saying something you would approve or excuse if it were said or done by one of your buddies. The double standard that is in the news these days concerns Rush Limbaugh, who called Sandra Fluke, a law student at Georgetown, a “slut” and “prostitute” because she told Congress that her university’s health plan should cover the cost of contraceptives.
Limbaugh has not had many defenders (Mitt Romney said weakly that he wouldn’t have used that language), but some on the conservative side of the aisle have cried “double standard” because Ed Schultz was only mildly criticized (and suspended for a week) for characterizing Laura Ingraham as a “right-wing slut,” and Bill Maher emerged relatively unscathed after he referred to Michele Bachmann as a “bimbo” and labeled Sarah Palin with words I can’t mention in this newspaper. If you are going to get on your high horse when Limbaugh says something inappropriate, shouldn’t you also mount the steed when commentators on your team say the same kind of thing? Isn’t what’s good for the goose good for the gander?
These questions come naturally to those who have been schooled in the political philosophy of enlightenment liberalism. The key move in that philosophy is to shift the emphasis from substantive judgment — is what has been said good and true? — to a requirement of procedural reciprocity — you must treat speakers equally even if you can’t abide what some of them stand for. Basically this is the transposition into the political realm of the Golden Rule: do unto others what you would have them do unto you. Don’t give your friends a pass you wouldn’t give to your enemies.
So if you come down hard on Limbaugh because he has crossed a line, you must come down hard on Schultz and Maher because they have crossed the same line; and you should do this despite the fact that in general — that is, on all the important issues — you think Schultz and Maher are right and Limbaugh is horribly and maliciously wrong.
These are not so much judgments based on content so much as attributions of venal motives. Limbaugh is “malicious” – i.e., it’s not that he’s wrong, he’s bad. For Fish not to note the shift from content to character, from substance to ad hominem, seems rather sloppy. Presumably he knows the difference.
(Some left-wing commentators have argued that there is a principled way of slamming Limbaugh while letting the other two off the hook, because he went after a private citizen while they were defaming public figures. Won’t wash.)
Interesting that he waves away this option, which is the preferred rationalization among many. I am not particularly impressed with the distinction (everyone’s a public figure here in the sense that they’re weighing in about public policy in the public sphere).
The idea is that in the public sphere (as opposed to the private sphere in which you can have and vent your prejudices) you should not privilege your own views to the extent that they justify treating those with opposing views unequally and unfairly. (Fairness is the great liberal virtue.) This idea is concisely captured by the philosopher Thomas Nagel when he says that in political life we should regard our most cherished beliefs, “whether moral or religious … simply as someone’s beliefs rather than as truths.” In short, back away from or relax your strongest convictions about what is right and wrong and act in a manner that grants legitimacy, at least of a formal kind, to the convictions of others, even of others you despise.
It’s quite striking how often the gut emotions appear here – “despise…” “malicious…” “can’t abide…” Are political disagreements so visceral for Fish?
But there is an alternative way of looking at the matter and it is represented in a scene (which I have discussed previously in “The Trouble With Principle”) from the classic western movie “The Wild Bunch.” Two outlaws, played by William Holden and Ernest Borgnine, are talking about the gang of railroad detectives pursuing them. What rankles is that at the head of the gang is one of their old comrades. Borgnine’s character is dismayed at what he takes to be the treachery of a former colleague. Holden’s character explains that he gave his word to the railroad. Borgnine’s character shoots back, “That ain’t what counts! It’s who you give your word to.” What counts is who your friends and allies are. You keep your word to them and not just to anybody. Your loyalty is to particular people and not to an abstraction.
This is the classic notion of asabiyya described by Ibn Khaldoun as the highest moral principle: “my side right or wrong.” It is, by modern, civilized standards, a primitive notion associated with tribal warriors, self-help cultures (like the mafia), and patriotism (Gott mit uns). It’s precisely what people so often condemn among Zionists (communautarisme, “Israel-firsters,” “Israel right-or-wrong crowd”). That Fish would invoke it in a moral discussion in a culture based on “whoever is right, my side or not,” is rather astonishing.
Jay Michaelson has an interesting essay in the Forward on “why Jews are so liberal?” which he wants to link to the Passover holiday. In some ways, he could not be more right, in others, he could not be more wrong. And why that’s true of both cases gives us an insight into the dilemma of the “liberal” in the 21st century.
NB: Michaelson works on millennial movements and has read my book (or at least knows of it), so in principle he knows about active cataclysmic apocalypticism and the dangers involved in this religious belief, as well as the current wave of apocalyptic Islam. He’s also has written before (2009, after Operation Cast Lead) on these matters, expressing, among others, the dilemma of understanding Israel’s problems defending herself on the one hand, and being pressured to condemn her by his friends and by the images of Israeli might and Palestinian suffering on the other. To judge from this piece, the sloganeering of his “liberal” “friends” has won the day.
American Jews have long since adapted to life in the U.S. So why do they vote like they are just off the boat? Why are Jews so liberal?
Every few years, the question gets asked, often with the unspoken follow-up “… and what can we do to change that?” This year, Republican super PACs are drooling with anticipation. If you think the attacks on Mitt Romney by Sheldon Adelson — I mean Gingrich — I mean a Super-PAC that theoretically doesn’t co-ordinate with Gingrich — were mean, just wait until the general election. Israel! The war on religion! The Ground Zero mosque! Anything to wake up the Jews and get them to vote Republican.
What’s more, Jews have every reason to vote Republican. In a series of studies, political scientist Sam Abrams (together with Steven M. Cohen and others) has shown how American Jews’ views on helping the needy, on diplomacy versus war, and on other litmus test issues actually line up with the center, maybe even the center-right, rather than with the left.
No link, but I suspect that on helping the needy most Jews end up on the left of the left. Certainly when Madoff went down, every major non-Jewish charity in the Boston area lost because their Jewish donors no longer could keep up their contributions.
Moreover, Jews are, on average, more affluent than most Americans, and political scientists tell us that the more affluent you are, the more likely you are to vote Republican. (More on that below.) When Jews were hawking pickles on Manhattan’s Lower East Side, our Democratic politics made sense. But not now, when we live in gated communities.
This is old stuff. Jews, unlike other immigrant groups, continue to vote against their pocketbook (which is admirable). And in the 21st century, they even vote against their identity (which is not so noble).
And yet, since Ronald Reagan, no Republican presidential candidate has gotten more than 30% of the Jewish vote. It’s an anomaly. Abrams has suggested that Jews vote Democrat largely out of identity. Judge Jonah Goldstein, a 1940s Republican from New York, said famously, “The Jews have three veltn (worlds): di velt (this world), yene velt (the next world) and Roosevelt.”
No doubt, that is in large part true. But in light of the Passover holiday, I want to suggest a different, perhaps complementary, view: It’s in our religion. The Torah says, many times, that our experience of oppression is meant to lead to ethical political action. “The stranger that dwells with you shall be to you as one born among you, and you shall love him as yourself; for you were strangers once in the land of Egypt” (Leviticus 19:34). “You shall not mistreat a stranger, nor oppress him, for you were strangers in the land of Egypt.” (Exodus 22:21) “You must open your hand to your poor and needy brother in your land… and you must remember that you were a slave in the land of Egypt.” (Deuteronomy 15:11–15). These are clear, powerful texts. It’s only human that when we have plenty, we lose our sense of empathy for those who have little. So, religion comes to remind us not to do that — in the Jewish case, by remembering the narrative of the Passover story and our shared experience of oppression.
Actually, it goes much deeper than that. This is what one might call the empathic imperative: “do not do onto others as you would have them do onto you” rather than the dominating imperative, “do onto others before they do onto you.” It’s the way that the Exodus leads not to a reversal of relations (the slave becomes master), but it short-circuits that tendency to reverse and prolong the cycle of abuse – do onto someone weaker what someone stronger has done to you – with an empathy for the less powerful. It’s the key to true freedom which involves granting others the same freedoms we wish to exercise.
Now, let’s go back to that political science point from a moment ago, about how wealth and voting Republican tend to correlate. This is a telling point. Republicans tell us that they, too, are living out the mandates of the Bible — this was part of my point in an earlier column, that conservatives also say they have Jewish values. They just say that the best way to help the poor is to get government out of the way, let rich people make more money and then assume that those same rich people will generously make up the difference. But then, if Republican policies were really for the benefit of everybody, why do wealthy people disproportionately vote Republican? Is it that the richer you get, the more you care about the poor? No, of course not. Conservative politics are not for the benefit of everybody; that’s just spin. Trickle-down economics, for 30 years a pillar of Republican policy, doesn’t work. A little spending trickles down, but mostly, capital enriches itself. The wealth gap widens. The super-rich take bigger and bigger risks, and are then declared too big to fail. Trickle-down rhetoric — that tax cuts for the rich promote jobs, that taxing millionaire’s estates would hurt small businesses — is just a cover for rich people to pay fewer taxes and keep more of their money. Which is why rich people vote Republican. Because we are selfish animals, and we want more stuff.
Aside from the superficiality of this analysis (which I largely agree with in as much as it’s partially accurate), the most striking element of this is the reductive and self-congratulatory nature of the invidious comparison. “We” democrats are good people; those republicans are selfish hypocrites. Not being a republican, and no longer being a democrat, this does not push my “us-them” emotions as it’s apparently supposed to.
Except when we remember. We remember, because of the Passover story, that we were slaves in Egypt: slaves, with no freedom, no property and no ability to look the other way from whatever we found unpleasant. And we remember, more recently, our Diaspora Jewish experiences, whether in the Holocaust or during times of anti-Semitism. Or, not too long ago, when we were disempowered peasants in Eastern Europe and new immigrants to America — just like the new immigrants that today’s Republicans want to keep out.
In other words, if we have an appreciation of the good that’s been done by letting us in, we are not to keep out others.
Jews are predominantly liberal because we are still mindful of being outsiders, even when we are insiders, and because we have a tradition that, right at this time of year, reminds us that we should not oppress anyone and must remember that we were once oppressed.
Here’s where we skate close to the edge of something not identified. Apparently Michaelson wants us to view all “Others” as ourselves. But the commandment is to do so with neighbors and strangers. But enemies? That’s not Jewish, that’s Christian, and not even Christian, it’s radical Christian. While Judaism – indeed the Haggadah – reminds us we have enemies, liberals seem to live in a world where evil does not exist: bad things are done by people who have been misunderstood, abused, mistreated; being nice and empathic will make them “good” like us.
And while this is true, maybe even in a large majority of the cases – depending on how good one’s therapeutic techniques are – in some cases, those where the Other is remorselessly hostile, such openness can render one fatally vulnerable.
Is this Judaism? Or, asserted without nuance, is it a potentially suicidal deviation, a system of thought that insists everyone is basically decent and humane, an approach to human nature that confuses humane with human, one that has far less longevity than the idealistic but also realistic three millennia-long Jewish tradition. Sadism is human. Only a moral imbecile treats a sadist as if he’s humane.
For Israel to establish itself again as a liberal democracy, it must make three changes.
It’s pretty revealing that Gorenberg thinks Israel needs to establish itself again as a “liberal democracy.” He apparently thinks that the first round ended in 1967. That means that the key moment in a democracy – when an opposition group can be voted into power – which occurred for the first time in 1977, doesn’t even count, along with the in some cases excessive commitment to radical democratic principles of Aharon Barak’s Supreme Court (1978-2006). As will become apparent later on, this schema has a great deal to do with his moral perfectionism and, tangentially I think, his concern for what others think, an aspect of his thought revealed in his concern about “international ostracism.”
I write from an Israel with a divided soul. It is not only defined by its contradictions; it is at risk of being torn apart by them. It is a country with uncertain borders and a government that ignores its own laws. Its democratic ideals, much as they have helped shape its history, or on the verge of being remembered among the false political promises of 20th-century ideologies.
The risks Gorenberg identifies (see below) are only some of the risks Israel runs, but which he tends to ignore, not the least, the risks embedded in the suggestions he has to make for resolving the contradictions. “On the verge of being remembered among the false political promises of 20th century ideologies”?! Is this a reference to Nazism and Communism? Historically this is ludicrous – unless Gorenberg sees Israel becoming a totalitarian state sometime soon. Only in terms of the kind of post-colonial anti-Zionism of say, Tony Judt or Phillip Weiss, it does make sense.
What will Israel be in five years, or 20? Will it be the Second Israeli Republic, a thriving democracy within smaller borders? Or a pariah state where one ethnic group rules over another? Or a territory marked on the map, between the river and the sea, where the state has been replaced by two warring communities? Will it be the hub of the Jewish world, or a place that most Jews abroad prefer not to think about? The answers depend on what Israel does now.
I have an Israeli friend, a good liberal who supported Oslo despite the information he was getting about the malevolent intentions of the PA, who admitted to me that after the outbreak of the Second Intifada (in other words, after the Palestinians got out of their Trojan horse and showed their real hand), that the hardest thing for him to realize is that “it’s not in our hands.”
Gorenberg has yet to realize that. For him, everything is in Israel’s hands, and if only they’d do what he told them, then they’d have peace, a liberal democracy, the moral high ground, and the world would once again like and admire them (or at least not stigmatize them as pariahs). As a result, he is a prime candidate for “masochistic omnipotence complex” (MOS) ie, it’s all our fault and if only we could be better [a liberal democracy] then we could fix everything.
As a result, Gorenberg is susceptible to framing the conflict in terms of the “four dimensional Israeli, two- (or one-) dimensional Palestinian“. Since I rarely agree with Phillip Weiss, let me note that he points out the same lack of any real interest in Palestinians on Gorenberg’s part. This was, by the way, my critique of the play NIF staged in NYC which I commented on in Gorenberg’s place: four dimensional Jews ruminating and churning their guilt in a void filled with fantasies of Palestinian peace-makers whom extremist Jews try to assassinate.
For Israel to establish itself again as a liberal democracy, it must make three changes. First, it must end the settlement enterprise, end the occupation, and find a peaceful way to partition the land between the Jordan and the Mediterranean.
What on earth leads Gorenberg to think that this “peaceful way to partition” is possible? When he says “stop the occupation” he presumably means retreat to the Green line (the ’49 armistice lines). When the Palestinian leadership – “secular” and religious – says occupation, they mean the shore line. Does Gorenberg think that ending the settlement enterprise and the occupation will lead to a peaceful partition, rather than to a resumption of war with Israel in a weaker position? Has he considered that possibility?
In my book on millennialism I have a chapter devoted to Marx in which, among other less than flattering remarks, I note the following about his “dialectical” thinking:
The totalizing discourse operates as a kind of scientistic magic, making millennial promises about total liberation—“complete” control over the instruments of production and universal intercourse. But Marx offered this promise not to the intellectuals of his age, but specifically to those then suffering the most from the throes of industrialization.
. . . Marxist revolutionaries adopt Hegel’s dialectic to prove that each step downward into deeper misery simultaneously and inevitably hastened the coming of paradise. “Imperialist” wars and “capitalist” depressions became, for the apocalyptic Marxists, what the “fortunate fall” and the “signs of the End” are for Christians, the same gratifying dialectic that Bakùnin had in mind when he announced that “the passion for destruction is a creative passion.”
With such a promise comes a fury to console and soothe the agony of one’s current condition—the very crushing pains the laborer now experiences will be transformed into the opposite, the very totality of their alienation will make it possible for all to achievecomplete self-activity.
And behind the apocalyptic historical analysis lay an enticing millennial premise and promise: a “new man” would emerge on the other side of this wrenching process of alienation. Just as the French Revolution had promised a new citizen, so the Marxists promised a “new comrade”—an interesting shift, given the sad fact that “fraternity” was the first of the promises to vanish from the millennial formula of liberté, égalité, fraternité. Here, over the course of the nineteenth century, revolutionaries availed themselves of John Locke’s theories about man as a blank slate who had no “innate ideas,” that is, no innate character, that rather sensory perceptions and experiences mold man. Whatever Locke believed he meant, both Enlightenment thinkers and subsequent radicals seized eagerly on this nurture versus nature perspective to believe anything possible.
As in the case of many millennial texts, this one seems far less compelling with hindsight; indeed, these expectations were and still are completely unrealistic. But, “[o]ne may poke holes in the theories . . . mock any number of embarrassing contradictions. None of that matters. It is the myth, as Sorel saw, and its inspirational powers that count. And apocalyptic Marxism is the perfect myth.” One of the reasons that Marx succeeded in winning so many fervent disciples was not despite the bizarre reasoning here displayed, but because of it.
. By the time of the Directory (1794–99), it appears in the variant: “Liberté, égalité, propriété.” See, for example, a print of the three directors (Barras, La Révellière, and Reubell), after the coup-d’état of the 18 of Fructidor (4 September 1797) entitled La trinité républicaine, BNP, Estampes, reproduced in François Furet and Denis Richet, La Révolution du 9-Thermidor au 18-Brumaire (Paris: Hachette, 1966), 123. See also Mona Ozouf, “Liberté, égalité, fraternité,” in Lieux de Mémoire, ed. Pierre Nora, 3 vol. (Paris: Gallimard, 1997), 3:4353–89.
. Richard Pipes discusses the link between Locke and the Communists in Russian Revolution, 1899–1919 (London: Harvill Press, 1997), 125–36; see above on the French revolutionaries’ use of this notion, chapter 9 n. 87.
. For an attempt at a sympathetic but realistic review of the completely impracticable assumptions that underlie so much of Marx’s thought about the Communist state to come, see Jon Elster, Making Sense of Marx (Cambridge: Cambridge University Press, 1985), 521–27. He repeatedly refers to the elements of Marx’s assumptions and allusions that are “extremely” (522) and “irredeemably Utopian” (526), of coming from “Cloud-cuckoo-land” (524). See also Axel Van den Berg’s characterization of Marx’s salvific vision as an “absurdly bucolic . . . utterly cloudy millennium.” The Immanent Utopia: From Marxism on the State to the State of Marxism (Princeton, N.J.: Princeton University Press, 1988) 56-7,
. “Such utopian images of the future command society, however scattered and fragmentary in the writings of Marx and Engels, form an essential component of Marxist theory—and one that is essential for understanding the appeals of Marxism in the modern world.” Maurice Meisner, “Marxism and Utopianisn” in Marxism, Maosim and Utopianism, Eight Essays (Madison: University of Wisconsin Press, 1982); see also Frank E. Manuel and Fritzie P. Manuel, “Marx and Engels in the Landscape of Utopia” in Utopian Thought in the Western World (Cambridge, Mass.: Belknap Press, 1979), 697–716.
I also, in a subsequent chapter on the Russian revolution, note the way Western intellectuals dealt with the cognitive dissonance of the failed communist millennium:
Fellow Travelers and the Cognitive Dissonance of Failed Revolutions
The reaction of Western Marxists to the Soviet debacle, namely, the length and depth of their denial that the dream had turned into a nightmare, has astounded and puzzled most intellectuals not in thrall to Communist ideology. This is particular true since some of these people, like George Bernard Shaw and Jean-Paul Sartre, were both brilliant and otherwise known for their mordant observations on people’s “bad faith.” And yet, just like believers incapable of allowing the evidence of apocalyptic prophecy’s failure to enter their consciousness, these people could not admit to themselves or anyone else that the millennial experiment in which they had invested so much (intellectual) energy could have failed.
… these pilgrims proved capable of the most extraordinary ability to ignore whatever anomalies they observed in their terrestrial paradise. George Bernard Shaw’s visit to Moscow in 1931 illustrates some of the psychology involved. A devastating critic of Western capitalism, he checked his skepticism at the border, along with the numerous tins of canned meat that his friends had given him to bring to their starving Russian friends, and arrived oblivious to all that surrounded him, including the dismay of the Russians when he told them about the jettisoned cans of meat since he “knew” there was no famine in the socialist paradise. Russia served not as a case of the “real world,” subject to his penetrating criticism, but the foil for his own dislike of the world he inhabited, no matter how it welcomed the products of his socialist genius. Despite the horror that surrounded him in Russia, he came back with glowing reports. As Russell noted, Shaw “fell victim to adulation of the Soviet government and suddenly lost the power of criticism and of seeing though humbug if it came from Moscow.”
. One of the significant exceptions was Bertrand Russell, who, among other things coined the expression the “fallacy of the superior virtue of the oppressed,” in his 1937 essay “The Superior Virtue of the Oppressed,”Unpopular Essays (London: George Allen & Unwin, 1950). For the broader phenomenon, see David Caute, The Fellow Travelers: A Postscript to the Enlightenment (New York: Macmillan, 1973); Paul Hollander, Political Pilgrims: Western Intellectuals in Search of the Good Society (New Brunswick, N.J.: Transaction Publishers, 1998).
. Eugene Lyons, Assignment in Utopia (New York: Harcourt, Brace, 1937), 428–35.
. Bertrand Russell, Portraits from Memory (New York: Simon & Schuster, 1956), 59; cited in Hollander, Political Pilgrims, 139.
Now, too late to add to the footnotes, Terry Eagelton, one of the major figures in the abuse of post-modernism for political purposes, comes up with a book entitled Why Marx was Right. I fisk his article for the Chronicle of Higher Education in which he summarizes his argument and tries to rehabilitate Marx for a modern progressive audience. I put Eagelton’s article in bold to distinguish from other quotes I add to this post.
Praising Karl Marx might seem as perverse as putting in a good word for the Boston Strangler. Were not Marx’s ideas responsible for despotism, mass murder, labor camps, economic catastrophe, and the loss of liberty for millions of men and women? Was not one of his devoted disciples a paranoid Georgian peasant by the name of Stalin, and another a brutal Chinese dictator who may well have had the blood of some 30 million of his people on his hands?
That’s much more likely 70 million. See Frank Dikötter, Mao’s Great Famine: The History of China’s Most Devastating Catastrophe, 1958-62 (2010) on the “great leap forward” alone which brought on over 45 million untimely deaths. One of the comments Dikötter highlights is the determination of Mao to downplay the number of deaths, something that, even as he pretends to admit the truth, Eagelton continues to do.
Well, I’ve now read some of the exchanges between Eli Valley and some of my readers, and the long interview with Valley in the Comics Journal which Eli himself recommended to us as a good representation of his positions, especially on the issues of “pride and self-hatred.”
I know that some of my readers will roll their eyes at what I’m about to do, but I’d like to try and reason with you Eli about your arguments and positions. I do so because I think it’s important to take people seriously, even people who pretend not to take themselves so seriously.
Let me start out by saying that I was a big fan of Mad Magazine in my youth, although I think at some point I found its humor a bit fatuous, so that while I can appreciate your admiration for its work in the 50s and 60s, I don’t quite share your awarding them an iconic status. Indeed, if you wanted to increase the pungency and depth of your satire, I’d consider doing a satire of Mad Magazine. It might help you get rid of some puerile baggage.
Second, I’d like to address your attribution to modern Jews of a kind of superpower status. You say, for example:
But I don’t believe we’re powerless. Paradoxically, that might be the chief difference between my critics and me. A couple times I’ve been accused in the comments of being a “Ghetto Jew,” scurrying around trying to curry favor from “the Gentiles.” I like this comment because I think it’s a bit of a projection. I’d argue that my comics reflect Jewish confidence, not ghetto-like fear. A ghetto mentality is afraid of open discussion of communal problems, because that might lead to a pogrom. We have the power of superheroes but we perceive ourselves as shlemiels.
This is closely reminiscent of much of the “progressive” attitude towards the modern West and its democracies, and a distinctive mark of the Israeli left who believe that Israel is “strong enough to take it,” and therefore they virtually ‘prove’ Israel’s strength by their remorseless self-criticism. The abandon with which such critics, in Israel and in the West insist that we tolerate the intolerant (deeply regressive) speech and behavior of Islamists in our midst “in order to prove our tolerance” strikes me as based on a) a fallacy about how strong – indeed invulnerable – democracy is… itself a deeply flawed reading of the nature and vulnerabilities of democratic systems, and b) a teenage fantasy of immortality, akin to someone drunk, high on drugs, driving a motorcycle at top speed through mountain roads on an icy night without a helmet: nothing can hurt me.
If I sound harsh on this one, it’s because this attitude, as irresponsible as it is somehow attractive – who doesn’t at some level admire James Dean? – lies at the heart of much of your satirical “art.” It’s only if Jews had superhuman strength, so that your attacks would be a) warranted, and b) funny. If we’re not, or if we are, but surrounded by Kryptonite, then it’s a different story. From my point of view, you’re looking at Superman hit by Kryptonite and laughing at him: “stop faking it you phony.”
Tom Friedman’s latest effort to offer advice on the “peace negotiations” between Israel and the Palestinian Authority offers some in-depth insight into how superficial much of current Western thinking is on the matter. In it, he expresses some exasperation with Israel’s behavior – like a spoiled child – in refusing Obama’s request for an extension of the settlement freeze. In the process of laying out his case, Friedman reveals a curious tunnel vision which, I think, is symptomatic of many Westerners.
It’s not that Friedman’s approach, what I call the PCP1 (Politically Correct Paradigm) is necessarily wrong (which I think it is, at least right now). It’s that Friedman clearly doesn’t even consider that the other approach, the JHSP (Jihad Honor-Shame Paradigm) might be more accurate for analyzing the situation and devising successful strategies to deal with it (which I think it is, at least right now). And it’s not that these paradigms are “scientific” in the sense that one’s right and the other’s wrong. They’re about people and cultures, and therefore much less pre-determined.
But since, if the JHSP is the appropriate one for this case at this time, and you apply strategies based on the PCP, the consequences are far more than simple failure. When post-modern masochism (it’s our fault) comes together with pre-modern sadism (it’s your fault), the marriage is not a very pretty sight.
As a prelude to fisking Friedman, let’s just for a moment, review how differently PCP and JHSP analyze the key issue he treats in this op-ed piece – Israeli settlements on the West Bank. For the Politically-Correct Paradigm (PCP) – which Friedman and the overwhelming majority of the Mainstream News Media (MSNM) channel, as illustrated by Jim Clancy of CNN – they are the obstacle to peace. Settlements beyond the “Green Line” (’67 border) compromise the “land for peace” formula; they eat away at the land that Palestinians want to create their state side by side with Israel.
They are, from the PCP, illegal (or should be if they’re not); they create enormous friction with the local population; they’re troubling evidence of Israel’s expansive tendencies; they ruined the Oslo Peace Process; and it’s entirely understandable that Palestinians are deeply angered by them and demand their cessation. In order for the Peace negotiations to advance, it’s a minimal demand. Settlements have the power to drive “peace” advocates to call for murdering “every last man, woman and child“, to drive Wikipedia to its least impartial entry. Obama reflected this thinking when he announced his intention to “solve this problem in a year or two” at the beginning of his presidency by pressuring Israel to call a freeze.
Of course, the evidence systematically contradicts the PCP belief that the solution is through settlement dismantling and “land for peace.” Since Israel has already twice agreed to dismantle settlements in the territory it cedes to the Palestinians (Barak 2000, Olmert 2007), construction in 95-97% of the West Bank (i.e., beyond the Maale Adumim, Gush Etzion and Ariel blocks adjacent to the Green line), far from being an obstacle to peace, just means that the Palestinians will get to enjoy the fruit of Israeli labor. As for work in areas that even the PA has (in principle) agreed will stay in Israel, they’re not an issue. So why do the Palestinians make such a fuss over them?
From this perspective, Palestinian objections to building in the West Bank settlements (including East Jerusalem) is ploy to sandbag negotiations, and insistence on no building on any section beyond the Green line is a sign of how little they hold by their agreement to make border adjustments. In short, it’s a sign of bad faith.
Thus, settlements illustrate just how wrong-headed Obama’s approach has been in this regard. Taking Palestinian complaints that the settlements were intolerable to them, and the major obstacle to peace, Obama pressured Israel to put a freeze on building in them as a sign to the Palestinians that they were willing to make concessions for peace. Rather than bring on reciprocal moves from the PA, it made them more intransigent. It literally created the current problem: for the first time in the history of the “peace process” since 1991, the PA refused to negotiate without a settlement freeze.
In other words, Obama’s strategy backfired. For those of us familiar with the dynamics of the JHSP, this was more than predictable. For those committed to the PCP – the vast majority of the policy makers and MSNM, this didn’t quite sink in. On the contrary, they continued to focus on the settlements as the problem, and demand a further extension of the freeze as a way to get the Palestinians to be more “reasonable.” No lesson learned.
But the problem goes much deeper, and its depth may explain the reluctance of the PCPers to register the failure of (civil) expectations. The very idea that the settlements need to be uprooted, every last one of them, clearly implies that the Palestinians plan a Judenrein state. This is hardly a good omen for Palestinian ability to establish a state that can recognize the human and civil rights of minorities, and presumably a violation of all those principles that progressive use to criticize Israel‘s lack of tolerance today. And yet the PCPers have no problem with this demand; indeed, it’s taken as axiomatic that Israel must accede. Apparently there’s not much appetite for facing the formidable obstacles to peace from the Palestinian side.
So the settlement issue is indeed a central issue, but not the way PCP sees it. It’s not the cause of the hostility, but a symptom, and its importance to Palestinians reflects not their concern for getting a decent state, but rather their way to avoid negotiations that might lead to a decent state only on the West Bank and Gaza Strip. It is a perfect illustration of our cognitive egocentrism that the foundation of all our strategic thinking holds that the Palestinians will make peace if they get their own nation on the land Israel conquered in the ’67 war. And if, as so much evidence indicates, that’s the last thing they want?
As is so often the case with the Palestinians, moreover, what they don’t do is more important than what they do do. The real problem for the last two decades (since Oslo), has not been the plethora of Israeli settlements, but the dearth of Palestinian ones. Had Arafat and his fellows in the PA cared about their people, they would have been building settlements in Area A for Palestinian refugees who preferred living in dignity under Palestinian sovereignty rather than wait in a refugee camp till they can go back and be a minority in Israel.
Not every refugee would have chosen that path, but surely there were many who, given the option, would gladly have chosen to get out of the camps. I’m sure that Habitat for Humanity would have been delighted to help build those Palestinian settlements. Instead, the leadership assumed that the refugees should stay in the camps as a weapon against Israel, and the West looked the other way. Few things illustrate the Palestinian and Arab leadership’s irredentist mindset, and their contribution to the suffering of the Palestinian people, than how they treat their own refugees – what Gazan-born Nonie Darwish calls “an Arab-made misery.” If the Palestinian leadership really wanted peace, they’d be resettling refugees right and left in the land they control.
By reading the Israeli settlements the way they do, PCP not only overlooks all the evidence of Palestinian “bad faith” in negotiating a “secure peace,” it demands that Israel make both real and symbolic concessions to these bad faith demands. Consider such “peace gestures” from the point of view of the hard zero-sum players in the Palestinian camp (and others in the region), which views what Westerner’s consider acts of generosity – admissions of fault, concessions on the ground – as signs of weakness and opportunities for renewed aggression, and one begins to understand why there’s a good deal of hostility in Israel to the one-sided demands the US is putting on them. It’s a recipe not for peace, but for more violence. This strategy doesn’t just threaten Israel, it’s most likely outcome will be bad for anyone, like Friedman, who wants a “secure peace.”
Friedman’s PCP simple-mindedness fisked below.
NB: I’m not defending Netanyahu’s refusal to extend the settlement freeze; I’m criticizing the logic upon which the request – with its centrality and urgency – is based.
Just Knock It Off
By THOMAS L. FRIEDMANPublished: October 19, 2010
* COMMENTS (256)
Some of Israel’s worst critics are fond of saying that Israel behaves like America’s spoiled child. I’ve always found that analogy excessive. Say what you want about Israel’s obstinacy at times, it remains the only country in the United Nations that another U.N. member, Iran, has openly expressed the hope that it be wiped off the map. And that same country, Iran, is trying to build a nuclear weapon. Israel is the only country I know of in the Middle East that has unilaterally withdrawn from territory conquered in war — in Lebanon and Gaza — only to be greeted with unprovoked rocket attacks in return. Indeed, if you want to talk about spoiled children, there is no group more spoiled by Iran and Syria than Hezbollah, the Lebanese Shiite militia. Hezbollah started a war against Israel in 2006 that brought death, injury and destruction to thousands of Lebanese — and Hezbollah’s punishment was to be rewarded with thousands more missiles and millions more dollars to do it again. These are stubborn facts.
Of course, one might argue that Hizbullah and Hamas are spoiled by the West, by UNIFIL troops and by the EU, which seems determined to pour money into Gaza and the West Bank no matter what’s being done with it. As Romirowsky puts it, “Being Palestinian means never having to say you’re sorry.” As for Iran and Syria, Obama has spoiled them both by not punishing them for their direct participation in the war against NATO troops in Iraq. (A policy that Mearsheimer was only too happy to support with his assurances that “Iran [was] not at war with us… thankfully.”)
But the key statement in this paragraph is that Israel gave up land – as it did in the Oslo Process and the Lebanon withdrawal, and in every case, found that their concessions brought on not reciprocal concessions, but still more violence. This dynamic, understood, changes the way we should interpret the meaning of paths to peace, none of which will appear in the rest of this article.
And here’s another stubborn fact: Israel today really is behaving like a spoiled child.
Fact? This isn’t even a pre-post-modern use of the term. This is a judgment, and a harsh one at that. Does Friedman really think this is a “fact.” Does he consider his judgments so “objective” (another pre-post-modern term) that they have the status of “fact”? We’ll discuss where the spoiled childishness lies below. For the moment, just note the rhetoric.
An examination of just how badly CNN failed to accurately cover the flotilla incident — repeating nonsense when better information was available — and the ramifications.
June 8, 2010
– by Richard Landes
The latest explosion of anti-Israel rage, driven by the Muslim world and echoed by both the MSM and the international diplomatic community, raises important questions. How is it that in a world where North Korea and South Korea may go to war, Iran may get nuclear weapons, and jihadis are killing fellow (non-) Muslims by the dozens in mosques and hospitals, Israel’s killing of nine streetfighting jihadis sets the international agenda?
Amidst the many elements contributing to the sight of a world gone mad, I’d like to focus here on the role of the media.
For some time now, critical observers have warned about the “halo effect” that “human rights” NGOs have benefited from even as they were taken over by radical political activists who had strong links to jihadi organizations and individuals. This halo effect works in two directions: it extends to the “allies” of these hijacked NGOs (“peace activists”) and also to the MSM which tends to convey the “testimony” of the NGOs as reliable news. All of this comes to a grotesque climax in the flotilla affair.
Let’s begin with an interview CNN’s Rosemary Church conducted with a “peace activist,” Osama Qashoo.
As a flotilla of boats heads towards Gaza to break the blockade, CNN has anchor Rosemary Church perform an interview with a participant from one of the boats, “Free Gaza” activist Osama Qashoo. The report has so many flaws, it’s hard to list and analyze them all. (For the entire interview, click here.)
Here’s Ben Wedeman in the second week of the war commenting on Israel’s response to the humanitarian crisis in Gaza, by supplying Gazans with aid.
This is a particular gem of MSNM moral and intellectual confusion since his overall thrust is that Israel’s aid is a) just PR for show, b) pretty pathetic given that “ironically, their actually bombing the place,” and c) that no one’s impressed in Gaza since Israel’s to blame for the blockade in the first place. In the process of dismissing Israel’s effort, he makes an error which forces him to correct himself in mid-stream, which then leads him in another direction. The result: a revealing piece of euphemistic nonsense well worth savoring.
Well Israel has allowed a steady number of trucks coming with humanitarian goods uh into Gaza. This rather ironically as they’re actually bombing the place they’re sending food in as well. My understanding is 66 trucks went in today, so they do want to be at least seen as, as uh caring or providing or allowing others to provide humanitarian relief to the civilian population. Uh, but that sort of thing doesn’t necessarily go down very well, because it’s only Israel that controls the crossings, uh, into Gaza, with the exception of the one in Egypt and uh so, therefore if Israel were to cut off the supply altogether, uh, they would depend on Egypt and that’s not a good, uh, place to depend on.