Category Archives: useful infidels

Radical Thoughts on Fighting BDS

I was just on a panel at the IDC Herzliya Conference about BDS and Europe. [My remarks made to the panel treated BDS as a cogwar campaign to destroy Israel, one of the most coveted desires of the apocalyptic millennial set (and many other Arabs and Muslims, alas).]

This is the second such discussion I’ve been in (the previous one, on Wednesday past is here in French), and below are some of the thoughts they both have inspired.

If Others Think It’s Our Fault, It Is.

People who identify themselves as “left” consistently pooh-pooh the problem on the one hand, and then turn around to say, “and if we [Israel] weren’t so bad, if our behavior didn’t seem so close to South African apartheid, then we wouldn’t be having these problems.” So on the one hand, “it’s not a big deal,” and on the other hand, “it’s our fault.”

Of course what they mean by “our fault,” is not their fault, but the “right’s” fault – Bibi, Hotovely, Bennett, the settlements, the occupation, and any other Israeli action that provokes anger among outsiders, whether they be Arab or Western. “As long as the ‘right’ keeps talking and acting the way it does, it’s impossible to win the fight against BDS. If we uprooted the settlements, then the BDS advocates wouldn’t find so sympathetic an audience.” To paraphrase Roland Freudenstein, a foreign panelist, most sympathetic to Israel, “explain and defend everything you do, including the wall, including the occupation. But building settlements?!? Seriously, Settlements?!”

As for disagreements with figures like Obama and Kerry, their perception, even if false, trumps our sense of reality. One Israeli panelist at the IDC actually dismissed the Levy Commission’s ruling on the legality of the settlements, by invoking Ban Ki Moon, “certainly no anti-Semite” (and also, no lawyer). The invocation of Moon was not about legal reasoning, but about international perception. If that’s the way the world thinks, don’t fight it. If the world sees the settlements as an illegal move that prevents peace, then it’s up to Israel to bend. As one of my (former) colleagues once said to me during the early years of the intifada, “I support Israel, but Sharon! ShaRON!.”

The situation, as I see it, is the opposite. It’s not the right that’s responsible for the loss to BDS, but the progressive left, which should have won this particular battle against the demonization of Israel handily. Indeed, the attitude of submission that it argues we Israelis should take – if the “vast majority” (apparently a favorite meme in more than one place) believes we shouldn’t have settlements, then so be it – is the reason why progressives have folded in the face of aggressive Islamist demands. 

Remarks at Herzliya Conference 2015: BDS, Europe, and Jihadi Cogwar

BDS as a Cognitive War Campaign of Global Jihad

I wish to focus today on BDS as a Cognitive War campaign of Global Jihad, more specifically, since it’s the topic of our panel, a campaign for the conquest of Europe for Islam. My remarks, therefore, do not refer to all Muslims or to Islam as a whole, but on a particular salvific (i.e. millennial) movement within Islam for world conquest, one best called Global Jihad. In the Jihadi strategy for Islamizing the world, Israel plays a key role, both strategically and practically. To grasp its significance, however, one must view this from the perspective of their cognitive war against infidels. The goal of cogwar is for a weaker combatant to defeat a much stronger enemy by getting him not to use his superior strength. Historically, from the Maccabees to the Vietcong, most cogwar has been defensive, striving to kick out invaders. Today, Global Jihad conducts an imperialist cogwar designed to get the West not to resist an invasion of its own culture. The following is a brief analysis of Global Jihad’s cogwar strategy with particular attention to the role of BDS in its European theater of war.

Strategically speaking, the elimination of Israel constitutes the primary initial military goal for global jihad. Israel represents the most painful slap in the face of Arab and Muslim honor, a global humiliation, a Naqba, the symbol of Arab and Muslim impotence in the modern age. Destroying Israel would whiten the Arab world’s blackened face and restore its honor, its manhood. And with Jerusalem finally, again, in Muslim hands, the apocalyptic process of world redemption will advance. No single event would more powerfully drive Muslim faithful to join the apocalyptic Jihad for world conquest, than the fall of Israel. By the same logic, nothing would be more counter-indicated for the West than to support the Jihadi campaign to destroy Israel.

And yet that is precisely what has happened over the first 15 years of the 21st century in two major theatres of war: Israel, and Western democracies (primarily Europe). On the Israeli front, Palestinian Jihadis deliberately provoke IDF reactions that inevitably hurt Palestinian civilians, and then count on the MSNM to blame Israel for the Palestinian suffering whose images they run 24/7. Fired by the lethal narratives fed them as news by journalists and NGOs, including self-accusing Jewish and Israeli ones, world outrage forces Israel to withdraw, sparing the Jihadis who then rearm.

Does Burston really think it’s legitimate to view BDS as Tikkun Olam?

[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.

Thanksgiving, Tikkun Olam, and U.S. Jews breaking the Israel barrier By Bradley Burston

[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.

Fatal Attraction: The shared antichrist of the Global Progressive Left and Jihad

The following is the text of a talk I gave at ISGAP last week.

Imagine all the people…

Imagine there’s no countries

It isn’t hard to do

Nothing to kill or die for

And no religion too

Imagine all the people

Living life in peace…

You may say I’m a dreamer

But I’m not the only one… (John Lennon, 1971)

And now,

Imagine there’s no countries

It isn’t hard to do

Something to kill and die for

And one religion too

Imagine all the people

Living under our peace…

You may say we’re dreamers

But we’re not the only ones… (Jihadi Joe, 2000)

Welcome to the 21st century.

The Jihadi Apocalyptic Narrative: World Conquest and the Great and Little Satan

Despite the spectacular attacks on the West, most Westerners have little familiarity[1] with the Jihadi narrative, a narrative first revealed in Khoumeini’s Iran.[2] It varies significantly in some ways from traditional Muslim apocalyptic thought, which focused on a Last Judgment at the end of the world. Instead, this apocalyptic scenario focuses on a this-wordly messianic era, envisioned as the global victory of Islam: when all of Dar al Harb becomes Dar al Islam.[3] Those who join this movement fight in an apocalyptic battle in which the Jews will be slaughtered, and the rest of the harbi, would convert, accept the dhimma contract of submission (religions of the book), or become slaves (pagans), or being put to death[4]: a “Second Global Islamic Kingdom,”[5] only this time, really encompassing the whole world. In the battle, no mercy should be shown to those who resist Islam’s dominion. Everything to kill and die for: suicide martyrs goes straight to heaven; their victims, straight to hell.

The Biggest Winner in the Lose-Lose “Operation Protective Edge”

The Biggest Winner in the Lose-Lose “Operation Protective Edge”

A shorter version (edited for tone and length) is up at American Interest. If you leave comments here, I recommend you also leave them there.

After weeks of combat in Gaza, pundits sort out “Who won?” The weak side (Hamas) claims points for just surviving, despite the massive hammering its leadership and its constituents endured, while the strong side (Israel), whatever its battle-field gains, lost the “cognitive war” — big time. In the topsy-turvy universe of Middle East politics, nothing succeeds like failure on the battlefield and nothing fails like military success.

As for the ancillary players, more losers all around: journalists’ credibility dangerously damaged; UNHRC and UNRWA behavior, embarrassingly partisan; Secretary of State Kerry and President Obama, astonishingly clueless and blundering; intellectual left shamefully right-wing in its embrace of anti-Semitic discourse. Consensus assessment of many analysts: Operation Protective Edge (OPE) has produced only losers and bigger losers.

Only one group emerged from OPE a grand winner: European Jihadis. During the weeks of Israel pounding Hamas while Hamas hid behind civilians, demonstrators spilled out into the streets of Western and Muslim cities the world over to protest “Israeli genocide of the Palestinians,” even as they shouted “Death to Jews!” #Hitlerwasright, “Jews to the ovens!” Shops ransacked, Jews refused medical services, attacked in riots, Jewish businesses boycotted. For Jihadis, OPE offered a whole new, and possibly permanent, level of public violence. In Germany: “Hamas! Hamas! Jews to the Gas!”; in France, “Death to Jews! Slit Jews Throats!” This time, the chant has become a battle cry for bands of “youths,” armed with metal bars, running after Jews. And European Jews are packing their bags.

In the Jewish diaspora community and Israel, the alarm was palpable. “Time to go?” asked Shmuel Trigano rhetorically about France. Why? Not only because once again, people killed and sought to kill Jews in the streets of Europe, but because the news media continually played down the amplitude of the violence and hatred, and the authorities, both police and judiciary, resisted it half-heartedly. In France, as in England, anti-Semites no longer hide; unafraid of police, they roam the streets like the brown shirts of yore. Is this the “beginning of the end” of a two-millennia-long Jewish presence in Europe?

Jihadis, of course, delight in these new levels of both hatred and violence. For them, it’s a quadruple win: 1) depict Israel as the Dajjal (Antichrist) to Western audiences; 2) roam through the streets of Western cities yelling Jihadi slogans; 3) accelerate the expulsion of Jews from Europe as preparation for its conquest; and 4) keep the Europeans thinking this violence only targets Jews, and only because of Israel. For Jihadis, these past weeks confirm what they have long believed: that this is the Muslim century in which, among others, Europe joins Dar al Islam.

How did this happen? How did it get so bad before we noticed it? Are we observing changes of civilizational magnitude?

Global Consequences of Lethal Journalism: The Muslim Street

La Terreur: Couteau à la gorge dans la Guerre Cognitive

J’ai recemment fait une presentation sur la guerre cognitive au MPCT (Mouvement pour la paix et contre le terrorisme) à Paris. Voici le PPP. Textes supplementaires dans un autre posting.

Le francais n’est pas corrigé. Je reçois volontiers des leçons à apprendre. rlandes-at-bu-dot-edu

La Terreur: Couteau à la gorge dans la Guerre Cognitive

Définitions/Terminologie:
La Guerre Cognitive
• Guerre asymétrique: Guerre entre deux entités de combat, l’une étatique et l’autre non-étatique, sur un champ de bataille “kinétique” (militaire). Ce type de guerre oppose des résistants non-étatiques faibles ou supposés tels (des Macchabées aux Vietcongs) aux militaires d’une armée régulière d’état.
• Guerre cognitive (GC): 

L’art de manipuler l’ennemi, considéré plus puissant en termes militaires, afin qu’il n’utilise pas ses forces armées ou, au moins, qu’il s’en abstienne. C’est le terrain de combat préféré des “faibles” dans la guerre asymétrique.

• Espace public: le théâtre principal ou se mènent les campagnes de guerres cognitives.
• Térrorisme: attaques ciblant les civils. Compagnon de la guerre cognitive, employé pour intimider, afin d’aboutir à des victoires dans l’espace publique ciblé.
• Insurrections agressives: forme insolite de guerre asymétrique qui cherche à envahir la société de la partie la plus puissante – donc, la bataille cognitive doit convaincre l’ennemi de ne pas se défendre sur son propre terrain. De tels campagnes de guerre doivent gagner dans la sphère publique de l’ennemi.
• Démopathes:

les combattants cognitifs qui utilisent le discours/lexique des Droits de l’Homme pour paralyser l’auto-défense des personnes soucieuses desdits droits. De fait, ces combattants n’ont que du dédain à l’égard des Droits de l’Homme (d’autrui), et ne font qu’employer la démocratie (les règles de ce mode de gouvernance) pour démolir la démocratie.

• Les années zéros, ‘00s: la première décennie du 21ème siècle, le moment où tout bascule, et où l’Occident commence à perdre la guerre cognitive à grande échelle.
Définitions/Terminologie:
Millénarisme apocalyptique
•Millénarisme: la croyance en l’avènement d’un monde parfait ici sur terre. Peut être soit religieux (Anbaptists, Taiping) soit laïc (Communisme, Maoisme).
Millénarisme hiérarchique: la perfection est imposée d’en haut, pureté coercitive (“Dernier Empereur”). Impérialisme monothéiste: “Un Dieu, un empereur.”
Millénarisme démotique: égalitaire, la perfection vient d’une pulsion d’en bas, anarchie sainte, fin des distinctions de classe. Monothéisme démotique: “Pas de roi sauf Dieu.”
Apocalypticisme: la croyance que le moment pour accéder au millenium (ou la fin du monde) est arrivée. Aussi le scénario par lequel on arrive au millennium.
Scenario apocalyptique cataclysmique: la transition entre ce monde et celui à venir passe par une immense destruction (e.g., l’Apocalypse de Jean)
Apocalypticisme transformateur: la transition se fait volontairement, sans ou avec peu de violences et destructions (e.g., Isaïe, 2)
Apocalypticisme actif: les croyants sont chargés d’effectuer le processus de transition vers le monde parfait.
l’apocalypticisme actif, cataclysmique prône la mégamort. Ceux qui visent un millenium hiérarchique par un cataclysme qu’ils sont eux-mêmes chargés d’accomplir, représentent l’idée la plus dangereuse de toutes les idéologies religieuses ou laïques.
Avertissement

Avant de procéder à l’examen du Djihad global contemporain, je tiens à préciser une chose importante. L’islam que je vais décrire, cet islam qui mène une guerre d’aggression contre les democraties occidentales, n’est pas le seul representant de l’islam. Je reconnais volontiers l’existence d’un Islam démotique, qui a renoncé à l’impérialisme monothéistique, un Islam différent de celui qui, à présent, lutte contre les pays des infidèles. J’en aurais d’avantage à dire à ce sujet plus tard. Mais pour le moment, je précise que les définitions des termes islamiques que je présente ci-dessous ne sont pas les seules définitions qui existent chez les musulmans.

Pas tous les musulmans qui s’ecrient “Allahu Akhbar” le font avec le sens de “tuer les ennemis d’Allah!” Mais c’est precisement ce que voulait dire Muhammed Atta:

When the confrontation begins, strike like champions who do not want to go back to this world. Shout, ‘Allahu Akbar,’ because this strikes fear in the hearts of the non-believers. Allah said: ‘Strike above the neck, and strike at all of their extremities.’ (911 Muslim terrorists)

Et depuis, partout dans le monde, nous témoignons d’une telle crie de guerre.

Je tente ici un exercise : penser à la manière d’un de ceux qui poursuivent ce que j’appèle le Djihad global. C’est eux les ennemis à la fois des infidèles du monde entier, et des musulmans qui ne s’accordent pas à leur lecture de l’Islam. En fait, les musulmans qui divergent de cette lecture agressive sont les premières cibles et les victimes les plus constantes du Djihad militaire.

Quand je dis “nous” dans la présentation suivante, je parle de tous ceux – hommes, femmes, monothéistes, polythéistes, laïcs – qui veulent vivre dans des sociétés libres, où la dignité et les droits de tous et toutes – y compris le droit de dissidence – sont respectés.

Analysis of a Cognitive War Campaign against the West: Why Iran will get a nuclear bomb

One of the more fruitful ways of understanding the dilemma of dealing with Iran is a cognitive warfare analysis. Cognitive warfare is the main theater of war for “weak” insurgencies in an asymmetric conflict. Unable to win on the kinetic battlefield, insurgencies must pursue means to prevent the stronger side from using their strength to prevent them from gaining strength. In the case of non-democratic insurgencies against superior democratic foes – the majority of such conflicts in the modern period – the “weak” side must deploy both their own deceptions and exploit the vulnerabilities of their foes in order to proceed. When the enemies are democracies who, in principle, consider the use of force a last resort, this means insurgencies must use the pacific (pacifist) tendencies of their foes to paralyze them.

In the case of Iranian nuclear ambitions this involves clearly high stakes: not only is Iran a Shi’i theocracy with an apocalyptic worldview, whose leaders have made clear since the inception of the regime in 1979 (1400 AH), that their resort to war is neither inhibited by modern norms, nor defensive, but also that Iran’s acquisition would trigger a much larger nuclear push on the part of their foes in the Sunni Muslim world. Thus, from any angle, whether from the huge increase in a nuclear Iran’s hegemonic influence among her immediate neighbors, or from the metastasis of nuclear weapons in other, pre-modern polities in so unstable a region, it seems an imperative that the West should prevent Iran from acquiring these weapons. Indeed, one might argue that with this cognitive-war victory (acquiring the nuclear bomb without opposition), Iran could dramatically alter the kinetic battlefield, and with this power to threaten and intimidate, to immeasurably increase their cognitive position of demanding concessions.

Annals of Cognitive War blunders: George Bush, “Islam is a religion of peace.”

 

In the immediate aftermath of 9-11, President Bush appeared with members of the American Muslim community on September 17, 2001, at Islamic Center in DC to declare that Islam is a religion of peace. His comments:

Like the good folks standing with me, the American people were appalled and outraged at last Tuesday’s attacks.  And so were Muslims all across the world.  Both Americans and Muslim friends and citizens, tax-paying citizens, and Muslims in nations were just appalled and could not believe what we saw on our TV screens. These acts of violence against innocents violate the fundamental tenets of the Islamic faith.  And it’s important for my fellow Americans to understand that. The English translation is not as eloquent as the original Arabic, but let me quote from the Koran, itself:  ‘In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule.’ The face of terror is not the true faith of Islam. That’s not what Islam is all about.  Islam is peace.  These terrorists don’t represent peace. They represent evil and war.”

Now were we a “reality-based” community with a sophisticated sense of both the narratives and the exegetical principles of the “other,” such a statement would have been met with howls of derision, especially from academics whose knowledge of the history of Islam would make such a characterization as “religion of peace” risible, and who knew alas only too well what shouts of joy 9-11 provoked in Muslim, Arab and even other audiences the world over.

Moreover, more than one person should have been equipped to explain to the President that the man standing by his side, Nihad Awad of CAIR, who may well have supplied the president with the oh-so eloquent Qur’anic quote, heard those words to mean precisely the opposite of what Bush thought: “In the long run [i.e., finally, now], evil in the extreme will be the end of those who do evil [i.e., America]. For that they [Americans] rejected the signs of Allah and held them up to ridicule.”

And rather than slowly learn from this, American scholars and journalists by and large continue to widely mouth the delusional pieties of the president. Despite extensive critiques from Daniel Pipes, in 2012, Samuel Freedman wrote in the NYT:

The other anniversary is of the visit President George W. Bush made to a Washington mosque just six days after the attack, where he spoke eloquently against the harassment of Arabs and Muslims living in the United States and about the need to respect Islam. This act of leadership and statesmanship, however, has all but vanished from the national collective memory. It deserves, instead, to be noted and heeded and esteemed. (NYT, Sept. 7, 2012)

War, the Sport of Kings, the bane of Democracies and Obama’s Dilemma in Syria

The New Yorker has a great cartoon that is at once funny, sad, true (especially to people like medievalists who study pre-modern cultures), and paralyzingly foolish. (HT: The Fosters)


we right they wrong

It is, alas, true that most wars are fought on something approximating this principle. A pre-Islamic poem expresses the fearful symmetry of the phenomenon poignantly:

Then we, no doubt, are meat for the sword
And, doubtless, sometimes
we feed it meat.
By foe bent on vengeance, we are attacked,
Our fall his cure; or we, vengeance-bent,
Attack the foe.
Thus have we divided time in two,
Between us and our foe,
Till not a day goes by but we’re
In one half or the other.

Al-Marzuqi, Hamasah 2: 825-27, cited in Steykevych, Mute Stones Speak, p. 63.

Are we waking up? Maher calls it “liberal bullshit”

Bill Maher hosted Brian Levin, professor at CSU-San Bernardino, director of the Center for the Study of Hate and Extremism. The exchange is most illuminating, primarily for what it shows about the kind of “therapeutic” scholarship that dominates the academy. HT: Jeff Poor at Daily Caller). Comments interspersed in the transcipt below.

BM: I’m always interested to know how people like the people we caught today up in Boston can have two minds going at the same time. I mean if you read what the older brother wrote on the internet, he said his world view “Islam” personal priorities, “Career and Money.” And we see this a lot. I mean the 9-111 hijackers went to strip clubs the night they got on the plane.”

BL: Could I just interject. Look, it’s not like people who are Muslim who do wacky things have a monopoly on it. We have hypocrites across faiths… Jewish, Christian who say they’re out for God and they end up…

Levin immediately takes Maher to refer to the hypocrisy of it all, when (particularly as a scholar) he might have addressed the issue of cognitive dissonance, and the kind of “doubling” that Robert Jay Lifton analyzes in Nazi DoctorsBut instead he immediately reaches for the “we too…” meme of moral equivalence.

BM: You know what, yeah, yeah, You know what — that’s liberal bullshit right there … I mean yes there … all faiths…

BL: There are no Christian hypocrites? You made a career on that!

Levin is very confident here, thinking that with Maher, producer of Religulous, he has a like-minded interlocutor. 

Suicidal Auto-stupefaction from a Belgian Deputy

People’s Party” Belgian deputé, Laurent Louis, espouses conspiracy theory (HT: Jean-Philippe Desmet):
Les attentats de Boston ou comment en quelques instants stigmatiser la Russie et les Musulmans… Encore un beau coup médiatique des sionistes ! Quelles seront les conséquences de ce pseudo attentat ? Une nouvelle limitation des libertés fondamentales ? Une nouvelle attaque contre les pays musulmans ? L’invasion de la Syrie ou pourquoi pas la déstabilisation de la Russie ? Il ne s’agit peut-être aussi que d’un coup de poker politique d’Obama pour justifier une reprise de la mobilisation militaire américaine dans le monde… Un prix Nobel de la Paix, ça ne peut pas partir en guerre pour une broutille… Les frères Tsarnaev, ça me fait penser au cas de Mohamed Merah, ce jeune pion utilisé par Sarkozy pour créer un vent de panique en France et espérer assurer sa ré-élection… Ah, que de manipulations !!!”The Boston attacks, or how in a few moments one can stigmatize Russia and the Muslims… Another great media coup of the Zionists. What will be the consequences of this pseudo-attack? A new limitation of fundamental liberties [e.g., the right to stay unbelievably stupid things – rl]? A new attack against Muslimc ountries? The invasion of Syria or why not the destablilization of Russia? It may just be a political poker move of Obama to justify un renewal of the american military mobilization in the world… A Nobel Peace Prize winner, can’t just go to war for nothing… The Tsarnaev brothers makes me think of Mohamed Merah, that young pawn used by Sarkozy to creat a wind of panic in France in the hopes of reassuring his re-election… Ah, what manipulations!!!
Nothing can penetrate the conspiratorial mind bent on self-destruction.

Le nouveau livre d’Enderlin: Syndrome d’omnipotence masochiste

Dans un de ses commentaires sur l’affaire al Durah, Enderlin insiste que les gens qui lui critiquent au sujet de son emission du 30 septembre, 2000, le font parce qu’ils s’opposent à sa politique.


“C’est un procès de diffamation contre moi [sic – c’est lui qui fait le procès de diffamation contre Karsenty]… c’est une campagne de calomnie par des gens qui rejettent mes diffusions, mes documentaires et mes livres.”

Avec son dernier livre, on commence à comprendre: il manipule la vérité à tout occasion. L’affaire al Durah n’est pas une bavure isolé, mais plutôt une méthode de travail. J’avais déjà l’occasion de voir cette méthode a Harvard. C’est ce que j’appelle “Masochistic omnipotence syndrome” – c’est tout de notre faute, et si on était meilleur, on pourrait tout résoudre.

Voici un compte rendu de son nouveau livre par un bloggeur français remarquable, Victor Perez.

DIMANCHE 21 AVRIL 2013

Le dernier livre de Charles Enderlin

Si l’on avait le moindre doute quant au refus israélien d’une ‘’juste solution’’ pour le conflit proche-oriental, grâce aux bons soins du ‘’professionnel’’ (avec guillemets) Charles Enderlin, le public en est informé. Il suffit de lire le tout début des articles publicisant son dernier livre, voire seulement leurs titres, pour connaître le nom du coupable, du fauteur de paix. Des papiers, favorables au livre, repris, évidemment, par les alliés idéologiques de celui-ci tel Palestine Solidarité qui se targue d’être un « Site d’information sur la Palestine, le Moyen-Orient… » (Sic).
Ne dit-on pas qui se ressemble s’assemble?
Un livre dans lequel, assure le JDD, « Défilent (…) des portraits de rabbins enflammés, de colons armés, de dirigeants politiques pris au piège et, en creux, les contours d’unepopulation israélienne otage de ses extrémismes ».
Un livre qui garantit que depuis la guerre des six jours de 1967 « la mouvance des colons est devenue une force dominante dans la société israélienne, avec un discours théologique eschatologique » dixit le ‘’journaliste’’ (avec guillemets) de France 2.
Inscrivez-vous pour recevoir par courriel les nouvelles publications du blog.
Dominante ? Sur quoi s’appuie l’auteur pour affirmer cette ‘’vérité’’ sinon sur sa seule doctrine voyant en l’Israélien le fauteur de paix ? Doctrine que l’on aperçoit déjà sur la quatrième de couverture de son livre intitulé « Au nom du Temple » et qui installe l’israélien comme « colon » du lieu le plus saint du Judaïsme.
La présentation de l’éditeur, faite bien sûr avec l’accord de l’auteur, assure que « Plongeant ses sources dans la haute antiquité biblique, le fondamentalisme messianique juif a pris son essor en juin 1967, après la conquête de la Cisjordanie et, surtout, du Haram Al-Sharif, le troisième lieu saint de l’Islam – là où se trouvent aussi les ruines du Temple d’Hérode, là où le patriarche Abraham avait prétendu sacrifier son fils Isaac ».

Poisoning the Western Public Sphere: The Roths on the Tamimis and the NYT that Romanticizes Them

When I saw the cover story on the NYT Magazine yesterday, my stomach sank. It didn’t take more than a few moments to know what kind of a fluff piece for the Palestinians and hit-job against the Israelis it would be… part of a systematic campaign against Israel that the NYT is engaged in, documented by CAMERA, illustrated only recently by a cruel piece by Joseph Levine (soon to be fisked here), and again today with a piece by Jodi Rudoren predicated on the principle that the Palestinians should and must have a piece of Jerusalem for their own, and therefore anything the Jews do to jeopardize that outcome is hostile to peace.

Fortunately someone – a man I greatly admire for his work on these painful issues – Arnold Roth and his wife Frimet, took up the cudgels and critiqued yet another example of the sickness of self-loathing and the romanticization of hatred that so characterizes the NYT coverage of the Arab-Israeli conflict. Please read it all.

17-Mar-13: A little village in the hills, and the monsters it spawns

If you want to affect how people think about an issue, putting your case onto the cover of the New York Times Magazine must be one of the most effective things you can do. And, given the intense competition, one of the hardest.

So if the editors of the NYT (108 Pulitzer Prizes, more than any other news organization; 30 million unique visitors per month to its website; the largest local metropolitan newspaper in the United States – according to Wikipedia) give you the cover of the prestigious Magazine, it’s a massive vote of confidence, a huge privilege, a platform of the most effective kind that (probably) can’t be bought for money.
Friends have pointed us to this week’s NYT Magazine cover story, published today. It’s devoted to a Palestinian Arab village set in the hills a few kilometers north of where we live in Jerusalem. It’s a place the author calls “spirited”, where “on warm summer evenings, life… could feel almost idyllic. Everyone knows everyone.” He says “a pilgrimage”to this magical place “has achieved a measure of cachet among young European activists, the way a stint with the Zapatistas did in Mexico in the 1990s”.
Read the rest.

Apparently there’s a place in Muslim heaven for Useful Infidels

Ahmadinejad on Hugo Chavez:

In a condolence letter published by Ahmadinejad, he referred to Chavez as a “martyr” (shaheed), and said that Chavez will return on the day of salvation, along with the Mahdi (“the Vanished Imam”) and Jesus.

It’s nice to know that he got flak for this statement (which you don’t have to be Muslim to find grotesquely brown-nosing). Apparently, Ahmadinejad is so desperate for friends in the international community that he considers enthusiastic useful infidels honorary Muslims. Shades of the Mormons doing post-mortem baptisms.

One website made a particularly damning contrast between Ahmadinejad and his BFF, Chavez:

I wish Ahmadinejad was at least like Chavez. President Chavez won the support of the underprivileged masses in his country since he was able to use Venezuela’s oil revenues for the good of the people. He improved their welfare and increased their income, which won him the support of public opinion and propelled him to a third presidential term in a free election in spite of his illness. Ahmadinejad, on the other hand, has not improved the situation of his country’s citizens. Even though Iran’s oil revenues have increased by a similar extent to Venezuela’s, these revenues flowed into the pockets of just a few individuals, which is why Ahmadinejad does not enjoy the same level of popular support that Chavez did. Those Iranians who were hungry before have become hungrier, and those who were poor have become poorer (Baztab, March 6).

 

The Nakba, Syrian vs. Palestinian: Inverse HRC and the Marriage of Post-Modern Masochism and Pre-Modern Sadism

The Human Rights Complex describes the masochistic tendency of Western “human rights” activists to blame themselves for everything and to let the “people of color” off the hook: if you want to know what will get the “human rights community” indignant, look not at the victim or how badly that victim suffers, but at the perp: white? outrage, of color? embarrassed silence.

It turns out there’s an inverse version of this: if you want to look at what will get the Arab world indignant, look not at the victim or how badly the victim suffers, but at the perp: white (a fortiori Jewish)? outrage, of color (a fortiori Arab) shameless silence.

This is like the cold war joke about the American and the Russian arguing about freedom of speech: “In America, I can stand on the White House lawn and call the president of the USA a fool, and not get arrested.” To which the Russian responds, “So can I.” And it describes to perfection the sick marriage of pre-modern sadism – you’re guilty of everything we wish we could do” – and post-modern masochism – “we’re so sorry, please forgive us.”

Take the Nakbah (catastrophe). To Palestinians today, it represents a real-world catastrophe – the terrible, Holocaust-level tragedy that befell their people in 1948 during the first Arab-Israeli war (for Israelis, the “War of Independence”), during which about 3000 Palestinians were killed and some half a million refugees fled. To others, it represents a psychological catastrophe the horrifying global humiliation of seven Arab armies defeated by a rag-tag army of the worst of the dhimmi — Jews, the weaklings and cowards of 1400 years of Muslim tradition.

Compare with the current catastrophe befalling Syria today: 70,000 killed (and counting), and over a million refugees (and over 4 million internally displaced). In real-world terms, this is a vastly greater catastrophe than the “Nakbah” of 1948. And yet, it barely registers in the minds of the pro-Palestinian camp, who still swarm over Western campuses yearly complaining of a “crime” committed over two generations ago. They’re like the Mel Brooks (2000-year-old man) joke about the difference between comedy and tragedy: “Tragedy is if I cut my finger. I’ll cry a lot, go into Mount Sinai for a day and a half. Comedy is if you fall in an open manhole and die. What do I care?”

When I suggested at an “Israel Apartheid” talk at BU that complaining about red-tape in East Jerusalem was a bit inappropriate given the real bloodshed next door, I got accused of “Assadwashing” in the pages of the Electronic Intifada.

That the Palestinian leadership is full of self-absorbed narcissists who refuse to be distracted from attacking the enemy that has shamed them in the eyes of the world, no matter how comparatively ludicrous the claims of real-world damage, is, perhaps, understandable. But that the supporters of the Palestinians would share that obsession, rather than help them grow up… that’s problematic, especially since their alleged supporters are supposedly “progressives,” rather than useful infidels.

Alas for the Palestinians, whose artificially-prolonged suffering and Arab-inflicted humiliation is all too real.

The Double Bind of the Useful Infidels: Feminist Meredith Tax on the Red-Green Alliance

One of the few – alas! – feminists to defend feminist principles against Islamism rather than fold before the (incomprehensible) PC claims of Islamism (see also Phyllis Chesler and Gita Sahgal). H/T: Steve Antler

Just to give you an idea of how insane this has become, our Secretary of State and First Lady were about to give an award for courage to a Muslim woman whose anti-American and anti-Semitic credentials are impeccable.

In the meantime, rather than dwell on the murky depths, let’s ascend to the heights of courage (alas that denouncing Islamist misogyny should be the heights of courage in our age), namely Tax’s work.

Double Bind: tied up in knots on the left

MEREDITH TAX5 February 2013

I have spent the last twenty years working on issues of women and religious censorship.  As a feminist activist in International PEN and then in Women’s WORLD, I couldn’t help noticing that increasing numbers of women writers were being targeted by fundamentalists. Not all these fundamentalists were Islamists; some were Christians, Jews, or Hindus.  In fact, one of my own books was targeted by the Christian Coalition in the US.

Nobody on the left ever objected when I criticized Christian or Jewish fundamentalism.  But when I did defence work for censored Muslim feminists, people would look at me sideways, as if to say, who are you to talk about this?  This tendency has become much more marked since 9/11 and the “war on terror.”

Telling detail here. Jihadis attack us and the “Left” jumps to the defense of the very ideology that inspires them (i.e., the goal of a global Caliphate). Who’d have expected so many useful infidels after 9-11?

George Galloway and the Politics of Auto-Stupefaction

Recently George Galloway embarrassed – no, humiliated – the anti-Zionist forces by walking out of an Oxford debate with a (non) Israeli, because (he thought) he was Israeli. The audience, normally spoon-fed their anti-Zionism, booed Galloway’s exit and cheered the young man, Eylon Aslan-Levy.

Now Galloway has a comment on his Facebook page that… says it all (HT/A. Ostrovsky).

Me and the Palestinian cause: A number of questions have recently arisen I need to deal with. Firstly if people want to talk to the Palestinians they need to contact the Palestine Liberation Organisation. This is the sole legitimate representative of the Palestinian people and has been for many decades.

A bit out of date, but consistent.

Secondly, an organisation calling itself “BDS” does not own the words or the concept of boycott, divestment or sanctions. They are entitled to their own interpretation of these words but they don’t own or control me. I will make my own interpretation. And it is this – no purchase of Israeli goods or services, no normal contacts with individuals or organisations in Israel who support the existence of the racist Apartheid creed of Zionism. That’s what I mean by boycott. That’s what I do. Israelis who are outside of and against the system of Zionism are comrades of mine – like Prof Ilan Pappe. My opponent at Oxford University did not meet this test. The organiser of the event momentarily lionised by the liberal as well as the conservative establishment needs to know this, especially as he is a medical student. To compare Israeli Zionism to “Vegetarianism” is like a doctor not knowing the difference between a pimple and a tumor. Apartheid Israel is a cancer at the heart of the middle-east.

Because Israel is surrounded by liberal and tolerant democracies who assure everyone (including women and religious minorities) of full rights. Talk about a pimple on a pox-ravaged face.

Only it’s replacement by a bi-national democratic state from the Jordan River to the sea will cure this. That is what I am fighting for.

George Galloway MP

House of Commons

London

And just who in this neighborhood, other than the Zionists you won’t talk to is either committed to, or capable of, establishing and maintaining a democracy? The Syrians? The Egyptians? The hapless Lebanese? The endangered Jordanians? Oh, I know, the “democratic” Gazans.

It’s hard to imagine a more foolish political agenda. But the benefits – free rampaging racism and anti-Semitism in the form of Schadenfreude-indulging lethal narratives – are just too delicious to renounce.

 

Bangladesh and the West: The Problem of News Media Silence

Nick Cohen has an excellent article in today’s Observer (HT/ES). In his discussion he goes into (ancient history) about the separation of Bangladesh from Pakistan in the 1970s and the  massacres carried out by Pakistani troops and their Islamist allies. He does not mention the even greater massacres perpetrated by a previous generation of Muslims against the Hindus who happened to inhabit Western Bengal (which went to East Pakistan [later Bangladesh] in the aftermath of the partition of Bengal at the creation of India and Pakistan in 1949: according to one study, over half a million Hindus were murdered, and 3-5 million of them fled to India.

The agonies of Bangladesh come to London
Shahbag protests in Dhaka are reflected in the demonstrations in London

Nick Cohen

The Observer, Saturday 16 February 2013

Three men stand in Bangladeshi national colours in Shahbag square. Photograph: Kazi Sudipto/ Demotix/Corbis

The Shahbag junction in Dhaka has become Bangladesh’s Tahrir Square. Hundreds of thousands of young protesters are occupying it and raging against radical Islamists. Even sympathetic politicians cannot control the movement. The protesters damn them as appeasers, who have compromised with unconscionable men.

Theirs is a grassroots uprising for the most essential and neglected values of our age: secularism, the protection of minorities from persecution and the removal of theocratic thugs from the private lives and public arguments of 21st-century citizens.

The Painful Paradoxes of the Left: Stupefaction, Round 242,469 (Updated)

I just recently attended a conference in London on Anti-Semitism (see here for the talk I gave). I spoke on a panel with Bat Ye’or, and we both talked about the role of anti-Semitism in global Jihad, she in terms of its place in the Jihadi discourse, me in terms of the way that European/Western tolerance if not encouragement of it among Muslims (they drink wine while keeping an open bar of high grain alcohol for the Islamists), is actually one of the West’s greatest vulnerabilities in the Jihad against them (Anti-Zionism as the soft underbelly of the West in Jihadi cognitive warfare).

The first question was posed by a young man from the CST (who later spoke), pointing out that in Henden there are dozens (he actually ticked off specific numbers suggesting this was something of a shtick) of kosher butchers, Jewish stores, synagogues, etc., and no one is talking about Halacha zones and the Jewish take-over of London, so why talk about Sharia zones and the Muslim take-over. He more or less repeated verbatim the classic trope: “we didn’t like it when they said it about us (Protocols), so we shouldn’t say it about them,” as if it didn’t matter that we Jews had no intention of enslaving mankind, and the Islamists openly declare their desire. He also chided me and Bat-Ye’or for our “essentialising” Muslims.

I admit to a certain surprise. I didn’t expect to deal with people in such denial at such an event. But when a number of people murmured their assent to his challenge, I realized it was important to respond.

My answer to him was necessarily short, an abbreviation of the discussion here. But I’ll take advantage of this post to go farther. This is a really good example of how political correctness lands us on rekaB street. Numbers don’t matter; intent doesn’t matter; the impact on the sociability of the neighborhood (e.g., what happens to women who don’t cover their hair in Henden vs. Tower Hamlets) doesn’t matter. I’ve got my parallels, no matter how superficial, to hell with the rest of the evidence. Any undergraduate in history making such an analogy about a (non-charged topic) would fail.

But because making this point feels good, because it makes it possible to dismiss uncomfortable warnings about nefarious doings, because it permits us to close the fairy tale book with the comforting thought that the monsters in the closet are just our imagination, it satisfies its speaker and (apparently) many of his listeners.

But this exchange was only warm-up for what happened subsequently. In the second panel, Manfred Gerstenfeld, a man who has no patience for what he terms “verbal vegetarians” spoke rather bluntly about the problem of Muslims in Europe. (Apparently one of the cardinal sins that Gerstenfeld, Bat-Ye’or and I committed was referring too often to Muslims, not Islamists. This is crucial, and as one of the group objecting made clear later on, the Islamists are a “tiny minority” and “the vast majority are moderate.” So even considering the two as part of the same population — as in “anti-Semitism among Muslims” — is an insult to Muslims despite polls indicating a majority of European Muslims share these prejudices against Jews.)

In any case, while having a PPP slide up that referred to Muslim criminality (i.e. the high percentage of violent crimes and rape among Muslims in European countries), Gerstenfeld stated that, around the world today, Islamic culture is “inferior” to Western culture. At this point, about six people got up and walked out, and one of them stated loudly that they were walking out as a protest. I went outside to find out what they were thinking, and heard the following remarks: “You can’t say that!” (referring to the inferiority of Muslim culture today around the world). And, of course, “essentialising” (British spelling) came up repeatedly.

“But,” I responded, “what if the generalizations that Gerstenfeld made are true?”

“No,” I was informed, ” they’re not true, and he repeatedly said he had no evidence.” (Actually he said, “I have no time to give the evidence.” I know Gerstenfeld too well to think he’d say anything without empirical evidence.) Again: “YOU CAN’T SAY THAT!”

Now there is a depressing and pungent irony here that completely escaped those who walked out. In so doing, they illustrated Manfred’s point. As Manfred explained: by our standards, Islam is an inferior culture; were we to treat Muslims the way they treat infidels the world over, we would consider that our culture had failed to live up to its standards. Specifically on the issue of speech, these people were insisting that (even if it’s true) it’s just unacceptable to make negative generalizations about another group.

Now by that standard, the Muslim “public sphere” – newspapers, books, radio, TV, sermons in Mosques – resounds with the most horrendous demonization, not just of Jews (the subject of our symposium), but Christians, other infidels, heretics, apostates, even other Muslims. This isn’t to say that every Muslim, or even most Muslims are like this, but Gerstenfeld’s point was about culture, about the tone that’s set in a society. And while I tend to focus on the elites, the sad truth is that in matters of honor-killing and various other forms of violence designed to preserve or restore honor, current Arab culture is, by modern civic standards – a fortiori by progressive standards — woefully base.

So when the delegation of indignant liberals stormed out of the room and audibly sought to humiliate the speaker, they illustrated the speaker’s point. They have a very high standard. And it’s not something with much of a footprint in the culture whose honor they were protecting from the speaker’s blunt assessment of reality.

What’s interesting here is a further issue. Surely these folks have been to meetings with Muslim, even Islamists. Did they storm out when they heard others being maligned, as did Tony Avella from the podium of the Muslim Day parade in NYC? Or do they only speak truth to power when it’s fellow Jews? Do they tell Muslims (or Islamists), “YOU CAN’T SAY THAT! You can’t essentialise Jews, or even Zionists? Are Islamic activists exposed to (much less dominated by) the “variegated” argument, in which (actually true) Jews are a very complex population with widely divergent views? Or are they another version of the Human Rights Complex, loudly indignant when white people behave badly, but when people of color do so, they are embarrassed into silence?

In any case, they’re very aggressive about their beliefs with Jews. My guess is they’re considerably less so with “Others.”

When one of the protestors summed up his objections with the comment, “A minority of speakers said things about Britain, Europe and Muslims that we found to be incorrect, unacceptable and self-defeating,” he was confusing political correctness (“unacceptable”) and therapeutic truth (“self-defeating”) with empirical truth (“incorrect”).

Welcome to rekaB street, the place where you check your critical intelligence at the road block.

UPDATE: Manfred Gerstenfeld sends the following comments:

As I pointed out in my lecture in London, Western media largely avoid investigating the issue of the disproportionately high anti-Semitism among Muslim immigrants and their descendants. I also said that it is not politically correct to tell the truth. Furthermore, I said, “So we have only a few data on hatred of Jews of among European Muslims. They all point in the same direction. Anti-Semitism is more widely spread among Muslim immigrants than among the authochtonous population.”

I also said, “Shouts of ‘Death to the Jews’ have returned to European streets. They are often complemented by shouts of ‘Hamas Hamas, Jews to the Gas.’ Those who shout it during demonstrations are mainly Muslims. Anecdotal evidence of the disproportionate importance of Muslim anti-Semitism is huge.”

Still, there are some studies – one example is here:

In 2011, a detailed study on youth in Brussels edited by Nicole Vettenburg, Mark Elchardus, and Johan Put was published: Nicole Vettenburg, Mark Elchardus, and Johan Put, eds., Jong in Brussel (Leuven, The Hague: Acco, 2011) [Dutch]. It devotes a chapter by Elchardus to anti-Semitism in Dutch-language schools in Brussels. It was based on the attitudes of second- and third-grade students. (Note a similar study by Emmanuel Brenner (pseudonym) for French schools with high Arab immigrant populations: Les territoires perdus de la République (Paris: Mille et une nuits, 2003 – rl.)

The author concluded that about 50% of the Muslim pupils could be considered anti-Semites, and about 10% of the others. He also concluded that practicing and believing Christians are more anti-Semitic than nonbelievers (Jong in Brussel, p. 278).

Among non-Muslims, the main stereotype of the Jew is an arrogant, clever, and not very honest businessman. Among Muslims, the main stereotype is that of the warmongering, dominating Jew. Elchardus concluded that this was secondary, however, compared to the large difference in anti-Semitism between Muslims and non-Muslims (ibid.)

On another matter, I referred to Muslim ideological criminality. I said that Jewish communities should decide “to what extent they wish to expose the widespread anti-Semitic ideological criminality of Muslims in the Islamic world? There is no other religion out of part of which so much crime and violence comes, as from segments of Islamic society. Their main victims are other Muslims.”

As I mentioned, I was only giving headlines, having not more than 20 minutes. The issues touched upon will have to be elaborated in much more detail.

Finally, for one reason or the other, some seem to think that I was embarrassed or humiliated by the walk-out of some people. I just went on with my lecture and was gratified by the major applause and the tens of people who came over who said it was finally time that these things were said in the U.K. Some of them expressed regret that it had to be done by a foreigner.

The next issue will probably have to be the exposure of the racists in the Anti-Racism community. These are racists of a little-known type – humanitarian racists. They deny the responsibility for their crimes of the weak and people of color. By that they de-humanize them (who else is not responsible for his own acts besides children: retarded people and animals.) Once the notion “humanitarian racism” becomes more popular, the mask of these racists in the Anti-Racism community, will eventually slip off.

 

The Dead Baby War: Fisking Max Fisher

The Dead Baby War:

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.

The Israeli-Palestinian politics of a bloodied child’s photo

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.