Aletho News

ΑΛΗΘΩΣ

The Black Panthers, Black History Month and “Domestic Terrorism”

By RON JACOBS | CounterPunch | February 8, 2013

Once again, it’s Black History Month in the United States.  Since the inception of this celebration, its meaning has unfortunately been diminished as the myth of postracialism becomes gospel, even though it shares none of a gospel’s truths.  In schools and libraries, well-meaning teachers and library workers create displays, bring in speakers, and teach lessons on the history of African-Americans.  All too often, this means a look at the words of Martin Luther King, Jr., a discussion of the Emancipation Proclamation and maybe a lesson about Rosa Parks.

Only rarely, do students and library patrons get a look beyond these conventional topics that are usually taught in a manner that highlights white America’s tolerance and sense of fair play.  This is why books like the recently released Black Against Empire: The History and Politics of the Black Panther Party are so important.  They remove the pretense that the Black liberation movement in the United States was something everyone except the KKK and its allies supported.  Books like this tell the truth.  Blacks Against Empire does so concisely, engagingly and honestly.

Blacks Against Empire is a political history that is simultaneously objective and radical.  Despite the efforts of historians to obfuscate and obliterate the party from history, describing it as a hate group and gun-obsessed when mentioning it at all, the fact is the Panthers legacy is unique and important to not only the history of Black America, but to the history of the entire United States.  It is best described in the words of Mumia Abu Jamal: “we didn’t preach to the people, we worked with them. “The relationship between the primarily white New Left and Panthers is explored in a fair-minded and realistic manner, as is the relationship between the Panthers and other Third World revolutionary organizations both in the United States and around the world.  The authors expand the narrative of the movement against the US war in Vietnam, showing clearly the early involvement of black organizations, especially that of the Student Nonviolent Coordinating Committee (SNCC).  It was this organization that actually began resisting the draft, months before the predominantly white antiwar movement.  Furthermore, as the authors make clear, opposition to the US war in Vietnam was one of the Black Panthers’ fundamental positions.

Like most revolutionary organizations the Panthers struggled with issues of gender and sexuality. While the participation of men in the breakfast programs sensitized them to the realities of child-rearing and associated aspects of human life (think of the film Salt of the Earth, when the women replace men on the picket lines and the men take over household tasks forcing them to see the relationship of domestic tasks to the capitalist dynamic), the living situations of many Panthers reinforced traditional gender roles.

Joshua Bloom and Waldo Martin Jr., the authors of Black Against Empire, have written a comprehensive and compelling history of the Black Panther Party. As close to complete as one text can possibly be, it is the book I would recommend to anyone wanting to read just one book about the Black Panthers. The book concludes with a chapter speculating as to why the Black Panthers developed when they did, why they commanded the support they did, and why their influence waned so quickly.  Of course, the role of the government counterinsurgency program called COINTELPRO is discussed; the frameups, misinformation, jacketing and murders.  In light of current concerns about domestic “terrorists”, one wonders if the Panthers would be considered drone assassination targets under the current Justice Department guidelines if they were around today?  Other reasons provided by the authors for the Panthers’ demise borrow from the Italian Antonio Gramsci’s thoughts on revolutionary movements and end up asking more questions than they answer.

Back to Mumia Abu Jamal.  One of the youngest Panthers in the nation, he continued his revolutionary activism and reportage long after the Black Panthers had become history.  Indeed, his post-Panther trajectory could serve as a microcosm of many leftist revolutionaries who came of age during the Panthers’ heyday. He didn’t give up his radicalism while pursuing a career after the Party.  Because of this, he ended up paying for his history and his refusal to compromise. He continues paying even today.  For those who have forgotten (or never paid attention), Mumia has been on Pennsylvania’s death row for more than two decades.  Accused and convicted of killing a Philadelphia policeman in a prosecution involving the sketchiest of evidence and numerous prosecutorial and judicial missteps, Mumia’s life and situation is the subject of a new feature film titled Long Distance Revolutionary.

When I was helping organize antiwar activities in the late 1990s and the 2000s, I learned that many of the younger radicals I was working with came to their politics after learning of Mumia’s case. Thanks in no small part to his eloquence and the support of popular musicians like Rage Against the Machine, these young people saw through the intense desire of the State to keep Jamal in prison and kill him. This understanding opened their eyes to the realities of the system and made them radical.  As the film shows, this trajectory is similar to Jamal’s. Mumia is a political prisoner. The Panthers were a political organization. The story of both is a story that needs to be heard.  The film is part biography, part commentary from supporters and Jamal himself, and part drama. The sum of these parts is a film that provokes and entertains.

The Black Panthers were bold. The Black Panthers were smart.  The Black Panthers were anti-imperialists. The Black Panthers were revolutionaries.  This book and this film remind us of that. They also remind us that this world, this nation, could use something with the Panthers appeal and power now.

Read this book, ask your library to buy it; watch this film. Black history isn’t just for black people. It’s for everyone who wants to understand the history of the United States.

Black Against Empire-thumb-180x271-28532

Ron Jacobs is the author of The Way the Wind Blew: a History of the Weather Underground and Short Order Frame Up. Jacobs’ essay on Big Bill Broonzy is featured in CounterPunch’s collection on music, art and sex, Serpents in the Garden. His collection of essays and other musings titled Tripping Through the American Night is now available and his new novel is The Co-Conspirator’s Tale. He is a contributor to Hopeless: Barack Obama and the Politics of Illusion, published by AK Press.  He can be reached at: ronj1955@gmail.com.

February 9, 2013 Posted by | Book Review, Civil Liberties, Ethnic Cleansing, Racism, Zionism, Solidarity and Activism, Timeless or most popular | , , , , | Leave a comment

Angry Papuan leaders demand Jared Diamond apologizes

Survival | February 4, 2013
Benny Wenda, a Papuan tribal leader, says what Jared Diamond is writing about his people is 'misleading'. Benny Wenda, a Papuan tribal leader, says what Jared Diamond is writing about his people is ‘misleading’. © freewestpapua.org / Survival

Leaders across West Papua have demanded controversial author Jared Diamond apologizes for describing them in his new book as warlike, and strengthening the idea that indigenous people are ‘backwards’.

The West Papuan leaders attack Diamond’s central arguments that ’most small-scale societies (…) become trapped in cycles of violence and warfare’ and that ‘New Guineans appreciated the benefits of the state-guaranteed peace that they had been unable to achieve for themselves without state government.’

Mr Diamond makes no mention of the brutality and oppression suffered by the people of West Papua at the hands of the Indonesian occupation since 1963, which has led to the killing of at least 100,000 Papuan tribal people at the hands of the Indonesian military.

Benny Wenda, a Papuan tribal leader, said to Survival, ‘What he (Jared Diamond) has written about my people is misleading (…) he is not writing about what the Indonesian military are doing (…) I saw my people being murdered by Indonesian soldiers and my own Auntie was raped in front of my eyes. Indonesia told the world that this was ’tribal war’ – they tried to pretend that it was us that was violent and not them – this book is doing the same. He should apologize.’

Markus Haluk, a senior member of the Papuan Customary Council, added, ‘The total of Dani victims from the Indonesian atrocities over the 50 year period is far greater than those from tribal war of the Dani people over hundreds of thousands of years.’

Jared Diamond's book has come under attack for portraying tribal people as warlike and 'living in the past'. Jared Diamond’s book has come under attack for portraying tribal people as warlike and ‘living in the past’. © Survival

Matius Murib, Director of the Baptist Voice of Papua, condemned Diamond’s assertion that tribal peoples live in a ‘world until yesterday’. He said, ‘This book spreads prejudices about Papuan people (…) that indigenous Papuans still display a way of life from hundreds of years ago. This is not true and strengthens the idea that indigenous people are ’backwards’, ‘live in the past’ or are ‘stone age.’

Reverend Socratez Yoman, Head of the West Papuan Baptist Church, has also demanded an apology from Mr Diamond to the Papuan people.

Dominikus Surabut, currently jailed for treason for peacefully declaring West Papuan independence, described the relationship of indigenous West Papuans and the Indonesian state as political apartheid. In a statement smuggled out of his jail cell, he said, ‘This is the very nature and character of colonial occupation of indigenous peoples, where they are treated as second class citizens whose oppression is justified by painting them as backwards, archaic, warring tribes – just as suggested by Jared Diamond in his book about tribal people.’

Survival International and TAPOL received the messages of outrage following condemnation of the book by Survival last week. The book has since been the subject of heated debate during Mr Diamond’s visit to the UK.

Read a longer version of these statements (pdf)

February 7, 2013 Posted by | Book Review, Mainstream Media, Warmongering, Timeless or most popular | , , , , , | Leave a comment

The Talented Mr. Takeyh: Why Doesn’t the Council on Foreign Relations Fellow Like Flynt & Hillary Mann Leverett?

By Nima Shirazi | Wide Asleep in America | February 7, 2013

If there’s one thing mainstream “Iran experts” hate, it’s well-credentialed, experienced analysts who dare challenge Beltway orthodoxies, buck conventional wisdom and demythologize the banal, bromidic and Manichean foreign policy narrative of the United States government and its obedient media. Such perspectives are shunned by “serious” scholars who play by the rules they and their former bosses themselves wrote; those propounding such subversive ideas are likewise excoriated and banished, labeled apostates and attacked personally for failing to fall in line.

Enter Flynt and Hillary Mann Leverett, two former National Security Council officials, who have long questioned the wisdom and efficacy of the past thirty years of U.S. policy towards Iran. Their new expertly researched and meticulously-sourced book, Going to Tehran: Why the United States Must Come to Terms with the Islamic Republic of Iran, details and debunks numerous propagandized myths and delusional misunderstandings that many Americans have been led to believe about the country that is consistently referred to by our politicians and pundits as “the world’s most dangerous state.” The Leveretts argue that, by at least taking into account the Iranian side of things and reviewing the misguided, myopic and unsustainable American policies toward Iran, the groundwork may be laid for a constructive and beneficial change of course for both nations; by engaging openly and acknowledging past grievances – rather than ignoring, justifying or ridiculing them – a new future is possible, one without threats or war, without sabotage and cyberattacks, without demonization and demagoguery.

The problem is, without such things, the revolving door of Beltway think-tankery and government appointments might not spin so lucratively for our “Iran expert” industry. As a result, the Leveretts and their ideas are pilloried by political and policy elites who confuse heterodoxy for apologia.

In a supremely smug and self-satisfied pseudo-review of Going to Tehran, just published in Survival, the journal of the International Institute of Strategic Studies, Washington’s “go-to” Iran analyst Ray Takeyh launches what is surely a paradigmatic opening salvo on the Leveretts’ work. Needless to say, he didn’t like the book; his review is the intellectual equivalent of a drive-by shooting. While lambasting the Leveretts, Takeyh fails to actually address any of their contentions or claims, preferring to make grandiose statements condemning their analyses of Iranian politics and foreign policy and their policy recommendations without bothering to back up these statements with evidence or explanation.

Takeyh is a mainstay of the Washington establishment – a Council on Foreign Relations Senior Fellow before and after a stint in the Obama State Department and a founding member of the neoconservative-created Iran Strategy Task Force who has become a tireless advocate for the collective punishment of the Iranian population in a futile attempt to inspire homegrown regime change (if not, at times, all-out war against a third Middle Eastern nation in just over a decade). Unsurprisingly, he dismisses out of hand the notion that “the principal cause of disorder in the Middle East today is a hegemonic America seeking to impose its imperial template on the region.”

This is exactly the worldview that has produced the disastrous U.S. foreign policy of the last few decades, policies advocated time and time again by the same people – not only people like Takeyh, but including literally Takeyh himself – never learning from their mistakes or conceiving there might be a different way to engage the world (say, by not bullying, threatening, demanding, dictating, punishing, bombing, invading, destroying, dismantling, overthrowing, occupying, and propping up dictators). Takeyh’s contemptuous rejection of history means that those who disagree with him – like the Leveretts, even though their experience in government and direct contact with on-the-ground reality in today’s Iran dwarfs Takeyh’s – must inevitably be minions of the ayatollahs.

Takeyh’s dismissal of the Leveretts’ work is especially ironic, given that his own analytic nonsense is legion. He routinely makes statements that aren’t based in fact and that dispute even the most hysterical estimates of the United States government. He has no problem co-writing tomes of warmongering lunacy with psychotics like Matthew Kroenig, convicted criminals and racist demagogues like Elliott Abrams, and garbled inanity with his wife’s insane colleague at the Saban Center and perennial war champion Kenneth Pollack. Everything he writes is easily destroyed with a basic perusal of facts.

Never bothering to cite any evidence, Takeyh has long assumed Iran – oh sorry, I mean, “the mullahs” (how spooky!) – are building a nuclear bomb and only the fierce determination of the United States, its benevolent buddy Israel and vital Arab dictator friends can stop it, if not by beating the Islamic Republic into submission through economic and covert warfare, then perhaps by military might. In April 2003, he wrote, “Tehran often claims that instability in the region forces it to pursue nuclear weapons, when in fact it is Iran’s possession of such weapons that would increase instability.” Actually, Iranian officials have never claimed anything remotely like that, instead declaring their commitment never to build nuclear weapons consistently for over 20 years. In 2011, Takeyh assured Washington Post readers, “Exact estimates vary, but in the next few years Iran will be in [a] position to detonate a nuclear device.”

In October 2011, when the US government tried to pretend that a bumbling, bipolar Iranian used-car salesman in Texas had been tasked by the Iranian Revolutionary Guard Corps to hire a Mexican drug cartel to assassinate the Saudi ambassador in a DC restaurant (it is literally impossible to read that without chuckling), Takeyh took to the airwaves to comment on the alleged plot. Speaking on NPR, Takeyh wholly endorsed the U.S. government’s version of events, never for a second doubting their authenticity. Though he claimed it was “unusual,” Takeyh made sure to add, “I don’t know what the evidence about this it, but I’m not in position to doubt it.”

There you have it, folks, Takeyh’s entire method of scholarship in a nutshell.

Takeyh’s disdain for empirical reality allows him to take multiple, often contradictory positions on many issues—whatever it takes to align himself with “centrist” foreign policy hawks in the Democratic Party’s national security establishment. In 2006, after the occupation of Iraq had turned irrevocably catastrophic and Democrats were looking for ways to distance themselves from Bush’s Middle East follies, Takeyh argued “for the United States to become more directly engaged in negotiations with Iranians and also make an offer of some corresponding concessions.” While assuming an Iranian desire for latent nuclear weapons capability, he held, “I don’t think they’ve made up their mind yet to cross the threshold and actually weaponize [nuclear power].” He added, “For those who suggest that it is absolutely conclusively determined that Iran wants to have nuclear weapons, I think it behooves them to provide some kind of evidence for that claim.” Just months later, though, Takeyh told the Senate that Iranian leaders were determined to achieve hegemony in the Persian Gulf and that, from their vantage, “it is only through the attainment of the bomb that Iran can negate the nefarious American plots to undermine its stature and power.”

As the possibility of Democratic victory in the 2008 presidential election drew closer, Takeyh’s views grew more hawkish. His transformation into an Iran hawk accelerated with his brief stint in the State Department during the Obama administration’s first year. In 2010, he co-wrote a journal essay and accompanying op-ed that sought to characterize war with Iran as a natural outcome, a normalized and inevitable progression of history. Over the next couple of years, he fully realized his penchant for conflating Iran’s monitored and safeguarded nuclear energy program with a nefarious, clandestine weapons program.

This conflation is present in Takeyh’s attempted takedown of Going to Tehran, where he references Iran’s “nuclear infractions,” but provides no evidence for them other than collective Beltway wisdom, displaying a complete ignorance of what IAEA reports actually say and where such accusations actually come from (unverified American and Israeli allegations). His determination to blame only Iranian “intransigence” for the current nuclear dispute epitomizes the intellectual dishonesty for which most Washington think-tanks are unfortunately revered.

Takeyh’s analytic malfeasance extends to Iran’s domestic politics as well. His conversion from unimpressive establishment scholar to full-blown neocon fellow traveler is underscored by his remarkable insistence that Iran’s clerics are to blame for the 1953 CIA coup that overthrew Prime Minister Mohammad Mossadegh (sic). Takeyh also refuses to understand the reality of the Green Movement in Iran, elevating them to surreal heights of organization, unity and potential.

In his review of Going to Tehran, Takeyh notes what he calls “transparent electoral fraud in the presidential election” of 2009, but again fails to advance any actual documentation to support this contention. Since 2010, he has been warning us all of Ahmadinejad’s impending consolidation of power over the Iranian government. This didn’t happen. Good call, Ray, how astute.

The self-serving vacuity of Takeyh’s review is especially glaring in his treatment of the Leveretts’ critique of U.S. policy toward Iran. As the Leveretts themselves have already noted, Takeyh is adamant that the U.S. has often and openly reached out diplomatically to Tehran but can’t seem to square this with reality – including statements made by his former boss, Dennis Ross, who sees the perception of failed diplomacy as necessary to sell the American public on a new illegal war against another enemy that poses absolutely no threat to the United States.

Takeyh complements his rewriting of diplomatic history with a selective – indeed exploitative – focus on human rights issues in Iran. Along with the vast majority of the Leveretts’ detractors (and anyone else who rejects a reality-based approach to the three-decades-long U.S.-Iranian impasse), Takeyh seems unaware that basing American foreign policy on human rights is not only disingenuous, but also contrary to how the U.S. actually operates all over the world.

Going to Tehran is a policy prescription addressed primarily to the government of the United States, not to human rights organizations. Iran has as abhorrent a human rights record as many other countries – far worse than many, better than others. But the United States government has never cared one iota about human rights when it comes to strategic partnership with its closest and most trusted political allies (let alone its own actions).

Whether looking at our torture regime, our indefinite detention, our illegal drone program, our invasions, our assassinations, our surveillance state, our contempt for due process, our racist justice system and bloated prisons, and – perhaps, most relevant – our continued support and encouragement of ongoing Israeli war crimes, ethnic cleansing, colonization and occupation of Palestine alongside weapons sales and willful blindness to the atrocities of true dictatorships like Saudi Arabia and Bahrain, the concept that American diplomacy or interests rest upon virtuousness and humane practices is not only hypocritical; it’s downright laughable. As Glenn Greenwald recently wrote about Iran, Syria and Libya, “That the US and its Nato allies – eager benefactors of the world’s worst tyrants – are opposed to those regimes out of concern for democracy and human rights is a pretense, a conceit, so glaring and obvious that it really defies belief that people are willing to advocate it in public with a straight face.”

If our government cared about human rights it wouldn’t be subjecting the Iranian people (who wholeheartedly oppose American sanctions and constant bullying) to collective punishment, just like it did the people of Iraq – the half million Iraqi children sacrificed to similar sanctions know full well the American consideration for human rights. Takeyh reflects this duplicity in his review, noting the appalling history of “show trials, mass repression and persistent international transgressions” in Iran and condemning the Leveretts for not making this the focus of their book. Yet if Takeyh actually cared about fundamental human rights and the importance of international law, he would not only call for Congress to sanction Israel and Saudi Arabia, he would be outraged by the closeness of these governments to his own here in the United States. But he doesn’t. Only Iran is the target of his anger and concern.

Because for the U.S. government, human rights abuses are used merely as a bludgeon against its adversaries while the myriad transgressions of its strategic partners are routinely ignored (if not, in the case of Israel, even funded and justified), Takeyh’s argument is disingenuous at minimum. As always, he and his fellow mavens of the established foreign policy community are silent about America’s role as the guarantor of Middle Eastern tyranny, as long as its puppet dictators do our bidding, namely with regard to acquiescing to Israeli regional hegemony and following the U.S. lead on isolating and threatening Iran.

In the most recent Human Rights Watch report, we learn that a large Middle Eastern country, ruled by an unelected religious fundamentalist misogynistic elite, has “arrested hundreds of peaceful protesters during 2012, and sentenced activists from across the country to prison for expressing critical political and religious views.” Not only this, but “thousands of people are in arbitrary detention, and human rights activists were put on trial on politicized charges. The Ministry of Interior forbids public protests. Since 2011, security forces have killed at least 14 protesters in the Eastern province who were seeking political reforms.”

It finds that the “government has gone to considerable lengths to punish, intimidate, and harass those who express opinions that deviate from the official line,” while “lawyers are not generally allowed to assist suspects during interrogation, and face obstacles to examining witnesses or presenting evidence at trial.” Furthermore, “Authorities have used specialized criminal courts, set up to try terrorism cases, to prosecute a growing number of peaceful dissidents on politicized charges.”

What country is this? Saudi Arabia, the leading U.S. trading partner in the Middle East, which receiving billions upon billions of high-tech weaponry from our noble nation year after year. The United States uses a secret Saudi base as a launchpad for lethal drone strikes in neighboring Yemen and is even working closely with the Kingdom on its nascent nuclear program. One wonders if this recent case (one of the worst things I have ever heard about) will cause the U.S. to reconsider its relationship with Saudi Arabia. Don’t hold your breath. But just imagine if that had happened in Iran.

Our best friend in the world, Israel, meanwhile is a militarized colonial state in routine contravention of existing international and humanitarian law. Ample evidence reveals the illegality of Israel’s Apartheid Annexation Wall, Israel’s use of administrative detention to hold Palestinians indefinitely without charge or trial and the rampant Israeli arrest of Palestinian children and toddlers, who suffer abusemental, physical and sexual – and who are tortured during and traumatized by their imprisonment. Palestinian communities are constantly victimized by housing demolitions and eviction, a particularly vindictive form of collective punishment favored by the Israeli government.

None of this seems to bother our government one bit and any attempt to hold Israel accountable for its crimes is met with derision in the circles in which Mr. Takeyh travels, all expenses paid, of course.

The issue isn’t about whitewashing or justifying abuse and repression; it’s about U.S. government policy, which clearly has no problem overlooking such horrors depending on who commits them. If the U.S. were consistent in its concern for human rights (rather than selectively using them only to condemn its enemies), Takeyh might have a point. But it isn’t, so he doesn’t.

The Leveretts explicitly address this issue in Going to Tehran. They write, “Washington has never demonstrated that it cares about human rights in the Middle East for their own sake. It cares about them when and where caring appears to serve other policy goals.” In their explicitly stated effort “to outline a potentially far more efficacious diplomatic approach” (p.388), the Leveretts point out that “the only way human rights conditions in the Islamic Republic, as defined by Western liberals, are likely to improve is in a context of U.S.-Iranian rapprochement, whereby the United States had credibly given up regime change as a policy goal.” (p.326)

While conventional Washington wisdom (and actual acts of Congress and executive orders by the President) hold that the U.S. government should be critical of Iran’s human rights record as a matter of policy, doing so is pure propaganda. The United States is in no position to affect the violations of the Iranian government because it has no diplomatic presence, credibility or connection to the Islamic Republic. As George W. Bush admitted in December 2004, in a rare moment of candor and honesty, “We’re relying upon others, because we’ve sanctioned ourselves out of influence with Iran…We don’t have much leverage with the Iranians right now.”

Takeyh, by employing ad hominem attacks on the Leveretts in an effort to label them apologists for theocratic authoritarianism and thereby discredit their views, is trying to poison the well, so to speak, with anti-war progressives who might find a new approach to Iran novel and welcome. He calls Going to Tehran “tedious,” “stale,” and “trite.” That’s coming from a guy who works at the Council on Foreign Relations and writes about implementing even more “crippling” sanctions on Iranians in order to compel their government’s capitulation to American and Israeli diktat. How original, fresh, and innovative!

Regardless of whether one finds their arguments compelling or their history sufficiently comprehensive, the Leveretts deliver a blow to the establishment narrative of “what to do about Iran.” It is no surprise that Ray Takeyh is offended by the Leveretts – they directly address the danger he and others like him in the official foreign policy community pose to those who oppose another war.

They write that the claims put forward by Takeyh “that Iran’s leadership is too ideologically constrained, fractious, or politically dependent on anti-Americanism to pursue a strategic opening to the United States are not just at odds with the historical record. Such claims push the United States ever further in its support of coercive regime change and, ultimately, down the disastrous path toward war.” (p.108)

The main thesis of Going to Tehran, as evident in the book’s title, holds that, as American power declines worldwide, recognition of faulty and detrimental foreign policy is required for the U.S. to better adapt to an ever-changing and more independent Middle East; a region in which Iranian influence is ascendant whether we like it or not. They see the precedent set by Richard Nixon’s historic visit to China as the best way forward with regard to Iran.

Such a suggestion, while increasingly relevant, is not actually new. A noted foreign policy expert proffered an identical view in 2006, explaining, “First of all, this is not a unique historical moment for the United States. We’ve been in this position before. If you look back in the late 1960s, early ’70s, we were in a position in East Asia where our power was declining because of the Vietnam War, and the Chinese power was increasing because of China’s own capability and declining American power. And then there was certainly antagonism between the two countries.

Lamenting the “conceptual divergence” of Iranian and American negotiating positions, the analyst continued,

“I think you have to accept certain basic realities. Iran is an important power with influence in the region, and the purpose of the negotiation would be how to establish a framework for regulation of its influence. Therefore, in a perverse sense, negotiations [are] a form of containment. We’re negotiating as a means of containing Iran’s influence, surely as we negotiated with the Chinese in the early 1970s as means of coming to some arrangements to rationalize U.S.-Sino American relations as a means of regulating Chinese power.”

He further insisted that the United States must take a bold step to enter into “comprehensive negotiations on all of Iranian concerns and all of our concerns. Our concerns are human rights, terrorism; they have their own grievances and so forth. And these negotiations will take place ultimately without precondition,” just as negotiations with China in 1970 were not preconditioned.

Again making the explicit analogy to Nixon’s overture to Beijing, he stated, “The purpose of these negotiations would be to foster an arrangement where Tehran’s relationship with Washington is more meaningful to it than various gradation of uranium or potentially its ties with Hezbollah.” This way, he concluded, an “end point” would be reached “by creating a new framework and a new basis for U.S.- Iran relations,” which would, in order to be at all successful would have to recognize Iran’s position in its own neighborhood. “[I]n all these discussions and negotiations,” he affirmed, “we have to appreciate that in a sense we are legitimizing Iran ‘s at least Persian Gulf if not larger regional aspirations.”

That analyst was Ray Takeyh. He was addressing the Senate Foreign Relations Committee of the 109th Congress. Sitting on the Committee at the time of his statement were John Kerry and Chuck Hagel. Its ranking member was Joe Biden. Also on the committee? The junior Senator from Illinois, Barack Obama.

Just six months later, Takeyh wrote in Foreign Affairs that no U.S. policy regarding Iran in the past thirty years has worked. Noting the impossibility of regime change, military action, isolation and obstinacy, Takeyh wrote the U.S. government must abandon these “incoherent policies” and “must rethink its strategy from the ground up.”

He continued,

“The Islamic Republic is not going away anytime soon, and its growing regional influence cannot be limited. Washington must eschew superficially appealing military options, the prospect of conditional talks, and its policy of containing Iran in favor of a new policy of détente. In particular, it should offer pragmatists in Tehran a chance to resume diplomatic and economic relations.”

He added, “The sooner Washington recognizes these truths and finally normalizes relations with its most enduring Middle Eastern foe, the better.”

This is literally what Going to Tehran is about. Literally.

By attacking the Leveretts’ new book, Takeyh is attacking the very ideas he himself has espoused so confidently, both in a leading policy journal and to a senate Committee that included the current administration’s President, Vice President, Secretary of State and Secretary of Defense themselves.

But he doesn’t want you to know that.

February 7, 2013 Posted by | Book Review, Deception, Mainstream Media, Warmongering, Militarism | , , , , , | Leave a comment

The Case of Gilad Atzmon

By BLAKE ALCOTT | CounterPunch | February 1, 2013

Panel at Cooper Union NYC led by Anne-Marie Slaughter, 28 September 2006:

Tony Judt:  I just… I’d just like to say one very quick thing about [the difficulty of getting anything critical of Israel into the mainstream media]. When I submitted an article about the Israeli Lobby debate — that Mearsheimer and Walt kicked off — to a very well known American, North American, newspaper [NY Times], I was asked by the editorial directors would I mind telling them whether I’m Jewish or not. They felt it was something they would like to know before they published it.

Martin Indyk: But they published it.

TJ: I told them I was Jewish.         (Audience laughs.)

This review of Gilad Atzmon’s book The Wandering Who? A Study of Jewish Identity Politics and the anti-Atzmon essay by Ali Abunimah and some 20 co-signatories called Granting No Quarter: A Call for the Disavowal of the Racism and Antisemitism of Gilad Atzmon is an effort to unite the movement for one secular, democratic state (ODS) in historic Palestine of which both Atzmon and Abunimah are adherents. Edward Said wrote,

The absence of a collective end to which all are committed has crippled Palestinian efforts not just in the official realm, but even among private associations, where personality conflicts, outright fights, and disgraceful backbiting hamper our every step.

In his last years Said put such a “collective end” into words – for coexistence between Jews and Arabs in one state – and now, at the end of a decade that has witnessed outstanding articles, books and conferences articulating this vision, a chasm opens up. If our effort is not to be crippled both sides must bury the hatchet.

Abunimah, Omar Barghouti, Rafeef Ziadah and other signatories, as well as other ODS supporters known to me who have disavowed Atzmon, have made enormous contributions to justice for Palestinians. Their accusations are worth examining, which requires examining The Wandering Who? and some of Atzmon’s blogs and videos with an eye out for the racism, ‘antisemitism’ and Holocaust denial of which Granting accuses him. I haven’t read everything, of course, and there are certainly mistakes in my judgment, so I welcome any feedback and debate.

The call for disavowal accuses Atzmon of 5 trespasses:

(1) He claims to speak for Palestinians.

(2) He denies that Zionism is settler-colonialist.

(3) He believes that to self-identify as a Jew is to be a Zionist.

(4) He denies the Holocaust.

(5) He is an ‘antisemite’, a racist.

Two general observations: First, Granting’s accusations are formulated indirectly, not ‘in so many words’; but a reading of the short document shows that these are what it boils down to. Second, Granting itself does not include any proof or evidence for the accusations; there are no examinations of Atzmon’s texts, even out of context. Neither are there explicit definitions of the terms ‘racist’ and ‘antisemitic’ that would by rights accompany such severe accusations. For such more detailed definitions and arguments I have searched the web in vain, but of course the web is large, and if I have missed something I hope somebody tells me. I’m restricting my analysis almost entirely to Wandering on the assumption that evidence for the accusations would be there, if anywhere.

Strictly speaking there is thus no case, only claims. Atzmon is innocent till proven guilty. It is unfair, difficult and inefficient to put the burden of proof on the accused. Nevertheless, I’ve read the book carefully and ended up writing a defense of it that includes several criticisms, quoting Atzmon at length along the way. Please also see the favourable reviews by Mazin Qumsiyeh and John Mearsheimer, and a less favourable one by Elias Davidson. I ignore denunciations of Atzmon by Alan Dershowitz, Tony Greenstein and Jeffrey Goldberg because they consist of associative thinking and are based on often-unreferenced quotations out of context. Preceding Granting, in late February 2012, was a similar critique of Wandering that actually contains 12 quotations from Atzmon.

 The five accusations

(1)   Guiding the Palestinian struggle

Granting claims that Atzmon “for many years now… has taken on the self-appointed task of defining for the Palestinian movement the nature of our struggle, and the philosophy underpinning it.” Since I am sure the Granting signatories do not reject all ideas of all outsiders, this leaves it unclear what counts as acceptable opinion and support. It is moreover legitimate for Atzmon and other Israeli citizens to advocate visions of the future of their country – necessarily including Palestinians.

Granting’s concern becomes clearer through the further statement that “As Palestinians, it is our collective responsibility, whether we are in Palestine or in exile, to assert our guidance of our grassroots liberation struggle.” Atzmon has in fact elsewhere agreed with this:

It is our duty (as human beings) to show our support to the Palestinian people but we are not allowed to tell them what to do. We are not allowed to tell them what is right or wrong, we can only offer ourselves as soldiers…

Ignoring the absurdity of the idea of ‘telling Palestinians what to do’, roles between the oppressed and those in solidarity with them must always be negotiated. In this case however I know that there is almost total agreement between Atzmon and the “principles” of the movement guided by the signatories: Right of Return, equality not apartheid within Israel, liberation of the West Bank and Gaza, and perhaps even a preference for one over two states.

(2)   Settler-colonialism

Granting claims that “Zionism, to Atzmon, is not a settler-colonial project… ” The text of Wandering does not support this claim. Atzmon in several places explicitly affirms that Zionism is settler-colonial. (pp 9, 88, 101, 165) In apparent contradiction, he does in one place write that it “is not a colonial movement with an interest in Palestine”. (p 19) In my reading this means it is not just a run-of-the-mill colonial movement out for economic or geopolitical gain: there is no mother country unless it is world Jewry, and Zionism’s only colony is Palestine, which was chosen over Argentina and Uganda for cultural and/or religious reasons. Atzmon elsewhere objects to the “misleading” colonialism paradigm because he regards Zionism as a unique racialist project, not motivated by material exploitation for the (non-existent) homeland.

Atzmon is basically asserting that the settler-colonialist paradigm is not sufficient to explain Zionism: Zionist events like the attack on the Mavi Marmara, dropping White Phosphorus on Gaza, slicing up the Holy Land with separation walls, and indeed the original expulsion of “the vast majority of the Palestinian indigenous population just three years after the liberation of Auschwitz… have nothing to do with the colonialist nature of the Jewish state…” (pp 181-182) To be sure, the term “nothing” overstates the case, but his claim is that more than colonialism is involved. I’m inclined to agree when I read for instance Netanyahu’s December 2012 statement that “We live in a Jewish state, and Jerusalem is the capital of Israel. The Western Wall is not occupied territory. We will build in Jerusalem because this is our right.”

(3) Jewish political identity

Granting interprets Atzmon’s complex sociological concept of Jewish-ness to mean that

Zionism… is… part and parcel of defining one’s self as a Jew. Therefore, he claims, one cannot self-describe as a Jew and also do work in solidarity with Palestine, because to identify as a Jew is to be a Zionist.

Now, to say that self-identifying as a Jew entails Zionism is prima facie absurd, and I do not find the claim in Wandering. I agree with Granting that Atzmon is wrong in his blanket criticism of anti-Zionist Jewish groups. I also find Atzmon at places abstruse on this issue of the relation between world Jewry, “Jewish ideology” and Zionism.

But confusion is abated when we realise that his definition of Zionism differs from the standard, broad ‘movement for a Jewish state in Palestine’. Rather: “I suggest that it makes far more sense to regard Zionism as a tribal Jewish preservation project [aiming at] the prevention of assimilation… [] Accordingly, Zionism should be seen as an amalgam of different philosophies specialising in different forms of tribal separatism, disengagement and segregation.” (p 70) Atzmon is thus talking only about a political self-identity, so Granting misrepresents him.

Atzmon sets up three non-exclusive basic categories: “Jews (the people), Judaism (the religion) and Jewish-ness (the ideology)… or identity politics, or political discourse”. (p 15) The book does not criticise Jews, the first category, does criticise a few aspects of Judaism, the second, and argues for 200 pages against the third, Jewish-ness, and against those who “put their Jewish-ness over and above all of their other traits.” (p 16)

I am confused as to whether Atzmon wants to say that politically identifying with Jewish-ness entails Zionism. In numerous places criticises or laughs at Jewish tribalism (pp 19, 32, 56, 113, 116, 164-165, 172, 181-184), writing that “to identify politically as a Jew and to wonder what is ‘good for the Jews’ is the true essence of Jewish tribal thinking...” (p 184) Zionism “united the tribe on many levels” (p 46) and “is grounded on a very specific realisation of the Jewish identity as a synthesis of racial awareness, religious awareness and nationalistic awareness”. But while Jewish-ness is an ethnically-based political ideology, Atzmon doesn’t show that non-Zionist Jewish political identities are inconceivable.

Granting’s signatories must have misread the sentence, “To be a Zionist means to accept that, more than anything else, one is primarily a Jew.” (p 19) This says that all Zionists are 3rd-category Jews, not the reverse. The context moreover is a specific discussion of sanayim, Mossad agents living abroad.

I do however fault Atzmon’s statement that “… considering the racist, expansionist Judeo-centric nature of the Jewish State, the Diaspora Jew finds himself or herself intrinsically associated with a bigoted, ethnocentric ideology and an endless list of crimes against humanity.” (p 48) What does “intrinsically” associated mean? Merely being “associated” (by others) with something bad is one thing; but when this is “intrinsic” it could mean that the bad thing is indeed “part and parcel” of being a Diaspora Jew.

(4) Holocaust denial

Atzmon throughout acknowledges the Holocaust, shoah or Judeocide, asserting however that it should be studied historically like other ethnic exterminations. (pp 43, 70, 130-131, 154, 175-176, 182, 185-186) And we need to see how the Holocaust is used in the destruction of the Palestinians – a position shared by Yeshayahu Leibowitz, Adi Ophir, Norman Finkelstein and Marc Ellis. (pp 148-152, 162) I do find imprecision in his statement that the “Holocaust… [is] not an historical narrative, for historical narratives do not need the protection of the law and politicians” (p149); to be consistent with everything he writes about the Holocaust this should read “not merely an historical narrative”.

Atzmon recalls,

As much as I was a sceptic youngster, I was also horrified by the Holocaust. In the 1970s Holocaust survivors were part of our social landscape. They were our neighbours, we met them in our family gatherings, in the classroom, in politics, in the corner shop. They were part of our lives. The dark numbers tattooed on their white arms never faded away. It always had a chilling effect. Yet I must mention that I can hardly recall a single Holocaust survivor who ever attempted to manipulate me emotionally.” (pp 185-186)

Further, “It is the Holocaust that eventually made me a devoted supporter of Palestinian rights, resistance and the Palestinian right of return.” (p 186)

An earlier blog reads,

[T]he form of Holocaust denial that really bothers me is the denial of the on-going Palestinian Holocaust. This Holocaust is documented and covered daily by the western media. The turning of residential Palestinian cities into concentration camps; the deliberate starvation of the Palestinian population; the withholding of medical aid from Palestinian civilians; the wall that tears the holy land into isolated cantons and Bantustans; the continuous bombardment of civilians by the IAF are known to us all. This Holocaust is committed by the Jewish state with the support of world Jewry.

This accusation by Granting is absurd.

(5) Racism and ‘antisemitism’

Atzmon writes nothing against Jews by origin, i.e. against anybody based on their genetic heritage or ‘race’; yet this would be the precondition for justifying the allegation of ‘antisemitism’/racism because ‘semitic’ refers to an ethnos or race. I trust moreover that ‘some of his best friends are Jewish’, and he vows:

I will present a harsh criticism of Jewish politics and identity. Yet… there will not be a single reference to Jews as ethnicity or race… This book doesn’t deal with Jews as a people or ethnicity. If anything, my studies of the issue suggest that Jews do not form any kind of racial continuum… [] I also refrain from criticisng Judaism. Instead, I confront different interpretations of the Judaic code. I deal with Jewish Ideology, Jewish identity politics, and the Jewish political discourse. I ask what being a Jew entails. (p 15; also pp 147-148)

Again, his first two categories – religious Jews and Jews by origin – are “harmless and innocent”. (p 16) No one is calling for harm to Jews. (p 131)

Atzmon does once lambaste Judaism for tribalism because it so closely adheres to an ethnic rather than religious concept of itself (p 113) and sees a continuum between the Bible and Zionism (pp 120-122). But he says clearly,

I am against racism and in fact in my writing you won’t find a single racial reference. Moreover, when I write about Jewish identity I analyse it in ideological and philosophical terms. For me Jewishness is a mind set. Nothing to do with the quality of one’s blood or the religion of one’s mother.

He does unfortunately make several statements that refer to “Jews” where “Jewish-ness” or “Zionist” would be more accurate and consistent with the whole book. He for instance writes of “European and American Jews” who have assimilated and cast aside their “Jewish identity”, where he means their Jewish political identity or identification with the “tribe”. (pp 64-65) He rightly says that all Jewish Zionists sign up to the Jewish-ness ideology, but he should avoid any ambiguity suggesting that all Jews adhere to Jewish-ness.

Blurring occurs when he omits the qualifier ‘political’ in writing of “the Jew within”, “the Jewish understanding of the past” or occasionally of “Jewish identity”. (pp 95, 173, 135) He does however usually precisely include it, for example in writing that one “can hardly endorse a universal philosophy while being identified politically as a Jew.” (p 39; also pp 102, 138, 145, 174) Imprecision burdens as well the statement that “Jewish people… can never be like ‘other people’, for those who demand to be seen as equal must feel inherently and categorically different.” (p 52) I also miss clear definitions for the phrases “the Jewish condition” (p 184) and “the wider Jewish problem”. (p 15)

Atzmon’s use of the phrase “Jewish lobbyists” (pp 152, 171) has been challenged, clarity speaking for “Israel lobby” or “Zionist lobby”. It is however at least mitigating that most Jewish Zionist lobbyists themselves refer to themselves and their organisations as ‘Jewish’, and that Zionists themselves appropriate Jewish identities to oppress Palestinian Arabs – for instance with the Holocaust (pp 130-134) or Judaic symbols on fighter planes (p 140). As Zionist Michael Bar-Zohar puts it, “If you’re attacking Israel, this means you are attacking Jews.” But why should one language-rule be valid for pro-Israel lobbies and another for its critics? (pp 149-151)

Granting in addition accuses Atzmon of ‘”allying” himself with “conspiracy theories, far-right, orientalist, and racist arguments, associations and entities”, but offers no evidence, nor even a definition of what “allying” would look like. I urge Atzmon to make his language less ambiguous, but given that he is criticising what he sees as the dominant Jewish political culture, not Jews in general, his book in fact supports Granting’s position that “our struggle was never, and will never be, with Jews, or Judaism, no matter how much Zionism insists that our enemies are the Jews. Rather, our struggle is with Zionism.”

Anti-Jewish-ness

Benny Morris, in an interview with Jewish Chronicle and Guardian Zionist Jonathan Freedland, defends himself against Freedland’s suggestion that his critical, negative claims about Arab culture “could be seen as” racist by rejoining that he [like Atzmon] is speaking of a dominant political culture, not Arabs as a genetically defined ethnic group. Morris’s ambiguities are between statements that ‘all Arabs’ or ‘a majority of Arabs’ or ‘Arabs’ or ‘Arab culture(s)’ place relatively low value on human life, but it seems the generalising nature of sociological analysis always entails a degree of conflation between (1) the dominant norms of the group and (2) all members of the group. Nietzsche walked the same tightrope in his Kulturkritik of Christianity. But the issue is the quality of Morris’s or Atzmon’s or Nietzsche’s empirical evidence and cultural analysis – a well-known academic field – not whether any such investigation is racist. It is not, since there is no appeal to ethnic causality which is the criterion for both positive (e.g. ‘philosemitic’) and negative (e.g. ‘antisemitic’) racism.

The advertisement for Wandering claims: “Since Israel defines itself openly as the ‘Jewish State’, we should ask what the notions of ‘Judaism’, ‘Jewishness’, ‘Jewish culture’ and ‘Jewish ideology’ stand for.”  The Jewish state and its behaviour is an explicandum of the first order, costing as it does Palestinian lives and livelihoods. He quotes Israel’s first president: “‘There are no English, French, German or American Jews, but only Jews living in England, France, Germany or America.’ In just a few words, Weizmann managed to categorically define the essence of Jewish-ness.” (p 16) With this concept he hopes to correct and add to our understanding of Zionism.

Atzmon told Ha’aretz:

The Israelis can put an end to the conflict in two fucking minutes. Netanyahu gets up tomorrow morning, returns to the Palestinians the lands that belong to them, their fields and houses, and that’s it. The refugees will come home and the Jews will also finally be liberated: They will be free in their country and will be able to be like all the nations, get on with their lives and even salvage the bad reputation they have brought on themselves in the past 2,000 years. But for Netanyahu and the Israelis to do that, they have to undergo de-Judaization and accept the fact that they are like all peoples and are not the chosen people. So, in my analysis this is not a political, sociopolitical or socioeconomic issue but something basic that has to do with Jewish identity.

The anti-Zionist as well as the pro-Zionist discourse cannot be separated from the Jewish discourse.

At a One Democratic State conference in Stuttgart in 2010, attended by both Atzmon and Abunimah, the latter argued that this ‘culture’ category is useless:

I think that to use language that blames a particular culture – [Atzmon] was talking about Jewish culture – is wrong [applause] because such arguments could be made about anyone. We could blame German culture for the history of Germany, we could blame British culture for the history of British imperialism, we could blame Afrikaner culture for apartheid in South Africa. And this really doesn’t explain anything at all. (emphasis added)

Atzmon counters that this is

what historians, sociologists, anthropologists, intellectuals are doing when they try to understand historical and political development. The historians and sociologists who look into the Nazi era, don’t they look into German culture, into German philosophy, into the work of Wagner, both as a writer and as a composer, into the work of Hegel, and the German spirit, into Christian antisemitism, and the impact of the Protestant church, don’t they look into a Martin Luther, and his infamous book about the Jews and their lives? Don’t they look into German Early Romanticism? We are in the 21st century. We understand very well that culture, politics, history, heritage, religions, are all bonded together.

Abunimah’s position is of course untenable, while at the same time it remains to be seen whether Atzmon’s concept of ‘Jewish-ness’ really earns its keep.

Perhaps “Jewish-ness” is not strictly necessary to refute Zionism and support ODS. However, on the principle of ‘know thine enemy’ it may assist us in fighting Zionism and negotiating with Israel – were it ever to come to the table. I moreover submit that analysing the hoary topic of ‘what it is to be a Jew’ is of much interest to many Jews who are now doubting their support of the Jewish state. It seems to me that the issue can contribute to both an intra-Jewish discussion and to the discussion of how to stop the Jewish state’s murderous ethnic cleansing. Why should it do only one or the other?

One Granting signatory, Omar Barghouti, has sought in terms similar to Atzmon’s to explain Zionist crimes against Palestinians, the “relative-humanization” of Palestinians, and how Zionists live with it. His explanatory concept is ‘Jewish fundamentalism’, relying partly on the thought of Israel Shahak to find cold-bloodedness and justification for Jewish ethnic superiority in some “tenets of Jewish Law”. The Midianite genocide and certain Torah passages provide precedents for what is happening today. Atzmon likewise relates Israeli behaviour to Biblical precedents (pp 120-122, 157-162), yet in the main looks at secular Jewish culture, whereas Barghouti is perhaps focusing only on religious Jewish culture. Or, if it is not Atzmon’s anti-Jewish-ness that Barghouti finds racist, antisemitic and Holocaust-denying, what is it?

As for the content of Jewish-ness – in the broadest terms merely “Judeo-centric political discourse” (pp 88, 55, 145, 197) – Atzmon characterises it as (1) exclusivist, (2) based on the uniqueness of Jewish suffering, (3) supremacist and (4) uncannily paralleling some Old Testament stories. (pp 121, 160, 188) He writes for instance that

assimilation has never been presented as a Jewish political call. It was rather individual Jews who welcomed and enjoyed European liberal tendencies. The Jewish political call was inspired by different means of tribal, cultural or even racially-orientated segregation. (p 32)

As evidence that it is more “tribal” than many other groups Atzmon points to a relatively high resistance to assimilation, strong halachic marriage rules (procreative isolation), and high hurdles for conversion to Judaism. (pp 19, 32, 56, 113, 116, 164-165, 172) The bridge to Zionism, in Atzmon’s view, seems to be that a combination of exile, cohesion and chosenness, together with feelings of unique suffering, led to both a strong desire for an ethnically-defined rather than secular-democratic state and a sense of righteousness (and thoroughness) in its establishment at the expense of indigenous people.

I don’t know much about either Judaism or Jewishness, but I think Atzmon’s evidence for the trait of supremacy is inadequate. (see pp 2, 101, 181-182) True, Zionist acts are racially supremacist, but the book does not give a rigorous proof that feelings of ethnic superiority inhere in the Jewish political culture. But this is a question of content; that he writes about it is certainly kosher.

We should perhaps not forget that Hess, Jabotinsky, Weizmann and all Israeli politicians have tied the state as closely as possible to Jewish history and culture. (pp 16-17, 139) The Law of Return, the Jewish National Fund, Jews-only settlements and roads, the very concept of Eretz Israel, and Israel’s Declaration of Independence are racist. Negative Kulturkritik is not.

Atzmon unexpectedly even has a good word for Jewish-ness in seeing its “complexity” and the “duality of tribalism and universalism… at the very heart of the collective secular Jewish identity… ” (pp 148, 162, 56) “Secular collective Jewish identity” is made up of both elements, “Athens” and “Jerusalem”. (pp 56, 57, 78) In conciliatory mode he ambivalently asserts that while there is no such thing as a “Jewish humanist heritage’… there are some remote patches of humanism in Jewish culture, [which however] are certainly far from being universal.” (p 113) By reference to the ethnic particularism of Jewish-ness he suggests an answer to the question  “How is it that… Israel and its lobbies are so blind to any form of ethical or universal thinking?” (p 177, emphasis added)

Another writer seeking connection between “Jewish resources” and a universal, egalitarian ethics is Judith Butler, whose new book Parting Ways: Jewishness and the Critique of Zionism promises a rewarding look at this topic which should be debated, not silenced by the charge of ‘antisemitism’ or denying the legitimacy of cultural explanations in principle.

Imagine an exam question: “Is the following statement antisemitic?:

The reopening of the tunnel [beneath al-Haram al-Sharif] seems… an act of arrogant triumphalism, a sort of rubbing of Palestinian and Muslim noses in the dirt. This had the added effect of pouring fuel on the smoldering sectarian competition that has been the city’s long-standing bane. I do not think there is any doubt that this Lukud assertion of what is unmistakably Jewish power over Muslim holy places was intended to show the world… that Judaism can do what it wants.

Atzmon speaks of “Jewish nationalism, Jewish lobbying and Jewish power” (p 145), interpreted perhaps by Granting with the somewhat vague phrase “attacking Jewish identities”. But cannot one speak of a political ideology that sees itself as Jewish using the term ‘Jewish’ with its bundle of ethnic, religious, and political meanings?

Taboos

Atzmon asks several taboo questions.

I think that 65 years after the liberation of Auschwitz, we must be entitled to start asking questions… We should strip the Holocaust of its Judeo-centric exceptional status and treat it as an historical chapter that belongs to a certain time and place. The Holocaust, like every other historical narrative, must be analysed properly… Why were the Jews hated? Why did European people stand up against their neighbours? Why are the Jews hated in the Middle East, surely they had a chance to open a new page in their troubled history? If they geniunely planned to do so, as the early Zionists claimed, why did they fail? (pp 175-176)

People who place such questions out of bounds “are doomed to think that anti-Semitism is an ‘irrational’ social phenomenon that ‘erupts out of nowhere’. Accordingly they must believe that the Goyim are potentially mad.” (p 182) It is a matter of simple logic that to ask why Jews were hated in Europe is not to presuppose that there were good reasons.

Another excerpt:

It took me many years to understand that the Holocaust, the core belief of the contemporary Jewish faith, was not at all an historical narrative [for] historical narratives do not need the protection of the law and political lobbies. It took me years to grasp that my great-grandmother wasn’t made into a ‘soap’ or a ‘lampshade’ as I was taught in Israel. She probably perished of exhaustion, typhus or maybe even by mass shooting… The fate of my great-grandmother was not so different from hundreds of thousands of German civilians who died in deliberate, indiscriminate bombing, just because they were Germans. Similarly, people in Hiroshima died just because they were Japanese… [As devastating as it was], at a certain moment in time, a horrible chapter was given an exceptional meta-historical status. (pp 175, 149)

The “Holocaust religion” freezes a certain narrative in law while Holocaust research follows normal historiographic rules; the claim of its uniqueness is ‘philosemitic’, and its severity is used to justify, with the logic of two wrongs’ making a right, the ethnic cleansing of people having nothing to do with the Holocaust. (pp 148-153)

Evil questions came naturally to Atzmon:

[At age 14 he] asked the emotional tour guide if she could explain the fact that so many Europeans loathed the Jews so much and in so many places at once. I was thrown out of school for a week. (p 184)

“As long as we fail to ask questions, we will be subjected to Zionist lobbies and their plots. We will continue killing in the name of Jewish suffering.” (p 176)

Ben White has similarly asked, “Is it possible to understand the rise in anti-semitism?” This requires defining both ‘antisemitic’ and ‘understand’. One poll question asked people if they “can understand very well that some people are unpleasant towards Jews”. While White is not anti-Semitic and not unpleasant towards Jews, he “can… understand why some are.” First, Israel subscribes to the racial supremacy of Jews, and Zionists “equate their colonial project with Judaism”, and although reacting to this racism and injustice with “attacks on Jews or Jewish property [is] misguided”, it can be understood politically. Second, since the Western media are overwhelmingly pro-Israel, some people believe, again “misguidedly”, the idea of a “Jewish conspiracy”. We must live with the ambiguity of the word ‘understand’.

Similarly, when Atzmon calls violence against non-combatants who are Jewish by origin “rational”, we must acknowledge the ambiguity of the term ‘rational’, which doesn’t mean ‘morally justified’. Atzmon defends his statement that burning down a synagogue can be “a rational act” by explaining that by “rational” he means that “any form of anti-Jewish activity may be seen as political retaliation. This does not make it right.” One can ask why such violence occurs, just as we can ask why the Jewish state commits and condones violence against innocent Palestinians and the destruction of olive trees and water cisterns. It can be Israeli racism, but it could also be ‘rational’ behaviour for Israel’s security. Antisemitism expert Antony Lerman, also, has noted that many acts against Jews in Europe were tied to Israel’s unjust behaviour – they were political, not irrational in the sense of arbitrary, or necessarily motivated solely by hate of Jews.

Another hot topic that might can approach solely in terms of Zionism, not Jewish-ness, is that of the economic, political and media power of Zionists who are also Jews in part motivated by allegiance to their ethnic group. Atzmon covers this briefly (169-172), his Exhibit A being the ardently pro-Zionist Jewish Chronicle’s listing of the relatively large number of Jews in the UK Parliament (all hard or soft Zionists). Exhibit B is billionaire Haim Saban who says, according to a New Yorker portrait, “I’m a one-issue guy, and my issue is Israel… [The Arab] terrorists give me a potch in the panim…”; he openly seeks influence in “political parties,… think tanks… and media outlets…”, has tried to buy the LA Times and NY Times to push his agenda, and “harbors a wariness of Arabs that may stem from growing up as a Jew in Egypt.”

To declare out of bounds the subject of Jewish, as opposed to merely Zionist, influence in politics, finance and media is to claim that support for Zionism by many powerful people has nothing at all to do with the fact that they are Jewish, or rather, that they politically identify as Jews. Xstrata boss Mick Davis’s charity ‘United Jewish Israel Appeal’ (‘Powering young people in the UK and Israel’, ‘Strengthening Jewish identity and the connection to Israel’), is merely pro-Israel; in spite of its name, its slogans and its activities furthering Judaisation in “the Galil” and the Negev, it has nothing to do with Jewishness, no ethno-cultural content whatsoever. The Anti-Defamation League in the US, on this view, is merely a group protecting Jews from ‘antisemitism’, only coincidentally pro-Israel. Everybody knows this is fiction, and the subject appears taboo for critics but not for supporters of Zionism.

Again, one can strip Herzl’s movement for a Judenstaat to its settler-colonialist bones, but given an interest in promoting pro-Palestinian public opinion, one can look at this subject soberly, with no ‘antisemitic’ intent. Whether Jewish-ness and Zionism connect here, and whether this makes any difference in understanding Zionist oppression of Palestinians, are open questions, and I for one look for ‘Zionist’ rather than ‘Jewish’ publicists. But why should this be taboo? At any rate, on this subject Atzmon delivers a one-liner: “As I have said earlier, I do not believe in Jewish conspiracies: everything done in the open.” (p 76) But his real view is that “In fact the opposite [than a conspiracy] is the case. It isn’t a plot and certainly not a conspiracy for it was all in the open. It is actually an accident.” (pp 30, 21)

To be avoided is the situation where only supporters of Israel can point to ethnic-ideological connections while critics of Israel cannot. If we want to understand the entity committing the Palestinicide, the only line to be drawn is at hate speech based on ethnic, racial and religious criteria.

My objections

The ambiguity of ‘Jewish’

As shown above, some of Atzmon’s statements fail to distinguish clearly between his 2nd and 3rd categories – between Jews by biological origin and those whose priority is their (Jewish) cultural identity – and could thus be read as ‘antisemitic’. I find however no evidence of hate of, distaste for, or even criticism of, ‘Jews’. Complicating judgment of these statements is the fact that when they are ‘philosemitic’ they are not, in our mainstream discourse, seen as objectionable. (p 51) Not only ‘Jewish humour’, but quotidian political analysis routinely refers to ‘Jewish’ – not ‘Zionist’ or ‘Israeli’ – identity.

One Israeli analyst for instance correlates Israeli “right” and “left” stances with “where on our scale of identity we place Jewish identity”, quoting Netanyahu saying, “The leftists have forgotten what it is to be Jewish.” Still, I believe Atzmon should avoid sentences that use the unqualified terms ‘Jews’ or ‘Jewish’ when the subject is identity politics. The statement “I grasped that Israel and Zionism were just parts of the wider Jewish problem” (p 15) is understood by those familiar with a long intra-Jewish discourse, but not by the wider world. It takes a lot of context to de-fuse a statement like, “With contempt, I am actually elaborating on the Jew in me” – the context coming three paragraphs later, namely that “Jewish-ness isn’t at all a racial category… ” (pp 94-95)

Tribal supremacy

As already touched on, while the Jewish supremacy of the Jewish state’s Zionism is obvious, Wandering does not demonstrate to my satisfaction that Jewish-ness is supremacist. Now if Jewish political culture (‘Jewish-ness’) is Zionism, the claim is tautologically true, but Atzmon maintains throughout that they are different. To be sure, adherence to any ethnically- or religiously-defined group arguably implies a belief that the group is a bit better than rival groups: upholding türklük, or saying ‘I am a Christian’ says something about Kurds, and perhaps Islam, as well. But Atzmon’s claim is not only open to empirical examination, it is not a claim about (all) Jews as an ethnicity, and therefore not racist. Nevertheless, because this claim is so central to building the bridge between Jewish-ness and Zionism it deserves more argument.

Jews Against Zionism

Atzmon criticises groups that mix ethnic Jewish identity with the non-ethnic political goals of socialism and anti-Zionism; they put their Jewish-ness above the content of their political stance in addition to excluding non-Jews. (pp 62, 71-76, 86-87, 102-105) Groups such as British Jewish Socialists, Jews for Boycott of Israeli Goods, Jews for Justice for Palestinians, or Jewish Voice for Peace remain, he says, within the discourse of ethnicism rather than universal humanism:

Even saying ‘I do not agree with Israel although I am a Jew’ is to fall into the trap. Having fallen into the trap, one cannot leave the clan behind – one can hardly endorse a universal philosophy while being identified politically as a Jew. (pp 38-39)

He gives an instance of the conflicting loyalties of Jews who oppose Zionism or support socialism as Jews by relating a Jewish Chronicle interview with two founding members of British Jewish Socialists who want also to belong to the Jewish ethnic group or nation.

I do differentiate between ‘the leftist who happens to be jewish’ – an innocent category inspired by humanism, and ‘the Jewish leftist’, which seems to me to be a contradiction in terms, for the left aims to universally transcend itself beyond ethnicity, religion or race. Clearly ‘Jewish left’ is there to maintain a Jewish tribal ethnocentric identity at the heart of working class philosophy. (pp 116-117)

The Marxist European Bund also mixed pro-socialist and pro-Jewish goals (pp 56, 116, 181), but I am not aware of what substantial differentiae would set Jewish socialism off from other brands.

It is however Atzmon’s attack on Jewish anti-Zionists that prompts the passage in Granting stating,

We will not allow a false sense of expediency to drive us into alliance with those who attack, malign, or otherwise attempt to target our political fraternity with all liberation struggles and movements for justice.

Yes, Atzmon targets that part of the pro-Palestinian movement defining itself as ‘Jewish’, believing that in the long run the cause is best served if we shed our ethnic political identities. He is asking whether, when the message is that “not all Jews are Zionists” (p 102), the main goal is to protect the good name of Jews, to retain some Jewish-ness, or to further the Palestinian cause. I believe Atzmon is here too severe in his critique, firstly because many such Jews fighting for Palestinian rights have impeccable motives, and secondly because there is a gain for Palestinians when a message to world opinion is that criticism of Israel does not entail being against Jews as Jews.

I am not aware that investigations into both ‘Jewishness’ and ‘Jewish ethics’ in connection with Zionism have revealed any difference in content between ‘Jewish’ anti-Zionism and ethno-religiously neutral anti-Zionism (i.e. universal ethics). I also accept the common observation that “Anti-Zionist (or Israel-critical) organizing, then, plays a crucial role in establishing a new secular Jewish identity, a field dominated by Zionism in Western nations for decades.” But again, the groups often identify themselves as Jewish for public-relations reasons, and indeed, why shouldn’t some such activists promote both anti-Zionism and the good name of their Jewish ethnos?

The social-marketing desirability of de-coupling Jewishness from criticism of Israel, which Atzmon misses or rejects (p 102), is expressed by the group ‘Jews for Justice for Palestinians’ (which nota bene supports the two-state solution and is thus not anti-Zionist):

As well as organising to ensure that Jewish opinions critical of Israeli policy are heard in Britain, we extend support to Palestinians trapped in the spiral of violence and repression. We believe that such actions are important in countering antisemitism and the claim that opposition to Israel’s destructive policies is itself antisemitic.

While in the long or even medium run it is good to eliminate ethnocentricity from politics, there is perhaps now still some benefit for the Palestinian cause in having explicitly Jewish allies.

Finally, it slanders the many sincere anti-Zionist Jews organised as Jews to claim that they “hate the Goyim” (p 55), that they are (only) there “to keep the debate within the family” (p 102). While I sympathise with Atzmon’s attempt to “untangle the knot” (p 15) of religion, ethnicity and Jewish identity politics, and agree we should first and foremost explicitly embrace universal ethics, he here overstates his case. It also seems merely polemical to claim that “when it comes to ‘action’ against the so-called ‘enemies of the Jewish people’, Zionists and ‘Jewish anti-Zionists’ act as one people – because they are one people.” (p 102) Philosophical analysis of what Zionism has to do with Jewish-ness is still a nascent field, and I urge Atzmon to criticise but not ridicule all organised ‘anti-Zionist Jews’.

Alan Greenspan

Atzmon offers a cogent argument that Alan Greenspan’s economic policies were disastrous, but asserts that Greenspan, by creating an economic boom, “found a… way to facilitate or at least divert… attention from the wars perpetrated by the largely Jewish neo-conservatives in Afghanistan and Iraq.” (pp 27-30) He however neither offers evidence that Greenspan intended the boom to enable the expensive warmongering, nor criticises him for Zionism. He merely calls him a “rich Jew”. (p 27) This not only feeds the ‘antisemitic’ picture of the unscrupulous Jewish money-grubber but is based on Greenspan’s being a Jew by origin, not any purported Jewish political identity or culture. I also happen to know that the foreign-policy views of Greenspan are much closer to those of Ron Paul, and that in 1969 he paid for the bail and lawyer of my best friend who had refused to be drafted to go fight in Vietnam. Atzmon’s digression on Greenspan is harmful or at least pointless in the battle for justice for Palestinians.

An objection to Granting

The anti-colonialist ‘self-determination’ discourse must today compete with the individual-rights discourse. While Atzmon adheres strictly to the latter and sees the dangers in the self-determination of groups (pp 52, 105-106), Granting refers to the Arab-Palestinian “homeland” and the “self-determination… of the Palestinian people” (emphasis added); the text speaks of “our native lands”. The “our” can refer to those comprising the large majority of those who have lived there during the last dozen-plus centuries and happened to be ‘Arabs’ or ‘Semites’ and overwhelmingly Moslem; or it can be ethnicist, meaning Arab Semites, perhaps describing the signatories. Here perhaps we have contrasting visions of the one-state vision broadly shared by Atzmon, Barghouti and Abunimah, the latter seeing the constitution more in terms of bi-nationalism rather than the state’s absolute blindness towards ethnicity and religion. Yet why would this would be a reason to “disavow” Atzmon?

The signatories speak of “the struggle for Palestine and its national movement” and of theirs as “the Palestinian movement”. They also claim some rights in “defining for the Palestinian movement the nature of our struggle” and “the philosophy underpinning it”. Some sectarian as well as secular anti-Zionist Palestinians might disagree with this but, recalling the very first accusation against Atzmon (above), the point is that unless one excludes Israeli Jews from voting in the future secular, democratic state, Atzmon can speak not only universally but for himself as a citizen. I agree that one state is a bigger ask for the Palestinians than for the Israeli Jews, who as colonists are being invited to remain. But even outsiders like myself have the right to support any part of the ‘Palestinian movement’ we agree with. These questions about homelands and leadership deserve discussion rather than disavowal.

Granting speaks as well of Atzmon’s “obsession with ‘Jewishness’”, but this would surely be only Atzmon’s problem. The call moreover characterises Atzmon’s “attacks on anyone who disagrees with his [alleged] obsession with ‘Jewishness’” as “vicious”. However, in Wandering he aims no criticism at critics of his concept of Jewish-ness, and while I find sarcasm that occasionally goes too far, “vicious” is a crass mis-characterisation.

Other takes on Jewishness

How does Atzmon’s anti-Jewish-ness compare with other types of pro- or anti-Jewishness? Witness a Jewish-critical statement of Meron Benvenisti:

I would say that what characterizes us collectively is ethnic hatred, ethnic recoil, ethnic contempt and ethnic patronizing.

He balances this generalising take on the Jewish “collective” with the caveat that “I would not categorize us all as racists”, exactly paralleling Atzmon’s distinction between 2nd– and 3rd-category Jews; he attests racism only of a “large segment” of Jewish Israeli society. Benvenisti by the way also makes the statement that he is “proud to be a white sabra [native-born Israeli Jew]”. Is Benvenisti an anti-Jewish racist, a pro-Jewish one, or neither?

Philo-Jewishness statements likewise may or may not be ‘philosemitic’. In a Guardian interview Arnold Wesker utters, “A reverence for the power of the intellect is for me a definition of Jewishness:…” Now, a definition has a genus and one or more differentiae, so what distinguishes “Jewishness” as a type of sociological reification is a reverence for the power of the intellect. The inescapable corollary is that other ethnic (religious? cultural?) groups have no, or less, such reverence. It is perhaps evidence of this purported reverence that a website proudly lists Jewish Nobel laureates.

What are we to make of the observation of one of these Nobel laureates, Saul Bellow, on a trip to Jerusalem, that “a few Arab hens are scratching up dust and pecking”? That “Jewish claims in Jerusalem are legitimate”? That Israelis have a tough life “all because [they] wished to lead Jewish lives in a Jewish state”? That “When the Jews decided, through Zionism, to ‘go political’, they didn’t know what they were getting into”? That (according to A.B. Yehoshua) “Perhaps there is something exceptional in all our Jewishness [which] to us… is clear and we can feel it…”? That Bellow’s one academic colleague who criticised Zionism “went out to jog on a boiling Chicago afternoon and died of heart failure”? Bellow, who believes in “the moral meaning of Israel’s existence” and that it “stands for something in Western history”, uses ethnic, political and culture concepts interchangeably. Is Bellow an anti-Arab racist, a pro-Jewish one, or neither?

Many Jews-by-origin reject Zionism but retain Jewishness. Paul Knepper writes of Michael Polanyi:

In making the case for a Jewish state as the solution to anti-Semitism, Zionists had thrown up an array of mistaken identities, defining Jewishness in political, religious, and cultural terms. Polanyi rejected this as inward-looking, even reactionary; he pursued an outward-looking understanding based on the relationship of Jews to non-Jews. Polanyi saw assimilated Jews [like himself] not as running away or denying Jewish identity, but instead, as pursuing a truer and more significant expression of Jewishness.

Atzmon agrees with the first sentence but argues against finding identity in what one is not, and abandons the quest for Jewish-ness as such. (pp 31-36, 58-63, passim)

Eric Hobsbawm, the unobservant Jew who called himself a “non-Jewish Jew” and “not a Jewish historian [but an] historian who happened to be Jewish” (also Atzmon, pp 16-18), similarly saw a need to retain some “Jewishness”, even if it consisted merely of not being ashamed to be Jewish. He said of his friend Isaiah Berlin in contrast, “His Jewish identity implied identity with Israel because he believed that the Jews should be a nation.”

I have read only the introduction to Judith Butler’s Parting Ways, where she outlines the Jewishness of her formation and many of the ethical sources she draws on but acknowledges the paradox – perhaps contradiction – of holding values that are simultaneously universal and Jewish. (pp 26, 18) As the jacket of her book states,

Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

She is a proponent of one secular, democratic state in Palestine searching for “a different Jewishness… [and] the departure from Jewishness as an exclusionary framework for thinking both ethics and politics.” (p 2) Her book promises [recalling Polanyi, above] “to locate Jewishness in the moment of its encounter with the non-Jewish, in the dispersal of the self that follows from that encounter [mainly with Edward Said and Mahmoud Darwish].” (p 26)

Conclusions

Within Israel’s left, Atzmon’s ideas and formulations ruffle few feathers. As Ha’aretz journalist Yaron Frid says, lamenting Israel’s loss of Atzmon, “The score, for now: 1-0, Palestine leading.” In Israel Atzmon’s mother commented, “[The book] is not at all anti-Semitic. Gilad has a problem with Jewishness, he talks about three categories of Jews, but you have to read everything to understand – rather than bring quotations and take them out of context… I am very proud of my son.” (ibid.) But a mother would say that, wouldn’t she?

Atzmon insists that the desire for a Jewish nation arises out of Jewish suffering’s experienced specialness and asks what is then left of Jewish-ness when identification with (the uniqueness of) Jewish suffering is overcome. He asserts that Israel is not just another colonial power, but one driven by a distinctly Jewish ideology, and he convinced me that we must understand this Jewish-ness to understand for instance AIPAC, or to see that the West Bank to be given up by Israel in some phantasmagoric two-state settlement is not the West Bank, but Judea and Samaria. Yes, talking about a culture as opposed to some number of that culture’s members holds risks of conflation and ambiguity, and some of Atzmon’s discussion is an intra-Jewish one. But his book undoubtedly illuminates the ‘prosemitic’ racist ideology fatal to Palestinians. Perceptions differ, of course, but I do not see how anyone can read the whole book, with open ears, and find Atzmon ‘antisemitic’ or racist.

Granting’s signatories write that they “stand with all and any movements that call for justice, human dignity, equality, and social, economic, cultural and political rights.” I urge them to re-read (or read) Wandering, present a definition of ‘antisemitic’ racism, and based on textual evidence debate whether Atzmon’s words fulfill it. Because Jew-hatred has been so trivialised by Zionists, accusations of ‘antisemitism’ must be especially well-argued. For the ODS movement unity at any cost is not essential, but we need our energies to help transform Israel into a normal country respecting all humans’ rights. Unless racism is proven, one should bury the hatchet.

Blake Alcott is an ecological economist living in Cambridge, England. He can be reached at: blakeley@bluewin.ch.

February 1, 2013 Posted by | Book Review, Ethnic Cleansing, Racism, Zionism, Solidarity and Activism, Timeless or most popular | , , , , , | Leave a comment

Islamophobia and the Politics of Empire

Book review by RON JACOBS | CounterPunch | November 30, 2012

In the machinations of Empire, religious and ethnic differences are often used to justify wars and repression. Historical examples abound. Animosity between nations’ ruling elites are framed in religious terms to rile up the populace and convince them the antagonisms between rulers over land and money are actually between the common people over religion. From there, the antagonism disintegrates into hatred and then war. Despite the conclusion of many religious adherents and teachers that all religions are merely different paths to the same godhead, people continue to cave into the fears propagated by other clerics and institutions that only their religion is the one true one. All others, therefore, are false and their followers are infidels. Once the flames of religious hatred are lit, it becomes very difficult to extinguish them. History has proven this over and over again.

Most recently, the world has seen this manipulation of faith take place against Muslims. This is not the first time Islam has been the focus of hate. Various Christian faiths have considered it a demonic religion over the centuries, from the Catholic Church to the small sect run by Terry Jones in Florida in the US. It was Islam, after all, that bore the brunt of the Catholic Crusades in the middle ages. It was also the Catholic Church that ravaged the lands of Spain during the Reconquista; and it was the Catholic Church that forced Jews and Muslims alike to renounce their faith or face death during that same period.

Like most prejudices that the ruling classes and their politicians stir up for their own ends, much religious hatred is based on ignorance and misunderstanding. This is certainly the case when it comes to Islam and its perception among many Christian churches. Despite the fact (or perhaps because of it) that Christianity, Judaism and Islam are all derived from the legacy of Abraham, the level of ignorance about this among believers is astounding. Indeed, it would leave one to think that perhaps that ignorance was intentional.

This is one of the points argued in Deepa Kumar’s latest title, Islamophobia and the Politics of Empire. Kumar traces the history of anti-Islamic imagery in the Christian west: its equation of the religion with Satan and sorcery, mysterious sexual practices and perversions. From this beginning, Kumar draws a line to the development of Orientalist scholarship and its use by colonialist nations to justify their domination and exploitation of what they termed “the Muslim World.” Orientalism is best described by the author of the best book on the subject, Edward Said. “Orientalism,” he wrote, “is a style of thought based upon ontological and epistemological distinction made between “the Orient” and (most of the time) “the Occident Thus a very large mass of writers, among who are poet, novelists, philosophers, political theorists, economists, and imperial administrators, have accepted the basic distinction between East and West as the starting point for elaborate accounts concerning the Orient, its people, customs, “mind,” destiny, and so on. . . . The phenomenon of Orientalism as I study it here deals principally, not with a correspondence between Orientalism and Orient, but with the internal consistency of Orientalism and its ideas about the Orient . . despite or beyond any correspondence, or lack thereof, with a “real” Orient.”

In other words, Orientalism is a framework developed by the West to define the non-European part of the world that emphasizes the differences between these two artifices. It often has little to do with the reality of life and thought in the non-European world and is a methodology used to justify the occupation of those lands, the subjugation of their peoples, and the use of whatever means it takes to do so. In addition, it ignores essential facts that do not fit its framework that assumes the superiority of the West. Kumar discusses five myths Orientalism bases itself on and, in doing so, effectively dismantles those myths. While reading this particular chapter it felt like I was reading any number of news articles from the past fifty years explaining how Washington’s enemies were less civilized, less worldly than Americans. Medievalist, sexist, less value placed on human life, incapable of democracy or rational thought; the rationales for opposing Islam are not much different than those given for slaughtering over a million Vietnamese. Kumar looks at these phenomena historically and provides a perspective rarely if ever considered by most Western commentators.

Much of Islamophobia and the Politics of Empire is an examination of the relationship between the ruling elites in Washington DC and the various elements of Islam, especially during the last twenty or thirty years. The text takes a look at Washington’s relationships with state and non-state entities. This includes Washington’s self-serving support of the Saud family in Saudi Arabia to the CIA coup in Iran that led to the tyranny of the Shah; from the arming of the Afghan mujahedin against the Soviet army to the endless war on the Afghan people and its expansion into Pakistan via armed drones. Kumar explains the economic, political and military reasons for the skullduggery and death waged in Americans’ name in countries Kumar terms “Muslim majority.” She never lets the reader forget that underlying the entire Islamophobia project is the desire for hegemonic control of the world by Washington.

After exploring the reasons for and the results of the Islamophobic project in the Empire’s outposts, Kumar turns her eye inward to the United States. She chronicles the legal attacks on mosques and Islamic social service foundations under the guise of their “support” of terrorism and discusses the growth of anti-Muslim and anti-Arab sentiment stirred up by various right wing and Zionist individuals. Citing the example of the so-called “Ground Zero” mosque, she exposes the politics of the individuals and organizations behind the campaign to prevent the building of that structure. Although many readers identify Islamophobia with Zionists, the neocons and their Christian fundamentalist supporters (Kumar spends a fair amount of tine elucidating on this), the book makes it clear that this phobia is not limited to that particular mindset. In fact, Kumar labels the liberal version of this phobia and the policies it informs “liberal Islamophobia.” This latter incarnation is one that pretends to understand Islam, while simultaneously accepting many of the same myths about the religion maintained by the aforementioned groups.

There’s a lot in this book. Deepa Kumar takes a subject that is often intentionally misconstrued and brings a clarity that incorporates the multiple facets involved. Politics and religion are notoriously dangerous bedfellows, yet they have tended to define human history for as long as there has been such a thing. This phenomenon has only become truer as history moves on. While other books may explain the religion of Islam and its relationship to Christianity better, Islamophobia and the Politics of Empire stands alone in its exploration of the relationship between western imperialism and the Muslim-majority world, especially as regards recent history. If recent events in the Middle East and other Muslim majority regions are an indicator, this relationship may be on the verge of a substantial change. This makes reading and understanding Kumar’s text even more essential.

Ron Jacobs can be reached at: ronj1955@gmail.com.

November 30, 2012 Posted by | Book Review, Deception, Ethnic Cleansing, Racism, Zionism, Mainstream Media, Warmongering, Timeless or most popular | , , , , , | Leave a comment

How We All Became Palestinians – William Cook’s “Decade of Deceit”

By  Gilad Atzmon | July 13, 2012

William A. Cook’s ‘Decade of Deceit’ is a collection of spectacular articles written by a man who has gradually awakened to the disastrous meaning of the Zionification of our universe. Being an authentic and unique poetic voice, Cook manages, layer by layer, to unravel the hypocrisy that has contaminated every aspect of our life – morally, culturally, spiritually and politically.

But Cook is not only a superb poet, he is also an English Professor and it is this synthesis between the aesthetic and the academic that makes this book such a staggering and fascinating spiritual text. It is this unique shift between scientific precision and creative beauty that makes ‘Decade of Deceit’ a must-read.

Collections of articles can be tedious, but sometimes they can also provide us with a glimpse into the workings of a sharp and astute prophetic mind. ‘Decade of Deceit’ introduces us to an ethical thinker and the ways in which he has formed his thoughts about Israel, Palestine, the USA, contemporary politics, and ourselves – the witnesses of our own emerging tragedy.

Cook is a natural wordsmith with the rare capacity to deliver, by way of beauty, a very poignant message. This American English scholar clearly knows how to turn his pen into a sword, yet he aims only at peace, harmony and reconciliation. In December 2002 he writes to Osama Bin Laden “vengeance is a disease that multiplies, divides, and becomes the scourge of humankind; it is anathema to creation because it destroys what exists.” But then, just a few pages later, as hell is about to break loose, we are captivated by Cook’s search for harmony. In March 2003 as America went to war he wrote “I went to the lake to find peace, this being the week the president gave one of his rare prime time press conferences, the only opportunity we, the public, get to see him perform. It’s also the week America goes to war.”

It takes courage to look evil in the eye but it takes even more courage to pose the following questions in free America. “What fuels slavery, ethnic cleansing, land theft, and genocide? What enables a mind to justify imprisoning another without cause, without trial, without rights of due process and assumption of innocence until proven guilty? What enables a soul to accept dominance over another, to degrade and humiliate other humans, to participate in or acquiesce to genocide?” And Cook doesn’t shy away from answering his question:  “Genocides and holocausts arise out of unchecked zeal, unquestioned duty, and silent acquiescence. They are fueled by blind belief, personal fear, and a sense of superiority that gives license to slaughter.” This is clearly an astute reading of both Israeli and American exceptionalism – the combination of fear, superiority and dogmatism are indeed lethal.

As we progress through the text the questions and observations posed by Cook become increasingly crucial.  From 2003 onward, the English-speaking Empire has submissively allowed itself to become an Israeli mission force, the Iraq war being just one obvious example.  In November 2007 Cook writes, “I woke from a dream last night with a sudden start, the world had turned inside out … the sun did not shine, the moon did not come out … darkness enveloped the earth, and all that had been was no more.”….” But the bleak reality in which we live, led Cook to realise that he actually ‘did not wake from that dream’.

“I am living that dream today as I watch the world walk in darkness, befuddled by deceit, desirous to end the violence of these past 60 years, expectant, hopeful, a little fearful that the joy of the season may be marred for themselves and the Palestinians if the conditions of the Zionists are not met even if it means that all of us must accept the will of those who control by force of might and rule in ruthless disregard of any who stand in the way of their desires. The Beast of Hypocrisy walks the streets of Annapolis, it hides its ugliness beneath its cashmere long coat as it enters the conference hall to present in elegant verbiage its compassionate intent that peace might at last come to the mid-east, but in the darkness we do not see the maggots that reside beneath that elegant exterior, the maggots that have eaten away the moral innards of the people that have gathered to deny the people of Palestine the justice they so rightfully deserve.”

We are indeed, day after day, deceived by a system that has been hijacked by a foreign power. In October 2011 Cook discloses his own vision of the current American reality:

“Citizens no longer control their government; they are slaves to it. Representatives no longer serve the citizen seeking their consent to govern, they are servants of the corporations and lobbies that control the economic system to which the citizen is enslaved. Presidents no longer lead, they are the obedient lackeys of their corporate overseers. Freedom of speech and belief and freedom from fear and want do not determine the needs of humans, economics of the market place supersedes all at the expense of the citizen and human rights. We exist in a corporate world of unending wars, of vengeance and recrimination, of fear as a commodity that imprisons the mind, of greed that destroys the resources of this planet without remorse, and of insatiable arrogance that harbors no concern for those it destroys.”

I can only assume that Cook’s journey has led him to realize that, by now, we have all become Palestinians. We are all subjected to that same total abuse that has robbed and distorted each and every precious value that ever made the West worthwhile. So I guess that one possible interpretation of Cook’s work may as well be that solidarity with Palestine should start at home and that unless we liberate ourselves first, there is only little we can offer others.

Gilad Atzmon’s latest book is The Wandering Who? A Study of Jewish Identity Politics.

July 13, 2012 Posted by | Book Review, Ethnic Cleansing, Racism, Zionism, Timeless or most popular | , , , , | Leave a comment

A Tale From a Time of Heroes

Leila Khaled and the Struggle for Palestinian Liberation

By RON JACOBS | CounterPunch | June 22, 2012

There was once a time not so long ago when the world seemed to be full of revolutionary heroes.  These heroes were both men and women.  The actions and accompanying commitment of these individuals inspired millions of others to join movements and organizations dedicated to a vision of social justice and freedom that understood colonialism and racism to be their primary opposition.  From Martin Luther King, Jr. to Rosa Parks; from Huey Newton to Assata Shakur; and Che Guevara to Leila Khaled, the list of such individuals is too great to recount here.  Their enemies included secret and not-so-secret police, intelligence agencies dedicated to their murder, and governments both liberal and reactionary whose lot lay with the imperial powers in Washington, London and elsewhere in the North.  The presence of such men and women made them targets for those opposed to their vision.  Simultaneously, the fact of their stature provided them with a media presence created a public awareness of their cause which helped recruit adherents and supporters.

During the first Gulf war I worked with an antiwar group in Olympia, WA.  There was a young woman named Leila of Syrian heritage in the group.  It was during a conversation about the Palestinians that the subject of Leila Khaled came up.  After five minutes of conversation or so, Leila mentioned that she was named after Khaled.  I knew that Khaled’s youth, beauty and media savvy had made her a media favorite during the hijackings and other actions she had participated in.  I also remembered the spray painted silhouettes of Khaled that appeared on the walls of squats and at the Goethe Universitat in Frankfurt.  However, this young woman was the first person I had met who was named in her honor.

Recently, Pluto Press published a small biography of Leila Khaled as part of its Revolutionary Lives Series.  It is titled Leila Khaled: Icon of Palestinian LiberationAuthored by Sarah Irving, a freelancer who has written about environmental and Palestinian issues, this biography looks at Khaled’s life from its beginnings in a Palestinian village occupied by the Israelis to her current activism.  Culling information from her biography My People Shall Live, newspaper and journal articles spanning her life and recent interviews, Irving’s book takes a comprehensive look at a life fully-lived.

For those who remember the hijackings Khaled participated in, Leila Khaled: Icon of Palestinian Liberation brings those events back to life.  In addition, she provides the reader with Khaled’s insights and descriptions of how those hijackings unfolded. Khaled also touches briefly on her emotions during those actions.  Irving describes the determination of Khaled’s enemies to kill her, a determination that resulted in her sister and sister’s fiancée being murdered by mistake.  She also describes the life of Khaled’s family as refugees and relatives of a revolutionary wanted by Israel and a myriad of other governments.  The Palestinian movement Khaled first entered was quite different than that which exists now.  Religious elements had minimal influence.  Indeed, the primary divisions in the movement arose in the political/economic arena.  The primary organization, Al Fatah, was what was then termed a bourgeois nationalist movement, while the Popular Front for the Liberation of Palestine (PFLP) defined itself as a Marxist one.  Khaled was (and is) a member of the latter, but seems to have been only minimally involved in the internecine warfare that occasionally erupted between the factions.  Her discussion of the influence of Muslim culture in the Palestinian movement and how it effects the role of women in the Palestinian struggle is an important part of this book and worthy of further exploration.  This is especially true given Khaled’s long history in the movement and her lifelong insistence on the need for women to be involved.  A sidebar to this discussion is her telling about incidents where some of the men pretending to be strict enforcers of the hijab in Gaza following Hamas’ victory turned out to be informers for the Israeli military.  This story points out the potentially reactionary nature of a nationalism that depends on cultural elements to define it while rejecting anticapitalist economic analyses.

Khaled discusses the current situation in Palestine.  In her opinion, the Oslo accords should never have been signed.  The continued control of Palestinian economic, social and daily life by Israelis and their paid police insures the perpetuation of the Occupation.  Her opposition to the Accords is often characterized by her enemies as being an opposition to peace.  Khaled’s response is simple.  When there are no more Israeli soldiers, police, and other agents of the Tel Aviv government occupying the territories, then there will be peace.  Until then, the struggle continues.  As if to emphasize this, some events arranged by Irving’s publisher to announce the book to the British reading public have been cancelled because of threats of violence.  This fact proves Khaled’s continuing relevance, while also intensifying the need to publicize the book.

The struggle of the Palestinians is a different looking struggle than it was when Leila Khaled’s name first became known to the world.  Yet, it is the same struggle.  Heroic figures like those mentioned above do not seem to be part of that struggle right now.  However, their stories are important and need to be told.  Leila Khaled: Icon of Palestinian Liberation does a great job of telling one such story.

Ron Jacobs is the author of The Way the Wind Blew: a History of the Weather Underground and Short Order Frame Up.

June 23, 2012 Posted by | Book Review, Ethnic Cleansing, Racism, Zionism, Solidarity and Activism, Timeless or most popular | , | Leave a comment

Predator Nation: Obama and Corporate Crime

By RUSSELL MOKHIBER | CounterPunch | June 12, 2012

When Charles Ferguson accepted the Academy Award in 2010 for his documentary film Inside Job, he told 30 million people viewing the award ceremony that “three years after a horrific financial crisis caused by massive fraud, not a single senior financial executive has been prosecuted and that’s wrong.”

Two years later, still no prosecution.

So, now Ferguson is out with a book – Predator Nation: Corporate Criminals, Political Corruption, and the Hijacking of America (Random House, 2012.)

It reads like an indictment.

Check that.

It reads like a number of indictments.

And Ferguson is hoping that federal prosecutors will pick up the book and get some ideas.

And why exactly have there been no prosecutions of high level Wall Street investment bank executives?

Politics?

“Not exactly,” Ferguson says.

“It’s important to bear in mind the direct personal incentive structures of many of the people involved,” Ferguson told Corporate Crime Reporter last week. “The revolving door phenomenon now effects the Justice Department and federal prosecutors to a very substantial extent.”

“The previous federal prosecutor for the southern district of New York, Mary Jo White, now does white collar criminal defense and makes a great deal more money than she did as a federal prosecutor. I think that phenomenon is very well entrenched, very thoroughly entrenched.”

“Indeed Lanny Breuer, the Assistant Attorney General for the Criminal Division was head of the white collar criminal defense practice at Covington & Burling. They represent most of the major banks and investment banks in the United States.”

And his boss, Eric Holder, the Attorney General, came from the same firm.

“Exactly,” Ferguson said. “So, when you say politics, you sort of think of Republicans, Democrats, ideology, large scale political and policy debates. I don’t think that’s the only thing going on here. I think you have to consider incentives – individual, personal, financial and professional.”

When Rudy Giuliani was U.S. Attorney, he had no qualms about prosecuting Michael Milken. What has changed?

“One thing that has changed is that the amount of wealth and political power held by the financial sector has gone up by at least an order of magnitude,” Ferguson said.

“Another thing that’s changed is the amount of money that the financial sector spends on politics and acquiring political power and influence has also gone up by at least an order of magnitude.”

“And thirdly, the divergence, the difference between public sector salaries and incomes and private sector salaries and incomes has widened enormously.”

“So again, for those at the level of large scale political behavior and at the level of individual incentive, things have changed dramatically since the 1980s.”

As an undergrad, Ferguson studied mathematics at the University of California Berkeley and went on to study political science at MIT.

He then went on to organize an early software company – Vermeer Technologies – which was sold in 1996 to Microsoft for a reported $133 million.

He was an early fan of President Obama.

“I donated my legal maximum to his campaign in 2008,” Ferguson says.

But at a press conference in October 2011, Obama addressed the question of why no high level Wall Street executive has been prosecuted.

“So, you know, without commenting on particular prosecutions– obviously, that’s not my job, that’s the attorney general’s job – you know, I think part of people’s frustrations, part of my frustration, was a lot of practices that should not have been allowed weren’t necessarily against the law, but they had a huge destructive impact,” Obama said. […]

What was Ferguson’s reaction when he heard Obama say – the actions “weren’t necessarily against the law”?

“My reaction was very negative,” Ferguson said. “First of all the statement is thoroughly inaccurate and incorrect, but secondly it’s very difficult for me to believe that he doesn’t know that.”

“Given what we now know, it’s very difficult for me to believe that President Obama actually believes that there was no significant criminality in the housing bubble and the financial crisis.”

Russell Mokhiber edits the Corporate Crime Reporter.

June 12, 2012 Posted by | Book Review, Corruption, Progressive Hypocrite, Timeless or most popular | , , , , , | Leave a comment

Toby Harnden’s anti-war book wins Orwell Prize for political writing

Press TV – May 26, 2012

An anti-war book, once pulped by the UK Ministry of Defense, has won the Orwell Prize for political writing by the judges’ unanimous vote.

Dead Men Risen by Toby Harnden is about the death of British officer Lt Colonel Rupert Thorneloe in Afghanistan in 2009.

The book “takes us into the hearts and minds of the Welsh Guards in a way that is both interesting and visceral,” the judges said.

“It challenges every citizen of this country to examine exactly what we’re asking soldiers to do in Afghanistan,” the panel continued.

“Rather than offering easy answers it lets the soldiers speak for themselves.”

The book was published by Quercus in amended form after the MoD bought the entire first print run and destroyed them.

Since the start of the US-led military intervention in Afghanistan in 2001, 412 British service personnel have been killed.

Britain has more than 9,000 troops stationed in the war-torn country.

Founded by Bernard Crick in 1993, the Orwell Prize is considered the pre-eminent British prize for political writing which honors a writer, a journalist and a blogger each year.

Winners are short-listed entries which come closest to English novelist and journalist George Orwell’s own ambition to “make political writing into an art.”

May 26, 2012 Posted by | Book Review, Full Spectrum Dominance, Militarism | , , , , , , , | Leave a comment

The insolvent United States banking system: lessons from J.P. Morgan Chase

Why the banks must be nationalized

By Horace Campbell | PAMBAZUKA NEWS | 2012-05-17

Since September 15, 2008 the United States economy has been like a ticking time bomb with the unregulated activities of the banks the fuse that is slowly burning. This fuse has affected the international banking system and while citizens of the United States are focused on an electoral contest, the issues of the future of the U.S banking system, the future of the dollar and the future of the Euro are bringing home the reality of the capitalist depression. Two weeks ago, Paul Krugman released a book entitled, End this Depression Now. This book sought to galvanize action by the US government to stimulate the economy based on the twentieth century Keynesian ideas of stimulating growth. Increasingly, it is becoming clearer that far more drastic political measures will be needed if the international financial system is to be protected from the gambling of the top bankers in the United States. Wealth creation and a new economic system are needed to meet the needs of human beings.

This reality was brought home last Thursday, May 10, when it was revealed that J. P Morgan Chase, the largest bank in the United States had been involved in the most risky type of speculative trading that was not supposed to be undertaken by a federally insured depository institution. The nature of the speculative trading is still covered up by the media but from what has been coming out there were bets placed by a derivative trader who was placing US$100billion bets that the US economy would recover. One report called the operation ‘trades in the synthetic derivatives hedging business.’

Whether this is the real cause of the attention to JP Morgan Chase will only come to light when the media and the representatives of the people call for the removal of Jamie Dimon, the CEO of this bank and takes over the bank. While the information on the $3 billion loss is as opaque as the business world of the financial system, the nature of the risk that was being undertaken is reserved exclusively for the big banks and offers multi- million dollar profits in this ether world that is called financial capitalism.

JPMorgan Chase is currently one of the biggest banks in the world supposedly with $2.1 trillion in assets and more than 239,000 employees. I used the word ‘supposedly’ because JP Morgan Chase was one of the recipients of more than$26 billion of Troubled Asset Relief Program (TARP) funds after the collapse of Lehman Brothers and the American International Group (AIG) in September 2008. Troubled Assets was the term coined by the US government to hide from the world the state of the insolvency of the US banking system where the big banks had overextended themselves in the housing bubble issuing what was then called mortgage backed securities. These banks are still mired in the toxic mess from the orgy of speculation of that era and JP Morgan compounded its own risky position by taking over the bad bank, Washington Mutual.

The Bank JP Morgan Chase grew bigger and riskier after absorbing two of the failed banks at the center of the MBS debacle. JPS acquired Bears Stearns and Washington Mutual. Hence on top of its own involvement in the casino economy, JP Morgan Chase had taken on two failed banks in an attempt to save the US financial system.

The Tarp instrument was the means through which the US government had ‘bailed out the banks and investment houses in 2008. JP Morgan Chase was involved in the same credit default swaps (CDS) that was at the core of the gambling that brought down the system in 2008. The speculative activities of the Banks have increased since 2008 and now the press is seeking to lay the blame on one derivatives trader in London. According to the media, speculation by a derivatives trader in London has produced a $2 billion trading loss for JP Morgan Chase. It is still not clear the extent of the loss but we know that it is in the same category as the losses at MF Global last year. These losses add to the scandal after scandal and are supposed to be on par with the other debacles of 2008 when two major Wall Street institutions, Bear Stearns and then Lehman Brothers went bankrupt. This year the progressive forces must renew the call for the nationalization of the big banks which are supposed to be too big to fail.

THE ARROGANCE OF THE BIG BANKS

The rise and impending collapse of J P Morgan Chase is a cautionary tale about the fortunes (or currently misfortunes ) of the US banking system. Older readers will remember the name Chase Manhattan Bank and the era when David Rockefeller and this bank stood at the apex of US capitalism. Today Chase Manhattan no longer exists and has been absorbed through the mergers and acquisitions of the years of neo-liberal capitalism. Then there was the other major US capitalist whose fortunes were made when there were the most brutal forms of exploitation of workers. This was the banker and industrialist, John Pierpont Morgan. The career of JP Morgan was symbolic of the merger of industrial and bank capital to create financial capitalism at the turn of the twentieth century. Today at the start of the 21st century JP Morgan Chase is the result of the combination of several large U.S. banking companies over the last decade including Chase Manhattan Bank, J.P. Morgan & Co., Bank One, Bear Stearns and Washington Mutual. Going back further, the predecessors of the current banking behemoth include major banking firms among which are Chemical Bank, Manufacturers Hanover, First Chicago Bank, National Bank of Detroit, Texas Commerce Bank, Providian Financial and Great Western Bank.

JP Morgan Chase is a textbook case of what happened to US banks during the era of neo-liberalism when the Glass Steagall Act was repealed separating investment banking from federally insured deposit banks. Much attention has been paid to the two poster children of the new casino type operators who claim to be bankers, Jamie Dimon of JP Morgan Chase and Lloyd Blankfein of Goldman Sachs. These two are just at the top of the massive political structure that squeezes the mass of the citizens of the world for the top 1 per cent. In the book ‘13 Bankers: The Wall Street Takeover and the Next Financial Meltdown’, the authors Simon Johnson and James Kwak have detailed the evolution of the neo-liberal world that was spun by these bankers. According to Johnson and Kwak, the bankers created new money machines with new schemes such as securitization, high yield debt, arbitrage trading and derivatives. On top of these serial innovations we now have a new one called value at risk. Later we will be told what is synthetic derivatives hedging business. These “serial innovations created the new money machines that fueled the rapid, massive growth in the size, profitability and wealth of the financial sector over the last three decades.”

It is the accrued power of these bankers that now threatens the global system of capitalism. After the tremors of the financial markets in 2008 these same banks that called for deregulation called for bail outs because they were too big to fail. For a while, there had been word of the depth of the hole in other banks and we are still waiting for the information on Bank of America which is still under wraps with Wikileaks. Only two months ago, the Federal Reserve completed a “stress test” of the 19 largest US banks, which gave all of them a green light in terms of solvency and approved increased dividends or stock buybacks for 15 of the 19 banks. This exposure of JP Morgan exposes the fraud of the so called stress tests.

Although the banking system was propped up and we are informed in the media that these banks recently passed ‘stress tests,’ the news about the risky bets of JP Morgan is a stark reminder that the time bomb is ticking. Since that fateful week in September 2008, far from resolving the crisis of the US financial system, the bailout of Wall Street that had been orchestrated by the Federal government has resulted in a further centralization of financial assets in a handful of giant institutions that dominate American society. The further centralization now means that five of the 13 banks—JP Morgan Chase, Bank of America, Citigroup, Wells Fargo and Goldman Sachs — held $8.5 trillion in assets at the end of 2011. The big five have increased their viselike grip on the US economy over the past five years: in 2006, their financial holdings amounted to 43 percent of US gross domestic product. By the end of 2011, that figure had risen to 56 percent.

JP MORGAN AT THE FOREFRONT OF OPPOSING REGULATION

JP Dimon is the CEO of JP Morgan Chase. He has been the most active among the bankers in manipulating the system playing both sides of the political game and arguing against the regulation of the banks. Jamie Dimon was paid over US $23 million last year and now it is coming out that it is the accounting scams that produced the paper profits that enabled the big bonuses for Dimon and the traders who were urged to make riskier bets. Dimon has been the most active in the press and in his visits to the Obama White House. He has argued for the ‘markets’ to take their course when his bank has been in operation in a world that is beyond the reach of markets. While the world of these bankers is beyond the ‘market’ these are the financiers who promote the myth that the development of a generalized market (the least regulated possible) and democracy are complimentary to one another. The same bankers who argue that the economic sphere and the political sphere are separate and that the market does not need the state are the same bankers who are expending billions to lobby so that the limited regulations proposed by the Dodd-Frank legislation of 2010 are not affected. The Dodd-Frank legislation included one particular clause called the Volcker rule that was supposed to ban proprietary trading by the lords of the universe.

Jamie Dimon has been described by Barack Obama as one of the smartest bankers in the United States. Obama was simply exposing the subservience of the federal government to the bankers who are the same group pouring millions into both campaigns. The bankers are ensuring that whichever party wins in November, the US banking system will be protected. Barack Obama timidly called for regulating JP Morgan while actively engaging the soliciting of funds from one of the most notorious ‘private equity’ firms in New York. The close relationship between the private equity firms and the bankers constitute the power of the top one per cent and the US government acts to serve this one per cent. After the big scare of 2008 there was fear internationally that there would be a run on the dollar. It was this fear that induced the members of the US government to pass the Dodd-Frank Legislation to prevent the obscene conflict of interest of the banks and investment houses. The expedient which was supposed to prevent the conflict of interest was the Volcker rule, named after the former Treasury Secretary of an era before financialization. The rule placed trading restrictions on financial institutions. In the 2010 legislation, the Volcker rule separates investment banking, private equity and proprietary trading (hedge fund) sections of financial institutions from their consumer lending arms. Banks are not allowed to simultaneously enter into an advisory and creditor role with clients, such as with private equity firms. The Volcker rule aims to minimize conflicts of interest between banks and their clients through separating the various types of business practices financial institutions engage in.

JP Dimon has been the leader in opposing the Volcker rule because his organization has been at the forefront of the practice where a hedge fund is operating inside a commercial bank. Commercial banks are federally insured and are different from investment banks. Under the rules of the so called market, bankers are not supposed to take deposits from customers and then use the same deposits to make speculative bets. This was not supposed to happen but when the banks became huge money machines, they operated above the law. This is how a bank such as JP Morgan controls assets that are worth 20 per cent of the GDP of the USA.

BANKS MUST BE NATIONALIZED

Jamie Dimon sits on the Board of the Federal Reserve of New York. This is the most important position of the US financial system because this is the reserve system that holds the foreign reserves of 60 per cent of the economies of the world. JP Morgan Chase is a particularly critical financial institution, since in addition to its vast holdings; it serves as one of the two main clearing banks in New York City, along with Bank of New York Mellon, handling financial transactions for all other banks. Any challenge to its solvency immediately puts a question mark over the whole financial system. Central bankers all over the world are following with interest the call for Jamie Dimon to be removed from the Board of the Federal Reserve of New York because of conflicts of interest. The Federal Reserve Bank of New York carries out foreign exchange-related activities on behalf of the Federal Reserve System and the U.S. Treasury. In this capacity, the bank monitors and analyzes global financial market developments, manages the U.S. foreign currency reserves, and from time to time intervenes in the foreign exchange market. The bank also executes foreign exchange transactions on behalf of customers.

Tim Geithner now Treasury Secretary was the former President of the Federal Reserve Board of New York. It was under Geithner when billions were handed over to the bankers after 2008. Then Geithner was trying to save the US financial system so that foreigners will not pull their reserves out of the dollar. As Treasury Secretary, Geithner was reported to have had secret meetings with Jamie Dimon in March this year when news first surfaced of the synthetic trades.

Elizabeth Warren, now running for a Senate seat in Massachusetts, has called for the resignation of Jamie Dimon from the Federal Reserve Board of New York. Every citizen will understand that there is a conflict of interest [involved in] sitting on a board that is supposed to regulate the operations of JP Morgan Chase. But conflict of interest has never been a problem for the US capitalists. They changed the rules to suit themselves. However, this was before the era when other societies had alternatives. From China to Venezuela and from Argentina to Japan, central bankers are seeking ways to exit from the contagion of the speculative trading of US bankers.

Last year the world was exposed to the realities of the insolvency of the US financial system when there was the debate on the debt ceiling. Now it has been revealed that the debt ceiling will have to be raised again. This is sending shudders down the spine of financial institutions around the world.

The political struggles over the future of the US financial system are maturing. In order to pre-empt utter disaster the President of the Federal Reserve Bank of Dallas has called for the big banks to be broken up. The big banks continue to act on the assumption that the US dollar will be the reserve currency of international trade, especially now that the Euro is in disarray. These big banks are of the view that the US government will continue the devaluation of the US dollar without a response from the rest of the world. It is this understanding which has influenced the bankers to believe that the US government will intervene to bail them out when they make speculative bets that the US economy will improve. Many refuse to accept that this is a depression.

Sober elements understand that the banks must be broken up and this was stated explicitly in the annual report of the Federal Reserve Bank of Dallas. The letter from the head of the Dallas Federal Reserve is entitled, Choosing the Road to Prosperity Why We Must End Too Big to Fail—Now. In this letter, Richard Fisher from the Dallas Federal Reserve argues that the situation of the big banks is a disaster in waiting. Fisher would force the big banks to reorganize and get much smaller. And he would require “harsh and non-negotiable consequences” for any bank that ends in trouble and seeks government aid, including removal of its leaders, replacement of its board, voiding all compensation and bonus contracts and clawing back any bonus compensation for the two previous years.

It is now understood by these sober elements in the USA that the Big Banks may be not only too big to fail, but also too big to save.

The politicians in the USA are compromised and refuse to see the reality. It is the task of the progressive forces to keep the discussions on the JP Morgan losses on the table in order to educate the people on the nature of the depression. The major media houses such as the New York Times are attempting to manage this story saying that this $3-4 billion loss is a drop in the bucket. From the financial papers there is the buzz that one’s loss is another person’s gain. This is cold comfort to the poor all over the world who are suffering in the midst of this depression. In 2008 the government socialized the losses while the profits were privatized. The bailout was one of the biggest transfers of wealth from the poor of the world to the rich. These bankers now need another bail out and the US government will have to increase the debt ceiling.

For the moment the Occupy Wall Street Movement has made it impossible for the government to bail out the banks again. However, far from bailing out the bankers, speculators such as Corzine of MF Global and Jamie Dimon should be prosecuted. It is not enough to say that what JP Morgan was doing was inappropriate from a federally insured depository institution. It is time for the people to call for these banks to be taken over and the big bankers removed.

It is now time for audacity and more audacity. Nationalization and political education at the moment is more important than the elections. Bankers like JP Morgan profit from war and these forces want another big war so that the capitalists can recover. The peace and justice forces must be more vigilant. The JP Morgan Chase debacle heightens the desperation of the top one per cent in the USA.

May 20, 2012 Posted by | Book Review, Corruption, Deception, Economics, Militarism | , , , , | Leave a comment

European Politics on Palestine

By Dan Freeman-Maloy | Palestine Chronicle | May 7, 2012

David Cronin is one of the leading public critics of European policies on Palestine. He has written for a variety of publications across Europe, has served as European correspondent for the Sunday Tribune (Dublin) and as Brussels correspondent for the Inter Press Service news agency, and is the author of Europe’s Alliance with Israel: Aiding the Occupation (Pluto Press, 2011). His book is described by Ken Loach as “essential reading for all who care about justice and the rule of law.”

Dan Freeman-Maloy: In your book, you describe the determination of Israeli planners to develop closer ties with the European Union. Has Israel’s traditional policy of trying to limit European diplomatic involvement in the Middle East changed?

David Cronin: Yes and no.

In recent years, there has been quite a bit of strategic thinking undertaken by the Israeli foreign ministry. This was particularly the case when Tzipi Livni was in charge of that ministry.

One of the conclusions of that thinking was that Israel should not rely entirely on the US to defend its indefensible actions. There was a realisation that while the US remains the only superpower at the moment, other powers are emerging. The decision to “reach out” more to the EU was taken in that context. Israel is similarly seeking to engage more with China, India and Brazil, particularly with regard to sales of weaponry and surveillance technology.

There is a perception in some circles that European diplomats are hostile to Israel. In the first few months of this year, a series of leaked reports from EU representatives in East Jerusalem and Ramallah expressed frustration with the expansion of Israeli settlements. Yet it’s significant that these reports were drawn up by people who witness the results of Israel’s activities “on the ground”. The EU also has representatives in Tel Aviv and Brussels, who see things very differently and have been beavering away to increase cooperation between Israel and the Union.

We occasionally see newspaper articles in which Israeli ministers accuse the EU of meddling in Israel’s affairs or suggesting that the EU is biased towards the Palestinians. Yet if you dig even a tiny bit beneath the surface, you will see that this apparent tension is at odds with the real picture. The real picture is one where the EU has become so close to Israel that, I would argue, it has become complicit in Israel’s crimes against humanity.

DF: Not long after Operation Cast Lead, then NATO Secretary General Jaap de Hoop Scheffer made a cordial visit to Israel (where his hosts drew a parallel between Israeli operations in Gaza and NATO operations in Afghanistan). You report that NATO-Israel relations may be set to deepen.

DC: We should never forget that in 2010, Israel killed eight Turkish citizens and one Turkish-American in international waters, while these activists were taking part in the Gaza Freedom Flotilla. I’m not an expert on these matters but my understanding is that this attack was tantamount to an act of war against Turkey, a member of NATO.

I think it’s fair to say that if Iran had done something comparable, NATO would have reacted forcefully. Yet Israel has a so-called “individual cooperation programme” with NATO since 2006, under which both sides share sensitive information; the scope of the programme was extended in 2008. Israel’s relationship with NATO has remained strong despite how the alliance condemned the flotilla attack. Shortly before Gabi Ashkenazi stepped down as head of the Israeli military last year, he was treated to a farewell dinner by senior NATO officers in Brussels. He also was called in to give NATO advice on how to fight the war in Afghanistan.

And Israel is taking part in a NATO operation in the Mediterranean called Active Endeavour. Originally, this was supposed to be an “anti-terrorism” initiative in response to the 11 September 2001 atrocities. But it has subsequently been broadened to cover immigration. What this means is that Israel is helping Western governments, especially Greece, to prevent vulnerable people fleeing poverty and persecution from reaching Europe’s shores. It’s quite disgusting.

DF: Turning back to the EU specifically, where does the recent Conformity Assessment and Acceptance of Industrial Products (ACAA) agreement fit in the broader struggle around Europe’s preferential trade ties with Israel?

DC: ACAA sounds dull and technical. But it is deeply political.

This is an agreement reached between the EU and Israel, whereby quality checks carried out by the Israeli authorities on manufactured goods would have the same status as similar checks carried out by authorities within the EU. At the moment, it’s limited to pharmaceutical products but it could easily be extended to other goods.

This agreement is a top priority for the Israelis because once it enters into force, Israel would take an important step towards being integrated into the EU’s single market.

To their credit, some members of the European Parliament (MEPs) have been asking difficult questions about ACAA for a few years. And this has meant that the Parliament has not yet approved the agreement. It’s not clear when the Parliament will make a final decision about the matter. There was a discussion at the Parliament’s foreign affairs committee in the past couple of weeks, where it was decided to delay holding a vote on the dossier until legal assurances are provided on the question of whether or not the agreement would apply to Israeli settlements in the West Bank.

It’s significant that the Israelis have hired a top public relations firm, Kreab Gavin Anderson, to help with their efforts to break the deadlock on ACAA. Kreab’s Brussels office is headed by a guy who used to be the chief adviser to MEPs with the Swedish Conservative Party. It cannot be a coincidence that one of the MEPs most vocal in supporting ACAA, Christoffer Fjellner, belongs to that party. He is arguing that if the agreement is not approved, Europeans will have less access to medicines. This is scaremongering, in my view, and is hypocritical because Fjellner is very supportive of the big players in the global pharmaceutical industry, who are actively seeking to use intellectual property issues to prevent the poor in Africa, Asia and Latin America from having access to affordable medicines.

DF: Even people writing for quasi-official EU publications have felt compelled to question ‘the sincerity of repeated declarations encouraging Palestinian unity’ from official spokespeople. How have EU donor and diplomatic policies contributed to fragmenting Palestinian politics?

DC: Those declarations have zero credibility.

The EU always claims that it wishes to promote democracy around the world. In 2006, an election took place in Palestine. The EU’s own observation team found the election to be free and fair and something of a model for the Arab world. And then the EU decided to ignore that election because in its eyes the “wrong” party – namely Hamas – won.

I’m personally not a fan of either Hamas nor Fatah but if Hamas won a democratic mandate, that should be respected.

It’s a classical colonial attitude for an imperial power to show preference for one side in an occupied territory over another. Divide and rule. That’s exactly what’s been happening in recent years. Mahmoud Abbas, the Palestinian Authority president, and Salam Fayyad, the so-called prime minister, lack any democratic mandate. Yet they are treated as real darlings by the EU and US. Why? Because rather than resisting the occupation, they accommodate it.

In particular, they are also happy to pursue the kind of neo-liberal economic policies that are treated as sacrosanct in Brussels and Washington. Salam Fayyad used to work for the International Monetary Fund and has clearly been inculcated with its ideology.

DF: Can you describe the EUPOL COPPS programme and its relationship to the US training of PA forces in the West Bank?

DC: This is another “divide and rule” case.

The EU’s police mission for Palestine (COPPS) was originally supposed to apply to both the West Bank and Gaza. But in practice it only applies to the West Bank because the Union refuses to deal with the Hamas administration in Gaza.

What has happened is that the EU is in charge of training civil police and the US has been charged of training more militarised police units in areas under control of the Palestinian Authority. We are told that this is helping the Palestinian Authority get ready to assume the responsibilities of statehood. This is nonsense. One of the key aims of the these training missions is to boost cooperation between the PA police and Israeli forces. So the EU is really helping Palestinians to police their own occupation.

Worse again, it has been documented that police loyal to Fatah have used brutal methods – including torture – against their political rivals. Even though these police are trained by the EU, the Union says nothing about these human rights abuses. This silence is shameful.

DF: Germany is reportedly in the process of selling Israel a sixth partially subsidized ‘Dolphin’ submarine. What’s the significance of these sales?

DC: I’d put these sales in the context of wider military cooperation between the EU and Israel.

As well as helping to arm Israel, Europe is helping Israel to sell its weaponry abroad. The British Army has been using Israeli unmanned warplanes, or drones as they are generally called, in Afghanistan, for example. The ethical question of using weapons that have been “battle-tested” in an obscene manner isn’t even broached in “polite society”. Drones were used extensively to kill and maim innocent civilians during Operation Cast Lead, Israel’s attack on Gaza in 2008 and 2009.

What’s also significant is that Israeli arms companies are receiving scientific research grants from the Union. These include Elbit and Israel Aerospace Industries, the two suppliers of drones used in Cast Lead. At the moment, Israel is taking part in 800 EU-financed research projects, which have a total value of 4 billion euros. This means that my tax is helping to subsidise Israel’s war industry.

DF: Historically, France has been seen as the European power most likely to challenge the US monopoly on diplomatic initiative in the Middle East. Is this reputation still deserved?

DC: Definitely not.

Jacques Chirac demonstrated occasionally that he could be independent of the US when he was president. But Nicolas Sarkozy has been much more of an “Atlanticist” – for example, he decided that France should participate more fully in NATO than it has for a number of decades.

I’m answering this question a few days before the second round of voting in France’s presidential election. If Francois Hollande wins, then I don’t predict any major changes in terms of France’s policy on Israel-Palestine. I hope, however, that I am proved wrong.

Hollande has been quite happy to pander to the Zionist lobby in France. Both he and Sarkozy turned up at the annual dinner of CRIF, the biggest pro-Israel lobby group in Paris, earlier this year. It was clear that Hollande wasn’t there to denounce Israel’s crimes.

DF: The Greek government brazenly cooperated with Israel in blocking the ‘Freedom Flotilla II’ from challenging the Gaza blockade last summer. You’ve suggested that specific US-Israeli pressure (‘possibly even financial blackmail’) was at work, but that the incident was also a ‘logical consequence of a process that was already underway’.

DC: Yeah. This is quite closely connected to the question you asked about NATO. Greece and Israel have been working together in NATO operations a lot recently.

George Papandreou, the former Greek prime minister, was quite happy to court Israel. When it became clear that relations between Israel and Turkey had soured, Papandreou sniffed an opportunity for Greece to replace Turkey as Israel’s key ally in the Mediterranean.

Even though Greece has been going through an economic nightmare, the Athens authorities have decided to take part in a series of military operations with Israel over the past few years. Let’s not forget that Greece has been spending more on the military as a proportion of national income than most countries in Europe. You can see why the Israeli arms industry would be interested in cultivating stronger links with Greece because, even though Greece is in the doldrums financially, it’s still spending much more than it should be on weapons, while cutting back drastically on essential services like healthcare.

DF: One of your recent articles notes that many of the British officers deployed in post-WWI Palestine were veterans of the Black and Tans, the colonial force infamous for its brutality in Ireland. How has the Irish anti-colonial experience affected Irish politics on the Palestine question?

DC: Among the Irish public, there is a huge amount of sympathy for the Palestinians. The Ireland Palestine Solidarity Campaign has been described by some Zionist watchdogs as the best organised Palestine solidarity group in the world. That’s very interesting because the IPSC relies almost entirely on volunteers.

The Dublin government is a different story. In the current Irish government, there are at least three strong supporters of Israel. These include the ministers for defence and education.

Last year, a number of Irish activists were abducted by Israel as they tried to sail to Gaza. The response of the Dublin government was extremely weak. The Irish foreign minister, Eamon Gilmore, even attended a ceremony film festival sponsored by the Israeli government soon after that incident. He appears to regard avoiding or minimising tension with Israel as a priority.

Furthermore, it should be borne in mind that it’s Ireland’s representative at the European Commission, Máire Geoghegan-Quinn, who is administering the research grants to Israeli arms companies I mentioned earlier. She won’t even acknowledge that giving money to firms profiting from human rights abuses is problematic.

DF: In 2010, the European Centre for Constitutional and Human Rights issued a report criticizing EU maintenance of ‘anti-terrorist’ blacklists that effectively function ‘as ideological and political tools for undermining the right to popular resistance and self-determination.’ How do these lists constrain European politics on Palestine, and are there active campaigns to get them overturned?

DC: This is an important issue.

Israel has lobbied successfully over the past decade to have both the political and military wings of Hamas placed on the EU’s “anti-terrorist” blacklist. EU officials and governments have, as a result, been able to say “we don’t talk to terrorists”, even when the “terrorists” have a democratic mandate. I note, however, that there have been press reports lately indicating that Hamas has had some contacts with European governments. So perhaps this is changing a little bit. But in general, there is an enormous double standard, when the EU is happy to embrace Israel, a state that uses violence and intimidation against civilians on a daily basis, yet brands those who resist Israeli oppression as “terrorists”.

DF: Finally, in recent years the gap between European government support for Israel and public opinion has sometimes been so wide that the EU leadership has issued official apologies to Israel for polling results. What opportunities does this gap provide for strategic Palestine solidarity?

DC: The European public is way more critical of Israel than our governments are. This offers real hope.

The Palestinian call for boycott, divestment and sanctions (BDS) against Israel was only launched in 2005. And it has made enormous progress. Veolia, the major French corporation, has ignominiously lost a number of major contracts around the world, for example. Why? Because of public outrage at how Veolia is involved in constructing a tramway that would effectively be reserved for Israeli settlers in East Jerusalem. This illustrates how supporting Israeli apartheid can prove bad for business if ordinary people monitor what corporations get up to and protest.

The BDS campaign is often compared to the one undertaken against South Africa. As it happens, the call for boycott was originally made by South African political activists in the 1950s. But it wasn’t until the 1980s that it had a major impact internationally. So the Palestinian BDS campaign has achieved in seven years what it took the South African campaign three decades to achieve.

The challenge now is to maintain the momentum – and intensify the pressure on Israel and its “corporate sponsors”.

May 8, 2012 Posted by | Book Review, Illegal Occupation, Solidarity and Activism, Timeless or most popular, War Crimes, Wars for Israel | , , , , , | Leave a comment