Zionism Laid Bare

The essential point of M. Shahid Alam’s book, Israeli Exceptionalism: The Destabilizing Logic of Zionism, comes clear upon opening the book to the inscription in the frontispiece.  From the Persian poet and philosopher Rumi, the quote reads, “You have the light, but you have no humanity.  Seek humanity, for that is the goal.” Alam, professor of economics at Northeastern University in Boston and a CounterPunch contributor, follows this with an explicit statement of his aims in the first paragraph of the preface.  Asking and answering the obvious question, “Why is an economist writing a book on the geopolitics of Zionism?” he says that he “could have written a book about the economics of Zionism, the Israeli economy, or the economy of the West Bank and Gaza, but how would any of that have helped me to understand the cold logic and the deep passions that have driven Zionism?”

Until recent years, the notion that Zionism was a benign, indeed a humanitarian, political movement designed for the noble purpose of creating a homeland and refuge for the world’s stateless, persecuted Jews was a virtually universal assumption.  In the last few years, particularly since the start of the al-Aqsa intifada in 2000, as Israel’s harsh oppression of the Palestinians has become more widely known, a great many Israelis and friends of Israel have begun to distance themselves from and criticize Israel’s occupation policies, but they remain strong Zionists and have been at pains to propound the view that Zionism began well and has only lately been corrupted by the occupation. Alam demonstrates clearly, through voluminous evidence and a carefully argued analysis, that Zionism was never benign, never good—that from the very beginning, it operated according to a “cold logic” and, per Rumi, had “no humanity.”  Except perhaps for Jews, which is where Israel’s and Zionism’s exceptionalism comes in.

Alam argues convincingly that Zionism was a coldly cynical movement from its beginnings in the nineteenth century.  Not only did the founders of Zionism know that the land on which they set their sights was not an empty land, but they set out specifically to establish an “exclusionary colonialism” that had no room for the Palestinians who lived there or for any non-Jews, and they did this in ways that justified, and induced the West to accept, the displacement of the Palestinian population that stood in their way.  With a simple wisdom that still escapes most analysts of Israel and Zionism, Alam writes that a “homeless nationalism,” as Zionism was for more than half a century until the state of Israel was established in 1948, “of necessity is a charter for conquest and—if it is exclusionary—for ethnic cleansing.”

How has Zionism been able to put itself forward as exceptional and get away with it, winning Western support for the establishment of an exclusionary state and in the process for the deliberate dispossession of the native population? Alam lays out three principal ways by which Zionism has framed its claims of exceptionalism in order to justify itself and gain world, particularly Western, support.  First, the Jewish assumption of chosenness rests on the notion that Jews have a divine right to the land, a mandate granted by God to the Jewish people and only to them.  This divine election gives the homeless, long-persecuted Jews the historical and legal basis by which to nullify the rights of Palestinians not so divinely mandated and ultimately to expel them from the land.  Second, Israel’s often remarkable achievements in state-building have won Western support and provided a further justification for the displacement of “inferior” Palestinians by “superior” Jews.  Finally, Zionism has put Jews forward as having a uniquely tragic history and as a uniquely vulnerable country, giving Israel a special rationale for protecting itself against supposedly unique threats to its existence and in consequence for ignoring the dictates of international law.  Against the Jews’ tragedy, whatever pain Palestinians may feel at being displaced appears minor.

The ethnic cleansing of the Palestinians that came as the result of Zionism’s need for an exclusivist homeland was no unfortunate consequence, and indeed had long been foreseen by Zionist thinkers and the Western leaders who supported them.  Alam quotes early Zionists, including Theodore Herzl, who talked repeatedly of persuading the Palestinians “to trek,” or “fold their tents,” or “silently steal away.”  In later years, the Zionists spoke of forcible “transfer” of the Palestinians. In the 1930s, David Ben-Gurion expressed his strong support for compulsory transfer, crowing that “Jewish power” was growing to the point that the Jewish community in Palestine would soon be strong enough to carry out ethnic cleansing on a large scale (as it ultimately did).  In fact, the Zionists knew from the start that there would be no persuading the Palestinians simply to leave voluntarily and that violent conquest would be necessary to implant the Zionist state.

The British knew this as well.  Zionist supporter Winston Churchill wrote as early as 1919 that the Zionists “take it for granted that the local population will be cleared out to suit their convenience.” In a blunt affirmation of the calculated nature of Zionist plans and Western support for them, British Foreign Secretary Arthur Balfour, like Churchill another early supporter and also author of the 1917 Balfour Declaration, which promised British support for the establishment of a Jewish homeland in Palestine, wrote that Zionism “is rooted in age-long traditions, in present needs, in future hopes, of far profounder import than the desires and prejudices of the 700,000 Arabs who now inhabit that ancient land.”  It would be hard to find a more blatant one-sided falsity.

Alam traces in detail the progression of Zionist planning, beginning with the deliberate creation in the nineteenth century of an ethnic identity for Jews who shared only a religion and had none of the attributes of nationhood—neither a land, nor a common language or culture, nor arguably a common gene pool. Here Alam covers briefly the ground trod in detail by Israeli historian Shlomo Sand, whose book The Invention of the Jewish People, appearing in English just months before Alam’s book, shattered the myths surrounding Zionism’s claim to nationhood and to an exclusive right to Palestine.  But Alam goes further, describing the Zionist campaign to create a surrogate “mother country” that, in the absence of a Jewish nation, would sponsor the Zionists’ colonization of Palestine and support its national project.  Having gained British support for its enterprise, Zionism then set about building a rationale for displacing the Palestinian Arabs who were native to Palestine (who, incidentally, did indeed possess the attributes of a nation but lay in the path of a growing Jewish, Western-supported military machine).  Zionist propaganda then and later deliberately spread the notion that Palestinians were not “a people,” had no attachment to the land and no national aspirations, and in the face of the Jews’ supposedly divine mandate, of Israel’s “miraculous” accomplishments, and of the Jews’ monumental suffering in the Holocaust, the dispossession of the Palestinians was made to appear to a disinterested West as nothing more than a minor misfortune.

Addressing what he calls the “destabilizing logic” of Zionism, Alam builds the argument that Zionism thrives on, and indeed can survive only in the midst of, conflict. In the first instance, Alam shows, Zionism actually embraced the European anti-Semitic charge that Jews were an alien people.  This was the natural result of promoting the idea that Jews actually belonged in Palestine in a nation of their own, and in addition, spreading fear of anti-Semitism proved to be an effective way to attract Jews not swayed by the arguments of Zionism (who made up the majority of Jews in the late nineteenth and early twentieth centuries) to the Zionist cause.  Early Zionist leaders talked frankly of anti-Semitism as a means of teaching many educated and assimilated Jews “the way back to their people” and of forcing an allegiance to Zionism.  Anti-Semitism remains in many ways the cement that holds Zionism together, keeping both Israeli Jews and diaspora Jews in thrall to Israel as their supposedly only salvation from another Holocaust.

In the same vein, Alam contends, Zionists realized that in order to succeed in their colonial enterprise and maintain the support of the West, they would have to create an adversary common to both the West and the Jews.  Only a Jewish state waging wars in the Middle East could “energize the West’s crusader mentality, its evangelical zeal, its dreams of end times, its imperial ambitions.” Arabs were the initial and enduring enemy, and Zionists and Israel have continued to provoke Arab antagonism and direct it toward radicalism, to steer Arab anger against the United States, to provoke the Arabs into wars against Israel, and to manufacture stories of virulent Arab anti-Semitism—all specifically in order to sustain Jewish and Western solidarity with Israel.  More recently, Islam itself has become the common enemy, an adversary fashioned so that what Alam calls the “Jewish-Gentile partnership” can be justified and intensified.  Focusing on Arab and Muslim hostility, always portrayed as motivated by irrational hatred rather than by opposition to Israeli and U.S. policies, allows Zionists to divert attention from their own expropriation of Palestinian land and dispossession of Palestinians and allows them to characterize Israeli actions as self-defense against anti-Semitic Arab and Muslim resistance.

Alam treats the Zionist/Israel lobby as a vital cog in the machine that built and sustains the Jewish state.  Indeed, Theodore Herzl was the original Zionist lobbyist.  During the eight years between the launch of the Zionist movement at Basel in 1897 and his death, Herzl had meetings with a remarkable array of power brokers in Europe and the Middle East, including the Ottoman sultan, Kaiser Wilhelm II, King Victor Emanuel III of Italy, Pope Pius X, the noted British imperialist Lord Cromer and the British colonial secretary of the day, and the Russian ministers of interior and finance, as well as a long list of dukes, ambassadors, and lesser ministers.  One historian used the term “miraculous” to describe Herzl’s ability to secure audiences with the powerful who could help Zionism.

Zionist lobbyists continued to work as assiduously, with results as “miraculous,” throughout the twentieth century, gaining influence over civil society and ultimately over policymakers and, most importantly, shaping the public discourse that determines all thinking about Israel and its neighbors.  As Alam notes, “since their earliest days, the Zionists have created the organizations, allies, networks, and ideas that would translate into media, congressional, and presidential support for the Zionist project.”  An increasing proportion of the activists who lead major elements of civil society, such as the labor and civil rights movements, are Jews, and these movements have as a natural consequence come to embrace Zionist aims.  Christian fundamentalists, who in the last few decades have provided massive support to Israel and its expansionist policies, grew in the first instance because they were “energized by every Zionist success on the ground” and have continued to expand with a considerable lobbying push from the Zionists.

Alam’s conclusion—a direct argument against those who contend that the lobby has only limited influence: “It makes little sense,” in view of the pervasiveness of Zionist influence over civil society and political discourse, “to maintain that the pro-Israeli positions of mainstream American organizations . . . emerged independently of the activism of the American Jewish community.”  In its early days, Zionism grew only because Herzl and his colleagues employed heavy lobbying in the European centers of power; Jewish dispersion across the Western world—and Jewish influence in the economies, the film industries, the media, and academia in key Western countries—are what enabled the Zionist movement to survive and thrive in the dark years of the early twentieth century; and Zionist lobbying and molding of public discourse are what has maintained Israel’s favored place in the hearts and minds of Americans and the policy councils of America’s politicians.

This is a critically important book.  It enhances and expands on the groundbreaking message of Shlomo Sand’s work.  If Sand shows that Jews were not “a people” until Zionism created them as such, Alam shows this also and goes well beyond to show how Zionism and its manufactured “nation” went about dispossessing and replacing the Palestinians and winning all-important Western support for Israel and its now 60-year-old “exclusionary colonialism.”

Ref: counterpunch

Kathleen Christison is the author of Perceptions of Palestine and the Wound of Dispossession and co-author, with Bill Christison, of Palestine in Pieces: Graphic Perspectives on the Israeli Occupation, published last summer by Pluto Press.  She can be reached at kb.christison@earthlink.net.

A MUST READ: The grand Zionist façade

Assertions without substance, prejudice without apology, violence without regret; these are the foundations of the Zionist dream of Israel, writes Shahid Alam*

On 12 January, The New York Times carried an article by David Brooks on Jews and Israel. It so caught my eye that I decided to bring it to my class on the economic history of the Middle East. I sent my students the link to the article and asked them to read it carefully and come to class prepared to discuss and dissect its contents.

My students recalled various parts of the New York Times article, but no one explained its substance. They recalled David Brooks’ focus on the singular intellectual achievements of American Jews, the enviable record of Israeli Jews as innovators and entrepreneurs, the mobility of Israel’s new class of innovators, etc. One student even spoke of what was not in the article or in the history of Jews — centuries of Jewish “struggle” to create a Jewish state in Palestine.

But they offered no insights on Brooks’ motivation.

Why had he decided to brag about Jewish achievements, a temptation normally eschewed by urbane Jews? In my previous class, while discussing Edward Said’s critique of Orientalism, I had discussed how knowledge is suborned by power, how it is perverted by tribalism, and how Western writers crafted their writings about the Middle East to serve the interests of colonial powers. Not surprisingly, this critique had not yet sunk in.

I coaxed my students, asking them directly to explore if David Brooks had an axe (or more than one) to grind. Was there an elephant in the room they had missed? What was the subtext of the op-ed?

At last, one student moved in the direction of the missing elephant. David Brooks had not mentioned the “aid” that Israel had received from the United States. Did my class know how much? Several eyebrows rose when I informed my students that Israel currently receives close to $3 billion in annual grants from the US, not counting official loan guarantees and tax- deductible contributions by private charities. Since its creation, Israel has received more than $240 billion in grants from the US alone.

We had grasped the elephant’s ear, but what about the rest of it, its head, belly, trunk, tail and tusks? My students did not have a clue — at least, so it appeared to me.

My students did not understand — or perhaps did not show it — that no discussion about Israel, especially in the New York Times, could be innocent of political motives. Israel is a contested fact, a colonial-settler state, founded on ethnic cleansing, a state of the world’s Jews, but not of its Arab population. It continues to marginalise its Palestinians “citizens”, to dispossess the Palestinians in the West Bank and East Jerusalem, and strangulate them in Gaza.

Supported and coddled by the United States and other Western governments, Israel now faces growing protests from diverse segments of Western civil society. Churches, labour unions, professors, students and other activist groups are calling on corporations and governments to divest from, boycott and sanction Israel. As always, but now more than ever, advocates of Israel continue to manufacture myths, opinions, and “facts” that can cover for its crimes against the Palestinians and other Arabs in its neighbourhood.

Isn’t that what David Brooks was doing, I asked my class, by painting Jews and Israel in the colours of pure glory?

I saw a few nods of recognition. But one student demurred. “Doesn’t everyone glorify his own country? The US too had engaged in ethnic cleansing. What is the difference?”

There are two differences, I submitted. David Brooks is glorifying Israel but he is not Israeli. More to the point, he is glorifying Israel to cover up for Israel’s present and projected crimes against Palestinians. He is covering up for Israeli apartheid that exists here and now.

At this point, many in my class gasped at what they heard. It appeared to be a voice quarried from the past. It was a defence of genocide quite commonly advanced in previous centuries when European settlers were exterminating natives in the Americas, Oceania and Africa. “We had done so much better with the land than the natives.” Occasionally, such repugnant ideas from the past, which we think we have buried forever, leak into public discourse. Perhaps it is good that they do: they remind us that the past is not dead.

David Brooks starts his article with statistics to show that the Jews “are a famously accomplished group”. Do we need to be convinced of the accomplishments of the Jews? Is there anyone who contests this? So why does Brooks feel the need to support this with statistics? “They make up 0.2 per cent of the world population,” he informs us, “but 54 per cent of world chess champions, 27 per cent of Nobel physics laureates and 31 per cent of medicine laureates.” Just in case these comparisons fail to clinch the point, David Brooks offers more comparative statistics.

Does Brooks aim to belabour the point, or is he saying, ‘Look at all the great things we have done for you Gentiles. We are indispensable. Don’t you criticise what we do. Don’t you go against us’? Or does he feel so personally inadequate that this forces him to seek comfort not in Jewish accomplishments — as he claims — but in Jewish superiority?

Alas, the Jews in Israel have not matched the achievements of the Jews in the Diaspora. The Jewish state contains close to 40 per cent of the world’s Jewish population, but very few of the Jewish Nobel laureates are Israelis. Only nine Israelis in 61 years have won the Nobel Prize. If we exclude the three “Peace” laureates — and wouldn’t you, if you knew who they are — that leaves six. Only three of these six were born in Israel, and one was born there while his parents were visiting relatives in Tel Aviv. Hardly a great total. Ireland, with a smaller population, has six Nobel laureates.

David Brooks knows this. “The odd thing,” he writes, “is that Israel has not traditionally been strongest where the Jews in the Diaspora were strongest.” Why has Israel fallen short? Blame it on the Palestinians and the Arabs. “Instead of research and commerce, Israelis were forced to devote their energies to fighting and politics.”

That was in the past, however. Israel is now bubbling over with innovation and entrepreneurship. Tel Aviv is now “one of the world’s foremost entrepreneurial hot spots”. Once again, statistics are offered to establish Israel’s leadership in civilian research and development. Israel’s more ominous leadership in military technology is not mentioned.

Moreover — and this is David Brooks’ point — this technological success “is the fruition of the Zionist dream”. Then follows another piece of chauvinism. Israel was “not founded so stray settlers could sit among thousands of angry Palestinians in Hebron. It was founded so Jews would have a safe place to come together and create things for the world.”

David Brooks disguises Israel’s second round of colonial expansion that began in June 1967 as a diversion from the main goal of Zionism, a distraction created by “stray” settlers in Hebron. The close to half a million Jewish settlers in East Jerusalem and the West Bank, supported, financed, and protected by the world’s fourth most powerful military are minimised as “stray” settlers in Hebron, who are a problem only because they are surrounded by “angry” Palestinians.

Israel was founded — David Brooks asserts, invoking the language of Zionism — so Jews could have a “safe place” and create “things for the world”. Has Israel been a safe place for the Jews? Safer than the United States, Canada, Australia, New Zealand, and South Africa, or even the Arab world before 1917, when the Zionist movement gained official sponsorship from Britain? Plausibly, the answer is no.

One must also ask: What “things” has Israel created for the world? What “things” has Israel given to the Arab world, other than wars, massacres, ethnic cleansing, occupation, war crimes, and alibis to its rulers to create repressive regimes? What has it given to that other world — the Western world — that Brooks probably has in mind? Israel has jeopardised the strategic interests of Western powers in the Islamicate. On more than one occasion, it has brought the United States close to nuclear collision with the Soviet Union. The most valuable “things” that Israelis provide to Western powers, to the United States in particular as an occupying power in Iraq and Afghanistan, are the technologies and tactics they have been perfecting while crushing Palestinian resistance. But David Brooks does not wish to talk about that.

Then comes the coup de grace. This is the blow aimed to finish off Brook’s primary target, the Arabs. Jewish and Israeli accomplishments must finally be placed against the terrible paucity of Arab creativity in the sciences, technology and entrepreneurship. Arabs are asked to declare the patents they have registered in the United States. The astronomical gap between Arab and Israeli patents can only have one cause. The Arabs do not have the “tradition of free intellectual exchange and technical creativity”. In true Orientalist style, blame Arab failures on Arab culture.

Ironically, the two countries Brooks picks to make his point — Egypt and Saudi Arabia — are the closest Arab allies of the United States. The US never wags its finger at the despotic monarchy in Saudi Arabia or the repressive dictatorship that has controlled Egypt for decades. The United States works to bring “democracy” only to its enemies.

Yet for all its triumphalism and crude claims of superiority, the New York Times op-ed ends on a disappointing note. Israel’s innovators, the sons of Zionist dreamers, bring no real commitment to Israel. Just a little instability, and they will vote with their feet. “American Jews used to keep a foothold in Israel in case things got bad here. Now Israelis keep a foothold in the US.” As remarkable as it is, Israel’s success is “also highly mobile”.

Is Brooks the great friend of Israel that he must believe he is? All that any one has to do to destroy Israel’s economy, he writes, is “to foment enough instability so the entrepreneurs decide they had better move to Palo Alto, where many of them [Israelis] already have contacts and homes.”

What sad and strange thinking. Perhaps this is what happens when a person gets trapped inside the nightmare that was sold to the Jews as the great Zionist dream. Brooks confirms that this nightmare cannot be saved by Israel’s technological prowess. Apparently, Israel’s greatest success stories — its cutting-edge technology companies — are also footloose. They could be heading for the exits at the first sign of instability.

Technological prowess will not save Jewish apartheid. Nothing will. But Jews can shore up their lives and build a more promising future for themselves by discovering their common humanity with the Arabs, by making amends with the Palestinians, and learning to give back to the Palestinians what they have taken from them over the past nine decades.

The Zionists are prisoners of a bad dream: they must first free themselves — break free from the prison in which they can only play the part of tormentors — if they and especially their Palestinian victims are to live normal lives.

Ref: Al Ahram


* The writer is professor of economics at Northeastern University. He is author of Israeli Exceptionalism: The Destabilising Logic of Zionism .

Israeli Exceptionalism: The Destabilising Logic of Zionism

A small band of European Zionists enters the world stage in late 19th century,

determined to create a Jewish state in Palestine. This is their solution to the ‘abnormal’ condition of European Jews, who are without a land and are not a nation. To achieve this, they must seize Palestine; induce Western Jews to become colonists; and, above all, recruit Western powers to adopt their colonial project.

Zionists can only succeed by creating Islamicate enemies; they need resurgent

anti-Semitism to send Jewish colons to Palestine; and they must persuade/coerce the West to stand behind their colonial project. In succeeding, the Zionists merely transplant Jewish abnormality from Europe to the Middle East – and make it worse. In Europe, Jewish-Gentile frictions were local problems; in Israel, ominously, they have come to form the pivot of a global conflict that pits the West against the Islamicate.

Writing about Zionism has not been easy. The history of Zionism is history gone wrong, and not only for the Palestinians. The tragedy for the Palestinians is obvious, although, blinded by racism and the Zionist bias of their media, Westerners only recently have begun to see this tragedy for what it is. It has been a tragedy for the Jewish people too, who were co-opted by the Zionists to place their energy, their talent and their hopes on a project they should never have undertaken, and whose only chance of success lay in obliterating the hopes of another people. The more trapped this project becomes in its own logic, the greater the destruction it becomes willing to wreak. It chooses destruction in order to delay coming to terms with, and making amends for, the tragedy it has spawned.