A maybe-not-so-old joke tells of a party of explorers of several different nationalities captured by cannibals in some remote jungle. The cannibal chief offers each a last wish before being eaten, and each responds in a noble-but-feckless manner befitting his nationality. The last captive, an Israeli, asks, oddly enough, for the chief to punch him in the stomach. The chief, nonplussed, complies, whereupon the Israeli doubles over, pulls a pistol from under his pant leg, shoots the chief, and in the ensuing confusion, leads the party to safety in the surrounding jungle. "Why didn't you shoot him sooner?", asks one. "What?", he replies, "and be branded an evil Zionist aggressor?"
I'm reminded of this joke when reading about the recent "Gaza flotilla incident", in which Israeli naval forces boarded a boat attempting to run Israel's blockade of the Gaza Strip, only to be set upon by dozens of "peace activists" wielding knives, iron bars and other weapons. The consensus so far among pro-Israel commentators (of the reaction from the usual anti-Israel suspects, the less said the better) seems to be that (1) this episode was a public relations fiasco, and (2) the Israeli Navy was derelict in not using overwhelming force to subdue the thugs aboard the boat without offering any opportunity for effective resistance.
This consensus strikes me as utterly wrongheaded. Given the level of preparation and dedication displayed by the "activists" aboard the Mavi Marmara, casualties were simply inevitable. If the figures being bandied about (10-15 killed, dozens injured) are accurate, then the fighting must have continued despite casualties having been taken. And if the knife-and-bat-wielders were willing to take casualties and go on fighting, then the Israelis would simply have had no choice but to inflict them in the course of taking control of the ship, no matter how overpowering their numbers. The spectacle of Hamas and its allies waving the bloody shirts of killed or injured "peace activists" was thus a foregone conclusion, once the Israelis had made the decision not to allow the ship to run the blockade.
On the other hand, if overwhelming force had been used to suppress the resistance, several Israeli commandos would have avoided injury--but there also would have been no footage of "peace activists" stabbing and beating Israeli soldiers. If the main point of the exercise was to win the propaganda war, then the Israeli Navy's (probably inadvertent) decision to let a few of its commandos get badly roughed up was quite possibly the best option available. Like the Israeli in the joke, they're harder to brand as Zionist aggressors now that they've taken a figurative fist to the stomach.
The most important test, though, is yet to come: the disposition of the boats. Having been used in a violent attack on Israeli military personnel, they should be treated as captured enemy materiel, and confiscated. This would be by far the most effective measure the Israeli government could take against the would-be blockade-busters. Fanatical "activists", after all, are a dime a dozen. But large boats are really expensive, and even Hamas' backers can't afford to keep supplying them--and losing them--indefinitely.
Monday, May 31, 2010
Sunday, May 30, 2010
Peter Beinart's cri de coeur in the New York Review of Books about how non-liberal American Jews aren't liberal enough, or something, will be familiar to readers of his small coterie of fellow anguished liberal Zionists, such as Jeffrey Goldberg and Leon Wieseltier. But in practice, it's not substantially different from the critiques of more straightforwardly Israel-bashing liberal Jews such as Joe Klein, Ezra Klein or Matthew Yglesias. The critique, which Beinart follows quite precisely, goes roughly as follows: in the old days--say, before the rise of the Likud party--liberal, secular Israel used to be a comfortable object of affection for liberal, secular American Jews. But today, Israel is less liberal and less secular, and thus increasingly alienates liberal American Jews, who respond with hostility towards Israeli policies and actions. Non-liberal, non-secular American Jews, on the other hand, continue to support and defend non-liberal, non-secular Israel, and this is a moral failing of the first order, given Israel's shocking deviations from secular liberalism.
Now, as a purely objective matter, this argument suffers from multiple serious historical distortions. Beinart's bizarre suggestion that "[f]or several decades, the Jewish establishment has asked American Jews to check their liberalism at Zionism’s door" is simply not accurate--during the Oslo years, American Jewish liberals had no problem supporting the Rabin, Peres and Barak governments.
Nor is there any historical basis for Beinart's claim that "comfortable Zionism has [recently] become a moral abdication". The liberal, secular Labor governments of the pre-Likud era, while certainly more liberal and secular, were objectively no less guilty of any of the "crimes" of which the current Israeli state typically stands accused. The annexation of Jerusalem, the establishment of Jewish communities in the West Bank and Gaza strip, pre-emptive invasions of neighboring territory, the assassination of terrorists--all these predated the first Likud government. And the consequences of these actions for Arab civilians were no less severe back when the lead perpetrators were Laborites.
Of course, back then, that was the whole point. It wasn't, after all, Israel's granola-munching pacifism that thrilled American Jews in 1967, when it turned apparent imminent doom into lightning conquest, or in 1976, when it launched a daring hostage-freeing raid hundreds of miles away in Entebbe. In those days, an unapologetically aggressive Israel was a source of pride, not shame, for American Jews.
But if Israel hasn't changed as much as its critics claim, American Jews have changed a great deal more. It was only during the 1960s that the discriminatory barriers that had previously kept Jews out of the highest levels of the American establishment began to crumble. To an American Jew in 1967, a beleaguered Israel turned conquerer was a fitting symbol for an insecure minority finally winning a chance to conquer the highest rungs of American society. Zionism was thus the rallying cry of the assimilationist, proclaiming that secular, liberal Jews, by shedding their pious, persecuted shtetl identities, could be proud, equal citizens of America, just as secular, liberal Israel, by shedding its diaspora vulnerability, could be a proud equal member of the society of nations.
Today, however, the children of those assimilated liberal Jews have completely arrived. No longer haunted by the sense of apartness that dogged their parents and grandparents, Jews like Ezra Klein and Matthew Yglesias see themselves as liberal, secular Americans tout court. For them, Zionism--even without the Likudnik/Haredi angle--is an unwelcome reminder of the old sense of otherness that they would rather avoid feeling, now that they have the option.
It is this swing against Zionism among assimilated American Jews that is creating so much conflict in more seriously Jewish liberals such as Beinart, who aren't seeking assimilation into American society as a whole, but rather into the liberal intelligentsia--including its nominally Jewish contingent. Mere anti-Israel animus on the left can't be the explanation--it's nothing new, after all, and pro-Zionist liberal Jews have long resisted its pull and vigorously countered its arguments (including a lonely few, such as Goldberg, Wieseltier and Jonathan Chait, who continue to do so to this very day). In fact, the liberal arguments in defense of Zionism are stronger than ever these days, now that even the Likud accepts a Palestinian state in principle, while Israel's Arab and Palestinian opponents have swung towards a rejectionism that's not only as brutally violent as ever, but also increasingly theocratic, quasi-fascist and nakedly anti-Semitic.
On substantial grounds alone, then, the liberal Zionist's defense against leftist anti-Zionist agitation ought to be far stronger and more confident today than, say, twenty years ago. (In the very issue of the New York Review of Books containing Beinart's essay, an advertisement by a long list of American leftists accuses the Obama administration of war crimes in the Middle East--specifically, the targeting of Al Qaeda civilians for airstrikes by unmanned drones. Yet somehow, mainstream liberals seem to have managed not to collapse in anguish over the alleged incipient fascism of the Obama administration.)
But as I've pointed out before, international political campaigns like the current one against Israel (or the one against South Africa before it, for that matter) aren't motivated by substance, but rather by their symbolic value in the context of other (usually more local) political battles. And now that such a large fraction of assimilated, secular, liberal American Jews have abandoned Zionism altogether--while non-secular, non-liberal American Jews continue to embrace it--it's much more difficult for a self-identified liberal American Jew like Beinart to break ranks with his chosen side in this domestic sectarian conflict.
Now, as a purely objective matter, this argument suffers from multiple serious historical distortions. Beinart's bizarre suggestion that "[f]or several decades, the Jewish establishment has asked American Jews to check their liberalism at Zionism’s door" is simply not accurate--during the Oslo years, American Jewish liberals had no problem supporting the Rabin, Peres and Barak governments.
Nor is there any historical basis for Beinart's claim that "comfortable Zionism has [recently] become a moral abdication". The liberal, secular Labor governments of the pre-Likud era, while certainly more liberal and secular, were objectively no less guilty of any of the "crimes" of which the current Israeli state typically stands accused. The annexation of Jerusalem, the establishment of Jewish communities in the West Bank and Gaza strip, pre-emptive invasions of neighboring territory, the assassination of terrorists--all these predated the first Likud government. And the consequences of these actions for Arab civilians were no less severe back when the lead perpetrators were Laborites.
Of course, back then, that was the whole point. It wasn't, after all, Israel's granola-munching pacifism that thrilled American Jews in 1967, when it turned apparent imminent doom into lightning conquest, or in 1976, when it launched a daring hostage-freeing raid hundreds of miles away in Entebbe. In those days, an unapologetically aggressive Israel was a source of pride, not shame, for American Jews.
But if Israel hasn't changed as much as its critics claim, American Jews have changed a great deal more. It was only during the 1960s that the discriminatory barriers that had previously kept Jews out of the highest levels of the American establishment began to crumble. To an American Jew in 1967, a beleaguered Israel turned conquerer was a fitting symbol for an insecure minority finally winning a chance to conquer the highest rungs of American society. Zionism was thus the rallying cry of the assimilationist, proclaiming that secular, liberal Jews, by shedding their pious, persecuted shtetl identities, could be proud, equal citizens of America, just as secular, liberal Israel, by shedding its diaspora vulnerability, could be a proud equal member of the society of nations.
Today, however, the children of those assimilated liberal Jews have completely arrived. No longer haunted by the sense of apartness that dogged their parents and grandparents, Jews like Ezra Klein and Matthew Yglesias see themselves as liberal, secular Americans tout court. For them, Zionism--even without the Likudnik/Haredi angle--is an unwelcome reminder of the old sense of otherness that they would rather avoid feeling, now that they have the option.
It is this swing against Zionism among assimilated American Jews that is creating so much conflict in more seriously Jewish liberals such as Beinart, who aren't seeking assimilation into American society as a whole, but rather into the liberal intelligentsia--including its nominally Jewish contingent. Mere anti-Israel animus on the left can't be the explanation--it's nothing new, after all, and pro-Zionist liberal Jews have long resisted its pull and vigorously countered its arguments (including a lonely few, such as Goldberg, Wieseltier and Jonathan Chait, who continue to do so to this very day). In fact, the liberal arguments in defense of Zionism are stronger than ever these days, now that even the Likud accepts a Palestinian state in principle, while Israel's Arab and Palestinian opponents have swung towards a rejectionism that's not only as brutally violent as ever, but also increasingly theocratic, quasi-fascist and nakedly anti-Semitic.
On substantial grounds alone, then, the liberal Zionist's defense against leftist anti-Zionist agitation ought to be far stronger and more confident today than, say, twenty years ago. (In the very issue of the New York Review of Books containing Beinart's essay, an advertisement by a long list of American leftists accuses the Obama administration of war crimes in the Middle East--specifically, the targeting of Al Qaeda civilians for airstrikes by unmanned drones. Yet somehow, mainstream liberals seem to have managed not to collapse in anguish over the alleged incipient fascism of the Obama administration.)
But as I've pointed out before, international political campaigns like the current one against Israel (or the one against South Africa before it, for that matter) aren't motivated by substance, but rather by their symbolic value in the context of other (usually more local) political battles. And now that such a large fraction of assimilated, secular, liberal American Jews have abandoned Zionism altogether--while non-secular, non-liberal American Jews continue to embrace it--it's much more difficult for a self-identified liberal American Jew like Beinart to break ranks with his chosen side in this domestic sectarian conflict.
Thursday, May 13, 2010
Third in a series: Here's the last modern pop song you'll ever need to listen to (caution: dirty words again)...
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