I’m sometimes asked why I bother commenting on the reportage of the Morning Star, a small-circulation daily controlled by the Communist Party of Britain.
The reason is because the M Star exerts an influence on the mainstream British left – and especially the trade union movement – that is out of all proportion to its circulation, or to the membership of the CPB.
The M Star’s domestic ‘line’ is fairly mainstream pro-Corbyn banality; its foreign policy is characterised by uncritical support for Assad in Syria and absolute hostility to Israel, inherited from Stalinist anti-semitism. So, Fridays’s M Star front-page was not that much of a surprise:
Campaigners hail findings as ‘breakthrough’ in the struggle for Palestinians
ISRAEL is guilty of imposing an apartheid regime of racial discrimination on the Palestinian population, according to a “historic” United Nations (UN) report.
The report, published by the UN Economic and Social Commission for Western Asia (ESCWA) on Wednesday, urged member states to work together to bring such apartheid regimes to an end.
It concluded that it was “beyond reasonable doubt” that Israel is guilty of the crime of apartheid as defined by international law.
The Palestine Solidarity Campaign (PSC) hailed the publication of the report, which condemned the “systematic regime of racial domination” over the Palestinian people and their exclusion from all levels of society.
PSC director Ben Jamal said: “This is a hugely significant moment … The case for the international community to hold Israel to account via the imposition of meaningful sanctions is overwhelming.”
And the Boycott, Divestment and Sanctions (BDS) movement said it was a “historic breakthrough.”
Its co-founder Omar Barghouti said: “Our South Africa moment is nearing. This new UN report is a stark indicator that Israel’s apartheid is destined to end, as South Africa’s did.
“BDS is not only growing impressively on campuses, in churches, trade unions, cultural organisations and social movements, it is today adopted by a UN Commission.
“This may well be the very first beam of light that ushers the dawn of sanctions against Israel’s regime of occupation, settler-colonialism and apartheid.”
Although considered a breakthrough by pro-Palestinian organisations, UN spokesperson Stephane Dujarric said that the report did not reflect the views of the secretary-general.
He added that the ESCWA — a UN agency made up of Arab states — did not consult with the UN secretariat before publishing their findings.
The report — titled “Israeli Practices towards Palestinian People and the Question of Apartheid” — called on UN member states to remember their collective duty not to recognise an apartheid regime, not to assist a state in maintaining such a regime and to work to bring apartheid states to an end.
It accused Israel of “demographic engineering” to maintain a Jewish state, and it detailed how control over matters including immigration, land use and public development planning by the World Zionist Organisation and Jewish Agency reinforces discrimination against Palestinians.
The system of martial law operated over 6.6 million Palestinians in the West Bank and the Gaza Strip sees Israel “systematically and routinely” practice every inhuman act other than genocide as defined under the 1973 Apartheid Convention, it added.
Around 1.7 million Palestinians who are living as citizens of Israel suffer oppression on the basis of not being Jewish, according to the report, and they suffer discrimination through inferior services, restrictions on jobs and are legally prohibited from challenging legislation that maintains the “racial regime.”
While Palestinians are entitled to Israeli citizenship only Jews are entitled to Israeli nationality.
In East Jerusalem, the report found widespread discrimination in access to jobs and services with Palestinians suffering expulsions and home demolitions.
Their classification as “permanent residents” in the city means they have no legal standing to challenge Israeli law and, if they openly identify with Palestinians in the occupied territories, they risk automatic expulsion to the West Bank and a ban from visiting Jerusalem.
… except that, for anyone who bothered to read the M Star‘s front page article all the way through, it soon became apparent that
“Although considered a breakthrough by pro-Palestinian organisations, UN spokesperson Stephane Dujarric said that the report did not reflect the views of the secretary-general.
“He added that the ESCWA — a UN agency made up of Arab states — did not consult with the UN secretariat before publishing their findings.”
In other words, the M Star‘s lead story and headline was thoroughly misleading.
And, most outrageously, the ESCWA includes the state of Qatar, presently enslaving 1.8 migrant workers from India, Nepal and other South Asian countries. And the Morning Star repeats Qatar’s claim that Israel operates “apartheid”!
This was the topic of Ilan Pappe’s talk on Tuesday evening at UCL (another ‘Apartheid Week’ event – on the strength of this talk, there is really no question). It was a real gathering of the Israel-traducing clans, including the Trotskyist [Ie SWP’er – JD] John Rose, author of ‘The Myths of Zionism’.
Ilan Pappe published his book “The Ethnic Cleansing of Palestine” in 2006. It has been widely criticised as dishonest. See here how Pappe is accused of rewriting history (It compares his book with newspaper archives). Pappe’s hysterical thesis – that Israel ‘ethnically cleansed’ half the Arab population in 1948 – has been comprehensively disproved, for example by Efraim Karsh in 2008:
“By the time of Israel’s declaration of independence on May 14 1948, the numbers of Arab refugees had more than trebled. Even then, none of the 170,000-180,000 Arabs fleeing urban centers, and only a handful of the 130,000-160,000 villagers who left their homes, had been forced out by the Jews.”
Benny Morris said of Ilan Pappe: “At best, Ilan Pappe must be one of the world’s sloppiest historians; at worst, one of the most dishonest. In truth, he probably merits a place somewhere between the two.”
Pappe further disgraced his academic status by his approbation of Thomas Suarez’s racist apology for a ‘book’ : ‘A tour de force, based on diligent archival research that looks boldly at the impact of Zionism in Palestine and its people in the first part of the 20th century. The book is the first comprehensive and structured analysis of the violence and terror employed by the Zionist movement and later the state of Israel against the people of Palestine. Much of the suffering we witness today can be explained by, and connected to, this formative period covered thoroughly in this book.’
The security at Tuesday’s meeting was as near as possible on a UK University campus to closing down opposition. It was reminiscent of the meetings of the former Communist Party of the Soviet Union. The organisers tried to eject me even before the meeting began. The pretext was that I had the wrong ticket but of course the truth was that they wanted to censor me. No filming was allowed, though that injunction seemed to apply only to the Zionists – at least one anti-Zionist (Naomi Wimborne-Idrissi) filmed freely.
Two security guards in Hi-Vis jackets were present throughout the Q+A. Hecklers (there were none) would surely have been manhandled out. The biased Chair failed to call on me in the Q+A. Questions not relevant to what Pappe had said were not allowed (so no criticism of his dishonest book, for example).
Yahya Abu Seido’s desire that Israel be destroyed is laid out here. He was one of the leaders of the attempt to stop Hen Mazzig speaking on 27 October. He was caught on camera celebrating what he believed was the success in achieving this. He was responsible for the people that left Jewish students locked in a room. Those who necessitated a police escort for pro-Israel students and advocates to leave UCL safely on 27 October. At 12.30 on 27 October in the Quad at UCL, the following conversation with Seido was noted by an Israel activist:
Yahya Abu-Seido: You seem interested, can I help you?
X:No, I’m fine thanks YAS: Because you’re staring at people, they find it intimidating X:I hardly think so. Are you going to intimidate the speaker this evening?
YAS (confidently): The talk is not going to happen
YAS – does not answer, turns his back
X:I hope you are not going to do anything illegal
YAS: Don’t worry, we won’t do anything illegal
The drama on Tuesday began even before the start. I got there early, before the ticket checking started. Yousef and Yahya Abu Seido checked my ticket – and deemed it invalid, asking me to leave and join the waitlist.
Apparently the early bookers (like me – I booked on 8 February, before the date of the meeting was changed from 24 February) were asked to rebook and non-students to pay £5. Well, I never received that message – so I stood my ground. They threatened me with security. Fortunately a Union sabbatical officer was there to resolve it. The truth – of course- was that they wanted me out – pure censorship.
The meeting started by introducing the Chair, Dr Lee Grieveson, Reader in Film Studies at UCL. Like the Chairs at the other three IAW meetings I have attended, he was of course irredeemably biased. He has signed anti-Israel letters here and here.
Pappe’s talk was pure anti-Israel vitriol and falsehoods. His thesis was that Israel was founded by ‘settler colonialists’ and that the Jews righted the wrong done to them by the Nazis by committing another wrong, on the Palestinians (in his talk he repeated the phrase ‘settler colonialism’ 13 times – remember how he organised a hatefest ‘conference’ on the topic at Exeter University in October 2015). Fifteen years ago pro-Israel people said “don’t criticise Israel, you will damage the peace process”. But now there is no peace process so (according to Pappe) supporters of Israel have to call all criticism of Israel ‘antisemitic’. Ridiculously Pappe said that Israelis and Zionists define antisemitism as “criticising Jews for what they are doing, even when they are doing something wrong.”
In other words, Pappe did not address the question. Instead he railed at a straw man – our old friend the ‘Livingstone Formulation’: the charge that Israel advocates use the charge of ‘antisemitism’ to suppress all criticism of Israel. Of course it is a false charge and those who use it can never – when challenged – provide an example. The IHRA Definition of Antisemitism does NOT attempt to suppress criticism of Israel – and the allegation that it does is absurd, shameful and ‘Antisemitism Denial’.
The reason Pappe did not address the question is doubtless because of the number of antisemitic remarks that he wished to make. One of the worst was the suggestion that the solution to the antisemitism of the Nazis was also antisemitic because “people who live in Palestine are also Semites”. The response “Arabs are Semites too” is used by antisemites to deny Middle Eastern antisemitism. Antisemitism Denial is right up there alongside Holocaust Denial. Pappe also said several times that Israel is a racist state – the IHRA Definition says that to ‘claim that the State of Israel is a racist endeavour’ is antisemitic. Pappe said “For me, Israel is not a Jewish State”; “Is there a legitimacy for a racist state?” And “regimes like the one we have now in Israel cannot exist for very long”. We also had David Ward-style admonition of naughty Jews for not learning the lessons of the Holocaust: Pappe described how he lost members of his family in the Holocaust and then said “The State of Israel – instead of creating a certain sensitivity toward crimes against humanity, sees it as a licence to perpetrate crimes against humanity. I don’t accept that an abused person is entitled to abuse”. Suggesting that Israel has not learned the lessons of the Holocaust is vile, period – the fact that Pappe lost family in the Holocaust absolutely does not give him licence to say it with impunity. Not only vile but anti-Semitic: To compare Jews with Nazis is antisemitic.
Several people heard one of the audience members made a borderline antisemitic comment too. Naomi Wimborne-Idrissi turned around to the pro-Israel supporters behind her and alleged “the media are all on your side”. However despite the intimidating security and biased Chair, Pappe did not have it all his own way on Tuesday. The Jewish students there did a ‘silent protest’ with signs (‘Ilan Pappe does not represent me’ plus the name of their institution):
I joined them with this sign, referring to the topic of the meeting and the offensiveness of the suggestion that non-Jews should decide what constitutes racism against Jews:
Steve Cohen (ZT”L) died on 8th March 2009. He had been a member of the Jewish Socialists Group, the International Marxist Group, and a leading campaigner for migrants rights. An outspoken supporter of Palestinian rights, he was nevertheless concerned about the prevalence of anti-Semitism on parts of the left and pro-Palestinian movement. Steve was a prolific writer (we tried to rope him into Shiraz towards the end of his life), but by far his most important work was That’s Funny, You Don’t Look Anti-Semitic, which can be read in full on the website devoted to Steve and his great little book, which we reproduce here in memory of a fine comrade:
An anti-racist analysis of left anti-semitism by Steve Cohen (ZT”L), edited by Libby Lawson and Erica Bunnan:
It seems to me that one of the things that is happening is that whatever the fundamental political distinction between anti Semitism and anti Zionism (a distinction I see as absolute) yet on an emotional and existential level the two have become hopelessly intertwined—and this itself is political. Something else which is happening is the confirmation as far as I’m concerned of a political analysis of anti-Semitism which in my naivety, strikes me as obvious but which I’ve never seen articulated anywhere else. This is that the Jewish Chronicle and Socialist Worker are both correct. And incorrect. Zionism is anti racist. And Zionism is racist. I cannot see how Zionism in its triumphant form (the Israeli state) is anything except essentially racist. It was founded on the dispossession of the Palestinians. And it continues on the super exploitation and humiliation of the Palestinians as the “other”. To deny this strikes me as fundamentally immoral. I also happen to think that two states, one of which by definition has to be exclusively Jewish is similarly immoral. I think majoritarianism (the legitimisation of an entity through numbers) is immoral wherever it presents itself—it leads at the very least to forced population movement and at its most extreme to ethnic cleansing and all that implies. I’ll leave open to discussion and personal judgement the point on this continuum that Israel may already guilty and at which a divided state would become guilty.
On the other hand it seems to me equally undeniable that Zionism in its inception was anti-racist. It was a reaction against, a way of dealing with, European anti-Semitism. Maybe as a revolutionary socialist writing in Prestwich in 2005 it would not be my way. However as a Jew of whatever political persuasion in Europe after the coming to power of Hitler in 1933 or the defeat of the revolution in Spain in 1939 I may well have had a different position. And if fascism ever took over here and Jews were barred entry elsewhere then I guess I might take a different position. I empathise with the “bolt hole” theory of Zionism. I appreciate the significance of the remarks by Isaac Deutscher, the Polish Marxist ex-rabbi, who wrote in later life “In this controversy (between socialism and Zionism) Zionism has scored a horrible victory, one of which it could neither wish nor expect; six million Jews had to perish in Hitler’s gas chambers in order that Israel should come to life … If instead of arguing against Zionism in the 1920s and 1930s I had urged European Jewry to go to Palestine, I might have saved some of the lives that were later extinguished in Hitler’s gas chambers” (Israel’s Spiritual Climate). I take it as axiomatic that any revolutionary of that pre-war period would have fought for the absolute right of Jews to enter Palestine. To have argued otherwise, to have argued for immigration controls, would have meant support for the British Mandate whose army tried to prevent entry. However the tenets of revolutionary socialism (tenets to which I still hold even in these days of Blair, Bush, Sharon and … Bin Laden) would demand that entry into the then Palestine would/should have lead to an attempt to forge an alliance between Jewish workers and Palestinian workers and peasants against the Zionist leadership, the absentee Palestinian landlords and the British soldiery. Of course the task would have been enormous. But the failure of that historic task has lead to what we have today—Israel the perpetual blood bath.
It is because Zionism is both racist and anti-racist that I call myself an anti-Zionist Zionist. It is also because Zionism is racist and anti racist that there is an even more urgent need to rigorously distinguish anti-Zionism from anti-Semitism. This itself requires a rigorous definition of both—otherwise how is it rationally possible to ever distinguish the two? I do not think there is ever the question of anti-Zionism discourse “becoming” or “sliding into” anti-Semitism. If a position is anti-semitic then it is anti-semitic in its origins—it does not become so. It is nothing whatsoever to do with Zionism. So, fascistic critiques of Israel are not about Zionism. They are about Jews. And this is the point. Anti-Zionism is about solidarity with the Palestinians. Anti-Semitism is about the Jewish conspiracy. Not all critiques of Israel are based on Jewish conspiracy theories. And anti-Semitism is not going to help progress the Palestinian cause. Just as August Bebel famously described the equation of capital with Jew as the socialism of fools then the equation of Zionism with world domination with Jew is the anti-zionism of fools.
It often feels like the wisdom of Solomon is required to know how to deal politically with this grotesque foolishness. One issue is the actual (the “cleansing” of Jews from Jerusalem in 1948, the suicide bombings of today) or threatened (“drive them into the sea”) repression of Israeli Jews which fuels a fortress mentality and to which sections of the left retain an ambivalent or agnostic attitude. Another issue that should be a matter of concern is that anti-semitism masquerading as anti-Zionism drives away those who would otherwise want to give solidarity to the Palestinian cause. For myself, this is what I found unfortunate in the debate over the boycott of some or all Israeli universities. Whatever the motive of those proposing the boycott (and like Engage I’m opposed to exceptionalising Israel) there is still an imperative need to offer real, material, political support to the Palestinians. I think for myself the best way of dealing with any particular proposed boycott is to come to a decision on whether the boycott would help the Palestinians irrespective of its proposers—and organise independently against anti-Semitism. Which perhaps meaning building a movement that simultaneously is dedicated to Palestinian solidarity and opposition to anti-Semitism.
It is apparent from what I’ve said that I also disagree with what I take to be the dominant position within Engage—namely that in our contemporary world anti-Zionism must inevitably equate with anti-Semitism. Paradoxically I also disagree with Engage’s position that in the modern world the form that anti-Semitism takes is through (foolish) anti-Zionism. I think it is worse than that. Obviously this is one form that is taken by the theory of the world Jewish conspiracy. However it seems to me that this is merely concealing more classic forms—Jew as all-powerful (the “Zionist lobby” running the USA), Jew as financial manipulator (the world being supposedly run by trans-national corporations and not imperialist states), Jew as murderer (take your pick—the blitzing of Iraq comes in there somewhere through its constant equation with the repression of the Palestinians). Jew as the subject of the blood libel (ditto but add the surreal accusation that Jews are responsible for September 11th), Jew as the killer of the first born (double ditto), Jew as poisoner of the wells (the anti-urbanisation of much Green politics—with Jews being the urban people par excellence). These images, these world-views, are powerful enough to split off from any anti-zionist base. And they have begun to split off within sections of the anti-globalisation, anti-capitalist movement. It is here that the anti-Zionism of fools emerges with a vengeance but is still subservient to the classic socialism of fools and also to the pre-capitalist feudalism of fools—the real McCoy of jew hatred. This is because anti-capitalism is shared by socialists who aspire to post-capitalist formations and right-wing organisations who hark back to an earlier pre-capitalist age—which is one of many reasons why genuine socialists have to be vigilant against any equation of capital with Jew.
Anti-Semitism on the left has for too long been a taboo subject—probably since the inception of the socialist project itself. I know because in 1984 I was that taboo! I became for a short period a political pariah in sections of the socialist/communist movement (my movement) for daring to raise the subject. Actually when I began writing my book I had no intention of writing anything on anti-Semitism, left or right. I wanted to write and condemn the (latest) Israeli onslaught on Lebanon. I used the left press as source material—and became horrified by what I was reading. And what I was reading was gross stereotyping of the Jew via the stereotyping of Israel as the most powerful force in the universe. All this was redolent of all the old-time European, Christian imagery—just stopping short it seemed of accusations of desecrating the wafer. So I did some research and quickly realised that this left anti-Semitism did not spring from nowhere but unfortunately had a long and dishonourable tradition—going back at least to the successful agitation for immigration controls against Jewish refugees and the 1905 Aliens Act. As it so happened, I was at that time thinking of writing another book just on this agitation—but Pluto Press told me that “Jews don’t sell”. To which I replied that I thought this was what we’ve always been accused of doing too much of. To show Pluto they were not being true Marxists I quoted Marx’s own piece of self-hatred from his On The Jewish Question: “What is the secular cult of the Jew? Haggling”. And then bizarrely I started to come across references and allusions (illusions) in parts of the left press to the wealth and power of Jews, of Jewry, all in the service of Israel—or maybe Israel was in the service of Jews and Jewry. Who knows? It was all rubbish anyway—but extremely dangerous rubbish.
And without managing (with the support of some comrades in the Jewish Socialist Group—the JSG) to keep fixed in my head the absolute distinction between anti-Semitism and anti-Zionism, I guess I could have gone schizophrenic. There were two great successive nights when I was evicted from a mosque then a shul. I’m always sorry I never made the hat-trick of our common enemy—a church. The mosque incident involved picketing (along with some Asian youth) some local anti-Jewish ayatollah. The shul incident was wonderful. It was in Liverpool. I went with other members of the JSG to picket a meeting that was being held in support of the invasion (a shul supporting a military invasion? This really was Old Testament stuff). What we didn’t know was that the guest speaker was some Israeli General—we should have recognised him by his ripped jeans and tee shirt. As we were being lifted horizontally, face downwards, out of the shul by the stewards I looked down on a face looking up at me. The face looking up said “Weren’t we at Oxford together?”. To which I replied “I think so—were you at Trinity?” That to me is a classic example of tribalism. Mea culpa. I always regret not screaming out “Let my people go!”.
That’s Funny You Don’t Look Anti-Semitic did create ripples. It managed to split the JSG whose then dominant leadership thought it might offend the Socialist Workers Party. It resulted in some pretty dreadful correspondence over many weeks in journals like Searchlight and Peace News. A pamphlet was written denouncing me as a “criminal”. There was a particular review—in Searchlight—one sentence of which I will never forget. Every Jew on the left will know that terrible syndrome whereby, whatever the context and wherever one is, we will be tested by being given the question “what is your position on Zionism?” Wanna support the miners—what’s your position on Zionism? Against the bomb—what’s your position on Zionism? And want to join our march against the eradication of Baghdad, in particular the eradication of Baghdad—what’s your position on Zionism? And we all know what answer is expected in order to pass the test. It is a very strong form of anti-Semitism based on assumptions of collective responsibility. Denounce Zionism, crawl in the gutter, wear a yellow star and we’ll let you in the club. Which is one reason why I call myself an Anti-Zionist Zionist—at least that should confuse the bastards. Anyhow this particular review, noting that my book actually did attack Zionism, said “It is not enough to trot out platitudes, as he does, about being against Zionism and in support of the Palestinian struggle”. So I’m not allowed into the club even though I fulfil the entry requirements. I’m not allowed in because I recognise and oppose the existence of anti-Semitism on the Left—and this therefore renders all support for Palestinians a “platitude”. Well it ain’t me who’s here confusing anti-Semitism and anti-Zionism.
An accusation greeting the publication of That’s Funny was that even if anti-Semitism existed, it was trivial compared to other forms of oppression—not least that being inflicted on the Palestinians. I find this argument abhorrent. The struggle for communism is not about establishing some equitable scale of oppression and exploitation. It is about smashing all such oppression and exploitation. Switch to Germany 1925—”Comrades why are you harping on about anti-Semitism? It’s trivial. If it ever became significant we will deal with it. Honest”.
But there were positives back in 1984. There were allies out there—for instance the then Manchester and Liverpool branches of the JSG. I discovered that a similar political battle was going on within the feminist magazine Spare Rib and a kind of informal alliance was formed here. I remember that a large debate was organised in the Peace Studies department at Bradford University—where I shared some dope with a member of the PLO. It was Lebanese! And then the three of us who had published the book (we called ourselves The Beyond The Pale Collective) organised a biggish conference in Manchester. And Pluto Press was wrong—we sold a lot of books. We sold enough books to publish another one—on Holocaust Denial by Gill Seidel. This had been accepted by Pluto but then pulped after it had been typeset! I guess this was part of their reality denial.
As far as I’m concerned I’m still prepared to stand behind most of what I wrote those two decades ago. However there is one issue where my position has somewhat changed. And there is a second where I think I missed the plot entirely. First I think the book was, in its critique of assimilation, far too uncritical of the concept of “Jewish culture”. In fact I think it was implicitly far too generous towards Bundism in this respect (though I still support the Bundist championing of political self-organisation). I no longer see Jewish (or any) culture as monolithic. It is fractured and determined by issues of class. I have been in too many situations where the need to fight racism (racist attacks, immigration controls, fascist mobilisations) has been counter-posed by some suggestion about having an “ethnic” evening with “ethnic” clothes and “ethnic” food. It’s got to the stage where, to paraphrase Goebbels, whenever I hear the word multiculture I want to reach for my gun. In particular I am now ruthlessly opposed to denominational schools—be they Jewish, Muslim, Catholic or Church of England. Some of this has been informed by the racist admission practices of the Jewish School in Manchester (no Jewish mother no entry). However the substantive point is that as a militant atheist I am opposed to the state subsidising the garbage of religion—any religion. And anyhow, I’m for the unity of people of all ages not their division. At the same time I’m equally opposed to the (political) drive towards assimilation—I don’t see incorporation into the norms of imperialism as a step forward for humanity. The latest example of this drive towards incorporation is the suggestion by the Home Office Minister, Hazel Blears, following the London underground bombings that ‘minorities should be described as, for example “Asian-British” rather than simply as “Asian”‘. (Times 8 August 2005). The idea of the labelling and re-labelling of human beings as a method of protecting the citizenry of London is as ludicrous as all other justifications used for restricting the free movement of the same human beings. In the past slaves were branded—literally and with fire. Under the modern market economy it is people. This commoditisation of the alien reduces her or him to a piece of capital, to a new form of enslavement – the enslavement of a forced identity within a hostile society ever ready to deport and expel.
Second I come to missing the plot. This is not about what I wrote. It is about what I did not write. In fact it was what I explicitly refrained from writing. So I said “The book says nothing about socialist or liberation movements in the third world, deliberately so, because countries in the third world have not historically been within the grip of Christianity, and thus have no tradition of conspiracy theories. For example within Islam both Jew and Christian were seen as infidels—and certainly there was no constant mythology of universal Jewish domination. If notions about Jewish power entered the third world, then that is a product of imperialistic and Christian penetration”.
Looking back on this from today’s realities it clearly is inadequate. For instance I cannot see any basis for conspiracy theories (i.e. classic anti-Semitism) within Islam historically, however badly Jews (usually alongside Christians) were sometimes mistreated. I guess for this we have to be thankful we never bumped off Mohammed as well as Jesus. However it would be a matter of interesting political investigation to see precisely how conspiracy theories have subsequently entered the Muslim world—to see how they have become the Islam of fools. Moreover whatever the significance today of Left anti-Semitism, its influence and social weight is insignificant compared to that within Muslim communities (an anti-Semitism which is possibly matched by racism within the Jewish community). So the Elders of the Protocols of Zion is a best seller in Arabic speaking countries. So I’ve read how Islamicists blame “world Jewry” for both the New York and London underground bombings. And this junk needs to be challenged. And it needs to be challenged by the Left—and it isn’t. In fact it is encouraged—if only obliquely.
It is encouraged by Israeli exceptionalism—by the constant depiction and caricaturing of Israel as somehow being the pre-eminent world imperialist power. Inasmuch as I might be for some boycott of Israeli universities then I’m equally in support of a boycott of British universities because of their collusion in the institutionalised apartheid of immigration controls—that is either collusion by their silence or by their active co-operation with the Home Office in developing controls (which appears to be the case with University College London). It is encouraged by the emergence on demonstrations against the American invasion of Iraq, of the denunciation of Israel’s occupation of the West Bank—as though there was some intrinsic connection between the two which is not shared with other imperialist interventions. It is encouraged by the sycophantic, uncritical relationship that the SWP/Respect has towards the Muslim leadership as organised, for instance, around the mosques—these Muslim machers are as right-wing and often as anti-Semitic as their Jewish macher counterparts organised around the shuls are anti-Islam. In the beginning was the Board of Deputies? Today there is the Muslim Association of Britain. Macherism, the political reliance on a self-appointed leadership (the macherites) is a political disease which needs to be challenged and destroyed—instead sections of the Left are cultivating it at its most dangerous points.
Is there any way out of this mess? Particularly is there any way out of this mess for socialists in this country trapped politically between the existential linkage of anti-Semitism and anti-Zionism? Is there a wisdom of Solomon? In all humility I think so. Of course we can all have our own politics on the way forward as regards Israel/Palestine. My own vision is of a federated secular and socialist middle east. This maybe is utopic but so is socialism. So is the revolution. So is all meaningful change. However there is going to be no way forward without a recognition of the fundamental block towards any change whatsoever—namely the world wide antagonism between Jews and Muslims. The international nature of this cleavage is central. Only joint and grassroots solidarity between the players in the game can possibly open up any dialogue. In Israel/Palestine this means between the Jewish and Palestinian masses. For instance let there be a march of a hundred thousand Israeli peaceniks into the occupied territories—and let them stay until the Israeli army and the settlers march out (or co-operate with the Palestinians in the sharing of resources—including the opening up of the new townships to Palestinians). Let Engage encourage this with its co-thinkers in Israel!
In this country it means joint activity between Jews and Muslims (and socialists) with the Jewish and Muslim communities. And what this boils down to is joint activity against fascism and racism. I suggested above the necessity to start to develop a movement simultaneously based on struggle for Palestinian rights and against anti-Semitism. This is presently an abstraction. However another real movement does exist against racism which can draw the two communities together in struggle. This is the disparate movement against immigration controls—for whom the Jews were the first and Muslims the latest victims. Of course controls need to be challenged in their own right—not just as a device for unity. However the challenge can also forge a unity which presently seems a million miles away. What is more the history of the last thirty years of struggle by migrants, immigrants and refugees against controls shows something that SWP/Respect have utterly missed. This is that real, meaningful, progressive political activity within the Muslim community (and all third world communities) comes from the grassroots either by by-passing or defeating the community machers. Let Engage become involved in these struggles both because of their intrinsic political importance and as part of its commitment to challenging left anti-Semitism by building meaningful alliances!
It could begin by supporting the campaign of Samina Altaf and her two children to fight deportation. Samina’s is just one of countless stories—though I guess more immediately poignant. Having fled Pakistan to avoid repeated domestic abuse she was refused asylum here. Like all asylum seekers she is outside of the welfare state and has been forcibly dispersed into Salford by the so-called National Asylum Support Service (NASS—a wing of the Home Office). And now as a failed asylum seeker who is refusing to return “voluntarily” to the country from she fled she is being threatened by NASS with eviction onto the streets. And I forgot to mention this—Samina is disabled with rickets. And her children are crippled with rickets. Get involved with the campaign! Write a letter of support to her constituency MP—Hazel Blears that well known re-labeller of third world identity and warrior against international terrorism (address House of Commons, Westminster, London SW1). Blears happens to be a Home Office MP—so terrorise her with letters of support. And invite a speaker from the campaign to one of your meetings—whilst sending money to the campaign (address Samina Altaf Defence Campaign, c/o Bury Law Centre, 8 Banks St, Bury BL9 ODL).
Finally I think that not one iota of the above can ever be resolved through communalism, through tribalism, through uncritically supporting Jews as Jews or Muslims as Muslims. My religion right or wrong! And all due to an accident of birth. I guess I recoil when I read on the Engage website the reflection on being Jewish—”frankly I can’t get enough of it”. Jewish identity as an addiction is not much of an advert for clarity of political thought. I was shocked by a news report I read a few years ago. It is a story that deserves creative fictionalisation. It concerned a guy who was raised in a highly Zionist family (I guess High Zionism is the Jewish version of High Church). He was raised as a conscious racist towards the Palestinians. Dirty Arabs! Until he discovered he was one of them—He was an adopted son. His biological parents were, I think, Libyan. Overnight (or maybe it took a little longer) he became a vehement anti-Zionist—and Jew hater. Dirty Jews! I was struck by two very powerful televisual images during the recent eviction of the Gaza settlers by the (Orwellian entitled) Israeli Defence Force. One was that of Israeli soldiers crying. The Israeli army in tears? One of the most powerful militaries in the world! Why no tears when the Palestinians were evicted? The second image was just bizarre in its tribalism. This was that of the settlers being evicted and the soldiers evicting them temporarily desisting from their civil war and praying together on shabbos—with the evictions resuming as soon as shabbos ended. Compared to this crazy chauvinism the legendary Christmas Day football match in the trenches of World War One between German and British soldiers was a genuine act of internationalism. However there can be no genuine internationalism, no genuine international solidarity, no meaningful working together of ordinary people wherever tribalism or communalism dominates. And at the moment it is precisely these reactionary formations that dominate both Muslim and Jewish communities—and the tragedy is they are hardening. It would be good if Engage put its energy into helping soften them.
Jackie Walker, currently still suspended and under investigation by the Labour Party in connection with allegations of anti-Semitic conduct, will be doing a speaking tour of Scotland in March. The speaking tour has been organised by the Scottish Palestine Solidarity Campaign (SPSC).
The SPSC’s main claims to fame are:
– Commemorating Holocaust Memorial Day with readings from Perdition (to demonstrate that the Holocaust was a joint Nazi-Zionist endeavour), with the added attraction of Ken Livingstone’s intellectual guru Lenni Brenner as the special guest speaker.
– Commemorating Holocaust Memorial Day the following year by hosting Azzam Tamimi (who thinks that Israeli Jews should “go back to Germany” (sic), and has also advocated: “The US, the Zionist father through adoption, [should] grant [the Jews] one out of its more than fifty states.” (sic)).
– Campaigning, with an unsurprising lack of success, in defence of Paul Donnachie
“Jackie Walker is a high-profile target of false, evidence-free accusations of antisemitism that we have become all too familiar with. They are now seen to be part of the ‘black-ops’ organised by the Israeli Embassy and its well-financed agents in every mainstream political party. Jackie joins those supporters of Palestinian rights who have been attacked for challenging Zionist political ideas.
“She dared to criticise the official Holocaust Memorial Day organisation set up by Tony Blair as not dealing sufficiently with all genocides. HMD blanked, and a Tory Minister then attacked, Auschwitz survivor Hajo Meyer when he spoke at meetings across Scotland and compared the current Israeli dehumanisation of Palestinians with the vile racism he suffered as a Jewish kid in 1930s Germany. …
“We have the right to challenge any political idea in the public domain, but pro-Israel voices seek to exempt the racist ideology of Zionism from criticism and smear opponents as ‘antisemitic’.”
The fact that the SPSC thinks that the allegations against Jackie Walker are “evidence-free” does much to explain their lack of success with the ‘Paul Donnachie is Innocent’ campaign.
And isn’t it a bit odd that it’s always the Israeli agents who are the “well-financed” ones? Hmmm, sounds familiar!
As for Holocaust Memorial Day being an initiative of Tony Bliar – well, say no more!
Is Jackie Walker’s speaking tour going to prove to be a boost for the defence, or a boost for the prosecution?
Today was the fourth and final instalment of the Al Jazeera ‘documentary’ called ‘The Lobby’. The “undercover report exposing how the Israel lobby influences British politics”.
For those that haven’t seen it. The show came in four, 25 minute videos (1, 2, 3, 4). Highly repetitive, extremely drawn out, with about 5-8 minutes of content in each one. The sinister music and hidden footage feel, create the atmosphere you are watching something illicit. After a while you realise that despite the eerie music, the accusation itself is empty.
Viewing figures tend to agree with me. Whilst the firstshow on YouTube has already reached nearly 100,000 views. The Second sits at 24,000, the third 16,000 and currently the last show has only been viewed 3,000 times. Everyone soon realised there was no meat on this bone.
The antisemitic premise
Far too often, as I watched, I simply couldn’t understand what was wrong with what I was seeing. This difference, between my recognition of everyday political actions, and the attempt to suggest that we were witnessing the inside actions of a powerful conspiratorial story, highlights exactly what was wrong with the show itself.
The idea, the premise could only have been formulated within an antisemitic mind-set. The ‘undercover reporter’, Robin Harrow, spent six months looking for evidence of something that quite simply does not exist. His findings are disjointed pieces of a picture of a UK Jewish community that is deeply connected to Israel, put together haphazardly by the mind of an antisemitic conspiracy theorist.
In a excellent take down of the ‘expose’, Marcus Dysch, Political Editor at the Jewish Chronicle, called it “harassment of Jews dressed up as entertainment”. Jonathan Hoffman, in a piece on Harry’s Place, broke his analysis into three central complaints, brilliantly summing up the show as ‘voyeurism For antisemites’.
In essence, the entire show hangs on a single sentence. Six months of undercover work, numerous events, scores of meetings, untold hours of networking, and they caught one ‘take-down’ comment on camera. Even then, it was spoken by a junior member of the Israeli Embassy staff with an over-inflated opinion of himself and a dubious command of English.
Trust me, undercover work is what I do. If I had six months, professional assistance and proper funding, I know that what I would put together would do major damage to the anti-Zionist camp in the UK. They had six months and found nothing. I have real material to work with. They don’t.
“For the life of me I could not see what Israel was doing wrong here. The Lobby sensationally exposed the existence of, well, a lobby.”
Al Jazeera attacks British Jews
So, what was this all about? Yes, the focus was on one embassy employee, but that was not the point. He was just the eventual conduit and you cannot write history backwards. An important point to remember is this: when they started, they could not have known which way this was going to go. The intention was to damage the grassroots, the strategy to weaken the fight against antisemitism, and the goal was to suggest British Zionists, one way or another, are all paid puppets of the Israeli State.
The anti-Israel (pro-Palestinian) movements in the UK have been damaged over the last 18 months, due to their inability to separate themselves from rabid antisemites. If they did not want to operate from a drastically weakened platform, they needed the tools to protect the antisemites. The ability to deflect the accusations, to continue to work unhindered by such ‘petty’ issues such as racist abuse against Jews.
Therefore, this was a deliberate attack on British Jews by a state funded, state owned, news outlet from Qatar. And in return, those who have found themselves politically weakened by antisemitic accusations, such as Jeremy Corbyn, are clamouring for the government to investigate Al Jazeera’s baseless conspiracy theory. The first opportunity Corbyn had to sell out the Jews to regain some political power, he has taken with both arms raised. Dancing with him on the table are people like Jenny Tonge, Ben White and Jackie Walker. I hope he enjoys the company.
This type of antisemitic suggestion, that Jews conspire and rule the world, is still common in the Middle East. Yet, Al Jazeera was operating inside the UK, attacking British Jews with a highly antisemitic brush. If I had one major accusation outside of the Al Jazeera team, it would be that the Mail on Sunday promoted the Al Jazeera ‘expose’ with front page cover just four day before broadcasting. What on earth possessed the Mail on Sunday to jump into bed with Qatar, antisemitism, Electronic Intifada and Jenny Tonge against what is just a group of people who all share similar western values together?
There’s no antisemitism here guv
The two details worthy of note came in the second and third installments. The first was a confrontation between Labour MP Joan Ryan, and Jean Fitzpatrick an anti-Israel activist. The entire confrontation in my opinion, was a set-up. Fitzpatrick is a hard-core activist. If she was politely asking questions about settlements, it was because she was on a mission. In any event, we also only see part of the footage.
What we do know is that Fitzpatrick, who was investigated and cleared, was not the only incident. We hear that “”one nutter came up and basically said that the coup was run by Jews, and Jewish MPs and Jewish millionaires.” we know also that “others suggested the creation of the antisemitism scandal was merely part of a plot”. Even if the comments from Fitzpatrick are arguable, the atmosphere surrounding the stall may have already been toxic.
In any event, consider this, we have two non-Jews arguing over what they consider is antisemitic, and a state funded Arabic TV station showing some of the footage of the exchange to suggest a conspiracy in which antisemitism in Labour does not even exist. I am sure that Jackie Walker would be horrified, if someone tried to use the inability of two white people to ably identify the boundaries of racism, to discard all claims about the existence of all racist abuse.
Bullying the victims
The second incident left me feeling physical sick, and was the conversation between the reporter and Jewish Labour Movement Director Ella Rose after the antisemitism meeting at the Labour Conference. As David Hirsh put it “Al Jazeera’s spy pretends to comfort a Jewish woman who is in tears after experiencing antisemitism, secretly videos her exasperation, then runs off to his pals to help them edit his footage into an antisemitic documentary.”
Ella Rose “formerly worked” at the Israeli embassy. Apparently, if you work at any time for the Israeli embassy, you are forever tainted. According to Al Jazeera, Jackie Walker and co, this is proof positive you are of evil intent. Once this ‘horrifying’ detail about her past life was uncovered by Asa Winstanley, Ella suggests Jackie Walker ‘slammed her all week’ on social media. This is the life of those that choose to work within the Jewish community in this way. They become stalked, investigated, the prey of the antisemite.
Then much was made of her post abuse comments. When I saw this footage, it seemed to be that of a victim, trying to rebuild, to retake ownership of her pride. So I asked an expert. This from psychotherapistAmanda Perl:
“This fantasy or rehearsal that she talked about is simply a way of overcompensating for feeling dis-empowered, scared, humiliated, inferior and ashamed – it’s as if she has been left looking like a coward, not dealing appropriately or how she wanted to in a situation – she is simply with such words trying to overcompensate for being seen as ‘weak’. This overcompensation its a coping mechanism”
So, not only do Al Jazeera take hidden footage of a victim of antisemitism. They then use a natural response of a victim, a response nurtured in clinics for abuse victims around the country as a way of overcoming abuse, and they turn her into the abuser as part of an antisemitic documentary. Currently, because of Al Jazeera, some antisemites are further fueling the abuse against Ella. Everyone involved in this, including those who commented on it, or sent vicious messages via social media, are assisting in further abusing a victim. This Al Jazeera action needs to be thoroughly investigated.
This was a heavily funded, antisemitic attack on British Jews by a Qatari funded state news agency. As at times, we saw footage from different angles in the restaurant, we know there was more than one cameraman involved. We know that Shay Masot was probably drunk on at least one of the occasions he was on camera. After six months of investigating, it is safe to say they found nothing.
We know that sending MPs to Israel is a lot better for ‘fact finding’ than sending them to ‘Palestine’. We know that MPs that go to Israel are at least given a grounding in the truth of the conflict. Why don’t Al Jazeera investigate themselves? Or better still Caabu:
“In 2013 Caabu took three delegations to the West Bank including former Foreign Secretary, Jack Straw; Shadow Business Secretary, Chuka Umunna; Jake Berry MP; Karen Buck MP; Cathy Jamieson MP; and Mark Pawsey MP.”
At many events I go to, I hear of MP’s having been taken by anti-Israel groups to Palestine. I hear of groups taking them. It never crossed my mind to take the footage, edit it, and turn it into a conspiracy. Others have written the bottom line already about this antisemitic show. It is a disgrace. It is also disgusting that some politicians are using the product for their own political gain. We know these people bully Jews and they further smear them, by pretending the victims are the abusers.
We are a community at war. In an environment that is deteriorating. There is nothing imagined about it. We are now entering an atmosphere in Europe where torching a Synagogue is no longer seen as an attack on Jews, but rather an expression of frustration against Israel. We are no longer at the top of this slippery slope, but have begun a descent. Be alert.
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Greenstein: “the state of Israel was Hitler’s final victory”
Tony Greenstein, who is suspended from Labour for alleged anti-Semitism, was the only speaker at a meeting entitled ‘Is criticising Israel anti-Semitic?’, hosted by Bristol Palestine Solidarity Campaign (PSC). The room was packed, with around 200 attendees, many of those were Momentum members. The PSC’s choice of speaker, presentation of the event, and recent organised hostility towards towards committed Palestine solidarity activists advocating a two state programme forewarned me of a one-sided and hostile discussion.
Greenstein started by claiming that anti-Semitism is insignificant in the UK today both on the left and more widely, and counselled us to remember that it is just a claim used to attack left-wingers and defend Israel. He gave a history of Zionism as simply and intrinsically colonial, a disease that does not come in better and worse varieties. Zionism, he repeatedly stressed, is anti-Semitic, due in part to support for it by some anti-Semites, in part to statements by some historical right-wing Zionists. Throughout the talk he failed to distinguish between the worst historical examples of Zionist thought and contemporary support for the existence of a state of Israel. Many of his claims were based on a selective reading of history: to Greenstein, “the state of Israel was Hitler’s final victory” and Zionism supported Nazi Germany, while in turn Nazi Germany was decisive in the establishment of Israel.
Clearly, criticism of Israel is not in itself anti-Semitic. We should criticize Israel’s actions and stand in solidarity with Palestinians for many reasons, and furthermore there has been some weaponisation of anti-Semitism by the right. And yet, the issue of anti-Semitism on the left when criticizing Israel, irrespective of the intentions of those doing the criticism, is still significant.
Some criticism evokes anti-Semitic tropes and some analysis and proposed solutions to the conflict have anti-Semitic historical origins or conclusions. A key historical anti-Semitic trope is that of all-powerful, shadowy Jews controlling society, and unfounded Zionist conspiracy theories play on this. The prevalence of these could be seen throughout discussion from what Greenstein and many in the audience said, but crucially what many conspicuously didn’t say, deliberately leaving us all to imagine the worst whilst making it difficult to challenge their vague implications. The idea of Israel as a uniquely illegitimate state has historical anti-Semitic origins and is also ultimately detrimental to Palestinian solidarity. Greenstein later responded that Israel is a uniquely evil and illegitimate state. As he demonstrated throughout the discussion, the equation of Israel with Nazi Germany is far too common in the left, and can be anti-Semitic. It looked like many people were listening and genuinely receptive to hearing this different and more nuanced perspective, although ultimately most disagreed.
Many people left during the meeting as they felt it got too heated, which surprised me. Unfortunately, the tense atmosphere somewhat discouraged people from being critical of Greenstein’s points – some people felt too nervous to speak, only three challenged him. It is partly for want of a more prevalent culture of polemic and debate on the left that people found the meeting difficult, but heckling, booing and dismissing as Zionists the minority in the room who dissented from the only speaker’s perspective was harmful. This too happened partly because of the lack of a culture of healthily dealing with disagreements through debate.
There was heckling in response to the argument for a good two states programme as the most viable resolution of the conflict in the short- to medium-term, and that the main victims of the conflict’s prolongation being the Palestinian people. Whilst people highlighted the lack of an appetite for such a programme by many in the Knesset they failed to explain how this made a one state programme more viable. The majority of both Israelis and Palestinians support a two-state solution, overwhelmingly so on the left of both nations. There is little desire in Israel for a one state programme as people in the room would have advocated; most Israeli politicians that reject a two-state programme instead support expanded settlements and annexation of Palestinian territory, not a programme that would improve the situation of Palestinians let alone dismantle the Israeli nation state. The Palestine Liberation Organisation also supports two states.
Whilst a good two states settlement will be difficult, a one state programme in the short-to-medium-term could almost certainly only be achieved by force. Since Israel should not and will not in reality be forced into this, to advocate a one-state solution and oppose a two-state solution is to advocate no realistic solution and to oppose the only possible, but difficult, solution. Such incomplete arguments, simplistic apartheid analogies and failure to distinguish between ethnicity and religion throughout the meeting are a few of the things that highlighted the importance of more debate on this issue.
My general sense from the room was that most people were close to Greenstein’s perspective, although perhaps not so extreme. Similar perspectives certainly constitute the “common sense” assumptions of much of Momentum and the Palestine Solidarity movement in Bristol, but overwhelmingly people had simply not previously come across more nuanced perspectives; perspectives which are very critical of Israel and stand in solidarity with Palestinians whilst also being critical of left anti-Semitism and defending Israel’s right to exist. The Palestine Solidarity movement, Momentum, the Labour Party and the left need to have more debates and discussions on these issues, but with more balance and less heckling, and hopefully this will lead to less oversimplifications being used to caricature and dismiss serious attempts to tackle left anti-Semitism.
Above: debate on antisemitism between Cathy Nugent of the AWL and Richard Angell of Progress
The following resolution was adopted at the recent conference of the Alliance for Workers’ Liberty:
Antisemitism exists on the left.
This is not merely a question of the bigotries, chauvinisms, and prejudices which exist in society generally expressing themselves within the left, but essentially as aberrations within an otherwise progressive worldview. Rather, a number of ideas, positions, and analyses which have an antisemitic logic have become incorporated over a number of years into the “common sense” which predominates in some sections of the far left.
Contemporary left antisemitism combines older tropes of Jewish power (the politics August Bebel denounced in the 1890s as “the socialism of fools”) with a Stalinist-inspired “anti-Zionism”.
Some traditional antisemitic tropes and themes have become incorporated into certain ways of viewing Zionism and Israel.
Anti-Zionism and hostility to Israeli policies are not necessarily antisemitic. But most contemporary antisemitism expresses itself in the form of anti-Zionism and anti-Israelism, rather than as ‘traditional’ antisemitic racism.
Contemporary left antisemitism historically deracinates Zionism, blowing it out of all proportion. Zionism was a nationalist-separatist, and often romantic-utopian, movement that emerged in response to a real oppression and was given a mass character by the attempted genocide experienced by Europe’s Jews at the hands of the Nazis. It was always politically variegated. The revolutionary socialist tradition with which Workers’ Liberty identifies was always anti-Zionist, but it was an anti-Zionism conditioned, and in some ways tempered, by an understanding of the material roots of that nationalist impulse. It was an anti-Zionism which found it good to have Zionist units in the Red Army, a Histadrut presence at international communist congresses, and steps by the Bolshevik workers’ state to create an autonomous Jewish “homeland” within the territory of the USSR, and which saw the Zionists who then mostly described themselves as left-wing as indeed a mistaken tendency within the left, rather than as a phalanx of the imperialist enemy.
The Stalinist propaganda campaigns of the 1950s onwards, in which “Zionism” was interchangeable with “imperialism”, “racism”, and even “fascism”, cast long shadows in sections of the contemporary far left, including some groups which consider themselves anti-Stalinist.
Those shadows lead to Jews with an instinctive though maybe critical identification with Israel being demonised as “Zionists” (with the word having the same connotations as “racists” or “fascists”); to complaints of antisemitism (short of gross neo-Nazi-type acts) being automatically dismissed as contrived gambits to deflect criticism of Israel; and to Israel being seen as an illegitimate ultra-imperialist state, which must be wiped off the map and whose population, therefore, in the immediate term, it is right to boycott and despise.
While recognising left antisemitism as a real political phenomenon, we also recognise that allegations of antisemitism may sometimes be exaggerated, instrumentalised, or even fabricated for factional ends. This is true of any allegation of any bigotry or prejudice. That does not mean that the bigotry or prejudice is not real, or that the default response to any such allegation should be to question the motives of the plaintiff.
Moreover, there may be a distinctly antisemitic component in play when allegations of antisemitic speech or conduct are challenged as having been raised in bad faith and for an ulterior political motive. This was particularly visible in the controversies triggered by Livingstone and Walker.
Did the right wing ‘weaponise’ antisemitism in the Livingstone and Walker controversies? In one sense, no (in that some of them had a long record of raising the issue of antisemitism). In one sense, yes (in that they had an open goal and would have been fools not to have taken the opportunity). But such considerations have nothing in common with the way in which supporters of Walker (and Livingstone) raised the allegation of ‘weaponisation’, i.e. as a means to delegitimise all criticism of Walker (and, in some cases, of Livingstone as well).
We are for allegations of antisemitism, as with allegations of sexism, racism, etc., being investigated thoroughly, in a way that is sympathetic to the plaintiff and which affords all parties due process.
Our response is based on political education, debate, and discussion. We cannot challenge a prevailing common sense, and replace it with a better one, by means of bans and expulsions. That discussion must be conducted in an atmosphere of free speech, where activists in the movement are able to speak freely on sensitive issues such as Israel/Palestine, and those raising concerns around antisemitism are not accused of being Zionist provocateurs.
In the Labour Party, we argue for the implementation of the recommendations of the Chakrabarti Report.
Some of the recommendations contained in the Chakrabati Report are vague, and the political rationale which underpins them is not always clear. A lot of the recommendations focus heavily on procedural matters. It would be surprising if the Report did not suffer from such limitations.
But the Report does begin to raise the political issues which we want to see discussed and provides a certain official ‘stamp of approval’ to opening up such discussions. In both the Labour Party and trade unions (especially Unite and the UCU, even though the latter is not an LP affiliate) we should therefore encourage the use of the Report as a starting point for promoting discussion about antisemitism and arguing for a new political common sense about antisemitism based on the following ideas:
A historical understanding of the roots of nationalist ideas within Jewish communities, and the impact of the history of the 20th century in shaping Jewish people’s consciousness.
Zionism should neither be placed beyond criticism nor demonised.
As we challenge the confusion on the left and in the broader labour movement about Zionism and Israel, and the antisemitic content of some critiques of Zionism and Israel, we will advance our own politics on the Israel/Palestine conflict, i.e.
Solidarity with the Palestinians against Israeli occupation; a two-state settlement in Israel/ Palestine; workers’ unity across the borders; solidarity not boycotts.
Amendment not voted on (i.e. it goes forward for further discussion)
Contemporary left anti-Semitism involves a process of signification that defines the Other somatically – i.e. it marks out a group of people in relation to Israeli Jewishness and/or Zionist Jewishness – and assigns this categorised group of bodies with negative characteristics and as giving rise to negative consequences. This Jewish Other is conflated with a particular and singular understanding of Israel and Zionism and a notion therein that the Jewish collective has uniquely world domineering and despotic power. Unlike traditional and historical anti-Semitism, contemporary left anti-Semitism considers it possible and necessary for individual Jews to break away from the negative characteristics and consequences of Israeli Jews and Zionist Jews by denouncing any affiliation to them and to Israel and Zionism.
With racism in general, both real and imagined physical and/or cultural characteristics have historically been, and continue to be, signified as an innate mark of nature and ‘race’. Similar to all other manifestations of racism, with contemporary left anti-Semitism it is not difference per se that matters but the identification of this difference as significant. In this sense, whether consciously or not, those engaged in contemporary left anti-Semitic discourse and practices are engaged in racist discourse and practices. The demand (often in disguise) that the Israeli Jewish nation-state must be undone because it is uniquely despotic (comparable only to fascist Germany and/or apartheid South Africa) – a judgement and a demand not made of any other nation-state – is racist. It is racist because real and imagined cultural characteristics have been and are signified as an innate mark of the nature of Israel and Zionism (and of the cultural ‘race’ of Jews associated with Israel and Zionism), which are deemed especially deplorable and negative in characteristics and consequences.
Much academic theorising about ‘race’, racism and capitalism since the 1960s in Britain and North America sources racism solely to colonialism, rather than also recognising racism’s co-constructed relationship with the rise of nationalism and the nation-state, and some of its pre-capitalist origins. The consequences of this colonial model of racism are: one, limited to no recognition of racism beyond what “white people” have done and do to “black people”; two, intellectually crediting the controversial notion that Zionism is an instance of racism (as “bad, white and rich Jews” oppress “good, poor and brown Arabs and Muslims”); and three, downplaying anti-Semitism.
And add at end:
The two states settlement on pre-1967 borders is the only consistently democratic and realistic resolution to the Palestinian-Israeli conflict. The overwhelming majority of both the activist and academic Left have adopted various forms of one state / one shared space solutions on the basis that the ultimate question is one of Palestinian redress and justice and/or “facts on the ground” have made a meaningful two states settlement impossible. For many in this majority camp, their politics is well-meaning and borne from despair. We need to patiently and sharply reason and debate against the varied proposals for one state / one shared space – exposing and condemning the implicit logic to undo the Israeli Jewish nation-state – while nuancing our argument as not altogether diametrically opposed: since we are for two states so that one day we might see one shared cooperative space between Jewish and Arab workers democratically emerge.
Was Rezso Kasztner, leader of the Budapest-based Jewish Relief and Rescue Committee during the Nazi occupation of Hungary, a hero who saved the lives of tens or even hundreds of thousands of Jews from the Holocaust? Or was he a collaborator who knowingly played an indispensable role in assisting the Nazis in the deportation and murder of nearly 500,000 Hungarian Jews in a matter of weeks?
To answer that question Paul Bogdanor has examined previously unused documentation, including Kasztner’s private papers, and evidence provided by Kasztner himself in two libel trials held in Israel in the 1950s. Bogdanor’s answer is summed up in the title of his recently published book: Kasztner’s Crime. (Bogdanor’s own politics are certainly not socialist. His personal webpage is the cyberspace equivalent of “The Black Book of Communism”.)
Bogdanor concludes that Kasztner deliberately withheld information about Auschwitz from Jewish communities in Budapest and the Hungarian provinces, and then misled them into believing that the Nazis were deporting them to another part of Hungary rather than to Auschwitz. Kasztner also undermined and blocked rescue activities organised by other Jewish activists, knowingly delivered hostages to the Nazi SS, misled foreign contacts about the fate of Hungarian Jews, and betrayed to the Gestapo Jewish paratroopers sent to help organise resistance in Hungary.
After the war Kasztner gave evidence at the Nuremberg Trials in defence of high-ranking Nazi war criminals who, as he knew full well, had played a central role in the Holocaust. Bogdanor describes Kasztner as “a high-level informer for the Gestapo” and “a collaborator in the genocide of his own people”. He was someone who had been “recruited by the Nazis as a collaborator” and who “betrayed his duty to rescue the victims and placed himself at the service of the murderers.” Kasztner occupies an almost iconic status in those “anti-Zionist” versions of history which claim that Zionists collaborated with the Nazis in carrying out the Holocaust, as part of their “strategy” to achieve the creation of Israel.
The most notorious example of this is Jim Allen’s play ‘Perdition’. Dating from 1987, it purports to be a dramatised version of a libel trial dealing with the role played by a Dr. Yaron (i.e. Kasztner by another name) in Nazi-occupied Hungary. Allen described his play as: “The most lethal attack on Zionism ever written, because it touches at the heart of the most abiding myth of modern history, the Holocaust. Because it says quite plainly that privileged Jewish leaders collaborated in the extermination of their own kind in order to help bring about a Zionist state, Israel, which is itself racist.”
In summing up the play’s central argument, one of the characters talks of “the Zionist knife in the Nazi fist”, describes Israel as “coined in the blood and tears of Hungarian Jewry”, and claims: “To save your hides, you (Zionists) practically led them (Jews) to the gas chambers of Auschwitz.”
The play treats Yaron/Kasztner not as an individual but as the embodiment of Zionism per se. The now defunct Flame magazine summed up the central argument of the play: “There is a story here which the Zionists do not want you to know … about the role of the Zionist movement in the war and its collaboration with the Nazi regime. The Zionist leadership of Hungary bought their freedom in a shameful deal with Eichmann, whilst the Jews of Hungary were led to the gas chambers.”
“The Zionist movement stands accused of sacrificing the majority of the Jews in Hungary so as to save a thousand Jews to fulfil the Zionist conquest of Palestine. Clearly, the Zionist movement regarded the establishment of the state of Israel as a higher priority than saving their brethren from the concentration camps.”
Bogdanor makes passing mention of the controversy about ‘Perdition” and the identification of Kasztner as “the avatar of a Zionist-Nazi conspiracy to murder the Jews of Europe in order to justify creating the ‘fascist’ state of Israel.” Bogdanor’s riposte: “such ideas, if they can be dignified as such, have no contact with reality.”
In Nazi-occupied Hungary, there was no “neat” dividing line between bad Zionists (or bad Zionist leaders) and good anti-Zionists. On all sides there were people foolishly thinking Jews could benefit from trying to do deals with the Nazis. The Budapest Judenrat (Jewish Council), for example, was created by anti-Zionist community leaders acting under instructions from the Nazis in March of 1944.
It “demanded blind obedience to the Nazis from the Jewish community” and was “enlisted in Eichmann’s effort to deceive the widest strata of Jewry.” By 24 April it was “summoning selected Jews for ‘internment’ – which in reality meant death – at the hands of the Nazis.” Only in mid-June did it reverse its “previous decision to handle news of the slaughter [in Auschwitz] confidentially” and begin to “circulate the eye-witness report [of Auschwitz] among the Hungarian elite.”
Far from being the ultimate expression of Zionism, Kasztner himself repeatedly came into conflict with other Zionist activists who were doing exactly what ‘Perdition’ claimed they were not doing, i.e. opposing the Nazis and trying to save Jewish lives.
In late 1943, Hungarian Zionists began organising an armed underground movement in preparation for a possible Nazi occupation. The movement was to be open to all Zionist parties (apart from the Revisionists) and to non-Zionists. But Kasztner scuppered the plans for armed resistance in favour of “negotiations” with the Nazis. Hungarian Zionists also helped to smuggle Jews out of Poland and Austria and issued them with forged Hungarian ID papers, as well as providing financial support to Jews in the Polish ghettoes and Jews in hiding in Austria.
Kasztner wanted an end to such activities, for fear that they would jeopardise his “negotiations” with the Nazis. But the Zionist youth ignored Kasztner’s instructions and continued their activities, with the support of most of the Hungarian Zionist leaders. When the deportations of Jews began in Hungary itself, Hungarian Zionist youth activists set about encouraging Jews to flee the Nazi-created ghettoes in Budapest and the provinces. Again, Kasztner sought to undermine and block such activities. Other Zionists organised “protected houses” in Budapest (i.e. houses covered by Swiss diplomatic immunity, or by the protection of other foreign missions) and children’s homes with Red Cross extraterritorial status which provided safety for thousands of Jews.
As Bogdanor points out, the number of Jewish lives saved by Zionists without any help from Kasztner is an indication of how many more could have been saved if Kasztner, as head of the Relief and Rescue Committee, had not placed himself at the service of the Nazis. The gap between Kasztner and the broader Zionist movement is further underlined by the fact that in mid-April of 1944 the entire Hungarian Zionist movement was banned by the Nazis. Kasztner’s Relief and Rescue Committee, on the other hand, enjoyed the patronage first of the Abwehr and then of the SS.
On 4 November 1956 Aneurin “Nye” Bevan delivered an impassioned speech at a Labour-organised rally in Trafalgar Square condemning the Tory government’s decision to take military action against Egypt during the Suez crisis.
Bevan was famously a versatile, charismatic and rousing public speaker, traits that were on display at this rally, and in a similar speech to the House of Commons a month later. John Selwyn-Lloyd, foreign secretary at the time, described the latter as the greatest ever Commons performance, even though “it was at my expense”.
The rally was attended by 30,000 or more people, in the biggest national demonstration since before the Second World War. Eyewitnesses recall chants of “One, two, three, four! We won’t fight in Eden’s war!” The protest tapped into popular discontent with the war, but in its sheer scale, it has been credited with waking thousands from apathy over the invasion.
Bevan challenged government aggression, accusing the Tories of “a policy of of bankruptcy and despair” that would “lead back to chaos, back to anarchy and back to universal destruction”. His criticism of the reasoning behind the war is reminiscent of events surrounding the Iraq war nearly five decades later.
We are stronger than Egypt but there are other countries stronger than us. Are we prepared to accept for ourselves the logic we are applying to Egypt? If nations more powerful than ourselves accept the absence of principle, the anarchistic attitude of Eden and launch bombs on London, what answer have we got, what complaint have we got? If we are going to appeal to force, if force is to be the arbiter to which we appeal, it would at least make common sense to try to make sure beforehand that we have got it, even if you accept that abysmal logic, that decadent point of view.
We are in fact in the position today of having appealed to force in the case of a small nation, where if it is appealed to against us it will result in the destruction of Great Britain, not only as a nation, but as an island containing living men and women. Therefore I say to Anthony, I say to the British government, there is no count at all upon which they can be defended.
They have besmirched the name of Britain. They have made us ashamed of the things of which formerly we were proud. They have offended against every principle of decency and there is only way in which they can even begin to restore their tarnished reputation and that is to get out! Get out! Get out!
A man of peace? Not exactly. But still…
The first demonstration I ever attended was at the end of 1967. On one school day, the principal went through all parts of the school, announcing: “The last two classes are canceled, everybody is going to demonstrate at the French Embassy!”. We broke into a great cheer and went through the school gates. En route to the embassy we encountered the pupils from other schools, all joining in the great organized spontaneous demonstration. Someone started chanting “De Gaulle / Has a big nose!” (it rhymes in Hebrew) and everybody joined in.
In the Israel of late 1967 it was very fashionable to hate France, and in particular to hate French President Charles de Gaulle. As we read in newspapers and heard from our teachers, France had betrayed Israel and violated the alliance with us at the crucial moment and imposed an arms embargo on Israel. (Israel won the war anyway, but that’s another issue.) And to add insult to injury, we were told that de Gaulle had said anti-Semitic things, though we did not know exactly what. Therefore, we were very happy to demonstrate at the French Embassy instead of studying. Some of us also wanted to throw stones and break the embassy windows, but the police prevented that.
As it happened, a few weeks later I was browsing at a dusty back shelf in my favorite lending library. There a book with an intriguing title: “A Bridge Over The Mediterranean”. On the front page appeared a large photo of the Israeli Minister Shimon Peres shaking hands with French President Charles de Gaulle, both smiling broadly, over the background of the Eiffel Tower and the Paris skyline. I read the first chapter in which Shimon Peres spoke at very great length about the strategic alliance between Israel and France. As described in the book, it was a strong and enduring alliance, serving the best interests of both countries. (As far as I can remember, the one thing Peres did not mention was the French aid in building the Dimona Nuclear Pile…).
Actually, it was not such an old book. It had been published just three years earlier, in 1964, but it seems somebody at the library decided to exile it to the back shelf. It was then, at the age of 12, that I was first introduced to Simon Peres “the man of great visions and designs” (not always the same visions and designs…).
In 1976, during a brief leave from the army, I participated with several dozen youths at a Tel Aviv protest against the new settler movement, “Gush Emunim” (Block of the Faithful), whose members were determined to establish themselves at the heart of the Biblically-hallowed “Judea and Samaria”. After the demonstration, we sat in a cramped office and listened to the news on a tiny, black and white TV set. “Again, Gush Emunim activists managed to evade the military checkpoints, reach the old railway station in Sebastia and barricade themselves in.” said the announcer “Evicting them is expected to result in violent clashes with soldiers”.
“What is this nonsense about their evading the checkpoints?” cried one of the organizers. “Defense Minister Shimon Peres is the settlers’ best friend. What more do you want to know? It’s a con game, pure and simple”. In that small office, we all felt a very visceral hatred of Shimon Peres.
The next morning, in the bus on the way back to base, I read of “compromise agreement” reached late at night with the blessing of Defense Minister Peres. The Gush Emunim settlers were allowed to remain “temporarily” at a nearby military base. Later, temporary became permanent, the settlers stayed and the it was soldiers who eventually left, and the military base became the settlement of Kedumim.
Shimon Peres definitely had a major share in this outcome.
May 1981 – a crowded meeting at the Tzavta Hall in Tel Aviv, to celebrate the election of Francois Mitterrand as President of France. The keynote speaker was Shimon Peres – Leader of the Israeli Labor Party, Leader of the Parliamentary opposition and Vice President of the Socialist International. “Europe is becoming a Socialist Continent!” cried Peres. “This is the wave of the future, and we in Israel should become part of it!” It was the first time I heard Shimon Peres praising Socialism, and it did not last long. (In truth, Mitterrand himself, as well as the other members of the Socialist International, have not shown a real commitment to the principles of Socialism…)
September 1982: the First Lebanon War had been raging for three months, culminating with the terrible massacre in the Sabra and Shatila refugee camps. A wave of demonstrations and protests throughout the country, I have spent the previous night at the Abu Kabir Detention Center in south Tel Aviv. A crucial meeting between major activists of the “Committee Against the Lebanon War” on one hand and the leadership of “Peace Now” on the other.
– “Peace Now wants to have on Saturday night a very big rally, a huge one, on the Kings of Israel Square. It should really be a mass event, bigger than anything anyone of us ever did before. But you of the Committee got first to the police, you have the permit for using the square on that night. If you don’t pass it on to us, Peace Now will not be able to do it. And you, too, know that if you mobilize only your own supporters, the rally would be much smaller.” – “OK, we are ready to give you the license.” – “But there is a problem. The Labor Party is ready to join, to change their position. They are going to stop supporting the war in Lebanon start speaking out against the war. Shimon Peres and Yitzhak Rabin are willing – they very much want – to mount the podium and speak very sharply against Begin and Sharon. But I hate to say this, Peres and Rabin are not willing to share the podium with anyone from the Extreme Left. ”
All eyes in the room turned to the radical poet Yitzhak Laor, who was going to be the keynote speaker for the Committee Against The War. After a moment of silence he muttered a pungent oath and said: “The hell with it! No one will be able to say that I spoiled a big rally against the war crimes. Let Rabin and Peres have the podium to themselves and welcome!”. So was born the memorable “Demonstration of the Four Hundred Thousand”, the biggest public event in Israel’s history until then.
Some two or three years later – again a small demonstration of several dozens, and again sitting afterwards to see the TV evening news at a dusty office (color TV this time). In this demonstration, as in many protests and events held at the time, we chanted “Talk peace / With the PLO / Now, now, now!”/ . We distributed to the indifferent Tel Avivian passers by leaflets about the meetings which activists of the Council for Israeli-Palestinian Peace held with PLO officials, and about the positive messages which they got from the Palestinians.
On that evening TV interviewed Shimon Peres, Foreign Minister Yitzhak Shamir’s cabinet. Peres rejected out of hand the option of negotiating with the PLO – “It is a terrorist organization, they are opposed to peace, they have nothing positive to contribute – absolutely nothing.” Conversely, he greatly praised King Hussein of Jordan – “The King is a serious, reliable partner. The real option for peace is the Jordanian Option!”
“What an idiot!” said one of the people sitting next to me. “He wants to give the Territories to Jordan. And then the Palestinians will say that the agreement does not bind them, and will continue fighting Israel. What a clever deal – pay the full prize and get nothing in return! How can such a stupid person get so high?”
As we learned later, at that time Peres had held a secret meeting with King Hussein in London and reached a draft agreement, but Prime Minister Shamir vetoed it and the initiative failed. We did not share Peres’ outrage and protest at “The loss of a historic opportunity”.
April 1990 – the government coalition crisis which came to be known in Israeli history as “The Dirty Trick”. With the outbreak of the First Intifada the Jordanian Option was definitely off the agenda. The Americans suggested that Israel negotiate with a Palestinian delegation not officially representing the PLO but including representatives from East Jerusalem. Prime Minister Shamir rejected the proposal out of hand and accused Foreign Minister Peres of discreetly encouraging the Americans. Peres and the other Laborites resigned and brought down the Shamir Government in a parliamentary vote of confidence.
Thereupon, Shimon Peres announced that he had managed to form a new government headed by himself, and that it would be presented to the Knesset on the morning of April 12. But on that morning, as we waited, the hours passed and there was no sign of the new cabinet. There were increasing rumors the ultra-Orthodox have abandoned Peres at the last minute and deprived him of the expected parliamentary majority. This turned out to be true. By noon, Peres appeared on the screen, tense and pale, and announced “a delay in presenting the new cabinet”. “Damn!” said one of my friends. “This means that we remain stuck with Shamir, and he will continue to block everything. God damn the ultra-Orthodox to Hell! ”
1994 – After the Nobel Peace Prize Committee announced the award of Yitzhak Rabin, Yasser Arafat and Shimon Peres for their part in the Oslo Agreements, Yedioth Ahronoth published a nasty commentary. The writer attacked Peres harshly, accusing him of being “a publicity stunt man” who had “pushed through the signing of the horrible Oslo Accord” for the sole purpose of getting the Nobel Prize.
So I immediately sat down and wrote a Letter to the Editor. I don’t have the exact text (at that time, such things were not yet preserved on the computer), but I remember quite clearly that I expressed unreserved support for Foreign Minister Shimon Peres. I wrote that he was a statesman of the first order, of whom any country could be proud. I wrote in that letter (as I wrote and said very often, at the time) that Shimon Peres deserved praise and the Nobel Prize for understanding that Israel must end the occupation and achieve peace with the Palestinians – not only for the sake of the Palestinians but also for its own future.
I praised Peres for understanding that in order to talk to the Palestinians one needs to talk with those that the Palestinians themselves regard as their representative – namely, the Palestine Liberation Organization and its Head, Yasser Arafat. I also wrote that Peres deserved to be praised for having managed to overcome his bitter rivalry with Yitzhak Rabin, work closely with Rabin and convince the Prime Minister to shake hands with Yasser Arafat.
For all these reasons, I concluded, Shimon Peres fully and rightly deserved the Nobel Peace Prize – more so than many others who got it before him. “Yediot Ahronot” shortened my letter, but the essential parts did get published on the next day.
November 1995 – The bitter night of the Rabin Assassination. A very successful peace rally on the square, the big crowds who came to express confidence in the Peace Process that began in Oslo, Rabin and Peres on the podium singing the Peace Song. The rally over, hundreds of young people dancing merrily to the tune of Brazilian Samba music from the loudspeakers. Suddenly the honking of a long column of police cars, wild rumors of a terrorist attack, the news that Prime Minister Rabin was hit by an assassin’s bullets, hundreds of people running all the way to the gate of the Ichilov hospital, Cabinet Spokesperson Eitan Haber appearing and reading out the communiquי: “The Government of Israel announces with shock …”.
Returning to the square. Sitting in mourning circles around the lighted candles. The radio reported that the cabinet convened in the middle of the night for an emergency session and elected Shimon Peres as Prime Minister Pro Tem, pending Knesset approval. Several youths walk to the wall of the nearby Tel Aviv Town Hall and spray paint a huge graffiti: “You will never walk alone, Shimon Peres!”.
Already that night, we started talking about what Peres should do. Immediately dissolve the Knesset and call new elections, so as to win a large majority? Act firmly and strongly against the settlers, now that their public standing is at a low ebb?
Alas, Shimon Peres did not follow any of our “advices”. Instead, he soon got entangled in a completely unnecessary, bloody military operation in Lebanon – “Operation Grapes of Wrath”. In April 1995, after 106 Lebanese civilians were killed by a stray Israeli artillery shell at the village of Qana, I was at a protest outside the home of Prime Minister Shimon Peres in Ramat Aviv. It was a militant demonstration, with very sharp slogans chanted against The Prime Minister, including such terms as “murderer”, “assassin” and “war criminal”. We collided with the police cordon which barred our way, and came very close to spending the night in custody. Yet, during the dispersal I told my fellow demonstrators: “There is no choice. Despite everything, in the elections we will have to vote for him.” – “What? For this bastard?” – “What else? Do you want Netanyahu as Prime Minister?”.
At that moment, the expression “Prime Minister Binyamin Netanyahu” still seemed a kind of science fiction, a remote and highly unlikely eventuality. But a bare month and a half later, it became a reality that accompanies the state of Israel up to the present. On elections night we sat awake, with the predictions showing a victory for Netanyahu – a victory by a narrow but clear margin. Hour after hour we sat in front of the screen, hoping against hope for a change – until with the morning light, predictions became certainty and Shimon Peres lost irrevocably his last chance at holding Israel’s helm of state.
I could continue this article on and on and specify more moments in the life of Shimon Peres – lights and shadows, contrary landmarks, times when we were very angry with him for agreeing to serve Netanyahu and represent him on the international arena and other times when Peres tries at least to some degree to face up to the leader of the Likud and take all sorts of initiatives to promote peace. There was the failed attempt to be elected as the (purely titular) President of Israel and a second attempt which succeeded. And the last years, when he was very popular with the general Israeli public and increasingly pushed aside the vision of peace and of The New Middle East and chose to focus on a new, non-political dream and vision – i.e. the intensive promotion of nanotechnology and of the enormous blessings nanotechnology could give to mankind.
Still, now that Shimon Peres’ long career definitely ended in a huge state funeral in the presence of Heads of State and assorted VIP’s from all over the world, I’d rather finish my personal review with that decisive moment of failure in the 1996 elections.
Was Shimon Peres a Man of Peace? Many of my political friends are skeptical about that, to say the least. It is not difficult to gather damning evidence and point to black spots all along Peres’ career.
As for me – I would have been very happy indeed if it were possible to turn the wheel backwards, go back to May 1996 and give Shimon Peres the extra thirty thousand votes which would have made him a Prime Minister for an extra four years and reduced Netanyahu to a forgotten footnote in Israel’s history.
The Shimon Peres of 1996 was completely committed, politically and personally, to the Oslo Accords. There is good reason to believe that, with a solid mandate for four more years, Peres would have embarked with his typical energy and determination on the Permanent Status negotiations with the Palestinians. That he would have seriously tried to reach an agreement by the May 1999 deadline agreed upon. And that with an agreement reached, he would have worked very hard to implement it on the ground.
Would he have succeeded? Would we now be living in a completely different situation, in a real New Middle East? Or would Peres have wasted this chance, too, and ended in a dismal failure? We will never know.
In reality it is impossible to go back in time and change history. Hopefully, we will still succeed to change the future.