The Guardian reports: The US State Department has moved to back America’s ambassador to Israel in a febrile and escalating row over his remarks on Monday that Israel applied law in the occupied West Bank differently to Palestinians and Israelis.
Ambassador Daniel Shapiro’s unusually critical comments drew harsh criticism from ministers in Israel’s rightwing government – including from the Israeli prime minister, Binyamin Netanyahu.
Shapiro was also publicly lambasted on Israeli television on Tuesday by a former aide to Netanyahu who used the deeply offensive Hebrew word “yehudon” – which translates as “little Jew boy” – to disparage the ambassador. The term is used by rightwing Israelis against other Jews – particularly those in the diaspora – whom they regard as not being sufficiently Jewish or pro-Israel. [Continue reading…]
The remarks by Aviv Bushinsky, who served as Netanyahu’s chief of staff when he was finance minister in Ariel Sharon’s governmen, are reminiscent of an incident reported by the Washington Post in 1997.
U.S. Ambassador Martin Indyk, still seething at a two-week-old slur, ran into his accuser Thursday and fixed him with a glare. According to Ephraim Sneh, a Labor Party member of Israel’s legislature, this is what happened next:
“The last time someone called me a Jew boy,” Indyk said, harking back to school days in Australia, “I was 15 years old and he got a punch in the face.”
A right-wing legislator, Rehavam Zeevi, had indeed called Indyk a yehudon — Hebrew invective translated variously as “Jew boy,” “yid,” or “kike” — at a parliamentary caucus late last month. He looked up from his seat at a memorial service for the late Yitzhak Rabin and glared back at Indyk. “Try me,” Zeevi replied. Then, taunting Indyk, he added distinctly: “yehudon, yehudon.”
Zeevi, a retired general who is chief of the ultranationalist Moledet (Homeland) party, apparently meant to say that Indyk, the first Jewish U.S. ambassador here, betrayed his coreligionists by pressuring the Israeli government for concessions in peace talks with the Palestinian Authority. Zeevi’s political platform, the most extreme of any party in the parliament, calls for expulsion of Arabs from the West Bank to make room for Jews.
A.B. Yehoshua, one of Israel’s most famous novelists, has for many years been among the most vocal in promoting this view that Jews who remain living outside Israel are only, as he says, “partial Jews.”
But instead of being preoccupied with where Jews plant their bodies, he and those who share his views, might consider where the Jewish conscience may better thrive.
In 2003, Avraham Burg, former member of the Knesset, a chairman of the Jewish Agency for Israel and a Speaker of the Knesset, who was born in Jerusalem, wrote:
It turns out that the 2,000-year struggle for Jewish survival comes down to a state of settlements, run by an amoral clique of corrupt lawbreakers who are deaf both to their citizens and to their enemies. A state lacking justice cannot survive. More and more Israelis are coming to understand this as they ask their children where they expect to live in 25 years. Children who are honest admit, to their parents’ shock, that they do not know. The countdown to the end of Israeli society has begun.
It is very comfortable to be a Zionist in West Bank settlements such as Beit El and Ofra. The biblical landscape is charming. From the window you can gaze through the geraniums and bougainvilleas and not see the occupation. Traveling on the fast highway that takes you from Ramot on Jerusalem’s northern edge to Gilo on the southern edge, a 12-minute trip that skirts barely a half-mile west of the Palestinian roadblocks, it’s hard to comprehend the humiliating experience of the despised Arab who must creep for hours along the pocked, blockaded roads assigned to him. One road for the occupier, one road for the occupied.
This cannot work. Even if the Arabs lower their heads and swallow their shame and anger forever, it won’t work. A structure built on human callousness will inevitably collapse in on itself. Note this moment well: Zionism’s superstructure is already collapsing like a cheap Jerusalem wedding hall. Only madmen continue dancing on the top floor while the pillars below are collapsing.
As much as all of this might sound purely like a struggle over Jewish identity, it mirrors an affliction in which people across the globe withdraw into their various ethnic, religious, or ideological ghettos of identification and their cherished definitions of my people.
The testing ground for challenging this trend is now Europe.
Last year, Burg wrote:
In a generation in which we Israelis have forgotten how to be sensitive and empathetic to minorities, to those who are different, to the persecuted, and many American Jews are swallowed up in their comfort zones of white society and are abandoning their partnership with the “others,” in America, the “United States of Europe” is presenting a new model of identity – a union between those who are different, and the “other.” It’s a model no different from the American one which seeks to assimilate all into a monochromatic American democracy.
Further, Europe is the current meeting point between Islam and the West. Some of that encounter involves clashes, and some involves learning. The Christian continent is learning to make space for other, rich and varied identities. My friends, Ziya from Bangladesh, Shaida whose family is from Turkey and Rob from Jamaica, are impressive Europeans, and Europe is better off with them. Just like Shaul from Venice, Yoop from Amsterdam and Brian from London – there is no dissonance between their Jewish heritage and their European identity. The discourse between white, Christian Europe and those who are different is fascinating. More important is the dialogue between Western Europe and the Muslim forces in its midst.
The Muslim world and some of its members are embarking on a long journey toward the Western values of freedom, equality and brotherhood. The institutionalization of Western Islam in the heart of Europe – that which is absorbing values of democracy while remaining true to Muslim tradition – is where the strategic potential exists for bridging the gaps peacefully in the generations to come. It’s not happening in the Middle East or North America, but only in Europe. That is where the vanguard of humanity and humaneness is to be found.
Since Burg wrote this, the vision of Europe has become profoundly challenged by an expanding refugee crisis, acts of terrorism, growing nationalism, cultural protectionism, and the drumbeats of xenophobia and Islamophobia.
Both in Europe and the U.S., it often seems like the political momentum favors those who promote retreat in its various forms — through strengthening borders, heightened national security, and disengagement from foreign affairs.
At the same time, the inexorable global trends point in the opposite direction as populations expand and people choose or are compelled to cross borders.
In such a world, the task of building more inclusive societies is not an idealistic goal; it has become an urgent necessity.
