Sunday, April 14, 2024

Destroy Hamas? No, End the Gaza War and Begin the Peace Process!


 
 APRIL 12, 2024
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Photograph by Nathaniel St. Clair

David Brooks has written a lengthy New York Times article on the war in Gaza that boils down to one proposition: “If this war ends with a large chunk of Hamas in place, it would be a long-term disaster for the region” (“What Would You Have Israel Do to Defend Itself,” 3/25/24).

Unless Hamas is destroyed, Brooks argues, Hamas will dominate the postwar government of Gaza and launch more attacks on Israel, and “it would be impossible to begin a peace process.” Benjamin Netanyahu, who calls for the “total destruction” of Hamas, agrees.

Without doubt, attempting to eliminate Gaza’s largest political and military organization will intensify the catastrophic destruction of lives and environment already branded plausibly genocidal by the International Court. According to Brooks, this compels a “tragic conclusion”: too bad, but “there is no magic alternative military strategy.” Clearly, the columnist does not want to act as an apologist for war crimes, but he does so here. Why? Because he assumes that Hamas is entirely dedicated to the destruction of Israel’s Jews and that its leaders and members are incapable of altering this motivation.

Does this assumption make sense? The evidence of history, as well as our knowledge of the Palestinian national movement, strongly suggests that it does not. Believing that an opponent is unchangeably dedicated to one’s annihilation reflects the traumatized consciousness of one involved in a bloody conflict rather than a thoughtful appreciation of the real situation. Hamas certainly wants to change the political system that systematically privileges Jewish Israelis and oppresses Palestinians, but its leaders have made it clear that they oppose “racist, aggressive, colonial and expansionist” Zionism and do not hate Jews as Jews.

It is ferociously difficult, of course, to accept the idea that a militant group responsible for killing one’s friends, relatives, neighbors, and co-nationals can become a nonviolent competitor and even a partner for peace. People often hate their adversaries and seek to make them suffer, fear their violence and seek to deter it by rendering them helpless. Nevertheless, following bold and creative peace negotiations, the parties to atrocious violence in conflicts around the world have learned to live with former enemies they had reason to hate and fear.

In Northern Ireland Catholic Republicans and Protestant Unionists learned to share power even though organizations like the Irish Republican Army and Ulster Defense Alliance had both massacred “enemy” civilians. Black and white South Africans agreed on a new political order even though militants of the African National Congress and the National Party had terrorized each other for decades. The combatants in bloody civil wars in Liberia, Mozambique, Colombia, Bosnia, Lebanon, Nepal, Cambodia, and many other locales managed to develop mostly nonviolent political and social relationships even though this meant backing off from earlier vows to “totally destroy” their adversaries.

Can this happen in Israel/Palestine? As intractable as that conflict seems, its own history strongly suggests that it can. Israelis long considered the Palestine Liberation Organization headed by Yasir Arafat an irredeemably hostile adversary – so much so that they supported the growth of Islamist groups like Hamas as counterweights to PLO power. (The U.S. resorted to a similar strategy to counter Russian forces during the U.S.S.R.’s war in Afghanistan.) But in 1988, after serious negotiations, the PLO recognized the State of Israel and participated in further talks that produced the Oslo Accords of 1993.

When violent conflict returned to the Holy Land several years later, each of the parties blamed the breakdown of relations on the other side’s incurable malice. Israel’s prime minister Yitzhak Rabin was assassinated by a Jewish extremist, and his successor, Netanyahu, undermined the two-state solution contemplated by the Accords. Terrorist attacks against Israeli civilians were mounted by extremist Palestinian organizations like Islamist Jihad and the Fatah Martyrs Brigade. Even so, extremism was more a symptom than a cause of the breakdown of the Oslo system. What was at fault was the system itself, which did not begin to solve fundamental problems such as massive Jewish settlement of the occupied territories, Palestinian claims to a right of return or compensation for lost lands, the status of East Jerusalem, the unequal treatment of Jews and Palestinians, and more.

Similarly, as UN Secretary-General Guterres noted, Hamas’s resort to violence in October 2023 “did not take place in a vacuum.” It followed 16 years in which Gaza was blockaded by Israel, rendering it one of the poorest and most unfree urban settlements on earth, and after four prior wars of relatively short duration had killed more than 2,000 Palestinian civilians. The Hamas leadership bears responsibility for the horrific attacks of October 7 and the Israeli leadership for the IDF’s wildly disproportionate response, but the causes of the war lie in a structurally violent system that systematically favors the vital interests and needs of Israeli Jews over those of Palestinians in Israel and especially in the occupied territories.

To make a peace that lasts, systems like this need to be changed. Conflicts in which warring parties later learn to live together nonviolently are generally resolved by negotiations that create new institutional arrangements offering to provide all parties with security, recognition, a means of self-expression, and a method of sharing power. This is what the Oslo processes hoped to do but failed to accomplish because negotiators did not consider, in a situation of severe power asymmetry, how genuine power-sharing might work.

According to some commentators, this failure to consider a more egalitarian systems is, at bottom, the result of Zionism – an ideology and practice that defines Israel as a Jewish state obliged to subordinate the rights of other groups inhabiting the territory to those of Jewish residents and potential residents. Others believe that it is possible to reconcile the principles of Zionism with those of democratic pluralism, for example, by implementing a more robust version of the “two-state solution” originally contemplated by the architects of the Oslo process. In either case, sustainable peace between Israelis and Palestinians will depend upon both parties agreeing to consider serious changes in a conflict-generating system.

Furthermore, if peace negotiations are to take place in order to avoid an endless war in Gaza that spreads to the West Bank and to the entire region, each side must be free to choose its own representatives. Just as the Israelis will decide whether to be represented by the current ruling coalition or some other spokespeople, the Palestinians will decide whether Hamas, the Palestinian Authority, or the members of some coalition yet to be formed will speak for them. Very likely, Hamas will not sit at the table as the sole Palestinian negotiator but, considering that its leaders are vastly more popular and trusted than those of most other organizations, figures associated with that group will surely play an important role.

“Totally destroy” Hamas? To begin with, there is the question whether this is possible. The Islamic State was declared defeated in 2019 when it lost the last piece of its self-declared Caliphate, but ISIS is estimated to have 5,000-7,000 fighters at present in Syria and Iraq, with an undetermined number in Afghanistan and other locales. Even if it were possible to eliminate Hamas as a fighting force (at the cost of killing thousands more Palestinians and alienating their friends and descendants), eliminating them as negotiators would very likely doom any meaningful peace process.

Ironically, this is the opposite of David Brooks’ declaration that unless Hamas disappears, a peace process will be impossible. Contrary to the popular belief apparently shared by Brooks, violent civil struggles are seldom resolved effectively by getting the moderates on both sides to reach a compromise. This, in effect, is what happened at Oslo. On the contrary, system changes that are needed to resolve “intractable” civil conflicts depend upon dialogues that include popular militant groups, as negotiations in Northern Ireland, Mozambique, South Africa, and elsewhere have shown. Peace talks capable of ending the structural violence that generates such wars must involve forces capable of criticizing and reconstructing failing systems, that is, groups that begin as violent rebels (“extremists”) against the existing order.

We can agree, perhaps, that violent rebels who attack civilians should be found and punished, as many leaders and members of Hamas have already been. By the same token, violent repressors who massacre civilians and commit war crimes should also be found and punished, as some Israeli leaders and IDF fighters should be. But peace will depend upon representatives of both sides, including some with bloodstained hands, agreeing to change an inherently violent system.

Since that system includes the United States as a financier and manipulator of Middle Eastern groups in conflict, the U.S. government may be giving little more than lip service to the goal of significant change in Israel/Palestine. The Americans have been talking in Oslo-like terms of reviving the two-state solution, but their apparent plans to continue financing the war against Hamas and to put the Palestinian Authority (or the Saudis!) in charge of Gaza suggest that they are determined to maintain their imperial hegemony in the region come what may.

Destroying Hamas, it seems clear, is not the road to peace. Since sustainable peace in the Middle East depends on system changes that satisfy all parties basic needs, the fate of militant Palestinian organizations in Gaza and the West Bank is intimately linked to the creation of a genuine peace process as opposed to an ineffectual sham. For this as well as humanitarian reasons, it is long past time for the killing of both civilians and fighters in Gaza to end.

Three Theses on Zionism


 
 APRIL 12, 2024
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Postcard of Rabbi Yehudah Leib Maimon (middle) between Rabbi Meir Bar-Ilan (left) and Rabbi Shmuel Hayim Landau (right) beside the Arch of Titus, on their way to the Zionist General Council in Rome, 1926.

“To the Victor Goes the Spoils”

The expression dates to 1828, when New York Senator William S. Marcy used it to trumpet the political rewards attending Andrew Jackson’s victory in that year’s presidential election. But the idea that a conqueror may claim the assets of the conquered is of much greater antiquity. In The Iliad, the Greek Diomedes, and the Trojan Hector fought for booty as well as glory. Even Achilles, the greatest of the Greek warriors and a demigod, was a looter. After killing Hector, he took his armor and mutilated his body, vengeance for the killing and desecration of Patroclus, and ostentatious claim for renown (kleos).

The Romans, eager emulators of the Greeks, showed not the slightest trepidation at looting. On the Arch of Titus, erected in 81 CE to celebrate victory over the Jewish kingdom a decade earlier, a sculptural relief shows a procession of Roman soldiers, wearing wreaths of victory, carrying a Menorah and other spoils from the Temple in Jerusalem.

Arch of Titus (South inner panel, showing spoils from the fall of Jerusalem), 81 AD, Rome.

The relief was in Walter Benjamin’s mind when in 1940 he contemplated the tendency of politicians and historians to focus only on the achievements of kings, nobles, the wealthy and powerful. In the seventh thesis of his “On the Concept of History” (also known as “Theses on the Philosophy of History”), he wrote:

“[They] march in the triumphal procession in which today’s rulers tread over those who are sprawled underfoot. The spoils are…known as cultural heritage [which the] historical materialist … cannot contemplate without horror. It owes its existence not only to the toil of the great geniuses who created it, but also to the nameless drudgery of their contemporaries. There has never been a document of culture which is not simultaneously one of barbarism.”

Among the strongest claims of some early Zionism was refusal of this lineage. The Lithuanian Rabbi Aaron Samuel Tamares was exemplary in this respect. Traumatized at an early age by the death of a young neighbor in the Russian-Ottoman War (1877-78), he yearned for a Jewish homeland free of violence. But in the wake of World War I, Tamares renounced political Zionism as a manifestation of the same nationalism and triumphalism that led to the slaughter of millions. He claimed that the essence of Judaism, represented in the Passover Haggadah, was rejection of violence. Tamares wrote: “For the ‘soul is in the blood,’ the Torah says….But this verse will not lie if we interpret it also as reflecting on the soul of the other side.” Jew and gentile are equally worthy of protection. “Never again,” he might have said about genocide a century later, “for anyone, anywhere.”

“Zionism is not in the heavens”

Other prominent Zionists of the period shared Tamares’ anti-nationalism and anti-imperialism, especially the intellectuals of the Brit-Shalom (Covenant of Peace) group of the 1920s and early ‘30s, including the philosopher Martin Buber and the critical theorist and Kabbalist, Gershom Scholem. They believed that the only legitimate state in Mandatory Palestinian was one based on equality of Arabs and Jews. Otherwise, it would fall into the same trap as the imperial states who fought the just concluded war – misrecognizing national ambition as messianic inevitability.

The shift from emancipatory to nationalist, or political Zionism accelerated in the 1920s and ’30s. The passage may be illustrated by an unusual postcard that recently appeared at a Jerusalem auction house. It shows three Mizrachi men (orthodox Zionists from the Middle East) posing beside the Arch of Titus. One of them, Rabbi Yehuda Leib Maimon sent the postcard to his father in Palestine. He wrote in Hebrew, here translated:

“On my journey to the congress of the Zionist General Council on the anniversary of the destruction of our Holy Temple [9th of Av], I went to the Victory Arch of Titus – and I send my greetings to you from there.  We won! The People of Israel live!”

The rabbi’s message suggests that the long battle to secure Eretz Yisrael (The Land of Israel) was nearing its end and that the Jews had won. The spoils from the Second Temple looted by Titus and shown on the triumphal arch, would soon be returned — at least figuratively — and Israel redeemed. Maimon went on to become a key figure in Israel’s founding. Twenty-one years after sending his postcard, seated beside David Ben-Gurion at a United Nations Special Committee on Palestine, Maimon told the delegation, mendaciously: “There is an insoluble bond between the People of Israel and its Torah, and there is similarly a strong and enduring tie between our people and this land, the like of which is not to be found elsewhere….From the time of Joshua to the present day, for a period of 3,318 years, Jews have lived in the Land of Israel in an unbroken sequence.”

In fact, many indigenous communities in the world have much longer and deeper ties to a place than Jews have to the land of Israel. Jewish settlement in the region has waxed and waned since biblical times. Just prior to the Jewish-Roman wars of the first and second centuries CE, the Jewish population reached its pre-modern zenith – perhaps a million or more — but the numbers declined precipitously after that. For much of the next two millennia, Jews were a minority in Palestine, rarely more than 15%. By 1880, the Jewish population of the region was about 40 thousand, compared to about 50,000 Christians and 500,000 Muslims. A half-century later, after the establishment of Mandatory Palestine and expanded Jewish immigration, the number of Jews was about 75,00, with about ten times that many Arabs (Muslim and Christian). By comparison, the population of Jews in pre-Holocaust Europe was 9.5 million, with three million in Poland alone. The largest concentration of Jews today is found in New York City – 1.6 million — more than the populations in Jerusalem and Tel Aviv combined.

In November 1947, Rabbi Maimon celebrated the U.N decision to recognize Israel while criticizing its simultaneous recognition of a Palestinian state. Nevertheless, he said, the proclamation marked: “The start of our redemption, the dim twilight of a new morning which is steadily coming towards us.” That posture – of Israel as messianic fulfillment – has dominated Zionist thinking since the nation’s founding and its tragic consequence is now apparent: apartheid and genocide. The latter is defined by the Convention on the Prevention and Punishment of the Crime of Genocide as “any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: a) Killing members of the group; b) Causing serious bodily or mental harm to members of the group; c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; d) Imposing measures intended to prevent births within the group; e) Forcibly transferring children of the group to another group.” With at least 33,000 Gazans now dead and more than a million displaced, there can be little doubt the UN prohibition has been breached.

The current crisis of Zionism – to deploy genocidal violence or risk being swept away by a popular resistance movement — was foreseen by Scholem in 1929, three years after the Zionist General Council meeting in Rome, attended by Rabbi Maimon and his friends. Though Scholem later endorsed political Zionism, he consistently warned against the tendency to see Israel as the culmination of biblical prophecy. The language he used in an article published in defense of Brit-Shalom anticipates that of his friend, Walter Benjamin a decade later:

“But this victory has now become a handicap and a stumbling block for the entire movement. The force which Zionism joined in those victories was…[that of] the aggressor. Zionism forgot to link up with the…oppressed, which would rise and be revealed soon after. [There were major anti-Zionist protests in Palestine throughout the ‘20s]….Zionism is not in the heavens, and it does not possess the power to unite fire and water. Either it shall be swept away in the waters of imperialism, or else it shall be burned in the revolutionary conflagration of the wakening East.”

Mitvah tantz

Today, the contradiction described by Scholem has been exacerbated by a far-right Israeli government that espouses neo-liberal economics, fundamentalist religion, and autocratic politics. In addition, there are few Israelis today – and none in the ruling coalition – who identify with the victims of imperialism. Socialism in Israel has been all but extirpated, and the behavior of the armies that invaded Gaza exhibit the same, imperial triumphalism that characterized the Roman legions in 70 CE. They appear to revel in killing, looting and destruction; some even see in it an opportunity for mitzvah, the Jewish moral equivalent of the ancient Greek kleos.

Soldiers of the Israeli Defense Forces have marched the length of Gaza carrying with them the spoils of victory: clothes, musical instruments, watches, jewelry, bicycles, mirrors, cosmetics, prayer rugs and even Qur’ans. Looting is widespread and conducted without shame. “There was zero talk about it from the commanders,” one soldier said. “Everyone knows that people are taking things. It’s considered funny — people say: ‘Send me to The Hague.’ It doesn’t happen in secret.” The lack of remorse suggests that the majority of IDF forces share the belief of many Israelis, that the occupation of Gaza combined with expanded settlement in the West Bank marks the long-awaited redemption announced by Rabbi Maimon: complete control of the territory of Palestine from the Jordan River to the Mediterranean Sea.

Death and destruction in Gaza has been accompanied by Israeli dancing. Sometimes soldiers do circle dances amidst the wreckage, like those performed at weddings or bar mitvahs. Sometimes they dance with Torah scrolls, as if it was Simchat Torah, the holiday that celebrates the end of the annual cycle of Torah readings. One video posted online by a soldier shows such a dance in the Medical Faculty Building of the Islamic University, hours before it was blown up. Another reveals a pair of soldiers doing an acrobatic break dance in an area that had been recently bulldozed. Soldiers dance for a variety of reasons beyond simple recreation. They dance to humanize themselves amidst the dehumanized conditions of modern warfare, and to showcase their mastery over their Palestinian enemies. The same triumphalism is manifested by IDF humiliation of Palestinian prisoners, especially men, who are frequently arrested, stripped down to their underwear and transported en mass for detention, interrogation and sometimes torture. Soldiers dance “in triumphal procession…over those who are sprawled underfoot.” In response, the global community must act to indict the perpetrators of the invasion and work to create the state imagined by Brit-Shalom in which Palestinians and Jews have equal claim over land, property, and political power. The Shoah and the brutality of October 7 do not justify the new genocidal outrages, for “the ‘soul is in the blood,” Palestinian and Jew.

 

Stephen F. Eisenman is Professor Emeritus of Art History at Northwestern University and the author of Gauguin’s Skirt (Thames and Hudson, 1997), The Abu Ghraib Effect (Reaktion, 2007), The Cry of Nature: Art and the Making of Animal Rights (Reaktion, 2015) and other books. He is also co-founder of the environmental justice non-profit,  Anthropocene Alliance. He and the artist Sue Coe have just published American Fascism, Still for Rotland PressHis next book with the artist Sue Coe The Young Person’s Illustrated Guide to American Fascism‘will be published late this summer by OR Books. He can be reached at: s-eisenman@northwestern.edu