The Spectacle of the Noose

Sunday, December 31, 2006

Gilad Atzmon

Indeed we live in a global village, in a sealed monolithic ghetto in which medieval pornographic images of barbarism travel around the world at the speed of light for our consumption. Looped images of executed Saddam have been looping for a day or so on every news network. We are supposed to be cheered by the victory of ‘justice’ nevertheless we all know that whatever has been performed in front of our eyes is nothing but banal retribution. We are well aware that it has nothing to do with Justice. Not only was the trial a farce, if there are persons who should be locked behind bars, they should be the perpetrators of the war. We are now learning as well that we had better admit that we had been deluded and misled by the notion of liberal democracy; a modern Western political precept that originally portrayed itself as a great promise. We have been clearly dragged into some very dark era that will be remembered as a global manifestation, a unique form of evil far beyond banality.

While Saddam is on the verge of becoming a martyr, his executors, Bush and Blair, have already secured their place in the premiere league of war criminals. It resembles very much the case of the Inquisition, it is once again the executer who is there to be stained in the eyes of future generations. Blair and Bush, the men who lied to their people, the men who started an illegal war, the men who are, according to the Geneva Conventions, liable for a genocide in Iraq on a grandiose scale, have eventually decided to bin the notion of justice as well. Considering their other crimes, taking into account: 650,000 dead Iraqis, the total support of Israeli destruction in Lebanon, assisting the Zionist crimes in Palestine, killing justice is indeed just another minor sin.

But Bush and Blair are not alone. Like the medieval crowd who assembled in town centres to stare at the angel of death, like the Jerusalemite who gathered along Via Dolorosa to spit on Jesus on his final march, we all gather together around our TV screens. We were sitting to watch how ‘liberated Iraq’ performs Anglo-American ‘justice’. Seemingly, when it comes to the issue of the human condition, two thousand years are no doubt a very short time. Humans are still rather enthusiastic about the consumption of bloody images of vengeance.

The question that is left open is, how did it happen to us? Not that long ago we all foolishly wanted to believe that humanity may have learned its lesson and was transformed into something else, that evil belongs to our past. How did we let these messengers of retribution take over?

Recently I have come across the words of Leo Strauss, the ideological founder of the Neoconservative school of thought. The intellectual mentor for those who claim to know what America’s new century should look like:

I was myself… a political Zionist in my youth, and was a member of a Zionist organisation. In this capacity, I occasionally met Jabotinsky, the leader of the revisionists. “He asked me what are you doing?” I said “Well, we read the Bible, we study Jewish history, Zionist theory, and, of course, we keep abreast of developments, and so on” He (Jabotinsky) replied “and Rifle practise?” and I had to say “No.” (Leo Strauss)

It didn’t take Strauss long to grow out of his relatively non-violent beliefs. It was the reading of Carl Schmitt, the post WWI right wing German political scientist who made Strauss into an overt opponent of liberal cosmopolitan ideology. For Schmitt, “the political meant, above all, that peoples are pitted against one another in a condition of war or readiness for a war [1]“ Very much like Jabotinsky, Schmitt and Hitler, for Strauss the essence of political life comes into play within a conflict rather than within a liberal pacifist environment in which ‘art’ and ‘entertainment’ are flourishing.

While the academic debate of whether Jabotinsky’s ideology took ground in Israeli politics is still raging, it is rather apparent that Zionist right wing ultra militant philosophy that is not different from German romantic, anti-enlightenment confrontational worldview, has deeply taken root, not to say invaded, the current American administration and its surrounding lobbies.

While Strauss was merely an academic, though a proponent of some hardcore hawkish Zionist ideologies, his followers happen to be those who design American foreign policy. It is slightly embarrassing to admit that: ‘cultural clash’, the emerging hatred towards Islam and the Anglo-American current phase of expansionism are all ideologically rooted in German right wing nationalist ideology that was carried to America by the overt militant Zionist Leo Strauss.

Indeed, we live in a global village, in a sealed monolithic ghetto in which medieval pornographic images of barbarism travel around the world at the speed of light. The only way out of this vicious loop of zeal is to de-Zionise our universe, to disengage from global Zionism and we better do just that with no delay.
[1] Reading Leo Strauss, Steven B Smith, Chicago Pg, 61

# posted by thecutter @ 9:45 PM

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Zionist Exceptionalism

Friday, 15 December 2006

I've just finished reading Gilad Atzmon's latest missive carried by Dissident Voice . Gilad is a Jazz musician and writer, a self-exiled Israeli who has served in the IDF and is resident in Britain. He has quite a unique take on the politics of Zionism which because of his high profile has drawn to him the hate of all the Jewish British political groups from left, right and centre. In his own words; "I may as well be the King of The Jews. I have achieved the unachievable, accomplished the impossible. I have managed to unite them all: Right, Left and Center. The entirety of the primarily-Jewish British political groups: the Zionists the anti-Zionists, Jewish Socialists, Tribal Marxists, The Board of Deputies, Jewish Trotskyites, Jews Sans Frontieres, Jews Avec Frontieres for the first time in history all speak in one single voice. They all repeat exactly the same misquotes. They all hate Gilad Atzmon.... .....But why do they hate so much? The answer is simple. Once Judaism is eliminated, what remains of Jewish identity is pretty threadbare. Once stripped of religious spirituality, all that is left of Jewishness is a template of negation fuelled by racial orientation and spiced up with some light cultural context. Sadly, I have to say that though very many emancipated and assimilated Jews have adopted universal humanist ideas, secular collective Jewish identity has never matured into adopting a universal humanist ideological standpoint or even a philosophical insight. The reasons are simple: A. Racial or even ethnic orientation cannot form a basis for a universal ethical argument. B. Chicken soup or Jewish humor (culture) does not make an ideological argument." Gilad's piece had me remembering a time while I was the Eastern District Secretary of the CPGB between 1986 and 1989. Geographically the area covered Norfolk, Suffolk, Essex and four of the outer London Boroughs - Redbridge, Havering, Barking&Dagenham and Walthamstow. I wouldn't say I did a good job, but I had a good time. The comrades in general were excellent people to work with. They were open and generous, which I like to think is also a reflection of my personality and so made the experience a pleasant one overall. But there was a problem I encountered and failed to resolve. At the outbreak of the first Intifada in 1987 I was approached by Gerry Pocock, the Party's International Organiser to see if a public meeting could be organised in Redbridge with a speaker from the Palestinian Communist Party. Immediate opposition arose from one branch in particular - Gants Hill which is an area in Redbridge Borough. The branch leadership was predominately elderly Jewish who had retired there from the East End of London. Ilford, another area of Redbridge was a predominently Asian, mostly Muslim area. I'm not going to put any names to the comrades involved, who anyway are probably all dead by now, but also because they had a 'good' political history when they were younger, especially during the 1930's. It was these comrades who, when living in the East End of London, in Stepney and Whitechapel, led, organised and participated in the street battles like Cable Street that defeated Mosley's fascist Black Shirts. The British people owed them a debt for that, but unfortunately following the second World War and the Nazi's attempted annihilation of the Jewish population of Europe, they fell into what Gilad describes as 'ethnic tribalism' and support for Zionism. It was a left Zionism of the kibbutz, but it still meant the belief in an exceptionalism for the experience of the Jewish people above that of the Slav, the Roma (my people) and those others that perished first at the hands of the Nazis - their own comrades - the Communists of all ethnicities. The opposition to the meeting involving a Palestinian, even a Palestinian comrade was vociferous and vicious. In the end the meeting did not go ahead as the political support for it in Redbridge and the District Committee was not strong enough. Even the national leadership failed to help push it through. The ideological reach of Zionism had corrupted the politics of an internationalist party like the CPGB. Gilad is right in his critique. My anger was expressed in no uncertain terms and it is still one of the most difficult political failures I've had to deal with. I also think the struggle with Gants Hill caused a relapse of the Maggie, my Multiple Sclerosis but that's a minor issue compared to the trauma that has been, and still is visited on the Palestinians by racist, Zionist Israel. My understanding of the racist nature of Zionism first started to became apparent to me during a visit I made to Israel in the winter of 1971/2. I was in the British army at the time and stationed in Cyprus with the Royal Irish Rangers seconded to the United Nations forces there and took the opportunity to spend a week's leave in Israel. It wasn't very long I know but it left me with enough of an inkling of its nature to see racism there. Though only a few years after the invasion and occupation of Gaza and the West Bank the sight of Zionists in civilian clothes, heads covered with yamulkas and carrying machine guns in the streets of east Jerusalem to intimidate the 'Other' was very common. Gilad's own web site can be accessed here.

Think Tribal, Speak Universal

by Gilad Atzmon
www.dissidentvoice.org
December 12, 2006

I may as well be the King of The Jews. I have achieved the unachievable, accomplished the impossible. I have managed to unite them all: Right, Left and Center. The entirety of the primarily-Jewish British political groups: the Zionists the anti-Zionists, Jewish Socialists, Tribal Marxists, The Board of Deputies, Jewish Trotskyites, Jews Sans Frontieres, Jews Avec Frontieres for the first time in history all speak in one single voice. They all repeat exactly the same misquotes. They all hate Gilad Atzmon. “Pretty impressive,” I think to myself, “I must be doing something right.” Yet, I am slightly confused by my own achievement. When it comes down to it, I’m not the canonical enemy; I am a jazz musician and author. I am not a politician, nor am I a member of any party. I do not present or support any political agenda. I have never been involved in any act of violence (not even as an Israeli soldier) nor have I ever called for violence. I am what some may call an “independent critical thinker.” It is my personal understanding that I choose to share with my readers and listeners. I express my very own reading into events and some speculations regarding the notion of identity. I write about things that I find while looking into myself. This is indeed very dangerous for people who try to promote some collective dogmatic and ethnic tribalism. It is apparently the individual and critical thinker who endangers any form of ideological dogmatism (in general) and Jewish collectivism (in particular). Surely, the most effective way to confront a thinker is through open intellectual debate. But somehow, this is precisely what those who oppose me refuse to do. Instead, they employ various tactics aimed at silencing me. They are filled with hate. Because, it seems, hate is the name of the game. I recently came across an interesting insight into the subject of hate and anti-Semitism. It goes like this: ”While in the past an 'anti-Semite' was someone who hates Jews, nowadays it is the other way around, an anti-Semite is someone the Jews hate.” The politics of hate can be effective, as well as being vicious. And you’d think tribal Jewish activists would be the first to understand this. We all know that Jews have been suffering hatred and discrimination for centuries. Yet the Jewish ethnic activists seem to have learned hatred from their enemies so much that the secular Jewish political discourse has been totally shaped by it. Moreover, hate has become the main matrix of negation: The Israelis are set to hate the Arabs, the Zionists are there to hate the Goyim (in general), Jews against Zionism hate the Goyim as well as Israel as well as Atzmon (in particular). But why do they hate so much? The answer is simple. Once Judaism is eliminated, what remains of Jewish identity is pretty threadbare. Once stripped of religious spirituality, all that is left of Jewishness is a template of negation fuelled by racial orientation and spiced up with some light cultural context. Sadly, I have to say that though very many emancipated and assimilated Jews have adopted universal humanist ideas, secular collective Jewish identity has never matured into adopting a universal humanist ideological standpoint or even a philosophical insight. The reasons are simple: A. Racial or even ethnic orientation cannot form a basis for a universal ethical argument. B. Chicken soup or Jewish humor (culture) does not make an ideological argument. It was Moses Mendelssohn, an 18th century Jewish progressive scholar, who coined the famous Haskalah (Jewish Enlightenment) insight: “Be a Jew at Home and a (cosmopolitan) Man on the Street.” Mendelssohn’s revelation for the modern Jew doesn’t leave much room for doubt. Rather than encouraging the modern Jew to genuinely assimilate into a universal ethos of equality, the Haskalah Jew is destined to live in a dual mode if not practically a state of schizophrenia. He is split between the solitary pleasure of a cozy, homey Jewish identity and the public appearance of the “cosmopolitan man.” In fact, it is this duality of tribalism and universalism that is at the very heart of the collective secular Jewish identity. This duality has never been properly resolved. A few attempts have been made to brush it off but they have all failed. Zionism for instance, offered to abolish the ‘abnormal’ condition of the ‘Jewish Diaspora,’ in other words, it suggested that in a ‘Jewish State’ (intended as being for Jews Only) the differences between the ‘home’ and the ‘street’ would disappear. In fact, Zionism was all about transforming the ‘street’ into the cozy Jewish ‘home’. Though it managed to do this, there is no trace of universalism in either the Zionist’s ‘street’ or in his ‘home’. The state of Beit Hanoun and the carnage Israel left behind in Lebanon last summer doesn’t leave much room for doubt -- Israel doesn’t really offer us any lessons in universal cosmopolitanism. Marxism, on the other hand, attempted to make people equal. In other words, it promised to make all ‘homes’ look the same. This idea was very appealing to many European Jews. Marxism was certainly successful for a while but sadly enough, nowadays, it is only consumerism that makes us all look homogenous (iPod, coca-cola, jeans). Clearly, there is not much to celebrate there either. It is within the failure of these two competing grand ideologies that the matrix of negation marched triumphantly back. Clearly, the search for a contemporary collective secular Jewish identity is a perplexing endeavor. Just as in Mendelssohn’s time, it aims at integrating the opposing categories of tribalism with universalism. But this can never be achieved, and this is exactly where hate politics starts to play its part. If you don’t know who you are, just find yourself an enemy. In other words, ‘tell me who you hate and I will tell you who you are.’ It occurred to me a while ago that if all tribal Jewish activists see me as a threat, surely they must perceive in me some kernel of truth. I realized that there must be something about my ideas that shakes everything they believe in. Indeed, it doesn’t take a genius to understand what that thing is. I have managed to expose the Mendelssohnian clash at the very heart of contemporary Jewish secular identity in general, and in tribal Jewish left activism in particular. Mendelssohn must have understood the intrinsic clash between the ‘cosmopolitan man’ and the ‘Jewish home.’ He must have realized that universalism and tribalism are opposing categories. Being trained as a rabbi, Mendelssohn offered a pragmatic and practical solution -- but this solution led to false and deceptive behaviour. Either you pretend to be a cosmopolitan while in the ‘street’ or you lie to your God at ‘home’. This behavioral code, though being very pragmatic, happens to be non-ethical by definition. It is based on deception: both self-deception and deceiving the other. As we know, it was Mendelssohn’s insight that was the cause of many Germanic Jews eventually converting to Christianity or just departing from any connection with Jewish collectivism, Jewish life or culture. True humanists would be apt to disengage from a non-genuine lifestyle. Ethically, at least, Mendelssohn’s middle way between orthodoxy and modernity failed to provide an answer. Surprisingly enough, the primarily-Jewish left activist falls straight into Mendelssohn’s trap. He tries desperately to bridge the gap between tribal commitment and the universal call and, like Mendelssohn, he is doomed to failure. Indeed, in the early days of the Palestinian solidarity movement the primarily-Jewish peace activism was of immense importance. It was actually Jewish humanists who were the first to speak out for the Palestinians when the world out there was still immersed in the Zionist narrative. But things have now changed. Once Hamas was democratically elected, it was the Jewish tribal peace activist who was the first to show dissatisfaction on many a progressive discussion group. Obviously Hamas doesn’t fit into the Jewish Socialist vision for the region. In other words, tribal Jewish humanists’ support for the Palestinians is tilted by self-centric concerns. I do know what Judaism stands for. I can easily follow and support the Torah Jews’ argument against Zionism. Also, in my concerts and readings I meet very many Jews who put aside any tribal orientation to join the emerging Palestinian solidarity movement. I admire them and I respect their courage. Indeed, I fail to understand the Jewish tribal peace activism. Monitoring tribal Jewish left activism for more than a few years, I have managed to expose some major categorical flaws. If the left is a ‘progressive’ endeavor aiming at a universal message that goes beyond race and ethnicity, then applying tribal and clannish banners is nothing but ‘reactionary’ attitude. The introduction of racial orientation into the Socialist discourse reduces Socialism into a light form of marginal politics and sometimes even, a bitter manifestation of national socialism. This complexity is far from being new. Lenin was already concerned with this issue in 1903. However, I must admit that I am not concerned at all with the healthiness of the Socialist or Marxist discourse. I am engaged here solely in the deconstruction of a political standpoint and in scrutinizing its rhetoric. Rather than saving the Marxist philosophy, I care for the people of Beit Hanoun, Jenin, Ramallah and Nablus. I devote my energy to support the Palestinian people who are bombed and starved by a State that happens to be ‘the Jewish State.’ My message is clear. A crime of immense proportions is taking place in Palestine. As far as the humanist argument is concerned, Palestinians are the priority. If the crime against the Palestinians is a crime against humanity, we had better fight it collectively as human beings rather than as isolated formations of ethnically and racially segregated groups. The task ahead is complicated enough. Tribal Judeo-centric issues to do with anti-Semitism may be important to some. However, I maintain that they are secondary as far as Palestine solidarity is concerned. In other words, when you speak universal you may as well mean it for a change. Gilad Atzmon is an internationally acclaimed jazz musician whose CD Exile was selected by the BBC in 2003 as Album of the Year. He was born in Israel and served in the Israeli Defense Force (IDF), and is now living in self-exile in the UK. Visit his web site at: www.gilad.co.uk. He can be reached at: gilad@gilad.co.uk.

http://www.dissidentvoice.org/Dec06/Atzmon12.htm