Showing posts with label book review. Show all posts
Showing posts with label book review. Show all posts

Thursday, May 11, 2017

Yaakov Katz, editor of the Jerusalem Post, and Amir Bohbot of Walla, have published a fascinating history of Israel's modern military, entitled The Weapon Wizards.

The book is divided up into chapters that could each stand alone as excellent magazine articles. It starts off with an overview of how necessity was the mother of invention, specifically a secret bullet manufacturing facility under the noses of the British becoming Israel Military Industries and a brief description of the beginnings of Israel's air force.

The following chapters each concentrate on the history of specific technologies that Israel is now a leader in: drones, adaptive armor (as well as the Merkava tank), spy satellites, anti-missile systems like Iron Dome, intelligence capabilities, and cyber-warfare. These are followed with a chapter about how Israel's arms exports have helped Israel diplomatically.

The Weapon Wizards sticks to one major theme throughout: Israel's innovation is the result of decisions taken early in the state's history to concentrate on qualitative advantages on the battlefield, meaning creativity and decentralized decision-making at war as well as the desire not to be dependent on anyone else for Israel's security. Entire sections of the army are dedicated to nurturing the brightest people to come up with brilliant solutions to problems that most nations haven't had to deal with - yet. And the army itself allows and encourages independent thinking and challenging ones superiors.

In may ways, this book is a mirror-image of the now classic Start-Up Nation, just concentrating on how the army produces people that help the IDF innovate, beyond those who use their knowledge to become successful entrepreneurs. But the IDF isn't an island, and in cyberwarfare it is partnering with Israel's cutting edge cybersecurity private sector as well.

I would have loved if the book had spent more time on future innovations, a topic barely touched on in its concluding chapter. It mentions unmanned warplanes and patrol vehicles, and a couple of other things that most students of Israeli weapons technologies already know about.

As a whole, The Weapon Wizards is a fascinating and ultimately exhilarating celebration of Israeli innovation, creativity, smarts and chutzpah in defending herself.






We have lots of ideas, but we need more resources to be even more effective. Please donate today to help get the message out and to help defend Israel.

Monday, June 06, 2016

Religion, Politics and the Origins of Palestine Refugee Relief
Asaf Romirowsky & Alexander H. Joffe

This is a meticulously researched book that concentrates on a very small bit of history: the time period from 1948-50 when the American Friends Service Committee, a Quaker group, was organizing refugee relief in Gaza.

Before UNRWA, the UN created the United Nations Relief for Palestine Refugees (UNRPR). It outsourced refugee relief to three other groups: the International Committee of the Red Cross, the League of Red Cross Societies, and the AFSC, which had won accolades for its non-political relief activities during the 1930s and 1940s.

The AFSC was in charge of relief for some 200,000 refugees in Gaza. Even though it was not fully successful in keeping itself above the fray of Middle East politics, it did an admirable job with very few resources in providing food, medical care and even education to this huge population that fled Israel. In fact, the 25,000 native Gazans were in worse financial shape than their 200,000 forced guests.

The AFSC initially wanted the refugees to be repatriated to Israel, but eventually it accepted that the majority would have to be resettled in Arab countries. Of course, the Arab countries did not want to settle them.

The AFSC is interesting in a number of ways. The Quakers, alone among the UNRPR NGOs, actually tried and to a large extent succeeded in performing a census of the refugee population, foiling the elaborate schemes that the Arabs used to inflate the numbers of members of their families (sending kids from one home to another to be counted multiple times, not registering deaths, and so forth) in order to maintain a fair and equitable distribution system. Even so, they allowed some additional food parcels to be distributed, as the food rations created a mini-industry of trade in the camps.

An AFSC member realized early on that some 200,000 of the then-assumed 670,000-700,000 refugees were not refugees at all, having lived on the other side of the Green Line the entire time, but they applied for refugee relief to take advantage of the free food.

The group also emphatically did not want to be stuck in the Middle East forever. They set a deadline by which they would leave, and UNRWA exists partially because of that ultimatum. The AFSC was keenly aware of the facts that the refugees themselves did not want to resettle at that time, and their desire to "return" was predicated on Israel being destroyed first. The refugees also felt that the aid that they were receiving was their right, and they blamed the UN as being responsible for their homelessness and therefore responsible to house and feed them until they return victoriously to their homes.

The AFSC quickly realized that this was a quagmire that they did not want any part of. The AFSC noted, prophetically, that withdrawing aid is actually the best thing that could happen to the refugees as the alternative of perpetual aid "contributes to the moral degeneration of the refugees and may also, by its palliative effects, militate against a swift political settlement of the problem."

As they left and handed over the reins of Gaza relief to UNRWA, the FSC members naively thought that now a professional organization would be able to do things that they could not - but they quickly realized that UNRWA officials were completely incompetent and often political hires who thought that the assignment was to drink scotch all day with Egyptian officials.

For a short time the AFSC was an UNRWA contractor to help the transition. One mentioned in a letter that the Egyptians had taken over the education of the Palestinian children under UNRWA in 1950, where "the kids are learning reading, writing and bombing tactics."

The AFSC is also, as the authors point out, a precursor to today's powerful and very political NGOs. The Committee itself became very political in the decades since, taking on US involvement in Vietnam and the Cold War, and in recent decades they became implacably anti-Israel, which some but not all of their volunteers were in 1948.

The book is dense with facts and footnotes, and it is often difficult to keep track of all the players. It places the AFSC in context of the many American, mostly Protestant groups with ties to the Middle East, whose members were often antisemitic (and many of whom ended up working for the State Department.) But it tells a story that simply had not been previously told about the history of the refugee problem and how it turned from something that might have been solvable into today's intractable problem of descendants of the original refugees still stateless, still pawns and still believing that they are entitled to free food, medicine and education forever.




We have lots of ideas, but we need more resources to be even more effective. Please donate today to help get the message out and to help defend Israel.

Thursday, July 31, 2014

Making David into Goliath: How the World Turned Against Israel by Joshua Muravchik is a wonderful overview of the history of how Israel went from being the darling of the left in 1967 to becoming the victim of the UN's infamous "Zionism is Racism" resolution in 1975.

Muravchik expertly identifies, and dissects, the factors that turned the Left against Israel in such a short time.

It isn't pretty.

Muravchik identifies a number of key factors that caused this stunning public relations victory for the anti-Israel crowd. The first is Yasir Arafat, who brilliantly modeled the PLO after the anti-colonialist movement of Algeria and then cultivated, and took advantage, of relations with communist China and the Soviet Union, which crucially provided the PLO with extensive propaganda support that started bleeding into Western leftist journalist writings. Suddenly, the Arab cause turned from one explicitly geared towards destroying Israel into a "Palestinian" struggle against colonialism and imperialism. These "progressive" codewords were eagerly taken up by Western socialists and leftists, especially in Europe.

The second factor in giving the PLO legitimacy was, ironically, terrorism. Muravchik enumerates every airline hijacking and airport attack in the late 1960s and early 1970s, exposing how easily European leaders caved to the hijackers' demands, in the hope that they would be left alone next time.

The twin to that strategy was the Arab oil embargo that started in 1973. The EEC (precursor to the EU) responded with a pro-Arab position  on the Middle East: calling on unconditional full Israeli withdrawal from lands gained in 1967 without negotiations or border adjustments envisioned in UNSC 242 and did not call on Arabs to make peace with Israel.

In other words, during these two crucial tests of European nations to either stick to their principles or to cave to blackmail, the European nations caved.

Psychologically, one does not want to think of oneself as a craven hypocrite who knuckles under to threats.So the only way to not fall into self-loathing is to find "human rights" justifications for cowardice.

Muravchik also details how the Non-Aligned Movement took over the UN, and brought the Palestinian issue as the single biggest agenda item in that body. He also highlights how Jewish born antisemite Bruno Kreisky, chancellor of Austria and vice president of the Socialist International, singlehandedly turned that body from pro-Israel to anti-Israel.

Finally, Muravchik details how the academic Left fell under the spell of a fraud: Edward Said. Said managed with his one work, Orientalism, to seduce generations of students into the romantic ideal of the East as being ruthlessly exploited and subjugated by the West. Said later admitted was really meant specifically to help Palestinian nationalism.

The remaining favor that the Left held towards Israel disappeared when it elected its first non-Labor government, led by Menachem Begin, a figure that most on the Left disliked viscerally. Even after the peace agreement with Egypt they didn't warm up to him, and the Lebanon war solidified the direction that they were already going in.

The book then goes on to describe how Israeli post-Zionism started to affect both Israeli and international views of the Jewish state. he goes into detail on how B'Tselem was founded and how it tried to be both a human rights organization and an political advocacy group - which is contradictory. Muravchik describes the importance of Israel's "New Historians" on Israel's self-image as well as how the world looked at the state. And he shows how Ha'aretz is complicit in demonizing Israel from the inside.

The author then masterfully takes apart the hypocrisy of the new Left's organizations that have taken on their anti-Israel cause. He dismantles the ISM, exposes HRW's insane anti-Israel stance (pointing out how their MENA head Sarah Leah Whitson went out of her way to praise Moammar Qaddafi,) and destroys Walt and Mearsheimer and their ideological cousins from Richard Falk to J-Street.

The remarkable penultimate chapter lays out the best liberal pro-Israel arguments against its critics, going from the outbreak of the second Intifada through the building of the separation barrier (and the bias of the ICJ,) the Lebanon war, Operation Cast Lead, Goldstone and beyond. The very arguments raging today against Israel in Gaza are all discussed and masterfully defeated.

Making David into Goliath is one of the best liberal defenses of Israel ever written.

Sunday, August 11, 2013

I've rarely reviewed works of fiction here, but The Eyes of Abel, by Daniel Jacobs, is worth reading.


Set in the very near future,  The Eyes of Abel  starts off with a terror attack on a plane over San Francisco, where the terrorist sneaks the bomb aboard while wearing a burka. While most Americans are upset at the political correctness that allowed the authorities to let her board without proper security checks, liberal Pulitzer-winning journalist Roger Charlin is more concerned that profiling Middle Eastern-looking people at airports would create many more terrorists. To prove his assumption, he pretends to be an Arab and tries to get past El Al security in a New York airport, which is where he meets agent Maya Cohen, a (naturally) beautiful and brilliant agent who sees through his disguise and more.

The plot is relatively typical of the genre. The Eyes of Abel follows the pair as they fall in love and then work to save the world from an impending war centered on Israel but really planned by an alignment of big energy players and the politicians who are in their pockets.

Yes, it is somewhat formulaic. Yes, you have to suspend disbelief a bit. (Charlin manages to go through three months of the narrative without seeming to file a single story.)

But that doesn't mean that the book doesn't work, and it is difficult to put down once you start. Luckily, it is pretty short - less than 200 pages - so you can finish it in an afternoon.

What is most appealing, however, is that while the book works well as a Dan Brown-lite type of thriller, it also discusses the thorniest points of the Arab-Israeli conflict in a refreshingly honest way. Charlin and his colleagues are reflexively anti-Israel and Maya does a great job as she explains Israel's perspective and slowly changes Roger's mind. Media bias as well as the automatic anti-Israel bias of the world community is exposed nicely and pretty accurately, without getting in the way of the story. Plus, as the author emphasized to me, the book exposes the relationship between petrodollars and the war machines that align against Israel - and how the decline of the influence of oil could possibly bring peace.

If you need a good beach read, you can't do much better than The Eyes of Abel. And if you want to ensure that people understand Israel's point of view, you will recommend it to your friends.



Sunday, April 17, 2011

Lebanon is a very complicated place.

You literally need a scorecard to keep track of all the different groups that make up Lebanon's political scene and their shifting loyalties. The three main groups are,of course, the Christians, the Shiites and the Sunnis, but each of those groups have splinter groups that may or may not be aligned with their co-religionists at any time. There are also the Druze and smaller groups, whose very survival depends on being able to anticipate which way the wind is about to blow and jump on the side of the winning team.

Add to this that these are not just political groups but they all generally were parts of militia in the 1970s and 1980s. Sometimes they have to take out their weapons to defend their towns and villages.

And add to this the entire recent history of civil war. Plus the collective memory of being effectively controlled by Syria, by Israel or (more recently) by Iran. Not to mention the French influence on Lebanese culture and the fact that it is a favorite vacation spot for decadent, rich Saudis. More ingredients in Lebanon's ratatouille is the generally liberal and Western-style of downtown Beirut compared with the poverty of the south and the traditionalism in other areas.

The resulting dish is dizzying in its complexity.

Michael Totten, in his great book "The Road to Fatima Gate: The Beirut Spring, the Rise of Hezbollah, and the Iranian War Against Israel ," explains it all (or at least a lot of it) in a wonderful first-person journalistic style.

We learn about Lebanon as Totten does. We follow him as he interviews Shi'ite, Maronite and Sunni leaders and ordinary people as well. We tag along as he gets threatened by people with guns and eventually finds that he is somehow safer with armed people around.

Unlike many journalists who speak as if they are omniscient, Totten lets us see his mistakes and how he learns from them.

He takes us on his journey during the Israel/Hezbollah war of 2006 and mini-civil wars precipitated by Hezbollah in afterwards. He speaks to many people on most sides, and lets us know when he doesn't believe what they say. He and his friends get into dangerous situations that are inconceivable to Western eyes - but he knows that and explains it so the audience gets it.

Totten often uses that skill to great effect. For example, he mentions that he asks Eli Khoury, a leader of the March 14th movement, "What is the solution?" Totten then goes on to tell his readers that this is a very American question, one that he soon learned not to ask, because the Lebanese know that there isn't one. However, Americans are solution-oriented and cannot grasp that basic concept that is so integral to survival in the Middle East.

We cannot solve the problems. We can only manage them as best we can, today.

One other talent that Michael Totten has is the ability to see the entire picture and relate to it. It is easy to get lost in the minutiae, especially in Lebanon where there are so many groups competing with each other and none of them are in the majority. But Totten is always there to remind us what the real danger is. It is Iran, using Hezbollah as its proxy. All of the desire to be pacifist or pan-Lebanese is doomed as long as Hezbollah, effectively an arm of Iran's Revolutionary Guards, has effective veto power over the Lebanese government and controls its own state within a state. No one can confront Hezbollah militarily nor politically, and as a result Iran is extending its hegemony over the region.

Totten's journalistic style is especially appreciated in the Lebanese arena. While most other journalists will meekly follow whatever restrictions their interview subjects impose on them, Totten reports on the entire context of his interviews, letting us know that if he cannot find out a piece of information it is not because he didn't try. He also lets us know when his subjects are not being entirely truthful.

Totten was not in Lebanon for all the events he covers so he relies on his friends to fill in the personal stories. Also, he didn't talk much about the Palestinian Arab experience in Lebanon outside of broad historical strokes; there is no interview with the Arabs in refugee camps and the Nahr al-Bared fighting is glossed over as a "sideshow." While this is probably true, there are  about as many Palestinian Arabs in Lebanon as there are Druze, and demographics do matter. I would love to have seen him highlight Lebanese discrimination against them across the board as well as what they have done to help destroy Lebanon from inside.

These are minor points, though. The Road to Fatima Gate is a brilliant combination of memoir and journalism, and it is highly recommended.

Sunday, February 21, 2010

Start-Up Nation: The Story of Israel's Economic Miracle is a remarkable book by Dan Senor and Saul Singer. It details what has allowed Israel, a besieged nation with few natural resources and under political and military pressure from birth, to become an incubator for a hugely disproportionate number of successful entrepreneurial enterprises compared to any other nation. It also asks what other nations could learn from Israel's success.

Senor and Singer describe how Israeli engineers literally saved Intel by badgering its executives incessantly to change how they create their chips. The book details how a tiny Israeli firm showed PayPal a completely new method of fraud detection that did in a week what PayPal couldn't do with thousands of analysts in years. It reveals little known items such as the fact that Google Suggest, where probable search requests are shown in real time as you type into the Google Search box, was using Israeli ingenuity.

The book uncovers many factors that contribute to Israeli success in creating startups as well as being crucial to the continued success of giants like Microsoft, Cisco and Berkshire-Hathaway.

One major reason is the Israeli army. The IDF gives its soldiers an instant network across different parts of Israeli society, it actively pursues high-achieving students to join its most challenging programs, it provides cross-disciplinary training, it forces young soldiers to take responsibility for split-second, life-or-death decisions, and it does not punish failure as long as everyone can learn from mistakes. The IDF rewards creativity and frowns upon the rigid hierarchical structure that other armies make mandatory. Soldiers are expected to question everything they are told, and not to rely on the attitude that "this is the way it has always been done." Even more importantly, the IDF resume is critical to getting a job in Israel (something that hurts Israeli Arabs and haredim, a topic discussed briefly.)

All of these factors translate into a successful entrepreneurial spirit. While American companies often do not know what to make of a resume that mentions military service, Israeli companies know exactly how the skills learned on a battlefield translate into the business world. And while corporate America tends to punish people who fail in any new venture, Israelis do not look at failure as a negative; rather it is essential experience.

The army is not the only factor behind Israeli success. Other factors include Israel's embrace of immigration as a catalyst for growth, noting that immigrants are natural risk-takers, as well as government encouragement of the nation's start-ups. It took a group of forward-thinking people to create Israel's venture capital industry. The authors even mention that Jews, from centuries of studying the Talmud, naturally ask questions and challenge their teachers.

One factor that permeates the book, that would be more difficult to reproduce in other nations, is a deep-seated patriotism. Israelis don't just want to succeed, they want to davka succeed - they want to succeed despite, and in spite of, the obstacles that the world puts in their way. Israel's defense industries sprung up partially because Charles de Gaulle stopped sending French jet planes to Israel on the eve of the Six Day War. When Saddam Hussein showered Scud missiles on Israel, Intel Israel employees kept all their manufacturing deadlines at a critical time for Intel - even though the government asked people to stay home and employees all came voluntarily. They knew that for Israel to be taken seriously as a major player, it had to be perceived as a reliable partner for major corporations and divorce the reality of war from meeting commitments.

When Warren Buffett invested in Iscar, he didn't think that the possibility of the factory being destroyed by Katyusha rockets was a catastrophic risk: factories could always be rebuilt; his main investment was in the people.

Even back before the state was born, Palestinian Jews turned the Arab boycott against them into an advantage, as they opened up export markets and ended up doing better than before the boycott.

When Israelis think about how to solve a problem, they aren't only thinking about how it would help their careers - they are thinking about how it would help Israel itself, how it would help their companies, and, often, how it would help the world.

For Zionists, this is an exhilarating book to read; it shows how Israelis turn adversity into advantage. For businesspeople, it gives insight into how to reward risk-takers and innovators.

Saturday, February 06, 2010

  • Saturday, February 06, 2010
  • Elder of Ziyon
Good Arabs is Hillel Cohen's followup to his earlier book, Army of Shadows (review here.) Army of Shadows detailed the relationship between Jews and Arabs in Palestine before the 1948 war mostly from the viewpoint of early Zionist intelligence agencies. Good Arabs continues on this theme, looking at how the Israeli military and police establishments interacted with Israeli Arabs from 1948 to 1967.

As with the earlier book, Good Arabs is filled with variants of the pejorative term "collaborate." It seems probable that Cohen, who wrote the word in Hebrew, agreed with this translation of the Hebrew word "פעולה". However that Hebrew term has two translations: "collaborate" and "cooperate." When reading the book and mentally replacing the former with the latter, an entirely different impression is given.

To be sure, the Arabs living in Israel during those nineteen years did not have it easy. Most of them were under military rule and many of them saw their lands expropriated from them. Cohen looks at the phenomenon of Arabs who cooperated with the Israeli authorities and finds many reasons for their actions.

Some were opportunists; trying to ingratiate themselves with the strong horse. Some were realists, who felt that Israel wasn't going anywhere and the best strategy was to give the Jewish leaders what they wanted. Some wanted the perks that the Israelis would give to those who helped them - often guns and jobs. Some were, in fact, ideologically inclined to support Israel. Others played both sides of the fence, or, as in one case Cohen brings, played Israel, Egypt and Jordan against each other.

Based on voluminous declassified Israeli police material, much of which quoted the testimony of collaborators against Arabs who were deemed a threat to the state, Cohen attempts to reconstruct the psyche of the minority citizens of Israel during that time, concentrated mostly in the 1950s. Israeli authorities, often heavy-handedly, attempted to stop any "nationalist" discourse and replace the Palestinian Arab narrative with the Zionist narrative in Arab schools. Many Arabs resisted these attempts, others went along with it.

To his credit, Cohen does not try to generalize. He seems wedded to the Palestinian Arab narrative (it is jarring to see him use the word "Nakba" as if the term existed in the 1950s) but he willingly brings anecdotes about the Arabs who genuinely wanted to work with the Jews.

He goes into details about the Communists, who attracted many Arabs in the Triangle and northern regions and who were nominally supportive of Israel's existence but very much against the idea of a Jewish state. The Israeli authorities were keenly interested in Communist sympathizers among the Arabs and used their carrot-and-stick approach to minimize their influence.

As in the last book, Cohen uses the word "nationalists" a bit too freely; most of his examples do not seem to support the type of Palestinian Arab nationalism that we have become familiar with since 1967, but rather pan-Arabism.

Most Palestinian Arabs, especially before the rise of the PLO, cared far less about nationalism than they did about taking care of their families in honor. This simple fact is supported by Cohen's anecdotes, but he doesn't quite seem to grasp it himself. For example, he looks at the difficulty that Israel had to instill a strong Zionist ethos into their thinking as a failure, when in fact it is just the other side of the same coin of the apathy of Arabs towards their own nationalists. After all, the older generation of the 1950s Arabs had already lived under Ottoman, British and Israeli rule; to them their families were a far more permanent part of their lives than their rulers. This is why they worked hard to re-unite their families who were separated by the war. Sometimes this was done by smuggling them in and breaking the law; sometimes by being exceptionally cooperative with the Israelis who let a not-insignificant number return, and sometimes it was a combination of the two - bringing them in illegally and then appealing to past cooperation with Israelis, especially in 1948, to allow their relatives to stay.

The rise of Nasser and the seeming strength of the United Arab Republic union of Egypt and Syria convinced many Israeli Arabs that Israel would soon be destroyed; these Arabs tended to think in terms of how they could optimize their situations given that scenario playing out. Others analyzed the same facts and concluded that Israel was the power they needed to cooperate more with. These pragmatic issues usually trumped the ideological, and it does not appear likely that anyone thought that an Arab Palestine that would result from the Arabs sweeping the Jews into the sea would be any more independent than the West Bank Jordanians were. (One interesting footnote mentions that the Arabs of the Triangle were very happy when they ended up in the Jewish state after 1948, because the Iraqi fighters who had occupied their towns had a nasty habit of rape.)

Cohen also goes into detail into the different attitudes of the Druze, the Ciracassians and the Bedouin to the state, especially in terms of becoming members of the IDF. He notes that Israeli policy was to divide these groups and treat them separately from the mostly Muslim Arabs, which could be a method to help minimize the amount of danger that a united minority group could bring. However, he mentions that Israelis themselves justified this policy by accurately noting that the only reason there was any unity among those groups to begin with was because of the British policy of playing the Jews against the other minorities.

One shortcoming of the book is that after many specific examples of cooperation/collaboration throughout the 1950s by Arabs under Israeli military rule, Cohen dismisses the 1960s with a single paragraph mentioning that Israel's military government power waned, Israel's Arab citizens won more freedoms and then the military government apparatus dismantled in late 1966. There are no details, no examples, no discussion of how this affected the cooperators and the Israelis, especially on the eve of the Six Day War. He mentions that a significant number of Israeli Arabs were actively offering to help Israel on the eve of the war, even after the military government was gone and they were much closer to being equal citizens of the state. The entire seven years should have gotten more detailed attention.

Good Arabs sheds much light on 1950s Israeli Arabs and it demolishes some myths. As with Cohen's previous book, it is an important addition to understanding recent history and it gives us some lessons for today.

Sunday, January 17, 2010

Lee Smith is a reporter, commentator, author and visiting fellow at the Hudson Institute. Immediately after 9/11, he flew to Egypt to find out "why the Arabs hate us."

His conclusion, after years of living in Cairo and Beirut, is not so much that Arabs hate the West as it is that their own sectarianism is the driving force behind their actions.

The Strong Horse: Power, Politics and the Clash of Arab Civilizations is a combination of memoir and analysis of his time in the Arab world since Al Qaeda's attack. The name of the book is based on a quote by Bin Laden, where he says "When people see a strong horse and a weak horse, by nature, they will like the strong horse."

Smith's book shows that this is close to the truth in the Arab world. While many Americans tend to support the underdog, Arabs will gravitate - not necessarily like, but gravitate - towards the stronger party.

Smith goes through the history of Arab sectarian violence. He convincingly shows that, to the Arab world, tribalism is still far more important than anti-Americanism or anti-Westernism. The hatred between the many players in the Middle East - Sunnis, Shiites, Salafis, Alawites, Maronites, and many others - is the driving agenda behind most Arab actions. His asides detailing the history of these groups are worth the cost of the book itself.

To Smith, the existence of despotic Arab regimes seems a necessary evil as the Arab world moves into an unknown future, a transition that is still being violently played out. If Syria and Egypt were not so heavy-handed in their treatment of the various Arab groups, the result would be - Lebanon.

It is indeed ironic that the most liberal Arabic-speaking country, the one that the West would think is the closest to a Western-style democracy, is also the most unstable and the possibly most dangerous. Smith believes that the imposition of a strong leadership in most Arab nations not only forces stability from without but also from within, as the Arab people themselves will tend to side with the group - the government - that shows the most power.

Smith tends to blur the differences between Arab thought and Islamism, seeming to put the latter is a specific form of the former, which is not quite true. His organization of the book is a little jumpy as well, and he ignores the Maghreb countries altogether. Nevertheless, his arguments are compelling if not altogether persuasive. For example, he meets with Natan Sharansky at the end of the book, and although much of his argument is that Sharansky is wrong and that the Arab world does not yearn for real democracy, he doesn't attack Sharansky's arguments head-on.

He also touches upon Israel's role as a de-facto strong horse, but doesn't go into much detail on the topic. His final chapter on Israel, meant to be the culmination of his argument, is disappointing.

However, there is no arguing with the fundamental theme of the book. In the days after 9/11, Al Jazeera - representing pan-Arab thought - lionized Bin Laden. As the US and Western allies marginalized went after Al Qaeda, though, Bin Laden's popularity has gone way down. No one is loving the West and they might rail against Western interference in Arab affairs, but their respect for the Western allies has certainly increased.

This attraction to being on the winning side is, in many ways, the real threat from Iran to the Middle East. Whether the US likes it or not, it has become a major player in the Arab world. Its only real counterbalance is Iran, whose leaders are keen on expanding their influence. If the US wavers in its commitment to its Arab allies - and even to Israel - Iran will gain an extraordinary victory.

I am not a big fan of US aid to Israel. I would prefer to see Israel be more economically independent, and freer to act in its own interests. Unfortunately, the truth is that if the US would "punish" Israel by even symbolically withholding aid, the reverberations throughout the Arab world would be far-reaching. If pro-US Arab governments would perceive that the US commitment to Israel's security was not as strong as it has been, they would be extraordinarily nervous about the US commitment to their own security. They would naturally want to look for other patrons to align with - and Iran is the only other game in town (since publicly allying with the Jewish state is unthinkable.)

The Middle East is a mess that many Americans naturally would like to abandon, but the downside of doing so would be catastrophic. Like it or not, America is the "strong horse," and it is not a role to be relinquished without serious thought about its consequences.

This may be the single most important lesson from Lee Smith's thesis.

Sunday, November 22, 2009

(I was sent this book for review.)

Julius Fromm was Germany's condom king between the two world wars. He innovated the manufacture and quality control of the product and became fabulously successful.

But, he was Jewish.

The book, "Fromms: How Julius Fromm's Condom Empire Fell to the Nazis" is an English translation of a book published two years ago in Germany. It is a quick read, less than 200 pages of actual text. Even at this short length, it feels as if the authors padded it as much as they could.

It is a story of an eastern European Jewish family, headed by a brilliant businessman, who tried to assimilate into German society and failed.

It is difficult to know what the aim of the book is. In the beginning, it is a description of the burgeoning sexualization of Germany in the 1920s; it then turns into a short biography of Julius Fromm and how he built his business, and then finally into a relatively detailed review of how his business was systematically dismantled by the Nazis (and, to an extent, by the Germans and Russians after the war, refusing to compensate the family.)

This last part is the most interesting. Fromm was forced to sell the company to Herman Göring's godmother at a fraction of its value in 1938. It also describes the "Jew auctions" that would be held regularly in Berlin to sell off the possessions of the expelled, the doomed and the dead. The finest objects would be confiscated by the Nazi elite; only the second and third tier possessions made it to these auctions, and a majority of Berliners took advantage of them.

Another interesting chapter deals with one of Fromm's brothers who was shipped to Australia from England on the Dunera along with many other Jewish refugees and prisoners of war.

Julius Fromm himself managed to escape Germany before the war with most of his family and a small part of his fortune. Although he died only days after the war ended, reportedly of excitement at the chance to start his business anew, it is hard to feel empathy for him as he rode out the war in relative luxury in England.

For serious Holocaust historians, the book adds a bit of detail that has been so far unexplored about the fate of Jewish-owned businesses before, during and after the war. Otherwise, the main parts of the book can be gleaned from the Wikipedia article on Fromm.

Sunday, August 16, 2009

Daniel Gordis of the Shalem Center has written an intriguing book with an ambitious goal: to save the Jewish State and, by extension, Judaism.

The full title is "Saving Israel: How the Jewish People Can Win a War That May Never End."

For most of the book, Gordis describes the problems facing Israel, and the problems seem insurmountable: peace with Palestinian Arabs is a chimera, young American Jews no longer identify with Israel and have increasingly become immersed in anti-Israel leftism, the ability of Jews to articulate the reasons that Israel is needed is deteriorating, Israel will never be at peace as long as Hamas and Hezbollah and similar groups exist, the number of prominent people who are against the very existence of Israel keeps increasing, Iran and increasing technology ensures that Israel will always live under a cloud of worry about total annihilation, Israel's Arab minority is increasingly radical and hostile to Israel's existence, Israelis themselves have lost passion for Zionism, and an Israel that doesn't embrace its Judaism has little chance of survival.

The problems are laid out well. Gordis doesn't pull any punches and he doesn't hide from any problems. He acknowledges and does not try to minimize the real pain that Palestinian Arabs have and the real problems in Israeli society today. He explores and pokes holes in simple solutions and stopgaps that people have suggested (like Israel trading the Wadi Ara area for settlement blocs to help reduce the demographic problem - even anti-Israel Arabs that live there would end up moving elsewhere in Israel rather than become members of a Palestinian Arab state.)

His description of the problems is so good that they are almost overwhelming.

Gordis brings up two disheartening stories that set up his solution. In one, his son is paired up with a non-religious Israeli at a post-high school class where they taught Talmud. The subject was the very first page of the first tractate in Brachot. The teacher wanted them to go through the daf and list all the questions they could, and the non-religious Israeli's first question was "What's the Shema?" A Hebrew-speaking Israel went through all his years of schooling without knowing the most basic information about Jewish life.

The other story was about a girl from Sderot who was sent to America as a respite from the incessant rocket attacks. Upon her return, she was angry - asking why she had to go to California to see a havdalah ceremony for the first time in her life.

The Zionism of early Zionist poets and thinkers was explicitly anti-religious. Gordis mentions a children's song written by famed Chaim Bialik, about a see-saw, which actually denies the existence of God due to its playful use of a Mishnaic phrase (mah le-ma'alah, mah le-matah? "Who is above and who is below?") He brings other examples of rabid anti-religious sentiment in major early Zionist leaders.

So what does Gordis suggest? He wants the very definition of what it means to be Jewish to change. He wants Israel to become a central part of diaspora Judaism and he wants Judaism to become the central part of Israeli life. He is equally upset at how Israeli schools ignore all Jewish history between the Bible and the birth of Zionism as he is at how the Chief Rabbinate of Israel ignores the opportunities to lead the entire country in debates about the religion, choosing instead to concentrate only on the religious sector.

Only when Judaism returns as the centerpiece of the Jewish state can Zionists articulate the purpose of Israel. Only a people who know who they are and how they became that way can justify their existence and their self-defense.

Gordis, ordained as a conservative rabbi, couches his suggestions in a pluralistic Jewish way. He doesn't refer to his beliefs in the book and one could argue that Conservative or Masorti Judaism has not exactly inspired masses of Jews in America. Nevertheless, his ideas make sense. Israelis need to become Jewishly literate and there need to be public debates about every difficult issue not (only) from a Western perspective but from the rich Jewish tradition. The divide between the religious Zionist, the haredi and the secular Israelis is too large and the religious have been too insular. Gordis shows that non-religious Israelis seem to want to learn more about Judaism as well but all too often do not have the tools.

Although he doesn't suggest it, there should be TV shows in Israel where Jews of all denominations debate current issues from a Jewish perspective. What is the proper Jewish response to Gilad Shalit's kidnapping? Should Israeli shops sell chametz (leavened products) on Passover? What is the balance between defending Israeli lives and the lives of enemy civilians? How much separation should there be between Jewish and Arab Israelis? The number of topics is endless and it can start a real debate, as well as encourage a Jewish renaissance in Israel. This renaissance might not be traditionally Orthodox but it is far preferable to raising a generation of Jewishly illiterate Israelis.

It is certainly possible to be passionate about Judaism even if one is not Orthodox, and the Orthodox should not be afraid to publicly debate others if they are confident about their own beliefs.

Do these suggestions solve the problems that Israel has? Hardly. Gordis' questions are better than his answer. But his ideas are a prerequisite to solving Israel's problems. Israeli Jews need to be confident enough and conversant enough in their own Jewishness to rely on it to inform their decisions. Without that, the Jewish State could, God forbid, turn into just a Hebrew-speaking America that has nothing unique to offer the world and world Jewry.

It is curious that this book was published in the US and Canada, but apparently not yet in Israel. He doesn't spend much time on what can be done in the diaspora to revive Judaism as well as Zionism among Jewishly illiterate youngsters. Perhaps he is uncomfortable with the fact that most outreach in the US is done by the Orthodox and that Conservative Judaism has largely failed in that regard. Nevertheless, this is a large and glaring omission in this book.

His arguments are centered on what Israel needs to do, and he needs to make these arguments to Israeli society, not English-speaking Jews. Those arguments are compelling.

Saving Israel might overreach a bit in its goals, but that doesn't make it any less important as a starting point in creating a framework that could indeed save Israel.
--
A good interview with Gordis can be found here, and his webpage is here (h/t joe5348)

Sunday, July 12, 2009

On Friday I received my free reviewer's copy of Myths, Illusions and Peace: Finding a New Direction for America in the Middle East, by Dennis Ross and David Makovsky.

This book is a must-read for anyone who wants to understand the possibilities of diplomacy in the most intractable conflicts of this decade, those between Israel and the Palestinian Arabs and those between the US and Iran. Ross and Makovsky's goals are to find and support a clear-eyed but sober diplomatic means to manage these conflicts, and they take on both the neoconservative viewpoints of people like Norman Podhoretz and the "realist" viewpoints of Walt and Mearsheimer.

Myths, Illusions and Peace is a work of nuance, of recognizing that problems are not easily solved and of the importance of looking at context. It is difficult to review the book properly as the authors develop their arguments over many pages and anything I write will be necessarily simplistic representations of those arguments. It is not easy to find important concepts that they skipped.

The book starts off with a tour de force in demolishing the idea of "linkage," that is, the utterly fallacious idea that solving the Israel/Palestinain Arab conflict is the key to solving all the problems of the Middle East. Ross and Makovsky call it "the mother of all myths" and demonstrate that it has been used by the Arab world to deflect responsibility and for Arab leaders to deflect criticism.

They then go on to show how the US has traditionally approached a related linkage argument, going back to FDR and Saudi king Abdul Aziz al-Saud, that US relationships with the Arab world would be irreparably damaged by supporting Israel. Ross and Makovsky prove that Arab regimes tend to act in their own self-interest and not at all in concert with this linkage argument, and prove that even the high-water mark of the concept - when OPEC embargoed oil to the US in the wake of the Yom Kippur War - actually disproves linkage, as the embargo was lifted before the US did any concrete moves to placate Arabs. Arabs have consistently acted in their own self-interests and not in the interests of Palestinian Arabs, and the US should have no fear that this would ever change, although Arab nations will be sure to ratchet up their rhetoric to make it appear so - as this has been one of their more effective levers.

This chapter is also a very good overview of Israel/US relations through the years, from the nadir of 1956 to the close relationship between the two allies in more recent decades. It includes fascinating details about major events, such the Nixon/Kissinger maneuverings in choosing not to send weapons to Israel during the crucial early days of the Yom Kippur war, a strategy that was nearly catastrophic for Israel. We also learn that Jimmy Carter was so smitten with the idea of a comprehensive Arab/Israeli peace agreement - an idea that gives any Arab regime effective veto power over the entire package - that he almost publicly criticized Sadat for his unilateral decision to go it alone in making a peace treaty with Israel. The book has a wealth of such details.

In the end, the authors show that the idea of linkage has harmed US interests in the region, not enhanced them.

Ross and Makovsky then go on to take on the myths that the neocons and the "realists" have about the peace process. Their arguments are fearless and they take on each point of both sides honestly. For example, they look at the neocons' conviction that the Palestinian Arab moves towards peace are only an illusion, a manifestation of Arafat's "phases" plan to take whatever land they can get and use it to leverage gaining more. The authors ask, if Arafat was really so committed to the phased destruction of Israel, why he spurned the Camp David offer which would fulfill that plan? And they go into more details of Podhoretz' answers and their rebuttals. They similarly look at the mistakes of the Bush administration in its hands-off approach to Middle East peacemaking for much of its term and its muddled approach towards the end. Other neoconservative arguments are similarly tackled.

Similarly, they take on the "realists" arguments that Israel is primarily responsible for the conflict, that the US should impose a solution from without, and that the US friendship with Israel is costly and that the US does Israel's bidding and does not offer its own solutions.

Finally, the authors offer their own solution, which they call "engagement without illusions," that the US must act as go-betweens in order to clarify what each side's beliefs and red lines are to the other side. Fatalistically assuming that peace is impossible is unacceptable to Ross and Makovsky, as is the myth that we can impose a solution without caring about or even understanding what each party really wants.

They go one to address other critical issues. They believe strongly that Iran needs to be engaged but, again, with our eyes open. Ross and Makovsky place much faith in a fax that the US received from Iran in 2003, said to have been approved by Iran's Supreme Leader, Ali Khameini. That fax seemed to show panic at the prospects of US military action against Iran and offered to work with the US on disarmament, regional security and economic cooperation, as well as agreeing to end development of WMDs if given access to Western technology. This is evidence that Iran can be motivated by other than purely ideological considerations, and that means that a system of carrots and sticks can be devised to steer the Iranians to go in a productive direction. Again, Ross and Makovsky are not willfully blind and they address the very significant concerns about these ideas; in some ways they are more hawkish than the Bush administration that backed off of some red lines in accepting Iran's relentless push towards the bomb. They also astutely note that not only must we understand Iranian thinking - difficult enough as that may be - but we must also understand how Iran thinks about us. A particularly scary point they make is that it is unlikely that Iran is developing fail-safe mechanisms at the same time they are developing the bomb, although for some reason they think that a European country talking to them about that might somehow be an incentive for them to slow down their nuclear weapons program.

Ross and Makovsky also add a welcome chapter to describe the importance of Israel to American interests, and conversely the problems that would ensue if the US would abandon Israel - not only for Israel but for the world that depends on America to act consistently and stand by her friends. They include another chapter that discusses the importance of promoting democracy throughout the world, and how the Bush administration fumbled that ball badly.

It is understandable that Dennis Ross would believe so strongly in diplomacy. He was directly involved in the heavy-duty negotiations between Israel and the PLO during Oslo and the last-gasp attempts in the dying days of the administration. He is clearly emotionally invested in both the idea that peace is possible and that diplomacy is the most effective way to solve the conflict. (He also completely skips over the Clinton years in his history of US/Israel relations when talking about linkage.) His attachment to these ideas causes him to make a single false argument that I could detect, in which he compares the number of Israel fatalities during the Oslo process with those during the first years of the intifada, concluding that the fact that there was an active peace process is what kept the fatalities comparatively low during the 1990s as compared to the 2000s. This is a shocking misinterpretation for at least two reasons: the second intifada started while negotiations were still taking place, and the number of fatalities on both sides in the years before Oslo were significantly less than during Oslo. To his credit, this example is the only bad argument I noticed in a book that is chock-full of arguments. But his bias does mean that one needs to be especially careful in evaluating their merits.

I am not as optimistic as Makovsky and Ross about the prospects of real peace. They believe in strengthening the PA, in the US pushing a thoughtful bottom-up and top-down approach towards Palestinian Arabs, and in not engaging with Hamas and Hezbollah unless they change their goals and belief systems. They address some but not all of the elephants in the room but the ones they address they seem to believe are not as significant a roadblock as others do.

My biggest problem with the book is that, as comprehensive as it is, it seems to look at peace treaties as the ultimate prize. No one should discount the importance of those treaties but once that goal is achieved, there seems to be no incentive to work for true peace. Two countries that have peace treaties with Israel are the most anti-semitic countries in the world, according to a Pew poll a couple of years ago: Egypt and Jordan. This is not just a problem; it is a reflection of the divergence between peace treaties among states and real peace among countries. It means that while Israel may not be under any existential threat from its neighbors at the moment, nothing is being done to address the underlying problem of real Arab antipathy towards Israel even as they grundgingly accept it as reality. Arabs (and Jews) tend to look at things in terms of centuries, not years, and it is hard to think that Arab nations have any incentive to work towards real peace and acceptance of Israel. The treaties make sense now; but they are tactical.

Diplomacy doesn't care much about real peace; after agreements are signed there are other crises that need to be addressed. Diplomacy cannot truly affect the attitudes of hate that still come out of the media in Jordan, Egypt and the PA. Carrots and sticks can convince states to act rationally but they cannot change their beliefs.

One sad example brought in the book is that of the Qualified Industrial Zones between Jordan and Israel. The QIZ's allow Jordanian textile workers to use Israeli content and sell the products to the US without tariffs. The result is that there is now a new $1.5 billion Jordanian industry, some 15% of Jordan's GNP, creating over 30,000 jobs - all due to peace with Israel. And yet, the authors note that Jordanians never hear that this is a peace dividend. Facts that could materially affect the quality of the relationship between Arabs and Israelis are kept silent. While pan-Arabism is dead as a political philosophy, it still lives in this shared antipathy towards Israel and the very idea of a Jewish state.

One other issue that is all but ignored are how to fight radical Islam on a philosophical level. The authors say that only Muslims will be able to convince other Muslims not to act in extreme ways, and again a system of carrots and sticks can push populations towards the more moderate side (for example, Palestinian Arabs seeing that the West Bank is prospering and Gaza is foundering.) But this does not address the actual belief systems, just today's situations. If Hamas gains ascendancy in its social services it will again have the upper hand, and no one is trying to see if radical Islam can be discredited from within the framework of Islam itself. This is again outside the realm of diplomacy but it is no less important if true peace is going to be lasting. Unfortunately, it is unclear whether such a Quran-based opposition to radical Islam is feasible.

The same can be said for the honor/shame mentality in Arab society. It is not mentioned in the book; while presumably the authors feel that this is part of understanding the grievances of the Arab side the very existence of that mindset is a barrier to true coexistence. To put it bluntly, the idea that Arabs could accept an Israel that humiliated them so thoroughly is as foreign as the idea that an Arab would become co-husbands with his wife's lover. Diplomacy can theoretically manage such attitudes but it cannot solve them.

One other thought came to mind as I was reading this book. In two separate contexts, the authors mention where the United States backtracked on its commitments to Israel: once in 1967 when the Johnson administration didn't even seem to even be aware that the Eisenhower administration has pledged to keep the Straits of Tiran open to Israeli boats, and once when the Bush administration started to backtrack on promises made to Sharon (a move that has accelerated under Obama.) It brings up the question - if allies cannot be trusted to stand by their own commitments to each other, how much trust can one have with one's enemies? This is another problem with the diplomacy-based approach that is not addressed in a book which is, in many ways, a paean to open-eyed and skillful diplomacy.

I need to stress that these criticisms are minor in the context of this book's goals. Myths, Illusions and Peace is on almost all levels a brilliant treatise and I fervently hope that it becomes a part of the White House and State Department reading lists.

Wednesday, June 11, 2008

The Truth About Syria, by Barry Rubin, effectively illuminates the inner machinations of the Syrian leadership and how the West should act towards that state.

The newly-released paperback edition was forwarded to me by Professor Rubin to review.

Syria is unique in that it is a weak country that has managed to make itself critically important at minimal risk to itself. Using a combination of publicly available articles and MEMRI translations, Dr. Rubin shows many examples to describe the Syrian leaders' mindset and strategy.

Briefly, the overriding concern of the late Hafiz Assad and later his son Bashar is to stay in power, no matter what. At this, they have been remarkably successful.

From the 1940s to 1970 Syria went through many coups and regime changes. Much like Iraq, Syria is a multi-ethnic nation and is always in danger of serious internal conflict. Hafiz al-Assad's takeover of the then-ruling Baath Party in 1970 ushered in a long period of stability, and Rubin examines how he succeeded.

Modern Syria has consciously styled itself in the Soviet mold. As the USSR collapsed, Assad made sure that he would not make the same mistakes, and he and his son remain steadfastly against any internal reforms that they could not keep under control. Through an ingenious combination of rewarding supporters and punishing detractors, Syria has made internal dissent simply not worth it.

The ruling Alawites, Rubin notes, are not even considered Muslims by most other Muslims. Nevertheless, the Assad family has not only styled themselves as Shia Muslims but they have come up with a way to use the new religious fervor throughout the Muslim world to their advantage. While the regime started off as deliberately secular, it has co-opted religious institutions in Syria while carefully limiting their power.

The major way that the Assad father and son have kept internal problems at bay has been to represent Syria as the vanguard of the pan-Arab nation and to externalize all threats to Syria as threats to the Arab world. The regime thrives on crises that are outside Syrian borders, as it uses them as excuses to avoid reform and preach Arab unity to bring together Syria's disparate communities.

As a result, Syria has a great interest in fomenting instability in the region around it. As long as there are external problems, Syria can avoid dealing with internal ones. This appears to be a deliberate policy, and Westerners who try to argue that Syria would be better off it it would reform itself miss the point entirely - Syria's leadership is not interested in improving the lives of its citizens but only in self-preservation.

More than any other nation, Syria excels at exporting terror. Between Hamas, Islamic Jihad, Hezbollah, Iraqi terrorists and others, Syria has managed to fight its enemies entirely by proxy - in others' lands - since the 1973 war with Israel. Syria maintains deniability as to its own part in these battles, and the West is eager to believe it. At little cost to itself it can maintain a battlefront against Israel, basking in "victories" while paying nothing in terms of damages. The 2006 Lebanese war is a perfect example of this - even though Syria was not necessarily behind the specific fuse that lit that particular event, it set up the atmosphere for it to happen at any time.

Syria's effective takeover of Lebanon is Syria's way to improve its economy. Friends of the regime - specifically Sunni Muslim middle class merchants - profit from the captive Lebanese market, and this has become such an important part of the Syrian economy (as well as Syria's traditional worldview that Lebanon, as well as Palestine, are really a part of Syria proper) that any Western incentives for Syria to abandon Lebanon are foolhardy.

More recently, Syria has managed to co-opt the the pan-Islamism of its internal Muslim Brotherhood into traditional Syrian pan-Arabism.

All the while, Syria manages to manipulate the West into offering more and more concessions at little cost. Syria's tiny contribution to the Gulf War gave it a bonanza of Western benefits, and more than once Syria gained praise from gullible Americans - including the State Department - by simply lying about closing terrorist offices in Damascus. The baldfaced lies about their involvement with Hezbollah and their control of their borders multiply, yet Westerners stricken with terminal wishful-thinking are ready to believe them.

Bashar, who was given plenty of slack by the West as being a Western-educated reformer, has done nothing of the sort, and his rhetoric often surpasses that of his father. He has made some major mistakes, though, in subsuming Syria's self-image as the pre-eminent Arab leader by showing an immature enthusiasm towards Hezbollahs' Nasrallah as well as turning Syria into a client state of Iran.

Rubin shows that Syria does have the ability to act more responsibly, but only when it feels that the alternative is much worse - namely, the threat of an invasion on its own soil. Although he doesn't say it, if Israel would have made clear that it considers Hezbollah to be a part of Syria and that any attack from Lebanon will result in retaliation against Damascus, then the Second Lebanon War would probably never have occurred.

The book itself, I am sorry to say, is not as well organized nor as easy to read as it should have been. There is a large amount of repetition; the same speeches and examples are cited multiple times throughout the book, as are the conclusions. Dr. Rubin is at a disadvantage as there really isn't that much source material available in the West, and the Assads do not make that many public speeches, but this should mean a shorter book. Also, even though the book itself was written from the perspective of late 2006, I was disappointed that the Iranian/Syrian relationship was not expanded nearly as much as those of Lebanon, Israel and even Turkey.

Even so, it is an important book and worth having for reference. I wish I would have read it before my brief conversation with a member of Congress on this topic last month.

Tuesday, April 22, 2008

I finally received the book "Who Speaks for Islam," and it is exactly what I was hoping it would not be: an apologetic essay for Muslims that selectively uses numbers to prove a point.

Here is my Amazon review:
I purchased this book well aware of the articles the authors had already written about their findings. The articles would not give details of the poll results, and I had hoped to see the raw data in an appendix of the book. Unfortunately, this was not the case.

This is not a book of scientific fact; it is an opinion piece masquerading as science. When the authors say that only 7% of Muslims worldwide consider the 9/11 attacks "completely" justified they do not say how many consider the attacks "somewhat" or "mostly" justified. Then, the authors go on to label the 93% who may or may not consider the 9/11 attacks somewhat or mostly justified to be "moderates". This is absurd, and it appears that the reason that the authors do not release the raw data is because they realize that the detailed poll findings would not conform to the spin that they decided to clothe their results in.

An apparent example of question bias: the pollsters asked Muslims their opinion of democracy, and found that the "radicals" were more in favor of democracy than the "moderates." However, they do not illuminate these findings by asking questions about Western values like freedom of the press or freedom of religion, things that Westerners would associate with democracy but that Muslims may not. Could it be that the radicals are pro-"democracy" because they want to use democratic methods to establish a sharia state? The authors do not go down that path.

Most polls will show how the questions are phrased, the order of the questions, and the demographic breakdown of the respondents. This book does no such thing. As such, it is worthless propaganda, and raises far more questions than it answers. My opinion of the Gallup organization has gone down considerably to promote such propaganda as if the authors' opinions are proven by a scientific poll.
So far, mine is the only negative review the book has gotten - all the others gave it 4 or 5 stars, showing how shallow people are when a book fulfills their preconceived notions.

I also emailed the Gallup organization asking them to release the raw polling numbers that the book was based on; I received no response.

Polls are tricky enough when the pollsters try to be unbiased; they are downright dangerous when the pollsters withhold their own data in order to make the numbers represent something that they do not.

Friday, April 04, 2008

Professor Barry Rubin, of the GLORIA Center, offered many bloggers a free copy of this book in exchange for a link to Amazon or a review. As a sucker for free stuff, I took him up on the offer, and received the book yesterday.

This is the seventh edition of The Israel-Arab Reader - A Documentary History of the Middle East Conflict, and it is an invaluable reference guide. Going in chronological order, editors Rubin and Walter Laqueur have unearthed a large number of important primary documents, from the Bilu Group Manifesto (predating Herzl's The Jewish State by 14 years) up to the Annapolis Conference.

By necessity, it cannot be comprehensive. I would have loved to see some of the British reports on Arab riots from the 1920s and 1930s, for example, even though they are quite large. While much source material is available online, it is often very difficult to find, and an on-line or CD-ROM version of this book would be fantastic.

Even so, there are many documents here that are new to me or that I have been unable to find. For example, a record of a conversation between Hitler and Haj Amin al-Husayni is fascinating, and I had been looking all over for the original 1964 PLO Constitution as opposed to the 1968 revised Palestinian National Charter, both of which are in this book.

The documents are a little more oriented towards more recent times. Fully one third of the book deals exclusively with post-Oslo documents, speeches and interviews.

For anyone interested in Middle East history from primary sources, the Israel-Arab reader is an invaluable reference guide. It will be available for general purchase on April 29.

Sunday, January 27, 2008

Part one here.

Rashid Khalidi admits in the introduction to his book that he provided very little original research in writing it, and mostly relied on the works of other historians. This does not invalidate a book as a work of history, of course, but it does give the author a little more burden of proof as to which facts he chooses to highlight and which he chooses to ignore.

Arab historians, for understandable reasons, love Benny Morris. As one of the earliest post-Zionist historians, Morris broke new ground in demolishing the prevailing Zionist narrative of the events leading up the establishment of the State of Israel, using primary source materials as they were declassified by the Israeli government. Khalidi is no exception, as he praises Morris' "The Birth of the Palestinian Refugee Problem" as one of the best sources on the topic.

Yet one must wonder why Khalidi only cites Morris when his facts support the traditional Palestinian Arab narrative and he ignores him when he proves the opposite. Morris, by exploding myths on both sides, proves to be intellectually honest; one cannot say the same about Khalidi.

The most obvious example is the fact that Morris re-wrote his classic work in 2004, based on far more archival material that became available in the 1990s. Israel's laws seal classified material for fifty years, so anything declassified in the 1990s would be directly relevant to the issues that Khalidi is writing about. Yet Khalidi never references Morris' newer work - which is far harsher on the Arab narrative - and instead stubbornly sticks with his earlier work, something that Morris himself would argue is not as accurate anymore. Why would a scholar writing in 2006 (and referencing events that occurred in 2006 as well) ignore this updated information? Indeed, it appears that Khalidi is selective when referring even to Morris' earlier work, at at other times he offers the same slipperiness that we have already seen. (The following quotes of Morris comes from a New Republic article he wrote in 2005.)

While Khalidi blandly - and consistently - uses neutral terms like "fighting broke out" when describing Arab attacks, in 1948 as well as earlier, his revisionist hero Morris describes things as they were:
[T]he U.N. General Assembly voted by more than a two-thirds majority in favor of partition and the establishment of Jewish and Arab states. The Palestinians and the Arab states rejected the resolution and vowed to prevent its implementation. Throughout the Arab world the cry went up for "jihad." On November 30, 1947, the day after the partition vote, Arab gunmen ambushed two Jewish buses near Petah Tikva, killing seven passengers and wounding others, and Arab snipers began firing from Jaffa into Tel Aviv's streets, killing a passerby and wounding others. These attacks marked the start of the war. The Arab Higher Committee, the Palestinian Arab community's "government," called for a general strike, in the course of which an Arab mob poured out of Jerusalem's Old City and looted and torched the New Commercial District. The civil war had begun.
Similarly, Khalidi spends much time describing how poorly equipped and organized the Arab armies and Palestinian Arabs were compared to the Zionists:
Although it was not initially apparent, in the fighting during the first phase of the war between the Hagana and its Arab opponents, the former were considerably superior to the latter in weaponry, numbers, and organization. Their most important assets, besides these advantages, was unity of command.
Morris, the only one of them who is a true historian of primary sources, describes things quite differently:
In truth, the forces in Palestine during the civil war half of 1948 (November 1947 to mid-May 1948), were more or less evenly matched in terms of armed manpower. The roughly eight hundred Arab villages and towns of Palestine had, between them, some 25,000 to 30,000 armed men (albeit with inadequate ammunition stockpiles). Add to this the reasonably well-armed roving bands and the ALA, and one gets a force about equal to the Haganah's. The Haganah probably had fewer arms, but they were better munitioned.

But the real difference lay in organization and mentality. The Jews were relatively well organized, and thought and acted like a nation. The Palestinians were not organized, and mostly acted out of a village-centered mentality: there was no national mobilization; each village fought alone, and fell alone, and those not engaged kept their distance from the trouble. The Palestinians had only themselves to blame for their poor preparation and performance in 1948.
This next section shows Khalidi's biases and disregard for truth - while trying to be technically accurate - even more starkly:
For the first few months of the fighting, until March 1948, the Palestinians nevertheless appeared to be holding their own. They maintained control over most Arab-inhabited regions of Palestine, and managed repeatedly to cut the roads linking major cities and some of the isolated Jewish settlements, including at the end of March the critically important road from the cost to Jerusalem. However, as soon as the Haganah and its allies went on a nationwide offensive early in April 1948, on the basis of a military plan for linking up most of the major Jewish-inhabited regions of the country, known as Plan Dalet, they rapidly showed their overwhelming superiority. By the end of their offensive, they had overrun the major coastal cities with large Arab populations, Haifa, Acre, and Jaffa, as well as Tiberias, Beisan, and other cities and towns, and scores of villages, and set hundreds of thousands of Palestinians on the road to exile.
Compare with Morris' much more complete and accurate narrative:
...This hodgepodge of irregulars managed by late March 1948 to halt Jewish convoy traffic and to besiege, and to mortally threaten, isolated Jewish communities, notably Jerusalem. By then, tens of thousands of Arabs and Jews, fearing war's fury, had moved out of embattled or vulnerable urban and rural areas. For the Palestinians, this marked the start of the refugee exodus.

Between November 1947 and March 1948, the Jews remained strategically on the defensive, and did not conquer or destroy Arab villages. (There were two exceptions, Qisariya and Arab Sukrir.) Things changed radically in early April 1948: the Haganah, with its back to the wall, especially in Jerusalem and along the roads, and facing imminent invasion by the Arab states' armies, switched to the offensive, and within six weeks overran Arab areas, including Jaffa and (Arab) Haifa, and defeated the Palestinian militias, inducing chaos and mass flight.
Morris accurately describes how the fighting began - how the Zionists remained on the defensive while the Arabs attacked at will, starting the day after the partition vote. Khalidi describes the Hagana's defensive posture against brutally aggressive Arab attacks as the Palestinian Arabs "holding their own."

Khalidi mentions a number of times the "myth" of powerful Arab armies attacking Israel in May 1948, that "only" four armies set foot in Palestine in 1948, and he implies that they never stepped foot beyond the original boundaries of the partition:
...the only Arab armies that actually entered Palestine were those of Egypt, Transjordan, Iraq, and Syria." Moreover, by prior agreements between King Abdullah ant the Jewish Agency, and between 'Abdullah and Britain, the most powerful and combat worthy of these armies, the Transjordanian Arab Legion and the Iraqi forces that were under'Abdullah's command and control), never crossed into the territory allotted to the Jewish state. These two armies fought Israeli troops only in the area originally assigned to the Arab state, or in the area of Jerusalem —which according to the partition plan was supposed to have been an international corpus separatum -and thus they never invaded the territory of the Jewish state.
Notice how the impression one gets from reading this is that no Arab army invaded the Jewish state, although he doesn't really say it - Khalidi's hallmark of giving impressions at odds with the facts.

Now read what really happened:
The Syrian Army, after invading Israel and before being bested at the Deganias, conquered and destroyed two kibbutzim, Masada and Shaar Hagolan, on May 18, inside Israel; the Iraqi Army invaded Israeli territory and unsuccessfully assaulted Kibbutz Gesher and nearby positions before moving to the northern West Bank; and the Egyptian Army, while halting, or being forced by the IDF to halt, at Isdud (Ashdod) in early June 1948, invaded and conquered Israeli territory between the Gaza Strip and Beersheba and between Majdal (Ashkelon) and Beit Jibrin. Lastly, while the Jordanian Army did not invade Israeli territory, it did much more than take up "defensive positions" in the Old City of Jerusalem. It conquered, and razed, the Jewish Quarter of the Old City and took up positions in Latrun, Lydda, and Ramle, blocking the main Tel Aviv-Jerusalem road and laying siege to the holy city. And on May 12- 14, before the pan-Arab invasion began, the Legion attacked and destroyed the settlements of the Etzion bloc.

In short, the neighboring Arab states (save for Lebanon) and Iraq simultaneously, on May 15, attacked Israel, its settlements, and its territory. One of their aims was to destroy, or at least to mortally wound, Israel, if not to eradicate the Yishuv. The documentary proof is abundant. The Arab armies' actions in mid-May speak louder than a thousand atlases. That the Arab armies were "ill-prepared" and incompetent does not diminish the fact of their aggression. And there can be little doubt that had the invading armies, including Jordan's, encountered no or weak resistance, they would have pushed on to Tel Aviv.
Perhaps Khalidi's greatest misrepresentation is with regard to the comparative amount of land that the Jews and the Arabs owned:
[The Zionists] knew full well that as late as 1948, Jewish-owned land in Palestine amounted to only about 7 percent of the country's total land area (and only 10.6 percent of its privately owned land, including much of the country's best arable land), that the vast bulk of the country's privately owned land and much of its urban property was in Arab hands.
Again we see a combination of choosing convenient sources and purposefully ignoring salient facts. Morris again:
In reality, Jews owned about 6 to 7 percent of Palestine's land surface, and the Arabs owned around 20 percent, and the rest was public or state-owned.
Notice how easily one gets the impression that 90% of the land belonged to Arabs from Khalidi's description, as he ignores the amount of public land that shows that Arabs didn't own most of the land of Palestine - exploding one of the biggest and most pervasive myths there are from the Arab narrative.

Khalidi doesn't have any regard for the truth, except in the sense that he is too clever to say too many explicit lies. He clearly knows the truth because of the wordplay he employs to get his point across, and his failure to mention these topics that he so assiduously avoids is the best proof of his mendacity.

Here we see how selectively and dishonestly Khalidi uses his secondary sources. Morris is a good source for him only when he supports Khalidi's preconceived notions; when Morris disagrees Khalidi will ignore those facts or selectively use them. This is a fundamental methodological flaw in Khalidi's work and it shows his disregard for truth, even as he takes pains to portray himself as being fair.

These quotes prove the contrast between a true historian and a very good propagandist.
In 2006, Columbia Professor Rashid Khalidi published "The Iron Cage: The Story of the Palestinian Struggle for Statehood." Khalidi, an American of Palestinian Arab descent, occupies the prestigious Edward Said Chair in Arab Studies at Columbia University and he heads the Middle East Institute of Columbia's School of International and Public Affairs.

Khalidi's book has been lauded for its supposed even-handedness in being critical of Palestinian Arabs and in describing their missed opportunities, in addition to the usual blame given to the British and Zionists for their troubles.

However, a closer analysis of the book shows that Khalidi is deceptive in his writings, and one cannot escape the fact that he is knowingly dishonest in pushing through his narrative. While he is certainly guilty of omitting and downplaying many facts of Palestinian Arab history, he is also guilty of sleight of hand where he will string together sentences that contain mostly truth but give the reader an impression that is wholly false.

An early example of such dishonesty comes from a close reading of this passage on page 39 meant to show British pro-Zionist sympathies during the mandate period:
In fact, access to those levers (of state power) was systematically denied to anyone of Arab background. The low ceiling that Arab functionaries came up against is best illustrated by the case of George Antonius, an urbane, articulate Cambridge-educated (but Lebanese-born) official of the mandatory government, who...was repeatedly passed over for responsible posts, as mediocre British subordinates were promoted over his head, until he finally resigned in disgust. Similar limitations did not apply to Jewish officials, if they were British by origin rather than Palestinian: among them were the first high commissioner, Sir Herbert Samuel and Norman Bentwich, attorney general of Palestine until 1930, both deeply committed Zionists. By way of contrast, although a few senior British officials might well be considered anti-Zionist, pro-Arab, or even anti-Semitic, from the beginning of the British occupation of Palestine in 1917 until its bitter end in 1948, none of the top appointees of the mandatory administration outside the judiciary were Arabs.
Khalidi's dishonesty is subtle but representative: he decries the lack of Palestinian Arabs in high positions of the mandatory government but rather than contrast that with the number of Palestinian Jews (which would be the exact analogy) he instead mentions that some of the officials were British Zionists. He then goes on to admit that some of the senior British officials were pro-Arab - the exact analogy with those who were pro-Zionist. In other words, from parsing his sentences one can see that he has proven nothing about British pro-Zionist leanings from his proofs; he purposefully conflates British Zionists with Palestinian Zionists and he refuses to do the same between British Arabists and Palestinian Arabs, thus subtly using his command of the language to give an impression that is not borne out by his own facts, but one that the reader could be forgiven for not noticing.

Khalidi shows similar dishonesty when dealing with the British-installed Grand Mufti, Haj Amin al-Husayni. He claims in a number of places that al-Husayni kept his end of the bargain with the British by keeping his 1921 promise to "maintain tranquility" among the Arab population (p. 62.) Khalidi claims that Husayni only reluctantly abandoned his pro-British actions when he could no longer contain the "popular" uprising. Khalidi doesn't mention the evidence that the mufti was himself behind anti-Jewish pogroms in the early 1920s as well as the 1929 riots, and he only passingly mentions the Mufti's Nazi alliance during World War II. He accepts, when it is convenient for his thesis of the pro-Zionist British Mandate, that Husayni was a moderating force when in fact he was the opposite - even as Khalidi admits that the British directly subsidized Husayni's position.

Khalidi does give some evidence that the British were more pro-Zionist than pro-Arab until the 1939 White Paper but he misses the point of those leanings. For the first decade and a half of the mandate, the British were following the explicit terms of the mandate, to create a Jewish national home in Palestine. This is not as much evidence of pro-Zionist leanings as it is for British feelings of responsibility. During the 1936-39 strike and revolt, of course, the British were on the same side as the Zionists against the Arabs. The manifestly anti-Zionist 1939 White Paper showed that, rather than being inherently pro-Zionist, the British were mostly concerned with their own self-interest, and the Arab riots had changed the British calculus towards maintaining the peace in the false hope that acceding to Arab demands to limit Jewish immigration would put a lid on their anger. A pro-Zionist government would not have caved that easily.

Worse yet, Khalidi completely dismisses Arab anti-semitism - which is most properly embodied by the Mufti - and claims throughout the book that the Arabs were only anti-Zionist. The fact that the 1929 pogroms were primarily against the old yishuv - Jews whose families were in Palestine before modern Zionism - is ignored as Khalidi spends much of his book claiming that Palestinian Arab nationalism was only fighting against Zionism, not Jews.

In the coming days, I will explore some more of the specifically dishonest claims made by Khalidi, as well as the problems with his larger theses.

Sunday, January 06, 2008

When used in wartime, the word "collaborator" is a loaded term. Like the words "traitor" and "treason," "collaborator" is pejorative by its nature, but its negative implication is only in the subjective context of the labeler.

Hillel Cohen, in his fascinating book "Army of Shadows: Palestinian Collaboration with Zionism, 1917-1948," consciously uses these words in the context that Palestinian Arabs use the words today. As a firm member of the post-Zionist historians, perhaps this is not surprising, nor his use of the word "Nakba." But to Cohen's credit, despite his constant use of these terms without scare quotes, he is an honest enough historian to show that the supposedly treasonous behavior done by countless Palestinian Arabs between the Balfour Declaration and the founding of Israel was often anything but.

Reading this book, with Arab appellations being applied to situations where the Arabs end up looking very bad, is an exercise in whiplash. The exact same facts could have been used in a book called "Arab-Zionist Friendship, 1917-1948" but Cohen's use of the pejorative lends a sense of unreality to his terminology.

The book itself is a remarkable historical work, with much use of recently declassified Israeli archives showing the extent of the early Zionist Shai intelligence operations and methods, together with the large numbers of Palestinian Arabs who, to some extent, decided to work with the Jews rather than shun them, often at the cost of their lives.

"Army of Shadows" follows a roughly chronological history of Arabs who willingly sold land to Zionists, who traded with them, who worked for them and who at times employed them, even who married them. It follows the rise of Hajj Amin al-Husseini and elaborates on how his anti-Jewish policies often alienated the silent majority of Arabs and sometimes drove them to become even closer to the Zionists. It shows an overlooked aspect of the messy history of the competing desires of the Husseini-style Arab absolutists, Nashashibi-style pragmatists (who were no less nationalist), the pro-Abdullah camp who wanted a federation with Transjordan, the Arab labor unions, farmers, village elders, land dealers, economic opportunists, criminals, loyal friends to Jews. Yet, again, Cohen's terminology is exclusively the one used by the most extreme Husseini camp, and is now considered normative by Husseini's political heirs of Fatah and Hamas. In some ways, that terminology is almost Orwellian newspeak where it has become forbidden for today's Palestinian Arabs to even think that there could be something positive about cooperating with Israel.

In the 1920s, there were some Arab parties who were explicitly Zionist - the Muslim National Associations and later the Farmers' Parties. Cohen brings some evidence that Zionists were instrumental in helping these parties start and grow, but he implies that there would not have been any pro-Zionist sentiment altogether without this outside influence, a much weaker argument (and one that is slightly demeaning to Arabs, that they could not possibly have been independently anything but anti-Zionist.)

Cohen irritatingly ascribes noble motives to Arabs who want to become and remain friends with Jews, but he almost never gives the Jews the same credit. He consistently emphasizes the Zionist intelligence organization and how it manipulated Arabs but doesn't seem to think that it was possible that Jews could honestly be friends with the Arabs without ulterior motive. The paradox is that Cohen himself grew up friends with neighboring Arabs and those friendships helped him to go into the field of history; his enlightened post-Zionism cannot admit the possibility that early Zionist Jews could possibly have been as open-minded as he himself is.

But for all his faults, Cohen is scrupulously honest - he does not hesitate to tell anecdotes and facts that contradict even his own assumptions and biases. Even as he describes Husseini-style nationalism as being normative he is quick to mention that their opponents also felt they were acting with the best interests of their people in mind, and that they even accused Husseini of being the traitor to their cause.

The 1929 riots ended the explicitly Zionist Arab parties but there remained a significant number who were willing to work more covertly with the Zionist establishment. Some were opportunistic or greedy, some were idealistic, some were simply loyal to their friends. The collaboration included finding land that was for sale, providing intelligence from the Husseini nationalist camp, and quietly championing a more pragmatic relationship with the Zionists who many thought were too powerful to defeat anyway. The Husseini clan was most concerned about land sales, yet they often engaged in such sales themselves.

It was a combination of the Husseinis' intransigence, hypocrisy and their own terror campaign against their political rivals that paradoxically ended up pushing more Palestinian Arabs away from the extremist nationalism of the Husseinis. They didn't become Zionist but they were more willing to accept partition and accommodation. Yet even during the darkest days where the Husseinis were assassinating political rivals and suspected collaborators based only on suspicion, land sales to Jews continued and even increased. Even after the White Paper severely resticted land transfers, the Arabs and Zionists found loopholes to continue to sell land to Jews.

Early in the book, Cohen appears to conflate pan-Arab nationalism with Palestinian Arab nationalism - the former of which was far better established than the latter - and somewhat weakens his case when he claims that most Palestinian Arabs were nationalists. But by the end, when he takes a closer look at Palestinian Arab nationalism and its failure to stop collaboration with the Jews, he gets closer to understanding the truth - that specifically Palestinian Arab nationalism was always a shallow movement that didn't interest Palestinian Arabs themselves enough to fight and die for their own cause. Palestinian Arabs were more loyal towards their clans and villages than towards any sort of national cause, and even the nationalists were split between the absolutists, the ones that favored partition, the pan-Arab Greater Syrians and the Abdullah-oriented "Jordan option" advocates. (The relative ease in which the West Bank Arabs allowed themselves to become annexed to Jordan shows that the purely Palestinian Arab nationalism was weak even in their epicenter.)

Often, the outside Arab armies seemed to be more interested in fighting Zionism than the supposed victims of Zionism themselves. Cohen brings a number of examples where Arab villages fought to keep outside forces away, and many made peace pacts with nearby Jewish settlements. These pacts are part of the reason many Arabs stayed safely in Israel.

Cohen's reasons for the failure of Palestinian Arab nationalism dwells on these divisive factors and the relative success of Zionist intelligence and organization. He is too post-Zionist to entertain the notion that Palestinian Arab nationalism's failure was because it was from the start a negative movement, not a positive one - it was always more to stop Zionism than to build an independent Palestinian state. This is the real reason that it was so shallow and vulnerable to so many divisions - it was not an ideology so much as a violent reaction to a different ideology. No national movement can sustain itself if it is based mostly on the negation of another national movement.

Despite its flaws, this well-researched book is a very important addition to the history of the Palestinian Arabs and of Zionism.

Printfriendly

EoZTV Podcast

Podcast URL

Subscribe in podnovaSubscribe with FeedlyAdd to netvibes
addtomyyahoo4Subscribe with SubToMe

search eoz

comments

Speaking

Follow by Email

translate

E-Book

For $18 donation








Sample Text

EoZ's Most Popular Posts in recent years

Hasbys!

Elder of Ziyon - حـكـيـم صـهـيـون



This blog may be a labor of love for me, but it takes a lot of effort, time and money. For over 14 years and 30,000 articles I have been providing accurate, original news that would have remained unnoticed. I've written hundreds of scoops and sometimes my reporting ends up making a real difference. I appreciate any donations you can give to keep this blog going.

Donate!

Donate to fight for Israel!

Monthly subscription:
Payment options


One time donation:

subscribe via email

Follow EoZ on Twitter!

Interesting Blogs

Categories

#PayForSlay Abbas liar Academic fraud administrivia al-Qaeda algeria Alice Walker American Jews AmericanZionism Amnesty analysis anti-semitism anti-Zionism antisemitism apartheid Arab antisemitism arab refugees Arafat archaeology Ari Fuld art Ashrawi ASHREI B'tselem bahrain Balfour bbc BDS BDSFail Bedouin Beitunia beoz Bernie Sanders Biden history Birthright book review Brant Rosen breaking the silence Campus antisemitism Cardozo cartoon of the day Chakindas Chanukah Christians circumcision Clark Kent coexistence Community Standards conspiracy theories COVID-19 Cyprus Daled Amos Daphne Anson David Applebaum Davis report DCI-P Divest This double standards Egypt Elder gets results ElderToons Electronic Intifada Embassy EoZ Trump symposium eoz-symposium EoZNews eoztv Erekat Erekat lung transplant EU Euro-Mid Observer European antisemitism Facebook Facebook jail Fake Civilians 2014 Fake Civilians 2019 Farrakhan Fatah featured Features fisking flotilla Forest Rain Forward free gaza freedom of press palestinian style future martyr Gary Spedding gaza Gaza Platform George Galloway George Soros German Jewry Ghassan Daghlas gideon levy gilad shalit gisha Goldstone Report Good news Grapel Guardian guest post gunness Haaretz Hadassah hamas Hamas war crimes Hananya Naftali hasbara Hasby 2014 Hasby 2016 Hasby 2018 hate speech Hebron helen thomas hezbollah history Hizballah Holocaust Holocaust denial honor killing HRW Human Rights Humanitarian crisis humor huor Hypocrisy ICRC IDF IfNotNow Ilan Pappe Ilhan Omar impossible peace incitement indigenous Indonesia international law interview intransigence iran Iraq Islamic Judeophobia Islamism Israel Loves America Israeli culture Israeli high-tech J Street jabalya James Zogby jeremy bowen Jerusalem jewish fiction Jewish Voice for Peace jihad jimmy carter Joe Biden John Kerry jokes jonathan cook Jordan Joseph Massad Juan Cole Judaism Judea-Samaria Judean Rose Judith Butler Kairos Karl Vick Keith Ellison ken roth khalid amayreh Khaybar Know How to Answer Lebanon leftists Linda Sarsour Linkdump lumish mahmoud zahar Mairav Zonszein Malaysia Marc Lamont Hill max blumenthal Mazen Adi McGraw-Hill media bias Methodist Michael Lynk Michael Ross Miftah Missionaries moderate Islam Mohammed Assaf Mondoweiss moonbats Morocco Mudar Zahran music Muslim Brotherhood Naftali Bennett Nakba Nan Greer Nation of Islam Natural gas Nazi Netanyahu News nftp NGO Nick Cannon NIF Noah Phillips norpac NSU Matrix NYT Occupation offbeat olive oil Omar Barghouti Only in Israel Opinion Opinon oxfam PA corruption PalArab lies Palestine Papers pallywood pchr PCUSA Peace Now Peter Beinart Petra MB philosophy poetry Poland poll Poster Preoccupied Prisoners propaganda Proud to be Zionist Puar Purim purimshpiel Putin Qaradawi Qassam calendar Quora Rafah Ray Hanania real liberals RealJerusalemStreets reference Reuters Richard Falk Richard Landes Richard Silverstein Right of return Rivkah Lambert Adler Robert Werdine rogel alpher roger cohen roger waters Rutgers Saeb Erekat Sarah Schulman Saudi Arabia saudi vice self-death self-death palestinians Seth Rogen settlements sex crimes SFSU shechita sheikh tamimi Shelly Yachimovich Shujaiyeh Simchat Torah Simona Sharoni SodaStream South Africa Speech stamps Superman Syria Tarabin Temple Mount Terrorism This is Zionism Thomas Friedman TOI Tomer Ilan Trump Trump Lame Duck Test Tunisia Turkey UAE Accord UCI UK UN UNDP unesco unhrc UNICEF United Arab Emirates Unity unrwa UNRWA hate unrwa reports UNRWA-USA unwra Varda Vic Rosenthal Washington wikileaks work accident X-washing Y. Ben-David Yemen YMikarov zahran Ziesel zionist attack zoo Zionophobia Ziophobia Zvi

Best posts of the past 12 months


Nominated by EoZ readers

The EU's hypocritical use of "international law" that only applies to Israel

Blog Archive