Explaining Why So Many Palestinians Are Still Refugees (REVIEW)
As the authors elucidate, UNRWA’s steadfast espousal of the Palestinian “Right of Return” reveals both the degree to which it has been politically co-opted and compromised by its constituency, and that it is a position at odds with the United Nations’ own Charter; such a right “necessarily entails the dissolution of Israel as such… Jewish sovereignty as envisioned by the Zionist movement and the 1947 Partition Plan, would be ended and Jewish political and cultural rights necessarily curtailed.” In other words, for both AFSC and UNRWA, an initial commitment to humanitarian aid and relief became heavily politicized, reflecting the complexities of merging philanthropic (or religious) intention with geopolitics and regional conflict.Musings on the Subject of Nakba Day
Romirowsky and Joffe are exhaustive in their research and consistent in describing an aspect of the Palestinian refugee historical experience that has heretofore been neglected in the scholarly and policy literature.
The dilemma the global community faces – building social and economic progress along with a political resolution that brings stability (if not peace) – is ultimately hampered by an agency of its own creation that pursues its agenda at the expense of the greater goal. UNRWA bears culpability for enlarging, intensifying and prolonging a refugee calamity it was intended to ameliorate. AFSC’s pragmatic withdrawal from Palestine refugee relief five decades ago, juxtaposed with UNRWA’s persistent re-entrenchment even in the face of decades of the breakdown of agency operations and the collapse of its chartered goals, should be a clear signal that a different strategy is necessary in the pursuit of Palestine refugee relief and the question of the resolution of the refugees’ status.
It behooves us, then, to make a list of other apolitical and neutral examples of human suffering to demonstrate that there are no political agendas behind the choice of which events are selected to be commemorated and mourned.Judith Butler’s Mythologies: “Truthiness” in the Philosophy of BDS
First, a day of commemoration for the tragic losses in property values by white slave owners in the American south, stripped of their slave assets, as a result of the loss of the Confederacy in the American Civil War, would be a great step in the direction of neutral apolitical honoring of human rights and dignity.
Second, we should be holding special campus days of commemoration and empathy for male rapists who have been injured while violently raping women. Their bruised knees and knuckles and scratched faces are human tragedies that all compassionate members of society must honor and respect in the name of neutral human rights and apolitical dignity.
Although she denies being a spokesperson or leader of anything, few who have been following recent discussions concerning the BDS (Boycotts, Divestments, Sanctions) movement for restrictions aimed against Israeli academics on American college campuses would fail to recognize her name as one of its prime symbols. And it is in this case precisely the symbolic power of a name (since her books are unreadable for most non-specialists) that is at issue.
Butler lends credibility to an otherwise quirky, retrograde, and at least sometimes anti-Semitic push to reject Israel’s very right to exist in any conceivable two-state solution whatsoever to the Israeli/Palestinian conflict (BDSers would prefer to liberate all of Palestine, “from the river to the sea”), because of her intellectual cache as one of today’s leading, trend-setting cultural “theorists.” The tribe of theorists, by the way, are supposed to be, like the extinct race of philosophers before them, lovers of wisdom–souls so drawn to the truth that they’re willing to run risks for it. Such at least is their reputation among the impressionable; when they aren’t, by contrast, being dismissed by cynics (like the philosophers before them) for pretensions to mere radical chic. Or worse.















