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ISC 20. What is Anti-Semitism?

by Michael Neumann

Every once in a while, some left-wing Jewish writer will take a deep breath, open up his (or her) great big heart, and tell us that criticism of Israel or Zionism is not anti-Semitism. Silently they congratulate themselves on their courage. With a little sigh, they suppress any twinge of concern that maybe the Goyim - let alone the Arabs - cannot be trusted with this dangerous knowledge.

Sometimes it is gentile hangers-on, whose ethos if not their identity aspires to Jewishness, who take on this task. Not to be utterly risqué, they then hasten to remind us that anti-Semitism is nevertheless to be taken very seriously. That Israel, backed by a pronounced majority of Jews, happens to be waging a race war against the Palestinians is all the more reason we should be on our guard. Who knows? It might possibly stir up some resentment!

I take a different view. I think we should almost never take anti-Semitism seriously, and maybe we should have some fun with it. I think it is particularly unimportant to the Israel-Palestine conflict, except perhaps as a diversion from the real issues. I will argue for the truth of these claims; I also defend their propriety. I do not think making them is on a par with pulling the wings off flies.

"Anti-Semitism", properly and narrowly speaking, does not mean hatred of Semites; that is to confuse etymology with definition. It means hatred of Jews. But here, immediately, we come up against the venerable shell-game of Jewish identity: "Look! We're a religion! No! A race! No! A cultural entity! Sorry - a religion!" When we tire of this game, we get suckered into another: "anti-Zionism is anti-Semitism! " quickly alternates with: "Don't confuse Zionism with Judaism! How dare you, you anti-Semite!"

Well, let us be good sports. Let's try defining anti-Semitism as broadly as any supporter of Israel would ever want: anti-Semitism can be hatred of the Jewish race, or culture, or religion, or hatred of Zionism. Hatred, or dislike, or opposition, or slight unfriendliness.

But supporters of Israel will not find this game as much fun as they expect. Inflating the meaning of 'anti-Semitism' to include anything politically damaging to Israel is a double-edged sword. It may be handy for smiting your enemies, but the problem is that definitional inflation, like any inflation, cheapens the currency. The more things get to count as anti-Semitic, the less awful anti-Semitism is going to sound. This happens because, while no one can stop you from inflating definitions, you still do not control the facts. In particular, no definition of 'anti-Semitism' is going to eradicate the substantially pro-Palestinian version of the facts that I espouse, as do most people in Europe, a great many Israelis, and a growing number of North Americans.

What difference does that make? Suppose, for example, an Israeli rightist says that the settlements represent the pursuit of aspirations fundamental to the Jewish people, and to oppose the settlements is anti-Semitism. We might have to accept this claim - certainly it is difficult to refute. But we also cannot abandon the well-founded belief that the settlements strangle the Palestinian people and extinguish any hope of peace. So definitional acrobatics are all for nothing: we can only say, screw the fundamental aspirations of the Jewish people; the settlements are wrong. We must add that, since we are obliged to oppose the settlements, we are obliged to be anti-Semitic. Through definitional inflation, some form of 'anti-Semitism' has become morally obligatory.

It gets worse if anti-Zionism is labeled anti-Semitic, because the settlements, even if they do not represent fundamental aspirations of the Jewish people, are an entirely plausible extension of Zionism. To oppose them is indeed to be anti-Zionist, and therefore, by the stretched definition, anti-Semitic. The more anti-Semitism expands to include opposition to Israeli policies, the better it looks. Given the crimes to be laid at the feet of Zionism, there is another simple syllogism: anti-Zionism is a moral obligation, so, if anti-Zionism is anti-Semitism, anti-Semitism is a moral obligation.

What crimes? Even most apologists for Israel have given up denying them, and merely hint that noticing them is a bit anti-Semitic. After all, Israel 'is no worse than anyone else'. First, so what? At age six we knew that "everyone's doing it" is no excuse; have we forgotten?

Second, the crimes are no worse only when divorced from their purpose. Yes, other people have killed civilians, watched them die for want of medical care, destroyed their homes, ruined their crops, and used them as human shields. But Israel does these things to correct the inaccuracy of Israel Zangwill's 1901 assertion that "Palestine is a country without a people; the Jews are a people without a country". It hopes to create a land entirely empty of gentiles, an Arabia deserta in which Jewish children can laugh and play throughout a wasteland called peace.

Well before the Hitler era, Zionists came thousands of miles to dispossess people who had never done them the slightest harm, and whose very existence they contrived to ignore. Zionist atrocities were not part of the initial plan. They emerged as the racist obliviousness of a persecuted people blossomed into the racial supremacist ideology of a persecuting one. That is why the commanders who directed the rapes, mutilations and child-killings of Deir Yassin went on to become Prime Ministers of Israel. (*) But these murders were not enough. Today, when Israel could have peace for the taking, it conducts another round of dispossession, slowly, deliberately making Palestine unlivable for Palestinians, and livable for Jews. Its purpose is not defense or public order, but the extinction of a people. True, Israel has enough PR-savvy to eliminate them with an American rather than a Hitlerian level of violence. This is a kinder, gentler genocide that portrays its perpetrators as victims.

Israel is building a racial state, not a religious one. Like my parents, I have always been an atheist. I am entitled by the biology of my birth to Israeli citizenship; you, perhaps, are the most fervent believer in Judaism, but are not. Palestinians are being squeezed and killed for me, not for you. They are to be forced into Jordan, to perish in a civil war. So no, shooting Palestinian civilians is not like shooting Vietnamese or Chechen civilians. The Palestinians are not 'collateral damage' in a war against well-armed communist or separatist forces. They are being shot because Israel thinks all Palestinians should vanish or die, so people with one Jewish grandparent can build subdivisions on the rubble of their homes. This is not the bloody mistake of a blundering superpower but an emerging evil, the deliberate strategy of a state conceived in and dedicated to an increasingly vicious ethnic nationalism. It has relatively few corpses to its credit so far, but its nuclear weapons can kill perhaps 25 million people in a few hours.

Do we want to say it is anti-Semitic to accuse, not just the Israelis, but Jews generally of complicity in these crimes against humanity? Again, maybe not, because there is quite a reasonable case for such assertions. Compare them, for example, to the claim that Germans generally were complicit in such crimes. This never meant that every last German, man, woman, idiot and child was guilty. It meant that most Germans were. Their guilt, of course, did not consist in shoving naked prisoners into gas chambers. It consisted in support for the people who planned such acts, or - as many overwrought, moralistic Jewish texts will tell you - for denying the horror unfolding around them, for failing to speak out and resist, for passive consent. Note that the extreme danger of any kind of active resistance is not supposed to be an excuse here.

Well, virtually no Jew is in any kind of danger from speaking out. And speaking out is the only sort of resistance required. If many Jews spoke out, it would have an enormous effect. But the overwhelming majority of Jews do not, and in the vast majority of cases, this is because they support Israel. Now perhaps the whole notion of collective responsibility should be discarded; perhaps some clever person will convince us that we have to do this. But at present, the case for Jewish complicity seems much stronger than the case for German complicity. So if it is not racist, and reasonable, to say that the Germans were complicit in crimes against humanity, then it is not racist, and reasonable, to say the same of the Jews. And should the notion of collective responsibility be discarded, it would still be reasonable to say that many, perhaps most adult Jewish individuals support a state that commits war crimes, because that is just true. So if saying these things is anti-Semitic, than it can be reasonable to be anti-Semitic.

In other words there is a choice to be made. You can use 'anti-Semitism' to fit your political agenda, or you can use it as a term of condemnation, but you cannot do both. If anti-Semitism is to stop coming out reasonable or moral, it has to be narrowly and unpolemically defined. It would be safe to confine anti-Semitism to explicitly racial hatred of Jews, to attacking people simply because they had been born Jewish. But it would be uselessly safe: even the Nazis did not claim to hate people simply because they had been born Jewish. They claimed to hate the Jews because they were out to dominate the Aryans. Clearly such a view should count as anti-Semitic, whether it belongs to the cynical racists who concocted it or to the fools who swallowed it.

There is only one way to guarantee that the term "anti-Semitism" captures all and only bad acts or attitudes towards Jews. We have to start with what we can all agree are of that sort, and see that the term names all and only them. We probably share enough morality to do this.

For instance, we share enough morality to say that all racially based acts and hatreds are bad, so we can safely count them as anti-Semitic. But not all 'hostility towards Jews', even if that means hostility towards the overwhelming majority of Jews, should count as anti-Semitic. Nor should all hostility towards Judaism, or Jewish culture.

I, for example, grew up in a Jewish culture and, like many people growing up in a culture, I have come to dislike it. But it is unwise to count my dislike as anti-Semitic, not because I am Jewish, but because it is harmless. Perhaps, not utterly harmless: maybe, to some tiny extent, it will somehow encourage some of the harmful acts or attitudes we would want to call anti-Semitic. But so what? Exaggerated philo-Semitism, which regards all Jews as brilliant warm and witty saints, might have the same effect. The dangers posed by my dislike are much too small to matter. Even widespread, collective loathing for a culture is normally harmless. French culture, for instance, seems to be widely disliked in North America, and no one, including the French, consider this some sort of racial crime.

Not even all acts and attitudes harmful to Jews generally should be considered anti-Semitic. Many people dislike American culture; some boycott American goods. Both the attitude and the acts may harm Americans generally, but there is nothing morally objectionable about either. Defining these acts as anti-Americanism will only mean that some anti-Americanism is perfectly acceptable. If you call opposition to Israeli policies anti-Semitic on the grounds that this opposition harms Jews generally, it will only mean that some anti-Semitism is equally acceptable.

If anti-Semitism is going to be a term of condemnation, then, it must apply beyond explicitly racist acts or thoughts or feelings. But it cannot apply beyond clearly unjustified and serious hostility to Jews. The Nazis made up historical fantasies to justify their attacks; so do modern anti-Semites who trust in the Protocols of the Elders of Zion. So do the closet racists who complain about Jewish dominance of the economy. This is anti-Semitism in a narrow, negative sense of the word. It is action or propaganda designed to hurt Jews, not because of anything they could avoid doing, but because they are what they are. It also applies to the attitudes that propaganda tries to instill. Though not always explicitly racist, it involves racist motives and the intention to do real damage. Reasonably well-founded opposition to Israeli policies, even if that opposition hurts all Jews, does not fit this description. Neither does simple, harmless dislike of things Jewish.

So far, I have suggested that it is best to narrow the definition of Anti-Semitism so that no act can be both anti-Semitic and unobjectionable. But we can go further. Now that we are through playing games, let us ask about the role of *genuine*, bad anti-Semitism in the Israel-Palestine conflict, and in the world at large.

Undoubtedly there is genuine anti-Semitism in the Arab world: the distribution of the Protocols of the Elders of Zion, the myths about stealing the blood of gentile babies. This is utterly inexcusable. So was your failure to answer Aunt Bee's last letter. In other words, it is one thing to be told you must simply accept that anti-Semitism is evil - to do otherwise is to put yourself outside our moral world. But it is quite something else to have someone try to bully you into proclaiming that anti-Semitism is the Evil of Evils. We are not children learning morality; it is our responsibility to set our own moral priorities. We cannot do this by looking at horrible images from 1945, or listening to the anguished cries of suffering columnists. We have to ask how - much harm anti-Semitism is doing, or is likely to do, not in the past, but today? And we must ask where such harm might occur, and why.

Supposedly there is great danger in the anti-Semitism of the Arab world. But Arab anti-Semitism is not the cause of Arab hostility towards Israel or even towards Jews. It is an effect. The progress of Arab anti-Semitism fits nicely with the progress of Jewish encroachment and Jewish atrocities. This is not to excuse genuine anti-Semitism; it is to trivialize it. It came to the Middle East with Zionism and it will abate when Zionism ceases to be an expansionist threat. Indeed, its chief cause is not anti-Semitic propaganda but the decades-old, systematic and unrelenting efforts of Israel to implicate all Jews in its crimes. If Arab anti-Semitism persists after a peace agreement, we can all get together and cluck about it. But it still will not do Jews much actual harm. Arab governments could only lose by permitting attacks on their Jewish citizens; to do so would invite Israeli intervention. And there is little reason to expect such attacks to materialize: if all the horrors of Israel's recent campaigns did not provoke them, it is hard to imagine what would. It would probably take some Israeli act so awful and so criminal as to overshadow the attacks themselves.

If anti-Semitism is likely to have terrible effects, it is far more likely to have them in Western Europe. The neo-fascist resurgence there is all too real. But is it a danger to Jews? There is no doubt that LePen, for instance, is anti-Semitic. There is also no evidence whatever that he intends to do anything about it. On the contrary, he makes every effort to pacify the Jews, and perhaps even enlist their help against his real targets, the 'Arabs'. He would hardly be the first political figure to ally himself with people he disliked. But if he had some deeply hidden plan against the Jews, that *would* be unusual. Hitler and the Russian anti-Semitic rioters were wonderfully open about their intentions, and they did not court Jewish support. And it is a fact that some French Jews see LePen as a positive development or even an ally. (see, for instance, "`LePen is good for us,' Jewish supporter says", Ha'aretz May 04, 2002, and Mr. Goldenburg's April 23rd comments on France TV.)

Of course there are historical reasons for fearing a horrendous attack on Jews. And anything is possible - there could be a massacre of Jews in Paris tomorrow, or of Algerians. Which is more likely? If there are any lessons of history, they must apply in roughly similar circumstances. Europe today bears very little resemblance to Europe in 1933. And there are positive possibilities as well: why is the likelihood of a pogrom greater than the likelihood that anti-Semitism will fade into ineffectual nastiness? Any legitimate worries must rest on some evidence that there really is a threat.

The incidence of anti-Semitic attacks might provide such evidence. But this evidence is consistently fudged: no distinction is made between attacks against Jewish monuments and symbols as opposed to actual attacks against Jews. In addition, so much is made of an increase in the frequency of attacks that the very low absolute level of attacks escapes attention. The symbolic attacks have indeed increased to significant absolute numbers. The physical attacks have not. (*) More important, most of these attacks are by Muslim residents: in other words, they come from a widely hated, vigorously policed and persecuted minority who do not stand the slightest chance of undertaking a serious campaign of violence against Jews.

It is very unpleasant that roughly half a dozen Jews have been hospitalized - none killed - due to recent attacks across Europe. But anyone who makes this into one of the world's important problems simply has not looked at the world. These attacks are a matter for the police, not a reason why we should police ourselves and others, to counter some deadly spiritual disease. That sort of reaction is appropriate only when racist attacks occur in societies indifferent or hostile to the minority attacked. Those who really care about recurrent Nazism, for instance, should save their anguished concern for the far bloodier, far more widely condoned attacks on gypsies, whose history of persecution is fully comparable to the Jewish past. The position of Jews is much closer to the position of whites, who are also, of course, the victims of racist attacks.

No doubt many people reject this sort of cold-blooded calculation. They will say that, with the past looming over us, even one anti-Semitic slur is a terrible thing, and its ugliness is not to be measured by a body count. But if we take a broader view of the matter, anti-Semitism becomes less, not more important. To regard any shedding of Jewish blood as a world-shattering calamity, one which defies all measurement and comparison, is racism, pure and simple; the valuing of one race's blood over all others. The fact that Jews have been persecuted for centuries and suffered terribly half a century ago does not wipe out the fact that in Europe today, Jews are insiders with far less to suffer and fear than many other ethnic groups. Certainly racist attacks against a well-off minority are just as evil as racist attacks against a poor and powerless minority. But equally evil attackers do not make for equally worrisome attacks.

It is not Jews who live most in the shadow of the concentration camp. LePen's 'transit camps' are for 'Arabs', not Jews. And though there are politically significant parties containing many anti-Semites, not one of these parties shows any sign of articulating, much less implementing, an anti-Semitic agenda. Nor is there any particular reason to suppose that, once in power, they will change their tune. Haider's Austria is not considered dangerous for Jews; neither was Tudjman's Croatia. And were there to be such danger, well, a nuclear-armed Jewish state stands ready to welcome any refugees, as do the US and Canada. And to say there are no real dangers now is not to say that we should ignore any dangers that may arise. If in France, for instance, the Front National starts advocating transit camps for Jews, or institutes anti-Jewish immigration policies, then we should be alarmed. But we should not be alarmed that something alarming might just conceivably happen: there are far more alarming things going on than that!

One might reply that, if things are not more alarming, it is only because the Jews and others have been so vigilant in combating anti-Semitism. But this is not plausible. For one thing, vigilance about anti-Semitism is a kind of tunnel vision: as neofascists are learning, they can escape notice by keeping quiet about Jews. For another, there has been no great danger to Jews even in traditionally anti-Semitic countries where the world is *not* vigilant, like Croatia or the Ukraine. Countries that get very little attention seem no more dangerous than countries that get a lot. As for the vigorous reaction to LePen in France, that seems to have a lot more to do with French revulsion at neofascism than with the scoldings of the Anti-Defamation League. To suppose that the Jewish organizations and earnest columnists who pounce on anti-Semitism are saving the world from disaster is like claiming that Bertrand Russell and the Quakers were all that saved us from nuclear war.

Now one might say: whatever the real dangers, these events are truly agonizing for Jews, and bring back unbearably painful memories. That may be true for the very few who still have those memories; it is not true for Jews in general. I am a German Jew, and have a good claim to second-generation, third-hand victimhood. Anti-Semitic incidents and a climate of rising anti-Semitism do not really bother me a hell of a lot. I am much more scared of really dangerous situations, like driving. Besides, even painful memories and anxieties do not carry much weight against the actual physical suffering inflicted by discrimination against many non-Jews.

This is not to belittle all anti-Semitism, everywhere. One often hears of vicious anti-Semites in Poland and Russia, both on the streets and in government. But alarming as this may be, it is also immune to the influence of Israel-Palestine conflicts, and those conflicts are wildly unlikely to affect it one way or another. Moreover, so far as I know, nowhere is there as much violence against Jews as there is against 'Arabs'. So even if anti-Semitism is, somewhere, a catastrophically serious matter, we can only conclude that anti-Arab sentiment is far more serious still. And since every anti-Semitic group is to a far greater extent anti-immigrant and anti-Arab, these groups can be fought, not in the name of anti-Semitism, but in the defense of Arabs and immigrants. So the anti-Semitic threat posed by these groups should not even make us want to focus on anti-Semitism: they are just as well fought in the name of justice for Arabs and immigrants.

In short, the real scandal today is not anti-Semitism but the importance it is given. Israel has committed war crimes. It has implicated Jews generally in these crimes, and Jews generally have hastened to implicate themselves. This has provoked hatred against Jews. Why not? Some of this hatred is racist, some is not, but who cares? Why should we pay any attention to this issue at all? Is the fact that Israel's race war has provoked bitter anger of any importance besides the war itself? Is the remote possibility that somewhere, sometime, somehow, this hatred may in theory, possibly kill some Jews of any importance besides the brutal, actual, physical persecution of Palestinians, and the hundreds of thousands of votes for Arabs to be herded into transit camps? Oh, but I forgot. Drop everything. Someone spray-painted anti-Semitic slogans on a synagogue.

* Not even the ADL and B'nai B'rith include attacks on Israel in the tally; they speak of "The insidious way we have seen the conflict between Israelis and Palestinians used by anti-Semites". And like many other people, I do not count terrorist attacks by such as Al Quaeda as instances of anti-Semitism, but rather of some misdirected quasi-military campaign against the US and Israel. Even if you count them in, it does not seem very dangerous to be a Jew outside Israel.

This article originally appeared in CounterPunch's Booktalk, June 4th, 2002 and has been reprinted here with the kind permission of Michael Neumann

Michael Neumann is a Professor of Philosophy at Trent University in Ontario, Canada. He is the author of What's Left and The Rule of Law . He also has published articles on Utilitarianism, behaviour rationality and the rule of law. He can be contacted at: mneumannat symboltrentu.ca

 

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