[Prefatory Note: the following interview with Abdo Emara, an Arab journalist was published in Arabic; it is here republished in slightly modified form. The changes made are either stylistic or clarifying. There are no substantive changes from my earlier responses. I think it worthwhile to share this text because the questions asked by Abdo Emara are often directed at me in the discussion period after talks I have given recently.]
Jewish Ethnicity, Palestinian Solidarity, Human Identity
- Many believe that all Jews are completely biased in favor of Israel. Since you are Jewish this raises some questions. Why have you supported the grievances of the Palestinians? And why does not Israel welcome you on its territory since you are a Jew?
It is a rather well kept secret that from the very outset of the Zionist movement there were many Jews, including some who were prominent in their countries who opposed or strongly criticized Zionist ideology, as well as the way Israel was established and subsequently developed. After 1948, and even more so, after 1967, Israeli supporters, strongly encouraged by Zionist leaders and Israeli diplomats, have increasingly claimed that the Israeli government speaks for all Jews regardless of whether or not they reside in Israel. If this claim of universal representation is denied or resisted that person will be identified by Zionists/Israelis either as an anti-Semite or as bad, a self-hating Jew, or some combination of the two. I have increasingly supported the grievances of the Palestinian people from two perspectives, in my capacity as an international law specialist and as a human being opposed to the oppression and suffering of others regardless of whether or not I share the ethnic and religious background of such victims of abuse. I have taken these positions without any feelings of hatred toward Jews or alienation from the Jewish people, or toward any people due to their ethnicity or brand of faith. My understanding of identity is much more bound up with common humanity and action in solidarity with victims of abuse than with worrying about whether or not they happen to be Jewish. I have drawn wisdom and insight from Jewish traditions, especially by heeding Old Testament biblical prophets, but as well from contact with the great texts of Buddhism, Christianity, and Islam. At the same time I am appalled by some passages in the OT that appear to counsel and even celebrate genocidal onslaughts against the ancient enemies of the Jewish people.
- How is the pretext of anti-Semitism used to silence critical voices in Israel and throughout the Western world? And what are the most influential institutions that try to silence and discredit academic voices that reject Israel’s repressive policies?
With the support of Israeli lobbying groups and ultra Zionist pressure groups and activists, there is a concerted campaign in Europe and North America to defame critics of Israel by calling them ‘anti-Semites.’ Especially since the Nazi genocide, to be called an anti-Semite whether or not there is any responsible basis for such accusations has become one of the most effective ways to discredit and distract. Even when accusations do not silence a critic, as in my case, they have detrimental and hurtful effects. Above all, they shift the conversation from the validity of the message to the credibility of the messenger. In the Israel/Palestine context this takes attention away from the ordeal experience by the Palestinian people on a daily basis. Thus, allegations of anti-Semitism function as both sword (to wound the messenger) and shield (to deflect and inhibit criticism and opposition).
- How do you interpret the Egyptian policies toward Gaza since the Sisi coup? How can these policies be changed? What is their legal status?
I interpret Egyptian policies toward Gaza since the Sisi coup of 2013 as primarily an expression of renewed collaboration with Israel with respect to Gaza as intensified by the Cairo view that Hamas is inspired by and affiliated with the Muslim Brotherhood, which is enemy number one of the current Egyptian government. I am not familiar with the details of the Egyptian policy toward Gaza, although I know it imposes arbitrary and hurtful restrictions on entry and exit. Egyptian policies toward Gaza seem clearly to involve complicity with Israel’s worst abuses in Gaza, and entail potential criminal responsibility for Egyptian leaders and implementing officials. Israel seems clearly guilty of inflicting collective punishment on the civilian population of Gaza and for aiding and abetting the implementation of the unlawful blockade of Gaza that has been maintained by the state of Israel since 2007 with many cruel consequences for the Palestinians, including those needing to leave Gaza for lifesaving medical treatments.
- How do you evaluate Hamas’ new policy document?
I believe the Hamas document moves toward the adoption of a political approach to its relations with both Israel and Egypt. By a political approach I mean a willingness to establish long-term interim arrangements for peaceful coexistence with Israel and normalization with Egypt. Hamas expresses this willingness by indicating a readiness to allow the establishment of a Palestinian state on territory occupied by Israel since the end of the 1967 War. Such a shift by Hamas does not acknowledge the legitimacy of Israel as a state nor does it involve a repudiation of the 1988 Hamas Charter, although it does abandon the anti-Semitic rhetoric and seems more disposed to pursue its goals diplomatically and politically rather than by reliance on armed struggle, without giving up in any way rights of resistance, including armed resistance.
5- Did it became impossible for Palestinians to obtain their legitimate rights throughout international organizations in the light of the latest UN refusal of UN ESCWA report your good-self drafted?
The reaction to our ESCWA report, “The Practices of Israel Toward the Palestinian People and the Question of Apartheid,” did reveal a lack of independence and objectivity within the UN when placed under severe geopolitical pressure by the United States Government. It seemed clear that when the UN Secretary General ordered ESCWA to remove our report from their website, he was succumbing to pressure exerted by the United States, whose ambassador to the UN denounced the report without giving reasons as soon as it was released, presumably without it ever being read, and demanded its repudiation. Of course, the outcome was mixed. On the positive side, Rima Khalaf, the highly respected head of ESCWA resigned on principle rather than follow the directives of the SG, and the firestorm generated by the release of the report resulted in the text being far more influential and widely read than it might otherwise have been if treated appropriately. On the negative side, was the strong evidence that the UN is often unable to act effectively in support of the Palestinian people and their long struggle for their basic rights. The UN is geopolitically neutralized as a political actor even when Israel acts in flagrant and persisting defiance of international law and its own Charter.
6-Talk about the Trump-sponsored Century Deal between Palestinians and Israelis is increasing now … what are your expectations for such a deal? Will include what is said to be a “resettlement” of the Palestinians in Gaza and Sinai ?
Nothing positive for the Palestinian people can emerge from the wave of speculation that Trump will soon broker the ultimate peace deal. Israel is content with managing the status quo while gradually increasing its territorial appropriations via settlements, wall, security claims, and various demographic manipulations. Palestine lacks credible leadership capable of representing the Palestinian people. This partly reflects the low credibility and poor record of the Palestinian Authority and partly the deep split between Hamas and Fatah. Palestinian unity and credible leadership is a precondition for the resumption of genuine diplomacy. Geopolitical pressure should not be confused with diplomacy, and will not produce a sustainable peace even if the PA is force fed a one-sided outcome favorable to Israel that is disguised as a solution.
7- How does Israel see the current Egyptian regime? and to what extent did it feel comfortable towards Mohamed Morsi?
Israel seems quite content with the current government in Egypt, and the policies that Cairo is pursuing at home and in the region. This contrasts with its thinly disguised dislike of and anxiety about the Morsi government, and worries that Morsi’s Egypt would increasingly challenge Israel’s treatment of the Palestinians, especially in Gaza, and possibly alter the balance of force in the region in ways contrary to Israel’s interests.
8- Does Israel hate the existence of a democratic regimes in the Arab region, especially the neighboring countries? And why?
Israel opposes the emergence of democracy in the Middle East for several reasons. The most obvious reason is that Arab governments to the extent democratic are more likely to reflect in their policies, the pro-Palestinian sentiments of their citizenry. As well, Arab governments that adhere to democratic values are more likely to act in solidarity with the Palestinian struggle. Also, it is easier for Israel to work out pragmatic arrangements with authoritarian leaders who have little accountability to their own people and have demonstrated a cynical readiness to sacrifice the Palestinians for the sake of their own national strategic interests. This has become most evident in the kind of diplomacy pursued by the Gulf monarchies in recent years, dramatically evident during the three massive attacks on Gaza by Israel during the past decade that have devastated a totally vulnerable civilian population.
- Why do the far right think tanks- like Gatestone Institute and Middle East Forum which is known by its absolute support of Israel praise President Abdel Fattah El-Sisi, Why do these centers deeply praise him?
My prior responses make it clear that the Israeli policy community is pleased with Egypt governed by an authoritarian leader who adopts an agenda giving priority to the suppression of political Islam, taking the form in Egypt of the Muslim Brotherhood. Egyptian governance under Sisi is precisely what Israel would like to see emerge throughout the region, and if not, then the second option, is prolonged chaos of the sort that exists in Syria, Iraq, and Yemen. As well, the reinforced sectarianism of Saudi Arabia is consistent with Israel’s view that Iran poses the most dangerous threat, not so much to its security, but to its agenda of regional influence.
- In your opinion, what is the most Arab country supporting the Palestinian issue?
I would say that none of the Arab countries is genuinely supportive of the Palestinian struggle at the present time. With a note of irony the most supportive countries in the region are non-Arab: Turkey and Iran, and their support is extremely limited. It is a sad commentary on the drift of regional politics that the Palestinians are without governmental support in the Arab world, a reality magnified by the fact that if the publics of these countries were in a position to make policy, the Palestinians would be strongly supported. In this regard, including in the West, Palestinian hopes for the future are increasingly tied to the interaction of their own resistance in combination with a growing solidarity movement in Europe and North America. The UN and traditional diplomacy, as practiced within the Oslo framework for more than 20 years have proved to be dead ends when it comes to protecting Palestinian rights.
Global Justice in the 21st Century 
The Zookeeper’s Wife: Reflections on Past and Present
19 AprI found “The Zookeeper’s Wife,” the 2017 film version of Diane Ackerman’s 2007 non-fiction construction of a tale of heroic resistance to Nazi brutality in Warsaw, deeply moving for several reasons. Although familiar from other films, this renewed exposure to the mentality that informed the Nazi Holocaust powerfully and sensitively rendered, especially through the medium of concrete details (e.g. smuggling Jews from the Warsaw ghetto by hiding them beneath garbage collected to feed pigs, so as elude inspecting guards; or the non-Jewish pediatrician who insisted on accompanying his Jewish students on the train carrying them to the Treblinka death camp; or the contrast between the eco-humanist tenderness toward all kinds of animals and a variety of vulnerable people of the zookeeper and his wife—the real life Żabińskis, Antonina and Jan—and the violent loutishness of the Nazi soldiers and ghetto guards).
The originality of the film arises from the relationship between the zookeeper couple, their love of and intimacy with animals, and their brave double undertaking to save 300 Jews from certain death as the ghetto was closed and destroyed with its inhabitants sent off to die in gas chambers as well as their loving dedication to what animals remained alive in the zoo after Nazis carted the most exotic creatures off to German zoos and killed for sport most of the rest in the manner of homicidal hunters. The fact that the story was true, reconstructed from the diary of the zookeeper’s wife, Antonina Żabiński, added moral and psychopolitical weight to the narrative. And, finally, the terrifying experience of the animals, loved by the zookeepers, desecrated by the Nazis, was very affecting, especially the impact of the bombing of the zoo during the German attack and siege of the city of Warsaw in 1939 that killed some of the wild animals and sent others scurrying in frenzied shock beyond their cages onto the zoo grounds and even into the city. Of course, any zoo, however benign the zookeepers, is a kind of prison for its totally innocent and vulnerable inhabitants, and so this experience of war was an experience of double jeopardy so far as the imprisoned animals were concerned.
What struck me most intensely, and prompted this reflection, was the extreme victimization of Warsaw Jews. It made me wonder at the time whether, as a Jew myself and had I been born in Warsaw an obvious target of this genocidal fury. I realized that I was spared only because I happened to be born beyond the Nazi reach. From a metaphysical perspective, this seemed a very arbitrary dividing line between a normal life and an unseemly death. Sharing this identity with the millions of victims, should I not at least respect the post-Nazi Jewish effort to achieve security and survival in the form of Israel and refrain from further criticism? Should I not withdraw from my commitments to Palestinian solidarity, and not further interfere with Israel’s efforts to find its path as a state among states? Have I any right to pass judgment?
I realized that this reaction was testing my political identity in fundamental ways, especially raising issues about how to connect this unexpected and strangely belated responsiveness to my ethnic reality with my more cosmopolitan wish to give priority to human and species identity, and to respond empathetically to existential suffering and vulnerability. These further musings reminded me of the present Palestinian ordeal. It led me to ask myself whether such a double vision was at all manageable.
In the foreground of these reflections was undoubtedly a spate of recent high visibility attacks on my person and character as joint author of a report commissioned by the UN Economic and Social Commission of West Asia (ESCWA), and released with the title “Israeli Practices Towards the Palestinian People and the Question of Apartheid.” I was smeared by Ambassador Nikki Haley, UN Watch, and by an assortment of media outlets as an anti-Semitic Israeli-basher. Although such attacks were maliciously motivated, and sufficiently far from my actual beliefs or deeds to be personally unthreatening, their repetition was bound to take its toll in terms of my public reputation. As Joseph Goebbels, and modern advertising taught the world, a lie or defamatory smear repeated often and loudly enough, especially in prominent places, will eventually gain credibility, and even the most convincing refutations will be largely ignored.
Recovering my moral compass, allowed me to reaffirm the hierarchy of my commitments. I do honor the memory of the Holocaust as a prime experience of unrestrained evil, forever a source of mourning and foreboding, and acknowledge that I have a certain degree of ‘survivor guilt’ having been so arbitrarily spared despite my ethnic eligibility for the gas chamber. At the same time, I refuse to defer to that past by disregarding present evil, no matter the perpetrator. The Palestinian experience of victimization is severe, prolonged, ongoing, without an end in sight. Israel’s refusal to seek a reasonable compromise is connected with expansionist territorial ambitions, a lofty sense of biblical entitlement, a defiant attitude toward international law and widely shared moral beliefs, and an uncritical militarism as the foundation of the security of the Israeli state. The persistence of the Palestinian order is one of the great moral scandals of our time, and there is no credible emancipatory future on the political horizon. As a Jew, and even more as a human being, I feel morally comfortable and politically responsible about joining with others of good will and strong faith around the world in calling upon Israel to dismantle its apartheid regime, restore the state of Israel to a condition of political legitimacy, and in the interim to endure the indignities and pressures mounted by the BDS (boycott, divestment, and sanctions) campaign.
Tags: atonement, Jewish identity, Nazi barbarism, Warsaw Ghetto, Warsaw Zoo, Zabinskis