Apocalyptic Extremism: No Longer a Laughing Matter

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photo credit: Getty Images

In my previous post, I explored how Zionism has historically fed off of anti-Semites and anti-Semitic regimes to justify the need for a Jewish state. In this post, I’d like to discuss a phenomenon that has even more ominous resonance for the current political moment: the willingness of political Zionists, Israeli politicians and right wing Israel advocates to court the support of Christian millenarians and apocalyptic extremists.

Some history: In the century after the Protestant reformation, the religious ideology of millenarianism began to spread throughout Europe. Millenarianism took many forms, most of which were rooted in the belief that the physical restoration of the Jews to the land would be a necessary precursor to the apocalypse and the eventual second coming of the Messiah. This religious dogma was eventually brought by English Puritan colonists to North America, where it evolved into present-day Christian Zionism.

It is safe to say that Jewish political Zionism could not have succeeded without the support of Christian millenarians. Reverend William Hechler, a prominent English clergyman who ascribed to eschatological theology and the restoration of the Jews to the land of Israel, was a close friend and colleague of Theodor Herzl, the founder of the political Zionist movement. Lord Arthur Balfour, who issued the historic Balfour Declaration in 1917 was likewise a Christian Zionist, motivated as much by his religious convictions as by British imperial designs in the Middle East.

Today of course, Christian Zionists are most famously represented by Pastor John Hagee and Christians United for Israel (CUFI), the largest coalition of Evangelical Zionists in the world. Hagee has never made a secret of his apocalyptic religious views. In his 2007 book “Jerusalem Countdown,” he wrote that Armageddon might begin “before this book gets published.” He also claimed The Antichrist “will be the head of the European Union,” and that during the final battle, Israel will be covered in “a sea of human blood.” The Jews, however, will survive long enough to have “the opportunity to receive Messiah, who is a rabbi known to the world as Jesus of Nazareth.”  In Hagee’s more recent book, “Four Blood Moons,” he wrote: “In these next two years, we’re going to see something dramatic happen in the Middle East involving Israel that will change the course of history in the Middle East and impact the whole world.”

While one might expect Jewish leaders to keep their distance from a popular Christian pastor with extremist views such as these, Hagee has been closely embraced by Israeli governments (Netanyahu is a fixture at CUFI conventions), Jewish American politicians (Former Senator Joseph Lieberman has referred to Hagee as a modern-day Moses) and prominent American Jewish leaders (Elie Wiesel once called Hagee “my pastor.”)

CUFI’s Jewish Executive Director, David Brog, clearly serves to give cover to Christian Zionists, painting them as “mainstream” and not nearly as scary as their beliefs would indicate. Following the outcome of the recent election, however, Brog seems to smell blood in the water; he recently announced CUFI’s plans to get “a little more aggressive” in pushing its policies with the Trump administration, where it has clout and connections, particularly with evangelical Vice President Mike Pence.

To put it mildly, Jews should be among the least of those who would seek to find common cause with one such as Mike Pence. In an extremely important piece for the Intercept, last November, reporter Jeremy Scahill convincingly argued that Pence  is “the most powerful Christian supremacist in US history,” concluding:

The implications of a Pence vice presidency are vast. Pence combines the most horrid aspects of Dick Cheney’s worldview with a belief that Tim LaHaye’s “Left Behind” novels are not fiction, but an omniscient crystal ball.

It should not come as a surprise that Pence family’s last trip to Israel was funded by, you guessed it, John Hagee. Pence, who was then the governor of Indiana, took the time to meet with Netanyahu during his visit. Now connect those dots to Pence’s meeting with Israeli prime minister during his recent visit to DC. Both Pence and Netanyahu later commented that they met to discuss, among other things, the creation of a “mechanism” that would help the White House and Israel better coordinate construction in the settlements on the West Bank.

When it comes to the Trump administration of course, most of the attention has been directed toward his chief strategist, former Breitbart editor Stephen Bannon. When Bannon’s appointment was announced, there were a variety of responses from the Jewish community, ranging from outrage to support.  For his part, when Netanyahu was asked on 60 Minutes whether or not he was concerned about Bannon, he responded blithely, “I think Mr. Trump and his associates are going to be very strong, not merely in support for the Jewish state, but also in support for the Jewish people.”

While most of the Jewish concern toward Bannon has primarily focused on his alt-right leanings and his personal comments about Jews, less attention has been given to his apocalyptic world view. Strongly influenced by generational theorists William Strauss and Neil Howe’s book “The Fourth Turning: What Cycles of History Tell Us About America’s Next Rendezvous with Destiny”  Bannon ascribes to the theory that American history has operated in four-stage cycles, moving from major crisis to awakening to major crisis.

Linette Lopez, writing for Business Insider:

According to the book, the last two Fourth Turnings that America experienced were the Civil War and the Reconstruction, and then the Great Depression and World War II. Before that, it was the Revolutionary War.

All these were marked by periods of dread and decay in which the American people were forced to unite to rebuild a new future, but only after a massive conflict in which many lives were lost. It all starts with a catalyst event, then there’s a period of regeneracy, after that there is a defining climax in which a war for the old order is fought, and then finally there is a resolution in which a new world order is stabilized.

This is where Bannon’s obsession with this book should cause concern. He believes that, for the new world order to rise, there must be a massive reckoning. That we will soon reach our climax conflict. In the White House, he has shown that he is willing to advise Trump to enact policies that will disrupt our current order to bring about what he perceives as a necessary new one. He encourages breaking down political and economic alliances and turning away from traditional American principles to cause chaos.

Indeed, Bannon expresses his Fourth Turning-influenced ideas unabashedly. During a 2011 presentation to the Liberty Restoration Foundation, a conservative non-profit, he said:

This is the fourth great crisis in American history. We had the Revolution. We had the Civil War. We had the Great Depression and World War II. This is the great Fourth Turning in American history, and we’re going to be one thing on the other side.

And in a 2014 speech at the Vatican:

We’re at the very beginning stages of a very brutal and bloody conflict … to fight for our beliefs against this new barbarity that’s starting, that will completely eradicate everything that we’ve been bequeathed over the last 2,000, 2,500 years.

In more recent statements Bannon openly posits that this new war will be fought between “the Judeo-Christian West” and a coalition of “jihadist Islamic fascists,” “expansionist China” and “the aristocratic Washington class.”

According to Strauss and Howe’s book, once the defining climax takes place, America will coalesces under one leader — a boomer “Gray Warrior” — who will “urgently resist the idea that a second consecutive generation might be denied the American Dream. No matter how shattered the economy … ” As frightening as it may sound, Bannon seems to have the perfect “Gray Warrior” figure in Donald Trump – a man who he once described as “a blunt instrument for us,” adding,”I don’t know if he really gets it or not.”

While it’s easy to giggle when, Israeli politicians, rabbis and evangelical pastors publicly call Trump the Messiah, it is far less funny when we consider that the chief advisor to the President is a man who may well view him as a “useful idiot Gray Warrior.” Either way, this is what a century-long willingness to collaborate with apocalyptic extremists has wrought. We are now one terrorist attack away from a truly unthinkable scenario. As journalist Murtza Hussain put it: “As tensions rise, Steve Bannon and ISIS get closer to their common goal: civilizational war.”

In the end it is all too easy to accept the support of religious zealots while we patronizingly dismiss their views as harmless. Now that these zealots are literally in the halls of very real power however, I think it’s finally time to take them at their word.

 

 


Zionism’s Marriage of Convenience to Anti-Semitism

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I’m sure many have been scratching their heads trying to figure out why on earth the government of Israel and so many staunch Zionists are just fine with the election of Donald Trump – the darling of the anti-Semitic alt-right. The answer however, is really pretty straightforward: this is nothing new. Zionism has had a cozy, if somewhat Faustian relationship with anti-Semitism since its very origins.

The founder of modern Zionism, Theodor Herzl never made a secret of his belief that his new movement would have to depend upon anti-Semitism and anti-Semites in order to create a Jewish state. In his pamphlet, “The Jewish State,” he suggested raising money for the effort by means of a “direct subscription,” adding that “not only poor Jews but also Christians who wanted to get rid of them would subscribe a small amount to this fund.”

In his diary, he was even blunter:

The anti-Semites will become our most dependable friends, the anti-Semitic countries our allies.

True to form, in 1903 Herzl met with the Russian minister of the interior Vyacheslav von Plehve, an infamous anti-Semite who encouraged the Kishinev pogroms that very same year. Plehve’s reply: as long as the Zionists encouraged emigration of Jews from Russia, the Russian authorities would not disturb them.

This Zionist strategy was also central to the diplomatic process that led to the 1917 Balfour Declaration, in which British Foreign Secretary Arthur Balfour famously announced that his government “view(ed) with favor the establishment of a national home in Palestine for the Jewish people and will use their best endeavors to facilitate the achievement of this object.” Although Balfour has long been lionized as a Zionist hero, he wasn’t particularly well-known for his love for Jews or the Jewish people.  When he was prime minister, his government passed the 1905 Aliens Act, severely restricting immigration at a time in which persecuted Jews were emigrating from Eastern Europe. At the time, Balfour spoke of the “undoubted evils which had fallen on the country from an alien immigration which was largely Jewish.” Balfour, like many Christians of his class, “did not believe that Jews could be assimilated into Gentile British society.”

In this regard, it is worth noting that the sole Jewish member of British government, Edwin Montagu, strongly objected to the Balfour Declaration, submitting a memorandum to the British cabinet in August 1917 that resonates with haunting prescience today:

I wish to place on record my view that the policy of His Majesty’s Government is anti-Semitic and in result will prove a rallying ground for Anti-Semites in every country in the world…When the Jews are told that Palestine is their national home, every country will immediately desire to get rid of its Jewish citizens, and you will find a population in Palestine driving out its present inhabitants…

When the Jew has a national home, surely it follows that the impetus to deprive us of the rights of British citizenship must be enormously increased. Palestine will become the world’s Ghetto. Why should the Russian give the Jew equal rights? His national home is Palestine. Why does Lord Rothschild attach so much importance to the difference between British and foreign Jews? All Jews will be foreign Jews, inhabitants of the great country of Palestine.

The most troubling example of Zionist association with anti-Semitism occurred in 1933, when the Jewish Agency struck a deal with the Nazis’ Economic Ministry known as the Ha’avrah (Transfer) agreement. Breaking the international Jewish boycott, the Zionist movement negotiated with Nazi Germany in order to facilitate the transfer of German Jews and their property to Palestine.

In an essay for Yad Vashem’s Shoah Resource Center, Israeli historian Y’faat Weiss pointed out that the Nazi regime’s participation in the agreement was motivated both by a fear of the boycott and its desire to rid Germany of its Jews. While it is clear that this deal occurred in the context of very real persecution, history has not been kind to the legacy of the Ha’avrah agreement. As Weiss herself noted:

In retrospect, and in view of what we know about the annihilation of European Jewry, these relations between the Zionist movement and Nazi Germany seem especially problematic.

It is not difficult to understand why, on a practical level, the Zionist movement would find a perverse kind of common cause with anti-Semitic regimes. As a form of ethnic nationalism, Zionism has always been dependent upon the maintenance of a demographic majority of Jews in the land. It makes sense that Zionists have been willing to deal with nations that were more than happy to rid themselves of their Jews in order that they maintain their own national ethnic homogeneity.

But it has been a Faustian bargain. From its very origins, Zionism has necessarily fed off the existence of anti-Semites to justify the need for a Jewish state. Even more tragically, as Edwin Montagu predicted, Jewish ethnic nationalism did indeed result in a “population in Palestine driving out its inhabitants.”

Fast-forward to present day and the rise of an alt-right movement promoting a new form of white ethnic nationalism that takes its cue from Israel. Alt-right leader Richard Spencer claims he doesn’t hate Jews, but in fact admires them. He openly says he merely wants for “his people” what Zionism offers the Jewish people. But of course, Spencer’s “genteel white supremacy” is nothing but a fig leaf for the age old desire of anti-semites to create Jew-free nations.

As journalist Betsy Woodruff correctly observed in the Daily Beast:

White supremacists, alt-right leaders argue, think white people are the best race. The alt-right doesn’t necessarily think that, they say; instead, they say they just want white people to have their own homeland.

With no Jews.

(Alt-right leader Richard) Spencer in particular fixates on the homeland idea.

The alt-right needs to aspire to something, even if that dream won’t come true in his lifetime—and that means they should aim to build an ethno-state for just whites. And Spencer made it clear that white-only means Jews aren’t invited. They have their own identity, and it isn’t white-slash-European, and that’s that.

“Jews are Jews,” he said.

As troubling as this all may sound, political Zionism has made another, even darker sort of Faustian bargain – namely with Christian Millenarians and End-of-Days extremists. In the era of Trump, this is a relationship that should concern us deeply.

I’ll have more to say about that in my next post.


The Equal Opportunity Hate of White Supremacy

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The Victoria Islamic Center destroyed by fire on Jan. 28, 2017 (Photo: Al Jazeera)

Amidst reports of an alarming uptick of anti-Semitic vandalism and bomb threats against JCCs (and an even more alarming reluctance of our new president to even admit its existence), I can’t help but think of an email exchange I had with my friend and colleague Rabbi Rebecca Lillian three years ago.

Rebecca lives in Malmo, Sweden, a city that has seen its share of anti-Semitic vandalism and violence over the past several years. In 2012, the Malmo JCC, where Rebecca lives was vandalized by heavy rocks and an explosive device that thankfully did little damage. In a subsequent blog post for Jewschool, she wrote about the trauma of the incident, but also expressed her dismay that American Jewish leaders exploited it to demonize Muslims and exhort Jewish citizens of Malmo to flee to Israel.

Rebecca pointed out that immediately after the attack, Malmo’s Network for Faith and Understanding held a solidarity vigil in which women, men and children demonstrated their support for the Jewish community by gathering in front of the JCC with candles. Leaders of several Christian churches, two Muslim groups and other spiritual and social organizations came together and offered public speeches of support and solidarity.

Two years later, I wrote to Rebecca and asked her about the latest atmosphere in Malmo. She wrote that the war in Gaza had created an increase in anti-Semitic incidents, but that her interfaith group was “stronger than ever.” She added that the rise of the political far-right was even more concerning, referring to it as the “dark underbelly” of Swedish anti-Semitism. Rebecca noted that in recent elections, “a relatively large percentage of the voters went for Sweden Democrats, a hard-line anti-immigrant group that has roots in neo-Nazism. There is a group of thugs that are equal opportunity haters, who are fans of neither Muslims nor Jews.”

Needless to say, that last line has a troubling resonance when I read it in 2017 – now that a group of “equal opportunity haters” has become firmly ensconced in the White House. But at the same time, I take heart in her description of Malmo’s interfaith solidarity – particularly as I witness a similar kind of solidarity occurring in Trump-era America.

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Anti-semitic vandalism at Loop Synagogue, Feb. 4, 2017 (Photo: NBC Chicago)

Some examples: when earlier this month a mosque in Texas was destroyed by arson, a neighboring synagogue gave them the keys to their facility so they could continue to worship. Here in Chicago, after an incident of anti-Semitic vandalism at the downtown Loop Synagogue, the very first response of public condemnation came from Ahmed Rehab, director of CAIR – Chicago:

Chicago’s Muslim community stands in full solidarity with our Jewish brothers and sisters as they deal with the trauma of this vile act of hate. No American should have to feel vulnerable and at risk simply due to their religious affiliation.

Unfortunately, we know the feeling all too well as mosque vandalism and burning has spiked recently in the US. We recognize the source of hate as one, and regardless of religious affiliation, we stand together in solidarity against it as one.  An attack on any is an attack on us all. Today, the congregation of this temple are in our thoughts and prayers.

It is worthy of note that the man arrested and charged with this hate crime is a white supremacist who had also menaced Latino members of a church in Pilsen. Following his arrest, one church member reported:

We are a church of Latinos, of immigrants, and we’re just worried and scared, and this guy walks in and he’s alone and asking weird questions. It was just an instinctual thing. We don’t want to turn anybody away, but we felt that something was wrong…He was not there to pray; he was not there to worship God. He was definitely there scouting who we are and what we are about.

The takeway?  As our government – and Israel’s – continue to whip up Islamophobic hatred and brand “Muslim extremism” as the enemy, the true threat before us is the “equal opportunity hate” of white supremacy. And that the only appropriate response is – as ever – solidarity.


Anti-Racism as a Sacred Jewish Value: A Sermon for Yom Kippur 5777

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I’d like to begin my remarks today where I left off on Rosh Hashanah:

Because of our diverse, multi-racial nature, Jews must necessarily embrace anti-racism as a sacred value. The Jewish Diaspora is a microcosm of the world we seek to create. If the term Ahavat Yisrael means love of your fellow Jew, it must also affirm that love crosses all lines and borders and boundaries.

“Jews must embrace anti-racism as a sacred value” – it must be a mitzvah if you will. At Tzedek Chicago, we’ve actually articulated this as one of our congregation’s core values. If you go to our website, you will read: “We promote a Judaism rooted in anti-racist values and understand that anti-Semitism is not separate from the systems that perpetuate prejudice and discrimination.”

Like all of our other values this one has very practical implications. It will necessarily guide the choices we make as a community: the issues we work on, the groups we stand with, the public statements we make. And in general it will mean we must always foreground the question: “what does it mean, as a Jewish congregation observe anti-racism as a sacred value?”

I’m sure most liberal Jews wouldn’t find this question all that controversial. After all, American Jewry has a long and venerable history of standing up for racial equality, particularly when it comes to our participation in the civil rights movement. But I’d suggest this question presents an important challenge to the Jewish community of the 21st century. And it was actually put to the test this past summer, when a the Movement for Black Lives released their policy statement, “Vision for Black Lives.”

I’m sure many of you are very familiar with Movement for Black Lives. It’s a coalition of over 50 organizations from around that country that focus on issues of concern to the black community. One year ago, their Policy Table began an extensive process, convening national and local groups, and engaging with researchers and community members. This summer they published their Vision for Black Lives: a comprehensive policy platform that focuses on six main areas: Ending the War on Black People, Reparations, Invest/Divest, Economic Justice, Community Control and Political Power.

I will say unabashedly that I believe the Vision for Black Lives platform is one of the most important American policy statements of our time. It’s both an unflinching analysis of the institutional racism against black people in country as well as a smart policy statement about what can be done (and in some cases already being done) to dismantle it.

What makes Vision for Black Lives platform particularly unique is that it wasn’t produced by the usual method, namely by a think tank or special interest group. Rather, it was developed by a coalition of national and grassroots organizations that reflect the communities most directly affected by these particular issues. Moreover, it serves both as an ideological manifesto as well as a practical hard-nosed policy statement that lays out a path toward achieving very specific legislative goals. In so doing, as many have observed, it is moving Black Lives Matter from a structureless network of local organizations toward becoming a genuine political movement.

To quote from their introduction:

We want this platform to be both a visionary agenda for our people and a resource for us. We take as a departure-point the reality that by every metric – from the hue of its prison population to its investment choices – the U.S. is a country that does not support, protect or preserve Black life. And so we seek not reform but transformation…

Our hope is that this is both an articulation of our collective aspirations as well as a document that provides tangible resources for groups and individuals doing the work. We recognize that some of the demands in this document will not happen today. But we also recognize that they are necessary for our liberation.

This platform is also important because it doesn’t limit its concern to issues facing the black community alone. It understands that the systemic racism impacting people of color in this country is but a part of many interlocking systems of oppression that affect communities the world over. As the platform puts it: “We are a collective that centers and is rooted in Black communities, but we recognize we have a shared struggle with all oppressed people; collective liberation will be a product of all of our work.”

If you haven’t read Vision for Black Lives yet, I highly recommend it. I’ll warn you it’s not easy. It’s very long and heavily referenced, so really reading and integrating it will take commitment. I’ve read it three times now and every time I did, I discovered something new and challenging that I hadn’t considered before. But in the end, I found it profoundly inspiring – and that is not something you often say about policy platforms. I would go as far as to call it a prophetic document. As I quoted earlier, it seeks “not reform but transformation.”

Like me, I’m sure many of you have read innumerable books and articles that analyze the institutional racism inflicted on people of color in this country. Usually they leave us pent up with frustration or else just a sense of abject hopelessness. The problem is just so vast and pervasive – how on earth can we ever hope to dismantle it?  But this is first time I’ve read such an analysis along with extensive prescriptions toward political solutions. It lays out the problems then it puts forth real solutions. But it has no illusions about the daunting task ahead. As the report says. “We recognize that some of the demands in this document will not happen today. But we also recognize that they are necessary for our liberation.” (When I read this, I can’t help but recall the famous ancient dictum by Rabbi Tarfon: “It is not up to you to complete the work, but neither are you free to desist from it.”)

Is Jewish community ready to observe anti-racism as a sacred value? I think one important test would be to judge by its response to the release of the Vision for Black Lives platform. And in this regard, I’m sorry to say that the American Jewish establishment failed the test miserably.

Almost immediately after its release, every mainstream Jewish organization responded with statements that ranged from critical to outright hostility. Why? Because in the Invest/Divest section there is one section that advocates diverting financial resources away from military expenditures and investing in “domestic infrastructure and community well being.” And in that section there were some brief references to Israel – one that referred to “the genocide taking place against the Palestinian people” and another that called Israel “an apartheid state.” And as you might expect from a section entitled Invest/Divest, there was a statement of solidarity with the nonviolent Palestinian call for Boycott, Divestment and Sanctions (BDS) against Israel.

The first official Jewish response to Vision for Black Lives came from the Boston Jewish Community Relations Committee, just two days after it was released. The Boston JCRC said it was “deeply dismayed” by the report and denounced the use of the word genocide and its support for BDS. It had nothing more to say about this voluminous, wide-ranging platform. It spent seven paragraphs on this one issue – and most of that was devoted to this one word.

Over the next few weeks, one Jewish organization after another denounced the platform for its statements about Israel with only a glancing nod to its analysis, its conclusions and its policy recommendations. Jonathan Greenblatt, the National Director of the Anti-Defamation League called its reference to Israel “repellent” and added patronizingly, “let’s work to keep our eyes on the prize.” Even liberal Jewish organizations such as J St., the Religious Action Center of Reform Judaism and T’ruah, an American rabbinical organization devoted to human rights, responded with criticism and chastisement.

These responses tell us all we need to know about the Jewish communal establishment’s commitment to the value of anti-racism. But it really shouldn’t come as a surprise. The Jewish institutional community hasn’t been in real solidarity with black Americans and people of color for decades. Most of what we call solidarity is actually nostalgia. For far too long we’ve been championing the role of Jews in the American civil rights movement, invoking the memory of Jewish martyrs such as Michael Schwerner and Andrew Goodman and Jewish heroes such as Rabbi Abraham Joshua Heschel. But those days are over – and it is disingenuous of us to wield its memory as some kind of entitlement when it comes to issues of racism in the 21st century.

There was a time that being a Jew in America meant being part of a discriminated minority, but that has no longer been the case for generations. Today, white Jews are part of the white majority – and as I mentioned on Rosh Hashanah, since white Jews are racialized as part of the majority, we enjoy all of the privileges that come along with it.

I know for many American Jews, particularly young Jews, it might seem downright silly to ask whether or not white Jews are white. But it is actually a subject of debate – at least among white Jews. In fact it’s become a something of a cottage industry. (If you doubt me, just Google “are Jews white?” and see how many hits you get.)

There’s actually a very simple way to answer this question: ask a Jew of color. Let Lina Morales, a Mexican-American Jew, who recently wrote a powerful article on the subject explain it to you:

With all due respect to my white Jewish friends and colleagues, people of color in the United States don’t need to take a course on critical race theory to understand the nuances of race. Anti-Semitism exists, and I’ve received a fair amount of it from fellow people of color, but its impact and extent doesn’t compare to the systematic racism of American society. White Jews simply don’t face the criminalization that black and brown people in this country do. They are not locked up or deported in record numbers. Nor is their demographic growth or struggle to not be capriciously murdered by police considered a threat by a large and reactionary part of our population.

It should be mentioned that thankfully, there were some Jewish organizations that did in fact welcome and endorse the Visions for Black Lives. Not surprisingly, all of them came from outside the Jewish institutional establishment – organizations such as Jewish Voice for Peace, IfNotNow, and Jews for Economic and Racial Justice. For me, the most trenchant and powerful response came from the Jews of Color Caucus, which works in partnership with JVP. Among the many important points made in their statement was this one that was sent directly to the Jewish communal establishment:

Recent statements by the Boston JCRC, Truah: the Rabbinic Council for Human Rights, and The Union for Reform Judaism condemning the BLM Platform also send the message that the lives of Black Jews (along with Black gentiles) directly affected by US police brutality are less important than protecting Israel from scrutiny. We reject this message and call on these groups to commit themselves to honor the leadership of Jews of Color, including those critical of Israel…

We are appalled at the actions of the white US institutional Jewish community in detracting and distracting from such a vital platform at a time when Black lives are on the line, simply because the organizers chose to align their struggle with the plight of Palestinians. US Black relationships to Palestine and Israel have never been monolithic, but there are deep historical ties between Black and Palestinian struggle that go back to the Black Power Era. Any attempt to co-opt Black struggle while demeaning these connections, is an act of anti-Black erasure.

Their reference to the Black Power movement of the late 1960s is critically important. This marks the time in which white Jews were leaving cities for the suburbs to become part of the white majority. It also marks the time, following the Six Day War, in which Israel began to become central to American Jewish identity. For many white American Jews, this new relationship between Black and Palestinian liberation movements was experienced as a betrayal of former allies. Many American Jews looked to Zionism as the “liberation movement of the Jewish people” and considered it downright anti-Semitic to claim that Israel was actually a settler colonial project that militarily expelled and displaced indigenous people.

Of course, many American Jews still identify deeply with Israel. And that is why the Jewish institutional responses to the Vision for Black Lives resonate with a strong sense of betrayal. That is why the ADL’s Jonathan Greenblatt wrote we must “keep our eyes on the prize.” There is this yearning for a coalition that no longer exists – and a refusal to accept, as the Movement for Black Lives does, that Israel is part of this system of oppression.

So many otherwise liberal American Jews will insist: Israel is different. Don’t compare Israel to the racist system that oppresses blacks and people of color in this country. Don’t compare Israel to apartheid South Africa or any other state where one ethnic group wields power over another. It’s not the same thing.

Of course every nation is different in many ways from one another – but it’s time to admit that when it comes to systems of oppression, Israel is not different. And this is precisely the place that so many in the Jewish community, even those who are otherwise progressive in every other way, are simply unwilling to go. To admit that in the end, Israel is by its very nature an oppressor state: a system that privileges one ethnic group over another. And that this system is fundamentally connected to a larger system of oppression.

In fact it plays a very integral role in that system. The very same tear gas canisters that are used daily against Palestinians are the ones that were used against protesters in Ferguson. The same security apparatus that is used on the West Bank separation wall is the one that is used on the border wall that the US is building on our southern border with Mexico. The same stun grenades that Israeli soldiers use against demonstrators in Bil’in or Nabi Saleh are the very same ones used by American SWAT teams in Cincinnati and Oakland and St. Paul.

Here in Chicago, as in so many cities around the country, there is a new recognition of how the militarization of police departments is being used in ways that target communities of color. Those who say that we can’t compare this systemic racism to Israel should know that Chicago’s Jewish Federation regularly sponsors “police exchange programs” – trips that take the CPD to go to Israel to learn the latest military techniques from the IDF.

Regarding these exchange programs, the JUF’s Executive VP Jay Tcath has said this:

Helping connect and thereby improve the work of both Israeli and Chicago police is a natural role for JUF, committed as we are to the safety of the entire Chicago community and the Jewish State. From advising us on ways to enhance the physical security of our Jewish community’s institutions to helping us ensure the safety of JUF events – everything from dinners to pro-Israel rallies – we are grateful for the extraordinary commitment of CPD, Cook County’s Homeland Security and Emergency Management and our other public law enforcement partners. These missions to Israel both reflect and help deepen these valued relationships.

So we can’t have it both ways. The Jewish establishment cannot simultaneously empower the systems that oppress people of color in this country and at the same time say we stand in solidarity with them. If we are going to be anti-racist, we can’t make an exception for Israeli militarism or rationalize away its critical place in these systems.

Some of us have already made it clear where we stand. But sooner than later all of us in Jewish community will have stop dancing around this issue and make a decision. When it comes to Israel, we cannot continue to cling to a two state solution that Israel has already made impossible. As I’ve said before, the real choice we will have to face is a choice between two one-state solutions: one apartheid state in which a Jewish minority rules the non-Jewish majority or a state where all have equal rights and citizenship, regardless of their ethnicity or religion.

But on still deeper level, we must also reckon with the separatist assumptions behind the “two state solution.” What are we really doing when we advocate for a Jewish state that must have a demographic majority of Jews in order to exist? The same liberal Jews who cling to the notion of a two state solution would recoil at the suggestion of solving Jim Crow by separating black Americans from white Americans. That the only way two peoples living in the same country can co-exist is to physically segregate them from one another.

So to return once again to my original question: how can we, as Jews, embrace anti-racism as a sacred Jewish value? I’d like to offer a few suggestions in conclusion:

1. It would mean that the white Jewish establishment must embrace the concept of solidarity. Specifically, that means we cannot make it about us. The objects of oppression are the ones who must dictate the terms of their struggle. If we have issues with how they articulate their vision, we must raise these issues with them face to face in genuine relationship – not through public chastisement.

2. It would mean letting go of our reverence of a civil rights era that is long past and take an honest look at our complicity in the current reality in which white Jews are part of the privileged white majority. Anti-Semitism does exist in the US today, but it is not institutionally imposed upon us the way it is upon communities of color.

3. It would mean letting go of the old paradigm of “Black-Jewish relations.” According to some estimates, 10% to 20% of Jews in this country are Jews of color. Estimates of black Jews in the US range from 20,000 to 200,000. And unlike white Jews, Jews of color are impacted by institutional racism. Any new anti-racist paradigm must reject Jewish white supremacy and center the experience of Jews of color.

4. It would mean subjecting Israel to the same analysis we use when it comes to our own country. Israel is not separate from the systems that oppress people of color at home and abroad. We must be willing to identify these connections and call them out as we would any other aspect of institutional racism.

Finally, and perhaps most difficult, it would mean to letting go of a Zionist dream that never really was. To recognize that the Zionist dream was realized on the backs of Palestinians – just as the American Dream was realized on the backs of indigenous peoples and blacks who were brought to this country in chains. Yes, it painful to give up on dreams, but it is even more painful to hold onto them until they turn into a nightmare for all concerned.

After all, on Yom Kippur we vow to let go of the dreams of what might have been, but have led us down the wrong path. But it is also the day in which we can dream new dreams. We can dream of a world in which systems of exploitation and oppression are no more. As Sarah Thompson reminded us in her guest sermon last night, we must begin the year by focusing on the end – even if we know that by the end of the year we will not have arrived at the ultimate end we seek. To paraphrase the Vision for Black Lives, we recognize that some of these dreams will not happen today – or even in our lifetime. But we also recognize that they are necessary for our liberation.

May we realize this dream bimheyra beyameynu – speedily in our day.

Amen.


Guest Post: Observations on the Jewish Response to the Movement for Black Lives Platform from a Self Loving Antiracist White Jew

imageA guest post from my friend Martin Friedman:

For the purpose of this piece I will be referring to Blacks who are for the most part gentile and white Jews (Jews who have come to get the racial designation of White in the context of the US regardless of self identification).

This particular piece is really written for Jews who have come to be called White. Jews who are also people of color are writing excellent pieces from their unique perspective. I will not attempt to speak from that perspective.

What a(nother) crucial time for relationships between “Blacks” and “Jews”! What will we choose? Will we, as we have done so many times in the past, choose whiteness and the perceived safety that we feel goes with that in the US or will we choose to align ourselves with those that are most oppressed in a given society? This is a very familiar spot for the Ashkenazi (and occasionally Sephardi) Jew who now gets a racial designation as white in the US.

Let’s get this out of the way right now. Jewish, in the United States, isn’t a race. It is a culture that includes both spirituality and religion and also includes non religious ways of life. Jewish is also, arguably, an ethnicity based on being a cultural marker that has traveled with us and defined us. In this country Jewish is not a race.

So please, Ashkenazi Jews, just stop saying, “I’m not white. I’m Jewish.” Yes we are Jewish and we will also be assigned a race based on how we are commonly perceived by institutions and systems. How we see ourselves or how we self identify does not matter in this race-constructed and race-constitutionalized country. A Jewish person who is also Black, Latino, Asian, Native American or mixed race will be identified first by their race even as they self identify as a Jew.

OK, let’s get something else out of the way too. I am a self loving Jew (who is also white). I love my Jewishness. I am unapologetically Jewish. So let’s just wipe out the whole, “Oh, he must be a self hating Jew because he isn’t mortally offended that the Movement for Black Lives platform used the terminology of genocidal and apartheid policies in relationship to Israel.” Or, “Oh, we don’t have to listen to Martin because he went to Israel and visited the West Bank and East Jerusalem and has been critical of Israeli policy on his Facebook page”. Not true! On my grand and great grandparents! On my great Aunt Leah from whom I got my middle name. I love my Jewishness! I love the connection I feel to my Eastern European Jewish heritage.

I am also in love with an ideal of Jewishness that isn’t rooted in whiteness and domination. A Jewish ideal of true Tikkun Olam; of Repairing the world. All the world! Not just a world defined by whiteness or Europeanness. Not a world where we get to control the conversation.

The world is broken. Does our refusing to engage with BLM help repair it? Can we repair it if we don’t engage with people who criticize current Israeli policy and US financial and Military support for the government that developed and enforces those policies?

It’s time for White Jews to stop choosing whiteness and align ourselves with those most oppressed in the US because that is what true Jewishness is about. And why wouldn’t we? The point of the Movement for Black Lives Platform was to speak truth to all power, not to use pleasing language. It is our duty to sit across the table from people who have been most oppressed in our country and hear what they have to say about what they perceive to be genocidal policy that’s connected to Institutional, Systemic and Structural Racism in the US.

What are we afraid of? Why are we, of all people, afraid of conversation about oppression? If the policies of the Israeli government really are leading to a fair two or one state solution, why can’t we sit at a table and discuss it? Remember, the one piece of the platform we are so hyped up about is about governmental policy both here and in Israel not about hating or oppressing Jews? Remember that Egypt was mentioned at the same time as Israel? I hope we are not forgetting those things because this is just an easy reason to disengage.

We are a people who have such a long history of debate and multiple interpretations of the same text (or in this case policies) so why are we shutting this conversation down? Because of multigenerational historical trauma from the European Holocaust? All the more reason to sit down with people who have multigenerational historical trauma from the Trans-Atlantic slave trade and US chattel slavery. Multigenerational trauma from lynchings and Jim Crow. From a Eugenics narrative that was studied here in the US by German Nazis. My people, we share roots in our historical trauma.

We, White Jews, have confused comfort with safety. And the root of that confusion is the root of the problem, power. Power is defined (by the People’s Institute for Survival and Beyond) as legitimate access to institutions and systems sanctioned by the state. Power that is equivalent to Whiteness. People that have strong access to institutional and systemic power confuse discomfort with safety all the time.

I put forth, vehemently, that the wording of one section of the Movement for Black Lives platform makes us uncomfortable, not unsafe. We must be willing to engage. It’s pure privilege to get to pick and choose when and with whom we engage on this subject. It’s extreme privilege to just say no, I’m done. Extreme privilege to be able to shut someone down.

This is another in a long line of moments in history where we as white Jews get to chose alignment with whiteness or with People of Color. And what’s even crazier this time is that it feels like it’s our Jewishness that is at stake. It’s even crazier because it feels like this is anti Semitism. Again, being anti-Israeli policy and anti-US government policy is not the same thing as being anti-Semitic.

Historically, we’ve chosen the perceived safety of whiteness. Our ability to become fully White was due to governmental policy, the GI bill plus redlining which gave us our whiteness while excluding Blacks and Latinos who such a short time earlier had been our partners and friends. But they couldn’t access it in the same way as we could due to racism.

Yes, many of us were in the civil rights movement. Yes, many of us marched side by side. But we let ourselves get coopted so soon after. We chose whiteness because it got us out of the ghetto (named because of us by the way!) It was our literal ghetto pass. We need to understand that we left our brothers and sisters behind.

What are the costs of choosing Whiteness over Jewishness? One of the costs of our comfort and our privilege is Black and Brown lives. As long as we align ourselves with whiteness we contribute to the deaths of Black and Brown people at the hands of institutions. Their deaths are part of the the cost of our comfort, safety and privilege.

The other loss is the loss of what it really means to be Jewish. That it means to not stand idly by our neighbor’s blood. That it means true Tikkun Olam. We are at such a(nother) crucial time of choice.

Let’s choose our Jewishness over Whiteness this time. Let’s choose life.


Jewish Solidarity with Black Lives Matter: We Can’t Have it Both Ways

lives

The Black Lives Matter movement has just taken a huge and important step. A new coalition called Movement 4 Black Lives recently released “Vision for Black Lives,” a powerful, comprehensive policy statement released by thirty grassroots organizations and endorsed by sixty others.

“Vision for Black Lives” is the product of a collaborative research and writing process that took more than a year by an eight person team – and is intensely relevant to the current political moment.  Team member Marbre Stahly-Butts summed up the purpose of the statement this way: “Democrats and Republicans are offering anemic solutions to the problems that our communities face… We are seeking transformation, not just tweaks.”

In contrast to the hollow posturing that counts for political discourse in the US, the M4BLM platform offers an important alternative vision: a deep analysis of how systems of oppression intersect and the devastating impact they have on people/communities of color. It’s particularly vital because it doesn’t come from a political party, think tank or special interest lobby, but rather directly from the grassroots communities most impacted by racism and oppression. In so doing, it represents a huge step toward the creation of a real movement for social and political change in our country.

As journalist Collier Myerson recently wrote in Fusion:

This is a really, really big deal. By shedding its previous identity as a largely reactionary, structureless movement, Black Lives Matter seeks to definitively lead the national discussion on the safety, health, and freedom of black people. Painting the movement with a broad brush is a seismic shift. And it’s a shift that Occupy Wall Street never put in motion, a failure which many point to as the reason for the movement’s eventual dissolution. The list of demands set forth by M4BL explicitly unifies organizations across the United States—and though the goals are purposefully lofty, it’s a significant move towards harnessing the power of local groups into something bigger.

Vision for Black Lives has been welcomed enthusiastically by many allies in this growing movement (such as those fighting for immigrant justice for instance). And as for the Jewish communal establishment?  For its part, the Jewish Community Relations Council of Greater Boston angrily “disassociated” itself from the statement, calling it “false” and “malicious”. Why?  Because in the midst of this vast and extensive platform, the M4BLM statement referred to Israel’s “genocide” against the Palestinian people and expressed its support for the Boycott, Divestment and Sanctions movement.

Actually, I wouldn’t expect anything else from an organization such as the Boston JCRC. Earlier this year, in fact, David Bernstein, the President and CEO of the Jewish Council on Public Affairs (the parent organization of JCRCs around the country), wrote an op-ed in which he thoroughly denounced “the solidarity between the Black Lives Matter and Palestine movements” and made a strong pitch for finding allies that will help them drive a wedge into Black-Palestinian solidarity. (Notably the Boston JCRC statement referred to its “friends and neighbors in the African-American community” who share their views on Israel and Zionism.)

I was very disappointed however, to read a statement released by Tru’ah – a progressive rabbinical organization that advocates for human rights that has in the past articulated strong support of BLM. Yet in their immediate response to the M4BLM platform, T’ruah spent almost all of its wordage decrying the genocide reference and BLM’s support for BDS.

Though I have many friends and colleagues in T’ruah whose work I respect greatly, I find this statement much more disturbing than the one released by the Boston JCRC. While the latter group openly vilifies the BLM movement, T’ruah purports to stand in solidarity with them. As opposed to more conservative Jewish establishment institutions, I’ve always had the impression that T’ruah truly “got it” when it came to the BLM movement.

On T’ruah’s website, for instance, you will find a powerful “Prayer for Black Lives Matter“. You will also find a post written by Rabbi Susan Talve and Sarah Barasch-Hagans entitled “10 Rules for Engagement for White Jews Joining the Black Lives Matter Movement,” a smart and insightful document that appears to grasp the complex issue of allyship. Among the rules listed are “Practice Deep Listening and Less Talking;” “Do Your Own Communities’ Work” and “Hold Yourself Accountable”.

In the rule, “Go outside of your comfort zone while staying in your lane,” the authors write:

Pay attention. Don’t hide when it gets messy. We all have a role to play and we will all make mistakes. Accept guidance. Remember this is a movement to awaken compassion. No name calling. “Call people in” rather than calling them out. Give the benefit of the doubt whenever possible. We are all sad and scared (or should be). Faith communities can be bridge builders, healers, and witnesses in this movement to make Black and Brown lives matter.

Sadly, T’ruah itself has broken its own rule by releasing this statement. If they truly purport to stand in solidarity with BLM, they cannot publicly “call them out” because their new platform lands outside their comfort zone. If they were to be true to their own articulated values, T’ruah should have reached out to them, engaged with them and tried to understand where they were coming from, thus opening a real dialogue. T’ruah does not give the BLM “the benefit of the doubt” when it issues an immediate counter-statement such as this; tantamount to a group in a position of power saying to an oppressed group, “we will stand in solidarity with you but only on our terms.”

The claim that Israel is committing “genocide” against the Palestinians undeniably pushes all kinds of buttons for many Jews. But there are also Jews and Israelis who feel it is not an inappropriate word to use, particularly in regard to Israel’s regular military assaults against Gaza. Likewise, while the BDS call is extraordinarily controversial for many Jews, there are also Jews who respect it as a legitimate call for nonviolent resistance from over 150 Palestinian civil society organizations. And it is simply not true to claim, as T’ruah does, that “the BDS movement (rejects) Israel’s right to exist.” On the contrary, the goal of the BDS call is equal rights for Palestinians as well as Jews.

But even if T’ruah feels it is wrong for BLM to refer to Israel in this manner, it can’t claim to stand in solidarity with them while publicly calling them out over the parts that make them uncomfortable. Rather, they should hold themselves to their own standard by “calling BLM in,” engaging with them and be “bridge builders” – especially in the places where there is pain or disagreement.

At the end of the day however, I don’t think this is T’ruah’s issue alone – it’s a challenge for the entire progressive Jewish community at large. If we claim to ascribe to a power analysis that views systems of oppression as intersectional and interrelated, we simply constantly cannot make an exception when it comes to Israel. The black community is increasingly finding common cause with Palestinians – and for good reason. Both are oppressed by the same systems, the same weapons, and the same security companies. It is not by coincidence that American police departments around the country are increasingly trained by the Israeli military.

If we truly seek to be to relevant this undeniably growing movement, we need to make these connections as well. No matter how uncomfortable it might make us.


What is Really Behind the UC’s Statement on Anti-Semitism?

University of California Intolerance

(AP Photo/Eric Risberg)

The regents of the University of California have spoken and has voted unanimously to adopt its working group’s “Principles Against Intolerance.” As I wrote last week, it is a report that dangerously conflates anti-Zionism with anti-Semitism in ways that make the report muddled, unenforceable, and a very real threat to the free speech of pro-Palestinian student groups on campus.

While most of the public debate over this report has focused on the challenge of balancing the UC’s desire to combat intolerance with the need to protect freedom of speech, it seems to me that one critical aspect of this issue has gone largely unaddressed: the fact that this report which purports to address the issue of intolerance on campus frames the issue almost exclusively in terms of anti-Semitism.

To be sure, if this report was intended to be a comprehensive statement on intolerance, wouldn’t the UC’s working group have consulted with a wide variety of experts on the campus intolerance currently faced by Muslim students, students of color, LGBTQ students, etc?  Tellingly, the report states that the working group “invited four recognized scholars and/or leaders on the subjects of discrimination, with a particular focus on anti-Semitism, and on free speech.” (Among these four expert/scholars were Rabbi Marvin Hier, of the Simon Wiesenthal Center, a high profile Israel advocate whose organization is currently building its”Museum of Tolerance” on top of an ancient Muslim cemetery in Jerusalem.)

Even more troubling, the opening “Contextual Statement” of the report states that the working group was formed in response to”public comment and concern from a variety of sources that there has been an increase in incidents reflecting anti-Semitism on UC campuses.”  The regents offer nothing more than this anecdotal statement to justify the formation of a working group and a months-long deliberation and debate on this issue. There is, however, no real evidence to support the claim that campus anti-Semitism is on the rise. Quite the contrary, as the Anti-Defamation League itself recently reported:

While (anti-Semitic) inci­dents are cer­tainly dis­turb­ing, it is important to note that these inci­dents are rel­a­tively rare, and the vast major­ity of Jew­ish stu­dents report feeling safe on their cam­puses.

This all begs the obvious question: why did the regents of UC feel the need to form a working group and hold a long public debate over a report such as this? I would submit it has nothing to do with genuine concern about intolerance on campus and everything to do with politics. This report is but a part of a much larger effort that seeks to stem the growing tide of the Boycott, Divestment and Sanctions movement on college campuses.

As the LA Times just reported:

The drive for the UC statement was led by the Amcha Initiative, a group that combats anti-Jewish bias on college campuses. Tammi Rossman-Benjamin, the group’s director and a lecturer at UC Santa Cruz, said campus demonstrations against Israeli policies and calls for the university to divest from firms with financial ties to Israel’s military have created blowback for Jewish students.

The involvement of the AMCHA Initiative with this “drive” tells you everything you need to know about the motivation behind the UC’s statement. AMCHA is a zealous Israel advocacy organization that fights campus “anti-Semitism” by monitoring college classes, spying on students and publishing names of “anti-Israel”professors. It bears noting that AMCHA was publicly admonished in 2014 by San Francisco State University (along with, you guessed it, the Simon Wiesenthal Center) for making false accusations against a professor. That same year, a group of forty Jewish studies professors from across North America wrote a public letter condemning AMCHA and its tactics.

Here’s an excerpt:

It goes without saying that we, as students of antisemitism, are unequivocally opposed to any and all traces of this scourge. That said, we find the actions of AMCHA deplorable.

Its technique of monitoring lectures, symposia and conferences strains the basic principle of academic freedom on which the American university is built. Moreover, its definition of antisemitism is so undiscriminating as to be meaningless. Instead of encouraging openness through its efforts, AMCHA’s approach closes off all but the most narrow intellectual directions and has a chilling effect on research and teaching.

Given the involvement of groups such as AMCHA, it is difficult to view the regents’ statement as anything other than a caving in to the pressure of professional advocacy groups determined to quash BDS and shut down pro-Palestinian advocacy on college campuses. Sadly, by labeling this criticism of Israel and anti-Zionism as anti-Semitic, it only silences students, renders the term meaningless and makes it that much harder to take actual allegations of campus anti-Semitism seriously.

As the ADL has reported, the vast major­ity of Jew­ish stu­dents report they feel safe on their cam­puses. Some of them may be made to feel uncomfortable by Palestinian activism and divestment resolutions, but uncomfortable is a far cry from unsafe. And it is shameful that UC has allowed itself to be pressured into issuing an unnecessary and downright dangerous statement such as this.

Given the current climate in our nation, I’d wager if there was a group of students who might well feel justifiably unsafe, it is Muslim students. By all reports, college campuses are feeling the impact of anti-Muslim hatred that began with 9/11, and is currently being fanned yet further during this horrid election cycle. For more this particular subject, I highly recommend this powerful article by Nasreen Mohamed, an administrator at the University of Minnesota. I’ll end with her words:

After the ending of a successful program to welcome new international students, I noticed one of the students who attended the program struggling to figure out the bus route to get home. I stopped to assist her, and we ended up walking together as I happened to be going in the same direction. We struck up a conversation about walking on campus. She is a Lebanese Muslim woman who wears a hijab.  She asked me how safe it was for her to walk on campus. I gave her my administrative cautionary tale about taking safety precautions and avoiding walking alone late in the evening. After a pause, she asked me how safe it was to walk on campus as a Muslim woman, wearing a hijab. I realized in her pause and clarification that there was very little I could offer her in terms of a sense of safety. All I could do was to give her a realistic picture. I told her that there had been violence in the Twin Cities  and in Greater Minnesota, but nothing violent had occurred on campus. After I walked away, I realized that she will be met with the same micro aggressions that I had experienced post 9/11, and that our campus was still not equipped to protect her spirit.