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Sanders is Israel’s Best Friend in 2016

May27

by: on May 27th, 2016 | 2 Comments »

NOTE: As a non-profit, Tikkun magazine does NOT endorse any candidate or political party. Nor does Rabbi Lerner. This article is a response to distorted media coverage of Sanders’ appointment of prominent progressives to the Democratic Party’s Platform Committee whom the NY Times, the Jewish Forward and other media are describing as anti-Israel. Some of our readers support Bernie Sanders, some support Hillary Clinton, some support Green Party presidential candidate Jill Stein, and there may be other candidates that some of our readers support. This article is not meant to enter into that debate, but only to challenge the media coverage of Sanders on Israel.

(Source: Flickr/ Phil Roeder)

I wasn’t surprised when the NY Times on May 26th made a front page story out of the alleged damage Senator Bernie Sanders was doing to the Democratic Party by placing among his 5 representatives on the Democratic Party’s Platform committee a few people who might support Sanders’ view that the US needs to be “more even-handed” in the Israel/Palestine struggle.

The New York Times has consistently turned its news pages into the loudest cheerleader for Hillary Clinton’s bid for the nomination. If mentioned at all, they bury deep in their paper, Bernie Sanders’ primary wins and the many polls that indicate he’d be more likely to win against Trump than Hillary. So it’s no surprise that when Bernie won permission to appoint 5 of the 15 members of the Platform Committee of the Democratic Party Convention, the Times focused the story on the possibility that 2 of these appointees, James Zogby and Cornel West, would turn the convention into a debate about US policy towards Israel, and thereby weaken Hillary’s capacity to fight off Trump in the general election. There was nothing in the story to confirm that these appointees had any such intention, but that didn’t keep the N.Y. Times from making this front page story a way to once again stir worries that Bernie’s vigorous pursuit of the nomination (as Hillary Clinton herself had done in 2008 against Obama even after it was clear she would not win the nomination) was going to hurt Hillary’s chances in the Fall election–thus creating the story should Hillary lose that it was really all the fault of that socialist Jew from Vermont!

The Times ignored the important Bernie appointments of Congressman Keith Ellison, a leader of the Congress’ Progressive Caucus, a supporter of social justice for middle income people and the poor, universal healthcare and a $15 minimum wage, and an opponent of Obama’s use of drones, Rebecca Parker, vice chair of the Tulalip Tribes of Washington State, who is likely to emphasize rights for indigenous peoples and criminal justice reform, and Bill McKibben, founder of 350.org who is likely to push for a tax on carbons and other aggressive policies to save the planet’s life-support system. To turn the discussion solely to Israel, and suggest that somehow Sanders’ very mild call for an even-handed policy that took into account the needs of the Palestinian people is a threat to Israel’s existence is irresponsible and ludicrous.

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The Game of Ones

May23

by: on May 23rd, 2016 | No Comments »

Earlier this month, the Guggenheim Museum announced it had received a “a major grant from the Edmond de Rothschild Foundation to support Guggenheim Social Practice, a new initiative committed to exploring the ways in which artists can initiate projects that engage community participants, together with the museum, to foster new forms of public engagement. As part of the initiative, the museum will commission two separate artist projects, one by Marc Bamuthi Joseph and one by Jon Rubin and Lenka Clayton, which will be developed and presented in New York City in 2016 and 2017, respectively.”

The museum curators who conceived and run this initiative join a growing cohort of gatekeepers at institutions and foundations creating programs shaped by the aesthetic and ethic I’ve started to call the Game of Ones. To play it, you create a competition (whether public and visible or private and quiet, the form remains a contest) which richly rewards – with funds and fanfare – a small number of winners from within a large field of practice.

The Guggenheim has chosen three artists who taken as a group deflect some of the criticisms of the category “social practice,” which has accumulated resources in direct proportion to its trendiness. (For a little background, check out “Artification,” a piece I wrote about it a few years ago; the title comes from Rick Lowe’s quip that “social practice is the gentrification of community arts.”)

To counter the accurate charge that most artists who identify with the label are white and disconnected from both ground-level social realities and the movements for social justice that drive community-based collaborative arts projects, the Guggenheim has chosen an African American artist deeply rooted in community-based work (Joseph) and two white artists from Rust Belt Pittsburgh whose work touches on issues such as international conflict (Rubin) and feminism (Clayton).

My concern is not with the artists chosen, nor with their willingness to undertake the selected projects. Congratulations to them! If I were anointed with a “major grant” from the Rothschild Foundation, I’d take the money – wouldn’t you? I’ve got a few books queued up to write and a bank account that reflects a lifelong addiction to social and cultural activism, so if anyone is considering nominating me for the next fellowship or prize, feel free!

The bone I want to pick is with the institutional aims and values that have produced the Game of Ones, a framework that ratifies the social order we sum up nowadays with a phrase: “the one percent.”

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The New Anti-Semitism: Islamophobia

May16

by: Ron Hirschbein on May 16th, 2016 | 1 Comment »

It is acceptable to advance anti-Semitism in film – provided the Semites are Arabs. I call this habit of racial and cultural generalization “The New Anti-Semitism.” I call it “new” not because stereotypical screen Arabs are new (they aren’t) or because anti-Semitism against Jews is dead (it isn’t). I use the word “new” because many of the anti-Semitic films directed against Arabs were released . . . at a time when Hollywood was steadily and increasingly eliminating stereotypical portraits of other groups.

- Jack Shaheen, Reel Bad Arabs: How Hollywood Vilifies a People

The new anti-Semitism extends far beyond darkened movie theatres to the spotlight shining on Donald J. Trump, the presumptive nominee of the Republican Party. What if Trump had substituted “Jew” in his diatribe against Muslims? What if he told enraptured followers that: Jews should be banned from entering the country until we can figure out what’s going on. And imagine: He’d require Jewish-Americans to register with a government database, and mandate special identification cards. Warrantless surveillance of American Jews and their places of worship would become the new normal.

It’s possible that such blatant anti-Semitism might have derailed his candidacy – but who could say for sure in these peculiar times? In any case, I suspect that degrading Jews would evoke more outrage than the calumny visited upon Muslims. Indeed, Trump’s followers celebrate Islamophobia, but is this anti-Semitism?

Jews and Arabs are both Semites. To cite a headline from the Israeli paper Haaretz: “Jews and Palestinian Arabs share genetic roots”; they’re “blood brothers” – much to the chagrin of the Semitic-deniers. Jews and Arabs also share a history, theology, and language. Linguists readily uncover the Semitic roots of Hebrew and Arabic. No wonder our prayers for peace bear a family resemblance – shalom and as salaam. But there is no peace. And there will be no peace until Jew and Arab stop mirroring hateful stereotypes of one another.

To be sure, in theory, Islamophobia cannot be reduced to prejudice against Arabs – only about 15% of Muslims are Arabs. In practice, however, Islamophobes keep it simple. The pervasive, Islamophobia mobilized and exploited by Trump and too many others is not the product of a nuanced analysis of the demographics of the diverse Islamic world. It is not tempered by the lessons of history found in works that should be required reading in these times, studies such as Hofstadter’s Paranoia in American Politics. The Arab is the Islamophobe’s idee fixe.

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Nazi Policy and Black Victims—Before, During, and After the Holocaust—from Africa to Berlin to North Carolina

May16

by: Edwin Black on May 16th, 2016 | 2 Comments »

In recent years, too many in the African American community have expressed a disconnect to Holocaust topics, seeing the genocide of Jews as someone else’s nightmare. After all, African Americans are still struggling to achieve general recognition of the barbarity of the Middle Passage, the inhumanity of slavery, the oppression of Jim Crow, and the battle for modern civil rights. For many in that community, the murder of six million Jews and millions of other Europeans happened to other minorities in a faraway place where they had no involvement.

Surviving Herero after their escape through the arid desert of Omaheke in German Southwest Africa (modern day Namibia) circa 1907 (Ullstein Bilderdienst, Berlin)

However, a deeper look shows that proto-Nazi ideology before the Third Reich, the wide net of Nazi-era policy, and Hitler’s post-war legacy deeply impacted Africans, Afro-Germans, and African Americans throughout the twentieth century. America’s Black community has a mighty stake in this topic. Understanding the German Reich and the Holocaust is important for Blacks just as it is for other communities, including Roma, eastern Europeans, people with disabilities, the gay community, Jehovah’s Witnesses, and many other groups in addition to Jews. The dots are well known to many scholars – but rarely connected to form a distinct historical nexus for either the Holocaust or the African American communities. This is understandable. The saga behind these connections started decades before the Third Reich came into existence, in a savage episode on another continent that targeted a completely different racial and ethnic group for death and destruction.

But the horrors visited on another defenseless group endured and became a template for the Final Solution. Students of the Holocaust are accustomed to looking backward long before the Third Reich and long after the demise of the Nazi war machine. African Americans should do the same.

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Why anti-Zionism is anti-Semitism – but criticising Israel isn’t

May12

by: Rabbi Elli Tikvah Sarah on May 12th, 2016 | 27 Comments »

The Labour Party has become embroiled in a row about anti-Semitism. Why the row? After all, the Labour Party is committed to challenging racism and anti-Semitism – which is a particular form of racism. It’s a row because the anti-Semitism in question concerns anti-Zionism – and not everybody in the Labour Party agrees that anti-Zionism is anti-Semitism. At the heart of the current row, a tweet re-tweeted by Labour MP Naz Shah, which suggested that Israel be relocated to the United States. For those who shared the tweet, it seemed fair comment, given the support of the United States for Israel – and the fact that the second largest Jewish population in the world resides in the United States. Of the 14.2 million Jews living in the world today, six million live in Israel and over five million live in the US.

The tweet was anti-Semitic for at least two reasons. Within living memory, the Jewish communities of Europe were made Judenfrei, ‘Jew-free’, or Judenrein, ‘clean of Jews’, as the Jews who lived in them were systematically deported to ghettos, concentration camps and death camps in Eastern Europe. The ghettos themselves, where hundreds of thousands were penned into walled areas of cities, were simply holding places, from which the Jews were sent on to the death camps. After the defeat of Hitler, those who survived became displaced persons, the majority of whom were collected into camps – most notably on Cyprus – with nowhere to go. To suggest that Israel, which became the principal place of refuge for the Jews who survived the Sho’ah, should be relocated elsewhere suggests either an inane forgetfulness or a shocking indifference to the annihilation of six million Jews – at the time, one third of the world Jewish population – which took place in the space of just six years from the onset of the violent persecution of the Jews of Europe on Kristallnacht, November 9, 1938.

The tweet was also anti-Semitic in the context of the way in which, again and again, regardless of the oppression of peoples across the world by numberless nations, Israel is singled out for special condemnation because of its on-going oppression of the Palestinians. Where is the protest against the murder of the Tamils by the Sri Lankan regime? Where is the protest against China’s occupation of Tibet? Why is it that these nations and others like them have not been subject to boycott and disinvestment campaigns? Of course, the anti-Palestinian policies of the Israeli government must be challenged, and support must be given to the Palestinian people, in their struggle for self-determination, and the establishment of an independent state of Palestine. Equally, the regimes of China and Sri Lanka should also be challenged, and the Tibetans and Tamils should be supported in their struggles for self-determination.

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Professor Johanna Fernández talks with Tikkun about Mumia, Bernie Sanders, Love, and the Power of Radical Empathy

May11

by: Grace Mungovan on May 11th, 2016 | 3 Comments »

"Writing on the Wall: Selected Prison Writings of Mumia Abu-Jamal" by Mumia Abu-Jamal, edited by Johanna Fernandez (City Lights Publishers, 2015).

In honor of Mumia Abu-Jamal’s recent birthday, we here at Tikkun Daily thought we would mark the day by publishing an interview with Johanna Fernández, a professor of History at Baruch College (CUNY) who edited Writing on the Wall: Selected Prison Writings of Mumia Abu-Jamal that was published last year.

We caught up with Fernández in February after she, activist Angela Davis, and KPFA host Walter Turner held a public discussion about the book in Oakland. The talk was anchored by discussions of Abu-Jamal and his writing but also expanded on the themes of mass incarceration, systemic racism, class warfare, and the promise of modern social uprisings, through the lens of what they referred to as black radicalism and the black prophetic tradition.

Fernández and Davis describe Abu-Jamal’s work in Writing on the Wall as being measured and reasonable as well as honest, strong, and transparent. They read passages from the book that shared the voice of someone calling upon readers to engage with American history as a history of brutality – an America Abu-Jamal sees as accurately reflected by practices like the torture at Abu Ghraib.

“When will these dismal days of our mind-rending pain, our oppression, our accustomed place on the bottom rung of the human family, end? When will our tomorrows brighten? It will come from ourselves, not from this system. Our tomorrows will become brighter when we scrub the graffiti of lies from our minds, when we open our eyes to the truths that this very system is built not on ‘freedom, justice and brotherhood’ but on slavery, oppression and genocide,” Davis read from the book.

Davis, Fernández, and Abu-Jamal each assert that until the public grapples with this history, the history of oppression and violence that they see as at the core of all systems of power, there will be no meaningful change, and the dignity of all human beings will not be reflected by the governing powers.

Despite Abu-Jamal’s assertion that the only way to live in a just society is through “scrubbing the lies” of a dishonest history from the collective mind and grappling honestly with the violence and conquest at the heart of Western history, Davis and Fernández were clear that this was a man rooted in a deep and abiding sense of love, hope, and what Fernández dubbed “radical empathy.”

This “radical empathy” is Abu-Jamal’s community based counter to what he sees as neoliberal individualism. It is a call for radical global community that acknowledges the intersectionality of oppressions and the common struggle against elites.

Here is our interview with Professor Fernández:

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Building a Progressive Spiritual Movement

May10

by: Cat J. Zavis on May 10th, 2016 | No Comments »

This piece was originally published in the Summer 2016 issue of Kosmos magazine. It may be found on the Kosmos website here.

 

Let’s Unite Our Efforts and Build a Truly Progressive Spiritual Movement

Thousands of activist groups work to save the environment, address the needs of the homeless and hungry, ensure we have a safe and adequate supply of food and water, and fight racism and economic injustice. Many are making valiant efforts. Yet we continue to see the devastation and destruction of our environment, an increasing divide between the haves and the have-nots, and deepening racial tensions.

I want to explore with you what is missing from the approach of all these wonderful social change efforts and how they can collaborate more cohesively to build a comprehensive movement for social change that could achieve long-term systemic change. But before I jump into this, I need to set forth the problem as I see it.


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Trump: The 2016 Election and the Rise of American Fascism

May5

by: Frederic C. Tubach on May 5th, 2016 | 6 Comments »

Editor’s Note: Tikkun does not and cannot endorse or oppose candidates or political parties. We are actively seeking articles in support of any candidate for the US presidency and from any political party.

“Willst Du nicht mein Bruder sein, so schlag’ ich Dir den Schädel ein (If you don’t want to be my brother, I’ll smash your skull in)”

This Brownshirt slogan reflected the mindset of fanatic Nazi supporters, the street thugs who played an important role in helping Hitler destroy democracy in Germany and replace it with absolute power over a disoriented population. This extraordinary transformation took place within a four-month period between November 1932 and March 5,1933, the date of he last free election in Germany. Anyone who has studied this fateful moment in German history cannot fail to notice the similarities with what is currently happening in the United States.

Presidental candidate Donald Trump. Source: Flickr (Gage Skidmore).

In November 1932 the Nazis did well in the elections, but the traditional democratic parties on the right and left believed Hitler’s effectiveness would be short. After all, they reckoned, people would soon unmask the slogans for what they were – empty phrase-mongering. However, and tragically, the insecurity of the populace increased dramatically after the parliament building was burned down on February 28, 1933. A week later the March 5th election swept the Nazis into power thus ending democracy in Germany. The Germans clamored for a strong man with simple ideas who would empower them and free them from the victimhood that would be forced upon them by Soviet communism from the outside and from ineffective party babble on the inside.

American fascism is on the rise under the Trump banner. At first glance this claim may seem exaggerated, because there are no visible swastikas and no head-bashing armed storm troopers, and Trump uses none of Hitler’s hyperventilating antics. But what Trump and Hitler have in common is their approach to politics, which is/was radically new and geared to contemporary problems and uncertainties. The newness in both cases gave these two fascist movements added power at the onset.

The similarity between the two movements is striking when it comes to dealing with those who do not agree with them: dissenters are not just wrong, they are unpatriotic. This kind of fascist patriotism is most effective when expressed through collective action. Three examples will illustrate what I mean.

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Monotheism as a Moral Issue, Part Four: Borrowing Reason from Hellenism

May2

by: George P. Fletcher on May 2nd, 2016 | 3 Comments »

Genesis 1:26.

AND GOD SAID, LET US MAKE ADAM IN OUR IMAGE, AFTER OUR LIKENESS.

Part IV: Borrowing Reason from Hellenism.

There is a romantic story implicit in the way the words s’vara and its related grammatical forms came to be adopted in modern Hebrew.  The tale highlights another ray of influence of God’s Image in contemporary thought.  It is well known that ‘reason’ is a Hellenistic idea – generally absent from Hebrew thought.  This was evident in the drafting of the first criminal code ordinance in Israel/Palestine under the British mandate.  The drafts took a code developed by the nineteenth century scholar Fitzjames Stephen for all the British colonies. When it was translated into Hebrew, the drafters had particular difficulty the word omnipresent in English legal discourse – reasonableness.

The drafter opted for a different idiom in very context.  One of my favorites was: mitkabel al ha-daat – “It presents itself to the mind.”  When I presented a paper at the Hebrew University in the early 1970′s, I focused on this problem of translation.  I was aware that it was difficult to translate Kant’s Critique of Pure Reason into Hebrew, largely because of the same divide between Hellenism and Hebraism.  The translators choose the word tvunah which was apparently too sophisticated for use in drafting statutes.

After I presented the paper, my old friend and colleague Shalev Ginossar took me aside and told me of a meeting in the ministry of justice in which they discussed the problem of translation.  They decided at that time to take a word from the Talmud s’vara and introduce it into modern Hebrew.  The word does not exactly mean ‘reason’ but it is as close as you can get.  This is the word that subsequent drafters invoked to capture the English conception of reasonableness.

There was an implication for my own future work.  Fifteen years later, in cooperation between Columbia and the Hartman

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Death in the Woods

May2

by: Heidi Hutner on May 2nd, 2016 | 4 Comments »

An abandoned white Honda Civic was found in the parking lot of Caumsett State Historic State Preserve, in Lloyd Harbor, New York, on Saturday, January 9, 2016. The car belonged to the 22-year old Stella Y. Lee, of Great Neck, New York, who had been missing since she left her home on Thursday, January 7, at 3:27 a.m. The preserve was closed as investigators searched for the young woman.

I first learned of Stella Y. Lee’s story through a Facebook post by a female psychotherapist acquaintance and Long Island resident on Friday, January 8. Immediately after the post went up about Stella, Long Island women began responding furiously with questions: “Was it a rape?” “Was she abducted?” “Was it a serial killer, the one who killed the Gilgo beach girls and was never found, the serial killer they thought was a cop?”

The news of Stella’s disappearance terrified me. I live only fifteen minutes from the park–so I locked my doors and hoped the killer was not lurking in my neighborhood. I imagined danger all around me.

Should I be concerned about walking my dog alone on my solo rambles in local parks, beaches or my neighborhood, I wondered?

I called my ex-husband and told him the story. He told me to “Relax, you’ll be fine,” Then, he added, “Don’t be so hysterical.” Me, the feminist professor: calling my ex-husband, a man, for reassurance. The ex-husband: calling me ‘hysterical.” How ironic.

My ex and I originally bought a house in the town where I now live to be near Caumsett Preserve. We wanted to be close to a park and the woods in this very busy, industrialized and polluted Long Island. Caumsett has always been my haven, the place where I go to enjoy trees, quiet, and nature. It’s where I took my daughter when she was a baby, where I taught her to ride a bike, where we swam, picnicked, and played imaginary games in the forest. It’s where we walked after Superstorm Sandy, took photographs, and mourned the damaged and felled trees.

Years ago, the park used to house rescued and injured wild birds that lived in cages-an eagle with only one wing, a Barn owl, a Screech owl, and a few blackbirds. We spent hours visiting them and observing their behavior. It was in Caumsett that I sighted my first osprey nest, high up in a tree overlooking Long Island Sound.


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