There comes a point where a daily blogger, such as myself, comes to believe that there is simply nothing left to say.
So much for that silly notion.
For centuries, stateless Jews played the role of a lightning rod for ill will among the majority population. They were a symbol of things that were wrong. Did you want to make the point that greed was bad? Jews were greedy. Cowardice? Jews were cowardly. Were you a Communist? Jews were capitalists. Were you a capitalist? In that case, Jews were Communists. Moral failure was the essential trait of the Jew. It was their role in Christian tradition—the only reason European society knew or cared about them in the first place.
Like many Jews who grew up late in the 20th century in friendly Western cities, I dismissed such ideas as the feverish memories of my grandparents. One thing I have learned—and I’m not alone this summer—is that I was foolish to have done so. Today, people in the West tend to believe the ills of the age are racism, colonialism, and militarism. The world’s only Jewish country has done less harm than most countries on earth, and more good—and yet when people went looking for a country that would symbolize the sins of our new post-colonial, post-militaristic, post-ethnic dream-world, the country they chose was this one.
When the people responsible for explaining the world to the world, journalists, cover the Jews’ war as more worthy of attention than any other, when they portray the Jews of Israel as the party obviously in the wrong, when they omit all possible justifications for the Jews’ actions and obscure the true face of their enemies, what they are saying to their readers—whether they intend to or not—is that Jews are the worst people on earth. The Jews are a symbol of the evils that civilized people are taught from an early age to abhor. International press coverage has become a morality play starring a familiar villain.
Her scholarship, pedagogy and public activism focuses on Palestine, Arab and Muslim communities and their diasporas, race and resistance studies, transnational feminisms, and gender and sexuality studies.Her scholarship and activism, therefore, center on "Palestine" and the rest of the Arab world, but not Israel.
"I cannot fully express what it feels like to have to walk across campus daily, past maps of the Middle East that do not include Israel, past posters of cans of soup with labels on them of drops of blood and dead babies, labeled 'canned Palestinian children meat, slaughtered according to Jewish rites under American license,' past poster after poster calling out Zionism=racism, and Jews=Nazis."Writing in the San Francisco Chronicle on Tuesday, December 14, 2004, Cinnamon Stillwell tells us this:
How did such a threatening environment become associated with a campus located in one of the most liberal and tolerant cities in the nation? The truth is that SFSU has a reputation for intolerance that goes back at least 10 years. In this case, Republican students, clearly a minority at SFSU, were the targets. But in the past, such animosity was directed mostly at Jewish students or those seen as supporting Israel. Jews at SFSU have been spat on, called names and physically attacked, as well as censured by the administration for defending themselves, even as their attackers went unpunished.But even as far back as the early-middle 1960s certain anti-Jewish ideologues were already establishing hatred toward Jews as part of the university atmosphere.
The case of Tatiana Menaker, a Russian Jewish emigré and former SFSU student, is an example of the latter indignity. After committing the "crime" of responding verbally to another student's anti-Semitic epithets during a 2002 rally, she found herself persecuted by the administration.
Pulled into a kangaroo court, threatened with expulsion and ordered by the university to perform 40 hours of community service (but specifically not for a Jewish organization), Menaker was later exonerated after seeking legal assistance from the Students for Academic Freedom and the local Jewish Community Relations Council. But the damage was done.
During my time as a student at SFSU (Class of 1996), I was given a preview of things to come. In 1994, the Student Union Governing Board commissioned a mural to honor the late Black Muslim revolutionary Malcolm X. Designed by members of the Pan Afrikan Student Union and painted by artist Senay Dennis (known also as Refa-1), the finished product was problematic, to say the least. Along with an image of Malcolm X, the not-so-subtle symbols of Stars of David juxtaposed with dollar signs, skulls and crossbones, and the words "African blood," had been painted. Despite the obvious allusion to anti-Semitic blood libels of old, Pan Afrikan Student Union members claimed the symbols represented Malcolm X's alleged opposition to Israel, not to Jews, as if that was some comfort.
There is a common trope, especially on the left, that the Israel-Palestine conflict would end overnight if only the US were not so unflinching in its support of Israel, and instead used its influence to bring the conflict to an end.The main points of this card are: the premises of that trope are the mistaken (the narrative of the card demonstrates that Fisher considers it mistaken) notion that Israel is fully responsible for the conflict, that American support is not (neither presently nor historically) as absolute as popular imagination would have it, and that pressure on Israel merely creates a sense of isolation which induces Israel to do the opposite. The author cites several facts supporting this position such as the lack of a close relation prior to 1973 and conflicts between Israel and the George H. W. Bush and Obama administrations. This card also did not include any reason to justify those administrations stoking conflict with Israel. Altogether, nothing objectionable.