Monday, May 21, 2018

Bernard Lewis, giant of Middle East scholarship, dies

The death of Bernard Lewis just short of his 102nd birthday is a great blow to Middle East scholarship. Speaking and reading twelve languages including Arabic, Turkish and Hebrew, he had a remarkable grasp of Muslim history and politics, and was uniquely insightful and lucid in his prodigious writings.

Martin Kramer, an expert analyst of Middle East politics, and one of Lewis's disciples, writes: It will be a long time, perhaps generations, before the study of Islam and the Middle East will invite and admit another genius of his caliber."

The author of many books, Lewis turned his attention to the status of Jews in Jews in Islam and explored the impact of Nazism in Semites and Anti-Semites. He  wrote this passage in the 1970s, well before the emergence of the Taliban and ISIS:

"Is a resurgent Islam prepared to tolerate a non-Islamic enclave, whether Jewish in Israel or Christian in Lebanon, in the heart of the Islamic world?’

"Islam from its inception is a religion of power, and in the Muslim world view it is right and proper that power should be wielded by Muslims and Muslims alone. Others may receive the tolerance, even the benevolence, of the Muslim state, provided that they clearly recognize Muslim supremacy. That Muslims should rule over non- Muslims is right and normal. That non-Muslims should rule over Muslims is an offense against the laws of God and nature, and this is true whether in Kashmir, Palestine, Lebanon, or Cyprus. Here again, it must be recalled that Islam is not conceived as a religion in the limited Western sense but as a community, a loyalty, and a way of life— and that the Islamic community is still recovering from the traumatic era when Muslim governments and empires were overthrown and Muslim peoples forcibly subjected to alien, infidel rule. Both the Saturday people and the Sunday people are now suffering the consequences."

Bernard Lewis, a giant of Middle Eastern scholarship
 
 The Wall St Journal reports: 

Once upon a time Western scholars of Middle Eastern culture and history were known as Orientalists. That label is now considered politically incorrect, like so much else, but we can safely say that the last of the great Orientalists was Bernard Lewis, who died Saturday at age 101.

Lewis taught at the University of London but moved to Princeton University in 1974. His fame grew beyond academia as his deep learning helped him to foresee and explain the turmoil that has dominated the Middle East in recent decades. His books were especially valuable after 9/11 in explaining what animated radical jihadists.

 In “What Went Wrong?” in 2001 and other works, he distinguished between Turkey under Kemal Atatürk, who attempted to adopt some Western practices, and Arabs who blamed the West as the cause of their own technological and economic backwardness. Yet by 2010 he was predicting that Turkey under Recep Tayyip Erdogan would turn to Islamic rule while Iranians would tire of political Islam and embrace secular nationalism. So far he’s been right about Turkey.

Though Jewish and a friend to Israel, Lewis was also deeply sympathetic to Arabs who had to live under fanatic or dictatorial rule. He liked to note that pro-American regimes that were dictatorial often had anti-American populations, but anti-American regimes like Iran had pro-American populations.

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Sunday, May 20, 2018

To understand Israel, listen to its music

When  Mizrahi singer Sarit Haddad does a cover of a classic Israeli song, you know that Mizrahi music is now the dominant genre. Matti Friedman explores Israel's cultural revolution in The Globe and Mail:

 Sarit Haddad: 'musical ISIS'

The division between Jews from Europe and from the Islamic world remains one of Israel’s most painful fault lines, and it has played out in pop music. For many years, the Mizrahi sound was scorned by the curators of Israeli culture and kept on the margins. In record stores, you’d have a section for “Israeli” music, meaning mostly music by artists of European ancestry and orientation, and a separate section for “Mizrahi” or “Mediterranean” music, even though this music, too, was in Hebrew and produced in Israel. There was a time when you could barely get Mizrahi music played on the radio, and anyone who wanted to keep up with the latest hits had to go to a cluster of scruffy cassette shops around the Tel Aviv bus station. That reality was an expression of the broader disenfranchisement of Israelis from the Islamic world, who were rarely spotted in the academy or in the corridors of power.

 Recent years have seen a reversal. Mizrahi music is now the country’s leading pop genre. When the daily newspaper Yediot Ahronot published a list of the most-played songs of the year in 2017, the paper’s political reporter Amihai Attali remarked on Twitter that all 15 of the artists were Mizrahi: “Anthropologically, it’s an incredible statistic,” he wrote. These days, it’s Mizrahi performers who fill the biggest venues. Stalwarts of the old music scene line up for collaborations with stars such as Ms. Hadad, which would have been unthinkable 10 or 15 years ago.

The Israeli army’s official 70th anniversary song (yes, there is such a thing), released in early March and sung by a military entertainment troupe, is also a cover of an Israeli classic, Don’t Worry, a comic number popular after the 1973 Yom Kippur War. In the song, a soldier at the front writes to reassure his girlfriend that he has plenty of time to rest “between bombardment and barrage,” and asks her to send fresh underwear. The original is very much a product of the style and sentiment of the young Israel. But the new cover makes it a product of the present by adding a reggae beat and a Mizrahi twist, featuring two up-and-coming Mizrahi singers doing their mandatory army service, and adding warbling Mideastern-style vocals.

 Not everyone loves this development, or what it signifies. Asked last month for his opinion of a different Mizrahi cover by Ms. Hadad, this one of a 1974 hit by the beloved Israeli rock band Kaveret, band member Efraim Shamir called the new version “a musical ISIS” – that is, a particularly Middle Eastern kind of desecration. He was echoing an infamous comment from Tommy Lapid, a late politician and Cabinet minister born in Yugoslavia : Asked for his take on a Mizrahi song, Mr. Lapid joked, naming a Palestinian city, that “we didn’t conquer Tulkarm, Tulkarm conquered us.”

The contentious politician responsible for this year’s anniversary celebrations – and for Ms. Hadad’s cover – is the Culture Minister, Miri Regev, a combative voice known for railing against the old cultural elites. Ms. Regev, who is of Moroccan descent, belongs to Benjamin Netanyahu’s Likud Party, whose political base has traditionally been heavy on Israelis with roots in the Islamic world. Ms. Regev regularly stokes nationalist sentiment and is reviled on the left; the liberal daily Haaretz has called her “Trump in high heels.”


Read article in full

More from Matti Friedman


Friday, May 18, 2018

Remember the other nakbas

 In this seminal piece in the Jerusalem Post timed to coincide with the nakba, Hen Mazzig wishes that all the people who have sympathy for the Palestinians showed an ounce of it to the victims of Arab, Persian and Turkish imperialism - Jews, Berbers, Assyrians, Copts.

 Commemorating the Armenian genocide (Photo: Reuters)

Indeed, much noise is made around the world about the “sexy” Israeli-Palestinian conflict. The Palestinians (the Arab community at the time) and their advocates are extremely vocal. But lost in the debate over what happened or didn’t happen to the Palestinians in their catastrophe are the stories of the tens of millions – yes, tens of millions – of victims of genocide, expulsion and forced assimilation (cultural genocide) from Arab and Turkish imperialism.

My family are Berber Jews on my father’s side and Iraqi Jews on my mother’s. Both were expelled from their lands, and because of this persecution I came to learn about these largely untold stories. Over time I have learned that many other groups were persecuted, en masse, without any restitution or “right of return,” and the global community is (and was) silent. Why the double standards? In the last 150 years, “nakbas” occurred to those indigenous to North Africa, the Middle East and the Eastern Mediterranean.

The approximate number of victims from genocides one rarely hears about include: The Assyrians (300,000 from 1914-1920); Armenians (1.5 million from 1914-1923); Kurds (50,000-180,000 from 1986-1989); Greeks (450,000-750,000 from 1913-1920); Yazidis (10,000 in 2014 alone, other numbers unknown); and the Sudanese in Darfur (300,000 from 2003-2009).

The victims of expulsion and persecution leading to emigration include: Lebanese Maronites (eight million-14 million Lebanese in the diaspora, and four million in Lebanon); Assyrian Christians (15 million in the diaspora and in Syria); and the Armenians under the Turkish Empire (11 million in the diaspora today).

In Lebanon and Syria, both states deliberately created nationality laws that would bar Christians from returning, ensuring a Muslim Arab majority in these countries.

From North African and Middle Eastern Jewish communities, 850 000 Jews were expelled or forced to flee North Africa and the Middle East. Additionally, one million Copts have left Egypt.

But even where expulsions or emigration did not occur, widespread persecution did.

Who hears about the forced assimilation of the Berbers, Kurds and Sudanese? Since the 1960s, these communities have been suffered under forced Arabization in schools and government institutions. For example, Berber only became an official language in Algeria in 2002; prior to 2002, Kurdish was forbidden in Turkish media; and apartheid laws against Jewish communities in Yemen dictated that Jewish children be taken from their families and given to Muslims in forced conversions. There are numerous similar examples against Jewish communities throughout the Middle East – even in the late 20th century. To this day, no restitution has been made by the persecutors of these heinous crimes.

As I noted in the opening, these are not stories you will hear in the newspaper, or in the universities, or at chic parties in London or in Paris and certainly on Al Jazeera, AJ+, Turkish television and sadly, even in the mainstream international media.

INSTEAD, CNN, BBC and Middle Eastern studies faculties around the globe will tell you that the Middle East is Turkish, Arab and Iranian since the dawn of time. These same journalists will wax eloquent about how these peoples have been the victim of European and Zionist aggression, all the while ignoring the histories of every other group in the region.

If that’s not enough, when presented with the historical realities of how the Turks and Arabs have oppressed communities all over the Middle East, they will whitewash these crimes of colonialism by claiming the Arab, and later Ottoman Turkish Empires, were peaceful and tolerant, allowing minorities to flourish, even going so far as to say how Europeans led the Turks and Arabs to violence.

They sought independence separate from the empires. This was true for the Armenians, Georgians, Assyrians, Kurds, Jews and Lebanese Christians. And before them, even the Greeks and the Serbs. And yes, many of these smaller groups of peoples appealed to Western Europeans for help.

In response to the national awakening of these smaller groups in the late 1900s, the imperialist nations, the Turks, Arabs and Iranians not only sought to preserve their power but even claimed the land of these nations in a process called irredentism. In a narrative flip, these imperial peoples of the region (particularly the Turks and Arabs) claimed the nations seeking independence were stealing land from them and used violence to retrieve it.

From the 1880s until 1923, The Pan-Turks not only sought to unite the various Turkish peoples, but they were also central in claiming the places that Turks had conquered as settler colonialists like Armenia, parts of Greece and the Assyrian parts of present-day Turkey. They were also instigators of genocides in these areas when groups subject to their rule showed any sign of pursuing independence, including the Greeks, Assyrians and Armenians.

Turks ensured the Kurds and Assyrians who remained would be subjected to forced assimilation and they expelled all of the Greeks and Armenians from Turkey.

Pan-Arabs, who were also active from the 1880s, claimed areas where Arabs had settled under settler colonialism in the Middle Ages and sometimes later, as original Arab homelands. In aiding the British in overcoming the Ottoman Empire, Arab leaders positioned themselves to take over multicultural countries and pursue their own imperialistic goals.

Thus, Pan-Arabs forced Arab culture and customs upon the Assyrians, Berbers, Maronites and Egyptian Copts. By the 1940s, they had created the Arab League and tried to Arabize all of North Africa and the Middle East. In fact, Pan-Arabs – even more than the Pan-Turks – were different from the Pan-Germans, for example, in accepting the assimilation of non-Arab peoples as Arabs in principle, even though in practice they still viewed them as different.

Hence, the policies of Arabization and forced assimilation.

In fact, all of the indigenous peoples of the Middle East – from the Kurds to the Assyrians, to the Jews and the Maronites, many already diminished by mass murder – were present at the Versailles Treaty and called for their national self-determination.

Of all of these people, only the Jews and the Armenians (both under the rule of rival empires, the Jews under the British and the Armenians under the Russians) were able to obtain independence.


Read article in full

More from Hen Mazzig

Wednesday, May 16, 2018

Allies delayed restoring rights to Algerian Jews

Clear evidence that the Allies delayed restoring full rights to the Jews of Algeria is to be found in this JTA report dated 7 June  1944. The liberation of North Africa by American troops began in November 1942 with Operation Torch, but over  18 months later, Jews still did not have their citizenship (under the Cremieux Decree)  or property restituted to them.  One reason given is that the (antisemtic) Vichy officials were still in post and dragged their heels on this issue (With thanks: Malca)

 Jews in a synagogue in Algeria

Property confiscated from Jews in North Africa during the Vichy regime has not yet been restored to them, although it has been more than a year since Gen. Henri Giraud announced that all Vichy legislation was invalid, and despite the pledges by Gen. De Gaulle and the French Committee of National Liberation that such property will be returned to its owners.

Authoritative circles here admitted today to the Jewish Telegraphic Agency that opposition to restoration of Jewish property has been expressed by persons who benefited from the seizures, but they added that the Committee of Liberation is expected to take action shortly to return Jewish property.

Another sore point troubling Algerian Jews is the lack of clarity concerning the status of the Cremieux Decree. Although to all practical purposes, the decree has been restored, the Jewish community here objects to the fact that the De Gaulle regime has never specifically annulled Giraud’s order of March 14, 1943, abrogating the decree.

The legal situation concerning the Cremieux Decree, as explained to the JTA today by Elie Gozlan, Secretary General of the Committee of Jewish Social Studies, is as follows:

When Giraud abrogated the Cremieux decree he stated that the specific terms government the annullment would be issued within three months. No such provisions were ever promulgated. Therefore, on October 21, when the Committee of National Liberation voted to restore the law, it did not issue a decree cancelling Giraud’s order, but announced that since the terms of the Giraud order had never been promulgated, the Cremieux Decree remained valid.
What the Algerian Jews want now, Mr. Gozlan said, is a forthright statement by the Committee announcing unequivocally that the Giraud abrogation of the decree has been cancelled. This, they say, will prevent the possibility of any “misunderstandings” in the future concerning the status of Algerian Jews.

Read article in full 

Useful timeline

Tuesday, May 15, 2018

Israeli MFA sets up Facebook page for the Iraqi public

With thanks: Niran

A wave of nostalgia for their ex- Jewish citizens is sweeping the middle and intellectual class in Iraq.A young man called Taj claims to speak for all Iraqi Musims. He salutes his ' beloved Israelis' and calls on the Iraqi government to fulfil their ' legal and moral responsibility ' to compensate Iraqi Jews who were stripped of their rights for no other  reason than they were Jewish.


Taj, an Iraqi Muslim, greeting an Israeli audience. Click here to see clip


 Israel’s Ministry of Foreign Affairs has  launched a new Facebook page, specifically dedicated to engaging and creating a dialogue with the Iraqi public.  The page, called “Israel in Iraqi-Arabic”, will serve as a digital bridge between the two peoples.  The new page focuses on content of interest to Iraqi audiences, such as touching stories about the large Jewish-Iraqi community that previously lived in Iraq and today lives in Israel, as well as similarities between the Israeli and Iraqi cultures. The Facebook page will also introduce the diversity and achievements of Israel to the Iraqi audience.  

Yuval Rotem, Foreign Ministry Director-General, noted, “The Facebook page is intended to address the growing interest of the Arab world in Israel. Social networks allow us to reach this audience – our neighbors – and to introduce them to the true face of Israel in ways that were not possible before. Beyond our general Arab-language accounts on Facebook and Twitter (@IsraelArabic) we chose to dedicate a page to engaging with Iraqis in light of the glorious history of the Iraqi Jews (who today live in Israel), and the rising interest of Iraqi citizens in our story in recent years, something we became aware of after receiving many positive comments on our existing social media accounts from Baghdad and across Iraq. We believe this Facebook page will promote a positive, fruitful dialogue that will lead to a closer acquaintance between Israeli society and Iraqi society in all its components - Sunnis, Shiites, Kurds and other populations.” 


Read article in full

Monday, May 14, 2018

Jewish refugees: the counterpart to Palestinian refugees

The 14th May, the anniversary of Israel's Declaration of Independence, is traditionally a day when articles appear in the press lamenting the plight of the Palestinian Refugees. You will struggle to find any mention of Jewish refugees from Arab countries. Point of No Return is reproducing extracts from this Huffington Post article by Lyn Julius, which contains the main talking points. Read article in full

Advocates for Jewish rights do not seek to delegitimize Palestinian claims. But it is a feature of the prevailing discourse that Jewish refugee rights are dismissed as an impediment to peace, denigrated or ignored, while Arab rights — including the much-vaunted ‘right of return’ — are put on a pedestal. Only Arab refugees may enjoy the exclusive support of the UN agency UNWRA. Only Arab refugees may pass on their refugee status from generation to generation so that, exceptionally amongst the world’s displaced peoples, five million people can now claim to be Palestinian ‘refugees’.
For precisely these reasons Jewish and Arab refugees must be compared. 
It is beyond dispute that there were two sets of refugees in 1948. It is not a suffering competition, but the rights of refugees carry no statute of limitations. What about the human rights of these Jews who fled violence and persecution with one suitcase ? Would they or their descendants ratify a peace referendum that ignored their rights?
Recognizing the narrative of 50 percent of the Israeli population who descend from Jewish refugees from Arab and Muslim countries could well be the key to reconciliation.

What have Jewish refugees got to do with the Palestinians, critics ask? The current negotiations are between Israel and Palestine, not Israel and its neighbors. 
The conflict has linked Jewish refugees with the Palestinians since the 1930s when the Palestinian Arab leadership became complicit in victimizing Jews in Arab countries and dragged five Arab states into the 1948 war against Israel. This war resulted in the displacement of some 40,000 Jewish refugees from Jerusalem and the West Bank, in addition to the 850,000 forced to leave Arab states.
Arab states themselves cemented the link when they criminalized Zionism, persecuted their innocent Jewish citizens as ‘the Jewish minority of Palestine’ and stole their assets. 
More proof of such a link is the fact that the Arab League plays an active role in the present ‘bilateral ‘peace talks. Moreover, Arab states such as Lebanon, Syria and Egypt hosting populations of Palestinian refugees have an essential role to play in solving the refugee problem. A good start would be for the Arab League to rescind the 1950s Law prohibiting Palestinians from becoming citizens ‘to avoid the dissolution of their identity’.

Sunday, May 13, 2018

Another Mizrahi Eurovision winner: Netta Barzilai


Mabrouk to Netta BarzilaiIsrael's winning contestant in the 2018 Eurovision Song Contest. From her surname, Netta is of Mizrahi origin. She is the latest of a string of Mizrahi entrants. 
In 1978, Israel won  with the song "A-Ba-Ni-Bi" performed by Izhar Cohen and the Alphabeta, in 1979 with the song "Hallelujah" performed by Milk and Honey and in 1998 with  "Diva" performed by Dana International.
 Since the introduction of semi-finals in the Eurovision Song Contest in 2004, Israel has
managed to qualify for the final seven times, including three top ten results in 2005 with Shiri Maimon and "Hasheket Shenish'ar" placing fourth, in 2008 with Boaz and "The Fire In Your Eyes" placing ninth, and in 2015 with Nadav Guedj and "Golden Boy" placing ninth. Israel had failed to qualify to the final for four consecutive years between 2011 and 2014 prior to qualifying in 2015. In 2017Imri Ziv represented Israel in KyivUkraine with the song "I Feel Alive". It came 23rd out of 26  in the final.

Thursday, May 10, 2018

'To find the Jewish quarter of Sidon, follow the swaztikas'

The erasure of the Jewish heritage of Sidon in Lebanon proceeds apace: it is as if Jews never existed here. A keen Lebanese amateur historian of the Jewish community of Lebanon, Nagi Georges Zeidan revisited the city. Here are his findings, as told by Isaac Choua in HaSepharadi:

The Jews of Sidon believe that their community dates back to the first arrival of Israelites ; roughly 1000 BCE) and their synagogue to the Second Temple period (Josephus, Jewish Wars 1:422). They even have a tradition that the tomb of Zeḇulun the son of Yaʿaqoḇ (yes, one of the members of the twelve tribes) is buried there and a mausoleum stands in his honor. “Zebulun shall dwell by the seashore; He shall be a haven for ships, and his flank shall rest on Sidon.”

When the Jews lived in Sidon, they kept only one day of yom ṭoḇ because of its close proximity to Jerusalem. Though only a small amount of information exists, Sidon probably had a small Jewish community at the time of the Muslim conquest in the seventh century. In the twelfth century, Spanish traveler Benjamin of Tudela mentions that twenty Jews (perhaps twenty families) lived in Sidon, which he called a large city.”

 In the nineteenth century as Beirut became more metropolitan, many of the Jews spread throughout Lebanon flocked to Beirut. Nagi Georges Zeidan, an amateur historian on Lebanese Jewry, posted on his Facebook page (followed by many of the Lebanese Jews around the world) on April 23rd, 2018:Though there is nothing inherently wrong with the term “el-Quds” (one of Jerusalem’s names in Arabic), the erasing of the Haret el-Yahoud” is strictly political. This is not the only change going on in Sidon: on April 20th, 2018 Nagi reported that the “west wall of the cemetery that separates the old seaside is completely demolished by excavators.” “These machines are well inside the Jewish cemetery, in fact they… damaged and partially destroyed tombs.”

In 2016, Nagi (who has been collecting everything he can find on the Jewish community in Lebanon since 1996) returned to revisit the remains of the Jewish community. When Nagi could not locate the Jewish Quarter, he was advised to 'follow the swastikas' in order to find the location – the place had been renamed from Haret el-Yahoud” to Haret el-Ghaza.”

This is not the first time the Lebanese government has demolished the Jewish community and their physical history. In Deir el-Qamar, the Jewish community lived amongst Druze Prince Fakhr-al-Din ibn Maan and were permitted to build a synagogue in 1638. My family helped build it. Sadly, instead of being preserved as a museum by the Générale des Antiquités (General Directorate of Antiquities) it has been destroyed in order to be turned into a dance studio.

Play being staged in the former synagogue of Deir el-Qamar (Photo from November 2017)

A friend of mine visited Lebanon in the summer of 2017 and reported back to me the shock he found in the place that was once my family’s synagogue: "they had no idea it was a synagogue… it was terribly heartbreaking… I would not have thought that this was it if three old ladies hadn’t insisted so, and if it didn’t match the photos you sent earlier… they have erased any trace of what this place was."

Star of David seen in 2012 on the wall in the Deir al-Qamar synagogue, now a dance studio and theatre

Read article in full

Wednesday, May 09, 2018

Never have so many Mizrahim been on television'

Although she churlishly accuses Netanyahu of abhoring Mizrahim and not doing enough to give them real responsiblity, Carolina Landsmann writes in Haaretz that under his watch Israel's socio-ethnic fabric in the public domain has changed beyond recognition. (With thanks: Lily):

The Moroccan Miri Regev and the half-Iraqi Ayelet Shaked (centre) are two Mizrahi ministers in the Netanyahu government

Poet and social activist Shlomi Hatuka excitedly summed up the torch-lighting ceremony: “I’ve never seen so many Mizrahim on television.”
Indeed, it’s hard to deny that under Netanyahu, the gates that kept Mizrahim excluded have been breached, and their visibility is undeniable, much to the chagrin of the Ashkenazim. But contrary to Lula (The disgraced Brazilian president), who fought passionately his whole life for the workers, the poor and the blacks – Netanyahu and his wife seem to genuinely harbor a hatred for the poor. Netanyahu is not being persecuted, he is the political persecutor. Netanyahu cannot take credit for the liberation of the Mizrahim. He uses the Mizrahi cause to incite and conquer, not to remedy an imbalance or to build a common, equal and just ethos.
Even though Netanyahu has acted cynically, can one ignore the fact that under his governance, the socio-ethnic fabric of the public domain has changed beyond recognition? That Miri Regev is the culture minister and it wasn’t Yariv Levin or Yuval Steinitz who took over for the prime minister when he was under anesthesia? It’s easy to scoff at the status the premier has given to Regev, but isn’t the dismissal of a formal role a form of covert racism: She is the deputy prime minister only because he is not in mortal danger? When Regev is culture minister, does that position not carry the same kind of weight as it would if given to an Ashkenazi? Is it really of no importance that the 70th Independence Day festivities were designed just as she pleased, or that the Mizrahi narrative has become the bon ton when it comes to political correctness today?
Netanyahu has groomed only the “professional representatives” of Mizrahim and not those with genuine talent. To the former, he grants at most the job of filling in, but never of really being in charge. And he threatens to make the heads of the latter roll whenever they dare to truly do their jobs – out of loyalty to the public and not to Netanyahu – as is the case with Israel Police Commissioner Roni Alsheikh. This also explains the conflicted feelings many on the Ashkenazi left have for Netanyahu: They hate him for advancing the Mizrahim, but admire him for blocking them with a glass ceiling.
And herein lies the hope: Alsheikh symbolizes the Mizrahi distancing from Netanyahu and perhaps also the birth of a new historic narrative in which – against his will, and completely contrary to his political intentions – the prime minister has acted as the donkey of the Messiah of the Mizrahi revolution.

Read article in full

Tuesday, May 08, 2018

Mind the Gap!

Point of No Return is going travelling to America and Canada. Postings may be sparse - or just not as regular as usual.

Monday, May 07, 2018

How an Iraqi-Israeli inflitrated the Muslim Brotherhood

 Zvi Yeheskeli went undercover as Sheikh Abu Hamza to investigate the Muslim Brotherhood

Zvi Yehezkeli is a fairly well known face around Israel. He's a fluent Arabic speaker of Iraqi-Jewish origin. For more than 15 years, the journalist and religious father of five has appeared on Channel 10 News, reporting on the Arab world. But for a couple months over the past two years, Yehezkeli became someone else entirely: Sheikh Abu Hamza. He used this identity –  to film an in-depth series on the role of the Muslim Brotherhood in the streets of Europe and the United States. See profile in the Jerusalem Post: (With thanks: Lily)


The five-part series, titled “False Identity,” began airing ( in February 2018) on Channel 10.

In the first installment, Yehezkeli – or Abu Hamza, wired with secret cameras and microphones – explored the mosques, schools and bookstores of the Muslim community in Paris.

“The Western world isn’t always reporting on these things because they don’t understand their significance,” Yehezkeli said in a recent interview with The Jerusalem Post. “I think the job of a journalist is to report on the things we don’t understand.”

Yehezkeli set out to show the infrastructure and the influence of the Muslim Brotherhood in Paris.

“I think people should see their doublespeak, their approach to mosques and schools,” and attempts to control the Muslim community in France and elsewhere in Europe, he said.

The upcoming episodes, said Yehezkeli, will show additional footage from France as well as his journey posing as a Syrian refugee traveling from Turkey to Germany. The final two episodes, which the journalist said basically make up a free-standing documentary, focus on the United States.
In this episode, he surveys the scene in France. One of the startling things he is told is that the French authorities are preparing for a civil war within the next decade or so.

Read article in full 

Click here to see episode on the 'quiet jihad' in France




Sunday, May 06, 2018

Jewish museum plan in Tunis runs into controversy

 
The Bardo Museum in Tunis: 'Judaica no longer displayed'

A Jewish Museum is to open in Tunisia.

According to a report on the CRIF website, the organisers have called for documents, books, ritual objects and souvenirs for the new museum in Tunis, which is to be sited in the historic Jewish quarter. A meeting is to be held on 22 May in Paris to discuss the project and to set up an association for the preservation of Tunisian-Jewish heritage.

They argue that young Tunisians are unaware of that an ancient Jewish community lived in the country until recent times: Taking its cue from Moroocco, the only Arab country to-date with a Jewish museum, the Tunisian museum would go some way to raising awareness of the historic contribution of the Jews.

However, the proposed museum is not without its critics. Jean Loup Mordekhai Msika has written to one of the prime movers, Lucette Valensi, pointing that Tunisian customs officials confiscated personal objects from Jews forced to leave the country. He himself wanted to take his grandmother's cheap enamel teapot out of the country. The customs official bellowed,' this stays here!'

"Defenceless citizens, they  could neither enjoy security not freedom, as the country wanted to take revenge for  the failure of the Arabs to throw the Jews into the sea," Msika's letter said.

Msika reminded Mme Valensi that under president Ben Ali, there was a room displaying Judaica in the Bardo museum. The Judaica was no longer on display  once Ben Ali had been deposed, Msika claimed.

"The first priority," Msika wrote,"should be for Mme Valensi to find out what happened to these objects." If the Tunisian government wants to project an image of democracy and tolerance,  he continued, it should account for seized objects.
Msika, an architect,  has been working on his own project for a Jewish museum of Jews from Arab countries in Jerusalem.

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Saturday, May 05, 2018

Moroccan Jews mark hillula of Shimon Bar Yochai

Last week, observant Jews across the world marked the Hillula, or anniversary, of the death of Rabbi Shimon Bar Yochai, one of the greatest teachers of Jewish law and ethics. Bar Yochai lived in Palestine at a time of religious persecution by the Romans. Pilgrims flock to his grave at Mount Meron in the Galilee.



The former Chief Sephardi Rabbi of Israel, R. Shlomo Amar, composed the lyrics to a piyyut in honour of Bar Yohai, which is performed in the video above by the great contemporary Moroccan-Israeli payytan, R. Maymon (Meni) Cohen. Below, a contrasting version by Itsik Eshel.

Friday, May 04, 2018

Lag Ba'Omer pilgrimage passes off without incident

Thousands of people participated in an annual Jewish pilgrimage to Tunisia’s famed Ghriba synagogue in Tunisia, which ended Thursday night without incident under heavy security. Report in the Times of Israel:

For two days, pilgrims prayed and sang in Hebrew as they lit candles and placed votive eggs in a cave below Ghriba, Africa’s oldest synagogue, on the island of Djerba in southern Tunisia.

About 3,000 people took part in the first day of the festivities, a police official told AFP.
Cheering and dancing, worshipers completed the pilgrimage by leaving the “Menara,” an object of worship mounted on a cart for the ritual procession, at Ghriba’s closely monitored outer gate.



French Jewish women write their wishes on eggs that will be placed in a cave under the Ghriba synagogue in Tunisia’s Mediterranean resort island of Djerba on the first day of the annual Jewish pilgrimage to the synagogue on May 2, 2018. (AFP Photo/Fethi Belaid)

The joyful march usually makes a tour of other synagogues and Jewish neighborhoods on the island before returning to Ghriba, but in recent years, celebrations have been confined to Ghriba for security reasons.
According to Rene Trabelsi, co-organizer of the annual pilgrimage, nearly 400 Israelis took part in this year’s festivities.
Organized every year on the 33rd day of the Omer, the traditional counting of the 49 days separating the Jewish festivals of Passover and Shavuot, the Ghriba pilgrimage has long been a central tradition for Jewish Tunisians.
The day is called Lag B’Omer, and is also celebrated in Israel and throughout the Jewish world with bonfires and pilgrimages.

Read article in full

Djerba Jews at the El-Ghriba Synagogue on Tunisia's southern island. (photo credit:upyernoz via CC/JTA)  

Reuters report (Israel Hayom - with thanks: Lily)

More articles about al-Ghriba

Thursday, May 03, 2018

Who do you think you are kidding, Mr Abbas?

 With thanks: Lily, Yoram

Mahmoud Abbas has denied that pogroms occurred  during the 14 centuries that Jewish communities existed in Arab countries.  If he read Point of No Return he would be fully au fait with the true history.



Non exhaustive map of anti-Jewish massacres before 1948.  Click on the picture to enlarge (T. Karfunkel)

Abbas's  outrageous statement is of a piece with Abbas's Holocaut denial. His thesis as a PhD student in Moscow vastly minimised the numbers of Jews murdered by the Nazis. The Zionists' Ha'avara  agreeement to rescue Jews from Hitler's Germany in the 1930s is maliciously construed as 'collaboration' with Nazism.



 Haaretz reports: 
Palestinian President Mahmoud Abbas said on Monday that Jews in Europe were exposed to pogroms not because of their religion, but because of their social role and financial matters. 
Speaking during the National Palestinian Council in Ramallah, Abbas attributed the claim to Jewish scholars and said that factually, "such pogroms did not take place in Arab nations, which had Jewish communities."
Abbas stirred controversy in his doctoral thesis in Moscow University when he examined connections between the Zionist leadership in Israel and the Nazi regime in the 1930s. In it he dealt with the claims of Holocaust deniers such as Roger Garaudy regarding the correct number of Jewish deaths in the Holocaust. Israeli officials have dubbed Abbas a Holocaust denier, but he has refuted the accusation.

Read article in full

Wednesday, May 02, 2018

The US must stop returning stolen property to Arab states

By signing Memoranda of Understanding with Middle East governments and drawing up Red Lists,  US  institutions have become complicit in the theft of the cultural heritage of indigenous peoples of the Middle East and this rubs salt in the wounds of their ethnic cleansing. The most blatant example of this is the US government's pledge to return the Jewish archive to Iraq, a collection of books and documents belonging to the Iraqi Jews in exile. Carole Basri and David Dangoor write in The Hill:


 A 1815 Zohar found in the Iraqi-Jewish archive

This cultural appropriation is taking place because of the Emergency Protection for Iraqi Cultural Antiquities Act of 2004, as amended effective April 30, 2008. Similarly, memorandums of understanding have been signed and enacted as recently as February 2018 for Syria, Egypt and Libya, where Jewish property, history and assets are being appropriated and stolen.

In Yemen, where Jews long have lived in second-class status with the threat of death by senior officials, all but a few Jews have fled the country. Some who fled grabbed what they could, such as religious possessions, but even these ultimately could be returned to Yemen. 

On Jan. 31, 2018, the International Council of Museums released a Red List for Yemen that directly targets Hebrew manuscripts and Torah finials. The Red List notes, “Yemeni authorities will ask for the retrieval and the repatriation” of these items. Frequently, issuing a Red List is the first step in a process to hold public hearings and ultimately pass memorandums of understanding between the United States and foreign governments that blockade art and cultural property, denying U.S. citizens the rights to their historic heritage.

With regard to Iraq, Syria, Egypt, Libya and Yemen, no such decisions, laws or memorandums of understanding should be made with states where Jews were subjected to ethnic cleansing and state-sanctioned anti-Semitism. In Iraq, Nuremberg-like laws led to ethnic cleansing.

The United States can stop aiding and abetting the theft of property, assets and culture. The Iraqi Jewish Archive should return to the private and communal Iraqi Jewish owners, who were not consulted on the expropriation of their property or the agreement to return the property to Iraq. 

Additionally, the United States should reverse its policies on the return of personal and communal Jewish assets to countries where Jews are not welcome. Before it is too late, Washington should stop the signing of a memorandum of understanding with the government of Yemen. This is not only a matter of law; it is above all, a matter of justice.

Read article in full

Tuesday, May 01, 2018

Hen Mazzig: a gay Jew of colour- with designer glasses

There is no room for pro-Israel Mizrahi 'Jews of colour' in the Ashkenazi leftist purview. 'When these same elitists fight for the rights of people of Arab descent, it’s only for the Palestinians; if they find out that you are Jewish, you just don’t matter,' writes Hen Mazzig, an Israeli Jew of Berber and Iraqi descent in this hard-hitting article in The Forward (with thanks: Michelle)

Hen Mazzig: saved hard to buy his designer glasses

Being gay, Mizrachi, and pro-Israel means being politically homeless.

It’s amazing that American Jewish leaders of the left participate in smearing me as a “hasbaraist” while out of the other side of their mouths extolling the virtues of intersectionality. Many American Jewish liberals would like me to criticize Israel more, because that is what a “good progressive” does: bash Israel.

But my style is different. Going through the challenges life has thrown my way, from growing up in a family living paycheck to paycheck to having grandparents who barely spoke Hebrew to being part of a society in which my background was not celebrated (to put it mildly), all of this gave me a certain perspective on life.
There was even racism in my school and in my community. It was the racism of Ashkenazi elitists who believed that they are the better stream of Jews, superior to the African and Middle Eastern Mizrahi Jews.

Today in Israel, this type of racism is not as prominent as it was in the past. Nevertheless, it is still very much alive in the Israeli Ashkenazi Left — and yes, their American counterparts.

And it’s this racism that I hear echoing in the smears against me from the left. When these leftists call me a “hasbarist,” their accusations emulate the stereotypical Ashkenazi elitism that does not accept the self-determination of Mizrahim.

This racism is rooted in the ideology of white supremacy that we don’t discuss, wherein many elitists believe that Mizrahi Jews should just stay where they are socially and economically. When these same elitists fight for the rights of people of Arab descent, it’s only for the Palestinians; if they find out that you are Jewish, you just don’t matter. They pick who they care about based on their race and ethnicity.

Examples of this elitism abound, like just last week, when the senior communications advisor of a large progressive non-profit told me that I should stop using my “POC (Person of Color) posturing” because I have designer glasses. She called me a “well-off Tel Avivian.”

Indeed, I have designer glasses, that I bought for myself with money I worked hard to save. I do live in Tel Aviv (with a roommate) in a rented apartment and I hope that one day I will be able to save enough money to buy my own place (probably not in Tel Aviv as prices are insane). But all of this is beside the point. Can you imagine a left wing American Jewish leader telling a Black person to stop their “POC posturing”? Can you imagine her telling a Palestinian with a good job to stop the pity party? Why, then, is it acceptable for a leader in the American Jewish left to say this about a Jewish POC?

 Read article in full

More from Hen Mazzig


Monday, April 30, 2018

Ethan Katz muddies the waters of Muslim antisemitism


Ethan Katz is to give the Maurice Freeman Trust lecture at the Pears Institute for the Study of Antisemitism at Birkbeck College in London on 1 May. He is a history professor at the University of Cincinnati and the author of Burdens of Brotherhood, a study of 100 years of interaction between Jews and Muslims in North Africa and contemporary France. In italics I am reproducing  the blurb advertising Katz's lecture. I have interspersed my comments.
Headlines from France suggest that Muslims and Jews have renewed an age-old struggle. But the past tells a different story.
Academics like Katz have come under fire for 'whitewashing' Muslim antisemitism. They are accused of muddying the waters and confusing the reader/student  with 'complexity' where actually, matters might be quite simple. The 100-years war in Palestine it is not a struggle between Muslims and Jews, but a Muslim/Arab struggle against Jews. Prior to the colonial era in the Maghreb, Muslims had power. Jews were a defenceless minority  in an Arab/ Muslim majority country.  All Jews were eventually forced out.There is no equivalence between the two groups.


The past Katz work refers to is the comparatively recent past. It fails to delve into the dhimmi status of Jews in the Maghreb before French rule - a history of subjugation and even forced conversion. Then Jews were confined to ghettoes - for their own protection against a hostile population. Jews and Muslims were never brothers - Muslims always assumed they were superior and entitled to wield power over non-Muslims. Both Jews and Muslims in Algeria were offered French citizenship by the 1865 Senatus-Consulte, but the Muslims refused, because it would have meant compromising their personal status.  The constitution of independent Algeria discriminates against Jews, for only a person with a Muslim father or grandfather is entitled to Algerian citizenship. Non-Muslims would never be accepted as part of the Algerian nation, even those who had supported the FLN nationalists.

In this talk, Ethan Katz discusses the findings from his prize-winning book, The Burdens of Brotherhood. He traces the simultaneous development of coexistence and conflict among Jews and Muslims in France across the twentieth century and up to our own time. Katz takes us inside little known relationships between individual Jews and Muslims around common culture and shared interests cafes, concert halls, neighbourhoods, and athletic clubs.
The prominence  given by post-modern academics like Katz to cultural and socio-economic factors over people, historical events and politics has served to falsify the history of Jews from Arab countries. No matter how many cups of coffee they shared with their neighbours, even the most 'arabised' of Jews, such as the Jews of Iraq, were eventually driven out. Friendships between Jews and Muslims did not remain immutable - they could turn to enmity at the drop of a hat. 
At the same time, he shows how the defining events of the past hundred years - from the rise of fascism and the Holocaust, to the French-Algerian War and decolonization, to the Israeli-Arab conflict and the rise of global jihad - have become increasingly difficult to escape and have had a far-reaching impact on the interactions and mutual perceptions of Jews and Muslims in France.
The underlying assumption is that Jews and Muslims lack any kind of agency, and are buffeted about by external forces beyond their control. However,  the driving force behind the Israel-Arab conflict, for instance,  has always been Arab rejectionism. The  global jihad is the product of an ideological,  anti-modern and antisemitic movement in the Arab and Muslim world. Some ten Jews have been murdered by Muslims in France in the last decade. No Arabs have been murdered by Jews. These murders did not just happen in a vacuum, and cannot be blamed on French colonialism, or economic, civil or social grievances.

To book for Ethan Katz's lecture Jews, Muslims, Frenchmen: The Promises and Perils of Fraternity click here.
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Sunday, April 29, 2018

From the Nile to Lake Geneva, the 'dhimmi' to Eurabia

Gisele Littman had always wanted to write a novel. For years, the potential characters danced around inside her head. Instead, turbulent events in her life threw her in quite a different direction.  Lyn Julius reviews her autobiography in the Times of Israel:

Born in Cairo, she was forced to flee Egypt with her family after Nasser’s mass expulsion of Jews in 1956. As a result, she immersed herself in politics and dedicated her writing talents to the study of the volatile relationship between Jews and Muslims. Her best-known work is ‘The Dhimmi’: an account of the subjugated status of defeated non-Muslims as a by-product of jihad. She has also championed the cause of Middle Eastern Christians. More recently, she coined the term Eurabia for the anti-Zionist strategic ‘alliance’ between the Organisation of Islamic Cooperation and the European Community. 

Gisele and David met in London as students and fell in love. They were an unlikely couple – she the francophone, shy, diminutive and destitute Jewish refugee from Egypt, he the tall, confident, patrician product of a British public school and scion of a wealthy family.

Gisele and David Littman settled near Lake Geneva and forged a remarkable partnership during his lifetime, which ended in 2012.

Wading through the mountains of documents and letters which David kept scattered in the office of their Swiss home, Gisele Littman has now written her political autobiography (in French).

David meticulously checked her work and translated her books into English. He had a prodigious memory for facts, answered the ‘phone for her and made all her arrangements. No manuscript could go to a publisher until he had been through it with a fine toothcomb. David shielded her from hostile critics. Sparks did fly between these two strong characters, but her book is in many ways, an elegant, and absorbing, tribute to David: ‘L’amour est plus fort que la mort.’



David and Gisele Littman with their baby daughter Diana. 
The family spent three months in Morocco working 
on ‘Operation Mural’ in 1961.

It is a measure of her courage, so soon after she had fled another Arab country, that Bat Ye’or ( a pseudonym meaning ‘Daughter of the Nile’, adopted by Gisele for security reasons) consented to accompany her husband to Morocco in 1961. In a covert Mossad operation posing as an Anglican gentleman, David risked his life to help smuggle out over 500 Jewish children to Israel via Switzerland in ‘Operation Mural’. (He bitterly refused to visit Israel until his work had been officially recognised). In the 1970s, the couple were among the founders of the World Organisation of Jews from Arab Countries. David was a lifelong human rights activist, a lobbyist at the United Nations and a historian.

They had a circle of academic admirers and like-minded friends – Paul Fenton, Robert Wistrich, Leon Poliakov. But Bat Yeor’s work set on her on a collision course with the doyens of the politically-correct, the interfaith mavens and the revisionists, who accused her of everything from insanity to feeding the Islamophobia of the far-right. In one memorable vignette, she found herself seated at a Geneva dinner party next to Professor George Steiner, a man with fashionable pro-Palestinian views. She told him that Jews in the Maghreb could not leave their quarters with their shoes on. ” I don’t believe a word you say,” he shot back. Between the cheese and the dessert, a fierce argument erupted between George Steiner and David Littman, always fearlessly outspoken in defence of his wife. It ended with Steiner storming out of the dinner party.

Personal tragedy cast a shadow over David and Gisele’s life – their daughter Diana was born mentally handicapped and their son Daniel committed suicide. Nevertheless, Bat Ye’or soldiered on in her mission. She will go down in history as one of the major contributors to the understanding of political Islam and its treatment of religious minorities. She may never get to write her novel. Fiction’s loss is scholarship’s gain.

‘Autobiographie Politique: De la découverte du dhimmi à Eurabia’ by Bat Ye’or: ( 24 Euros, Les Provinciales, 2017)

Read article in full

Friday, April 27, 2018

BBC mentions Jewish refugees, but mainstream is silent

Seventy years since the exodus from Arab countries began to Israel, we can report that Jewish refugees are being mentioned with greater frequency. Even that bastion of bias, the BBC in its 'In pictures - Seven major moments' in Israel's history, saw fit to state:

"Hundreds of thousands of Palestinian Arabs fled or were driven from their homes in the war that followed Israel's creation, marking the beginning of the Palestinian refugee problem that continues to this day. About 600,000 Jewish refugees from Arab countries, as well as some 250,000 Holocaust survivors in Europe, settled in Israel in the first few years of the state's existence, more than doubling its Jewish population."

However, the issue is still absent from the international mainstream press and media. Gaza's Great March of Return campaign should have invited comparisons between Palestinian refugees who want to return to their homes in Israel, and the greater number of Jewish refugees of the same era, who do NOT want to return to Arab countries. But no journalist has yet ventured into this territory, and attempts to get the message into op-eds in the New York Times and Haaretz have so far met with failure.

Curiously, Haaretz did publish an article by Moshe Arens declaring the Palestinian refugee issue a weapon of war against Israel. Although Arens mentioned refugee exchanges resulting from the Greek/ Turkish and India/Pakistan conflicts, not once did he mention Jewish refugees from Arab countries.

This is a cause for concern. It shows that campaigners for Jewish refugees still have some way to go before their issue becomes central to the conscience of Israel's Eurocentric 'liberal' elite. Haaretz Commenters either ignore the issue or blame the Zionists for creating the Jewish refugee problem.

We must redouble our efforts to change this disappointing state of affairs.


Click on this oriental version by Daniel Saadon of the state's national anthem Hatikva. It was released on Israel's 70th anniversary

Thursday, April 26, 2018

Jewish uprooting: the counter to Palestinian propaganda

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If more people knew about the banishment of Jews from Arab countries, it would serve as a counter-weight to Palestinian propaganda. It would also make those Jews themselves more conciliatory, argues Ada Aharoni in the Jerusalem Post (with thanks: Lily) :

 Yemenites landing in Israel


One of the major recognized causes of the current wave of antisemitism in Europe and other places is Palestinian propaganda. This sweeping brainwashing effort has succeeded in producing an anti-Jewish climate in many parts of the world. One of the ways to combat this basic source of lies is to reveal the truth about the banishment of the Jews from Arab countries. The world has mainly heard about the injustice experienced by Palestinian refugees, and almost nothing about the plight of the Jews from Arab countries, mainly Iraq, Egypt, Syria, Lebanon and Yemen. Let us compare the uprooting of the Palestinians with the uprooting of the Jews.

Whereas the Palestinians refugees numbered 650,000 in 1948, the Jewish refugees from Arab countries numbered 850,000 (UNRWA statistics). The Jewish property, both private and communal, sequestered by Arab governments when the Jews were forced to leave was much vaster than that left behind by the Palestinians in Israel (documented by the International Court at The Hague).

There was practically an ethnic cleansing of Jews in Arab countries. Very few Jews are left in these countries today. Egyptian Jewry, for instance, numbered 100,000 in 1948, but there are only 28 Jews in the whole of Egypt today, and only 22 Jews remain in the whole of Iraq of the 1948 population of 160,000. In Syria and Lebanon there are no Jews left.

On the other hand, there was no ethnic cleansing of Palestinians in Israel; there are a million Arab/Palestinian citizens living in Israel today, constituting 20% of Israel’s citizens.

It is important to spread these crucial historical facts as widely as possible, as they contradict the evil and distorted image presented by anti-Israel propaganda. In addition to the possible turning of public opinion in Europe and other places, telling the story of the banishment and uprooting of the Jews from Arab countries has additional potential advantages.

The realization that they are not the only ones who have suffered, and that the Jews from Arab countries have suffered just as much as the Palestinians when they were thrown out of the lands of their birth with only their shirts on their backs and were made so miserably destitute at the hands of Arabs, may cause Palestinians to become more conciliatory and less intransigent regarding peace with Israel.

Read article in full

Wednesday, April 25, 2018

Israel must do more to integrate the Mizrahi narrative

Rena Nasar's grandfather or jidoh escaped violence and state-sanctioned persecution in Syria, walking for 20 hours until he reached Israel. Why is his story not told, and isn't it time that Mizrahim were given a seat at the table, Rena asks in the Jerusalem Post:

I grew up knowing that my jidoh’s story, like that of so many Mizrahi Jews, was inseparable from Israel’s story.

AND YET, in most presentations and programs about Israel, my community is not represented, my jidoh is not represented, I am not represented.

I encounter this problem in my own work as an Israel educator. Sometimes, well-meaning programs inadvertently center the Ashkenazi experience and tokenize us as an exotic “other.” Other times, we are exploited to promote anti-Israel agendas that hardly any of us would ever support. More often, our story isn’t mentioned at all.

My most recent trip to Israel was illustrative of this problem. At Mount Bental, as my group overlooked Syria, our guide talked about Syrians and Israelis but never mentioned Syrian Jews. I stood in the back, debating if I should speak up about what Syria – now caught in a vicious civil war – meant to my community and how its expulsion and escape, along with the expulsion of Jews from other neighboring countries, shaped the Middle East.


Chief rabbi Jacob Shaul Dwek, Aleppo, 1907
 
Being written out of or misrepresented in the story of Israel and the Jewish people is crippling. It can even trigger an identity crisis that leads members of my community to disengage from Israel and their heritage. Yet this is what happens in far too many programs that are aimed at fostering connections to Israel and Jewish identity.

How many American Jews know that the Holocaust extended deep into the Middle East? Can we meaningfully talk about the abuse Egyptian Jews faced or the veritable house arrest Syrian Jews lived under until 1992? I’d argue that education about the Middle East is woefully incomplete if we disregard the still-recent history of families like mine.

While my organization, StandWithUs, has developed materials centered on the plight of Middle Eastern Jews and given Mizrahi employees like myself a platform to share our stories, more must be done by us and others. This is why I want to challenge Jewish institutions and communities to do better at integrating Mizrahi Jews into our communal narrative. Here are just a few possible steps toward that goal: • Examine Israel curricula and programs, and incorporate our story systematically.

This should be done together with Mizrahi scholars, as well as organizations like Jimena and 30 Years After.

• Mentor young Mizrahi leaders for senior roles within Jewish community and Israel education organizations.

• Put Mizrahi stories in the spotlight at high-profile Jewish community events.

• Include Mizrahi and Sephardic religious traditions in our communal spaces.

This is not a one-way street. Mizrahi communities must also make a bigger effort to participate as an unwavering voice. But we must be welcomed and embraced as we do so. So many important causes today deserve our time and attention that it can be easy to overlook our internal struggles. Nevertheless, if we want to reach our potential as a Jewish community, we must start to fully include members of our family who have far too often been forgotten.

Read article in full

Tuesday, April 24, 2018

Pro-Palestinians dumbstruck by Jewish refugee event

It was an extraordinary sight testifying to the effectiveness of Dumisani Washington's Mizrahi Project:  pro-Palestinian activists were visibly moved by what they saw and heard at a 'Night to Honor Israel', as Jews from Arab countries told their harrowing stories. Pastor Washington posted the following on his Facebook page:

"Some 15 Students for Justice in Palestine (SJP) members came to stage what amounted to a silent protest at the CUFI On Campus at UTSA - The University of Texas at San Antonio event tonight. Some came with their mouths taped shut, and some holding signs smearing Israel with apartheid, hate...the usual canards. However, the event was the Night to Honor Israel, and the theme?


Pro-Palestinians at the Mizrahi Project presentation 'were impacted and will not forget what they heard', according to Dumisani Washington

The over 850,000 Jewish refugees from North Africa & the Middle East. The Mizrahi Project.

Yes. These students sat silently and watched the PragerU video, “Why Are There Still Palestinian Refugees” and heard how the UN and Arab leaders have been using the Palestinians as pawns for decades. 

They watched as Hillel Neuer of UN Watch demanded that the Arab state leaders answer the question, “Where are your Jews?!”

They listened to Rachel Wahba tell of her dad fleeing Egypt after Hitler’s Mein Kampf became an Arabic language best seller.

They listened to Elie Nounou tell how he attended Cairo University with Yasser Arafat, who already had a deep hatred of Jews - long before calling himself a Palestinian and forming a terrorist organization that feigned concern for them.
They sat in rapt attention as David Suissa told how his grandfather escaped from Morocco, and how Jews from all over the world are returning to Israel for a “family reunion.”

And they watched Hila Oved Brog explain how her parents did not allow her family to hate Libya or Germany from where here father’s and mother’s families were expelled after losing everything.

They sat and listened. The expressions on many of their faces were betraying. They were touched. They were impacted; so much so that even when I opened the floor for questions, they sat there and either stared blankly or simply looked down. They were completely unprepared for what they heard. They will not forget it. There is no doubt in my mind that some of their hearts have already begun to turn."

   
Rap by Ari Lesser about the Jewish refugees from Arab countries