Tag Archives: prejudice

Anti-Semitism in pro-Palestinian networks

Anti-Semitism exists within ‘pro-Palestinian’ networks and must be tackled. But labelling everyone who speaks out against Israel’s crimes as ‘anti-Semitic’ is as unhelpful as it is untrue.

In a brave and powerful article in the New Statesman, Mehdi Hassan took on what he referred to as the “the banality of Muslim anti-Semitism” in Britain.

I am sure it wasn’t an easy article for him to write but it was an important article for at least two reasons. Firstly, it tackles a form of prejudice that has been left untouched by many. Secondly, it made me and I suspect many others, reflect on the prejudice that sits within our own social circles.

As I was reading the article I could not help but to draw parallels with the low-level anti-Semitism that exist within the ‘pro-Palestinian’ activist networks that I have dipped in and out of in the last few years.

Please stick with me here. What I am about to write involves me wading through a quagmire of politics, misinformation and high emotion.

From my personal experience, most of the ‘internationals’ (ie not Palestinians or Israelis) that are passionate about the ‘Palestine issue’ are so because they have a deep rooted empathy with other human beings that have been, and still are, suffering terribly.

I have however come across the occasional individuals who self identifies as ‘pro-Palestinian’ who has also held anti-Semitic views and used the conflict as context and cover to express these views.

The problem is that a significant minority of those in the former category – the well intentioned empathetic individuals – have not been vocal enough or clear enough in condemning these views.

In addition to this I have come across lazy and sloppy language often confusing the state of Israel with that of Jews worldwide – not anti-Semitic in itself but a line of thought that when combined with vocal criticism of Israel’s actions in the occupied territories, can too often lead to anti-Semitism.

In addition to all of this in the international activist community, I also came across wide-spread anti-Semitism within parts of the Palestinian population living in the West Bank.

Part of what triggered me to write this article was Mehdi writing about the conspiracy theories he had come across in the British Muslim community. With obvious sarcasm he wrote:

“What about 9/11? Definitely those damn Yehudis. I mean, why else were 4,000 Jews in New York told to stay home from work on the morning of 11 September 2001?”

A conspiracy theory that is as repulsive as it is without truth. A conspiracy theory however that I heard on four separate occasions from Palestinians in the West Bank and once from an international working in the there.

What was also interesting and perhaps equally as depressing was a conversation I had with an ISM volunteer in Nablus. I told her about hearing these conspiracy theories and she responded saying that (and I paraphrase from memory) ‘you can’t blame Palestinians for thinking like that. Wouldn’t you if you had lived under occupation for the last 45 years?’

At the time I didn’t know where to start. I gave my answer, “No” and walked off. In retrospect it clearly highlights to me a deep rooted problem -That too many who self identify as pro-Palestinian become apologists for a form of anti-Semitism.

In short I can see three issues that we as peace activists need to face up to:

1)      A tiny minority of those who campaign for Palestinian rights do so holding unacceptable anti-Semitic views.

2)      Too many of those who campaign for Palestinian rights, also too often turn a blind eye to anti-Semitism amongst fellow activists and amongst Palestinians.

3)      A significant minority of Palestinians express anti-Semitic views and are left unchallenged (it goes without saying that this does not describe the majority of Palestinians).

On the flip side of this of all this is an equally important challenge that anyone serious about tackling anti-Semitism has to face up to.

I have personally been accused of being anti-Semitic, hating Israel and such forth**. All utter codswallop. Equally, I know good friends who have had similar accusations thrown at them. This not only cheapens the accusations but it makes seeing the actual anti-Semite amongst the false accusations much more difficult.

Equally, it is worth noting that it doesn’t just apply to individuals.

EAPPI –the organisation that I travelled to the West Bank with – has also had every criticism you can imagine thrown at it.

Melanie Phillips writing in the Mail quoted the following remarks about EAPPI:

“[EAPPI is] nothing but an insidious front for a pro-Palestinian campaign to propagate the partisan lie that, while Israel is besieged by child killers, infiltrated by suicide bombers, surrounded by Islamist propagandists and endures almost daily missiles launched at civilian areas, she is the aggressor, the terroriser, the occupying force.’

‘… the EAPPI ascribes Palestinian misery to apartheid Israel alone, consistently turning a blind eye to Palestinian aggression, corruption, rejectionism and incitement (not to mention Islamism, homophobia, racism and the oppression of women). The EAPPI is blind to antisemitism and deaf to the numerous overtures to peace which have been offered. They are ignorant of Israel’s need for security, and oblivious to the fact that she alone in the entire region is a vibrant, tolerant, multiracial, multi-faith society.’

This description of EAPPI is so far from what I experienced that it dissolves any sense of credibility that the author might have tried to project.

In short, I and many others cease to take it seriously because it bears no resemblance of the truth.

Our ability to tackle the low level anti-Semitism within the ‘pro-Palestinian community’ (a term I feel uncomfortable using but do so for the sake of ease) is hampered by those who aim to smear all involved as anti-Semitic.

I, like many others, have learnt to ignore such criticisms. The severity, sensitivity and frequency of this anti-Semitism though demands that we start taking this seriously. The roles of those who dedicate themselves to highlighting anti-Semitism has to be to begin to work with the progressive majority within ‘pro-Palestinian’ circles to tackle anti-Semitism– not blindly attacking. It helps nobody when these progressives spend their time having to defend themselves from false accusations.

Like Mehdi this article has not been easy for me to write. Removing prejudice and encouraging a greater degree of human empathy has to be the starting block of any future peace.

I am sure that this article will win me no friends from either side of this polarised debate. So I finish with a plea to the moderates who might quietly agree – speak out. Publically stand up for those falsely accused of anti-Semitism and condemn in the strongest terms any hint of true anti-Semitism you experience. The foundations of any future peace depend on it.

 

 

**Update** After receiving feedback I’d like to clarify that when I listed ‘anti-Semitism’ and ‘hating Israel’ next to each other I was seeking to illustrate some of the false accusations thrown at me, not to conflate the two as being the same.

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Do not use Christianity to justify your own homophobic prejudices

The King James Bible, does it tell us more about Jesus or King James?

The theological argument around Christianity and homosexuality has been a point of contention for generations now (especially in the US but also in Anglicanism). At best, in my opinion, the Bible is unclear about homosexuality. If anything the comments relating to homosexuality in the bible are more a reflection of specific moments in history when scripts have been translated than any original understandings of homosexuality. The gay Christians who interpret the Bible as being pro-homosexuality (other than in a broad equality sense) are as guilty of this as those who wish to exclude homosexuals from the Christian faith altogether.

As the argument claiming homosexuality is incompatible with Christianity is the most prominent, this blog will predominantly focus on these arguments. There are two passages in the Bible as well as the often stated story of Sodom and Gomorrah (Genesis 19) that people commonly quote in relation to homosexuality. Corinthians 6:9 and Timothy 1:10 have both been taken to mean that ‘homosexuals’ have no place in the Kingdom of God. Both stories can be better understood as an issue lost in translation. The words interpreted as ‘homosexual’ are much more likely to translate to something closer to ‘loose’ or ‘wanting self-control’, possibly ‘unrestrained’ than they are as “homosexual”. The modern inclusion of the word “homosexual” is much more likely to be a reflection of sexual norms at different periods of modern history.  To interpret these stories as referring to homosexuals is dubious to say the least. These passages though, have been interpreted by many to deny homosexuals any role within Christianity.

The most over quoted passage in relation to homosexuality remains Genesis 19 which deserves a slightly closer look as it is based less around translation issues and more around interpretive understandings of morality. The story of Sodom and Gomorrah was a story that aimed to highlight the morality around hospitality; the sexual undertones are minor, if there at all. The argument goes that Lot was giving hospitality to an unknown stranger, and the men of the city gathered to ‘know’ who this stranger was. The argument that this can be understood in term of homosexual relations is weak; to imply that God destroyed Sodom for this reason is weaker still. This story is also later referred to by Jesus (Matthew 10:14 15) where he implies the story has more to do with hospitality that homosexuality. He said “If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town”.  It is worth thinking thought the cultural legacy hundreds of years on how we still use the term “sodomy”.

The status of hospitality over sexual morality is highlighted by the fact that when Jericho was destroyed by the Lord, the one person spared was a prostitute, despite prostitution being prohibited in Leviticus 19:29, because she offered hospitality. It would suggest therefore that the homosexual understanding of the story of Sodom and Gomorrah has more to do with modern and post-modernist understandings of sexual morality than it does with the story itself, which is based predominantly around hospitality. If we did choose to understand it in relation to sexual morality we have trouble explaining the climax of the story with Lot being seduced by his two daughters.

This does not stop homophobic politicians using the “teachings” of Christ to justify prejudice legislation. Indeed, despite the focus on America, it is clear that the UK introduced a series of homophobic measures that were justified in a traditional Christian moral basis. While homophobic legislation spread in pre-Clinton America it gained considerable support through the Thatcher premiership. Throughout the 1987 election campaign the Conservative party campaigned on a heavily homophobic stance with electioneering posters holding titles such as ‘Young, Gay and Proud…labour’s idea for good education for your children’. It was only in the early 1990’s that sodomy was legalised in the UK

Whilst the official discourse in the West is moving towards an acknowledgement of gay rights, the public opinion is struggling to keep up. This is resulting in an official acknowledgment of homosexuality, combined with a common disregard for it being there. It is worth considering when looking to further gay rights that we are moving from a very recent history of extreme homophobia, a lot of which is based in modern Christian moral rationale.

We have to stand up against those who blindly quote the bible to justify their own beliefs.

Do not use Christianity to justify your own homophobic prejudices!

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