From the JI – Page 2 – Jewish Independent

Goodness a heroic act

There is a world of difference, needless to say, between the murder of a congregant in a California synagogue and the publication of an overtly antisemitic cartoon. But, while the incidents are incomparable in magnitude, they both implore us to action.

Lori Gilbert Kaye was killed Saturday morning during Shabbat services on the last day of Passover at Chabad of Poway, north of San Diego. Eight-year-old Noya Dahan was hospitalized with shrapnel wounds, as was her uncle, 32-year-old Almog Peretz, who was shot in the leg. Peretz was visiting family for the holiday from his home in Sderot, Israel, a city adjacent to Gaza that is under constant threat of bombardment and attack.

In the instant terror struck, heroism abounded. Kaye reportedly died intervening to protect the rabbi from the shooter. Rabbi Yisroel Goldstein, although shot in both hands, immediately teamed with Peretz, who was also wounded, to shepherd the children in the synagogue to safety. Army veteran Oscar Stewart chased the assailant out of the synagogue and Jonathan Morales, an off-duty border patrol agent, shot at the getaway car as the perpetrator fled.

The alleged perpetrator had posted on social media that he was willing to give up his life for the cause of white supremacy. He blamed “international Jewry” for a litany of perceived “crimes” and said that Jews “deserve nothing but hell. I will send them there.”

This shooting is the latest in a terrible string of attacks on religious institutions and the people within them, including the Easter attack that killed more than 300 in Sri Lanka and the mass murder of Muslims in a mosque in New Zealand, among many other attacks on people and institutions worldwide that do not make the front pages. While such incidents in the United States are partly a result of that society’s dysfunctional relationship with guns, the propensity to murder people in places of worship – like the endless stream of mass killings in schools – represents a particular manifestation of evil.

Six months to the day before the Poway attack, 11 people were murdered in the Tree of Life synagogue in Pittsburgh. Given that horrific number, it is understandable that human nature would react to the latest news with an unconscious sense of relief that the death toll in California was not higher. But this reaction, however natural, must be resisted. The invasion of a religious sanctuary represents an assault on the most basic human instincts for goodness and stands apart from other crimes in its deliberateness and in the calculated impact it will have on the victimized community’s sense of security and belonging. Such attacks – no matter how frequently they seem to come – must never be responded to routinely. Each attack is cause for a fresh sense of revulsion.

While the situations are clearly not analogous, there was another episode recently that demands vigilance. The New York Times international edition last week ran a cartoon of Donald Trump as a blind man with dark glasses and a black kippah, being led by an elongated dachshund with the head of Binyamin Netanyahu wearing a Star of David around his neck. The cartoon exists as part of a long history of motifs that portray Jews manipulating guileless, gullible non-Jews to serve Jews’ devious ends. The New York Times apologized and blamed a lack of oversight.

If the editors of Der Stürmer were still among us, they could justifiably claim plagiarism, as numerous comparative memes on social media have indicated. Such images are extremely common on the internet, where there is no oversight. When they make their way into print in one of the English-speaking world’s most august media outlets, this is a new challenge.

Commentators have observed that the dachshund is a breed that rarely, if ever, serves as a seeing-eye dog. The choice by the cartoonist to use that breed was clearly deliberate. For at least a century, since the First World War, cartoonists have used a dachshund to represent Germany. In this way, the artist was adding insult to injury by equating Israel with the perpetrator of the gravest attack on Jews in human history.

The point of addressing the violent attack in San Diego together with a grievous but far less tangible affront in the pages of the New York Times is to make the case that vigilance should not be let down by the routinization of either violence or terrible imagery. These incidents seem to fly at us with such regularity that it is understandable that we as individuals and a community would have limited resources to respond to each case with the gravity it deserves. The memes and lies may become routinized, but our responses to them must never fall short.

Jewish tradition says that it is better to light a candle than to curse the darkness. The heroes of the Poway tragedy have done that. While we cannot predict how each of us would respond in such a crisis, we can promote small acts of light within our circles of influence, by advocating for understanding and peace and by supporting organizations that do good work. More immediately, we can take the advice of Rabbi Goldstein and do good in the world whenever and wherever possible. In a world with evil and intolerance, acts of goodness and understanding are their own type of heroism.

Strongmen bromance

Binyamin Netanyahu appears comfortably ensconced in the Israeli prime minister’s office after last week’s elections. While his Likud bloc effectively tied for seats with the upstart Blue and White party, the smattering of smaller parties are mostly of the nationalist, religious and right-wing bent, meaning Netanyahu will have a fifth term as leader. If he hangs on until July, he will surpass David Ben-Gurion as Israel’s longest-serving prime minister.

The likelihood that he will reach that mark seems good. He faces probable criminal charges but that does not necessarily mean the end of his career. Rumours are rife that he is considering a legal escape hatch that would permit him to remain in office even if indicted or, more likely, make it illegal to indict a sitting prime minister. In most democracies, at most times in recent history, such a move would be seen as intolerably corrupt. Times change.

The leaders of democracies today are blazing new trails. The words and actions of the U.S. president confound our capacity for incredulity. Jaw-dropping statements of contempt, bigotry, juvenile pique and lies emanate from his mouth (and Twitter fingers) faster than the outrage can follow. Across Europe, far-right extremist parties are rising, as they did in elections in Finland on the weekend. In Britain, which is convulsing from self-induced Brexit trauma, the leftist Labour party is engulfed in an antisemitism crisis. Positions and statements that would have been unthinkable in the civil discourse of recent decades are suddenly at the centre of public discourse in democracies everywhere.

Israel is no exception. During the recent election campaign, candidates expressed erstwhile unspeakable ideas, including a scheme to ethnically cleanse the West Bank of Arabs and annex the land to Israel. The advocate of that idea was soundly defeated – the Knesset democratically cleansed of his ideology when the party failed to reach the 3.25% minimum vote to enter parliament.

But Netanyahu himself floated some astonishing trial balloons during the campaign. He mooted annexing West Bank settlement blocs into Israel – a concept that is not ludicrously beyond the pale since, if a negotiated settlement ever emerges, it will likely include such a move in exchange for traded land. But he also suggested annexing settlements that are not adjacent to or contiguous with Israel’s recognized boundaries. Such an idea would create a patchwork in the West Bank along the lines that would make an independent Palestine unworkable. The fact that the incumbent prime minister opened this political Pandora’s box is evidence of a new willingness to play with potential fire.

That foot play with extremists is not limited to domestic affairs. If an Israeli Rip Van Winkle fell asleep a couple of decades ago and woke up to Israel’s current diplomatic situation, he would be confused and possibly delighted. If that Van Winkle shared our worldview – an apparently old-fashioned belief in pluralistic, inclusive, universal humanitarian values – he would quickly conclude that the prima facie bonanza of goodwill has a rotting core.

As former Israeli ambassador to the United Nations Ron Prosor said Sunday night (see cover story), Israel has open lines of communication with countries that for decades steadfastly rejected its very existence. Likewise, Israel has excellent relations with some of the most populous and powerful countries in the world – India, China, Russia, Brazil and, in different but important ways, a refreshed, familial relationship with the current U.S. administration.

Israel has superb relations with these countries, and with the Philippines, as well as with Hungary and other eastern European states that have traditionally been problematic for the Jewish state. That seemingly good news is tempered by the fact that these good relations are not based on conventional diplomatic alliances. To a large extent – especially in the cases of Hungary, the Philippines, Brazil, Russia and the reinvigorated bonhomie between the leaders of Israel and the United States – these close relations are based on a shared strain of politics that fill us with more nervousness than naches.

These relationships are less between Israel and Brazil or the Philippines or Hungary or Russia than a bromance between Netanyahu and Jair Bolsonaro, Rodrigo Duterte, Viktor Orban and Vladimir Putin, to say nothing of the continuing lovefest between Bibi and Donald Trump. Each of these figures is a strongman who is, to varying degrees, pushing the limits of their democracies to see how far they can stretch rule of law and diminish respect for human rights. With this in mind, the diplomatic warmth seems less about traditional bilateral relations than about a fraternity of nationalist, populist and authoritarian men leading the world down a path unimagined a decade ago.

With that background, Israel’s unprecedentedly improved relations with so many countries seems less positive a development. Our proverbial sleeper might pull the covers back over his head and hope for better in the decades to come.

Monitoring online hate

On Monday, Facebook eliminated many extremist pages from its platform, including several Canadian pages, such as those of extremist groups Soldiers of Odin, the Canadian Nationalist Front and Aryan Strikeforce, as well as individuals like white supremacists Faith Goldy and Kevin Goudreau.

Some anti-racist activists say it’s a good start, but only the tip of the iceberg. They also assert that occasional purges of hate content will not address the larger issue in the absence of clear, enforceable standards by social media giants like Twitter and Facebook, which also owns Instagram.

Relatedly, the Centre for Israel and Jewish Affairs has launched a campaign, #notonmyfeed, which is intended, according to the accompanying website, “to stop online hate from becoming real-world violence.” (See jewishindependent.ca/cija-fights-online-hate.) CIJA cited social media posts by the murderers in the Pittsburgh synagogue and the Christchurch mosque killings as cause for governments to move on the issue.

“In both cases, the perpetrator used social media to spread their heinous, hateful agenda,” according to the website notonmyfeed.ca. “From white supremacists to ISIS, it is increasingly clear that online hate and radicalization can fuel and foreshadow offline violence.”

The House of Commons justice committee – as if they are not busy enough with the SNC-Lavalin affair – is launching a study on the issue. The intent, according to CIJA, is to develop a national strategy around online hate.

A national strategy confronting hatred, whether online or offline, seems like a positive development if it helps track problematic people and ideas in order to prevent future violence.

The benefits of a crackdown on online hatred are obvious: by making it more difficult for hateful ideas to reach large, mainstream audiences, moves like those by Facebook are a positive step. Groups that use social media to recruit individuals into hate movements may be hobbled by such policies. Although there are plenty of forums online where they can continue their efforts, hate groups may not have as easy and accessible a reach if policies are put in place to monitor and censor such groups and their messages.

Of course, some of the extremists are crowing about being banned.

“Our enemies are weak and terrified,” Goldy tweeted (because she is not banned from that platform). “They forget most revolutions were waged before social media!”

True enough. But if we make Goldy’s job harder, it’s a good thing.

However, while there are potential positive outcomes, we should not be blind to the potential unintended consequences of such a move.

If the murderers of Pittsburgh and Christchurch had given hints on social media of their intent, isn’t the larger issue here that those threats went unchecked and, therefore, the perpetrators were allowed to complete their mission of mass murder without intervention? Do we really want to eliminate forums in which we can track and identify potential terrorists? If we ban them from these platforms, are we forcing them underground into places where we cannot police them?

Presumably, police and intelligence agencies know where to find the online warrens of hatemongers and can monitor those venues almost as easily as they could Facebook or Twitter, while ensuring that members of the public who are innocently surfing the web do not stumble upon violent hate messaging in seemingly innocuous places. Even so, given that, as CIJA points out, the Pittsburgh and Christchurch killers left a trail on social media and still managed to execute their terrible plans, it suggests we’re not doing a stellar job on this front even when the warning signs are on the world’s largest sharing platforms. So, how much better are we to expect things to be when we force them into the darker crevasses of the online world?

This issue is confounding in part because the internet is, by definition, anarchic and largely beyond the control of all but the most authoritarian governments. As a result, governments and even social media behemoths like Facebook can do only so much to control what is shared through the web writ large.

Leaving aside issues of free expression (which differ across jurisdictions in ways that social media do not), there are practical considerations that we hope elected officials, law enforcement and social media corporations themselves consider when addressing online hate.

As governments do begin to take the issue seriously and consider interventions in the interest of public safety (including, especially, the safety of the most commonly targeted identifiable groups), we trust that a balance will be struck between eradicating violently hateful messaging, on the one hand, and, on the other, not harming law enforcement’s ability to do their job by pushing these ideas into clandestine sectors where they can neither be monitored nor challenged. Finding that balance should be the key to formulating public policy on this urgent issue.

Quebec’s underlying goal

Sometimes in complex or far-reaching events, a small, seemingly less significant factor can illuminate a larger understanding. Successive efforts by Quebec governments to enforce laïcité, a policy of compulsory secularism in the delivery of public services, have included a minor exception that really speaks to the inequality such efforts seek to create.

Since 1936, a not-at-all-subtle crucifix has hung above the speaker’s chair in the legislative chamber of the Quebec National Assembly. A week ago, the Quebec government voted to take down the crucifix as part of a much broader policy against religious symbolism in the province’s public life. Even as they proposed policies that would ban religiosity in the forms of Muslim, Sikh and Jewish head coverings and other items, such as pendants with stars of David or crucifixes, previous governments have contended that the legislature’s cross is exceptional. In the narrative advanced across a decade of this debate, the cross represents an indisputable aspect of Quebec history. Reading between the lines of this argument, the crucifix – the definitive symbol of Christianity – transcends its religious particularity, presumably on the idea that Christianity was an inherent part of Quebec’s history and development.

The message of this exceptionalism is clear as a bell: this place was founded on Christian principles and those of other religious traditions, despite whatever contemporary contributions they might make to Quebec society, rank below the founding religion even as we seek to erase all of them from the public eye. Christianity, in other words, is a first among unequals.

To their credit, the government of Premier François Legault is not excepting the crucifix from this latest bill aiming to impose secularism. The bill, which was introduced last week by the centre-right Coalition de l’avenir du Quebec government elected last year, has all the characteristics that have been discussed in recent years by various governments intent on erasing outward appearances of religious difference. In the provision of government services in which an employee has “coercive” influence – including police, prison guards, judges and teachers – kippot, chadors, turbans, kirpans, crucifixes and anything else that speaks to an individual’s religious affiliation will be banned.

The decision on the National Assembly’s crucifix at least pays lip service to the idea of equanimity in the crushing of religious identity. But it cannot erase the foolishness and inherent injustice of the move. The Quebec government makes absolutely no defence against the charge that the bill contravenes Canada’s and Quebec’s constitutional protections of individual and religious rights. In introducing the new law, the government stated it would use the notwithstanding clause, exempting the law from those constitutional safeguards.

The injustice is a matter of principle. The government – backed, according to public opinion polls, by most Quebecers – is fully prepared to infringe on the rights of people who heed obligations to display certain outward evidence of religiosity. Depending on interpretation and levels of observance, Jewish, Muslim, Sikh and other people are required to wear identifiably religious objects. Lay Christians, by contrast, are not. A crucifix necklace is a choice, not a requirement. For observant Jewish men, a kippah is not optional.

On a related front, it is illuminating to hear non-Muslims discuss whether a chador, hijab or niqab is a cultural or a religious requirement. Over the years, some who have justified banning head coverings have contended that Muslim law does not require them. The fact that many or most of those making this case are non-Muslims adds insult to injury: not only will we argue that we don’t want you wearing your religious garb, we will go so far as to argue that you can’t even interpret your religion correctly.

Aside from the principle of the matter, the nuts and bolts of the proposed law guarantee confusion and offence. The bill grandfathers existing employees, meaning that a currently employed teacher who wears some form of religious accoutrement will be free to continue doing so, but a new hire would not. More bizarre is that, if they were to receive a promotion – from teacher to vice-principal, say – the grandfather clause would be removed, and so would the religious article. The opportunities for mayhem abound.

Ostensibly, the bill, which is really the culmination of years of discussion around “reasonable accommodation” and similar concepts in Quebec society, is intended to preserve the importance of Quebec culture. Understandably, as an undeniably distinct cultural and linguistic minority vastly outnumbered by anglophone North Americans, Quebecers are vigilant in preserving their uniqueness. But it is tough to discern any substantive advantages this bill will grant to Quebec’s distinct culture other than to underscore assumptions of intolerance and insularity. The genuine intent of the law – and the larger ideology that drives it – is to encourage assimilation into a dominant (French, nominally Christian) population. In a visit to France last year, Legault didn’t mince words. He wants a Quebec that is more “European.”

Many Canadians outside Quebec accept that some accommodations are necessary to save what makes Quebec unique. We see this as something apart from the xenophobic nationalisms sweeping Europe. But what is inherent in Quebec society that would not also be found in Swiss or Finnish or Hungarian society to justify banning symbols of different cultures? If Quebecers have a right to “protect” their cultural identity through admittedly discriminatory laws, why wouldn’t Polish and Ukrainian people?

Ultimately, a law preventing religiously observant people from displaying the evidence of their faith will not strengthen or save pur laine Quebec society, unless by doing so it discourages such people from coming to Quebec in the first place. And there’s the key to understanding this bill.

One of the first steps Legault took as premier was to reduce Quebec’s share of immigrants by 20%. This was about the same time he went to Paris and declared he wanted more migrants who are European. With this in mind, the secularism bill is probably less about the people who are already in Quebec than about sending a message to those considering a move there. The bill says stay away, Quebec does not welcome you.

Trump’s empty gesture

When U.S. President Donald Trump tweeted last week that Israeli control over the Golan Heights should be recognized as legitimate sovereignty, it was like sending a box of cherry cordials to his friend Binyamin Netanyahu. In other words, the gesture was sweet, cheap and filled with empty calories.

Israel handing the Golan back to Syria is not on anyone’s agenda. A strategic position at the confluence of Syria, Lebanon, Jordan and Israel, the area was taken by Israel from Syria in the 1967 war and remains, ostensibly, a disputed territory, like the West Bank. But it’s different. For one thing, Israel effectively absorbed the Golan into Israel proper in 1981, though for critics that makes no difference. More importantly, the Golan has strategic significance in ways that differ from the strategic significance of the West Bank. Notably, most of the Syrian population that had lived there fled during the war and both the Jewish and non-Jewish populations of the Golan have remained comparatively small since. So, while still a matter of international dispute, the Golan does not evoke the same issues as the population-dense West Bank in terms of a large non-citizen population living under military rule.

More to the point, who, in their right mind, would think that handing any land, anywhere, over to Syria at this point in history would be a reasonable idea? That country has been catastrophically ripped apart by civil war. If anyone sincerely thinks that Syria deserves the Golan back, they couldn’t possibly think this would be an appropriate time to make such a move.

But up pops the U.S. president to kick a sleeping dog, declaring American recognition of the Golan as part of Israel. It was a typical Trump triumph: it cost him nothing, it rewarded his pal Netanyahu as the Israeli leader arrived in Washington and it set Trump’s enemies into a raging fury, which seems to be one of the few coherent identifiable objectives of most of the president’s actions.

As the BBC reported: “Syria said Mr. Trump’s decision was ‘a blatant attack on its sovereignty.’” If the tragedy of Syria were not so sorrowful, this response would be laughable. “We interrupt this civil war, which has cost hundreds of thousands of lives and displaced 12 million people to haughtily contest the recognition of what has been, for all intents, the status quo for half a century.” Suffice to say, the Golan is the least of Syria’s worries right now.

Yet the gambit was just another trinket Trump has offered to Netanyahu as the latter enters the final days of a tight reelection campaign. The U.S. president makes no pretense about his support for Netanyahu’s continued leadership of Israel. As we discussed in this space two weeks ago, the politicizing of the American-Israeli relationship has potential benefits only for cynical American politicos. Israel (and Jewish Americans) will not win when Jewish people’s identity and connections to the Jewish state are exploited for partisan ends.

But neither is this a case where Jewish people are standing by, uninvolved and without agency. The Israeli government – the prime minister in particular – has encouraged this sort of partisanship overtly at least since he snubbed then-president Barack Obama by accepting a Republican invitation to address Congress. More egregiously, Jewish Americans, including some leading individuals and agencies, have exacerbated the political divisions. Some have created the “Jexodus” movement, inviting the roughly 75% of Jewish Americans who usually vote Democratic to move over to the Republicans. Such a campaign probably has more legs on social media than it does in the real world, but more worrying examples abound.

It is true that AIPAC, the American Israel Public Affairs Committee, was among those groups to speak out against Netanyahu’s courtship of a far-right Israeli extremist party recently. But, that aside, its conference earlier this week in many ways cast aside the group’s traditional bipartisanship. Vice-president Mike Pence and other elected officials delivered overtly partisan speeches. Many leading Democrats, including several who are vying for their party’s 2020 presidential nomination, stayed away from the gathering. A better response would have been to attend and speak frankly about the genuine divisions that exist among Israelis, Diaspora Jews, Americans and the various constituencies, including disaffected young Jews and upstart alternatives to the perceived rightward drift of AIPAC, such as J Street. By ceding the platform, Democrats fed a narrative that reinforces the unhelpful partisan divide.

Regardless of who wins next month’s Israeli election or next year’s American election, Jews and Zionists in the United States, Canada, Israel and everywhere will need to either heal this divide or play into the charade that one side of the political spectrum is friend and the other foe. We need to reject partisanship and return to a time when standing with Israel is a logical extension of Western democratic, pluralist values. The alternative is to accept a new world where standing with Israel, and potentially with Jews, is weaponized by one set of partisans to hammer another.

Condolences, friendship

The mass murder of Muslims in two New Zealand mosques last week is a tragedy that transcends words. But, of course, humans being what we are, we need to struggle to try to understand this sort of evil. As a natural consequence, billions of words have been shared, some thoughtful and empathetic, others attempting to score political points off the misery.

No amount of words can turn back time and prevent the horror. Our only way forward is to share our deepest condolences with Muslims in our communities and worldwide, while striving for a better world.

Empathy should be a natural response to Jewish communities in North America, as we can so easily put ourselves in the positions of our Muslim neighbours. In some ways, Muslim British Columbians must be feeling something similar to those feelings experienced by Jewish people after the murder of six people in a Pittsburgh synagogue less than five months ago.

Again, there is no way to turn back time and change history. Lives taken cannot be brought back. But, when faced with an act of such grievous hatred and violence, from which it seems nothing good could ever emerge, there are things we can do to ease the grief and remind survivors and others affected that the world is not defined by the acts of one, or a few, terrible people.

After that act of terror in Pittsburgh in October, many of us experienced feelings of isolation, the sorrowful kinship of being part of a targeted community, the comprehension of how interchangeable we may be with the victims in the eyes of murderous haters. These feelings were eased in small but meaningful ways by acts of understanding and sympathy. Synagogues, day schools, Jewish community centres and Jewish individuals all over the world received notes and other gestures of solidarity and sympathy. A “solidarity Shabbat” that took place the following week saw congregations throughout North America swell with non-Jewish friends who were moved to demonstrate support and friendship.

Likewise, members of the Jewish community and many diverse members of the broader British Columbia community came together at a number of vigils and events in recent days, trying to alleviate the isolation and feelings of being targeted that our Muslim neighbours must be experiencing.

Part of the shock of the attack, which killed 50 people, is that it happened in a place so unaccustomed to hatred and violence of this magnitude. For many Canadians, the murders brought back memories not only of the Pittsburgh attack, which is so fresh in our minds, but also of the Quebec City terror attack of two years ago, when six Muslims were murdered and 19 others injured during a similarly motivated hate crime. Whatever self-image Canadians have as a peaceable people was challenged by that act. Likewise, New Zealanders, who, despite being a world away from us, share much of our colonial and post-colonial history and a common parliamentary foundation, must be coming to terms with the reality that they are not at a remove from the world’s worst ideas and people.

In an era when everyone’s reactions to every event, however monumental or insignificant, can be broadcast to the world through social media, we have seen responses that are beautiful and others that are inappropriate. An Australian senator famously blamed the victims.

Each of us can make a small difference by sending a message to our Muslim neighbours – whether we know them or not. Google “Vancouver (or Richmond or Surrey or wherever you live) mosque” and send kind thoughts to the congregation. Reach out to Muslim friends and let them know that the feelings they are having are understandable.

But there is one other thing. As noted, this is not a time for politicizing. So try to accept this suggestion as it is intended, as a humanitarian, rather than a political, statement: when a community of people is attacked, people of goodwill need to stand with that particular community and, for a moment or whatever length of time seems respectful, avoid universalizing the tragedy.

When elected officials or other well-intentioned people declare that “an attack on Group X is an attack on all of us,” it diminishes the experiences of the targeted group. When Jews were murdered in Pittsburgh, people needed to express (and Jewish people needed to hear) condemnations of antisemitism and words of support. Today, we need to face Islamophobia and white supremacy. We need to express (and Muslim people need to hear) words of support and condemnations of anti-Muslim violence.

There is a time for universal messages of solidarity and unity. In the aftermath of a catastrophe specifically targeting an identifiable group, we need to deal in specifics.

Trump not true friend

Last week, U.S. President Donald Trump said the Democratic party in that country has become an “anti-Jewish” and an “anti-Israel” party.

The president was criticizing Democrats based on stands taken by Rep. Ilhan Omar, who has made impolitic comments, including accusing pro-Israel politicians of forgetting what country they represent. Omar, along with fellow freshmen congresswomen Alexandria Ocasio-Cortez and Rashida Tlaib, have made their presence known on the national scene faster and more effectively than almost any political newcomers in years. They bring a fresh, radical approach to politics, whether one agrees with their positions or not. They have the potential to be a left-wing version of the Tea Party, which upended the Republican party beginning a decade ago. The parallels are several: fresh faces with radical views and little respect for business-as-usual or party leadership hierarchies.

The Tea Party and the new Democrats, who dub themselves “The Squad,” are both causes and symptoms of a widening polarity in American politics. The centre is not holding – a reality that many Democrats are fearing as they enter the most unpredictable presidential nominating process in their history, with a score of credible candidates having entered the race. Progressives think another centrist like Hillary Clinton can’t win, while party leaders fear that nominating an avowed socialist or other seemingly far-lefty will give Trump another term.

That divisiveness is exactly what Trump wants. His only criterion for supporting an issue is whether it has short-term rating benefits for his reality-TV presidency. He may not have a sound, thought-out strategy, but if a tweet or a comment from him can monopolize the talking heads for a news cycle, this is what he views as a presidential triumph.

So, to stick a knife in the entire Democratic party based on a few (admittedly crude and arguably antisemitic) statements by a couple of new politicians is just the sort of infotainment that Trump relishes. The problem is, it isn’t the Democrats who will suffer most if Trump’s latest gambit succeeds. It’s Jews.

Trump has a compulsive need to poke sticks at people, but weapons can sometimes miss their mark. He has painted himself as a Judeophile, touting his Jewish grandchildren, but he also traffics in overt stereotypes of Jews, such as when he noted before a group of Jewish Republican that he is “a deal-maker, like you folks.” This is to say nothing of his unconcealed cavorting with white supremacists and neo-Nazis.

But the line about Democrats being an anti-Jewish and anti-Israel party is a step too far. It’s not a problem in the sense that it is entirely false – we have seen the Labour party in the United Kingdom degenerate into a movement irreparably saturated with prejudice toward Jews and an attitude toward Israel that in many cases borders on psychosis. The Democratic party could follow a similar path if the trajectory from a sliver of the party’s progressive wing is not put in check.

The reason Trump’s comments are despicable is that he takes joy in the possibility that his opposition could become a genuinely anti-Zionist and anti-Jewish party. Jews be damned, it could help Trump get reelected, so he exploits it as much as he can.

Whatever the likelihood might be of the Dems actually becoming an anti-Jewish, anti-Israel party, like U.K. Labour, Trump has politicized Israel and Jews in a way that can only harm Jewish Americans and the American-Israeli relationship.

Support for Israel based on moral, military, economic and historical foundations has been an unshakeable plank in the platform of Democrats and Republicans for decades. By refusing to turn that bilateral relationship into a partisan slapfest, both parties have managed to ensure that, barring bratty interpersonal spats like the Obama-Netanyahu tantrums, the relationship between the two allies remains strong and seemingly unbreakable.

The Democrats are finding ways to accommodate new ideas. Some of them will be good ideas, some less so. The vast majority of elected Democrats stand as firmly with Israel as ever, and they could take some lessons from the newcomers about how to get their messages across in a dynamic, engaging way.

We have had this discussion in Canada when political figures have tried to make support for Israel a partisan wedge. True friends don’t do that, because they know that their political advantages will flow and ebb, while Jewish and Zionist Canadians will have to live with whatever consequences result from short-term political schemes.

A sitting U.S. president who foments tectonic political discord around an issue like this is no friend to Jewish Americans or Israel. No matter how much he professes love for his grandchildren and Jewish deal-making skills.

Self-inflicted troubles

There are few political leaders who can rest easy these days. Movements are sweeping the world, upending existing assumptions and bringing or threatening major change.

In Venezuela, the leadership is still contested between the far-left incumbent President Nicolás Maduro and the Western-backed opposition leader Juan Guaidó, who claims the presidency. In Brazil, a new rightist regime is making nice with U.S. President Donald Trump and Israeli Prime Minister Binyamin Netanyahu. Far-right parties continue to make gains in European elections, including last weekend’s vote in Estonia, while a movement in Spain is exhuming the fascist past of the Franco era.

In Canada, we appear to be in the midst of the most dramatic political scandal in recent memory. Former justice minister and attorney general Jody Wilson-Raybould’s testimony last week to the Commons’ Justice Committee blew the lid off what she called inappropriate, excessive political interference and veiled threats from the prime minister and other top government officials, who allegedly attempted to influence her decision around a criminal case involving the Quebec corporation SNC-Lavalin. Wilson-Raybould’s testimony painted a picture of a leadership that couldn’t differentiate between the partisan interests of the Liberal party and the judicious operations of the affairs of the government of Canada. The prime minister’s recently resigned former chief of staff, Gerald Butts, was to address the same committee this week, presumably to voice the narrative of the Prime Minister’s Office. But, before he had time to utter his first word, another cabinet minister, Treasury Board president Jane Philpott, abruptly quit cabinet Monday.

“I must abide by my core values, my ethical responsibilities and constitutional obligations,” Philpott declared in a written statement. “There can be a cost to acting on one’s principles, but there is a bigger cost to abandoning them.” Yikes! What does she know that we don’t know? And when do we find out?

The parallels and differences were stark on the same day last week between American and Canadian politics. While Wilson-Raybould was having her say, Trump’s former personal lawyer, Michael Cohen, was unloading a decade’s worth of pent-up hostility at his former boss in front of members of the U.S. Congress. While Wilson-Raybould was handled with figurative kid gloves by fellow Liberals on the committee (whose job, in some ways, was to defend the prime minister and his government on the issue), the reaction from Republicans toward their former ally was anything but cordial. Trump-allied congresspeople went at Cohen hammer and tong, accusing him of being a serial liar, the irony of the scene seemingly lost in their moral indignation.

While both Trudeau and Trump had a very bad week, impeaching Trump seems like a nearly impossible dream given the loyalty of most Republicans to defend his every action. But Trudeau, whose party is now facing almost certainly more challenging conditions in October’s election, may have an internal revolt on his hands if he does not somehow square the circle of the SNC-Lavalin catastrophe and its associated circus side-shows and, not secondarily, reassure his caucus that they’re not all going to get the boot because their leader interfered with a fundamental tenet governing the proper proceedings of justice and rule of law. This is probably far from over.

In Britain, Prime Minister Theresa May flounders about trying to find some resolution to the impending exit from the European Union, which is scheduled to happen in three weeks. The terms of that breakup – and whether it will take place as planned, be delayed or somehow permanently put on hold – remain entirely uncertain. The governing Conservatives and the opposition Labour party have all acted like amateurs through this process, stumbling from one failure to another. Last week, Labour announced they would support a second referendum on the issue, which could provide an escape hatch. If only the deadline for Brexit were not now being counted in hours.

In Israel, King Bibi faces the most serious threat to his leadership in years. Netanyahu was notified last week that he will almost certainly face indictment for bribery, fraud and breach of trust based on allegations that he has provided benefits to allies and friends in return for gifts like pink champagne and cigars, as well as allegedly bartering favours for positive media coverage. With an election now a month away, and facing a new opposition coalition headed by Benny Gantz, the former chief of general staff of the Israel Defence Forces, Netanyahu is not only fighting against the imminent criminal charges. He now faces, in Gantz, someone who neutralizes Bibi’s perpetual advantage over his political rivals – his reputation as a leader who is tough on security. While Netanyahu has tried to paint the apparently centrist Gantz as a “leftist,” most Israeli voters seem mainly concerned with the cost of living, inflation and other pocketbook issues. While the jockeying for coalitions after the vote is often as significant as the election results themselves, sober commentators are speculating that the Netanyahu era may not last much longer.

While political turmoil can have many sources, much of it in democracies comes straight from the highest levels of leadership – from the malfeasance or misfeasance of top elected officials themselves. Whatever the future has in store for Trudeau, Trump, May and Netanyahu, in each case, much of the damage they individually face is self-inflicted.

Awareness and denial

Historical ignorance has been in the news recently, with polls indicating widespread lack of awareness of the Holocaust, especially among young people in North America and Europe. (See jewishindependent.ca/much-work-left-to-do.) Some media reports got the story wrong, however, claiming that many people “don’t believe” six million Jews died in the Holocaust. The reality is that many people “don’t know” this fact, and there is a big difference between not knowing and not believing. Then there is a different phenomenon altogether: denial.

Plenty of well-informed but ill-intentioned people know the truth of the Holocaust but, for various reasons, take a position that the facts are falsified. The notorious Holocaust denier David Irving is reportedly again making the rounds in Britain, promoting his ahistorical ideology. In a nice contrast, Irving’s nemesis, Prof. Deborah Lipstadt, is back in the news promoting her new book, Antisemitism: Here and Now.

Lipstadt went from respected Emory University professor to a sort of global superstar when Irving sued her for libel in a British court in 1996 for correctly characterizing him as a Holocaust denier. Although Lipstadt is an American, she and the book’s U.K. publisher were targeted because Irving apparently thought that country’s libel laws might serve his cause. In the United Kingdom, libel law places the burden of proof on the defendant instead of the plaintiff. As a result, the trial played out as a public history lesson, with Lipstadt’s legal team forced to prove the historical truths of the Holocaust. They did, of course, and won the case. Nonetheless, Irving’s career as a provocateur and historical revisionist continues.

More serious than a nasty British gadfly is the Holocaust denial taking place in Poland right now, a phenomenon that has led to a collapse in Israeli-Polish relations.

Until recently, Poland was one of Israel’s closest allies on the world stage. While Polish society has never undergone the self-reflection that Germany did after the Holocaust, Polish governments developed excellent relations with the Jewish state. After the fall of the communist regime, relations between the two countries grew quite warm. Trade and diplomatic relations at the highest levels flourished.

With the election of the right-wing nationalist Law and Justice party, in 2015, things began to change. Last year, the Polish government passed a law criminalizing speech that references Polish collaboration with the Nazis during the Holocaust.

Canadian Prof. Jan Grabowski, who spoke in Vancouver last fall, heads a team of researchers, most of them in Poland, who are scouring archives throughout that country amassing what is probably the most comprehensive assessment ever compiled on the subject of Poles’ complicity in the Holocaust. Without Polish collaboration – frequently offered willingly and without compulsion, the research indicates – the Nazis could not have succeeded nearly so completely at their murderous destruction of Polish Jewry, Grabowski insists.

Politicizing this history – that is, criminalizing the truth – has put the Polish government on a trajectory of institutionalized denial. Unlike masses of young North Americans and Europeans, the Polish leaders know very well what transpired in their country during the war. As Grabowski notes, it is not the collaborators and their descendants who are today ostracized in small communities across Poland but rather those families whose members helped their Jewish neighbours.

It was inevitable that Poland’s approach would have repercussions in the Polish-Israeli relationship. It happened dramatically in recent days. The Visegrád Group, which is a cultural and political alliance of the Czech Republic, Hungary, Poland and Slovakia, was slated to meet with Israeli leaders at an extraordinary summit in Israel this week.

A week ago Friday, Prime Minister Binyamin Netanyahu was visiting the Museum of Polish Jews, in Warsaw, when he stated, in a meeting with Israeli reporters where recording devices were not permitted, that Poles had aided the Nazis. A flurry of confusion followed as the prime minister’s office clarified that he had said “Poles,” and not, as some media had reported, “the Poles” or “the Polish nation.”

Polish Prime Minister Mateusz Morawiecki decided to snub Netanyahu by withdrawing from the summit and sending his foreign minister instead.

Yisrael Katz, on his second day on the job as Israel’s foreign minister, dumped fuel on the simmering conflict in a TV interview. Ostensibly sent to smooth over the matter, Katz used the opportunity to quote the late Israeli prime minister Yitzhak Shamir to the effect that “the Poles imbibe antisemitism from their mothers’ milk.”

Suffice to say the summit is off. The leaders of the three other countries are still slated to travel to Israel for bilateral meetings but Polish-Israeli relations are on the rocks.

The conflict illuminates a strange dichotomy. The government of one of the countries most affected by the Holocaust tries to blot out what they certainly know to be the truth. Meanwhile, a generation of young people look on, unaware of even the barest details of what is at the root of the uproar.

Antisemites amid JVP

Jewish Voice for Peace, an American organization that has been highly critical of Israel, announced recently that it is “anti-Zionist.” It is certainly a matter of semantics, as the group’s own executive director acknowledged.

“This doesn’t change anything about our focus or our political analysis,” said Rebecca Vilkomerson. “It just names something that hasn’t been named before.”

On the one hand, at least the group is being honest and not hiding behind the ambiguity they had adhered to until now. On the other hand, it represents a progression in the evolution of the anti-Israel movement.

Until just a few years ago, it was rare for people like those in JVP to say they opposed Israel’s existence. They would claim they were merely opposed to a specific policy or direction of the Israeli government. Now, they admit, they don’t think there should be an Israeli government.

In the same interview in which Vilkomerson made the announcement, she also repeated that “anti-Zionism is not antisemitism.” Again, a few years ago, people said “criticism of Israel is not antisemitism.” This appears to be an evolution.

In what intellectual framework is it acceptable to make a statement like “anti-Zionism is not antisemitism”? The undercurrent of the sentence is that, under no circumstances, by any measure, in no way, is anti-Zionism connected with or affected by antisemitism. Progressive people – which is how JVP and many of Israel’s other critics define themselves – would never dream of dismissing the potential of bigotry toward any other ethnic or cultural group.

More egregiously, Vilkomerson overtly contradicts her very words, acknowledging that there are, indeed, antisemites in the movement.

“Obviously, there are people who are antisemitic or anti-Zionist and there are people who mask their antisemitism with anti-Zionist language. That’s a given,” she says, “but that doesn’t paint anti-Zionism as concept.”

Here is what does paint anti-Zionism as concept: it is a movement utterly unconcerned that there is antisemitism and that there are antisemites within it. The leader of JVP admits that her movement attracts antisemites but expresses not a whiff of displeasure or concern. It is what it is.

“Ever since [the advent of] Zionism there has been anti-Zionism within Jewish communities,” she goes on. This is true. Zionism did not reach a consensus point among European and North American Jews until sometime around the Holocaust. When the implications of Jewish statelessness became the gravest in 2,000 years, a massive majority of Jews worldwide abandoned whatever ambivalent positions they had held and (almost entirely) united to create and support Israel.

There is no false corollary here: the state of Israel was not a “consolation prize” for the Holocaust, as has been suggested on more than one occasion. No one gave the state of Israel to the Jewish people; our ancient homeland was won back through a bloody defensive war and has survived and thrived despite massive external opposition.

We will see if other organizations, including similar Jewish groups in Canada, follow JVP’s suit. We will also continue to see primarily non-Jewish groups argue against Israel’s existence based on an anti-nationalist idealism or more nefarious interests. As we watch these developments, it is worth wondering why, as the first target of a battle against the concept of nationalism, “progressive” activists target Israel. Why not France? Why do Hungarians deserve their own country? What makes Norwegians so special that their nationhood is not called into question?

Closer to the point, Why do the Palestinian people deserve a homeland, which is the stated motivating purpose of JVP and so many other groups, while Israelis do not? Can people who declare “anti-Zionism is not antisemitism” see how these inconsistencies, including the indifference to Jewish statelessness, might make their protests seem hollow?