How Anti-Zionism Reveals the Weakness of the Humanities

In December the prestigious academic journal Critical Inquiry published an article by Saree Makdisi—a professor of English literature at the University of California, Los Angeles—with the ungainly title “Apartheid / Apartheid / [       ].” Therein Makdisi argues that the situation of Arabs in Israel is very similar to that of blacks in apartheid-era South Africa but worse, explains away the shortage of explicitly racist laws in Israel as evidence of a policy of “radical erasure” and “necropolitics,” and makes clear that no outcome other than Israel’s absolute destruction can be morally or politically justified. Cary Nelson and Russell Berman respond with a point-by-point refutation of the article’s claims, which rest on few facts, outright distortions, a failure to investigate the subjects about which the author writes, and convoluted logic, not to mention a dismissive attitude toward the depredations of actual apartheid. These problems, they contend, are symptomatic of something larger:

Whatever Critical Inquiry’s practices may be, there is also a fundamental breakdown in the peer-review process in the humanities and interpretive social sciences. A publisher—the University of California Press and the University of Minnesota Press are telling examples—with a strong anti-Zionist bias submits a manuscript to a highly sympathetic reviewer who lauds the manuscript’s “courage” and recommends publication. This is symptomatic of a widespread institutional corruption that extends far beyond the debates over the Middle East.

The other major pattern in humanities debates about the Israeli-Palestinian conflict is that they divide starkly into attacks on or defenses of Israel. Disinterested reviews of evidence are difficult to find in some disciplines. Makdisi’s essay unfortunately falls without reservation into the attack category. That leads to yet another fundamental question: what purpose do either polemical essays or polemical essays dressed up with footnotes actually serve? Makdisi seeks unreservedly to demonize Israel. . . . [Furthermore, his] language invokes the classic anti-Semitic trope that Jews are duplicitous, deceptive, calculating, conspiratorial, slippery, and untrustworthy. . . .

When the terminology of a body of theory [in this case, the ideas of Michel Foucault, Jacques Derrida, Edward Said, and their disciples] is marshalled in the service of preexisting political convictions, it can take on the character of sacred incantation. The deployment of its vocabulary for some readers itself sufficiently proves the case being made. That is a problem not just for Makdisi and apparently for Critical Inquiry but for the humanities and interpretive social sciences more broadly.

Read more at Fathom

More about: Academia, Anti-Zionism, Humanities, Idiocy, Israel & Zionism

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society