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Red Pins at the Oscars: Is the Call for a Ceasefire Antisemitic?

Director Jonathan Glazer, of the United Kingdom, poses with the Oscar for Best International Feature Film for “The Zone of Interest” in the Oscars photo room at the 96th Academy Awards in Hollywood, Los Angeles, California, US, March 10, 2024. Photo: REUTERS/Carlos Barria

JNS.orgA handful of celebrities wore ceasefire pins to the annual Academy Awards ceremony in California on March 10. The red pins represent the organization Artists 4 Ceasefire, which has crafted a letter to U.S. President Joe Biden that has been signed by roughly 400 actors, musicians and other Hollywood personalities. Many pro-Israel activists have taken issue with the pins, some alleging that their wearers are expressing subtle, if not blatant, antisemitism.

While it may be true that some of the signatories to the Artist 4 Ceasefire letter are indeed antisemitic, it is also certain that many of those who have taken up the ceasefire cause—both Hollywood luminaries and average citizens—are motivated not by any animus to Jews, per se, but by an underlying opposition to war of any kind. To recognize this is not to justify or validate the calls for a ceasefire, but it is an important distinction to make for a number of reasons.

First, it is important to reserve the label of antisemite for those who are actually hateful of Jews. To ascribe this virulent bias to those to whom it does not apply isn’t helpful to the Jewish and/or Israeli cause. It waters down the term by equating true racists with those who oppose the war in Gaza for less malicious reasons. It also deafens the public to genuine claims of antisemitism by crying wolf too often. Furthermore, it immediately alienates those who are falsely accused and decreases the likelihood of productive dialogue in which they may be willing to hear an alternate perspective and eventually alter their opinion.

In order to effectively communicate with those who are calling for a ceasefire for reasons other than antisemitism, it is important to maintain objectivity and to discern their authentic motives and feelings. While Jews generally, and Israelis in particular, are extremely sensitive to the ultimate ramifications and consequences of a ceasefire, many who have no direct relationship to the conflict are not. A ceasefire to the vast majority of Israelis (and to the 82% of Americans who support Israel’s continued war against Hamas) means the following:

Hamas will be left intact to commit future Oct. 7-style massacres as they have stated explicitly that they will do;
The 130-some hostages that remain in captivity will not be released;
And the Iranian mullahs, the Muslim Brotherhood and other fascistic extremist groups around the world will be emboldened to carry out further terrorist attacks throughout the world.

There are certainly those within the ceasefire camp who understand these consequences and continue to assail Israel’s right to defend itself because of an antipathy for Jews and/or the Jewish state. Yet to many Western liberals, including some percentage of the 400 Hollywood figures who signed the Artists 4 Ceasefire letter and/or wore red pins to the Oscars, a ceasefire means, quite simply, the end of war and the cessation of civilian casualties. This, in itself, is a noble goal. If one genuinely believes that a ceasefire will result in this humane outcome, then one would be callous to ignore the suffering and horror of war, and to refrain from advocating for a stoppage of violence.

Yet this belief is shortsighted and unrealistic. The reality, of course, is that a ceasefire will result not in fewer casualties but in far more deaths and carnage. Left in power, Hamas will not only regroup and commit further atrocities against both Jews and Palestinians alike; it, along with a host of other terrorist organizations and Iranian proxies, will be emboldened by what it will deem a victory against Israel and the West. This is not merely speculation. The U.S. director of national intelligence, Avril Haines, testified on Monday that groups like ISIS and Al-Qaeda have been motivated by Oct. 7, and this will occasion an upsurge in terrorist attacks around the world. Anything less than a crushing and disabling defeat of Hamas will thus beget additional bloodshed for years and possibly decades to come.

Hollywood endings do not exist outside of Hollywood.

Rather than antisemitism, the refusal of many ceasefire activists to acknowledge this reality can be attributed to naiveté and wishful thinking. The opposition to war and an aversion to violence are shared by all people of morality and conscience. War is indeed horrific, and innocents necessarily suffer—particularly in a case where combatants knowingly embed themselves in civilian populations to exploit them as human shields. Yet there is a time when inaction is not an option. There is a time when a country must defend itself against an enemy that refuses to coexist peacefully. The choice for Israel is not peace or war; it is war now or the inevitable massacre of its innocent civilians again and again until the implacable threat is eliminated once and for all.

It is the obvious reality of Israel’s impossible conundrum that makes it easy to ascribe malice and bias to those promoting a ceasefire: The heinous acts of Oct. 7 (all recorded, publicized, and then scrubbed and denied by the perpetrators); the continued captivity of more than 130 kidnapped and brutalized hostages; the explicit guarantees of future massacres; the clear historic record of Israeli concessions and attempts at peaceful coexistence all met with additional violence and intransigence; the documented indoctrination of Palestinian children with hatred and bloodlust for their Jewish neighbors. How is it possible that a rational person could assess these facts and determine that Israel should be hamstrung in its efforts to finally resolve this conflict by eliminating those who have perpetuated it for generations, and who promise to perpetuate it until there is not a single Jew that remains anywhere in the land?

Yet Hollywood is not known for its moral clarity, and artists are not generally admired for their rationality. They are, rather, feted for their creativity and the pathos that is reflected in their imaginative work. Artists are dreamers, not realists. Israelis, on the contrary, do not have the luxury of indulging in fantasy and ignoring the cold, hard reality that comes from living on the front lines. While all people of hope are inclined to dream of a time of peace, Israelis have long been disabused of the notion that laying down weapons will foster harmony. Sadly, there are those who respect nothing more than force and who perceive any attempt at reconciliation as a sign of weakness and an invitation to further aggression.

Hollywood is not known for its moral clarity, and artists are not generally admired for their rationality.

Western liberals, of whom the Hollywood elite are frequently the most vocal and visible representatives and mouthpieces, do not understand the culture of death and radicalism that pervades Hamas and other terrorist fundamentalists. They are under the thrall of the parochial illusion that all populations think and believe as we do. They are convinced that just as we value life, liberty and the pursuit of happiness, so do those who refer to America as the Great Satan. If only we would lay down our weapons and extend our arms to them, then they would abandon their grievances and welcome our embrace. But Hollywood endings do not exist outside of Hollywood.

Israel supporters and Jews worldwide are facing the greatest challenge they have known in generations. Oct. 7 was the largest massacre of Jews since the Holocaust, and in the past five months, antisemitic incidents have skyrocketed by hundreds of percentages across the Western world. There is certainly the need for vigilance and the development of strategies to combat the resurgence of antisemitism in places where it was erroneously thought to be no more. Yet simultaneously, we must be careful not to cry wolf and misidentify the motives of those who have been misinformed or who have not yet taken the time to rationally evaluate the long-term outcomes of their position.

War is horrific, and the cessation of violence is absolutely the proper goal. Yet were the signatories of the Artists 4 Ceasefire letter presented with the facts of the conflict and reality of the long-term consequences of Israel’s inability to finish Hamas, there is reason to believe that at least some of the red pins would be replaced by yellow ribbons. If one truly cares for humanity—for the lives of Jews, Palestinians, and people of all backgrounds and persuasions—then the only answer is to fight against those who refuse to coexist and to cease fire only when they are unable to murder, maim, rape and torture those who do not accept their tyrannical rule.

The post Red Pins at the Oscars: Is the Call for a Ceasefire Antisemitic? first appeared on Algemeiner.com.

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Mother of Rescued Israeli Hostage Noa Argamani Passes Away After Battling Brain Cancer

Noa and Liora Argamani before Hamas’ Oct. 7 attacks on Israel. Photo: Screenshot

Liora Argamani, 61, mother of rescued Israeli hostage Noa Argamani, passed away on Tuesday in Tel Aviv’s Ichilov Hospital after fighting stage 4 brain cancer. 

Noa, an only child, was rescued from Hamas captivity in Gaza in a daring operation from Hamas captivity on June 8. Her mother passed away less than a month later. 

The kidnapping of Argamani and her partner Avinatan Or — who still remains in Hamas captivity — at the Nova Music Festival in southern Israel on Oct. 7 was captured in a heartbreaking video, sparking international outcry. Argamani was held hostage by Hamas for eight months before Israeli forces rescued her along with three other hostages: Almog Meir Jan, Andrey Kozlov, and Shlomi Ziv. The commander of Israel’s elite Yamam division who led the mission, Arnon Zamora, was mortally wounded in the operation.

In a video released on Saturday night, before her mother passed away, Argamani recounted how she longed to see her parents while she was kidnapped. “My biggest worry in captivity was for my parents,” she said.

Argamani eulogized her mother at her funeral held on Tuesday. “My mother, the best friend I ever had, the strongest person I have known in my life,” she said. “Thank you for the 26 years I had the privilege of being by your side.”

The official X/Twitter account for the State of Israel also mourned the elder Argamani’s passing, writing, “We are devastated to share that Liora Argamani, mother of rescued hostage Noa Argamani, has passed away following an intensive battle with cancer. Our hearts are with Noa and Yaakov Argamani. May Liora’s memory be a blessing.”

Although Noa Argamani reunited with her mother before her passing, rescued hostage Almog Meir Jan’s father passed away from a heart attack only hours before he was rescued. According to a relative in an interview with Israeli broadcaster Kan, Meir “died of grief” and “a broken heart” over his son’s captivity.

On Oct. 7, thousands of Hamas-led Palestinian terrorists invaded southern Israel from neighboring Gaza, killing 1,200 people and kidnapping 250 others as hostages.

Several hostages were released as part of a temporary truce in November, and others have been rescued, both dead and alive, by Israeli soldiers conducting rescue operations. About 120 hostages remain in Gaza; it is unclear how many are still alive.

The post Mother of Rescued Israeli Hostage Noa Argamani Passes Away After Battling Brain Cancer first appeared on Algemeiner.com.

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Israel Fights Wars Knowing It Values Life, While Enemies Seek ‘Power Over Death’

Flames seen at the side of a road, amid ongoing cross-border hostilities between Hezbollah and Israeli forces, close to the Israel border with Lebanon, in northern Israel, June 4, 2024. Photo: REUTERS/Ayal Margolin

Though the most evident source of human governance is power, true power can never stem from war-making stratagems or capacities. In principle, at least, consummate power on planet earth is immortality, but such power is intangible and must be based on faith rather than science. All things considered, the promise of “power over death” holds primary importance in world politics. This is especially the case in the jihadist Middle East.

There are relevant particulars. The consequences of this sort of thinking represent a lethal triumph of anti-Reason over Reason. Such triumph, in turn, expresses the continuing supremacy of primal human satisfactions in war, terrorism and genocide. On this matter of world-historical urgency, scholars and policy-makers should consider the probing observation of Eugene Ionesco in his Journal (1966). Opting to describe killing in general as affirmation of an individual’s “power over death,” the Romanian playwright explains:

I must kill my visible enemy, the one who is determined to take my life, to prevent him from killing me. Killing gives me a feeling of relief, because I am dimly aware that in killing him, I have killed death … Killing is a way of relieving one’s feelings, of warding off one’s own death.

Whatever the standards of assessment, all individuals and all states coexist in an “asymmetrical” world. Certain state leaderships accept zero-sum linkages between killing and survival (both individual and collective), but others do not. Although this divergence might suggest that some states stand on a higher moral plane than others, it may also place the virtuous state at a grave security disadvantage. As a timely example, this disadvantage describes the growing survival dilemma of Israel, a still-virtuous state that must unceasingly bear the assaults of utterly murderous adversaries.

What should Israel do when it finds itself confronted with faith-driven enemies who abhor Reason and seek personal immortality via “martyrdom?” As an antecedent question, what sort of “faith” can encourage (and cherish) the rape, torture and murder of innocents? Must the virtuous state accept barbarism as its sine qua non to “stay alive”?

There are science-based answers. What is required of still-virtuous states such as Israel is not a replication of enemy crimes, but decent and pragmatic policies that recognize death-avoidance as that enemy’s overriding goal. For Israel, this advice points toward jihadist enemies. Of special concern is a soon-to-be-nuclear capable Iran and Iranian terror-group surrogates (e.g., Hamas, Islamic Jihad, and Hezbollah), notably anxious to acquire “power over death.”

Israel’s most immediate concern will be the expanding war with Hezbollah in Lebanon, a conflict in which the terrorist patron state (Iran) could display greater commitments to Reason than its associated fighting proxies. Nonetheless, even this relative reasonableness would devolve into brutish expressions of anti-Reason. What else ought Jerusalem to expect from adversaries who take palpable delight in the killing of “others?”

For Israel, there will be moral, legal and tactical imperatives. Though Reason will never govern the world, civilized states ought not plan to join the barbarians. In the best of all possible worlds, national and terror-group leaders could rid themselves of the notion that killing variously designated foes would confer immunity from mortality, but this is not yet the best of all possible worlds.

For the foreseeable future, the defiling dynamics of anti-Reason will continue to hold sway in Islamist politics. In Will Therapy and Truth and Reality (1936), psychologist Otto Rank explains these determinative dynamics at a clarifying conceptual level: “The death fear of the ego is lessened by the killing, the Sacrifice, of the Other. Through the death of the Other, one buys oneself free from the penalty of being killed.”

Israeli analysts will recognize here the elements of jihadist terror, of martyrdom-directed criminality that closely resembles traditional notions of religious sacrifice. In authoritative world law, moreover, jihadist perpetrators are always differentiable from counter-terrorist adversaries by their witting embrace of mens rea or “criminal intent.

Though Israel regards the harms it that unfortunately comes to noncombatant Palestinian Arab populations as the unavoidable costs of counter-terrorism, Iran, Hamas and Hezbollah intentionally target Israeli civilians. Under international law, both customary and codified, the responsibility for Israel-inflicted harms lies with the jihadists because of their documented resort to “human shields. In law, such resort is unambiguously criminal. The pertinent crime is known formally as “perfidy.”

At a minimum, every virtuous state’s law-based national security policies should build upon intellectual and scientific forms of understanding. Ipso facto, a virtuous state’s “just wars,” counter-terrorism conflicts and anti-genocide programs should be conducted as contests of mind over mind. These contests should never be regarded as narrowly tactical struggles of mind over matter.

Israel together with all other states coexist in an international state of nature, a perpetually unstable condition that 17th century English philosopher Thomas Hobbes correctly called a “state of war.” Despite being patently unreasonable, barbarous states and their fighting proxies subscribe to the proposition that “sacrificing” specifically reviled “others” (Jews) offers powerful “medicine” against their own deaths. Among other things, this proposition reflects a grimly ominous “triumph” of anti-Reason over Reason.

Our planet’s survival task is primarily an intellectual one, but unprecedented human courage will also be needed. For the required national leadership initiatives, Israel could have no good reason to expect the arrival of a Platonic philosopher-king among its retrograde enemies. For humane and Reason–based governance to develop, enlightened citizens of Islamic countries in the Middle East would first have to cast aside historically discredited ways of thinking about world politics and international law and do whatever possible to elevate empirical science and “mind” over blind faith and “mystery.”

Ironically, the legacy of Westphalia (the 1648 treaty creating modern international law) codifies Reason. We may discover murderous endorsements of anti-Reason in the writings of Hegel, Fichte, von Treitschke and various others, but there have also been voices of a very different sort. For the philosopher Friedrich Nietzsche, the state is “the coldest of all cold monsters.” It is, he remarks in Zarathustra, “for the superfluous that the state was invented.” In a similar vein, we may consider the corroborating view of Jose Ortega y’Gasset in the Revolt of the Masses. The 20th century Spanish philosopher identifies the state as “the greatest danger, always mustering its immense resources “to crush beneath it any creative minority which disturbs it….”

Amid all that would madden and torment, the modern state and its proxies often “live” at the apex of anti-Reason. Before this self-destroying existence can change, humankind would first have to accept (1) the Reason-backed “sentence” of universal mortality or (2) the continuing supremacy of anti-Reason. If the second assumption is chosen, it could only make sense in a world wherein traditionally compelling promises of immortality were successfully “de-linked” from “religious sacrifices” of war, terrorism and genocide.

As the first choice is inconceivable for a species that has never generally accepted personal mortality, the second choice offers Israel its only realistic decisional context. To be sure, national and global survival amid anti-Reason can hardly be reassuring, but, at least for now, it represents the world’s only plausible prospect. As for convincing aspiring Islamist perpetrators that inflictions of war, terrorism or genocide on “others” could never confer “power over death” – this task becomes the single most important obligation of all civilized states and peoples.

Because the necessary starting point for all calculations is a world of anti-Reason, Israel will need to understand that political concessions (e.g., territorial surrenders and a Palestinian state) could never satisfy their lascivious foes.

Embracing a world of anti-Reason, these enemies are shaped by what Nietzsche calls “a world of desires and passions.” For them, such a world gives a green-light to the sordid pleasures of criminal barbarism so prominently displayed on October 7, 2023.

In essence, Iran, as mentor to the barbarians, represents the juridical incarnation of anti-Reason. A state of Palestine would add to the Iran-backed forces of anti-Reason. Iran-Palestine would present Israel with a unique existential hazard. Potentially, this hazard would be irremediable.

What next? To deal with conspicuously primal foes, enemies that seek “power over death,” Israel’s only prudential and law-based strategy should emphasize calibrated military remedies. In carrying out its soon-to-be-expanded operations against Hezbollah, Jerusalem ought never to forget that (1) its core adversary is Iran, not an Iranian terror-group proxy; (2) keeping Iran non-nuclear is an immutable national obligation; and (3) a Palestinian state could never satisfy Jerusalem’s adversaries and would inevitably become a “force-multiplying” peril of unprecedented magnitude.

Louis René Beres is Emeritus Professor of Political Science and International Law at Purdue. He is the author of many books and articles dealing with nuclear strategy and nuclear war. A version of this article was originally published at JewishWebsight.

The post Israel Fights Wars Knowing It Values Life, While Enemies Seek ‘Power Over Death’ first appeared on Algemeiner.com.

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Internal Boycott of Iranian Elections Shows a Regime That Doesn’t Serve Its People

Iran’s Supreme Leader Ayatollah Ali Khamenei speaks during a meeting with a group of students in Tehran, Iran, Nov. 2, 2022. Photo: Office of the Iranian Supreme Leader/WANA (West Asia News Agency)/Handout via REUTERS

In the Islamic Republic of Iran, a landscape once rich with cultural and political heritage now suffers under the yoke of an authoritarian regime that has hijacked the once-sacred act of voting.

The disenfranchised Iranian populace finds itself ensnared in a system where elections serve as nothing more than a spectacle of faux democracy, orchestrated to sustain the illusion of legitimacy for a government that has systematically eroded civil liberties and human rights.

The recent boycotts of Iranian presidential elections is not merely a passive act of defiance, but a pronounced indictment of a regime that has failed its people spectacularly. This boycott transcends mere political disillusionment; it is a profound statement against the regime’s propaganda machine that paints participation as a civic duty, while in truth, it is a coerced endorsement of a predetermined outcome.

Within this context, the roles of presidential candidates become clear. Figures such as candidates Jalili and Pezeshkian, perceived by the public not as pioneers of change but as stalwarts of the status quo, are emblematic of a broader political malaise. They are seen not as legitimate contenders for leadership, but as cogs in a machine engineered by Supreme Leader Ayatollah Khamenei. His regime, epitomized by a relentless grip on power, manipulates every facet of governance — from the judiciary to the military — to ensure that no true opposition can emerge.

Khamenei himself stands as a paragon of dictatorial excess, embodying the antithesis of the democratic values he purports to uphold. His plans to establish a dynastic succession through his son, Mojtaba, reveal a blatant disregard for democratic processes and a preference for monarchical rule disguised as religious governance. This maneuver is not just a perpetuation of personal power; it is an affront to the collective will of the Iranian people, signaling that even the semblance of choice is a privilege granted by the ruling elite, not a fundamental right.

The boycott, therefore, is a critical expression of political maturity and historical consciousness by a society that, despite being shackled by fear and repression, recognizes the futility of participating in a predetermined play. Over the decades, Iranians have cultivated a sophisticated understanding of their political landscape, informed by repeated cycles of promised reforms followed by inevitable retrenchment. This has led to a collective awakening, where the electorate refuses to validate a corrupt system through participation in its rigged elections.

The implications of this silent boycott extend beyond the immediate context of electoral politics to touch upon the very legitimacy of the regime. The vilayat-e faqih system, which centralizes religious and political authority in the hands of the Supreme Leader, is fundamentally incompatible with the principles of democratic governance. It perpetuates a model of leadership that is inherently despotic, reminiscent of historical caliphates where rulers wielded absolute power, unaccountable to their subjects.

This model of governance has not only stifled political dissent but has also led to economic stagnation and social decay. Iran’s economy, heavily sanctioned by the international community and mismanaged by corrupt elites, teeters on the brink of collapse. The regime’s failure to effectively address these issues, combined with its oppressive tactics to suppress any form of dissent, has only deepened the resolve of the Iranian people to seek change.

The reformist factions within Iran, including groups like the Islamic Left and participants of the 1979 revolution, once heralded as agents of change, now find themselves in a precarious position. Their calls for reform, constrained within the parameters set by the regime, have failed to bring about any substantive change. Instead, they serve to perpetuate a facade of progress, even as the fundamental structure of the regime remains unchallenged.

As the regime continues to clamp down on dissent and tighten its authoritarian grip, the response from the populace has been one of increasing resistance. The silent boycott is an active strategy of non-compliance that challenges the regime’s authority and exposes its vulnerabilities. This growing undercurrent of civil resistance is a testament to the resilience of the Iranian people, who, despite enduring decades of repression, are increasingly determined to imagine and fight for a future that aligns with their aspirations for freedom and justice.

In conclusion, the silent boycott of elections in Iran represents more than a momentary expression of discontent. It is a profound challenge to a regime that relies on suppression and deception to maintain control. For the international community and observers of Iranian politics, this act of boycott is a crucial indicator of a shifting political consciousness among Iranians. As this political drama unfolds, it becomes increasingly clear that the path to genuine reform in Iran must be paved with the active participation of its citizens, demanding and implementing a system of governance that truly represents their will and respects their rights.

Erfan Fard is a counterterrorism analyst and Middle East Studies researcher based in Washington, DC. Twitter@EQFARD.

The post Internal Boycott of Iranian Elections Shows a Regime That Doesn’t Serve Its People first appeared on Algemeiner.com.

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