The Edward Said Reader

  There has never been an American policy on Lebanon, as anyone today can quite easily ascertain. Randal, however, takes the further step of characterizing American weakness in the face of Israeli strength as actively promoting Lebanon’s destruction. At most, “Lebanon, for the United States, ended up a disposable place of unknown loyalties and complicated working, not to be entirely trusted.” This by no means explains the presence of 2,000 Marines and a Navy flotilla, but it goes a long way toward telling us that no coherent mission for them will ever be found, and, unfortunately for those Lebanese who have put their trust in U. S. military policy, that the Marines are almost certain to be pulled out ungracefully fairly soon. Randal’s best moments come when he narrates Bashir Gemayel’s rise to power—a chilling tale that lays to rest any illusions about the Maronite-Phalange claim to be defending the values of “Western civilization.” It is difficult to understand the romance that lingers about Bashir’s short life, in which he was just as capable of killing as of marshaling the members of his own community. Randal also helps one to grasp the basic premises of Israeli policy on Lebanon, and Israel’s only recently challenged alliance with the fascist Phalanges. (Interestingly, it was an interagency conflict that brought these matters into the open—between the Mossad, who promoted the Phalanges, and Israeli military intelligence, who felt that Mossad had lost “objectivity” by overidentfying with their Lebanese clients.)

  Randal’s book goes back to the period just after World War I to show how Zionists envisaged incorporating South Lebanon into the future Jewish state, but the bulk of his evidence dates from the fifties and after, when it became a matter of official Israeli policy— fascinatingly documented in Moshe Sharett’s Diaries—to intervene directly in Lebanese affairs, sponsor militia, bribe officials, collaborate with Maronites to help maintain an imbalance between dramatic rises in the Muslim population and the increasingly unyielding Christian control which was handed to the Maronite oligarchs by French colonialism in 1943.

  Two other journalists’ books deserve mention. One is Tony Clifton’s God Cried, which, with Catherine Leroy’s graphic and painful photographs, narrates the agonies of conscience, sympathy, and rage felt by an Australian correspondent reporting the Palestinian and Lebanese experience that culminated in the siege. Clifton pours it out—all the anger at Israel’s detailed, almost fastidious effort to humiliate and pain the very refugees it had expelled in 1948, and has been stamping on ever since. As with Randal’s work, we are obliged in the end to rely on one man’s sensitive and informed testimony. There is some slight resemblance between Clifton and Jacobo Timerman, whose rambling but affecting account of an Israeli’s awakening of conscience has been criticized by some for unfairness to Israel, by others for reducing the whole war to a problem for one Jewish witness.18 In both instances, nonetheless, there is an urgency in the author’s conviction that what he writes is unfairly matched against a public narrative skewed very much in Israel’s favor.

  It may have been with some of these problems of subjectivity in mind that Salim Nassib and Caroline Tisdall shaped their book the way they did. Beirut: Frontline Story has the effect of a montage sequence: interviews with a wide spectrum of political figures interspersed with vignettes of daily life, of which the best is a lively “cross section of the war—five stories of a Beirut apartment block” whose occupants are Greek Orthodox, Maronites, Sunni Muslims, Druzes, and Shia Muslims. This is the Israeli invasion seen in vivid microcosm, daily life surgically rendered, but, as in a Zola novel, there is an active sympathy at work. Nassib’s pieces were his dispatches for Libération, and they conclude with Arafat aboard the Greek freighter Atlantis on his way from Beirut to Athens, speaking about the war. Caroline Tisdall’s pages of eyewitness description relive the Sabra and Shatila massacres, and end with this telling Palestinian comment:

  Before the war they said we were terrorists and that we were training terrorists in our camps. Everyone who knows us knows we were fighters you could trust, and that we were trying to build a progressive mentality. Why didn’t they write that every day? It’s related to philosophy: when you are building something and the enemy comes and destroys this thing again and again, it means you are on the right road, however long it may be.

  This comment (and especially the image of repeated destruction followed by repeated efforts to rebuild) should be kept in mind as one proceeds through Chomsky’s panorama of stupidity, immorality, and corruption, The Fateful Triangle, which, for its documentation, may be the most ambitious book ever attempted on the conflict between Zionism and the Palestinians viewed as centrally involving the United States. But this, too, is not the narrative that is missing.

  For Chomsky’s book is decidedly not written from the point of view of a Palestinian trying, as it were, to give national shape to a life now dissolving into many unrelated particles. The Fateful Triangle is instead a dogged exposé of human corruption, greed, and intellectual dishonesty. It is also a great and important book, which must be read by anyone concerned with public affairs. The facts for Chomsky are there to be recognized, although no one else has ever recognized them so systematically. His mainly Israeli and U.S. sources are staggeringly complete, and he is capable of registering contradictions, distinctions, and lapses which occur between them. But, as we shall see, his work is not only deeply and unacceptably pessimistic; it is also a work not critical and reflective enough about its own premises, and this is partly because he does not, in a narrative way, look back to the beginning of the conflict between Zionism and the Palestinians.

  These criticisms cannot be made at all lightly, or without acknowledging the unparalleled energy and honesty of his achievement. There is something deeply moving about a mind of such noble ideals repeatedly stirred on behalf of human suffering and injustice. One thinks here of Voltaire, of Benda, or Russell, although more than any of them Chomsky commands what he calls “reality”—facts—over a breathtaking range. He has two aims. One is an account of the origins of Israel’s attack upon the Palestinians during its invasion of Lebanon in 1982; out of that account comes a survey of diplomatic, intellectual, economic, and political history that connects these disparate realms with each other. His major claim is that Israel and the United States—especially the latter, seen by Chomsky as the archvillain of the piece—are rejectionists opposed to peace, whereas the Arabs, including the PLO, have for years been trying to accommodate themselves to the reality of Israel.

  The other aim of Chomsky’s book is to compare the history—so profoundly inhuman, cynical, and deliberately cruel to the Palestinian people—with its systematically rewritten record as kept by those whom Chomsky calls “the supporters of Israel.” As with another book of his, it is Chomsky’s contention that the liberal intelligentsia (Irving Howe, Arthur Goldberg, Alan Dershowitz, Michael Walzer, Amos Oz, Jane Fonda, Tom Hayden, Shlomo Avineri, Martin Peretz) and even segments of the organized Left are more culpable, more given to lying, than conservatives are. The Western media come off badly in comparison with their Israeli counterparts, although Chomsky notes, shrewdly, that media accuracy is rarely a matter of goodwill or of unhypocritical journalists: it is just that “the totalitarian mentality” ruling the West since Vietnam can’t always keep up with the swarming life of fact in the Western democracies.

  So the book can be read as a protracted war between fact and a series of myths—Israeli democracy, Israeli purity of arms, the benign occupation, no racism against Arabs in Israel, Palestinian terrorism, peace for Galilee. Although Chomsky’s model for these myths is Orwellian newspeak and doublethink (aspects, he says, of a revision of history in the post-Vietnam era), the process of dismantling to which he submits the myths is actually a form of deconstruction, since all of the material he uses against texts like The New Republic, The New York Times, the Jerusalem Post is itself textual. Nearly everywhere he looks he finds either suppression or outright apologies for gangsterism (as when The New Republic on July 27, 1977, prints “the first explicit defense of to
rture to have appeared in the West apart from the ravings of the ultra-right in France during the Algerian war”), all done in the interest of sustaining Israeli and U.S. hegemony. Having rehearsed the “official” narrative, he then blows it away with vast amounts of counterevidence, leading us to the conclusion that the Middle East, along with the rest of the world, is on the road to Armageddon.

  I can give only a hint of his tremendously effective methods and recourse—his thousands of footnotes, his frequently angry irony, his compassion for the weak, the forgotten and calumniated. Thus as he tells us of older Israeli soldiers testifying that even in European service during World War II they saw nothing to compare to the destruction of Ein-el-Hilweh Camp, or that “long and repeated interrogations were accompanied by constant beating, or attacks by dogs on leashes,” or that Israeli border guards force people to crawl, bark, laud Begin, or that during collective punishment in the West Bank village of Halhul “people were ordered to urinate on one another, sing ‘Hativka’ . . . lick the ground,” or that the director-general of the Israel Broadcasting Authority in 1974 wrote an article expressing his preference for South African over black Africa, complete “with citations of research proving the genetic inferiority of blacks”—as he gives these and literally thousands more such horrifying details, he notes the silence of The New Republic, the praise for Israeli purity of arms, the defense of Israel’s occupation (collective detention, torture, and murder) policy, the high praise for Israel’s moral values, the testimony of cultural authorities such as Saul Bellow, who sees in Israel a land “where almost everyone is reasonable and tolerant, and rancor against the Arabs is rare.” Worse yet, there are the many cases where apologists for Zionism and socialism like Irving Howe ignore the killing of Jews by the Irgun, speak about the evils of Begin (although much of Chomsky’s evidence is that Labour was at least as bad as Likud), and then go on to pronounce on the “habitual violence” of Arab politics. Chomsky gives much attention to the organized racial persecution of Arabs and of “Oriental” Jews, usually abetted by learned or religious authorities, or by figures like Elie Wiesel who use the Holocaust to legitimate excesses; he also notes that none of Israel’s liberal supporters has anything to say about this.

  Chomsky is not especially gentle to the PLO, whose “self-destructiveness” and “suicidal character” he likes no more than he approves of its program of armed struggle and erratic violence. The Arab regimes, he says, are not “decent,” and, he might have added, not popular either. But this—and not incidentally—is one of the gaps in this almost preposterously complete book. I am referring to its relative inattention to the Arab world. He is certainly right to say that there exists a standard Western practice, racist in origin, of dismissing Arab sources as unreliable, and he suggests that the unavailability of written Arab work in the West is in part due to the same “democratic” censorship that promotes the image of Israel. Yes, but the dynamic of “a fateful triangle” would make more sense if, included in it, there could be some account of political, social, and economic trends in the Arab world—or if it were changed to the figure of a square or circle. Among such trends one would have to place the economic dependence of the Arab states on the United States (amounting, in some instances, to objective collaboration with Israel); the almost total absence of democratic freedoms in the Arab world; the peculiar relationships that obtain between Palestinians, or for that matter the PLO, and various Arab countries; Western cultural penetration of the Arab world and the Islamic reactions this has bred; the role of the Arab Left and the Soviet Union. Despite their stated willingness to have peace, the Arab regimes have not been able to make peace, or to mobilize their societies for war; such facts—which are not entirely a consequence of Israeli-American rejection—Chomsky does not fully consider.

  There is also some confusion in the book, some inconsistency at the level of principle. The normative picture proposed by Chomsky—with which I am in agreement—is that Palestine should be partitioned into two states, and that the PLO, plus most of the Arab states, have had this end in mind at least since the early seventies. I think he is absolutely right to say that because, in the words of Israeli commentators like Yehoshua Porath and Danny Rubenstein, Israel feared moderate and responsible Palestinians more than terrorists, it was Israel, aided by the United States, which prevented any realization of this reasonable if imperfect plan. But it isn’t clear to me how you can recognize that Zionism has always excluded and discriminated against Arabs—which you oppose—and yet maintain that Jews do have a communal right to settlement from abroad in Palestine. My point is that here you must more explicitly define what those rights are, and in what way your definition of those rights is not like that of those Zionists who simply disregarded the fact of Arab inhabitants already in Palestine. How can you formulate the right to move people into Palestine despite the wishes of all the already present native Palestinians, without at the same time implying and repeating the tragic cycle of violence and counterviolence between Palestinians and Jews? How do you avoid what has happened if you do not more precisely reconcile allowable claims?

  In leaving this problem unresolved, Chomsky is led to one of the chief difficulties of his book—namely, his pessimistic view that “it is too late” for any reasonable or acceptable settlement. The facts, of course, are with him: The rate of Jewish colonization on the West Bank has passed any easily retrievable mark, and as Meron Benvenisti and other anti-Likud Israelis have said, the fight for Palestinian self-determination in the Occupied Territories is now over—good and lost. Pessimism of the intellect and pessimism of the will . . . But most Palestinians would say in response: If those are the facts, then so much the worse for the facts. The supervening reality is that the struggle between Zionism, in its present form, and the Palestinians is very far from over; Palestinian nationalism has had, and will continue to have, an integral reality of its own, which, in the view of many Palestinians who actually live the struggle, is not about to go away, or submit to the ravages of Zionism and its backers. And curiously this is what Chomsky does not or perhaps cannot see, although he is right to forecast a worsening of the situation, increasing levels of violence, more polarization, militarization, irrationality. In having accepted the Zionist first principle of a right to settle Jews in Palestine against the wishes of the native inhabitants, Chomsky almost unconsciously takes the next step of assuming that the Palestinian struggle is over, that the Palestinians have given up—maybe because their historical existence hasn’t totally convinced him of its permanence. Perhaps giving up is the rational thing to do, yet—and here Chomsky’s own fighting energies contradict him—injustice is injustice, and no one should acquiesce in it. Chomsky himself, with this massive volume, is a case in point.

  That raises another problem. His isolation from the actual arena of contest, his distance from power as a fiercely uncompromising intellectual, his ability to tell the dispassionate truth (while no longer able to write in previously hospitable places like the New York Review of Books ) have made it possible for him to avoid the ideological traps and the dishonesty he perceives in Israeli and U.S. apologists. There is, of course, no state-worship in Chomsky, nor is there any glossing over uncomfortable truths or indecent practices that exist within one’s own camp. But are isolation, the concern for justice, the passion to record injustice, sufficient to ensure one’s own freedom from ideology? When Chomsky claims to be dealing with facts, he does deal with more facts than his opponents. But where are facts if not embedded in history, and then reconstituted and recovered by human agents stirred by some perceived or desired or hoped-for historical narrative whose future aim is to restore justice to the dispossessed? In other words, the reporters of fact, like Chomsky, as well as the concealers of fact, like the “supporters of Israel,” are acting within history, according to codifiable norms of representation, in a context of competing ideological and intellectual values. When he states the facts as widely, as clearly, as completely as any person alive, Chomsky i
s not merely performing a mechanical reporting chore, from some Archimedean point outside propaganda and cliché: he is doing something extremely sophisticated, underpinned by standards of argument, coherence and proof that are not derived from the merely “factual.” But the irony is that Chomsky does not reflect theoretically on what he does; he just does it. So, on the one hand, he leaves us to suppose that telling the truth is a simple matter while, on the other hand, he compiles masses of evidence showing that no one can really deal with the facts. How can we then suppose that one man can tell the truth? Does he believe that in writing this book he will lead others to tell the truth also? What makes it possible for us as human beings to face the facts, to manufacture new ones, or to ignore some and focus on others?

  Answers to these questions must reside in a theory of perception, a theory of intellectual activity, and in an epistemological account of ideological structures as they pertain to specific problems as well as to concrete historical and geographical circumstances. None of these things is within the capacity of a solitary individual to produce, and none is possible without some sense of communal or collective commitment to assign them a more than personal validity. It is this commitment that national narratives authorize and represent, although Chomsky’s understandable reluctance to hew to any national or state line prevents him from admitting it. But in a situation like that of the Palestinians and Israelis, hardly anyone can be expected to drop the quest for national identity and go straight to a history-transcending universal rationalism. Each of the two communities, misled though both may be, is interested in its origins, its history of suffering, its need to survive. To recognize these imperatives, as components of national identity, and to try to reconcile them rather than dismiss them as so much nonfactual ideology, strikes me as the task at hand.