Friday, 15 February 2013
A Suffering People by Paul Eisen
That Jews have suffered is undeniable, but Jewish suffering is claimed to have been so enduring, so intense and so particular that it is to be treated differently from other sufferings.
The issue is complex and cannot be fully debated or decided here but the following points may stimulate thought and discussion.
- During even the most terrible times of Jewish suffering such as the Crusades or the Chmielnitzky massacres of seventeenth century Ukraine, and even more so at other times in history, it has been said that the average peasant would have given his eye-teeth to be a Jew. The meaning is clear: generally speaking, and throughout most of their history, the condition of Jews was often far superior to the mass of the population.
- The above-mentioned Ukrainian massacres took place in the context of a peasant uprising against the oppression of the Ukrainian peasantry by their Polish overlords. As has often been the case, Jews were seen as occupying a traditional position of being in alliance with the ruling class in their oppression of the peasantry. Chmielnitzky, the leader of this popular uprising, is today a Ukrainian national hero, not for his assaults on Jews (there are even references to his having offered poor Jews to join the uprising against their exploitative co-religionists – the Jews declined) but for his championing of the rights of the oppressed Ukrainians. Again, the inference is plain: outbreaks of anti-Semitic violence, though never justified, have often been responses to Jewish behaviour both real and imaginary.
- In the Holocaust three million Polish Jews died, but so did three million non-Jewish Poles. Jews were targeted but so were Gypsies, homosexuals, Slavs and Poles. Similarly, the Church burned Jews for their dissenting beliefs but then the church burned everyone for their dissenting beliefs. So again, the question must be asked: what’s so special about Jewish suffering?
The Holocaust, the paradigm for all anti-Semitism and all Jewish suffering, is treated as being beyond examination and scrutiny. Questioning the Holocaust narrative is, at best, socially unacceptable, leading often to social exclusion and discrimination, and, at worst, in some places is illegal and subject to severe penalty. Holocaust revisionist scholars, named Holocaust deniers by their opponents, have challenged this. They do not deny a brutal and extensive assault on Jews by the Nazi regime but they do deny the Holocaust narrative as framed by present day establishments and elites. Specifically, their denial is limited to three main areas. First, they deny that there ever was an official plan on the part of Hitler or any other part of the Nazi regime systematically and physically to eliminate every Jew in Europe; second, they deny that there ever existed homicidal gas-chambers; third, they claim that the numbers of Jewish victims of the Nazi assault have been greatly exaggerated.
But none of this is the point. Whether those who question the Holocaust narrative are revisionist scholars striving to find the truth and shamelessly persecuted for opposing a powerful faction, or whether they are crazy Jew-haters denying a tragedy and defaming its victims, the fact is that one may question the Armenian genocide, one may freely discuss the Slave Trade, one can say that the murder of millions of Ibos, Kampucheans and Rwandans never took place and that the moon is but a piece of green cheese floating in space, but one may not question the Jewish Holocaust. Why? Because, like the rest of the Jewish history of suffering, the Holocaust underpins the narrative of Jewish innocence which is used to bewilder and befuddle any attempt to see and to comprehend Jewish power and responsibility in Israel/Palestine and elsewhere in the world.