Zionism in its origin, as a romanticist and idealist national project, was distinct among all similar movements in more than one way: while other projects were options among other options, Zionism was progressively compulsory given the rise of predatory mass antisemitism in /1
early 20th century Europe that later culminated in the Holocaust. This made Zionism not merely a nationalist project, but a survivalist imperative. Second, because of the first point Zionism was inherently a defensive nationalism as opposed to the prevalent mode of offensive /2
nationalisms built on self-realization of the German kind in Europe (Germany, Italy, France, Russia, etc.) and later in the Middle East. That is, Zionism was romanticist for survival purposes not for self-aggrandizement purposes. Third, the historical circumstances of /3
Zionism forced immediate real political beginnings, envisioned by a literary intellectual class (Jewish romantic nerds), and only much later did the necessary nationalist militancy was established long after the ideological and theoretical foundations were already set. This /4
resulted in Zionism being significantly more civil, democratic, and less prone to the kind of pagan chauvinism, of leader worship and strong man statues, normally associated with the nationalisms of the period. Lastly, and I think for me this is the most important, /5
Zionism was very quick to exit romanticism and the romantic theorizing speculative mode altogether and become engaged with actual reality as it is. This last point is the one major difference between Zionism and all other romanticist nationalisms /6
that tend to sacrifice reality for lofty ideas. I think by the fifth Aliyah, Zionists had already started sacrificing theory and intellectual speculation for the sake of reality, a tendency one could say that it ironically started with the father of Zionist romanticism, /7
Herzel himself who sought to convince the religious class that Zionism is a compromise between the demands of reality and the messianic ideal. This will reoccur multiple times in the history of Israel when realism triumphed, such as how the elites gradually gave up the idea of /8
being a socialist European country and accepting the fact that Israel is naturally the hummus mongering habibi Middle Eastern country it is. Palestinian leaders and activists will do themselves a favor and learning from Israel how to sacrifice lofty romantic ideas for reality /9
and not the other way around. To do this, Palestinians will need to stop depending on academics and intellectuals, the most romantic delusionalists of all, and listen to reason.
This thread is dedicated to young American philistins, Jews and non-Jews, who are brainlessly parroting the rhetoric of "evil ethnonationalism" without any real interest in understanding the complexities of the ideas of nationalism and modern national identity and their history.
And Yuval Noah Harrari doesn't know what he's talking about
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There is an assumption among many people that Islamists deceptively appropriate wokeness. This assumption portrays that Muslim wokeness must be disingenuous. While this is definitely true on the level of Islamist leaders and politicians, but among many young Muslims woke is /1
as genuinely appealing as it is among young Jews. I spoke to many young American women in hijab who genuinely think Islam is intersectional trans-friendly anti-colonial enterprise. This should show you how potent and dangerous wokeness is. Some who may read this may find it /2
nearly impossible for someone wearing one of the foremost symbols of oppressing women would actually believe this, but that's because you still think woke is truly about justice, liberation, decolonization, etc. It isn't! Not for one bit. It is a predatory totalitarian /3
. Just the kind we all now love; young, brown, female, hip, and cool. The bottom line of her book is that the only way to achieve world justice is the destruction of Jewish sovereignty. /1
I'm used to reading this kind of propaganda and delusional fantasies but what really got on my nerves in this book is how at the end she is very benevolently and selflessly extending a branch of peace to the "Zionist settlers" saying they will be allowed to live but they are /2
only asked to "relinquish their desire to rule" and just let them be part of a Palestinian context. The obnoxious delusional, yet gentle sounding, paternalism is just maddening. The supposed "academics" who do such gaslighting and psychological abuse as if it was some profound /3
The social history of the Middle East is much more interesting than most people think. In the 1960s, during a period of state-led westernization, the Arab feminist movement that led the effort for the liberalization of women took the lead in producing feminist antisemitism /1
in various literary forms. The Iraqi female poet Nazik AlMala'eka produced a poem decrying miniskirts as a "Jewish innovation." The Lebanese radical feminist Leila AlBalabaki authored the novel "I live" in which she juxtaposed herself against a pregnant Jewish woman /2
whom she described as "the Jewess carrying an enemy, a butcher, while I'm carrying in my head the tragedies of a nation.. she is preparing the future of a despised people and I prepare in my head the fantasies of a meeting. Every day, she drops poison from her blood into /3
The mainstream Islam I grew up with in the post 9/11 era in Egypt was very ugly. It was increasingly anti-women, antisemitic, xenophobic, hateful, supremacist and violent. Like millions of other Muslims and non-Muslims I thought thats truly what Islam was. I first accepted it /1
uncritically, then I came to resent it and fear it. I now believe that this was a cultural wave that was long time in the making and already reached its peak and may now be subsiding. Many Muslim societies are currently on the move towards new unknown destinations. /2
Not everyone is happy about this state of flux, including ironically some immigrant Muslim communities whom they are like any immigrant community hold to a static frozen in time image of the societies they came from. There is also a the challenge of the breakdown of communal /3
Zionism in its origin, as a romanticist national project, was distinct among many all similar movements in more than one way: while other projects were options from among other options, Zionism was progressively compulsory given the rise of predatory mass antisemitism in /1
early 20th century Europe. Second, Zionism was a defensive nationalism as opposed to the prevalent mode of offensive nationalism in Europe and later in the Middle East. That is, Zionism was romanticist for survival purposes not for self-aggrandizement purposes. Third, the /2
historical circumstances of Zionism forced immediate real political beginnings, envisioned by a literary class, and only much later did the necessary nationalist militancy was established long after the ideological and theoretical foundations were already set. This resulted in /3
A difficult Muslim predicament:
Throughout the latter half of the 20th century and till today, there were many major ambitious Arab intellectual projects of religious reforms that sought to build from the ground up a whole new foundation of Quranic hermanutics that can open /1
the sealed gates of Muslim reason and humanism. The best and brightest minds of the Muslim ME, Mohamed Arkoun from Algeria, Nasr Hamed Abou Zaid from Egypt, Mohamed Shahrour from Lebanon, and many more, spent their lives toiling in linguistics, philosophy, theology, etc. /2
trying to achieve this noblest and most urgent of causes. All those amazing minds were seeking to do is to start a Muslim version of the reformation to liberate Muslim thinking from the chains of dogmatism, superstition, and literalism, and it's exactly here that their problem /3