That’s the title (in English) of a two-hour (French) documentary on the history of the Israeli-Palestinian conflict to 1967, directed by Blanche Finger and the well-known documentary filmmaker William Karel, that aired in two parts on ARTE last week (part 1 on the 1897-1948 period, part 2 from 1948 to ’67). As Le Monde gave it a good review over three-quarters of a page, I thought I’d maybe check it out, though as I’ve seen countless documentaries on the subject, plus read a few books and generally kept up with it over the past fifty-odd years, I didn’t bother. But then I received an email from a faithful AWAV reader here in France, who asked if I had seen it and said that he had, informing me that he “was impressed beyond [his] expectations,” adding that he “thought [he] knew already ‘pas mal’ and…learned a lot.” Tiens.
So following his recommendation, I watched it on the ARTE website, where it may be viewed here (or here) through June 22nd. At a mere two hours, a documentary covering seven decades of such a complex conflict will necessarily be superficial in parts and give short-shrift to key historical moments—when not eliding them altogether—but I thought it well done, politically well-balanced, and with impressive archival footage. What is particularly good, though, is the interviews—with historians, journalists, and intellectuals—that intersperse the narrative (and with voice-over translation). It’s an A-list of interviewees. On the Israeli side are Elie Barnavi, Shlomo Sand, Gadi Taub, Hiam Gouri, Anita Shapira, Dina Porat, Nurit Peled-Elhanen, Amira Hass, and Gideon Levy. They’re somewhat skewed in political orientation, as all are liberal or mainstream Zionists, with the exception of Sand, Hass, and Levy, who are non- or anti-Zionist. No one from the revisionist Zionist camp or clearly on the political right. As for the Palestinians, one hears Sari Nusseibeh, Raja Shehadeh, Elias Sanbar, and Amneh Badran. I wasn’t familiar with the last one but the first three are well-known (and invariably impressive).
I’m not going to launch into a detailed discussion or critique of the documentary here, but will just comment on a few points that struck me. One was the underscoring of the leadership of Amin al-Husseini—the Grand Mufti of Jerusalem—in the Palestinian national movement during the mandate era, and of his collaboration with the Nazis during the war. This is a well-known story, of course—though Palestinians understandably don’t like to talk about it and/or downplay the role played by the Mufti, portraying him as a secondary figure—but it was salutary of Finger and Karel to linger on it for a couple of minutes, and to specify that the Mufti’s engagement with the Nazis was not merely circumstantial but also ideological—that he identified with the Nazis’ goals, was a virulent antisemite, had a privileged relationship with Himmler and Eichmann, and was ready to participate with the latter in an implementation of the Final Solution in an eventual German occupation of Palestine. Pas glorieux pour les Palestiniens.
Second comment. In discussing the Nakba, Elias Sanbar contextualized the relative indifference of Europeans at the time to the images of Palestinian refugees in tents, correctly observing that the European continent was already coping with millions of refugees and displaced persons, not to mention the material destruction of the war, the collapse of economies, and you name it. Given what Europe had just been through—not to mention the Jews themselves—what is now called the Nakba just didn’t seem like that big of a deal (which I discussed in a previous post).
Third comment. On the displacement of the Palestinians in 1948, the narrator says that “la communauté internationale évite de s’intéresser aux réfugiés qui errent sans savoir où y aller.” Apart from the fact that the majority of Palestinian refugees were, in fact, internally displaced persons inside Palestine—and not refugees stricto sensu—this statement is untrue. The United Nations created an agency, UNRWA, in 1949 that was dedicated specifically to the Palestinians—and with an infrastructure and funding that turned the Palestinians into what was surely the most privileged refugee population in history. As for a political solution to their plight, repatriation was off the table—and particularly after the collapse of the Lausanne Conference—leaving as the only alternative integration into the countries, and with full rights of citizenship, where the refugees happened to find themselves—but which all the states, with the qualified exception of Jordan, refused. There wasn’t much the rest of the “international community” could do about this.
Fourth comment. Amneh Badran mentions the 750,000 Palestinians who were “expelled” before, during, and after 1948. This is inaccurate, as we know that the majority of Palestinians—on the order of 60-65%—who left their homes took flight—out of fear or for other reasons—and were not driven out at the point of a bayonet. But further along, Dina Porat talks about the 830,000 Jews (her number) who were “expelled” from Arab countries. One reads and hears this a lot from Israelis and their supporters but it is utterly untrue. Moreover, it’s a falsehood. In point of fact, Jews were not “expelled” from any Arab country. There were indeed anti-Jewish riots and acts of violence in certain ones but no outright expulsion. Let’s go down the list:
- Yemen: The documentary has images of impoverished Yemeni Jews airlifted to Israel 1949—and who were viewed by Ashkenazis as being even more “backward” than the Arabs. But that’s just it: it was an airlift authorized by the Yemeni authorities, not an expulsion.
- Iraq: The large Jewish population—which had been subjected to pogroms and violence—was not allowed to leave in 1948. In 1951 the Iraqi state reversed itself and allowed Jews a one-way ticket out—and with the stripping of Iraqi citizenship and spoliation of their property—and that the majority understandably took in view of the circumstances, but they weren’t obliged to.
- Syria: The small Jewish community was not allowed to leave before 1991. For the anecdote, I remember the Jewish-owned clothing and other stores in the modern center of Damascus—identifiable from the mezuzahs on the doors—on my first visit there in 1985. A couple of Jewish-American friends who visited the city in the same decade went looking for Jews in the quarter adjacent to the Souk Al-Hamidiyah, found some families, and forged friendly contact. Those families are surely now all in Israel or the US. Can’t blame them for taking that one-way ticket.
- Lebanon: The small Jewish community in Beirut emigrated during the civil war (1975-90), along with many thousands of other Lebanese.
- Egypt: The Jews here were particular in the Arab world, as the majority—on the order of 80%—were not indigenous to the country, having migrated to Egypt in the mid-late 19th century from lands along the Mediterranean. Jews were shown the door beginning in 1948—which was naturally stoked by anti-Israel sentiment and, not insignificantly, by the antisemitism of the Muslim Brotherhood, which was an important force—but along with other diaspora populations (notably Greeks and Italians), all viewed as foreigners by Egyptians.
- Libya: The situation of the Jews was pretty bad, so when they were allowed to emigrate in 1949, most packed their bags. But it was not an expulsion.
- The Maghreb: Not a single Jew was expelled from Morocco, where the sizable Jewish population began religiously motivated aliyah to Israel in 1948, and which was organized surreptitiously by the Jewish Agency after 1956 and through the 1960s, as explicit departure for Israel was not allowed. Tunisia: the bulk of the Jewish population emigrated from 1956 through ’67, roughly half to France, half to Israel. In the case of Algeria, most of the 135,000 Jews, who were full French citizens—though indigenous to Algeria in their totality—left in the mass exodus of Europeans in the final chaotic months of Algérie française. They and the pieds-noirs were fearful, rightly or wrongly, and fled to France. It was their choice. No one told them to leave.
Conclusion: It would be nice if Israelis and others would stop going on about Jews having been “expelled” from Arab countries in 1948 and after, because they weren’t.
Fifth comment. In his email, the faithful AWAV reader mentioned the “six-day war hoax,” referring to the part of the documentary on 1967, which described the sabre-rattling by neighboring Arab states—particularly Egypt—the supposed fear of the Israeli government and IDF high command that Israel’s existence was threatened by the massing of Egyptian troops in the Sinai—on Israel’s “Auschwitz borders”—and that provoked the Israeli preventive strike on June 5th. But as the documentary goes on to reveal, the Israeli military and political leadership knew full well that the Arab states posed no military threat, that Nasser did not want war and tried to avoid it, and that Israel’s existence was in no way threatened, but that the Israelis decided to attack their neighbors anyway, with the aim of seizing and annexing territory.
That the Israeli leadership exaggerated the Egyptian military threat and was confident of victory in the event of war is well understood. But this does not mean the whole thing was a hoax. Nasser did, after all, order the UN troops out of the Sinai and he did close the straits of Tiran to Israeli shipping, which was itself a casus belli. But, above all, there was the drumbeat of blood-curdling rhetoric coming out of Egypt—some of which was broadcast in Hebrew directly to Israelis—which the documentary shows. So one sees fanaticized Egyptians chanting, as the subtitles render it, “Nasser, nous sommes tous avec toi! Nous allons tous les exterminer, les brûler, les égorger jusqu’au dernier!” The threats to “exterminate Israel,” throw the Jews into the sea, and the like were heard by all Israelis in the run-up to the war. One could hardly expect a people who had experienced genocide a mere two decades earlier to brush off such calls to mass murder. If the Egyptians were asking Israel to attack them, they couldn’t have done a better job. As Elie Barnavi—une vraie voix de sagesse—put it in speaking to the apparent confidence of the IDF on the eve of the ’67 war, “Nous ne l’avons pas vécu comme ça, ni la population, ni l’armée, et certainement pas les politiciens. Il y avait eu vraiment un moment d’angoisse. La guerre était inévitable, et elle ne s’est pas déroulée comme on imaginait, parce que Hussein est entré dans ce cercle vicieux…” Indeed, if King Hussein had not placed his army under Egyptian command and then launched an unprovoked artillery barrage on West Jerusalem, the 1967 war would have resembled the one in 1956, so Barnavi asserts, involving only Egypt; but Jordan’s entry transformed it into a regional war, resulting in the fateful occupation of the West Bank. Hélas.
ARTE also broadcast last week a one-hour documentary by Finger and Karel, “Histoires d’Israël,” consisting of interviews with ten leading Israeli writers—Amos Oz, David Grossman, Avraham B. Yehoshua, Alona Kimhi, Meir Shalev, Zeruya Shalev, Eshkol Nevo, Etgar Keret, Benny Barbash, and Ronit Matalon (who died this past December, at age 58)—reflecting on their country. My faithful AWAV reader sent a follow-up email on this one, writing: “Great people. Exemplary ethics. Lucidity and bravery. Especially the women. This film almost brought tears in my eyes.” I agree. It may be viewed on the ARTE website here (or here) through June 23rd.
On this general topic, the American-Israeli historian Martin Kramer has an article in Mosaic magazine, dated April 2nd, on “The May 1948 vote that made the State of Israel,” in which he reveals, entre autres, that the Peoples Administration—the proto-cabinet of the Israeli government-to-be, headed by David Ben Gurion—voted on May 12, 1948, i.e. two days before the proclamation of the State of Israel, not to officially recognize the borders in the 1947 UN partition plan as definitive. In other words, the Zionist leadership decided right off the bat that Israel would not have fixed borders, that its borders would be whatever territory it could conquer and subsequently annex. This would seem obvious in view of Israel’s behavior over the past seventy years but, as Kramer documents, the reason it is so is because it was explicitly debated and decided in a formal vote by the Zionist leadership.
I’ll certainly have more on all this before too long.
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