|
c05ceab
|
So I close this long reflection on what I hope is a not-too-quaveringly semi-Semitic note. When I am at home, I will only enter a synagogue for the or of a friend's child, or in order to have a debate with the faithful. (When I was to be wed, I chose a rabbi named Robert Goldburg, an and a and a , who had married to and had a copy of Marilyn's conversion certificate. He conducted the ceremony in and Annie Navasky's front room, with and as my best of men.) I wanted to do something to acknowledge, and to knit up, the broken continuity between me and my German-Polish forebears. When I am traveling, I will stop at the if it is in a country where Jews are under threat, or dying out, or were once persecuted. This has taken me down queer and sad little side streets in Morocco and Tunisia and Eritrea and India, and in Damascus and Budapest and Prague and Istanbul, more than once to temples that have recently been desecrated by the new breed of racist Islamic gangster. (I have also had quite serious discussions, with Iraqi Kurdish friends, about the possibility of Jews genuinely returning in friendship to the places in northern Iraq from which they were once expelled.) I hate the idea that the dispossession of one people should be held hostage to the victimhood of another, as it is in the Middle East and as it was in Eastern Europe. But I find myself somehow assuming that Jewishness and 'normality' are in some profound way noncompatible. The most gracious thing said to me when I discovered my family secret was by Martin, who after a long evening of ironic reflection said quite simply: 'Hitch, I find that I am a little envious of you.' I choose to think that this proved, once again, his appreciation for the nuances of risk, uncertainty, ambivalence, and ambiguity. These happen to be the very things that 'security' and 'normality,' rather like the fantasy of salvation, cannot purchase.
|
|
annie-navasky
antisemitism
arthur-miller
atheism
bar-and-bat-mitzvah
best-man
budapest
damascus
david-rieff
debate
desecration
eastern-europe
einstein
eritrea
germany
india
iraq
islam
istanbul
jewish-question
jewishness
jews
kurdish-people
marilyn-monroe
martin-amis
middle-east
morocco
normality
poland
prague
rabbis
religion
religious-conversion
robert-goldburg
salvation
security
shakespeare
spinoza
steve-wasserman
synagogues
temples
tunisia
victor-saul-navasky
|
Christopher Hitchens |
|
117d60c
|
Should I, too, prefer the title of 'non-Jewish Jew'? For some time, I would have identified myself strongly with the attitude expressed by Rosa Luxemburg, writing from prison in 1917 to her anguished friend Mathilde Wurm: An inordinate proportion of the Marxists I have known would probably have formulated their own views in much the same way. It was almost a point of honor not to engage in 'thinking with the blood,' to borrow a notable phrase from D.H. Lawrence, and to immerse Jewishness in other and wider struggles. Indeed, the old canard about 'rootless cosmopolitanism' finds a perverse sort of endorsement in Jewish internationalism: the more emphatically somebody stresses that sort of rhetoric about the suffering of others, the more likely I would be to assume that the speaker was a Jew. Does this mean that I think there are Jewish 'characteristics'? Yes, I think it must mean that.
|
|
africans
compassion
dh-lawrence
empathy
europeans
internationalism
jewish-question
jews
marxism
mathilde-verne
plantations
prison
race
racism
rootless-cosmopolitanism
rosa-luxemburg
suffering
victims
|
Christopher Hitchens |
|
84549a9
|
,' it used to be called, even by Jews. 'The Jewish Question.' I find I quite like this interrogative formulation, since the question--as Gertrude Stein once famously if terminally put it--may be more absorbing than the answer. Of course one is flirting with calamity in phrasing things this way, as I learned in school when the Irish question was discussed by some masters as the Irish 'problem.' Again, the word 'solution' can be as neutral as the words 'question' or 'problem,' but once one has defined a people or a nation as such, the search for a resolution can become a yearning for the conclusive. : the final solution.
|
|
gertrude-stein
holocaust
irish-question
jewish-question
jews
problems
questions
solutions
|
Christopher Hitchens |
|
d9ccef5
|
There's a certain amount of ambiguity in my background, what with intermarriages and conversions, but under various readings of three codes which I don't much respect (Mosaic Law, the Nuremberg Laws, and the Israeli Law of Return) I do qualify as a member of the tribe, and any denial of that in my family has ceased with me. But I would not remove myself to Israel if it meant the continuing expropriation of another people, and if anti-Jewish fascism comes again to the Christian world--or more probably comes at us via the Muslim world--I already consider it an obligation to resist it wherever I live. I would detest myself if I fled from it in any direction. Leo Strauss was right. The Jews will not be 'saved' or 'redeemed.' (Cheer up: neither will anyone else.) They/we will always be in exile whether they are in the greater Jerusalem area or not, and this in some ways is as it should be. They are, or we are, as a friend of Victor Klemperer's once put it to him in a very dark time, condemned and privileged to be 'a seismic people.' A critical register of the general health of civilization is the status of 'the Jewish question.' No insurance policy has ever been devised that can or will cover this risk.
|
|
ancestry
antisemitism
atheism
christendom
christianity
christians
civilisation
exile
fascism
honour
intermarriages
islam
israel
israeli-palestinian-conflict
jerusalem
jewish-question
law-of-return
leo-strauss
mosaic-law
muslims
nuremberg-laws
redemption
religious-conversions
victor-klemperer
|
Christopher Hitchens |