A Pogrom Called Huwwara

Pogrom. That is the first word that came to mind when I heard about Huwwara. A rabid mob sowing violence, terror, fire and destruction, the terror magnified by the darkness, shops and houses and cars torched, with hundreds of injuries and – apparently by some miracle – just one death, of a man, Sameh Aqtash, who had just returned from volunteering help to victims of the earthquake in Turkey.

Horror and shame welled up close behind. This was a pogrom, but with the critical characters reversed. No longer were Jews the victims, in the classic, almost stereotypical role fixed by history and historiography for twenty-five centuries or more. Now Jews were “masters in their house”, as asserted by a minister in the new Israeli government, and determined to show it.[1]

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HUWWARA

David J. Wasserstein is professor of History and Jewish Studies at Vanderbilt University. Before coming to Vanderbilt he served as professor of Islamic history at Tel Aviv University. He’s provided the following short introduction to his poem which he’s translated from Hebrew into English.

After the pogrom in Huwwara, on 26-27 February, I was like many Jews and Israelis in shock. That shock eventually, a couple of days later, took shape in the text below. It is a cento, a work composed largely of quotations from other texts.

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Song of Ascension

Dear friends and family,

We found the five of them under a Mango tree last night, to which we had been led by bandits after a release deal was cut by their families.

We were the “guarantors” that the ransom given by their families would achieve their freedom. (This is, in fact, almost never the case, until multiple ransoms are paid.)

It was a dark 10pm, made up of many kinds of darkness.

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The Student

At first the weather was fine and still. The thrushes were calling, and in the swamps close by something alive droned pitifully with a sound like blowing into an empty bottle. A snipe flew by, and the shot aimed at it rang out with a gay, resounding note in the spring air. But when it began to get dark in the forest a cold, penetrating wind blew inappropriately from the east, and everything sank into silence. Needles of ice stretched across the pools, and it felt cheerless, remote, and lonely in the forest. There was a whiff of winter.

Ivan Velikopolsky, the son of a sacristan, and a student of the clerical academy, returning home from shooting, kept walking on the path by the water-logged meadows. His fingers were numb and his face was burning with the wind. It seemed to him that the cold that had suddenly come on had destroyed the order and harmony of things, that nature itself felt ill at ease, and that was why the evening darkness was falling more rapidly than usual. All around it was deserted and peculiarly gloomy. The only light was one gleaming in the widows’ gardens near the river; the village, over three miles away, and everything in the distance all round was plunged in the cold evening mist. The student remembered that, as he had left the house, his mother was sitting barefoot on the floor in the entryway, cleaning the samovar, while his father lay on the stove coughing; as it was Good Friday nothing had been cooked, and the student was terribly hungry. And now, shrinking from the cold, he thought that just such a wind had blown in the days of Rurik and in the time of Ivan the Terrible and Peter, and in their time there had been just the same desperate poverty and hunger, the same thatched roofs with holes in them, ignorance, misery, the same desolation around, the same darkness, the same feeling of oppression — all these had existed, did exist, and would exist, and the lapse of a thousand years would make life no better. And he did not want to go home.

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Bread and Freedom

This talk was included in the collection, Resistance, Rebellion and Death (1961), published after Camus’s death. It originally appeared (per the Anarchist Library) as “Restaurer la valeur de la liberté” (“Restoring the value of freedom”) in the September 1953 issue of La Révolution Prolétarienne, a French syndicalist journal. The title was changed when it was reprinted later the same year. “Bread and Freedom,” incidentally, was also the title of the Russian translation of Kropotkin’s The Conquest of Bread.

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On this and every Memorial Day, my family and I remember Grandpa

 

This is the way CNN commemorated Memorial Day in 2015, with a story they called, “The General Who Apologized to the Dead Soldiers on Memorial Day.”

“At the Sicily-Rome American Cemetery at Nettuno, Italy, Memorial Day 1945 was an elegiac occasion. Lt. Gen. Lucian Truscott Jr., who had led the U. S. Sixth Corps through some of the heaviest fighting in Italy and now commanded the Fifth Army, gave a speech that is particularly relevant for today when the trauma of our long wars in Iraq and Afghanistan continues to haunt so many vets.

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On Richard Wolin’s “Heidegger in Ruins”

This short sprint to the starting gate of a review of Richard Wolin’s solid “Anti-Heidegger,” his recent polemical book Heidegger in Ruins (Yale University Press, 2023).

Fifty years ago, Walter Kaufmann had already reduced Being and Time to bare life, noting how abusive Heidegger’s German was; how evident but unremarked the bleak mood during and after Germany’s World War I defeat, reappearing as Heidegger’s mood of “anxiety” (think: trench warfare) and as a requirement for authenticity; how close to plagiarism were Heidegger’s views on being-toward-death, considering Tolstoy’s The Death of Ivan Ilyich.

Kaufmann is droll and incisive on the academic resistance to criticism of Heidegger even in Heidegger’s own time. After declaring that classical scholars found Heidegger’s reading of a fragment of Anaximander to be untenable; that Heidegger’s interpretation of Kant “was widely repudiated by Kant scholars”; and that professors of literature considered Heidegger’s readings of Hölderlin, Rilke, and Trakl, among others, way stations to the destruction of German literature, Kaufmann concludes: “Even so (emphasis added, SC; read closely!), some who know their Kant are awed by the erudition of Heidegger’s classical interpretations; Nietzsche scholars find his Rilke essay stimulating and profound; and Rilke scholars bow before his Nietzsche exegesis.”[i]

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The War Poets

It has been a year, a year of bombs and voices. These people speak through translators, these people speak their lives translated through war. This is the collective landscape, wrapped in the mist and myth of the moment, told in the fractured piecemeal that is war.

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INTRODUCTION TO THE METHOD

What happened
We were going to gather snow
From the tops of the mountains
In summer
That’s what he said he wanted
From there we would carry it back
On the backs of our “swans”
To the city
To sprinkle it onto the roiling streets
And citizens squinting up joyfully, gratefully
This we would do not for personal glory
But purely for that of the city
Eternal glory to the nest where we were born

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“Baraye Azadi” (Iran’s Freedom Song)

The single best way to understand Iran’s uprising is not any book or essay, but Shervin Hajipour’s 2m anthem ‘Baraye’ which garnered over 40m views in 48 hours (before he was imprisoned). Its profundity requires multiple views. (Translation by @BBCArdalan)

The lyrics are a compilation of tweets for #MahsaAmini that evoke felt life among the young in a modern society ruled by a geriatric religious dictatorship. The tweets speak “to the yearning for ‘a normal life,’ instead of the ‘forced paradise’ of an Islamist police state.”  [Per Karim Sadjadpour. More adapted tweets from him below the song.]

https://www.youtube.com/watch?v=0De6Asvzuso&ab_channel=iWind%21

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Common Sense: Meredith Tax’s “A Road Unforeseen: Women Fight the Islamic State”

Meredith Tax died of breast cancer last month. Obituaries in the Times and Nation and Washington Post aimed to do justice to her spiky life as a class-conscious feminist organizer and author, but they may have slighted one of her larger achievements. Tax wrote the book on Rojava and the Kurds’ war against ISIS. Her A Road Unforeseen: Women Fight the Islamic State (2016) has picked up new resonance in this season of protest in Iran. I hope Tax was able to take in the current uprising before she died. It should’ve been an experience of confirmation for her.  Imperatives of Iran’s protestors — “Woman, Land, Freedom!” — echo those of Kurds in Rojava. (The martyred Mahsa Amini was a Kurdish Iranian.)  What follows is a review of Tax’s urgent report from Rojava that was first posted here in September, 2017.

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“Stay with it”: Letter from a Disaster

Dear friends,

I write this letter fully aware of the continued devastation of the war in Ukraine, with so many serious consequences and even worries of nuclear war.

I am also very shocked and saddened by the tremendous destruction and loss of life by Hurricane Ian in Florida.

I am following with deep sympathy the destruction by the powerful storms devastating most of the countries in Central America, and the ongoing plight of so many refugees in that area and worldwide.

If you are reading this, it’s because the people of Haiti are also important to you, as they are to me. I have never in my life seen such a confluence of destructive forces as are afflicting the people here. There really are no words to describe what is happening.

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“I said her name!”: Roya Hakakian’s Statement on Mahsa Amini & #IranRevolution2022

“Here’s my testimony [in English] before the Senate Foreign Relations Committee a few days ago.

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The Birth of Our Power

We’re honored to repost this (slightly adapted) excerpt from Kate Millett’s Going to Iran (Coward, McCann & Geoghegan, New York 1982) — her inspiring, heartrending and newly relevant account of her time in Tehran witnessing women’s struggles against Islamist misogyny after the fall of the Shah.

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Aftermath

A few years back Lucian Truscott tried on a writer’s experiment, posting chapters (as he composed them) from his non-fiction novel/memoir, Dying of a Broken Heart, at a word press website (here). Your editor was doing due delving since I’d always enjoyed Truscott’s stuff when I bumped into the following piece of felt history in Heart‘s second chapter. I should probably wait for some Iraq War anniversary but reposting Truscott’s memory of “Mission Accomplished” boosterism feels urgent. I’ll allow his report seems like it belongs in First as a warning to be permanently wary of consensual wisdom. Not that I’ll cop to having been a lap-top general around the time of W.’s wargasm. Still, to the extent First countenanced power of powers-that-be back then – even as this mag busted anti-anti-Islamism – me and all y’all need to suck on Truscott’s truths (all over again). He won’t stop saying it plain, btw. After you read him below, try his substack newsletter here. B.D.

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One Eyed Monsters (An Excerpt from “The Ledger and the Chain”)

Per Timothy Tyson (in his review above): “Martha Sweart, Martha Sweart, I will never forget her.” Neither will you if you read the following excerpt from Joshua D. Rothman’s The Ledger and the Chain: How Domestic Slave Traders Shaped America

A purchasing agent working for Rice Ballard passed through the central Virginia town of Charlottesville and bought sixteen-year-old Martha Sweart for $350. That was between $50 and $100 more than slave traders were typically spending for young women early in 1832, but Ballard’s agent believed a buyer in the lower South might pay a premium for her.

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Before the War [& After Friday’s Murderous Assault on Rushdie]

In the spring of 2006, when Ellen Willis was battling the cancer that would take her life later that year, she emailed approval of  First’s pieces on the Danish Cartoon terror attacks. Struck by how much those pieces “echoed themes” in what she’d written at the start of the Rushdie affair, she wondered if we “might be interested in reprinting the editorial I wrote in the Voice as a historical affirmation of the bad road we are going down…” As Rushdie begins a tortuous comeback from the maiming that had him on a ventilator and seems likely to leave him blind in one eye, the piece of the past Ellen thought belonged in First remains horrifically prophetic.

Below “Before the War” is a passage from another First protest against Fatwas that’s still on time.

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