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My Promised Land: The Triumph and Tragedy of Israel
 
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My Promised Land: The Triumph and Tragedy of Israel [Format Kindle]

Ari Shavit
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Extrait

ONE

At First Sight, 1897

On the night of April 15, 1897, a small, elegant steamer is en route from Egypt’s Port Said to Jaffa. Thirty passengers are on board, twenty-one of them Zionist pilgrims who have come from London via Paris, Marseille, and Alexandria. Leading the pilgrims is the Rt. Honorable Herbert Bentwich, my great-grandfather.

Bentwich is an unusual Zionist. At the end of the nineteenth century, most Zionists are Eastern European; Bentwich is a British subject. Most Zionists are poor; he is a gentleman of independent means. Most Zionists are secular, whereas he is a believer. For most Zionists of this time, Zionism is the only choice, but my great-grandfather chooses Zionism of his own free will. In the early 1890s, Herbert Bentwich makes up his mind that the Jews must settle again in their ancient homeland, Judea.

This pilgrimage is unusual, too. It is the first such journey of upper-middle-class British Jews to the Land of Israel. This is why the founder of political Zionism, Theodor Herzl, attributes such importance to these twenty-one travelers. He expects Bentwich and his colleagues to write a comprehensive report about the Land. Herzl is especially interested in the inhabitants of Palestine and the prospects for colonizing it. He expects the report to be presented at the end of the summer to the first Zionist Congress that is to be held in Basel. But my great-grandfather is somewhat less ambitious. His Zionism, which preceded Herzl’s, is essentially romantic. Yet he, too, was carried away by the English translation of Herzl’s prophetic manifesto Der Judenstaat, or The State of the Jews. He personally invited Herzl to appear at his prestigious London club, and he was bowled over by the charisma of the visionary leader. Like Herzl, he believes that Jews must return to Palestine. But as the flat-bottomed steamer Oxus carves the black water of the Mediterranean, Bentwich is still an innocent. My great-grandfather does not wish to take a country and to establish a state; he wishes to face God.

I remain on deck for a moment. I want to understand why the Oxus is making its way across the sea. Who exactly is this ancestor of mine, and why has he come here?

As the twentieth century is about to begin there are more than 11 million Jews in the world, of whom nearly 7 million live in Eastern Europe, 2 million live in Central and Western Europe, and 1.5 million live in North America. Asian, North African, and Middle Eastern Jewry total less than one million.

Only in North America and Western Europe are Jews emancipated. In Russia they are persecuted. In Poland they are discriminated against. In Islamic countries they are a “protected people” living as second-class citizens. Even in the United States, France, and Britain, emancipation is merely a legality. Anti-Semitism is on the rise. In 1897, Christendom is not yet at peace with its ultimate other. Many find it difficult to address Jews as free, proud, and equal.

In the eastern parts of Europe, Jewish distress is acute. A new breed of ethnic-based anti-Semitism is superseding the old religious-based anti-Semitism. Waves of pogroms befall Jewish towns and townships in Russia, Belarus, Moldova, Romania, and Poland. Most shtetl Jews realize that there is no future for the shtetl. Hundreds of thousands sail to Ellis Island. The Jewish Diaspora experiences once again the cataclysmic phenomenon of mass migration.

Worse than the past is what the future holds. In the next half century, a third of all Jews will be murdered. Two-thirds of European Jewry will be wiped out. The worst catastrophe in the history of the Jewish people is about to occur. So as the Oxus approaches the shores of the Holy Land, the need to give Palestine to the Jews feels almost palpable. If the Jews won’t disembark here, they will have no future. This emerging coastline may be their only salvation.

There is another need. In the millennium preceding 1897, Jewish survival was guaranteed by the two great g’s: God and ghetto. What enabled Jews to maintain their identity and their civilization was their closeness to God and their detachment from the surrounding non-Jewish world. Jews had no territory and no kingdom. They had no liberty and no sovereignty. What held them together as a people were religious belief, religious practice, and a powerful religious narrative, as well as the high walls of isolation built around them by gentiles. But in the hundred years prior to 1897, God drifted away and the ghetto walls collapsed. Secularization and emancipation—limited as they were—eroded the old formula of Jewish survival. There was nothing to maintain the Jewish people as a people living among others. Even if Jews were not to be slaughtered by Russian Cossacks or to be persecuted by French anti-Semites, they were faced with collective mortal danger. Their ability to maintain a non-Orthodox Jewish civilization in the Diaspora was now in question.

There was a need for revolution. If it was to survive, the Jewish people had to be transformed from a people of the Diaspora to a people of sovereignty. In this sense the Zionism that emerges in 1897 is a stroke of genius. Its founders, led by Dr. Herzl, are both prophetic and heroic. All in all, the nineteenth century was the golden age of Western Europe’s Jewry. Yet the Herzl Zionists see what is coming. True, they do not know that the twentieth century will conjure up such places as Auschwitz and Treblinka. But in their own way they act in the 1890s in order to preempt the 1940s. They realize they are faced with a radical problem: the coming extinction of the Jews. And they realize that a radical problem calls for a radical solution: the transformation of the Jews, a transformation that can take place only in Palestine, the Jews’ ancient homeland.

Herbert Bentwich does not see things as lucidly as Theodor Herzl does. He doesn’t know that the century about to begin will be the most dramatic in Jewish history. But his intuition tells him that it’s time for radical action. He knows that the distress in Eastern Europe is intolerable and that in the West, assimilation is unavoidable; in the East, Jews are in danger, while in the West, Judaism is in trouble. My great-grandfather understands that the Jewish people desperately need a new place, a new beginning, a new mode of existence. If they are to survive, the Jewish people need the Holy Land.

Bentwich was born in 1856 in the Whitechapel district of London. His father was a Russian-Jewish immigrant who made his living as a traveling salesman, peddling jewelry in Birmingham and Cambridge. But the salesman wanted more for his beloved son. He sent Herbert to fine grammar schools where the boy did well. Knowing that all his parents’ hopes were invested in him, the disciplined youngster worked hard to prove himself. In his thirties he was already a successful solicitor living in St. John’s Wood.

Before traveling to Palestine, my great-grandfather was a leading figure in the Anglo-Jewish community. His professional expertise was copyright law. In his social life he was one of the founders of the prominent dining and debating Maccabean Club. In his private life he was married to a beautiful, artistic wife who was raising nine children in their magisterial Avenue Road home. Another two would be born in the coming years.

A self-made man, Herbert Bentwich is rigid and pedantic. His dominant traits are arrogance, determination, self-assurance, self-reliance, and nonconformity. Yet he is very much a romantic, with a soft spot for mysticism. Bentwich is a Victorian. He feels deeply indebted to the British Empire for opening its gates to the immigrant’s son he once was. When Bentwich was two years old, the first Jew was elected to British Parliament. When he was fifteen, the first Jew was admitted to Oxford. When he turned twenty-nine, the first Jew entered the House of Lords. For Bentwich these milestones are wonders. He does not look upon emancipation as a belated fulfillment of a natural right but as an act of grace carried out by Queen Victoria’s Great Britain.

In his physical appearance Bentwich resembles the Prince of Wales. He has steely blue eyes, a full, well-trimmed beard, a strong jaw. His manner is also that of a nobleman. Although poor at birth, Herbert Bentwich vigorously embraced the values and customs of the empire that ruled the seas. Like a true gentleman he loves travel, poetry, and theater. He knows his Shakespeare and he is at home in the Lake District. Yet he does not compromise his Judaism. With his wife, Susan, he nurtures a family home that is all Anglo-Jewish harmony: morning prayers and chamber music, Tennyson and Maimonides, Shabbat rituals and an Oxbridge education. Bentwich believes that just as imperial Britain has a mission in this world, so do the Jewish people. He feels it is the duty of the emancipated Jews of the West to look after the persecuted Jews of the East. My great-grandfather is absolutely certain that just as the British Empire saved him, it will save his brethren. His loyalty to the Crown and his loyalty to the Jewish vocation are intertwined. They push him toward Palestine. They lead him to head this unique Anglo-Jewish delegation traveling to the shores of the Holy Land.

Had I met Herbert Bentwich, I probably wouldn’t have liked him. If I were his son, I am sure I would have rebelled against him. His world—royalist, religious, patriarchal, and imperial—is eras away from my world. But as I study him from a distance—more than a century of distance—I cannot deny the similarities between us. I am surprised to find how much I identify with my eccentric great-grandfather.

So I ask again: Why is he here? Why does he find himself on this steamer? He is in no personal danger. His life in London is prosperous, fulfilling. Why sail all the way to Jaffa?

One answer is romanticism. In 1897, Palestine is not yet British, but it is on the British horizon. In the second half of the nineteenth century, the yearning for Zion is as English as it is Jewish. George Eliot’s Daniel Deronda has paved the way; Laurence Oliphant has taken it further. The fascination with Zion is now at the heart of the English Romanticism of the colonial era. For my great-grandfather, a romantic, a Jew, and a Victorian gentleman, the temptation is irresistible. The yearning for Zion has become an integral part of his constitution. It defines his identity.

The second answer is more important and more relevant. Herbert Bentwich is way ahead of his time. The journey he took from White­chapel to St. John’s Wood in the late nineteenth century is analogous to the journey taken by many Jews from the Lower East Side to the Upper West Side in the twentieth century. As 1900 approaches, my great-grandfather is faced with the challenge that will face American Jewry in the twenty-first century: how to maintain a Jewish identity in an open world, how to preserve a Judaism not shielded by the walls of a ghetto, how to prevent the dispersion of the Jews into the liberty and prosperity of the modern West.

Yes, Herbert Bentwich takes the trip from Charing Cross to Jaffa because he is committed to ending Jewish misery in the East, but his main reason for taking this journey is his understanding of the futility of Jewish life in the West. Because he was blessed with a privileged life, he already sees the challenge that will follow the challenge of anti-Semitism. He sees the calamity that will follow the Holocaust. He realizes that his own world of Anglo-Jewish harmony is a world in eclipse. That’s why he crosses the Mediterranean.

He arrives on April 16 at the mouth of the ancient port of Jaffa. I watch him as he awakens at 5:00 a.m. in his first-class compartment. I watch him as he walks up the stairs to the Oxus’s wooden deck in a light suit and a cork hat. I watch him as he looks from the deck. The sun is about to rise over the archways and turrets of Jaffa. And the land my great-grandfather sees is just as he hoped it would appear: illuminated by the gentle dawn and shrouded by the frail light of promise.

Do I want him to disembark? I don’t yet know.

I have an obsession with all things British. Like Bentwich, I love Land’s End and Snowdown and the Lake District. I love the English cottage and the English pub and the English countryside. I love the breakfast ritual and the tea ritual and Devon’s clotted cream. I am mesmerized by the Hebrides and the Scottish Highlands and the soft green hills of Dorset. I admire the deep certainty of English identity. I am drawn to the quiet of an island that has not been conquered for eight hundred years, to the continuity of its way of life. To the civilized manner in which it conducts its affairs.

If Herbert Bentwich disembarks, he will bid farewell to all that. He will uproot himself and his children and grandchildren and great-grandchildren from the deep English green in order to settle us all—for generations—in the wild Middle East. Isn’t it foolish to do so? Isn’t it mad?

But it’s not that simple. The British Isles are not really ours. We are only passersby, for the road we travel is much longer and far more tormented. The English green provided us with only an elegant and temporary refuge, a respite along the way. The demography tells a clear story: In the second half of the twentieth century, which Herbert Bentwich will not live to see, the Anglo-Jewish community will shrink by a third. Between 1950 and 2000 the number of Jews in the British Isles will drop from over 400,000 to less than 300,000. Jewish schools and synagogues will close. The communities of such cities as Brighton and Bournemouth will dwindle. The rate of intermarriage will increase to well over 50 percent. Young non-Orthodox Jews will wonder why they should be Jewish. What’s the point?

A similar process will take place in other Western European countries. The non-Orthodox Jewish communities of Denmark, Holland, and Belgium will almost disappear. After playing a crucial role in the shaping of modern Europe for more than two hundred years—think of Mendelssohn, Marx, Freud, Mahler, Kafka, Einstein—Jews will gradually leave center stage. The golden era of European Jewry will be over. The very existence of a viable, vital, and creative European Jewry will be questioned. What was shall not be again.

Fifty years later, this same malaise will hit even the powerful and prosperous American Jewish community. The ratio of Jews to non-Jews in American society will shrink dramatically. Intermarriage will be rampant. The old Jewish establishment will fossilize, and fewer non-Orthodox Jews will be affiliated or active in Jewish life. American Jewry will still be far more vibrant than Europe’s. But looking across the ocean at their European and British cousins, American Jews will be able to see what the twenty-first century holds, and it is not a pretty sight.

So should my great-grandfather disembark? If he doesn’t, my personal life in England will be rich and rewarding. I won’t have to do military services. I’ll face no immediate danger and no gnawing moral dilemmas. Weekends will be spent at the family’s thatched-roof cottage in Dorset, summers in the Scottish Highlands.

Yet if my great-grandfather does not disembark, chances are that my children will be only half Jewish. Perhaps they will not be Jewish at all. Britain will muffle our Jewish identity. In the green meadows of Old England, and in the thick woods of New England, secular Jewish civilization might evaporate. On both coasts of the Atlantic, the non-Orthodox Jewish people might gradually disappear.

So smooth is the Mediterranean as the Bentwich delegation disembarks that it appears to be a lake. Arab stevedores ferry the Oxus passengers ashore in rough wooden boats. The Jaffa port proves to be less traumatic than expected. But in the city of Jaffa it is market day. Some of the European travelers are shocked by the hanging animal carcasses, the smelly fish, the rotting vegetables. They notice the infected eyes of the village women, the scrawny children. And the hustling, the noise, the filth. The sixteen gentlemen, four ladies, and one maid make their way to the downtown hotel, and the elegant Thomas Cook carriages arrive promptly. As soon as they are out of the chaos of Arab Jaffa, the Europeans are in good spirits once again. They smell the sweet scent of the April orange groves and are uplifted by the sight of the blazing red and timid purple fields of wildflowers.

The twenty-one travelers are greeted by my other great-grandfather, Dr. Hillel Yoffe, who makes a positive impression on them. In the six years since he, too, disembarked at the Jaffa port, carried ashore by the very same Arab stevedores, he has accomplished a great deal. His medical work—trying to eradicate malaria—is now well known. His public work—as chairman of the Zionist Committee in Palestine—is outstanding. Like the British pilgrims, he is committed to the idea that the privileged Jews of the West must assist the impoverished Jews of the East. It’s not only a matter of saving them from benighted Cossacks but a moral duty to introduce them to science and the Enlightenment. In the harsh conditions of this remote Ottoman province, Dr. Yoffe is the champion of progress. His mission is to heal both his patients and his people.

Led by Dr. Yoffe, the Bentwich convoy reaches the French agricultural school of Mikveh Yisrael. The students are away for the Passover holiday, but the teachers and staff are impressive. Mikveh Yisrael is an oasis of progress. Its fine staff trains the young Jews of Palestine to toil the land in modern ways; its mission is to produce the agronomists and vine growers of the next century. The French-style agriculture it teaches will eventually spread throughout Palestine and make its deserts bloom. The visitors are ecstatic. They feel they are watching the seeds of the future sprouting. And it is indeed the very future they want to see.

From the Mikveh Yisrael school they travel to the colony of Rishon LeZion. Baron Edmond de Rothschild is the colony’s sponsor and benefactor. The local governor, representing the baron, hosts the esteemed pilgrims in his colonial home. The Brits take to the Frenchman. They are relieved to find such architecture and such a household and such fine food in this backwater. Yet what delights the European travelers most is the formidable, advanced winery established by the baron at the center of the fifteen-year-old colony. They are amazed at the notion of turning Palestine into the Provence of the Orient. They can hardly believe the sight of the red-roofed colonial houses, the deep-green vineyards, or the heady smell of the first Hebrew wine in the Jewish homeland after eighteen hundred years.

Revue de presse

“This book will sweep you up in its narrative force and not let go of you until it is done. . . . [Shavit’s] accomplishment is so unlikely, so total . . . that it makes you believe anything is possible, even, God help us, peace in the Middle East.”—Simon Schama, Financial Times
 
“Spellbinding . . . In this divided, fought-over shard of land splintered from the Middle East barely seventy years ago, Mr. Shavit’s prophetic voice carries lessons that all sides need to hear.”The Economist
 
“[A] searingly honest, descriptively lush, painful and riveting story of the creation of Zionism in Israel and [Shavit’s] own personal voyage.”—The Washington Post
 
“[A] must-read book . . . Shavit celebrates the Zionist man-made miracle—from its start-ups to its gay bars—while remaining affectionate, critical, realistic and morally anchored. . . . His book is a real contribution to changing the conversation about Israel and building a healthier relationship with it. Before their next ninety-minute phone call, both Barack and Bibi should read it.”—Thomas L. Friedman, The New York Times
 
“[An] important and powerful book . . . [Shavit] has an undoctrinaire mind. He comes not to praise or to blame, though along the way he does both, with erudition and with eloquence; he comes instead to observe and to reflect. This is the least tendentious book about Israel I have ever read. It is a Zionist book unblinkered by Zionism. It is about the entirety of the Israeli experience. Shavit is immersed in all of the history of his country.  While some of it offends him, none of it is alien to him. . . . The author of My Promised Land is a dreamer with an addiction to reality. He holds out for affirmation without illusion. Shavit’s book is an extended test of his own capacity to maintain his principles in full view of the brutality that surrounds them.”—Leon Wieseltier, The New York Times Book Review
 
“Shavit is a master storyteller. [His] retelling of history jars us out of our familiar retrospections, reminds us (and we do need reminders) that there are historical reasons why Israel is a country on the edge. . . . Required reading for both the left and the right.”The Jewish Week
 
“One of the most nuanced and challenging books written on Israel in years . . . [The] book’s real power: On an issue so prone to polemic, Mr. Shavit offers candor.”—The Wall Street Journal
 
“The most extraordinary book that I’ve read on [Israel] since Amos Elon’s book called The Israelis, and that was published in the late sixties.”—David Remnick, on Charlie Rose
 
“Reads like a love story and a thriller at once.”—Dwight Garner, The New York Times

My Promised Land is an Israeli book like no other. Not since Amos Elon’s The Israelis, Amos Oz’s In the Land of Israel, and Thomas Friedman’s From Beirut to Jerusalem has there been such a powerful and comprehensive book written about the Jewish State and the Israeli-Palestinian conflict. Ari Shavit is one of Israel’s leading columnists and writers, and the story he tells describes with great empathy the Palestinian tragedy and the century-long struggle between Jews and Arabs over the Holy Land. While Shavit is being brutally honest regarding the Zionist enterprise, he is also insightful, sensitive, and attentive to the dramatic life-stories of his fascinating heroes and heroines. The result is a unique nonfiction book that has the qualities of fine literature. It brings to life epic history without being a conventional history book. It deepens contemporary political understanding without being a one-sided political polemic. It is painful and provocative, yet colorful, emotional, life-loving, and inspiring. My Promised Land is the ultimate personal odyssey of a humanist exploring the startling biography of his tormented homeland, which is at the very center of global interest.”—Ehud Barak, former Prime Minister and Defense Minister of Israel
 
“With deeply engaging personal narratives and morally nuanced portraits, Ari Shavit takes us way beneath the headlines to the very heart of Israel’s dilemmas in his brilliant new work. His expertise as a reporter comes through in the interviews, while his lyricism brings the writing—and the people—to life. Shavit also challenges Israelis and Diaspora Jewry to be bold in imagining the next chapter for Israel, a challenge that will no doubt be informed by this important book.”—Rick Jacobs, president, Union for Reform Judaism

“This is the epic history that Israel deserves—beautifully written, dramatically rendered, full of moral complexity. Ari Shavit has made a storied career of explaining Israel to Israelis; now he shares his mind-blowing, trustworthy insights with the rest of us. It is the best book on the subject to arrive in many years.”—Franklin Foer, editor, The New Republic
 
“A beautiful, mesmerizing, morally serious, and vexing book. I’ve been waiting most of my adult life for an Israeli to plumb the deepest mysteries of his country’s existence and share his discoveries, and Ari Shavit does so brilliantly, writing simultaneously like a poet and a prophet. My Promised Land is a remarkable achievement.”—Jeffrey Goldberg, national correspondent, The Atlantic
 
“Ari Shavit’s My Promised Land is without question one of the most important books about Israel and Zionism that I have ever read. Both movingly inspiring and at times heartbreakingly painful, My Promised Land tells the story of the Jewish state as it has never been told before, capturing both the triumph and the torment of Israel’s experience and soul. This is the book that has the capacity to reinvent and reshape the long-overdue conversation about how Israel’s complex past ought to shape its still-uncertain future.”—Daniel Gordis, author of Saving Israel and Koret Distinguished Fellow at Shalem College, Jerusalem

“This book is vital reading for Americans who care about the future, not only of the United States but of the world.”—Jon Meacham, author of Thomas Jefferson: The Art of Power


From the Hardcover edition.

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3 internautes sur 3 ont trouvé ce commentaire utile 
Format:Format Kindle|Achat vérifié
Shavit analyse l'ensemble des contradictions du sionisme, en particulier depuis la faute originelle de 1948 avec l'expulsion hors Israël des premiers palestiniens...et l'evolution droitière du pays, tout en restant une des seules démocraties du Moyen-Orient!
Mais c'est son preesimisme vis à vis de l'avenir qui glace!
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5.0 étoiles sur 5 REALISTIC 22 décembre 2013
Format:Relié|Achat vérifié
A very realistic view of the real Israel. Easily read and understood. This is not fiction so read it slowly.
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Amazon.com: 4.5 étoiles sur 5  996 commentaires
170 internautes sur 191 ont trouvé ce commentaire utile 
4.0 étoiles sur 5 Lyrically Written and Deeply Reported 2 mai 2013
Par Ira E. Stoll - Publié sur Amazon.com
Format:Relié|Commentaire client Vine pour produit gratuit (De quoi s'agit-il?)
This book is a beautifully written and deeply reported attempt to explain Israel to Israelis and to the world.

The author is candid about his own perspective -- a "left-wing journalist," an "anti-occupation peacenik," yet nonetheless one genuinely aspiring to be balanced and fair. His great grandfather Herbert Bentwich arrived in Israel in 1897, and at the beginning and end of the book the author retraces Bentwich's steps.

Pro-Israel American Jews such as myself will find this book troubling. It argues that the crux of the conflict between Israel and the Palestinians is not the 1967 Six-Day War and the occupation that resulted, but rather the events of 1948. It recounts (though without footnotes, and in a chapter that may well be challenged by other historians) an episode in 1948 in which, the author says, David Ben Gurion and Yitzhak Rabin ordered the expulsion of 35,000 Palestinian Arabs from the city of Lydda.

For all his directness about what he calls "the tragedy of 1948," Shalit is proud of what he calls the "miracle" of Zionism, He writes about Israel's orange groves, its wineries, its high-tech industry, its absorption of Jewish refugees from the Holocaust and from North Africa, Yemen, and Iraq, its music scene. He is critical of the Israeli peace movement for imagining that the threat to Israel's existence can be solved and peace achieved by withdrawing from the West bank and Gaza, and he is clear-eyed in describing the threats Israel faces from a nuclear-armed Iran and from the surrounding Muslims, Arabs, and Palestinian Arabs.

When prominent Saudi Arabian, Egyptian, Syrian, Iranian and Palestinian Arab journalists write books this critical about their own societies, and those books are published and sold freely in those societies, that will be a day when Israelis and their friends will know that peace is on the way. In the meantime, we can read Ari Shavit, and hope that the discomfort he sometimes makes us feel is not a sign of the confusion or weakness of which he warns, but rather the irreverence and freedom he celebrates and documents.
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3.0 étoiles sur 5 The Good, The Bad, And The Morally Bankrupt 20 décembre 2013
Par K. Thurm - Publié sur Amazon.com
Format:Relié
I'm afraid I can't share the enthusiasm that most reviewers have for this book. The author is a terribly conflicted individual (with which I sympathize) and this book is just all over the map. It's hard to know where to begin with my review, but I'm going to break it down into three parts.

1. The Good:

I have to give Mr. Shavit credit where credit is due. He goes way out on a limb with his very descriptive tale of what happened to one Palestinian town in 1948. This isn't easy for any Jew or Israeli to do. Most Jewish authors will shy away from this subject. It's almost totally taboo to acknowledge such things. Authors such as Benny Morris and Ilan Pappe have been severely ostracized for writing very detailed accounts of this sordid side of Israeli history. Also, I believe that most Jews (at least American Jews) are terribly ignorant about this topic. This chapter will probably be read by many Jews and I do think that knowledge is the beginning of progress.

Shavit also shares some of his experiences in Gaza while he was in the IDF. I must admit that I was pretty shocked by the daily torture events that took place there. My own ignorance on this particular topic became very obvious to me. Many young stone throwers were undoubtedly turned into real terrorists after being subjected to the Israeli torture tactics. It isn't a pretty story, but it is an important story and I thank Shavit for sharing what he heard and saw while serving in the military.

2. The Bad:

I am not a big fan of Shavit's style of writing. There are endless stories about Jews coming to Israel and planting oranges, olives, pomegranates or whatever. This tale doesn't need to be told 29 times in order to make his point. Less would have been a lot more. Perhaps the editor is also at fault here, but these almost never-ending romantic stories were just too much for me. You'll have to take this criticism with a grain of salt, because most reviewers have said that they loved Shavit's writing style. That leaves me scratching my head, but to each his own.

At one point in his book, Shavit talks about how fast the Jewish growth rate was in Palestine after 1935. His numbers are grossly exaggerated. For you purists, this might be enough to make you not want to read this book. I think that would be a mistake. I would guess that Shavit just assumed his numbers to be correct and that he wasn't really trying to mislead anybody. Perhaps he learned these statistics in school and just assumed them to be correct. In any case, I think it's an unfortunate but relatively innocuous error.

I do have an issue with a serious omission from the book. I'll give Shavit credit for reporting what Ben Gurion said about the necessity of removing Arabs from Palestine, but he did not include the total Ben Gurion statement. Not only did Ben Gurion talk about having to remove the Arabs, but he said that this should be done "by coercion or force." I believe that's an important point which Shavit probably left out on purpose. Just as Americans look up to George Washington, Ben Gurion is a much revered figure among Israeli Jews. The fact that Ben Gurion would say such a thing and then say that he had no moral concerns about it is an important piece of this difficult Middle East puzzle.

I didn't need an entire chapter about the liberal nightlife in Israel. Yes, Israel is a pretty liberal society when it comes to heterosexual and homosexual attitudes. Reading stories about people having sex in nightclub bathrooms was an unnecessary chapter in this book. I sort of get why Shavit included this chapter since these liberal attitudes would not be found in any Arab country, but I still don't think it was particularly relevant or necessary information.

If the author was going to spend an entire chapter on Israel's nightlife, then he should have spent significantly more time going over the problems and discrimination faced by Palestinian Arabs who are Israeli citizens. Shavit could have spent an entire chapter going over the discriminatory land laws in Israel and the underfunding of the Arab public schools. Sadly, there is quite a lot of relevant information on this topic that was totally ignored by the author. As such, this book is terribly incomplete.

Speaking of incomplete, this book is NOT a history book. To be fair, Shavit doesn't claim it is. However, too many reviewers have reviewed this book as if they now understand the complete history of Israel. That is absurd. If you want to read the history of Israel, then pick up one Benny Morris' books. This is the "Cliff Notes" version, at best.

3. The Morally Bankrupt:

And here is where Shavit completely frightens me. When going over the story about what Jews did to one Arab town in 1948, Shavit says some incredibly disgusting and disgraceful things. He doesn't want to stand with those "bleeding-heart Israelis" on this subject. He stands with the perpetrators because without their actions, there would probably be no Israel. Without their actions, he might not have even been born! I am terribly saddened by Shavit's comments. Is this what passes for liberalism in Israel? I was getting nauseous while reading his words. Why is his life more important than some Palestinian Arab's life? Does the end really justify the means? Are we really that callous? When did Shavit lose his moral compass? Did he ever have a moral compass?

As an American, I know that without slavery, my country would have never economically advanced so quickly. Perhaps we wouldn't have become the world's greatest superpower. Does that mean I should stand with the slaveowners? Should I look down my nose at those bleeding-heart liberal Americans who look at that element of our own history with shame? Should I stand with those who slaughtered Native Americans? Can't I love my country and still recognize that some incredibly terrible things were done by my ancestors?

In conclusion, I think this book does have something to offer. I believe that some of the information is powerful and relevant. It can be an important piece of one's education, but please don't let this be the book that shapes all your opinions on this topic.
61 internautes sur 79 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Candid and Evocative 13 août 2013
Par J. A Magill - Publié sur Amazon.com
Format:Relié|Commentaire client Vine pour produit gratuit (De quoi s'agit-il?)
What are readers to make of Ari Shavit's beautifully rendered and often profound (and often profoundly depressing) new book? It isn't exactly a history, though it considers a number of key moments in the history of Israel. Nor is it memoir, though Shavit folds his and his family's experience seamlessly into the broader narrative. Creative non-fiction? That feels like a copout. Labels might not matter to some, but I settled in the end on a creative analytical meditation on the miraculous rise, strengths, and challenges of modern Israel. One thing is certain: hate it or love it, no reader will likely finish Shavit's discussion without substantial food for thought.

Writing on a topic that often breeds over simplification and over-confident statements made with excessive surety, Shavit stands out for a refreshing willingness to admit to complexity. He begins by honestly stating his own positions as an "anti-occupation peacenik" and a "left wing journalist." At the same time he eschews, indeed castigates, the current fashion of imagining Israel as the source of all the Middle East's (and even all the world's!) ills. Instead he writes with honest admiration about the miracle of Israel's birth, survival, and success. And as he points out, miracle is very much the right word. Against overwhelming odds, a people dispersed for 2000 years did reunite in their ancient homeland and create a vibrant democracy. Yet no state is perfect. Shavit remains cognoscente of Israel's weaknesses and what it took for the state to survive.

For Shavit, Israel's birth in warfare required hard choices, not the least of which was the uprooting of hostile Arab populations. Nation building is never a clean business. Nation building in wartime is still more so. The 20th Century can be written as a history of "population exchanges" as nation states cemented their authority. Nor does he mince words:

"One thing is clear to me: the brigade commander and military governor were right to get angry at the bleeding-heart Israeli liberals of later years who condemn what they did in Lydda [an Arab town that sat on the crucial Tel Aviv- Jerusalem highway and the source of attacks on that arterial road, and the population of which was expelled] but condemn the fruit of their deeds. I condemn Bulldozer. I reject the sniper [sadistic individuals who behaved unethically]. On the contrary, if need be, I'll stand by the damned. Because I know that if it weren't for them the State of Israel would never have been born. If it wasn't for them, I wouldn't have been born. They did the dirty work that enables my people, myself, my daughter and my sons to live."

The same story might likewise be told across the world. It is the nation state's dirty secret. Yet no one argues for turning back the clock, at least not anywhere else but Israel (and in Israel, only for one side). No one argues for the non-natives of North America to decamp. And, if that sounds too much like a story from the murky distant past, consider Europe. Tens and tens of millions of Greeks, Turks, Germans, Hungarians, Poles, Ukrainians and others dispelled across national boundaries over the last century as these states rose. Yes, these were tragic tales, but the world marched on.

In the case of the refugees created by 1948, Shavit actually pays insufficient attention to the hundreds of thousands of Arab Jews expelled from their home country who settled in Israel, save to point out that "the number of Jewish refugees Israel absorbs surpass the number of Palestinian refugees it expels." A remarkable fact considering the vast size and wealth of the Arab world, which allowed (indeed, forced) Arab refugees to live for generations in refugee camps, even as Israel engaged in the difficult, expensive, and even dangerous process of absorption. Shavit does mention the Arab nations' complicity in creating a smoldering ever expanding population of refugees. Still, he does not consider the guilt of the broader community of nations in their creation of the world's only community specific international refugee agency, and perhaps history's only organization whose mission was to maintain and grow the size of a refugee population.

Yet while Shavit recognizes many of the painful contradictions and choices that when into Israel's founding, some he seems unable to accept even as he makes them plain to his reader. Like many, Shavit sees the Arab-Israeli conflict in terms of 1967. Despite discussing various ways to deal with the legacy of 1948, he returns time and again to 1967. Yet the story he tells forces more painful realizations. Anti-Jewish violence far predates the establishment of Israel, as he offers a too brief summation of the terror and violence committed against Jews under the British Mandate. In a trope that echoes across time, he describes how the Zionist leadership often condemns Jewish retaliatory violence even as Arab leaders lionize those who murder Jewish civilians, women, and even children.

The roots of the conflict thus go back even earlier than '48. Consider for example Shavit's interview with an Israeli-Arab lawyer, a man educated in Israeli universities, who he admires and believes could well have taken another path and been elected to the Knesset or appointed to the Israeli Supreme Court. For this educated Israeli-Arab, the idea of Jewish history in Israel is "pure fiction." Thus the Jewish state is, for him, devoid of any legitimacy. When he looks to the future he looks forward to a world where: "We [the Arabs] will be masters, and you [Jews] will be our servants." What border agreement will settle a dispute seen in this sort of cultural terms? Shavit worries over Israelis feeling "triumphant," but one must wonder where are the Arabs writers who engage in this author's deep honest introspection over the choices made by the Arab nations?

Shavit's book is not without flaws. He can be arrogant, even self-righteous. Some of his interviews seem more of an opportunity to monologue for a paragraph in the form of a question which he follows with a terse one sentence answer. Yet none of that takes away from the fundamental strength of his analysis or the deep pathos he feels for the Jewish State. He struggles with his desire for a "normal" state, even as he celebrates Israel's accomplishments and suffers for its failures. Ultimately, sympathetic, ethically questioning, and feeling no shortage of angst, Shavit's book speaks volumes of the Jewish experience in general and the Israeli experience in particular.
110 internautes sur 146 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Not annoyingly biased. 27 août 2013
Par MussSyke - Publié sur Amazon.com
Format:Relié|Commentaire client Vine pour produit gratuit (De quoi s'agit-il?)
I have spent a long time wondering about Israel and Jewish people. For one, I am constantly dumbfounded why America supports Israel without question. Why does my mom - who thinks everyone except her particular breed of Christian is going to hell - have such high support for Israel and the Jewish people? Why is there so much discrimination against Jews all over the world, even after the holocaust? What happened in the region, and how did those seemingly white people get out there?

And although I knew the textbook answers to some of these questions, and I've certainly heard the Jordanian and Palestinian sides of the story recently, I still had so many questions. This book has been a Godsend in answering my questions, giving me some peace that I have some understanding about both sides of the story from sane people. I love that this guy can bring himself to admit to some faults by the Jews, while you can see it pains him to say so. You can almost hear the defensiveness in his voice.

I tried reading some books about Israel before, but found I didn't yet have enough understanding about its history to understand those books. This one stands by itself and really helps the reader to get a grasp on such a crazy history and complex issues. I'd recommend it for anyone having a curiosity about the region or anyone who wants to hear a fairly unbiased account of this nation.
20 internautes sur 28 ont trouvé ce commentaire utile 
1.0 étoiles sur 5 What Caroline Glick said about this book 5 juillet 2014
Par Likudnik - Publié sur Amazon.com
Format:Relié
Go into any Jewish community in the United States these days and spend a few hours talking to people. At a certain point in the conversation, at least one person will bring up Ari Shavit's bestselling book, My Promised Land.

Mention of the book will arouse great enthusiasm. Invariably, a prominent member of the group will say, with utter conviction, and to the nods of all present, "I think that Shavit's book should be required reading for all American Jewish students."

The most illustrious American Jewish writers and editors today are all but unanimous in their praise for Shavit's book, which they proclaim is an "epic," account of Israel.

As Martin Kramer wrote this week in the online journal Mosaic, "the last `epic' account of [Israel's birth in] 1948 to seize the imagination of its Jewish and non-Jewish readers," as Shavit's has done was Leon Uris's Exodus, published in 1958.

Uris's book was an inspirational, historical fiction that told the story of Israel's birth. Decades of American Jewish readers were profoundly influenced by the narrative. Ask any American Jew over the age of 35 who made aliyah if he read Uris's Hollywood-style account of the Zionist revolution. The answer is almost always affirmative.

Like Exodus, Shavit's My Promised Land has been a runaway success. As Kramer noted, Shavit has been embraced by the Jewish establishment's celebrity intellectuals - sharing stages with New Yorker editor David Remnick, and Bloomberg's Jeffrey Goldberg. He's been kvelled over by Tom Friedman and Franklin Foer from The New Republic.

Shavit got marquis billing at the AIPAC policy conference in Washington in March, and has been feted by the Jewish Federations and the most affluent synagogues in America.

Unlike Exodus, which is a fictional account of Israel's founding, Shavit insists that his narrative is the undisputed truth. As Foer put it in his blurb an on the back cover, Shavit's book is an, "epic history . . . full of moral complexity . . . mind-blowing, trustworthy insights."

Also unlike Exodus, Shavit's tale of Israel is not one of heroism, determination, faith and gumption. Rather, Israel's tale is morally ambiguous. Israel is a country born in sin and its subsequent history has been immiserated by tribalism, fanaticism, displacement, and war crimes.

On the other hand, Israel isn't all bad. Shavit still loves it with all his heart because it is a great country made up of human beings. And you should love it too. At least a little bit.

Shavit's portrayal of Israel revolves around the continuous clash between the bad and good things that Israel is and does. A central anchor of the "Bad Israel," narrative is Shavit's account of the battle of Lydda (Lod) in the 1948 War of Independence. Kramer's article, titled, "What happened at Lydda?" is a critical assessment of Shavit's account of that battle.

By Shavit's telling, the Israeli forces that conquered Lydda from the Jordanian Arab Legion and the local Arab irregulars in July 1948 massacred civilians who were hiding in a mosque. Shavit alleges that after killing the innocent, Israeli troops forced local Arabs to bury the bodies to hide their crime, and murdered the Arabs who dug the graves.

The purported massacre, according to Shavit, is what fomented the Arab flight from Lydda. Shavit judges the soldiers and commanders who participated in the operation. But he lays the blame for these alleged events on "Zionism."

"Zionism," he wrote, "carries out a massacre at Lydda."

Shavit claims his historical narrative is based on interviews he conducted in the 1990s with soldiers who participated in the battle. Shavit has not released the transcripts of those interviews.

Yet as Kramer relates, the same sources to whom Shavit attributes his story gave opposite accounts in on-record, and in many cases, on-camera interviews with other reporters and researchers.

Shavit referred to the battle of Lydda as "Israel's black box." As Kramer put it, Shavit maintains that, "in its story lies the dark secret not only of the birth of Israel but indeed of the entire Jewish national movement--of Zionism."

Through his point by point examination of Shavit's narrative, Kramer demonstrated that Shavit's account is arguably no less fictional than Uris's idealized portrayal of Israel.

Kramer found no clear evidence that a massacre was carried out at Lydda. At best, there is an argument between historians about what happened. Shavit's claim that the dead were "civilians," is not supported by historical accounts of the battle. His claim that 250 Arabs were killed in the battle is disputed.

Moreover, as Kramer demonstrates, contrary to Shavit's claim that Israeli soldiers allegedly killed Arabs out of rage and not for reason of military necessity, the documentary history of the battle contains no evidence of malice by any of the soldiers or commanders involved in the battle.

A perfectly reasonable explanation of the evidence -- and a better one than Shavit's claim of original sin -- is that the Israeli fighters fought a hard battle in an urban area under the accepted rules of war. And people died.

Whereas Shavit wrote that the Israeli forces buried the bodies of the Arab dead to hide evidence of their supposed war crime, according to the participants' firsthand accounts, the Arab dead were buried because it was hot and the bodies would have rotted if they weren't interred.

As for murdering the Arab burial detail, one of its members - who lived his whole life in Lydda (Lod) after the war -- was interviewed on record about the battle several times. He was neither killed at the time, nor did he allege that his colleagues were killed.

Kramer ends his article by calling for "the grandees of American Jewish journalism who rushed to praise Shavit's Lydda treatment," to tell their readers the truth about the at best dubious nature of Shavit's account of the battle.

Kramer is right to hold Shavit's enablers to account. But the problem is that promoters like Jeffrey Goldberg, (who presented Shavit's as "a beautiful, mesmerizing, morally serious, and vexing book," for which "I've been waiting most of my adult life") are unlikely to be called to order by their American Jewish audience.

Goldberg, Remnick, Friedman, Foer and David Brooks are not operating in a vacuum. True, they are leading voices in the American Jewish community. But their stature owes mainly to the American Jewish community's desire to listen to them. They reflect the values and preferences of the American Jewish community more than they shape them.

AIPAC didn't give Shavit the center stage at its annual conference because David Remnick featured an abridged version of his tale of the Lydda "massacre," in The New Yorker. AIPAC gave Shavit center stage because AIPAC leaders like his message of Israel's moral deficiency just as much as Remnick does.

How can this be? Shavit's most enthusiastic readers are not uninvolved Jews. They are not American Jews who have left the community. Shavit's biggest admirers are members in good standing of the American Jewish community. They belong to synagogues. They belong to AIPAC. They give to the Federation.

What is it about his dishonest moral indictment of Israel that excites them?

For generations of American Jews, Israel was perceived as "poor little Israel." As they saw things, Israel was economically backward. It was dependent on charity from the American Jewish community. And it needed organizations like AIPAC to protect and promote its interests in Washington.

There was truth behind these perceptions in Israel's early years in particular. Israel was a weak country and a poor country. American Jewish support was a critical component of Israel's economic and diplomatic viability. But in recent decades, Israel has become more and more capable of standing on its own.

Today Israel is not dependent on the charity of American Jews. It is a prosperous country with a healthy, rapidly growing and diverse economy. With Asia expected to eclipse the US as Israel's largest trading partner next year, Israel has become less dependent on the US in general than it was in the past.

Israel's economic vitality is an unwelcome development for many American Jews who cannot get their arms around Israel not needing them to save it.

And as Israel becomes more powerful, American Jews are becoming less willing to defend Israel in any meaningful way.

For the past decade, AIPAC made convincing the White House and Congress to pass sanctions against Iran its primary goal. But when President Barack Obama told AIPAC to stop lobbying for further sanctions after he signed the interim nuclear deal with Iran last November, AIPAC folded like a deck of cards. Israel and the Republicans on Capitol Hill that had pushed the legislation were left high and try.

Defending Israel to an unsympathetic president from the Democratic Party is apparently too much to ask most pro-Israel American Jews to do.

And this is where Shavit's book comes in.

By portraying Israel as a country that is morally deficient, Shavit gave the American Jewish community two gifts. First he gave them a way to feel morally superior, and therefore patronizing towards Israel. Israel, they can say, committed a massacre - and did so because its founding ideology is poisonous. American Jews would never do such a thing. But out of the kindness of their hearts, like Shavit, they will continue to love this unworthy cousin.

The second gift Shavit gave the American Jewish community was the ability to feel comfortable refusing to be inconvenienced for Israel. Clearly - given Israel's moral failings as portrayed by Shavit - American Jews should have no interest in picking up and making aliyah. But beyond that, since Israel is a morally lacking country, there is no reason for them to take a serious stand on its behalf. There is no reason for them to object to the galloping anti-Semitism on college campuses. The BDS people may be over the top, but according to Shavit, they have a point.

There is no reason for them to stand up to Obama. He is using "tough love" to make Israel free itself of sin and atone for its past crimes - like the one it committed in Lydda.

The success of Shavit's book reveals the rupture in the relationship between the American Jewish community and Israel. A generation ago, being pro-Israel meant believing in the justness and morality of Israel and being willing to be inconvenienced a little or even a lot to defend the Jewish state.

Today, being pro-Israel means that you support Israel despite its immorality because you are forgiving. And supporting Israel means you'll help Israel so long as it doesn't inconvenience you in any way or make you feel uncomfortable about anything at all.

Ari Shavit's libelous account of the birth of Israel is just playing to the crowd. It's time to start worrying about how to heal a crowd that celebrates being lied to in this way.

Originally published in The Jerusalem Post.
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