Tag Archives: Zionism

Does India Have An Israel Policy?

10 Wed Jan 2018

Posted by in India, Opinion and Response, South Asia

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There will be nothing but bonhomie for Israeli prime minister Benjamin Netanyahu who is expected to arrive in India in a couple of days for a three-day state visit. The Israeli delegation will begin their visit from Ahmedabad, visit Sabarmati Ashram and hold a roadshow in Gujarat, and perhaps visit Agra and Bombay. While in India’s financial capital, Netanyahu is scheduled to visit the Chabad House which was targeted by Lashkar-e-Taiba terrorists in a horrific attack in November 2008. The diplomatic agenda, predictably, will revolve around agriculture, water management, cyber security, innovation, and defence.

While there is no question about the Indian public’s warmth for Israel, there have been some whispers of doubt recently about its government’s intentions. Indians, by and large, admire much about the Jewish state and even those who do not are indifferent rather than hostile. Israeli diplomats do not have to waste their time countering anti-Semitism or Boycott-Divestment-Sanctions sort of political movements in the South Asian country. That said, India’s recent vote in the United Nations General Assembly essentially condemning the US decision to recognise Jerusalem as the capital of Israel followed by its sudden cancellation of a $500 million deal to purchase Spike anti-tank guided missiles (ATGM) from the Israeli firm Rafael Advanced Defence Systems has raised eyebrows in Jerusalem and among observers. The deal is apparently moving forward, according to latest media reports. Are good relations between India and Israel to be limited to Modi’s occasional charming tweets to his Israeli counterpart?

Such misgivings from Jerusalem are not only perfectly understandable but justified; yet the compulsions of India’s own domestic political chaos are also an important set of inputs to policy and must at least be understood if not tolerated for a fuller picture of the intentions of the ruling Bharatiya Janata Party administration.

When Modi swept into office in 2014 in an election that was just short of a landslide, policy wonks warned his euphoric supporters that the nature of government policies is continuity and incremental change rather than the desired abrupt departure from the “idea of India” espoused by the Indian National Congress. This warning has been borne out to some extent – the economy, which Modi has correctly prioritised, has seen several small yet critical positive reforms but many of the more emotive (and less dry) issues that Modi’s core supporters care about such as education and culture have so far received short shrift; other matters such as terrorism and defence have seen some movement but will take a longer time to reveal the lasting impact of the new regime in Delhi.

Foreign policy, in so far as it does not pertain to the economy, appears to have been largely relegated to the boondocks. The immediate reason for this is the global experience of democracies that there are few votes in foreign affairs. India has yet to cultivate a large and vibrant foreign policy circle as might be observed older and more developed democracies and the community as it exists now has several foci and plenty of challenges regarding access to decision makers, policy documentation, a bureaucratic hostility to transparency, career opportunities, and funds. India’s foreign ministry has rarely been blessed with the sort of polymath ideal for the job, either in its politicians or its bureaucrats, even when the portfolio has remained with the prime minister. With insufficient attention from elected officials, governance slips into maintenance mode administered by the civil service and the policies of earlier decades continue unabated.

This is visible from India’s insistence on clinging to expired motifs such as strategic autonomy, a fancy 21st century upgraded phrase for non-alignment. For example, India recently courted Australia, Japan, and the United States in a security quadrilateral (Quad) that observers understand is designed to balance an increasingly aggressive China and in the same week participated in a trilateral forum with Russia and China. Similarly, India’s approach to the Palestinian question is based on Mohandas Gandhi’s fundamental ignorance of Jewish history that was supplemented by Jawaharlal Nehru’s own political inclinations; the policy was maintained as a hagiographic monument to the two men well after it had proven to be detrimental to Indian national interests.

It is no secret that India’s foreign ministry is understaffed, and the same is true of the ruling political party when it comes to policy formulation. Besides the core issues its supporters would like addressed, foreign policy remains a step-child of the BJP’s internal thinkers. The party seems to have forgotten that to replace an ideology, an alternative is needed. In essence, the BJP has tinkered with the edifice of the Nehruvian state and such incomplete measures occasionally fall short of the hopes of not just the citizens but even the party’s own lofty rhetoric.

It is often argued that India’s policy towards Israel must be tempered by the strategic considerations of its relations with other countries that may be hostile to the Jewish state. Domestic calculations regarding India’s large Muslim minority must also influence how close India can drift towards Israel. The problem with this argument is two-fold: first, it implicitly suspects all Indian Muslims of treason in that they would put the well-being of Palestine and Islam above Indian interests. Second, it cannot explain the tacit Arab acceptance of not just Israel in the face of a rising Iranian threat but even Jerusalem as the capital of the Jewish state: there were few protests in Arab streets after Donald Trump’s recognition of the Holy City as the capital of Israel. This flimsy argument, in addition to the bogey of seven million Indians returning from the Persian Gulf and the loss of $35 billion in remittances as Arab retaliation against India’s warming ties with Israel, are unfortunately treated as gospel by an intellectually anaemic coterie in the BJP and outside. While India may not strive to become Israel’s closest ally, there is plenty of room for it to move closer to the Middle Eastern democracy if it so wishes.

To repeat dozens of articles already, there are plenty of reasons for Delhi to desire closer ties. Beyond transactional considerations of trade and security, it is also important to remember that the tiny country has been among the more reliable suppliers of know-how and equipment. After the nuclear tests at Pokhran II when no one was willing to supply arms to India, Israel remained one of the very few markets still open. Similarly, the important role Israel played during Kargil is also undisputed.

Optimistic assessments of India’s recent uptick in relations with Israel opine that a change in policy cannot be abrupt, especially when drastic. This is simply not true: in one of the greatest about-turns in recent diplomatic history, the United States de-recognised Taiwan and recognised Communist China in its stead in 1979. The entire process took seven years from Richard Nixon’s visit to Beijing in February 1972 until the Joint Communiqué on the Establishment of Diplomatic Relations in January 1979. Such events are admittedly rare and challenging but pursuing a wrong policy for the sake of continuity is insanity. As mentioned earlier, the lack of political interest or vision within the BJP coupled with an understaffed foreign service does not allow for a nimble policy environment capable of quickly and thoroughly assessing the ramification of ideas on allies, security, economics, and international obligations.

A clear-eyed view of friends, enemies, and interests has the immediate benefit of signalling to partners that you are worth investing in; a bonus is that it gives others confidence in your national purpose and dependability in forging trade and security alliances. India’s waffling – sorry, strategic autonomy – will only ensure that it trails behind its rivals and fights its battles alone. France, despite being a member of NATO, has a far better track record of strategic autonomy than India ever had as a perennial “leading member” of the have-nots.

Nowadays, scholars hesitate to describe foreign systems or people as irrational. This is partly to avoid imposing the observer’s perspective and values on the subject and to allow for a potential alien framework in which things might make perfect sense. However, Indian foreign policy has long veered dangerously towards that word which must not be spoken. American leadership is defined in schools of thought – Jeffersonian, Hamiltonian, Jacksonian, and Wilsonian; in India, there is only the cult of Congress and no opposition party, despite the political cacophony, has come remotely close to offering a complete and alternate weltanshauung comprising economic, security, social, and cultural programmes. Diplomacy suffers the same fate. The real question is not if India has an Israel policy but if the BJP actually has a foreign policy.

Not a Mahatma, Just Mohandas

25 Mon Dec 2017

Posted by in Book Review

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Kumaraswamy, PR. Squaring the Circle: Mahatma Gandhi and the Jewish National Home. New Delhi: K W Publishers Pvt Ltd, 2017. 234 pp.

Mohandas Gandhi was a controversial figure. Admired by hundreds of millions, he is best known for his non-violent resistance to the British rule of India. In the aftermath of the British retreat from the subcontinent in August 1947 and his assassination five months later, Gandhi has become the subject of hagiographies and most of his other political beliefs have been obscured from public memory. One such issue is his position on the question of the creation of an independent Jewish state in the British mandate of Palestine. PR Kumaraswamy’s latest book, Squaring the Circle: Mahatma Gandhi and the Jewish National Home brings this question to the fore at a most opportune time when India is reconsidering its relations with the Jewish state.

Those even vaguely familiar with Indo-Israeli relations are aware that Gandhi opposed the partition of Palestine in 1947. It has been widely assumed that this was because the Indian leader could not support the creation of a state along religious lines in Palestine while condemning the same in northwestern and eastern India. However, Gandhi’s view on the Jewish question was formed much before the demands for Pakistan became loud and later solidified out of ignorance, political expedience, and an ideological obduracy that emolliated only in his final years in the face of the horrors of World War II. Squaring the Circle is a most helpful effort that methodically compiles Gandhi’s exposure to Jews, Judaism, and Zionism from his South Africa days until the end of World War II. Kumaraswamy also makes the important distinction between Jews and Zionists – not all Jews were or are Zionists and the two spring from entirely different, some may say opposing, ideologies.

Zionism was a relatively new movement when Gandhi was in South Africa. Of course, the Jews had been praying ‘L’shana haba’ah b’Yerushalayim‘ at Passover and Yom Kippur for over a millennium but the first aliyah in 1882 was almost a disaster; Jewish immigration to Israel was a trickle until the Balfour Declaration in November 1917. Gandhi had left South Africa for India in 1915. His Jewish friends – primarily the Lithuanian-born German Hermann Kallenbach and the English Henry Polak – were, unsurprisingly, not Zionists, at least at the time, and the Holy Land rarely cropped up in their conversations.

In fact, Gandhi’s entire understanding of Judaism came from Christianity and after he returned to India, Islam. While the Indian leader would eventually sympathise with the plight of the Jews throughout history, it was not without repeating sectarian calumnies against them. For example, in his infamous article titled The Jews in Harijan in 1938, Gandhi wrote, “Indeed, it is a stigma against them (that is, the Jews) that their ancestors crucified Christ.” In response to sharp criticism over the article, Gandhi asked, “Are they (the Jews) not supposed to believe in eye for an eye and tooth for a tooth?” confusing the Babylonian king Hammurabi who lived some eight centuries before the first kingdom of the Israelites was founded for the Jews.

Similarly, Gandhi was also influenced by Islamic portrayals of history and conceded that Palestine was Jazirat ul-Arab. Though the term technically refers to only the Arabian peninsula, Indians at the turn of the 20th century understood it to encompass Constantinople, Jerusalem, Mecca, and Medina – in essence, the complete domains of Islam in the Middle East. Kumaraswamy notes that several Indian leaders frequently used the term as synonymous with Dar ul-Islam. To see Palestine in this manner was to accept the classical Islamic claim that once a land is held by a Muslim force, it must forever be considered Islamic; the ancient Jewish – and pagan – presence in the land seems to hold no value for Gandhi. He had accepted and internalised the radical interpretations of Muslims figures like Maulana Abdul Bari and Mukhtar Ahmed Ansari who quoted hadith demanding that “Christians, Jews, and idolaters be removed from Jazirat ul-Arab at all costs.”

Additionally, Gandhi’s rejection of Jewish claims on the Holy Land came while privileging Islamic claims – in all fairness, all three Abrahamic religions have some sort of claim on the region. This point was lost on the Indian leader altogether.

The Zionists made several overtures to India’s apostle of peace from September 1931 when Gandhi was in London for the Round Table Conference. The Zionists had noticed Gandhi’s stature among several notables in Europe and the United States and his support could prove influential in their own dealings with the Western powers. The results of the overtures are well known but Squaring the Circle contains a shocking revelation: several of the letters that were sent Gandhi by the Zionists were intercepted by his personal secretary, Pyarelal Nayyar, and destroyed. The secretary admitted to as much in an interview in the early 1970s, defending his deeds by arguing that the correspondence would have tarnished his master’s historical memory –  a sad commentary on how Indians approach history to this day.

India’s Hindu-Muslim politics made it difficult for Gandhi to develop a soft spot for Zionism if he did not have one already by the time he left South Africa, argues Kumaraswamy. However, if Venkat Dhulipala’s thesis in Creating a New Medina is to be believed, Gandhi either woefully misread the communal equations or stubbornly persisted with his own ideology. Gandhi’s absolute commitment to the Khilafat Movement, something even Mohammad Ali Jinnah was not keen on, bewildered even Arabs and Ottomans. For an anti-imperialist, Gandhi was remarkably considerate of the Ottoman Empire!

Gandhi’s reckless pursuit of an irrelevant (to India) Khilafat agenda constrained his options as competition between the Indian National Congress and the Muslim League for the support of Indian Muslims spilled out into the open. The League was able to dictate the terms of the Palestine question and push Congress into positions it might not have taken otherwise. Squaring the Circle makes the fair observation that Gandhi might not have said more on Palestine had it not been repeatedly brought into Indian political discourse by relation to (British) imperialism, or the Congress’ tussle with the Muslim League. First manipulated by the (Shaukat and Mohammad) Ali brothers and later by Jinnah, it became politically difficult for Gandhi to take a softer stance on Zionism even if he had been so inclined.

Gandhi objected to Zionism for its violence against Arabs as well. Yet his views on ahimsa are not only a radical departure from Hindu scriptures but they have also never been practical. His suggestion to the Jews, for example, that they offer non-violent struggle against Adolf Hitler is not even worth a derisive laugh. Similarly, Gandhi condemned Jewish violence but remained silent on the several Arab riots that marred 1920s and 1930s mandatory Palestine even after the meetings between the Grand Mufti of Jerusalem, Amin al-Husseni, and the Nazi leadership had made Arab intentions ominously clear. While Gandhi stated that he did not support the creation of a Jewish homeland in Palestine by force, he conveniently ignored the bloody history of Islamic conquests that left them in possession of that land.

Interestingly, Gandhi’s views on Zionism did change. Kumaraswamy draws attention to a nuanced shift in Gandhi’s views in the last few years of his life when Gandhi admitted to American journalist Louis Fischer from jail in 1942 that “the Jews have a good case… If the Arabs have a claim to Palestine, the jews have a prior claim.” This is a profound change from his views barely four years earlier. After World War II, Gandhi stopped objecting to a national Jewish home in Palestine but maintained his criticism of the violence perpetrated by the Irgun and Etzel. Kumaraswamy also brings to the fore Gandhi’s remark in the same infamous 1938 Harijan article that “if there ever could be a justifiable war in the name of, and for, humanity, a war against Germany, to prevent the wanton persecution of a race, would be completely justified.” It is this commitment to the scholarly enterprise that makes Squaring the Circle a truly recommendable book.

Even in his realisation of the Jewish case, Gandhi ultimately falls short though less due to his failures this time. His suggestion of non-violence is obvious but even his comparison of Jewish ghettos in Nazi Europe to Indian ghettos in Transavaal indicates that he did not fully comprehend the atrocities the Jews had just been subjected to; however, it was not until late 1945 that news of the Endlösung would spread outside Europe. Kumaraswamy objects to Gandhi’s equating Nazi Germany with imperial Britain but Mike Davis’ Late Victorian Holocausts makes a compelling case to the contrary, not to mention Madhusree Mukerjee’s Churchill’s Secret War.

It is a pleasure to read how Kumaraswamy has dealt with a complex issue with several variables and shades of meaning with nuance and confidence in Squaring the Circle. The book is especially relevant now when India has moved from a passive recognition of Israel in 1950 to the establishment of diplomatic relations in 1992 and is now considering a firmer embrace under the Narendra Modi government. For too long has Gandhi been the foil of those who wished to see a moral case in India’s support of Palestine; Kumaraswamy’s research makes that position no longer tenable.

The exemplary use of primary and secondary sources has resulted in a rare occurrence in the historical craft where a book might be said to be truly definitive on a subject. Though there are always a few tantalising strands that could be further explored – why the Zionists cared so much about winning Gandhi to their cause, for example – Kumaraswamy has stayed true to his topic of Gandhi’s thoughts on the Palestinian question.

Squaring the Circle forces us to step away from the simplistic binaries of pro- and anti- Zionism/Arabs to consider the historical circumstances that shaped Gandhi’s views. They were largely formed from incomplete or erroneous information and shaped by political exigencies of Indian politics. Yet Gandhi was honest and bold enough to make small yet significant concessions in his position on Zionism and Palestine in the last five years of his life. The real question is if Indians, who are so used to interpreting their historical figures in absolute binaries, can accommodate Gandhi’s complete thoughts on Israel into their historical narrative. Perhaps some might even be bold enough to wonder why Gandhi’s views from 70 years ago must still shape India’s destiny. Regardless, for those interested in India’s relations with Israel and Palestine, Kumaraswamy’s Squaring the Circle is an indispensable read.

The End of Zionism?

12 Tue Dec 2017

Posted by in Israel, Middle East, Opinion and Response

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The Reform Jewish movement’s response to US president Donald Trump’s decision to recognise Jerusalem as the capital of Israel and to move the US embassy from Tel Aviv to the holy city may only be the first incontrovertible sign that the ideology of Zionism has come to an end. To be certain, the diaspora has never in concurrence with the policies of the Israeli state but for decades now, the gap between them and the Jews in Israel has been widening. This latest manifestation from J Street, the Union for Reform Judaism, and their fellow travellers is an unpleasant yet not wholly unexpected wake-up call for the community as a whole.

An end to Zionism does not imply the politics of post-Zionism which questions the very foundations of the Jewish state. Rather, it recognises that most of the Diaspora who wish to immigrate to Israel have already done so and the different environments in which sabra and diaspora find themselves has, over decades, altered their perspectives on some of the core issues that concern the Jewish community. An end of Zionism, for our purpose, does not question the existence of Israel or even comment on the ethics of central issues of identity and existence such as the drafting of a constitution, Judea and Samaria, the Orthodox Rabbinate, counter-terrorism, or foreign relations within the region.

There are several indications that Zionism may be on its last legs, if not over. One benchmark is Jewish immigration to the Holy Land. It is no secret that the numbers of Jews making aliyah to Israel have been dwindling over the past several years. The first couple of years of the Jewish state understandably saw a high number of olim arrive from Europe and the Middle East, while another spike in numbers occurred after the fall of the Soviet Union in 1991. The highest immigration has been from the Soviet Union and its successor states, with approximately 1.3 million immigrants over the years. Less than a tenth of that number made aliyah from the United States in the same period. To be fair, American Jews have historically been opposed to Zionism, initially seeing it as a wrinkle in their efforts to assimilate into mainstream American society. The ideology was only made palatable by Louis Brandeis when he refashioned it as a cultural project of rebuilding Palestine as a Jewish home towards which American Jews need only make financial contributions.

Jewish immigration to Israel last year fell to 27,000 new arrivals of which 70 percent were from Russia, Ukraine, and France – whose combined Jewish diaspora population is barely 10 percent of the total. These numbers are even more depressing when considered in context of yerida – Israelis leaving the country to settle abroad. Since 1948, the Israeli Central Bureau of Statistics estimates that over 720,000 Israelis have emigrated; US Department of Homeland Security figures reveal that some 250,000 of those have settled in America. This means that the net flow of people has been from Israel to the United States rather than the other way around. Of course, emigration does not necessitate a rejection of Zionism and may well be in most cases for the usual reasons of employment and education. Nonetheless, the primary call of Zionism seems to have weakened on not only the diaspora but even a small number of Israelis who left in search of material prosperity. As the Jews of the Anglosphere generally indicate, prosperity cools the fervour of Zionism.

The unspoken truth about aliyah is that American emigration has been viewed as most important. After all, it is not just the most populous Jewish diaspora but also the most prosperous one as well. The American attitude of “buying into” Zionism with their wealth irked several of the early Zionist leaders and many saw the refusal to move to Israel as a deep betrayal. Yet the same attitude was common even among European Jews before World War II and the Shoah – 19th century Zionists found it difficult to convince European Jews to move to Palestine or even to financially aid the few pioneers who made the first aliyah at the end of the century.

The tension between aid and ideology can be seen even today. Deputy Minister of Foreign Affairs Tzipi Hotovely’s statement at Princeton deriding American Jewry for not serving in the military was denounced by her own prime minister while everyone else studiously ignored the real meaning of Hotovely’s words – service in the Israeli Defence Forces – and loudly proclaimed that US Jews have proudly served in the US armed forces. Regardless of the differences between American Jews and Israelis, it was poor politics to insult the most useful if irritating of diasporas.

Besides prosperity, another factor that has spelled the demise of Zionism is the relative safety in which Jews around the world live today. Anti-semitism is indeed still present and at times lurking just below the superficial calm, even in the new Zion of the United States, but the dangers are nowhere near as severe or mainstream as a century earlier. The irony of history is that the greatest physical threat to Jews in the world today is exactly where was supposed to be their place of refuge – Israel. The security in the diaspora has led many of them to come to different conclusions about the internal and external challenges that face Israel.

One area of disagreement has been Israel’s Palestine conundrum and the plethora of issues that it contains – the international boundary, civil rights for Palestinians, counter-terrorism. As Israelis – even on the Left – are quick to point out, life is substantially different in Morningside as compared to, say, Pisgat Ze’ev, in terms of rocket attacks, shootings, stabbings, vehicular attacks, and suicide bombings. Yet more and more of the diaspora seem to see Israel as the aggressor whose occupation of Arab lands after the Six-Day War is the immediate cause of violence. The same thinking is evident in how American and Israeli Jews think about the Iranian nuclear threat.

Sabra and diaspora are also at odds over the soul of Judaism, so to speak. A large and vocal minority of the Jewish diaspora in the United States are Reform or Conservative Jews who resent the monopoly the Orthodox have acquired over important rituals of faith such as marriage, divorce, prayer, and the rare conversion. The latest crossing of swords occurred in June 2017 when the Israeli government reneged on an agreement from January 2016 that promised to set up a plaza for egalitarian prayer at the Kotel. However, the sects have long been at war over the refusal of the Rabbinate to recognise non-Orthodox marriages and conversions and in 1997, the chancellor of the Jewish Theological Seminary in New York even called on American Jews to stop sending money to organisations with Orthodox leanings in Israel. He even called for the dismemberment of the Rabbinate and its network of courts. The theological debate has transformed into a political one largely because of the association of the Israeli state with Orthodox Judaism, a great irony given the strong haskalah influence on Zionism and the beliefs of its early activists.

It is also perhaps not a wise idea for Israelis to emphasise Zionism and a strong Jewish identity, especially as Jews remain a minuscule minority in every country they are present. First, it is clear that these bonds are not as strong as depicted from either side, sabra or diaspora. Second, if the majority communities do begin to believe that their Jewish fellow citizens have a second loyalty, it could create unnecessary fault lines where there are none. It is psychologically understandable that constant additional proofs of loyalty are always required of suspect minorities, be they Catholics in Tudor England or Muslims in the 21st century. Professions of Zionism could well hurt assimilation and though that is what Israel wants, immigration has sharply been ruled out by a diaspora that measures almost as much as the population of Israel itself.

What Israel must also understand is that if it keeps claiming a moral authority on the diaspora, it will open itself to diaspora claims on Israeli accountability to them. Jerusalem cannot continue to speak on behalf of all Jews, even implicitly, if it is not willing to listen to half of them and treats them as a lost cause. The attachment of many Israelis to the diaspora is understandable, not only from a sense of religious community but also a cultural perspective – a full quarter of Israelis today are not sabra and these immigrants retain an emotional bonding with their country of origin. Yet even these immigrants cannot deny that the different kind of “nurture” in Israel plays an important role in shaping opinions.

The dissociation with the diaspora is not its rejection; it is a recognition of the limits of the Israeli state. As Diaspora Minister Naftali Bennett admitted after the neo-Nazi rallies in Charlottesville, Israel cannot protect all Jews at all times. Ultimately, it is the responsibility of the sovereign state to defend its own citizens; situations like Entebbe are few and far between. This does not mean that Israel cease to be a place of last refuge for the Jewish people – we do not have to go as far as Ze’ev Jabotinsky when he famously warned in his Tisha B’Av column from Warsaw to eliminate the diaspora before it eliminates you. While not actively seeking immigration, Israel can still allow a priority status for those making aliyah and provide resettlement assistance. The reality is that anti-semitism is still very much prevalent in the world and it would be irresponsible for the only Jewish state in the world to become like all other countries that restrict immigration.

To the pernickety reader: categories are not absolute – the entire diaspora is not locked in a Kulturkampf with the Jewish state. Personal politics also plays a role and there are plenty of people in Israel who support some of the diaspora’s positions while there is a sizable portion of the diaspora that does support Israeli policies. Nonetheless, the most common denominator in the divide on security and identity remains domicile.

If this is truly the beginning of the end of Zionism, there is nothing to despair. An ideology that was once useful and has served its purpose has been cast away. In its place, Israelis may feel a better-defined sense of nationalism for their state and its achievements over the past seven decades. In the parlance of contemporary political campaigning, this would be a position of “Israel First.” The diaspora are still family but more like distant cousins…from out of town.