by Noam Chomsky
November 4, 2012
Even a single night in jail is enough to give a taste of what it means to be under the total control of some external force. And it hardly takes more than a day in Gaza to begin to appreciate what it must be like to try to survive in the world’s largest open-air prison, where a million and a half people, in the most densely populated area of the world, are constantly subject to random and often savage terror and arbitrary punishment, with no purpose other than to humiliate and degrade, and with the further goal of ensuring that Palestinian hopes for a decent future will be crushed and that the overwhelming global support for a diplomatic settlement that will grant these rights will be nullified.
The intensity of this commitment on the part of the Israeli political leadership has been dramatically illustrated just in the past few days, as they warn that they will “go crazy” if Palestinian rights are given limited recognition at the UN. That is not a new departure. The threat to “go crazy” (“nishtagea”) is deeply rooted, back to the Labor governments of the 1950s, along with the related “Samson Complex”: we will bring down the Temple walls if crossed. It was an idle threat then; not today.
The purposeful humiliation is also not new, though it constantly takes new forms. Thirty years ago political leaders, including some of the most noted hawks, submitted to Prime Minister Begin a shocking and detailed account of how settlers regularly abuse Palestinians in the most depraved manner and with total impunity. The prominent military-political analyst Yoram Peri wrote with disgust that the army’s task is not to defend the state, but “to demolish the rights of innocent people just because they are Araboushim (“niggers,” “kikes”) living in territories that God promised to us.”
Gazans have been selected for particularly cruel punishment. It is almost miraculous that people can sustain such an existence. How they do so was described thirty years ago in an eloquent memoir by Raja Shehadeh (The Third Way), based on his work as a lawyer engaged in the hopeless task of trying to protect elementary rights within a legal system designed to ensure failure, and his personal experience as a Samid, “a steadfast one,” who watches his home turned into a prison by brutal occupiers and can do nothing but somehow “endure.”
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