Posts Tagged Rashid Khalidi
First published in Mosaic Magazine, August 26, 2014.
Five years ago, during an earlier Israeli operation in Gaza, the British novelist Howard Jacobson explained why “call[ing] the Israelis Nazis and liken[ing] Gaza to the Warsaw Ghetto” goes far beyond mere “criticism” of Israel:
Berating Jews with their own history, disinheriting them of pity, as though pity is negotiable or has a sell-by date, is the latest species of Holocaust denial. . . . Instead of saying the Holocaust didn’t happen, the modern sophisticated denier accepts the event in all its terrible enormity, only to accuse the Jews of trying to profit from it, either in the form of moral blackmail or downright territorial theft. According to this thinking, the Jews have betrayed the Holocaust and become unworthy of it, the true heirs to their suffering being the Palestinians.
Experts call this Holocaust inversion. Based in the claim that Israel now behaves toward the Palestinians as Nazi Germany behaved toward the Jews, it originated in post-World War II Soviet propaganda, and from there spread to the Soviets’ Arab clients. It is now fully embedded in the Arab-Muslim world, where it grows and mutates in symbiosis with outright denial that the Holocaust occurred or a radical reduction of its genocidal scale, ferocity, and number of victims. Holocaust inversion has a graphic omnipresence in cartoons all over the Arab and Iranian press, where Israelis are regularly portrayed in Nazi regalia. Elsewhere in the Middle East and beyond, it has surfaced in the rhetoric of populist demagogues and the media. In Turkey’s new president and long-time prime minister, Recep Tayyip Erdogan, it now has a champion in a head of state. In Europe, Holocaust inversion is busy spreading beyond its original locus of infection and finding a home among intellectuals and activists, especially on the Left.
Thankfully, the disease is still rather hard to find in America, where it festers in only a few dark places. Some of those places, regrettably, operate as institutions of higher learning, and in one of them—Columbia University—a number of professors, mainly instructors in Middle East studies, have distinguished themselves in the black art of defaming Israel as a Holocaust emulator. Only a decade ago, Columbia was compelled to investigate departmental instructors who had been accused of intimidating their students with extreme anti-Israel diatribes. Not only did the university absolve its professors, however, it even granted tenure to the one faculty member against whom its own investigators found a student’s claims to be “credible.” Encouraged by this green light, the extremists have been tunneling under Morningside Heights ever since, fortifying their positions and waiting for a signal to emerge firing.
The recent war in Gaza has supplied the signal. Columbia now boasts three American exponents of the process described by Jacobson as “habituation to a language of loathing.”
The first is Hamid Dabashi, the Hagop Kevorkian professor of Iranian studies and comparative literature. Almost exactly ten years ago, Dabashi sized up the security personnel working at Israel’s Ben-Gurion airport—a “fully fortified barrack,” he called it—in these words:
Half a century of systematic maiming and murdering of another people has left its deep marks on the faces of these people, the way they talk, the way they walk, the way they handle objects, the way they greet each other, the way they look at the world. There is an endemic prevarication to this machinery, a vulgarity of character that is bone-deep and structural to the skeletal vertebrae of its culture.
Now, ten years later, Dabashi hasn’t lost his capacity for demonizing Jews. In an article entitled “Gaza: Poetry after Auschwitz,” Dabashi borrows a title and what he imagines is a license from the post-Holocaust theorist Theodor Adorno to make his key point:
What are Israelis? Who are Israelis? They are Israelis by virtue of what? By a shared and sustained murderous history—from Deir Yassin in 1948 to Gaza in 2014. . . . After Gaza, not a single living Israeli can utter the word “Auschwitz” without it sounding like “Gaza.” Auschwitz as a historical fact is now archival. Auschwitz as a metaphor is now Palestinian. From now on, every time any Israeli, every time any Jew, anywhere in the world, utters the word “Auschwitz,” or the word “Holocaust,” the world will hear “Gaza.”
Once again, there is the conflation of Israel with “murder”—and not just murder but, in a new step for Dabashi, a “sustained murderous history” that has finally achieved Holocaust-class status: in Gaza, he writes, Israel has created an Auschwitz. As a “historical fact,” the real Auschwitz—the one where 500 totally innocent Jews perished for every single innocent or guilty Palestinian killed in Israel’s recent operation—is now merely “archival.” Now, the world’s most infamous death camp has become a “metaphor” for a place where, as it just so happens, the population grows by almost three percent per year. Such is the abyss of ignorance, bigotry, and casual mendacity inhabited by Columbia’s chaired professor of Iranian studies and comparative literature.
Next up is Joseph Massad, associate professor of modern Arab politics and intellectual history and the man who, having compiled the clearest record of classroom intimidation at the very time he was being considered for promotion to permanent faculty status, stood at the center of the last Columbia scandal. Then, in his struggle for academic survival, Massad had protested to the university’s investigating committee that the “lie . . . claiming that I would equate Israel with Nazi Germany”—the essence of one student accusation—“is abhorrent. I have never made such a reprehensible equation.” In a moment that won’t be remembered as Columbia’s finest, President Lee Bollinger and his board, succumbing to the bullying of radical faculty members, granted him tenure.
By 2009, after another Gaza flare-up, Massad no longer had any need for dissimulation. The professor who had found “reprehensible” the equation of Israel with Nazi Germany published an article entitled “The Gaza Ghetto Uprising.” Illustrated by the famous image of a surrendering child in the Warsaw ghetto, the article invoked an alleged Israeli plan to “make Israel a purely Jewish state that is Palästinener-rein,” and characterized the Palestinian Authority—or, rather, “the Israeli-created Palestinian Collaborationist Authority”—as “the judenrat, the Nazi equivalent” in this scenario. Al Jazeera ran a pathetic response by an American Jewish critic of Israel who scolded the author for damaging the Palestinian cause.
Last year, Massad penned another effort, “The Last of the Semites,” carrying the equation back in time. It was, he, postulated, their “shared goal of expelling Jews from Europe as a separate unassimilable race that created the affinity between Nazis and Zionists all along.” Massad ended the article by anointing the Palestinians as the true “heirs” of the pre-Holocaust Jewish struggle against anti-Semitism. So great was the revulsion caused by this piece of Holocaust inversion that its publisher, Al Jazeera, pulled it for a time.
Massad views each Israeli-Palestinian crisis as an opportunity to extend the range of his “language of loathing.” The Nazi analogy no longer sufficing, he has now seized upon the latest conflict in Gaza to promote yet another loaded trope: Israel as the international Jew engaged in child sacrifice. In an piece devoted to the role of foreign volunteers in the Israeli military, Massad slips in a crucial phrase denouncing these “international Zionist Jewish brigades of baby-killers.”
There’s an irony here, and a tragic one. During Columbia’s investigation of the complaints against him, Massad was most vigorously defended by an unlikely student supporter, who once showed up on campus in a sandwich board inscribed “I served in the Israeli army. I love Massad.” The student, who insisted that “nobody calls me a baby-killer when I go to office hours,” later committed suicide, and is memorialized at Columbia through a summer travel scholarship for students in the Middle East program. With Massad’s own airing of the “baby-killer” canard, the professor has now betrayed the ghost of his most ardent Jewish defender.
And then there is Rashid Khalidi, holder of the Edward Said chair of modern Arab studies and a professor of a somewhat higher class. While Dabashi and Massad find it difficult to place their effusions in publications other than the death-to-Israel Electronic Intifada or the angry-Arab Al Jazeera and Ahram Weekly, Khalidi has entrée to the elite liberal New York press. He also knows enough not to try his editors’ patience with naked examples of Holocaust inversion. Yet here he was, in a piece for the New Yorker, creeping up to the edge. Decrying the “collective punishment” being meted out to Gaza, Khalidi introduces his telltale allusion: “The truth of ghettos . . . is that, eventually, the ghetto will fight back. It was true in Soweto and Belfast, and it is true in Gaza.”
Soweto and Belfast? Where’s Warsaw? It’s there, hovering in the background, as was pointed out by two political scientists examining the increasingly popular use of “the language of genocide and the Holocaust with reference to Gaza”:
An example of this trend [they write] is a growing use of the word “ghetto,” a term associated directly (but in no way exclusively) with the Holocaust to describe the Gaza Strip. . . . While [Rashid] Khalidi does not directly compare the Gaza violence to the Holocaust (he uses the examples of Belfast and Soweto), the image of a fighting ghetto is strongly associated with the Warsaw ghetto.
Indeed, a few days after his article appeared, Khalidi confirmed just which ghetto he meant by denouncing “the siege, the blockade, the starvation of these people” in Gaza. The Nazis did indeed starve the Warsaw ghetto, and famine killed thousands. But not a soul has died of starvation in Gaza, and if stunted growth in childhood is a measure of poor nutrition, Gaza’s rate is lower than that of any Arab state but Qatar. Philip Gourevitch, also writing in the New Yorker, characterized Khalidi’s ghetto-referencing piece as an instance of “magical thinking.” He was being charitable.
Beyond these three cases, another Columbia-related episode is worth noting. Probably the cleverest of the anti-Israel lot on Morningside Heights is Nadia Abu El-Haj, associate professor of anthropology at Barnard College. A few years back, she, too, won a bruising tenure battle. But in her case, the outcome was never in doubt because (unlike Massad) she trod lightly. “I’m not a public intellectual,” she said at the time. “I’m drawn to archives, to disciplines where the evidence sits for a while. I don’t court controversy.” This, despite the fact that her entire “academic” project is aimed at casting Zionism as the fabrication of a totally specious national identity. “Israel is a settler-nation,” she writes, “that is, a project of European colonial settlement that imagined and believed itself to be a project of national return.” Those deceiving Zionists—they even duped themselves into thinking they were going home!
Much too smart to indulge in Holocaust inversion, Abu El-Haj hit upon an alternative in a recent contribution to the London Review of Books:
The IDF’s tactics [in Gaza] recall the logic of the British and American firebombing of German and Japanese cities during World War II: target the civilian population. Make them pay an unbearable price. Then they will turn against their own regime. When Israel attacks hospitals in Gaza, when it wipes out extended families, when it mows down children running on a beach, it is engaged in a premeditated act.
No Auschwitz or Warsaw ghetto for Abu El-Haj. But Dresden and Tokyo—why not? So what if Israel, unlike the Allies in World War II, warns civilians of impending strikes and, again unlike the Allies, eschews area bombardment and incendiary bombs? So what if one night of bombing over Tokyo killed 50 times as many as Israel’s month-long campaign in Gaza?
When you see four boys dead on a Gaza beach, Abu El-Haj wants you to “recall,” with her, the 40,000 civilians killed in Hamburg. (Sorry, the actual figure was 42,000—but what’s another 2,000 here or there? Either way, the entire toll in Gaza fits into the margin of error of one firebombing in World War II.) Might the Israelis, in their targeting, ever commit something as human as a mistake, even a negligent one? No, they’re far too inhuman for that: when they kill, it’s always “premeditated.” “Nothing Unintentional” is the delicate title of Abu El-Haj’s article, which might as well have been called “Baby-Killers.”
There is such a thing as legitimate criticism of Israel, and there is such a thing as crossing the line into demonization and, to put it plainly, Jew-baiting. The analogies spewed by Columbia’s tenured professors are of the latter kind, and are obscene. Jew-baiting covers a wider range than anti-Semitism, and Holocaust inversion is its favorite technique. Jew-baiting is the demand that Israel and its supporters explain why Gaza isn’t like a Nazi extermination camp or a starved ghetto for the doomed, or why a targeted air campaign isn’t just like the incineration of Dresden. That it should be practiced so openly by tenured professors at New York’s Ivy League home is a scandal, and a warning.
This post first appeared on the Commentary blog on February 27.
There’s a brouhaha at Ramaz, the private Orthodox Jewish high school on the Upper East Side, around Rashid Khalidi, the Edward Said professor at Columbia and promoter of the Palestinian hard line. Some students invited him to speak, but the head of the school didn’t like the idea and disinvited him. Khalidi has said nothing, but he doesn’t have to. He only benefits from these episodes, and it’s not the first time. In 2005, he was dropped from a New York City teacher ed program, with the same predictable result of turning him into a free speech martyr. This tableau seems destined to be repeated over and over again.
I’m not an officer, donor, trustee, student, teacher, or parent stakeholder at Ramaz, so I don’t care how many pretzels they have to twist over Rashid Khalidi. But I do care how the New York Times reported one aspect of the story this morning: “Critics have accused the professor of having had ties to the Palestine Liberation Organization, which he has denied.” The reference here is to the activities of Khalidi when he resided in Beirut in the 1970s and up until Israel’s 1982 invasion. In those days, the PLO ran an exterritorial gangland, and was neck-deep in terrorism planned by Arafat and his mob.
Note this phrase: “Critics have accused…” Today’s article thus repeats a trope that appeared back in 2008, when the Times ran a piece on Khalidi prompted by his past association with Barack Obama:
He taught at universities in Lebanon until the mid-’80s, and some critics accuse him of having been a spokesman for the Palestine Liberation Organization. Mr. Khalidi has denied working for the group, and says he was consulted as an expert by reporters seeking to understand it.
Again, it’s the “critics” who “accuse him.”
Well, I’m a critic, but we critics didn’t just imagine Khalidi’s PLO affiliation. We were alerted to it by a parade of highly regarded journalists, including two from the New York Times. So here are the “critics” who first leveled the “accusation” (still more sourcing here):
• Joe Alex Morris Jr., reporting from Beirut for the Los Angeles Times on September 5, 1976, quoted Khalidi and described him as “a PLO spokesman.”
• James M. Markham, reporting from Beirut in the New York Times on February 19, 1978, quoted Khalidi and described him as “an American-educated Palestinian who teaches political science at the American University of Beirut and also works for the P.L.O.”
• A Pacifica Radio documentary, reporting in 1979 from Beirut, interviewed Khalidi “at the headquarters of the PLO in Beirut,” and described him as “an official spokesperson for the Palestinian news service Wafa,” “PLO spokesperson,” “official spokesperson for the PLO,” and “the leading spokesperson for the PLO news agency, Wafa.”
• Thomas Friedman, reporting from Beirut in the New York Times on June 9, 1982, quoted Khalidi and described him as “a director of the Palestinian press agency, Wafa.”
• Doyle McManus, reporting on rumored American-PLO contacts in the Los Angeles Times on February 20, 1984, quoted Khalidi and described him as “a former PLO official.”
• James Rainey, reporting on Khalidi’s connection to Obama for the Los Angeles Times on October 30, 2008, described him as “a renowned scholar on the Palestinians who in the 1970s had acted as a spokesman for Yasser Arafat’s Palestine Liberation Organization.” (As I noted at the time, the Los Angeles Times thus honorably stood by the 1976 reportage of its legendary, long-dead Beirut correspondent, Joe Alex Morris Jr.)
• Thomas W. Lippman, for thirty years a diplomatic, national security, and Middle East correspondent for the Washington Post, in a letter published in that paper on November 1, 2008, wrote that “Khalidi was indeed ‘a PLO spokesman.’ In the early years of the Lebanese civil war, Mr. Khalidi was the Beirut-based spokesman for the Palestine Liberation Organization, and his office was a stop on the daily rounds of journalists covering that conflict. As we used to say in the pre-electronic newspaper business: Check the clips.”
None of these people were or are “critics” of Rashid Khalidi, and two of them were reporting for the New York Times itself. So why does the Times repeatedly inform us that it is only Khalidi’s “critics” who have “accused” him, when in fact a raft of esteemed journalists who interviewed him in Beirut identified him as a PLO spokesman, as a fact? This is not another he-said she-said (or Jew-says Arab-says) question. As Thomas Lippman said: Check the clips.
This is another opportunity to urge the New York Times to get off its derriere and get to the bottom of the Khalidi story. It is unthinkable that a Brooklyn-born, Yale-educated U.S. citizen operated in PLO headquarters in Beirut in the late 1970s, and wasn’t known to the personnel of the U.S. embassy and the CIA station. That was over thirty years ago, so some documents must have been declassified. Can we get some investigative reporting here? Instead all we’ve ever read about Khalidi in the Times is the puff piece. How boring.
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Exodus by Leon Uris must rank high on any list of the most influential books about the Middle East. The novel, published in 1958, popularized the story of Israel’s birth among millions of American readers. The 1960 film, based on the book and starring Paul Newman as Ari Ben Canaan, reached many more millions. Exodus is still of interest, not for what it says about the creation of Israel (the commander of the ship Exodus said Uris “wrote a very good novel, but it had nothing to do with reality. Exodus, shmexodus”), but for what it reveals about mid-twentieth-century America. So more inquiry into the American context of Exodus is welcome—provided you get the facts right.
Last fall, Rashid Khalidi, the Edward Said Professor of Arab Studies at Columbia University, offered his audiences an account of how Leon Uris came to write the book. In a speech at Brooklyn Law School, Khalidi made this claim:
This carefully crafted propaganda was the work of seasoned professionals. People like someone you probably never heard of, a man named Edward Gottlieb, for example. He’s one of the founders of the modern public relations industry. There are books about him as a great advertiser.
In order to sell the great Israeli state to the American public many, many decades ago, Gottlieb commissioned a successful, young novelist. A man who was a committed Zionist, a fellow with the name of Leon Uris. He funded him and sent him off to Israel to write a book. This book was Exodus: A Novel of Israel. Gottlieb’s gambit succeeded brilliantly. Exodus sold as many copies as Gone With the Wind, which up to that point was the greatest best-seller in U.S. history. Exodus was as good a melodrama and sold just as many copies.
Khalidi made a similar assertion in another speech a few weeks later, this time at the Palestine Center in Washington:
Now, I think it’s worth noting that this book was not the unaided fruit of the loins as it were, the intellectual loins of Leon Uris. He wrote it, of course, but the book was commissioned by a renowned public relations professional, a man who was in fact considered by many to be the founder of public relations in the United States, a fellow by the name of Edward Gottlieb, who desired to improve Israel’s image, and who chose Uris to write the novel after his successful first novel on World War II, and who secured the funding which paid for Uris’ research and trip to Israel. Given that many of the basic ideas about Palestine and Israel held by generations of Americans find their origin either in this trite novel or the equally clichéd movie, Gottlieb’s inspiration to send Leon Uris to Israel may have constituted one of the greatest advertising triumphs of the twentieth century. The man deserves his place in the public relations pantheon.
You can see Khalidi make this claim, with his customary self-confidence and much gesticulation, in the embedded clip. (If you don’t see it, go here.)
A myth unravels
Khalidi warned his Brooklyn audience that Gottlieb would be “someone you probably never heard of.” Quite right: I regard myself as reasonably informed about the history of American Zionism, and I had never heard of Edward Gottlieb. Khalidi claimed there were “books about him as a great advertiser,” so I did a search, but I couldn’t find one. When Gottlieb died in 1998, at the age of 88, no major newspaper ran an obituary. That seemed to me a rather scant trail for “the father of the American iteration of Zionism” and “the founder of public relations in the United States.”
One reason for the thin record, I discovered, is that Edward Gottlieb wasn’t the founder or even one of the founders of American public relations. He had been a journalist in the 1930s, and in 1940 joined the long-established public relations firm of a true founder, Carl Byoir. After Pearl Harbor, Gottlieb did radio and informational work for the war effort in the European theater of operations. In 1948 he opened his own shop, Edward Gottlieb and Associates, which grew into a respected mid-size firm, focused primarily on products. Most notably, Gottlieb popularized French champagne and cognac in the United States. When he sold his company in 1976 to a bigger competitor, it ranked sixteenth in size among PR firms in America. He seems to have been well-regarded, but he was not dominant in the business. If the Encyclopedia of Public Relations constitutes “the public relations pantheon,” then Gottlieb is noticeable only by his absence.
Gottlieb is likewise completely absent from works on American Zionism—there isn’t a single reference. Moreover, his name doesn’t appear in the two scholarly studies of Leon Uris: Matt Silver’s Our Exodus: Leon Uris and the Americanization of Israel’s Founding Story and Ira Nadel’s Leon Uris: Life of a Best Seller. I wrote to both scholars, asking them whether they had encountered the name of Edward Gottlieb in Uris’s personal papers, housed at the University of Texas and cited extensively in both studies. Silver wrote back that “I didn’t see anything about Edward Gottlieb” and Nadel answered that “I never came across G[ottlieb]’s name.”
Both biographers are in agreement that the idea for a novel on Israel originated with Uris (encouraged by Dore Schary, a Jewishly-active Hollywood executive); that Uris’s agent Malcolm Stuart pushed him to realize his plan; that Uris successfully shopped the idea in Hollywood studios and New York publishing houses; and that his research trip to Israel in 1956 was financed by advances on the film rights and book from MGM and Random House. (United Artists and Doubleday subsequently acquired the rights.) The contracts and correspondence are preserved in Uris’s papers. And the Gottlieb “commission”? Silver wrote me that “my feeling is that this reference could be a complete canard.” Nadel wrote me that “the story is a complete fabrication.”
Khalidi always presents himself as a historian, so I figured he wouldn’t have concocted the Gottlieb story out of whole cloth. He must have had a source. As it happens, the Gottlieb claim figures in three books that are classics in the Israel-bashing canon. In Deliberate Deceptions (1995), Paul Findley wrote that Exodus “was actually commissioned by the New York public relations firm of Edward Gottlieb.” In Fifty Years of Israel (1998), Donald Neff wrote that Gottlieb “hit upon the idea of hiring a writer to go to Israel and write an heroic novel about the new country. The writer was Leon Uris.” And in Perceptions of Palestine (1999), Kathleen Christison wrote that Gottlieb “selected Uris, and sent him to Israel” in an “astute public-relations scheme.”
And on what source did Findley, Neff, and Christison rely? All of them referenced a 1985 how-to book on public relations, The Persuasion Explosion: Your Guide to the Power and Influence of Contemporary Public Relations by Arthur Stevens, a public relations professional. This is a breezy advice book full of PR do’s and don’t’s, which no one would mistake for a history of the business. (A typical chapter title: “Success DOES Smell Sweet.”) Stevens in his book relates the Gottlieb story to illustrate a point:
The cleverest public relations in the world cannot successfully promote, for any length of time, a poor cause or a poor product. By contrast, skillful public relations can speed up the acceptance of a concept whose time has come. A striking example of this involved eminent public relations consultant Edward Gottlieb. In the early 1950s, when the newly formed State of Israel was struggling for recognition in the court of world opinion, America was largely apathetic. Gottlieb, who at the time headed his own public relations firm, suddenly had a hunch about how to create a more sympathetic attitude toward Israel. He chose a writer and sent him to Israel with instructions to soak in the atmosphere of the country and create a novel about it. The book turned out to be Exodus, by Leon Uris.
So this is the origin of the Gottlieb story: an example in a how-to book. Even so, I wondered how Stevens came to write this paragraph. Did he have a published source or documentary evidence? Was this part of the folklore of the business? So I tracked Stevens down and asked him. In an e-mailed reply, he told me that he had interviewed Gottlieb, “whom I knew well at the time,” around 1984:
The comments he made to me during my interview of him were those that went into the book. It wasn’t hearsay I made use of or the reporting of prevailing folklore floating through the public relations world at the time. What I reported is what he actually told me during my interview. Obviously, I cannot vouch for the accuracy or reliability of what he said.
So this wasn’t a claim based on any document or even part of PR lore. It was Gottlieb himself who told Stevens the story of how he supposedly chose Uris and sent him to Israel. “I didn’t get that information from any other source,” Stevens wrote me, “but directly from the horse’s mouth.” Ultimately, Gottlieb is the sole source of the Gottlieb story—told by him 28 years after Uris set off for Israel.
Gottlieb and Israel
But this still left a question. Since Gottlieb doesn’t appear in any account of American Zionism, why would he expect such a claim to be credible? “Only Edward Gottlieb would know if what he told me was true,” Stevens wrote me. But that isn’t so, because there is a living witness to Gottlieb’s own operations. She is Charlotte Klein, one of the first women to reach the top rungs of a public relations firm. Klein worked for Edward Gottlieb and Associates from 1951 to 1962, making vice president in 1955.
Klein was recently the subject of a short academic study, and there I finally found evidence for some connection between Gottlieb and Israel. The Government of Israel became a Gottlieb client in 1955; Charlotte Klein managed the account, and even traveled to Israel that year. This was about the time Uris began to take his book and film proposal around New York and Hollywood. Could the Gottlieb story still contain a grain of truth?
The study of Klein noted that she was still active at age 88 and living in Manhattan. So I wrote to Klein informing her of Khalidi’s claim that Gottlieb had commissioned Uris to write Exodus. I received this reply:
I was in charge of the Israel account at Edward Gottlieb and Associates and if Ed had ever talked to Uris about Israel I would have known it. As a matter of fact, Ed sought the Israel account because of me. I was one of his top employees and I told him that I was going to leave because I wanted to do work that was socially significant and would seek a job at the United Nations. He didn’t want me to leave and called me from outside the office soon after and said “Is the Government of Israel socially significant enough?” I stayed with him and handled the account which we kept for several years. There was never a discussion about Uris or regarding a possible book about Israel.
When I told her that Stevens said he had heard the story from Gottlieb, she added this:
1984, of course, is a long time from 1955 and Ed may have met Uris and felt he influenced him. However, there never was money enough on the account for Ed to “commission” anyone to write a book. I am also pretty sure that Ed would have bragged about meeting and talking to Uris if this happened. He would have asked me to come up with some ideas of what Uris ought to cover. I would have had a meeting of my staff on the Israel account and would have drawn up a plan to include people in Israel for Uris to contact. As part of our work for Israel we did suggest mainly to media people to go to Israel to write about any special events going on there or to cover specific news that was happening there.
So Charlotte Klein, who handled the Israel account for Gottlieb, was unequivocal: Gottlieb didn’t commission Exodus, and the name of Leon Uris never came up in the Israel work of the firm.
I could have stopped my pursuit here, but I decided to go one more lap. Perhaps there was some record of the Gottlieb-Israel relationship in official Israeli records? So I paid a visit to the Israel State Archives in Jerusalem, and found the Israeli foreign ministry files related to Gottlieb. These include contracts, reports, budgets, invoices, and press clippings, all awaiting a future historian.
The documents explain the relationship in detail. Gottlieb’s firm had a sub-entity, Intercontinental Public Relations, Inc. (ICPR), with offices in Washington and New York. The sub-entity did work that required foreign agent registration. Israel’s contracts with ICPR ran for two years (an initial year and one renewal), from February 1, 1955 thru January 31, 1957. The relationship was handled on Israel’s end by Harry (Yehuda) Levin, counselor at the Israeli embassy in Washington. The PR firm’s biggest coups involved Life magazine. This included arranging a meeting between visiting Prime Minister Moshe Sharett and the top executives of Life, resulting in a Life editorial strongly critical of Arab refusal to accept Israel. This was the firm’s biggest score, but Klein also worked to place Israel-related stories in magazines, newspapers, and trade journals.
The record shows that Israeli officials saw such outsourcing of PR as a (pricey) stopgap, until these tasks could be assumed by professionally-trained Israelis (and soon enough they were). The files make fascinating reading for anyone interested in the early history of Israeli hasbara in America—but they don’t contain a single mention of Leon Uris.
The purpose of myth
In sum, the Gottlieb “commission” never happened. Uris’s biographers dismiss it, Gottlieb’s most knowledgeable associate denies it, and no documents in Uris’s papers or Israeli archives testify to it. It originated as a boast by Gottlieb to another PR man, made almost thirty years after the (non-)fact. And given its origin, it’s precisely the sort of story a serious professional historian would never repeat as fact without first vetting it (as I did).
Yet it persists in the echo chamber of anti-Israel literature, where it has been copied over and over. In Kathleen Christison’s book, it finally appeared under the imprimatur of a university press (California). In Khalidi’s lectures last fall, it acquired a baroque elaboration, in which Edward Gottlieb emerges as “the father of the American iteration of Zionism” and architect of “one of the greatest advertising triumphs of the twentieth century.” What is the myth’s appeal? Why is the truth about the genesis of Exodus so difficult to grasp? Why should Khalidi think the Gottlieb story is, in his coy phrase, “worth noting”?
Because if you believe in Zionist mind-control, you must always assume the existence of a secret mover who (as Khalidi said) “you probably never heard of” and who must be a professional expert in deception. This “seasoned” salesman conceives of Exodus as a “gambit” (Khalidi) or a “scheme” (Christison). There is no studio or publisher’s advance, only a “commission,” which qualifies the book as “propaganda”—an “advertising triumph.” In Khalidi’s Brooklyn Law School talk, he added that “the process of selling Israel didn’t stop with Gottlieb…. It has continued unabated since then.” It is Khalidi’s purpose to cast Exodus, like the case for Israel itself, as a “carefully crafted” sales job by Madison Avenue mad men. Through their mediation, Israel has hoodwinked America.
In fact, the deception lies elsewhere. Exodus, novel and book, was universally understood to be a work of fiction. In contrast, Rashid Khalidi claims to speak in the name of history—that is, carefully validated truth. “I’m a historian,” he has said. “What I can do best for the reader or audience is provide a background for which to see the present, not tell them about the present.” Again: “I’m a historian and I try not to speculate about the future.” And this: “I’m a historian, and I look at the way idealism has tended to operate, and it’s not a pretty picture.” And this one (which truly beggars belief): “I’m a historian, it’s not my job to attack or defend anybody.”
Forget that Khalidi interprets the present, speculates about the future, poses as an idealist, and attacks and defends people with vigor. (If he didn’t, he wouldn’t be a regular on NPR, Charlie Rose and the lecture circuit.) The point is that he proclaims over and again that he is a historian—that his opinions rest on facts about the past that he has subjected to his professional investigation. As I have shown, this is simply untrue. Khalidi will repeat and embellish a story simply because of its utility, without even a cursory check of its veracity. That’s literary license in a novelist. It’s malpractice in a historian.
— Jeff Jacoby (@Jeff_Jacoby) October 12, 2011
In an interview in February 2003, Edward Said said this:
An outrageous Israeli, Martin Kramer, uses his Web site to attack everybody who says anything he doesn’t like. For example, he has described Columbia as “the Bir Zeit [university] on the Hudson,” because there are two Palestinians teaching here. Two Palestinians teaching in a faculty of 8,000 people! If you have two Palestinians, it makes you a kind of terrorist hideout. This is part of the atmosphere of intimidation that is McCarthyite.
Founded in January 2010, the Center for Palestine Studies is the first such center to be established in an academic institution in the United States. Columbia University is currently the professional home to a unique concentration of distinguished scholars on Palestine and Palestinians, as well as to award-winning supporting faculty in a variety of disciplines.
So how did Columbia go so rapidly from “two Palestinians teaching in a faculty of 8,000 people!” to “a unique concentration of distinguished scholars on Palestine and the Palestinians”? Don’t be shocked, but Edward Said was out to deceive in that 2003 interview. Obviously there were more than two Palestinians back then. But I didn’t invent the nickname Bir Zeit-on-Hudson because of their number. It was meant to evoke precisely the atmosphere of intimidation—anti-Israel intimidation—that would later come to light in the “Columbia Unbecoming” affair.
Now that Columbia boasts of being home to “a unique concentration of distinguished scholars on Palestine” (who “will have a national and global reach”), Bir Zeit-on-Hudson hardly sounds far-fetched. By that, I don’t mean a “terrorist hideout”—those were Said’s words, not mine—but a redoubt of militant Palestinian nationalism in the guise of scholarship. And I mean militant: the affiliates of the new center aren’t only engaged in the positive affirmation of Palestinian identity, but are activists in the campaign to negate Israel. This is obviously the case in regard to Joseph Massad and Nadia Abu al-Haj—their field isn’t Palestine studies, it’s anti-Israel studies—but it’s increasingly true of the new center’s co-director, Rashid Khalidi, Columbia’s Edward Said Professor, an enthusiastic spokesman for the PLO in its terrorist phase and a severe critic of the same leadership in its present phase.
For now, Khalidi is cleverly doing what Said did with his “two Palestinians” shtick. “We have absolutely no money,” Khalidi said at the launch (attended by an overflow crowd). “What our little modest center will be able to do may be some narrow, specific things,” he reassured a journalist from the Jewish Forward. I’m not buying it, and I think that the moniker Bir Zeit-on-Hudson is too modest to convey the scope of the ambition behind this project. So I’m working on an alternative. For a preview, click on the thumbnail or here.
The Washington Post runs an article today, exploring the origins of President Obama’s heels-dug-in stance on Israeli settlements. White House officials described Obama’s position to the Post as “years old and not the product of recent events or discussions.” The Post then traces it way back to some of Obama’s Jewish friends from Chicago days. The earliest influence named in the piece is the late Rabbi Arnold Jacob Wolf of Hyde Park, whose synagogue was across from Obama’s home (and whom Marty Peretz memorably described as “one of those remaining nudnik Reform clergy who is always pained that, given the distress of the Palestinians, life is too good for the Israelis”).
But how is it possible to mention Wolf and not Rashid Khalidi, Obama’s University of Chicago colleague? Not only did Obama famously have his own “conversations” with Khalidi, but Wolf attested that his own conversations with Obama on Israel and the Palestinians were three-way, involving Khalidi. A journalist who interviewed Wolf last year wrote this:
Wolf has impressions about Obama’s initial views on Israel more than specifics, and the impression was one of sympathy for the views that he and their mutual friend, Palestinian advocate Rashid Khalidi, expressed to him on Israel—views including the need to pressure Israel to give up the West Bank. In retrospect, he believes that Obama was carefully considering their perspective rather than endorsing it. “When he was listening, we had his ear, but he didn’t come down on our side,” he reflects. “I think he was listening and learning and thinking.”
“Our side,” no less. It makes no sense to invoke Wolf’s influence without even mentioning Khalidi, because on the question of the West Bank, they were a tag-team.
That’s why writing Khalidi out of the story of Obama’s view of the settlements is absurd. Back in October, I delivered a lecture suggesting that Khalidi gave Obama his primer on the Middle East. I recently posted it here, for the record. There’s nothing in it I would change, and the claim that Obama got his intransigent view of the settlements from exclusively Jewish sources is yet another attempt to sweep Khalidi under the rug.