Reza Shahabi – an Iranian labour activist member of the executive committee of the VAHED Bus Union – has been on hunger strike for almost 40 days in prison in Iran. According to the latest reports from Tehran, his protest is now having grave physical effects on him and he has become paralysed down the left side of his body.
Shahabi has spent the last four years in prison, accused by the Islamic state in Iran of “gathering information and colluding against state security, spreading propaganda against the system and ‘Moharebeh’” (translated as “enmity against god”). Over the last few years, his state of health has deteriorated markedly. Vindictively however, the authorities have not allowed him access to appropriate medical treatment.
Shahabi is an anti-war, anti-imperialist worker activist. In his defence, Hands Off the People of Iran is joining forces with the veteran labour activist, Ali Pichgah (a former leader of Iran’s oil workers’ strike) to call for his immediate, unconditional release.
As a matter of urgency, Reza Shahabi now needs hospital treatment. His life is being endangered by the Iranian authorities’ refusal to allow him proper medical care. We hold the government of Iranian president Hassan Rouhani directly responsible for Reza Shahabi’s life. This brave working class leader has taken a stand against capitalist exploitation and oppression in Iran – as well as any attack on the country by the west or Israel – and it is incumbent on all anti-imperialist/anti-war activists to support Shahabi in these extremely difficult days, when he is putting his life on the line for his beliefs.
What you can do:
Support the demand of Hopi and Ali Pichgah for the immediate release of Reza Shahabi! Publicise this protest widely!
Email your name/your organisation to Hopi at firstname.lastname@example.org and we will add your details to the protests we are coordinating (please indicate whether personal capacity or not)
Invite a speaker from Hopi to a meeting of your organisation to explain our anti-war/anti-imperialist work and the situation of the working people in Iran
Write to the European embassy for Iran (notify us if you do):
Ambassade de la Republique Islamique d’Iran
4 avenue d’iena
75116 Paris, France
Or email the newly opened UK embassy (copy us in): email@example.com
While no substitute for being in the room and taking part in the day’s proceedings, a live stream of the HOPI dayschool tomorrow, Saturday 25th, will be accessible online. This is an experiment for HOPI which we hope will be useful for both Iranian comrades and others who unavoidably cannot make it on the day.
The stream will be accessible at the link below beginning at 10:30 am
A number of members and supporters of the campaign have donated clothes and other items to be sold in aid of HOPI. Amongst the donors are an acclaimed Iranian designer who has given many brand new designer clothes. Plus we have some retro-style punk and rock n’ roll shirts, a few leather biker jackets and some rare punk singles – for all you aging spiky tops out there.
The auction will end on Sunday July 14 between 7pm and 8pm – so please make sure you get bidding before then! All the money raised will be thrown into the work of Hopi as it faces up to the new challenges of solidarity and anti-war campaigning.
If none of our stuff takes your fancy, you can always support the work of Hopi in the good old-fashioned way by making a donation. Just follow the link to Paypal on our website.
On the last available day, ayatollah Hashemi Rafsanjani arrived at the ministry of the interior to register himself as a presidential candidate. Rafsanjani was the Islamic republic’s fourth president, from 1989 to 1997, and is now once again standing as a ‘reformist’. In reality he is the candidate of capitalism and probably still one of the richest men in Iran. Despite that, the announcement that Rafsanjani had entered the race ‘to save the country’ generated an almost unprecedented hysteria.
There are two main explanations for his timing. The principlists (conservative, hard-line supporters of the supreme leader, ayatollah Ali Khamenei) are accusing Rafsanjani (also known as the fox because of his political cunning) of holding back before making his dramatic, last-minute move in order to surprise and spread confusion amongst his opponents. There is some truth to this claim: confident of an easy ride, principlists entered the presidential elections with at least seven serious candidates, and another 14 less serious contenders. One assumes that, had they known they would be facing such a figure, they would have tried to rally round a single candidate.
Some of Rafsanjani’s allies have claimed he was waiting for the approval of the supreme leader before putting himself forward. Two weeks ago he said he would only go ahead if Khamenei wanted him to do so, but a few days later there was a slightly different version: he would only put his name forward if the supreme leader did not object to his nomination. His telephone conversation with Khamenei1 or one his close advisers2 (depending on which version you read) only took place at 4.30pm Tehran time on May 11 – less than one and a half hours before the deadline. Rafsanjani’s daughter confirms this.3
Whatever the truth, Rafsanjani, who is now benefiting from the full support of the ‘reformist camp’ led by Mohammad Khatami, is no opponent of the Islamic regime. In fact he does not even claim to be a reformist: he is, in his own words, a “moderate”. Some consider him to be a “pragmatist conservative”4 – someone who tried to mediate between the ‘reformists’ and the conservatives after the debacle of the 2009 elections. Now he has, according to Khatami (Iran’s last ‘reformist’ president) made a “major sacrifice” and come forward to fulfil his duty to the “nation, the Islamic Republic and the faith”.
It is clear then that, far from providing a challenge to Khamenei, Rafsanjani is standing to save the clerical system and with it its supreme leader, who, after all, owes his own position to Rafsanjani. According to a video released in 1989, soon after ayatollah Ruhollah Khomeini’s death, “Rafsanjani took the lead in a meeting of the assembly of experts”. He described his last encounter at Khomeini’s hospital bedside, as well as an earlier discussion he had had with the Islamic republic’s first supreme leader over his succession. Rafsanjani claimed he had told Khomeini that no-one had “the stature to fill your shoes”, to which Khomeini had replied: “But why not? Mr Khamenei is the one!”5
Rafsanjani’s message to the supreme leader and the conservatives is clear: the regime is facing its most serious crisis ever, sanctions have paralysed the economy, international relations are at an all-time low, and then there are the idiotic holocaust-denial statements that still come from president Mahmoud Ahmadinejad and his allies. One needs to “drink the poison” – a reference to Khomeini’s famous statement when he accepted the resolution passed by the United Nations security council in 1987 to end the Iran-Iraq war.6 (Of course, many believe that it was Rafsanjani who, as commander-in-chief of Iran’s military forces during the eight-year war, convinced Khomeini to accept that ceasefire.) Iran’s “moderate” presidential candidate is also in favour of direct talks with the US to resolve the nuclear issue and there is a precedent for this: it is alleged that Rafsanjani was one of many Iranian politicians who got involved in ‘Irangate’, the secret deal with the Reagan administration which saw Iran being sold arms despite an embargo.7
Although it is unlikely that the Council of Guardians – the religious body responsible for vetting election candidates – will find sufficient reason to eliminate Rafsanjani from standing in the June elections, there are no guarantees that he would get sufficient votes, real or ‘engineered’, to win.
Now that his nomination is in, every one of his recent and not so recent statements is being analysed and it is clear that, like every other serious candidate (‘reformist’, ‘moderate’ or principlist conservative), he is advocating a U-turn as far as the nuclear issue is concerned. This is, above all, a victory for the United States, which it will use to demonstrate that sanctions against ‘third-rate rogue states’ work. Although we in Hands Off the People of Iran have always opposed Iran’s nuclear programme, we refuse to join those celebrating the US victory in bringing a country to its knees.
Iranians have paid a heavy price for the foolish policies of their leaders. Sanctions have immiserated the working class, impoverished the middle class, made the already disastrous unemployment situation even worse and caused spiralling inflation, currently estimated at above 32% by the Islamic parliament’s economic commission. As we predicted – in a neoliberal religious dictatorship, where the clergy and Islamic revolutionary guards are the main beneficiaries of privatisation – ‘targeted sanctions’ against the ‘rulers of the country’ are in fact sanctions against the entire population: 70 million Iranians are now facing the consequences of a deliberate, callous policy by a superpower to assert its authority. Yet most Iranians believe worse is yet to come – fear of becoming ‘another Iraq or Syria’ dominates people’s minds and that is one explanation why so many are willing to forget Rafsanjani’s horrific record.
Iran’s richest man is no friend of the Iranian working class. According to an updated biography on the BBC website, “Mr Rafsanjani has close links to Iranian industry and business … He was featured in the ‘Millionaire mullahs’ section of the Forbes Rich List in 2003”.8 Most of this fortune was accumulated after 1979, although he denies the fact that his political connections were in any way used to help him.
So far Rafsanjani has given no clue as to his economic plans, but his record is clear. He implemented the free market, privatisation and deregulation. Since Rafsanjani’s presidency, economic policy has been based on a reduction in government spending, itself fuelling inflation, as successive governments printed money to finance deficits and worsened the imbalance in foreign trade by encouraging imports and overall economic dependence on a single product: oil. It was immediately after the 1980-88 Iran-Iraq war and during Rafsanjani’s presidency that the government started subsidising foreign goods to the benefit of the urban rich, while allocating resources to commerce and finance at the expense of production. So we can expect more of the same if Rafsanjani is returned to power. In other words, for all the promises of saving the economy, the nation and the Islamic republic, the population can expect better times for the rich but even worse times for the poor.
Rafsanjani is a firm supporter of the Islamic regime’s constitution and therefore believes democratic rights should be limited to those who support the current order. In the early 2000s he came in for a lot of criticism from the ‘reformist’ media inside Iran. In a series of articles, later published as a book, former revolutionary guard Akbar Ganji called him the “red eminence”9 – a reference to cardinal Richelieu, Louis XIII’s prime minister, who was supposed to be a ruthless politician more powerful than the king. During Khatami’s presidency (1997-2005), Ganji and others in the ‘reformist media’ presented Rafsanjani as the man behind the “serial political murders” of writers and intellectuals.10
In 2009, his lukewarm protest against the incarceration of ‘reformist’ activists and leaders angered the supreme leader and lost him his post as chairman of the powerful assembly of experts. Even then his proclamations were limited to ‘moderate’ statements on the poor state of some of Iran’s jails and the fact that the ‘reformists’ did not deserve quite such harsh treatment.
Let me stress that principlist candidates also want ‘meaningful negotiations’ with the US. In fact, now that the crippling effects of sanctions is recognised by all, it is no surprise that they too are promising a speedy resolution of the nuclear issue.
Sections of the principlist factions have been in discussions to support a common candidate. However, continued ideological disagreements, as well as uncertainty about the calibre of the likely ‘reformist’ opponent, meant that they failed to come up with a single name, or at least just fewer candidates.
There is a Jewish joke about the propensity of Jews to fall out over religious issues, leading to one split after another: if there are two Jews in a village, they will need a synagogue each. Shia Muslims are exactly the same, it seems – the more religious they are, the more inflexible they appear to be regarding both theological and in consequence political matters. In Iran’s parliament we have the Principlist faction (not to be confused with the principlists), the Stability Front of the Islamic Revolution and five other major principlist groups. Since Rafsanjani’s surprise registration, there is talk of the supporters of Mohammad Qalibaf, Ali-Akbar Velayati, Gholam-Ali Haddad-Adel, Ali Fallahian and Saeed Jalili trying to come up with a name. However, many doubt that all the conservative factions will be prepared to withdraw their candidates.
As for the current president, now totally at odds with the supreme leader, Ahmadinejad has over the last few months made a number of provincial visits accompanied by his relative and ‘heir apparent’, Esfandiar Rahim Mashaei. These unofficial pre-election occasions were mocked by state press and media loyal to Khamenei, especially when it became clear that very few people were attending. Going for smaller venues did not help much – there were lots of empty seats even when they were held in somewhere less ambitious than Tehran’s Azadi stadium, where the first such meeting was held. MPs in the majles (Islamic parliament) accuse Ahmadinejad of using state funds to pay for what they allege amounts to a countrywide election tour for Mashaei.
Over the last few months principlist/conservative MPs have tried on a number of occasions to dismiss the president or his close allies in the government. Whereas in 2009, at the height of the protest movement, Ahmadinejad enjoyed the full support of the conservative/principlist factions, today less than four years later, he and his supporters are openly called the “deviant faction”, mainly because Ahmadinejad believes Mashaei’s claims to have a special relationship with the 12th Shia Imam (who fell down a well 13 centuries ago and is soon going to be resurrected to save the world). This has led some prominent ayatollahs to call him a heretic – the claim is totally abhorrent to supporters of the supreme leader, who is, after all, the only human being capable of communicating with the imam. But, trying to broaden his appeal, Mashaei also claims to be a nationalist. He and Ahmadinejad have actually been promoting Iranianism over and above Islam – in 2010 Mashaei claimed that without Iran Islam would be lost and other Islamic countries feared Iran, which upheld the only “truthful” version of Islam.
However, like Rafsanjani and the principlists, Mashaei is also keen on improving relations with the US and Israel. In fact he has gone further than anyone else on the subject of Iran-Israel relations, making comments that have angered senior clerics: Iranians are “friends of all people in the world – even Israelis”, he said.11 A phrase that lost him his job as vice-president. In the early years of Ahmadinejad’s second term the conservative factions in parliament and powerful supporters of Khamenei tried their best to convince Ahmadinejad to distance himself from Mashaei, but he refused. This produced a conservative backlash. The head of the revolutionary guards, general Hassan Firouzabadi, branded Mashaei’s comments a “crime against national security”, while a senior ayatollah claimed that “equating the school of Iran and the school of Islam amounts to pagan nationalism”.12
To add insult to injury, on May 11 the Iranian president accompanied Mashaei to the ministry of the interior to register him as a candidate. As they were making their way to the relevant office, a scuffle broke out between Ahmadinejad’s entourage and conservative MP Hassan Ghadiri. The set-to was photographed on a mobile phone and immediately posted on Facebook. Then, to make matters worse, before Mashaei took the microphone to address his first election press conference as a candidate, Ahmadinejad, unaware a microphone was live, could be heard next to him whispering: “Say the president is on leave today”. Of course, Mashaei obliged and started the press conference exactly as instructed. Again this gaffe was filmed on YouTube and made it to most news broadcasts.13 If this was not enough, the guardian council announced on May 12 that it might charge Ahmadinejad with violating electoral rules by accompanying his protégée to the interior ministry.14
A total of 686 candidates have registered. No doubt the guardian council will reduce that to half a dozen or so. However, because of the large number, the council says the process may require more time.
First to be struck off will be the 30 women who have put themselves forward, unless they manage to prove to the guardian council that they have gone through transgender operations in the last few days. Iran’s Islamic constitution is quite clear on this. According to article 115, “The president must be elected from among religious and political male personalities (the Arabic word rejal is used) possessing the following qualifications: Iranian origin; Iranian nationality; administrative capacity and resourcefulness; a good past record; trustworthiness and piety; belief in the fundamental principles of the Islamic Republic of Iran and the official religion of the country”.15
As if this vetting process were not enough for the religious rulers, they have other tricks up their sleeve. Following accusations of election- rigging in 2009, the Iranian regime has come up with a new term for state interference in the electoral process, which is now openly talked about as a possibility. In January one of Khamenei’s representatives, Hojat Al-Islam Saeedi, said that it was the responsibility of the revolutionary guards to “rationally and logically engineer the elections”.16
There is considerable enthusiasm for Rafsanjani amongst the reformist left – all his past sins seem to have been forgotten. It is true that the threat of war against Iran persists; sanctions, another form of war, have paralysed the economy; the smell of partition is in the air; and the country is on the edge of a precipice. However, we should remind all those who believe Rafsanjani’s claim that better relations with the US will end the sanctions and the threat of war that there are two sides to this equation. The US and its allies have their own reasons for continued confrontation, especially at a time of severe economic crisis, irrespective of which ayatollah is in control.
Rafsanjani is a class enemy. We have the responsibility to remind everyone that the leaders of the Green movement, including Rafsanjani, acted like the grand old duke of York and there is no reason to believe they will behave differently this time. In fact this time there is a difference: in order to avoid upsetting the supreme leader, Rafsanjani does not want to encourage any mass protests. As one website put it, “Rafsanjani hopes to revive the enthusiasm of the 2009 election … minus the demonstrations!”17
It is not surprising that none of the candidates in Iran’s presidential elections, even before the vetting has weeded out those considered untrustworthy, mentions unemployment, mass non-payment of wages, ‘white contracts’ for temporary jobs and other issues that affect the majority of Iran’s population, the working class and the poor. If you read the various election manifestos issued in the last few days in Tehran, you would think that inflation, sanctions and the terrible economic conditions only affect the middle classes and the wealthy. In an election already known to be prone to “engineering” by revolutionary guards, where only male supporters of an Islamic constitution can become candidates, the genuine left has only one option: to boycott the elections and continue the call for the overthrow of Iran’s Islamic regime, together with all its myriad factions and tendencies.
For all the claims that these elections will ‘save Iran from the abyss’, improve relations with the outside world and end sanctions, three of the prominent candidates – Rafsanjani, Velayati and Fallahian – were implicated in the Mykonos trials18 of those accused of murdering Kurdish Democratic Party leaders in Berlin in 1982. Rafsanjani was president, Velayati foreign minister and Fallahian intelligence minister. So it is possible that Iran will end up with a president wanted by Interpol and incapable of travelling to many western countries. These factions might be at war with each other now, but let us not forget that were united in crime not that long ago.
Having said all that, it is very likely that protests against the guardian council’s vetting or vote-rigging, as in 2009, will cause anger and protests in Tehran and other large Iranian cities. We should not ignore such protests – boycotting the elections does not mean boycotting those who, in desperation, will try and vote for the ‘least worst’ candidate.
Let me start with a proposition that should by now be a matter of general knowledge: the totality of Jews do not constitute a nation in the modern sense of this term; nor have they been a nation in any contemporary meaningful sense for well over 2,000 years.
The only attribute common to all Jews is Judaism, the Jewish religion, encoded in the Hebrew-cum-Aramaic language of its sacred texts and liturgy. The only way in which a non-Jew – a person whose mother was not Jewish – can become a Jew is by religious conversion; and a Jew who converts to another religion is no longer regarded as a Jew (except by racists, who believe in the false doctrine of race). There is, of course, such a thing as secular Jewish identity: in other words, there are people not practising Judaism or believing in its god, but who regard themselves and are regarded by others as Jews. But outside Israel – I will return to this significant exception later on – secular Jewish identity tends to dissipate after two or three generations: it normally no longer pertains to persons who do not practise Judaism, and none of whose parents and grandparents practised this religion.
Of course, some Jewish communities have, or used to have, common secular cultural or social attributes, such as a communal language of everyday discourse, a literature in this language and a distinctive musical tradition. But these attributes differ as between communities. Ashkenazi Jews spoke Yiddish (a German dialect), Sephardi Jews spoke Ladino (Judeo-Spanish), Iraqi Jews spoke Judeo-Arabic.
The fact that the Jews are not a single nation or ‘people’ has been popularised by Shlomo Sand’s book The invention of the Jewish people.1 Actually, Sand did not claim he was disclosing original or new discoveries; he merely put together what was quite well known, but not so widely recognised. Indeed, anti-Zionists had long ago argued that the Jews do not constitute a nation in the modern sense (current since the French Revolution).2 It was simply a matter of dispelling the misconception fostered by Zionist ideology: the myth that Jews all over the world are a single ancient nation, forcibly exiled from its ancient homeland, the Land of Israel, to which it is ‘returning’, thanks to the Zionist project of ‘ingathering of the exiles’.
A Jewish nation that perished
Yet this Zionist myth had a degree of verisimilitude, because it was partly based on fact; a fallacious generalisation of a particular reality. By the second half of the 19th century, the Yiddish-speaking Ashkenazim in the Russian empire and its immediate periphery did constitute a nation or quasi-nation, with its own Yiddish language, vibrant culture, secular literature, music and (by the end of that century) organised working class, led by the Jewish Bund. (The Bundists did not have to invent a new Yiddish culture: they simply invested it with proletarian content.) This quasi-national group did not, of course, encompass the entirety of world Jewry, but did comprise a considerable majority of it.3
The Bund, the foremost Jewish workers’ organisation in the Russian empire, was formed in 1897. A year later, when it helped to found the Russian Social Democratic Labour Party, it demanded, and was initially granted, the right to be an autonomous national section within the new party. In the 1903 second congress of the RSLDP, the majority (Bolshevik) faction, led by Lenin, had that right revoked, and the Bund thereupon split from the RSDLP. (It rejoined the party at the 1906 6th Congress, in which the Bolshevik faction was a minority.) Among Lenin’s arguments was the claim that the Jews were not a nation. In support of this claim he quoted “one of the most prominent of Marxist theoreticians”, Karl Kautsky, as well as the anti-Zionist radical French Jew, Alfred Naquet.4
However, Lenin’s polemic on this particular point is somewhat misplaced: Kautsky and Naquet argue, in effect, that the totality of all Jews is not a nation. But the Bund had no need for such an overarching, and indeed false, notion. It was not concerned with world Jewry, but only with the Jewish workers in the Russian empire, as its full name made clear: General Jewish Labour Bund (Federation) of Lithuania, Poland and Russia. Kautsky and Naquet based their denial of Jewish nationhood on the observation that world Jewry lacks a common language and is not territorially localised. But the Jews with whom the Bund was concerned did have their own distinct language, Yiddish. And, while they were not a majority of the population in a single, contiguous territory, they did not differ very much in this respect from some other national groups in the mosaic of eastern Europe, where nationhood tended to be primarily a linguistic-cultural category.
Moreover, Yiddish-speakers did form a high proportion of the population in quite a few towns and cities, mostly clustered in the western parts of the Russian empire. This was documented by the Russian imperial census of 1897. Note that in the census summary tables ‘nationality’ was based on the declared mother language of respondents. The census recorded a little over five million Yiddish speakers, constituting some four percent of the total population. The census also classified respondents by religion; and, according to this classification, the Jews were 4.15% of the total, presumably because some Jews (mostly outside the Pale of Settlement) were linguistically assimilated.5
Let us look at the percentage of Jews in the population of some selected cities.6
Kovno (Kaunas) 36
Wilno (Vilnius) 41
Kishinev (Chișinău) 43
Clearly, it was quite possible for Jews living in those areas to interact mainly with members of their own community, in their own language. So it is hardly surprising that many of them regarded themselves, and were widely regarded by others, as a national group. (Indeed, Lenin’s contrary view notwithstanding, Jews in the USSR were classed as a national group, and were officially registered as such in the ‘nationality’ rubric of the ID document that each Soviet citizen had to carry.)
Of course, this quasi-nation no longer exists: most of it perished in the Nazi genocide, and the remainder largely dispersed. But a considerable majority of present-day Jews around the world are its relics and descendants, and still carry in their collective memory a lingering sense of a national identity, which, while no longer based on actual reality, did have a real basis in the not too distant past.
Western Jews’ opposing view
While many Jews living in, or recently migrated from, eastern Europe around 1900 tended to regard Jewishness as a national category, members of the long-established Jewish communities in western Europe and the US tended to view matters quite differently, due to their very different experience. They shared their non-Jewish compatriots’ language of everyday discourse and secular culture. And, unlike their east European coreligionists, in most western countries they had won legal equality. In the US Jews had equal rights since 1789, and the French Revolution emancipated the Jews in 1791. This was extended to other west European countries during the 19th century (Napoleon freed the Jews in the countries he conquered). In the UK, the process was – as you would expect – gradual, and Jews achieved full legal equality relatively late, under the 1858 Oath Bill.7
The deal in 1791 revolutionary France was that Jews would be equal citizens of France, as members of the French nation. They would, of course, be perfectly free to practise their distinct religion. This kind of deal was emulated elsewhere – and it was a tremendous achievement, which its beneficiaries were loath to lose. To most of them the idea, propagated by anti-Semites and Zionists, of a separate, worldwide Jewish nation was anathema.
I referred earlier to Lenin’s polemic, in which he invokes Alfred Naquet against the Bund. Here is the relevant quote from Lenin’s article
A French Jew, the radical Alfred Naquet, says practically the same thing [as Kautsky – MM], word for word, in his controversy with the anti-Semites and the Zionists.8 “If it pleased Bernard Lazare,” he writes of the well-known Zionist, “to consider himself a citizen of a separate nation, that is his affair; but I declare that, although I was born a Jew … I do not recognise Jewish nationality … I belong to no other nation but the French … Are the Jews a nation? Although they were one in the remote past, my reply is a categorical negative.“The concept nation implies certain conditions which do not exist in this case. A nation must have a territory on which to develop, and, in our time at least, until a world confederation has extended this basis, a nation must have a common language. And the Jews no longer have either a territory or a common language … Like myself, Bernard Lazare probably did not know a word of Hebrew, and would have found it no easy matter, if Zionism had achieved its purpose, to make himself understood to his co-racials [congénères] from other parts of the world.
“German and French Jews are quite unlike Polish and Russian Jews. The characteristic features of the Jews include nothing that bears the imprint [empreinte] of nationality. If it were permissible to recognise the Jews as a nation, as Drumont does, it would be an artificial nation. The modern Jew is a product of the unnatural selection to which his forebears were subjected for nearly 18 centuries.”
This argumentation was echoed a few years later by leading members of the established Jewish community in Britain against the Zionist leader, Chaim Weizmann. Weizmann – who was to be the first president of Israel – was born in 1874 near Pinsk (a city where Jews were nearly three quarters of the total population, as we have seen). From 1904 he was senior lecturer in chemistry at the university of Manchester, where he invented an industrial process for producing acetone – a crucial input for manufacturing the explosive, cordite, which played an important role in World War I. During that war, he was active lobbying the British government for a charter whereby Zionist colonisation of Palestine would proceed under British protection. (This charter was eventually granted on November 2 1917. It is known as the Balfour Declaration and was included verbatim in the text of the Palestine mandate granted to Britain in June 1922 by the League of Nations.)
When Lucien Wolf, distinguished journalist and leading member of the Conjoint Foreign Committee of British Jews, was confronted with Weizmann’s project, he wrote a worried letter to James de Rothschild, dated August 31 1916:
Dear Mr James de Rothschild
At the close of our conference with Dr Weizmann on the 17th inst, you asked me to write you a letter defining my view …
I have thought over very carefully the various statements made to me by Dr Weizmann, and, with the best will in the world, I am afraid I must say that there are vital and irreconcilable differences of principles and method between us.
The question of principle is raised by Dr Weizmann’s assertion of a Jewish nationality. The assertion has to be read in the light of the authoritative essay on ‘Zionism and the Jewish future’ recently published by Mr Sacher, more especially those written by Dr Weizmann himself and by Dr Gaster. I understand from these essays that the Zionists do not merely propose to form and establish a Jewish nationality in Palestine, but that they claim all the Jews as forming at the present moment a separate and dispossessed nationality, for which it is necessary to find an organic political centre, because they are and must always be aliens in the lands in which they now dwell (Weizmann, p6), and, more especially, because it is “an absolute self-delusion” to believe that any Jew can be at once “English by nationality and Jewish by faith” (Gaster, pp92-93).
I have spent most of my life in combating these very doctrines, when presented to me in the form of anti-Semitism, and I can only regard them as the more dangerous when they come to me in the guise of Zionism. They constitute a capitulation to our enemies, which has absolutely no justification in history, ethnology or the facts of everyday life, and if they were admitted by the Jewish people as a whole, the result would only be that the terrible situation of our coreligionists in Russia and Romania would become the common lot of Jewry throughout the world.9
And on May 24 1917, as negotiations that were to lead to the Balfour Declaration were at an advanced stage, Alexander and Claude Montefiori, presidents respectively of the Board of Deputies of British Jews and of the Anglo-Jewish Association, wrote a letter to TheTimes in the name of the Conjoint Committee of these two bodies, protesting against the fallacies and dangers of political Zionism. After declaring their adherence to Lucien Wolf’s position, the writers went on to say that“establishment of a Jewish nationality in Palestine, founded on the theory of Jewish homelessness, must have the effect throughout the world of stamping the Jews as strangers in their native lands and of undermining their hard-won positions as citizens and nationals of those lands”.
They point out that the theories of political Zionism undermined the religious basis of Jewry to which the only alternative would be “a secular Jewish nationality, recruited on some loose and obscure principle of race and of ethnographic peculiarity”.
They went on:
But this would not be Jewish in any spiritual sense, and its establishment in Palestine would be a denial of all the ideals and hopes by which the survival of Jewish life in that country commends itself to the Jewish conscience and Jewish sympathy. On these grounds the Conjoint Committee of the Board of Deputies and the Anglo-Jewish Association deprecates earnestly the national proposals of the Zionists.The second part in the Zionist programme which has aroused the misgivings of the Conjoint Committee is the proposal to invest the Jewish settlers [in Palestine] with certain special rights in excess of those enjoyed by the rest of the population …
In all the countries in which Jews live the principle of equal rights for all religious denominations is vital to them. Were they to set an example in Palestine of disregarding this principle, they would convict themselves of having appealed to it for purely selfish motives. In the countries in which they are still struggling for equal rights they would find themselves hopelessly compromised … The proposal is the more inadmissible because the Jews are and probably long will remain a minority of the population of Palestine, and might involve them in the bitterest feuds with their neighbours of other races and religions, which would severely retard their progress and find deplorable echoes thought the orient.10
A new Hebrew nation
As the Zionist colonisation of Palestine proceeded – beginning with the first aliyah (Jewish immigration) of 1882-1903 and the second aliyah of 1904-14; and then, following World War I, gathering momentum under British protection – a new Hebrew settler nation was forming in that country.
There is nothing exceptional about this. As a general rule, colonisation where the settlers’ economy did not depend on the labour-power of the indigenous people led to the formation of a new settler nation; think, for example, of North America or Australia. The only exceptional feature of the Hebrew settler nation is that Zionist ideology denies its distinct nationhood. As we have seen, according to this ideology the settlers are part of a pre-existing Jewish nation, encompassing all Jews everywhere. For this reason the self-awareness of this nation is schizophrenic. At the informal everyday level, persons who are not Jews according to the rabbinical definition, but are socially and culturally integrated in Hebrew society, are regarded – at least by secular Hebrews – as belonging to this new nation; but according to the dominant ideology they cannot be accepted as such.11 To borrow Marx’s distinction regarding the different senses of the term ‘class’, the Hebrew nation is a nation an sich (in itself) but not quite für sich (for itself).
Ironically, bourgeois and petty bourgeois nationalist Palestinian ideology mirrors its Zionist counterpart in denying the existence of a new Hebrew nation. It finds it difficult to come to terms with the existence of this nation and prefers to conceptualise it as a confessional Jewish community, similar in kind to (albeit larger than) Jewish minorities that existed for centuries in the Arab world, which were indeed essentially confessional communities. This conception is encoded in the formula, “secular, democratic Palestine, in which Christians, Jews and Muslims will live in equality and without discrimination”, proposed for resolving the Israeli-Palestinian conflict.12
However, readiness to step outside these ideologies will lead anyone familiar with the realities on the ground to conclude that a new Hebrew nation has indeed come into being. The first to do so were the Young Hebrews (better known as ‘Canaanites’, as they were pejoratively labelled by Zionists, who rightly regarded their views as heretical). This was a group of artists and writers that formed in 1939 a Committee for Consolidation of the Hebrew Youth. Although its rightwing Hebrew nationalism found little political acceptance, this group had a major impact on modern Hebrew literature and art.13
The Young Hebrews were by no means the first to designate the settler community in Palestine as ‘Hebrew’. This term was in fact commonly used by the Zionists themselves, who, while refusing to accept that this community was a distinct new nation, were quite willing to recognise its distinctiveness and newness – albeit as part of the alleged worldwide Jewish nation. Let me give a few examples of this common usage.
It is widely known that the pre-1948 settler community in Palestine was referred to as the ‘Yishuv’. But as a matter of fact the full term used at the time was the ‘Hebrew Yishuv’ (or, less commonly, the ‘new Yishuv’) – as distinct from the ‘old Yishuv’, the pre-Zionist Jewish community in the Holy Land. The first Zionist feminist organisation in Palestine, founded in 1919, called itself the Union of Hebrew Women for Equal Rights in Eretz Yisrael.14 The notorious Zionist campaign for excluding Arab workers from employment in the settler economy was conducted under the slogan “Hebrew Labour!” And I remember witnessing, as a young boy growing up in Tel-Aviv during the rift between the Zionist movement and the British government, mass Zionist demonstrations in which the main slogans displayed and chanted were “Aliah hofshit!” (free Jewish immigration) and “Medinah Ivrit!” (Hebrew state!).
Of special significance is the usage in a quintessentially Zionist text, Israel’s Declaration of Independence, promulgated on May 14 1948. In its two references to the settler community, the Hebrew text of this document uses the term, “Hebrew Yishuv”:
In World War II, the Hebrew Yishuv in this country contributed its full share to the struggle of the freedom- and peace-loving nations against the forces of Nazi wickedness and, by the blood of its soldiers and its war effort, gained the right to be reckoned among the peoples who founded the United Nations …Accordingly we, members of the People’s Council, representatives of the Hebrew Yishuv and of the Zionist movement, … hereby declare the establishment of a Jewish state in Eretz-Yisrael, to be known as the State of Israel.
Even more significantly, in the official English translation, provided by Israel’s ministry of foreign affairs, the term “Hebrew Yishuv”, which I italicised in this quotation, is falsely rendered as “the Jewish community”.15
‘Nation-state of the Jewish people’
This fudge – or, let me call a spade a spade: falsification – in the translation of a key document is not accidental. Since 1948, Zionists have been increasingly reluctant to use the term ‘Hebrew’ in referring to the so-called ‘Israeli Jews’ and have preferred the latter term. This terminological back-pedalling has a definite ideological, political and propagandist purpose.
It is well known that Israel defines itself officially as a “Jewish and democratic state”: this is enshrined in constitutional legislation adopted by the knesset.16 But most people are not fully aware of the import of this formula. It is widely recognised by critics of Israel that this official definition privileges its Jewish citizens and relegates its Palestinian Arab citizens – approximately one fifth of its population – to an inferior status. This is true, but by no means the whole truth. What the formula is intended to mean is that Israel is a state of the entire Jewish ‘nation’: not just of its own Jewish citizens, but of all Jews everywhere.
To prevent any ambiguity, it is now proposed to enact a basic law declaring Israel as “the nation-state of the Jewish people”.17 Moreover, senior Israeli politicians have already made it abundantly clear that any accord between Israel and the Palestinians must be based on acceptance of this formula. Thus, Ron Prossor, Israel’s envoy to the UN, asserted on April 26 2013 that “peace must be built on a clear recognition that Israel is the nation-state of the Jewish people”.18
So Israel officially presumes to be the state not only of Binyamin Netanyahu but, willy-nilly, also ‘of’ Ed Miliband and Michael Howard, Noam Chomsky and Norman Finkelstein, as well as Alan Dershowitz.
Clearly, to promote this breathtaking pretension it is necessary to repress Hebrew identity, suppress any reference to it, and blur the distinction between it and Jewishness at large.
This political and ideological strategy is by no means new. In the May 1967 issue of Matzpen – the last one to appear before the June war – I published an article entitled ‘New premises for a false conclusion’, whose English translation is included in my book.19 This was a polemic against the leading Zionist historian and ideologue, Yigal Elam, who proposed exactly this strategy. Begging the reader’s indulgence, let me quote from my 46-year-old article:
The kernel of Zionism [according to Elam] is “the linkage of the State of Israel to the Jewish people … It is only this linkage that gives the State of Israel a sense and a raison d’être; it is only from this linkage that it developed, and only with this linkage can it exist and sustain itself in the world’s consciousness.” Israel is a Zionist state so long as it is not a political instrument of its inhabitants, but of all the world’s Jews; and the world’s Jews must be harnessed for pro-Israel activity …
He therefore proposes that Israel’s Zionist character be given an official, constitutional and institutional expression:
“The State of Israel will be accepted as the political project of the Jewish people, in the domain of responsibility of the Jewish people everywhere. This means that responsibility for the State of Israel and for whatever happens in it will not be confined to the citizens living within its borders. The Israelis will have to assert this issue in their constitution and give it immediate institutional expression (original emphasis).”
In order to secure the “permanent linkage between the Jewish people and the State of Israel” Elam proposes the following two institutions: (a) a written constitution that will proclaim the linkage between the State of Israel and the Jewish people; (b) a senate, in which the Jews of the diaspora will sit, and which will act alongside the knesset and will be empowered to prevent or delay legislation that is contrary to the constitution of the State of Israel or to Jewish public opinion around the world.
To the objection that it is unacceptable for the destiny of a country to be decided by those living abroad, Elam has a ready response: this is nothing new; this is precisely what Zionism has always practised. Indeed, the colonisation of Palestine was carried out without consulting its inhabitants, so the very existence of the Zionist state is based from the start on the premise that the destiny of Palestine ought to be determined not by its inhabitants, but by the entire Jewish people.20
The background to this proposed strategy was a crisis of Zionism in the period just before the 1967 June war: Jewish immigration had dwindled to a trickle, and the Zionist leadership was worried that in the long run Israel’s small size would turn the balance of power between it and the Arab world to its disadvantage.
Following the 1967 war, Israel greatly expanded its territorial domain, and has gained a large inflow of Jewish immigrants from the former Soviet Union and Ethiopia. But it is now ruling over a Palestinian Arab population of roughly the same size as its Hebrew citizenry; and the sources of potential new Jewish immigration seem to be virtually exhausted. So the long-term anxiety about an adverse change in the balance of power is still haunting Zionist strategists. Plus ça change …
Politics of the two identities
In some progressive circles in the Jewish diaspora there are attempts to promote an alternative Jewish identity – secular and non-Zionist, in some cases pointedly anti-Zionist. I assume that this is motivated partly by nostalgia for the murderously extinguished progressive and proletarian tradition of east European Jewry, and partly by outrage at Israel’s pretension to speak and act for all Jews and thus implicate them in its misdeeds.
It is not my business to tell those who pursue such an alternative identity how to define themselves. It is entirely up to them. Even nostalgia is a legitimate sentiment (although, alas, it is no longer what it used to be …). And a progressive Jewish identity deployed against Zionist propaganda certainly plays a positive role.
But I believe that diasporic Jewish secular identity does not have a long-term future, because it lacks an objective basis. The condition of Jews in virtually all parts of the diaspora are not at all like those in eastern Europe around 1900, but more like – in fact, considerably more advanced than – those reflected in the quotes from Naquet, Wolf and the Montefioris. Jews enjoy equal rights, are well integrated in their respective homelands, speak the languages of their compatriots and have no separate culture. There are, of course, famous Jewish authors, writing ‘Jewish’ novels; but these are part of the general culture of their linguistic communities, just like the English novels of immigrant writers from the Indian subcontinent. Moreover, as I noted before, secular Jewish identity in the diaspora tends to dissipate within a very few generations.
Turning now to Hebrew national identity, it should be clear from my earlier discussion that I think it is very real and – at least potentially – a positive counter to Zionism. The Hebrew nation exists, and those who deny this fact are misguided by ideology. There are also some who claim that this nation is an oppressor not just due to present circumstances, which are mutable, but inherently and inexorably. I find this view quite mistaken. It is no truer of the Hebrew nation than of its American or Australian counterparts.
I think it is vital to recognise this fact, because no eventual benign democratic resolution of the Israeli-Palestinian conflict can be possible unless it is acceptable to a considerable majority – primarily the working class – of both national groups; and a precondition for this is recognition of their national existence, and right to exist on equal terms.
What a nation finds acceptable depends, of course, to a large extent on real objective circumstances. Under present conditions no benign resolution of the conflict is possible, because the balance of power is so overwhelmingly in Israel’s favour that what a large majority of Hebrews find acceptable falls far short of what can be acceptable to the Palestinian masses. Yet, even given Israel’s massive power, and despite the brutality of its attempts to impose an unjust outcome on the Palestinian Arabs and the Arab nation of which they are a component part, it is unable to achieve this. The strong do what they can, yet the weak can still resist so long as they are alive. Only a total massacre can eliminate their resistance.
And even if the balance of power were to be totally reversed – a very big ‘if’ – the Hebrew masses would resist to the death any attempt to deny their nationhood or subjugate them as a nation. This is not an outcome that socialists ought to advocate.
I have outlined elsewhere a socialist resolution of the conflict, so I need not expand on it here.21 Suffice it to say that it looks beyond the narrow box of Palestine to a regional revolution that will overthrow Zionism as well as the oppressive Arab regimes and establish a socialist Arab east, within which both Palestinian Arab and Hebrew national groups can be accommodated by democratic consent and on equal terms.
1. Translated by Yael Lotan, London 2009.
2. Matzpen’s long-held view on this is reiterated in my 2006 public lecture Israelis and Palestinians: conflict and resolution, included as chapter 33 in my book by the same title (Chicago 2012). See also the review of Sand’s book in chapter 32.
3. It is estimated that before World War II over 90% of all Jews were Ashkenazim (see S DellaPergola, ‘Demography’ in Encyclopaedia Judaica Philadelphia 2006, table 2. Also http://en.wikipedia.org/wiki/Ashkenazim). At the end of the 19th century a large majority of Ashkenazim were in the Russian empire and its periphery, although from about 1888 there was mass migration of Jews from that part of the world to the US and elsewhere.
8. Lenin is quoting from Alfred Naquet’s article, ‘Drumont and Bernard Lazare’, published on September 24 1903 in the Paris La Petite République. Édouard Drumont was founder of the Anti-Semitic League of France.
9. Photocopy of typewritten original in B Destani (ed) The Zionist movement and the foundation of Israel 1839-1972, Cambridge 2004, Vol 1, p727.
16. Passed in 1985 as amendment 9, clause 7a to the Basic law: the Knesset 1958. Israel has no written constitution, but ‘basic laws’ are supposed to be elements of a future constitution and have constitutional force.
19. Israelis and Palestinians (op cit), chapter 18.
20. Elam’s words quoted and paraphrased above are from his article, ‘New premises for the same Zionism’ Ot No2, winter 1967. Ot, of which Elam was an editor, was an official journal of the Labour Alignment.
On Wednesday January 9 three members of the Kurdish Workers Party (PKK), including Sakine Cansız, a founding member of the organisation, were murdered in Paris. There are many theories about who was behind the execution-style killings and most of them relate to conspiracies to derail the current talks between the PKK and Turkey.
It could be that hard-line nationalists or Islamists within the Turkish security forces were behind the murders, although it is far more likely that Iranian or Syrian security forces, anxious about recent progress in negotiations between the Kurdish group and the Turkish state, were responsible. Iran’s security forces have already killed a number of the regime’s opponents in France and got away with it. One thing is clear: whoever was responsible for the murder of the three Kurdish activists made it look like an internal execution. PKK supporters say that in death as in life. Sakine Cansız was an equal to any of the organisation’s men. Others might argue that the ‘macho militarist’ culture of the organisation had another victim.
Although she was a loyal supporter of imprisoned PKK leader Abdullah Öcalan, she was no ‘yes woman’. There are unconfirmed reports that she had fallen out with the leadership in the past and that her partner, Mehmet Şener, was killed in the early 1990s as a result of PKK factional infighting. But she engaged in self-criticism and was rehabilitated. Former PKK members recount an incident in the 1990s when Öcalan made fun of prisoners who had just ended a hunger strike, saying: “They sold out the revolution for a bowl of shorba [soup]”. But Sakine, who had just been released from a 13-year prison sentence, stood up against the ‘leader’ and defended the prisoners. A courageous act that, according to the same reports, actually impressed Öcalan.
PKK supporters often claim that the large number of female fighters in their ranks is testimony to the group’s determination to fight patriarchy and Cansız is quoted as saying that that women’s participation in the PKK’s armed struggle was no “token gesture”.
Critics will point out that masculinisation of women in guerrilla organisations is no path to women’s liberation and in many ways I would not disagree with this view. Having said that, Sakine’s life and her commitment to socialism have lessons for all of us. I did not know her, but, reading about her life, I was struck by the similarities with the lives of so many of the Fedayeen women fighters in Kurdistan. I felt I had known her all my life. And in a week when British left politics has been dominated by allegations of sexism in the Socialist Workers Party, it could be that the successes and mistakes of some of the Middle East’s main radical left organisations have lessons for the challenges facing women activists in leftwing European organisations.
For all the PhD theses (usually written by men with little first-hand experience or knowledge of the Fedayeen) about the plight of women in the Organisation of the Iranian People’s Fedayeen, I maintain that my experience as a candidate member, member and full cadre of the OIPFG contradicts all the stereotypical accusations. I am not implying that a militarist organisation with confused politics had overcome sexism. However, given the patriarchal, religious backdrop of the first Islamic regime in the Middle East, or in the case of eastern Turkey, given the predominance of Islamic fundamentalism, the practises of the Fedayeen in the 1980s and the PKK reveal surprising achievements regarding women’s equality. I believe these advances were achieved because members of these organisations took their politics and their commitments to revolutionary change seriously and, despite the serious flaws in their political outlook, their organisational practice was superior to that of the radical left in Europe.
No amount of reading or quoting Engels or Kollontai, no repetition of standard texts about the dual exploitation of women, can help us deal with the current debate about sexism in the SWP. One can safely assume that left activists, and certainly members of the SWP central committee, are familiar with such texts – indeed they quote them regularly and, at least on paper, there is no major difference between the opponents of sexism on the left and those they accuse of sexism. That is why in trying to find answers we might do well by looking at the limited and indeed isolated achievements of the Fedayeen and PKK. Of course, it is perfectly legitimate to use the SWP fiasco to revisit the issue of sexism on the left, but the fact that this aspect has dominated internet discussions on the subject is regrettable – especially as we now have the Daily Mail lecturing us about ‘feminism’!
Of course, the specific conditions of leftwing military operations in the snowy mountains of Iran or Turkey cannot be duplicated. But it is important to establish what can be learnt from the positive and negative aspects of those experiences. This article is not concerned with the shambolic behaviour of the SWP’s CC in relation to allegations of rape (although I would say that sexism was not the cause of that particular problem – more the inevitable consequence of other shortcomings: a rudderless political outlook, lack of strategy, cronyism, and the absence of democracy). No, this article concerns the practices of the Middle Eastern left and the way those practices impact on women’s equality.
The Fedayeen imposed notoriously stringent membership conditions and, although these were often criticised by other groups, I do think the idea of recruiting ‘revolutionaries’ on the basis of a passing expression of sympathy on a demonstration or protest is far more ridiculous – unless one is only interested in membership quantity, as opposed to quality.
In order to become a member of the Fedayeen, a supporter with a reasonable understanding of its politics would have to pass one, preferably two, tests: emerging from jail with a ‘‘courageous prison record” and surviving a couple of cold winters in the battlegrounds of Kurdistan. These qualifications were obviously specific to a particular era in Iran. However, fighting capitalism in the 21st century is not a dinner party and it is certainly time for the organisations of the radical left to revisit their minimum conditions for membership. There must be happy medium between these two extremes.
Those that think they can build a serious organisation by distributing membership cards at various protests are badly mistaken. It is not surprising that members recruited on such a basis bring with them all sorts of retrograde predispositions or prejudices, including sexist attitudes. It is not surprising that such recruits are ‘impressed’ by the powerful men (or women) in the organisation they have joined.
The membership requirements of the SWP – and indeed many of the other organisations of the radical left – appear to me to be less demanding than those of a gym (you may not actually show up for a workout, but at least you have to pay your subscription). So why are we surprised when ‘yes men’ and indeed ‘yes women’ are the ones who get promoted in the SWP?
The other side of the coin is the cavalier attitude towards lethargy. For all the talk of action to bring about the overthrow of capitalism, we are not talking about a combatant membership: a large chunk of the 7,000-plus men and women who are supposed to be SWP members cannot be considered activists, let alone serious revolutionaries, so why should we expect them to have conquered sexism?
One reason why guerrilla organisations have a better record of combating sexism is because they are isolated from society. Their members do not interact within normal society. The claim that Fedayeen women activists of the 1980s were totally ‘liberated’ must be taken with a pinch of salt. However, there is no doubt that separation from day-to-day family tasks did present unparalleled ‘opportunities’ for women. We live in a patriarchal society and removal from it at least presents us with the possibility of creating conditions where sexism can be more easily combated.
By definition guerrilla women did not have household responsibilities. Either we were childless or those with children had their offspring looked after by parents or relatives in cities and villages far from the battlefield. We did not have any gender-specific duties, so, in that respect, living in a collective military base was to a very limited extent like living in post-revolutionary conditions. Female comrades in European leftwing organisations (maybe with the exception of a few full-timers) spend the majority of their time in a sexist environment – as wage-earners (often on lower wages than their male counterparts), as carers for children and the elderly, as unpaid workers doing housework (and, in the vast majority of cases, spending many more hours on housework than the men they live with). At the best of times it would be impossible to expect a political organisation to deal with the day-to-day discrimination women activists face in society – discrimination unrelated to party activity.
To overcome this situation there are difficult personal, social and political choices to be made and in my opinion those who put politics in command often come out of it stronger. As women, we may vent all our frustrations about sexual inequality within the political organisations to which we belong. It is certainly easy to play the role of the victim, but for a revolutionary such attitudes are cop-outs. If we are to combat sexism within our organisations, we must start by building female comrades’ self-confidence.
Women activists are often their own worst enemy when it comes to their own capabilities, organisationally and politically. On this issue we must rebel against stereotyped work. We need to consider the possibility of ditching housework and reducing care duties so that we have enough time to write articles, to participate in meetings, to organise. But many female comrades are not in a position to do so – who would look after their children? Who would care for their elderly parent? Some do not want to do so, yet all of us expect miracles from our political organisation.
Physical and mental
Even guerrilla organisations take note of the fact that there are physical differences between men and women, and some tasks are more suited to women’s physical capabilities.
However, life in a combat zone leaves little room for chivalry. Women might be issued with lighter guns and in the case of the Fedayeen, female combatants had to come to terms with the company of a dedicated male bodyguard, who would have his gun pointed to her head when they ventured into dangerous areas. This bizarre custom was meant to ensure that the organisation would never allow a female fighter to fall into the hands of the Islamic regime. Upon arrival in Kurdistan, my immediate reaction to this practice was to condemn it as an insult. But a few weeks into my stay, having heard about the kind of torture Islamic Guards reserved for communist women, I actually found it reassuring that my bodyguard would make sure I was dead rather than taken prisoner. It was a practical step taken to deal with a specific issue.
However, with the exception of this single practice, men and women wore the same uniform, performed the same tasks, were treated more or less equally in the camp, in battle and in the division of labour.
In Kurdistan, maybe because we lived so far from reality (away from capitalist commodity fetishism, away from the false modesty imposed by the Shia state) our appearance seemed to have no significance and this in itself had a liberating effect. Qualities such as the ability to debate, organise and, yes, shoot accurately, were considered far more important than looks – our military uniform did not leave much room for coquetry. Both in Kurdistan and later as the representative of the organisation abroad, I was well aware that using make-up and spending time on one’s appearance in other ways were considered serious flaws.
I know this will be frowned upon by modern feminists, but if revolutionary women are to be equal with men there must come a time when we stop becoming victims of commodity fetishism – a time when we refuse to be concerned about our appearance. Apart from anything else, this will leave us more time for politics, its theory and practice. Whether we like it or not, the inequality in terms of the time we spend on non-political tasks – be it family, housework , childcare or our appearance – does contribute to our lack of confidence. It does make us victims of a sexist culture, sexist society. It is up to us individually and collectively to change this – we cannot expect men to do it for us.
Power and sex
Throughout their clandestine life in Iranian cities, the Fedayeen banned sexual relations of any kind between members of the organisation. Both the pre-1979 Fedayeen and the PKK have been accused of executing comrades for breaking such rules, and the shah’s secret police and some on the Iranian left keep repeating the allegation that the Fedayeen would impose the death penalty for initiating a relationship with another member of the organisation. Although this allegation is completely false, the sex ban does reveal the kind of discipline considered necessary to confront the dangers presented by clandestine political activity in a police state.
Of course, such a ban would both be ridiculous and represent an interference in the private lives of comrades under any other circumstances, but there is no doubt that the left has to deal with the issue of the abuse of power by men, and occasionally women. However, the simple answer must be to combat bureaucracy, privilege and kowtowing to those in positions of power. It is wrong – and counterrevolutionary – to encourage an admiration of senior cadres simply because of the position they hold, or to promote myths about their intellectual or organisational capabilities to encourage respect for their rank. Such practices can result in a cult of personality – to the detriment of the building of a serious political organisation.
The issue is not one of sexual abuse, pure and simple (although elements of such abuse exist). It is one of unaccountable power. That is what the members and supporters of all working class organisations must constantly be on their guard against.
A Tehran restaurant owner recently told me the advice he’d been giving his friends for the last year: ‘Sell your car. Buy dollars.’ Sound counsel, I thought. Exchanging Iranian rials for dollars at the end of 2011 and converting them back nine months later would have yielded enough profit to buy two new cars. Waiting another month would have got you a cheap motorbike too. This sort of ‘street maths’ filters into every conversation. In September a waiter told me he had just sold his stash of $10,000 for a hefty profit. A young woman took her pay cheque to the bank every month and bought dollars with it. In this unofficial currency market the value of the rial dropped nearly 70 per cent in ten months. The frenzied speculation began early last year, after the EU announced it was going to restrict imports of Iranian oil. Government attempts to stem the flight only pushed the rial’s value down further. ‘The Central Bank governor promises on Tuesday to take action, and the dollar goes up on Wednesday,’ a businessman joked. ‘So he reverses his position on Saturday, and the dollar goes up on Sunday.’
Hands Off the People of Iran has been accused by some forces in the orbit of the Iran Tribunal of abandoning its central political slogans and effectively becoming an apologist for the Tehran regime. Hopi categorically rejects these accusations. Our opposition to the IT flows precisely from the principles embodied in our founding statement – principles that uphold implacable opposition to both imperialism and the theocratic regime. At the same time we were – and remain – crystal-clear about where change must come from: the struggles of the working class and the social movements.
Our criticism of the Iran Tribunal and the left organisations that have collaborated with it flows from this. The refusal of this body to stand against sanctions and the threat of war against Iran makes its condemnation of the regime’s crimes – accurate though they are in the abstract – an aid to imperialism’s plans and manoeuvres in the region. Quite apart from murky questions to do with the tainting of the IT through funding or indirect support, its silence on US threats and the possibility of an Israeli attack provide a damning indictment of the whole initiative.
Despite protestations to the contrary, some of those on the ‘left’ who have cooperated with the IT have effectively given up on the ability of the working class to win fundamental change in Iran. Their political decay and disorientation is illustrated by the agency they now look to in order to defeat the theocratic regime: the stance of the IT proves that, for these people, that force is now imperialism. Others who have given their support in hope of raising awareness of the crimes committed by the theocratic regime have done so at a political cost that is too high. Whatever media interest has been gained has been placed within the framework of strengthening the imperialist arguments for deeper sanctions and the possibility of a military strike.
In stark contrast, Hopi stands proudly by the founding principles we adopted at our first conference in 2007:
No to any imperialist intervention. The immediate and unconditional end to sanctions on Iran.
No to the theocratic regime.
Opposition to Israeli expansionism and aggression.
Support to all working class and progressive struggles in Iran against poverty and repression.
Support for socialism and democracy in Iran and therefore solidarity with all democratic, working class, socialist and secular movements in that country.
Opposition to Israeli, British and American nuclear weapons. For a Middle East free of nuclear weapons as a step towards worldwide nuclear disarmament.