Professional Documents
Culture Documents
“By the power of truth I, while living, have conquered the world”
and complimentary relationship with each other and to war and society. Often power
masquerades as truth, resulting in atrocities like the Nazi holocaust, but sometimes truth
can undermine power, like with the American civil rights movement or Ghandi’s non-
violent resistance to the British. Unfortunately, either way the process is usually bloody.
The Israel-Palestine conflict is a potential watershed for the struggle between truth and
power. Not to be crass, but due to the complexity of the issue disinterested observers
might appropriately label both the conflict and its commentary a “clusterfuck.”1 In such a
contentious and hostile environment how do we filter the fact from the fodder? In this
paper I will show that there are competing regimes of truth within the secular Western
world. Although framing the issue as such may be viewed as artificial, in light of a
multiplicity of discourses, for my purposes I would like to isolate the two strongest
hegemonic power interests (namely of the United States and Israel). I will argue that the
latter dominates the discourse on the question of Palestinian statehood, through the
its geopolitical foothold in Near East. I will then attempt to offer some strategies and
The title of this essay is a play on the term realpolitik which means “operating
according to the belief that politics is based on the pursuit, possession, and application of
power.”2 The term can also imply that techniques may be amoral or coercive. This
concept has unique connotations in the context of the Israel-Palestine conflict due to the
multitude of interests involved and the conflicting interpretations of facts. Among many
factors of the origin, the modern conflict stems primarily from a long history of territorial
dispute, chiefly aggravated in the June 1967 war in which Israel came to occupy the
when deconstructing the academic discourse on the subject. The first section of this essay
will deal with the regimes of truth and power; the second will address its relation to the
Israel-Palestine war; the third will look at the implications for society.
Regimes of Truth
mechanisms that society accepts to ascertain truth and falsity; the means by which each is
sanctioned; the hierarchy of value given to the techniques of truth acquisition and; the
status of the authorities on truth.4 The prevailing regime includes media, academic, and
political institutions that shape the discourse we look to for truth. Although imagery and
propaganda, as well as rhetoric, play a large role in determining public truth, academics
depend heavily on language to describe reality and our ‘truth.’ Eminent scholar Edward
Said wrote that the dialectic between East and West about Islam amounts to “word
politics” in which each side “sets up situations, justifies actions, forecloses options, and
presses alternatives.”5 According to Foucault, it was not until the Enlightenment period
that people came to realize that language itself does not reflect reality, but rather is a
“transparent film, disassociated from it.”6 Nevertheless, knowledge is not about facts but
about the result of a power struggle.7 Through this process new regimes of truth are
created and they dominate until they are overtaken by a new and presumably truer
regime.8
At this point, it is useful to address the basic unit of our subject: a human being.
J.R. Lucas’ observations about human nature are particularly cogent and non-
controversial. These observations are; 1) [for coexistence] some interaction and; 2) some
shared-value is necessary; and that 3) we have selfish tendencies; 4) we are fallible and;
individuals who believe they are not only infallible, but also wield the absolute truth.
Although scholars are held to a higher standard of objectivity, they are also not immune
from these flaws. As we will see, the dominant regime of truth is typically preoccupied
with maintaining the status-quo at the expense of truth, and is averse to criticism.
Foucault notes that there is a battle for truth, not an abstract objective truth, but
rather the status of truth. It is a battle for the regimes we use to separate true and false and
the influence of power that is inseparable from the true.10 Truth and power induce and
truth.11 The key insight, according to Foucault, is not that we should try to “emancipate
truth” but rather to detach truth from the social, economic, and cultural forms of
hegemony within which truth applies its power.12 Edward Said speculated that perhaps
absolute truth or perfect knowledge exists in the abstract “but in present reality truth
about such matters as “Islam” [sic] is relative to who produces it.”13 The image of Islam
in the Western mainstream media is often equated with extremism. In the context of the
Israel-Palestine conflict the United States, Israel, and Christianity for that matter, are all
Jonathan B. Isacoff, a pragmatist who deconstructs the discourse around the Arab-
Israeli conflict, writes that such an approach seeks to “reveal that [historical]
knowledge… is filtered through human cognitive capacities, perceptions, and
the truth produced. For example, we must be careful to not make historical assertions
based on principles that have been falsified, such as the notion of “a people” that actually
exists outside its social construction. Isacoff writes that this notion is integrated into the
history of modern Israel to grant the state and its “people” exceptional status.15 To
Indeed this exceptionalism is part of a religious and cultural belief (granted all cultures
have similar myths), but this is dangerous to the postmodernist regime of truth which
Isacoff advises that we should execute historical research with equal attention to
both the examination of events and critical introspection of oneself.17 This would include
challenging ones own belief system and bias, as well as our personal motives and
flaw of social scientific research. He argues that all humanities scholarship is biased in
one of two distinct ways: negatively biased scholarship versus “pragmatically.”18 The
former excludes historical evidence that challenge the theoretical bias of the political
scientist. The work produced tends to be “highly stylized renderings” and does not
address the multiple variants of the historical narrative in question. 19 Edward Said points
out that the rhetoric of the dominant experts and scholars of Islam is pervaded by
orientation of the problem as well as the normative implications thereof, and then
proceeds to deconstruct the historical narrative.21 The key is that pragmatists are more
aware and honest about their own biases – and this makes for a more objective pursuit.
Isacoff and Foucault alike advocate that the scholarly approach should be proceeded by
critical questions along the lines of: what is the bias of the narrative?; what is my own
bias?;22 and what is the relationship between truth, power, and the self?23 In addressing
these questions, one is forced to resign to the inherent subjectivity and pliability of
definitions.
Clash of Definitions
conflict would have been solved long ago if not for the United States.24 He says there is
repeatedly vetoed by the United States with the support of Israel and a few South Pacific
island states.25 The beginnings of global consensus can be seen after the war in 1967 in
the unanimous U.N. Security Council Resolution 242,26 of which the recommendations
have never been actualized. The U.S. does not care about Israel, Chomsky continues, they
care about control of the Middle East’s oil resources.27 Israel acted as a “mercenary” for
the U.S.; intervening in African affairs in the 60s, and training and arming Third World
dictators in the 70s and 80s. 28 Critics in Chomsky’s camp call Israel a rogue state.29 The
key point is that this makes Israel pliable to U.S. commands because Israel would perish
without their support. 30 The last point is the crux of the argument: the United States must
support Israel unequivocally. We have pinpointed the lever of power in the regime of
truth regarding Israel-Palestine but we still have to determine why the U.S. believes it is
so critical that they defend their ‘truth,’ and Israel, through the application of power.
Misuse of Anti-Semitism and the Abuse of History, he writes that we must distinguish
between the Nazi holocaust and The Holocaust, as well as anti-Semitism and “anti-
Semitism” (or “new anti-Semitism”). The former of each being in reference to the
legitimate grievances about prejudice towards Jews, and the latter terms referring to
usage as an “ideological weapon” to stifle legitimate criticism of Israel and for defending
ideas like the “war on terror,” that cloak a subversive agenda.31 An unbiased political
discourse would recognize that in Europe Muslims are far more stigmatized and
persecuted than Jews and this would warrant greater attention if it were merely about the
suppression of criticism.32 Thus, it is not the narratives of Israel and Palestine that are
competing so much as it is the discourse of truth conducted by the powerful state interests
versus the pragmatic arrival at truth by disinterested scholars and the public. These are
policy of “Israelpolitik.”
The two truth regimes can be further illustrated by two popular schools of
thought: Orientalism and the Clash of Civilizations. The premise of Edward Said’s
legacy, Orientalism, is that scholars characterize and generalize the East as “outmoded”33
and “immature.”34 These views come from the context in which the cultures are studied
as well as our own arrogance towards others. He notes that the circumstances in which
Europe has historically been exposed to the Islamic culture have usually been in
pursuance of economic or military goals.35 Said decries that all too often Western
imperialism and ethnology.” 36 This complicity must be acknowledged, for moral as well
as intellectual reasons.37 Again we see how power interests compromise the integrity of
truth. Said laments that Islam has come to be perceived as “medieval and dangerous.”38
What is ironic is not that we stereotype the “immature” or “medieval” aspects of an alien
culture, but that most people of our own society fail to draw parallels between the
backwards features of Christianity with that of Islam, which add to the perception of the
West as a threat. These orientalist perceptions are made orthodox knowledge in our
Clash of Civilizations that in this new phase of global relations the primary source of
conflict is culture.40 He predicts that conflicts will mainly occur along the “fault lines” of
these civilizations. An ironic term, because it suggests that only one side may be guilty of
inciting the conflict, but an appropriate analogy to the subterranean – subtextual in our
case – violence of plate tectonics nonetheless. In effect, such a line does run between the
state of Israel and the Arab world and continues up through the Balkan states. Said rejects
the regime of truth Huntington uses as it revitalizes Orientalist thought that is inimical to
the postmodernist school. True as his critique may be, it is also true that the extremists
who perpetuate this cycle of violence believe in the clash of civilizations. If has become a
United Nations (2006) stated that the Israel-Palestine conflict “is a major factor in the
widening rift between Muslim and Western societies.”41 However, they view it to be
What is valuable from fusing the insights of both scholars is that the
fundamentalism that exists in all civilizations antagonizes the others and must be
contested, far from a mere regurgitation of facts and “accepted” views.44 Moreover, the
Within each civilization there is a particular regime of truth that defines the
essence of ‘us’ and ‘them’ and this requires distortion of our common humanity.46
Specifically an “official culture, a culture of priests, academics, and the state” defines the
notions of patriotism and nationalism for its people.47 This official “mouthpiece” speaks
for the whole and so the first order of business is to recognize that this is as true for us as
it is for them.48 Therefore, given that the terms of our own civilization are contested Said
thinks that we are in the “clash of definitions,” not the clash of civilizations.49 We are in a
‘war of ideas’ whereby the strongest ideas do not always win out due to their
indebtedness to power. In other words, if truth can only be acquired by some form of
power, then that power needs to be maintained, sometimes at the expense of truth.
The U.N. applies a double standard to Israel. In 2002 a Cambridge study showed
that compared to analogous global conflicts, the Israel-Palestine has enjoyed “virtual
immunity” from typical U.N. sanctions.50 Why? To describe the machinery of truth
production regarding Israel/Palestine we must look at a particular power factor that is
Mearsheimer and Stephen Walt articulate the perverse relationship between the Israel
lobby and U.S. foreign policy. The United States allocates 1/5th of its foreign-aid budget
to Israel, a state that by standards of relative GDP needs no such charity.51 The U.S. gives
generous military and intelligence support to Israel as well as covers up their nuclear
the motives of the United States. Mearsheimer and Walt doubt Israel’s value as a
strategic asset, 53 and thus undermine the stated foreign policy rationale. Post 9/11, the
that further orientalizes middle-eastern nations, making them a threat to the U.S. via
Israel. The authors argue however that Israel is a liability because the terrorists
threatening Israel are not the same as those that threaten the United States.55 Moreover,
rather than the U.S. allying with Israel because of common threats, they attract more
The unqualified U.S. diplomatic and military support for Israel reveals the
machinations of the regime of truth in that the hubris of both the U.S. and Israel blinds
them to the legitimate criticisms of their policies and actions. The current transnational
regime holds a monopoly on truth in order to protect and increase its power. Examples of
the “new anti-Semitism” are plentiful. Not even the president of the World Jewish
Congress, Edgar Bronfman, Sr., could comment on the West Bank security barrier
without being deemed traitorous.57 Case in point, ‘the lobby’ is so quick to vilify potential
critics that it did not hesitate to demonize Israel hawk Howard Dean over a comment
calling for U.S. ‘even-handedness’ on the Arab-Israeli conflict. 58 Other high profile
targets include 1980 gubernatorial candidate Adlai Stevenson59 and more recently, Jewish
The complicity that is required for this rift between this regime of truth and its
critics is vast. One could draw a parallel – if only in the relationship of power and truth
production - to the symbiotic relationship between the Kaiser Wilhelm Institute for
Anthropology (that “scientifically” justified the holocaust) and the Nazi regime. The
former depended on the latter for funding, so was impelled to produce what the Nazis
wanted to hear. The fact that many powerful think tanks in D.C. are also pro-Israel by
default61 and the claim of Harvard Law chair and Israel champion Alan Dershowitz that
Harvard is virtually supported by Jews62 is at least sufficient to drive home the point that,
defense of the indefensible Nazi scientists, they were under a deadly oppressive regime of
truth. Options were very limited. What is our excuse? Said calls our current scholarly
complicity in neglecting the relations of power to the work being produced a “conspiracy
of silence.”64
Alan Dershowitz is author of the provocative book The Case for Israel that asserts
that Israel can do no wrong. Norman Finkelstein’s book Beyond Chutzpah is in large part
dedicated to discrediting Dershowitz. Finkelstein writes that books like Dershowitz’ only
become best sellers because of a “systematic institutional bias” (his emphasis).65 This
means that within the system that produced this work there is an inherent leaning towards
inextricable from the market pressures on academia; that is to say, one fails to question
their own motivation if someone is buying what they are selling.66 Ironically, Dershowitz
accuses Mearsheimer and Walt of exactly the same “scholarly derelictions” that
scholarship and power is ignored all too often and thus a mechanism for reconciling the
The key that differentiates between the two camps is the methodology by which
disagree with Huntington, Dershowitz, the Bush administration and mainstream media,
not on the facts, but on the regime of truth employed. For Said, the domain of so called
“experts” on Islam and the Middle East (Dershowitz is one who is called upon about
Israel frequently) amounts to “crisis management,” and the U.S. dominated paradigm is
production structure that is “unimaginable” to the individual.68 These “experts” are cogs
in the regime of truth and are utilized for the purpose they serve to power, not so much
for their “expertise.” Ultimately, the decision makers that send countries to war are of
lesser intellectual clout than the scholars who contemplate the nature of war and study its
effects on society. For this reason, it is paramount that intellectuals exercise serious self-
weak, vulnerable, and victimized.70 This is not true however, since Israel has enjoyed
military supremacy over its adversaries since the conception of the state71 and thus such
jingoism is superfluous. The imagery and discourse around the Israel-Palestine conflict
says very little then, if anything, about the Israelis or the Palestinians. It says a great deal
about our society at large, and our regime of truth. Finkelstein echoed this sentiment in
asking “what it says about intellectual life” when a tenured professor like Alan
In pop-culture, the acute irony of the “new anti-Semitism” was articulated well,
by a Jewish comedian no less, on the hit show Seinfeld. Jerry Seinfeld’s “Uncle Leo” was
constantly accusing people, falsely, of being anti-Semitic when things went wrong in his
culture about such prejudice and hypocrisy. We do not just conspire in ‘silence,’ I argue,
but also in the degree to which we bestow power to regimes of truth to produce palatable
myths for ourselves to insulate us from the harsh truths of reality. Ultimately, people
decide whether the contradictions in the regime of truth are tolerable or not. The real
sources of conflict in this world are cleverly obfuscated so as to keep people running
Ergo, the nature and status of belief is therefore invariably tied to the regime of
truth. It should go without saying that religion, although not the proximate cause of the
conflict, plays an inextricable role in the local Israel-Palestine conflict as well as the
global clash of definitions. Public perceptions are garnered, in large part, through the
Sam Harris highlights the clear geo-political consequences of belief by citing the
statistical fact that 44 percent of Americans believe that Israel is the “God”-given
“promised land” of the Jewish people.74 Land claims based on birthright are still based
only on social facts and not on empirical evidence and thus are highly disputable.
According to Norman Finkelstein, the essence of Zionism is to create those facts and
influence of power on truth has always been best exemplified by religious-style thinking
– even in atheistic communism. If the power structure in the regime of truth were to
reveal to its constituents that these tenets are nothing more than potent myths and
metaphors, it would lose its power base and thereby forfeit its ability to produce truth.
The compromise many people have reached is to be a religious moderate, but Sam
Harris argues that this acts as a cover for religious fundamentalism since it is politically
criticize each other’s faith, which accomplishes absolutely nothing. What Harris is
getting at is people are behaving in a rational way within their given regime of truth. In
the middle ages, heretics were lynched and burned alive for five centuries because the
inquisitors acted in accordance with scripture.77 This notion infects the social scientific
discourse as well, in that one is scorned and vilified for analyzing taboos as it threatens
the established order. Tolerating unfounded beliefs is intellectual bankruptcy, says Harris,
because it means you can not call a spade a spade. He concludes that the only spiritual
truths and experiences we can tolerate are those that transcend culture.78
highlighting the “counter culture,” secular movements, dissent, and discussion that occurs
within Islamic societies, and “attacks [the] official and orthodox.”79 However, he notes
that the recent history of the Middle East has been a struggle to transcend religious and
ethnic discord and to aspire to a sort of secular democracy.80 One such example in the
“promised land” is the so-called Israeli New Historians – a more united and pragmatic
front, much like the “New Atheists”81 – who have effectively pried open the negotiation
framework, regarding the refugee problem, through various tradeoffs such as partial
Israeli guilt acknowledgement for partial Palestinian concession on the right of return of
Palestinian refugees.82 Far from a consensus and further from a practical solution, the
Israel. In 2001 there were attempts by the Likud Government to reform the education
curriculum in order to induce “more patriotism.” They were subsequently thwarted and
now the publications of the New Historians are taught as well.83 What is required then is
constant vocal pressure by academics on taboos until the dissenting voices reach a critical
Conclusion
In terms of law, the only body that has jurisdiction over the issue of Palestine is
the United Nations.84 The international community is nearly unanimous, in multiple U.N.
settlement with Israeli withdrawal from the occupied territories and a just resolution of
the refugee issue.85 I thus lay to rest questions about the practical solution. The purpose of
my essay was to analyze the current regime of truth that, in a struggle for power, causes
academics to butt heads, blocks states compliance with the higher truth of the U.N.
courts, and dissuades our officials from arriving at such pragmatic conclusions
themselves. My recommendations have been iterated throughout this paper. They are,
first, for our full acquiescence to our limited “human nature.” Second, a more pragmatic
and postmodernist pursuance of knowledge and truth must not only be enforced in
may validate the truth produced in universities to be free from the hegemony of power.
perpetuate the socially constructed boundaries that divide and exploit us. Third, I urge
states and individuals to aspire to the U.N. as the more legitimate forum for truth
production based on the collective intentionality of states and the principles of perpetual
peace. Finally, in the words of the 18th century Quakers, we must “speak truth to
power.”86
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1
chaotic and messy situation; multiple mistakes or problems happening in rapid succession
2
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3
The Question of Palestine and the United Nations. (New York: United Nations, 2003), 18
4
Alexander Lyon Macfie, Orientalism: A Reader [book on-line]. (London: NYU Press, 2001) 42, available from
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5
Edward W. Said, Covering Islam. (New York: Pantheon Books, 1981) xvi
6
Macfie 41
7
Ibid.
8
Macfie 41
9
J.R. Lucas, The Principles of Politics. (Oxford : Oxford University Press, 1966) 3
10
Macfie 42
11
Ibid.
12
Ibid. 43
13
Said, Covering Islam xviii
14
Jonathan B. Isacoff, Writing the Arab-Israeli Conflict: Pragmatism and Historical Inquiry. (New York: Lexington Books,
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15
Isacoff 53-54
16
Ibid. 55
17
Ibid. 175
18
Isacoff 175
19
Ibid.
20
Said, Covering Islam xiii
21
Isacoff 175
22
Ibid.
23
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24
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25
Norman G. Finkelstein, Beyond Chutzpah: On the Misuse of Anti-Semitism and the Abuse of History. (Berkeley:
University of California Press, 2008) 349
26
The Question of Palestine and the United Nations, p. 18
27
Chomsky and Mitchell. Understanding Power 125
28
Ibid.
29
cf. Chomsky, Finkelstein
30
Chomsky and Mitchell 127
31
Finkelstein 84
32
Evidence here is given by a 2004 Pew poll that shows animosity towards Muslims was increased by the Iraq war while the
imagined bigotry against Jews not changed from a decade earlier, Finkelstein 76
33
Said, Covering Islam 140
34
Ibid. 139
35
Ibid. 131
36
Said, Covering Islam 131
37
Ibid. xvii
38
Ibid. 149
39
Ibid. 149
40
Samuel P. Huntington, "The Clash of Civilizations?," Foreign Affairs 72, no. 3 (1993).
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41
Report of the High-level Group. (New York: United Nations Alliance of Civilizations, 2006), 17, available online at
http://www.unaoc.org/repository/HLG_Report.pdf. Accessed 20 January 2009
42
Ibid. 17
43
Said, Covering Islam 149
44
Ibid. 152
45
Ibid. 153
46
Edward Said, "The Myth of ‘The Clash of Civilizations’." Media Education Foundation, Amherst, September 16, 1996. 8,
available online at http://www.mediaed.org/assets/products/404/transcript_404.pdf. Accessed 20 January 2009
47
Said, "The Myth of ‘The Clash of Civilizations’." 8
48
Ibid.
49
Ibid.
50
Finkelstein 64
51
John J. Mearsheimer and Stephen M. Walt, "The Israel Lobby and U. S. Foreign Policy," Middle East Policy 8, no. 3
(2006): 31
52
Mearsheimer and Walt 31
53
Ibid. 32
54
Ibid.
55
Ibid. 33
56
Mearsheimer and Walt 33
57
Ibid. 41
58
Ibid. 44
59
Andrew J. Hurley, Israel and the New World Order. (Santa Barbara: Fithian Pr, 1991) 126
60
Finkelstein 79
61
Mearsheimer and Walt 43
62
Finkelstein 70
63
Said, Covering Islam 142
64
Ibid. 143
65
Finkelstein 17
66
Said, Covering Islam 141
67
Finkelstein lii
68
Said, Covering Islam 145
69
It is important to note that even this virtue can be abused by totalitarian systems, as it was under Maoism, where unabated
elites hypocritically forced dissidents to self-criticize, sometimes only to be executed.
70
Mearsheimer and Walt 34
71
Ibid. 35
72
Finkelstein 95
73
"h2g2 - 'Seinfeld' - the TV Series." BBC. http://www.bbc.co.uk/dna/h2g2/A972326 (accessed January 28, 2009).
74
Sam Harris, "The Problem of Religious Belief." Idea City, Toronto, June 24, 2005.
75
Finkelstein 12
76
Harris, Sam. "The Problem of Religious Belief." Idea City, Toronto, June 24, 2005.
77
Ibid.
78
Ibid.
79
Said, "The Myth of ‘The Clash of Civilizations’." 8
80
Said, Covering Islam 138
81
In reference to Richard Dawkins, Christopher Hitchens, Daniel Dennett and Sam Harris who have collectively launched
an anti-Crusade against the pervasive threat of dogmatism and superstition by organized religions
82
Michal Ben-Josef Hirsch, "From Taboo to the Negotiable: The Israeli New Historians and the Changing Representation of
the Palestinian Refugee Problem." Perspectives on Politics 5, no. 2 (2007): 241
83
Hirsch 253
84
Hurley 317
85
Finkelstein 6
86
"Speak Truth to Power." The Religious Society of Friends. http://www.quaker.org/sttp.html (accessed January 28, 2009).