Reprinted from openDemocracy.
By Jonathan Rosenhead
To paraphrase Oscar Wilde, to be suspended once may be regarded as a misfortune; twice looks like carelessness. But whose?
Like all great mysteries, the defenestration of Jackie Walker from the Vice-Chairship of Momentum, and her renewed suspension from the Labour Party, has quite a back story. Where to begin? In 1954 when she was born? On May 14, 1948, Israel’s birth date? On 12 September 2016, when Jeremy Corbyn was elected leader of the Labour Party? In 1920 when the organisation Poale Zion affiliated to the UK Labour Party, or in 2004 when it was re-launched as the Jewish Labour Movement? Or (as with most public accounts of the events causing Jackie Walker’s latest ‘offence’) at 11.30am on Monday September 26, ending one hour later when the training session on antisemitism at the Labour Party Annual Conference in Liverpool limped to a halt.
I think that we can do better than that.
Defining holocaust and antisemitism
I will start with that infamous training session and work back. It is by now well known that Ms Walker a) belittled Holocaust Memorial Day; b) said that the fuss about the danger of attacks on Jewish schools was being over-blown; and c) saw no need for definitions of antisemitism. Some facts will intrude on the elegant simplicity of this story.
On Holocaust Memorial Day she got her facts wrong, saying that it only commemorated the Nazi Holocaust, and ignored other genocides including that perpetrated on Africans by the slave trade. In fact International Holocaust Memorial Day does in principle mark all genocides from the Nazi holocaust onwards. In practice, however, the commemorations virtually ignore the slaughter of some 2 million Romani, 250,000 mentally and physically disabled and many others under Hitler’s regime, and for example, only pays lip-service to Rwanda. It is the Jewish narrative that dominates.
But consider that arbitrary cut-off date. It handily excludes those undoubted but historically inconvenient earlier genocides. Evidently the United States might have felt sensitive about an annual focus on the deaths of so many millions of Native Americans in the eighteenth and nineteenth centuries (even though historians dispute whether this was deliberate – or just stuff that happened). Britain had its significant role in the slave trade and the treatment of aborigines in Australia to keep out of the picture. And so on. The absence from Holocaust Memorial Day of the millions of slaves who died on the Atlantic crossing and then through the brutal conditions of slave labour is no accident, no act of God. And it is no sacrilege for Jackie Walker to point up this glaring omission.
It has been taken as read by most mainstream commentators that when Jackie Walker said (while asking a question of the training session tutor, Mike Katz, of the Jewish Labour Movement) that “I still haven’t heard a definition of antisemitism that I can work with”, what she meant was that it wasn’t worth defining because it wasn’t that important. What actually happened before her intervention sheds a quite different light.
I was present at the training session, and have also had the advantage of consulting a transcript of the proceedings. This shows that a few minutes before Jackie Walker’s intervention a (Jewish) attendee at the session asked Katz “We don’t know what you’re working from. Do you think you can give us what your definition of AS is?”. Katz replied “The standard definition of antisemitism is actually the European Union Monitoring Centre….” at which point several other members objected that the EUMC definition had no status, was deeply flawed etc. This context clearly shows what definition Jackie Walker was objecting to.
How not to define antisemitism
The ‘EUMC working definition’ is a cause celebre. It is called a ‘working definition’ because it was never formally adopted by EUMC (which itself no longer exists). When it existed it was the European Monitoring Centre on Racism and Xenophobia. In 2004 it commissioned a definition from a working group, which was effectively taken over by the European Jewish Congress and the American Jewish Committee, both bodies with a strong Zionist orientation.
It was in fact the American Jewish Committee’s specialist on antisemitism and extremism, attorney Kenneth Stern, who was the main author of the EUMC definition. Stern is deeply concerned about what he calls “politically-based antisemitism, otherwise known in recent years as anti-Zionism, which treats Israel as the classic Jew. Whereas the Jew is disqualified by antisemitism from equal membership in the social compact, antisemites seek to disqualify Israel from equal membership in the community of nations.” In other words, according to Stern, if you are opposed to the Zionist political project, or indeed advocate a boycott of Israel, then you are an antisemite. So, despite its name, the EUMC definition did not originate in the EU at all but from a pro-Israel lobby group in the USA. With this understanding, the American spellings in the document become understandable.
But why take so much trouble over a definition of something so straight-forward as antisemitism? Brian Klug, an Oxford academic who specialises in the study of antisemitism manages it in 21 words: “Antisemitism is a form of hostility to Jews as Jews, where Jews are perceived as something other than what they are”. The EUMC working definition by contrast took 500 words, a whole page. That is because it lists a whole raft of types of statement that can be considered prima facie evidence of antisemitism, most of them about Israel. The purpose, which should have been transparent, was not to define antisemitism as commonly understood, but to extend its reach so as to embrace and proscribe a range of common criticisms of Israel, often called ‘the new antisemitism’, or even ‘antisemitic anti-zionism’.
The institutional history of this definition is chequered. It is called a ‘working definition’ because the EUMC itself never adopted it. When the EU closed down the EUMC in 2007 its functions were transferred to the Fundamental Rights Agency, which declined to endorse the definition and indeed removed it from its website. The FRA is on record as stating that it is “not aware of any public authority in the EU that applies it”, and that it has “no plans for any further development” of it.
In 2006 the EUMC definition was taken up and promoted in a report by the All Party Parliamentary Group on Antisemitism under its chair (then MP) Denis MacShane. But in 2015 under its new chair, John Mann MP, the group brought out a further report which did not repeat this call. Instead it commissioned a sub-report from Professor David Feldman (later Deputy Chair of the Chakrabarti inquiry) which came down in favour of – the Brian Klug definition. In 2011 my own union, UCU, after one failed attempt to use the EUMC definition internally, resolved at its annual conference to exclude it from any future role in disciplinary cases. In 2013 the BBC Trust agreed that the definition had no standing.
This was the ‘definition’ that Mike Katz and the Jewish Labour Movement refer to as the ‘standard’ definition – and which Jackie Walker said she could not work with.
The Jewish Labour Movement
The Jewish Labour Movement, mostly under its former name of Poale Zion, has been an affiliated organisation of the Labour Party since 1920. Its origins were as a movement of Jewish/Marxist/Zionist workers across Europe in the early days of the twentieth century. With Jewish immigration to Israel it became a major force there, and through a dizzying series of splits and re-mergers became the origin both of Mapai (Israel’s governing party for decades) and of its left rival Mapam.
In 1920 Poale Zion in the UK could be seen as an authentic representative of the then numerous Jewish working class. In the 1930’s its supporters included Labour NEC member (later party chair) Harold Laski. Postwar it retained influence – this was a period when almost all progressive people in the UK were moved by the trauma of the holocaust, excited by the socialist experiment of the kibbutz movement, and admiring of ‘plucky little Israel’ trouncing its many Arab neighbours. Prominent parliamentary backers included left icons like Ian Mikardo and Sidney Silverman. In 1946 Poale Zion had 2000 members.
How things have changed. Nearly 50 years of illegal occupation and settlement, population punishment by blockade, and the repeated deployment of a formidable state killing machine against civilians with nowhere to hide long ago ended the love-in. Large swathes of the left, and indeed of the centre ground of British politics, believe that the automatic support for Israel by the governments of the UK and other developed countries is both morally indefensible and in the longer term pragmatically disastrous.
How did all this affect Poale Zion? In effect it shrank, and despite a 2004 attempted rebrand as ‘Jewish Labour Movement’ became inactive and nearly invisible. It remained, as it still is, affiliated not only to our Labour Party but also to the Israeli Labour Party and the World Zionist Organisation. However as late as 2015 its website remained totally inactive, though it seems to have maintained an email list. In February 2016 its chair Louise Ellman MP (who during this year’s Labour Party conference in Liverpool asked for her own constituency Party in that city to be suspended on grounds of entryism) stepped down, to be replaced by Jeremy Newmark. It is from that point on that a new, brash and aggressive Jewish Labour Movement leapt into view. There is no publicly available information on where its evidently ample funding comes from.
Newmark is active in his local Labour Party, but was until the other day far more known for his former role from 2006 until 2013 as Chief Executive of the umbrella group the Jewish Leadership Council (JLC). Before that he was communications director for the then Chief Rabbi Lord Sachs.
It was while in charge of the JLC that he gave evidence at a 2013 Employment Tribunal case alleging anti-Semitic behaviour by the University and College Union (my own union, by the way), brought by one of its members. In dismissing the case in its entirety (“We greatly regret that the case was ever brought. At heart, it represents an impermissible attempt to achieve a political end by litigious means.”) the judgement remarked that “we have rejected as untrue” the evidence of Mr Newmark concerning an incident at the 2008 UCU Congress. And that’s not all – one “preposterous claim” by Newmark was described as a “painfully ill-judged example of playing to the gallery”. And yet more – Newmark’s statement (in the context of the academic boycott controversy in 2007) that the union was “no longer a fit arena for free speech”, was a comment “which we found not only extraordinarily arrogant but also disturbing.”
Clearly Newmark is a man with a mission. It seems to be the identification and rooting out of antisemitism. And his arrival on the national Labour Party scene has coincided with the uproar about left antisemitism.
The surge in antisemitism
What surge in antisemitism? We do know that antisemitic incidents reported in the UK in the first 6 months of this year, as recorded by the Community Security Trust, rose by 15% above those for the previous year. But percentage changes like these tell only part of the story. The actual number of such incidents recorded for the first half of 2016 was 557. And that figure is still below that for 2014, which were boosted by the Israeli assault on Gaza, so no surge.
By comparison, the official figures for hate crimes of all types in the UK has averaged over 220,000 annually over the most recent 5-year period. Antisemitism is a foul attitude which has had dire effects over the centuries. Vigilance is needed. But right now in the UK it manifests itself as a pimple on the bum of the far too many other offences committed out of hatred or fear of the Other.
Is it possible that despite the low levels of antisemitic behaviour in the general population there is significant antisemitism within the left and specifically the Labour Party? Attempts have been made to show that such views are either historically endemic on the left, or brought on by the Corbyn ascendency. (That these explanations are mutually contradictory is glossed over.) Those who really want to see this argument in extenso could consider reading David Rich’s recent book, timed for publication just ahead of the Labour Party conference. But there is contrary evidence.
In response to a moral panic about Left antisemitism seemingly expanding without limit, the group Free Speech on Israel coalesced in April out of a loosely-knit band of Jewish Labour Party supporters. Some 15 of us got together at a couple of days’ notice for the inaugural gathering. We found that over our lifetimes we could muster only a handful of antisemitic experiences between us. And, crucially, although in aggregate we had around 1000 years of Labour Party membership, no single one of us had ever experienced an incident of antisemitism in the Party.
Some time in May the ex-Chief Rabbi Jonathan Sacks was interviewed on Radio 4 about the antisemitism ‘crisis’ by now gripping the nation. Helpfully his interviewer invited him to share some of his own personal experiences of antisemitism. His response, from memory ran rather like this: “Well….actually I have never experienced antisemitism myself. Which is odd, because most people know that the Chief Rabbi is Jewish”.
The ex-Chief Rabbi and Free Speech on Israel are at one on this, if on little else.
The conundrum of evidence-free assertions
How then do we make sense of a ‘crisis’ for which evidence is so lacking? Well, one solution if you want a crisis and lack enough evidence is to invent some. Another is to redefine innocent behaviour as evidence of criminal intent.
The ‘crisis’ seems to have taken off big-time in February this year with the allegations (now known to be fabricated) of rampant antisemitism in the Oxford University Labour Club, leading to the establishment of an enquiry under Baroness Royall. Yet this ‘fact’ was factitious. The two students who made the claims have (respectively) resigned from the Labour Party and been kicked out of it! Both seem to have been supporters of another party. One of them formerly worked at BICOM, the well-funded PR operation that promotes Israel’s image.
As long ago as April a report in openDemocracy on accusations of antisemitism which led to early suspensions showed that nearly all of them related to remarks that people made, not about Jews, but about Israel and Zionism. Historical Facebook postings and Twitter feeds had been ransacked (by whom?) to find a careless nuance. A Labour member using the word ‘Zionist’ as a purely descriptive adjective in a tweet can be treated as a suspected antisemite for it. (I refer to the case of the Vice-Chair of my own constituency Labour Party, still suspended as I write.)
Curiously the mainstream media continue with their established narrative. Do their journalists investigate? Can they read?
Since the answer to at least one of these questions must be ‘yes’ we do need to look for another explanation of why, and indeed how, a crisis of antisemitism in the Labour Party which doesn’t actually exist has become a ‘fact’.
If I were to say that there was a conspiracy to make this happen I would no doubt be accused of antisemitism (Jewishness is no defence) for an antisemitic trope and condemned to one of the circles of hell (the 6th probably), or at least suspension. So I won’t. But anyhow conspiracy was almost certainly unnecessary. There is a community of interest plus overlapping membership.
It is impossible to know from the outside exactly what and who have made this moral panic go with such a swing. Key individuals may well be Jeremy Newmark, well-placed in JLM, though only just in time, to fan these flames. The wily Mark Regev took up his post as Israeli ambassador in London at the start of April. In July Ella Rose left her job as public affairs officer at the Israeli Embassy to become Director of JLM. Who knows? Organisationally, judging by their public pronouncements there is an at least informal coalition of forces involving JLM, Progress (the Blairite pressure group), and Labour Friends of Israel which have all been promoting the idea that the left is permeated with antisemitism.
What has made this alignment of forces a natural is that they have all wanted the same thing – the ejection of Jeremy Corbyn from the Labour leadership. The Blairites (but let’s not forget the Brownites) understood that his consolidation in post threatened their whole vision of the Labour Party and its place in an orderly capitalist society with a human face. The Israelis had every reason to wish for a short tenure for the first major party leader in a developed country to have a record of supporting Palestinian rights. All the significant Jewish community organisations, now including JLM, sing from the same psalm book – the refrain is that an attachment to Israel is an integral part of Jewish identity in the twenty-first century.
So – if attacks on Israel’s Zionist project of securing the maximum territory with the minimum number of Palestinians can be construed as antisemitic, and this can somehow be blamed on Corbyn, everyone gains.
The whole operation has been breath-takingly successful for the last 8 months. And it is not over. JLM, for example, is pressing for a change in the Labour Party’s constitution that would make it (even) easier to exclude people on suspicion of harbouring antisemitic tendencies. It has influence at the highest levels in the Labour Party. The very training session run by JLM that led to Jackie Walker’s second suspension was set up by the Labour Party bureaucracy in direct contradiction of the Chakrabarti inquiry. Their report recommended against such targeted training, and in favour of broader anti-racist education. But, hey, who’s counting? Not the Labour Party apparatus.
Free Speech on Israel aims to expose this soufflé of a Ponzi scheme. It rests on the shifting sands of unreliable evidence, and on assertions that contradict our (Jewish and non-Jewish) everyday experience. Not least, the claims about a Jewish community united in its alignment behind Israel is yet more make believe. The best survey evidence we have is that 31% of UK Jews describe themselves as ‘No, not Zionist’; and many of the remainder are deeply concerned over Israel’s policies.
We should suspend our belief.
Acknowledgement: I have been helped in writing this article by research carried out by The Electronic Intifada’s Asa Winstanley, and by his advice.