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Shulamith Hareven

129 quotes

“Sara, attuned to the vibrating city, went back to work. Not to the hospital: the thought of that great dungeon of suffering oppressed her. She looked for, and found, a job as a field worker, visiting needy homes on welfare all over the city. The work came to several hours a day. She was usually paired with another nurse, a Christian Arab named Thérèse. Neither of them had known before what depths of misery there were in the city, what poverty holed up in burrows, buried in mildew, stirring amid the huge stones covered with slobber and moss. An age-old underworld of poverty. Holes in the walls. Stinking puddles on the ground. (chapter 7 p144)”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“What should we do about myth: tell it from generation to generation, love it, and, in some part of ourselves, even believe it a little; but also open it, and add to it another midrash and another interpretation and some more knowledge, ours and that of others. There is no contradiction to them; "all are words of the living God," and the ability of man to contain different things is limitless. We may discuss myth at the dinner table, and say the blessing over these candles without any difficulty, and know and tell our children that the jar of oil, as a metaphor for continuous culture, will never be lacking. ("What Should We Do about Myth?")”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“This writer said in October 1967, in an article in Ha'aretz, that if we hold on to the territories, the first consequence will be that we will start lying to ourselves. That is exactly what happened, very rapidly, and that is what is happening today, when a weak population, deprived of citizenship and rights, lacking arms and the means to defend itself, is claiming its rights-a claim that is consonant with the Israeli social interest itself-but is reflected in our warped mirror as actually threatening the existence of the state. Not only an outsider will have trouble understanding this; so will the historian of the future. The worst of it is that these tribal mythologies leave us with no alternative, no scale of possibilities, no prospect of culture, no choice of identity-except to be either murderers, the murdered, or both. As though Israel had no other identity. As though, in the biggest lie of all, this were Judaism. ("Israel: The First Forty Years")”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“One of the things Zionism was meant to make from scratch was a Hebrew present. Not only in reality; in the language, too. In ancient Hebrew, there was very little grammatical present. There was a past and a future--that is, memory and longing. We almost never said "I go," "I do." It was necessary to make the present a linguistic habit, a routine part of life. Perhaps Zionism came into being primarily to create for us a present tense. To say at long last that the Jews, too, have a present. Whoever now denies this present has forgotten the whole lesson of Zionism; he would send us back to the days of remembering and longing of the Diaspora. We came to Israel so as to not wait for a messiah who is yet to come; rather, we came to be here now, today. That is Zionism in a nutshell. ("Life Is Now, Mr. Shamir")”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“One example of our inability to cope with large numbers is our lack of comprehension of the magnitude of the Holocaust. During the Adolf Eichmann trial in Israel, it was the individual murders that registered in our memories and our senses rather than the descriptions of mass murders. For many of us who attended the trial, Eichmann had to answer for personally whipping to death a fifteen-year-old Jewish boy who stole an apple. Large numbers tend to become abstract, too abstract to identify with. No writer can write about the six million of the Holocaust; we must write about individuals, about families.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Language has two functions. One is to make communication between people possible. The other is the preservation of knowledge. Without language it would be impossible to prove any scientific truth or to learn from the experience of the past. All languages fulfill these two functions. And yet different languages have developed in such ways that each one represents the peculiar mind-set of those who speak it. A child who learns a language-that is, learns to speak at about the age of one-is already learning subconsciously the system of thinking peculiar to his language, and also its mental categories.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“We may well be entering a new oral age, for we now have the means to preserve information possessed by no previous generation. We have audio and video cassette libraries, computers, memory banks-everything is taped and recorded. Immediate communication fills our space now more than the function of preservation. Who writes a letter, when you can phone? The air is full of sound-from transistors, cassettes, and TV sets. It is full of music and songs and various forms of oral communication, often of a low common denominator. True, the technical possibility of transmitting such sounds has created new borders.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“To be able to one day change a harsh reality, we need to know how to define what needs to be changed and how to effect change. To cope with situations in life-both personal and public-we need to have a real picture of these situations and of their possible outcomes. We need to know the price of each and who will pay it in the end. To know that every act and every error has consequences. To reduce to a minimum the possibility that someone-the regime, or the press, or the local leadership-will deceive us, cram us with false "facts" that are appropriate to whoever is making use of them. To make quite sure that, in the highest possible percentage of cases, we can make our own decisions and not let someone else think for us. All these things require a constant and precise mapping of reality. In other words, they require information about what exists and what is possible.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Whoever wants theater to "beautify" reality, the papers to "beautify" reality, literature to create "positive" heroes, and the nightly news to be "constructive" is raising loyal subjects, not citizens. The "ornamental" perception of life...has no place in an education system whose goal it is to raise citizens and autonomous adults. And if a teacher does not have the courage to look reality in the eye as it is, together with her pupils, and to think with her pupils, the education of pupils should not be placed in her hands. It is not them but herself that she shields from reality; it is she, in essence, who does not have the strength to cope with reality. And self-pity has little to do with education.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“The question we must answer is whether it is possible to raise a generation on nothing but traumas that were caused by others, exclusively on a sense of perpetual destruction and deterministic hatred, or whether there are some other things about Judaism, not necessarily related to victimization, that define us both as a people and as individuals. Does being a Jew only mean being a victim, defined by the actions of others? Or does it also mean being a people that established an elaborate judicial system, created a language to be proud of, built a state and established a social order (not only fought for their existence!), and developed demands and expectations for perfecting the world and the individual, expressed in various phenomena throughout history, that no other people did? In other words, are we willing to accept Jean-Paul Sartre's definition of Judaism, "anti-semitism makes Jews" (that is, he even denies us the right of self-definition)? Or are there also things about us that have nothing whatsoever to do with the acts and attitudes of others?”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“In the short run, the identity of victim does, indeed, pay off. Sholem Aleichem recognized this in his story "Lucky Me, I Am an Orphan." Anyone who is a victim and nothing but a victim-in the sense of "deserving" compensation and forgiveness for everything-usually milks this position for all it is worth, through the end of the generation that witnessed the tragedy. In the longer run, the perpetuation of the victim identity causes complete severance from reality, utter dependence on the past and the past alone, and distortions of all proportions and emphases to the point of warping the personality.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“A time comes when it is no longer possible to use this victimhood as an excuse for everything. As every educator knows, it creates a great residue of cynicism, if only because of the obvious gap between what children are taught by rote and what they see with their own eyes. If I am a victim--and not just any victim but an eternal victim-then I am excused from many things: from having pride in what I am, for example; from exploring and studying my real identity; from looking in the mirror; from a sober look at my surroundings to see what is in it and what is not; and from any possibility of empathy for another. Semantic clichés, whose truth no one questions, arise and are parroted, such as "the whole world is against us," when in reality we have both enemies and friends, and the majority of nations and people take no interest in us at all. Or "all the Arabs want to throw us into the sea," with no realistic discernment of our actual, diverse relations with each Arab country separately.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“If I am the sole and eternal victim, then I create around and within myself and raise my children to an inability to see anyone who is not me. If I and only I occupy the throne of the victim, then no stranger can occupy it. This blindness reaches proportions that distort reality. I am not talking only about right-wing Jewish settlers, professional blind men who never see the residents of the West Bank...If I am the sole and eternal victim, then of course I refuse to accept any information that is liable to ruin my self-image. My receptors simply do pick it up. I have no need of it; I already have a map, with one marker it only: I am a victim, and everyone is against me. I refuse to hear not only about the Arabs, but also about myself. I break the mirror. At the base of this attitude is a dangerous thing: it is as if all of Zionism, if the fact of our living in Israel, is dependent on our not knowing and not wanting to know. Those who hold this attitude do not see the Israeli who gets up in the morning, goes to work, pays taxes, waters plants, raises his children, and does reserve army duty. Rather, they see the eternal victim, alone in the world, who sits upright on his throne with his eyes closed, smothering all other peoples (especially Arabs), and is always, always right, right with the blind, cold righteousness of the victim above whose head flutters the banner, "Vengeance is mine!" How many of us, today, see ourselves in this picture?”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“If my only identity is that of the victim, the world's deterministic and doomed victim, I may (or so it seems) commit any atrocity, including exiling Arabs from their homes (excuse me, dear hawks, "relocating" them) and taking possession of their land, because I am the victim and they are not; because this is the only way I define myself and my identity-forever. But if I also define myself as the son, or daughter, of a people with a splendid four-thousand-year history of responsibility, of conscience, of repairing and improving, of appealing for social order and justice, of a legal system nearly unparalleled in the world, and of the protection of these traditions; if I have indeed learned and internalized all these, so that they define my identity; then even if often in history I have been the victim of others, I will never oppress those weaker than myself and never abuse my power to exile them (excuse me, dear hawks, "bus them out"). I will not have to define my uniqueness in terms of the past alone.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Where, then, in the final analysis, does our identity and our uniqueness lie? Certainly not in our being victims; there have been and are victims, including whole peoples who were wiped out without a trace and not compassionately. We have existed as a people for a very long time, and during this time we have indeed amassed a difficult and tortuous history, and very often we were victims. But our uniqueness lies not in what others do to us, but in ourselves alone, in our selfhood, our character, and our culture. It lies in our reality, which is, perhaps, different from that of others. How is it different? In our "who," in our "how." Not what was done to us, but who we are. The uniqueness of a Jew is not in his being a victim. It is in his being a Jew, a proud son of a people at least four thousand years old, who built a humane present and ask for an attainable future. Not a future of messianic proportions, but one of human dimensions.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“The best encounter is not between Jews and Jews, or between Arabs and Arabs. The best encounter-and such things have happened-is between Jews and Arabs who know one another personally, intimately, and who can tell each other honestly what their anxieties and fear were, what they and their families felt when things happened as they did. The shock of such encounters is great. People learn things they did not know or had repressed, or that their leaders or teachers did not tell them because they did not dare break the silence-not necessarily because they had evil intentions. A different truth is revealed, and not through documents: documents do not talk; a person talks, a family talks. Then something happens: people who have recognized each others' anguish are people who are capable of making peace. People who know the anguish of one side remain stuck in the past, which becomes less and less relevant as the years pass.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Charisma is catastrophic. It is a relationship-a sick one, and to a great extent symbiotic-between a man who is very, very much in need of applause and constant reinforcement, and a public that seeks a hero to whom it may attribute all sorts of mythological virtues. Once it has found such a hero, this public disclaims all responsibility, as long as the leader endlessly excites and entertains it. A charismatic leader forges an unholy alliance with his public; he becomes a kind of national drug pusher, a provider of constant thrills in return for the vocal adoration he craves. He cannot manage without his public, and his public cannot manage without him: there is a kind of unchecked, mutual, constant high. A leader of this type does not have a normal public; he has groupies. It is difficult to understand what this kind of relationship has to do with leadership, since a leader's role is to define real problems and solve them. Throughout history charismatic types have led people to disaster. Once they have vanished-and they vanish in the blink of an eye-a mere decade or fifteen years later, no one can understand wherein lay their power. In retrospect they usually look ridiculous, their speech and movements laughable, like those of bad actors. There is nothing less comprehensible than the frenzied excitation of yesterday.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“The charismatic leader says, "I know what is best for the people" (or "we know what is best for the people") and reaps applause. The authoritative teacher says, "There is a book; in it is written what is best for the people; you will follow me and go by that book, even against your will, so that things will be best for the people." The role model says, "Do as I do, because I have the knowledge and personal experience to know what is best for the people." But the facilitator says, "I have come to the conclusion that this is what is best for the people; let's sit down and discuss it, and I will try to convince you." Since this leader says "come let's sit down" and not "run after me," he has no chance of garnering rhythmic applause in the town square. It is difficult to ask people to sit down and think a minute. It is thought to be practically unleaderly. As if a leader, like a gym instructor, must always make people run...The facilitator demands that we be independent, think autonomously, be critical, have an open mind. In other words, he demands that we be not subjects in a more or less enlightened regime, but citizens; this is sometimes a painful process, because knowing the difference between good and evil also means expulsion from the Eden of childhood. But if we do not leave this Garden of Eden, we will never be able to mend or change anything about our reality”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Anyone who wants to maintain the current situation, the so-called status quo, lays the groundwork for the next war. In fact, the term "status quo" is only part of the phrase "status quo ante bellum": the situation as it was before the war. There are no static situations in the world, least of all in the roiling Middle East. Anyone who thinks it is possible to arrive at peace through continued force-without accords, without rules, avoiding the determination of new and secure borders-misleads people. Anyone who thinks the policy of "nary an inch" will bring about an accord is a deceiver. No one will come to talk to him seriously.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“In an era when patriarchal, hierarchical, patronizing attitudes have lost their importance, when we do not accept the patronage of one culture over another, when women are no longer treated as inferior beings, and when children have their legal rights, management and cooperation are prevailing over war. The horizontal society of equals rather than one of perpendicular hierarchical groups, a society that creates worldwide networks, is the society of peace. Minorities struggling for recognition have taught us that assertiveness is good, while aggression is dangerous; that empowerment is good, while the abuse of power can be catastrophic; that discrimination is not to be tolerated. We now describe situations rather than groups at fault. All these constitute a modern dictionary of terms unknown to our grandparents.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“With the waning of the patriarchal society, we have also freed ourselves from the tyranny of the past and do not feel obliged to prefer that tense over our present, here and now. In Hebrew, writing in the present tense was considered bad form only half a century ago; now it is prevalent, almost as a kind of protest language. But other languages have undergone the same process: the present, previously used mostly in slang and street parlance, is now completely legitimate in literature, and not by accident. We are important; the here and now is important; we need no more obey blindly the supremacy of the past.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“After Auschwitz, absolute justice has no meaning; the Nuremberg trials did not bring a single murdered child back to life. We do not expect absolute justice today, perhaps not an absolute anything. The preferred term now is "beneficial justice," one that would do most reasonable good to all parties concerned. Conflict management has taught us that presenting each other with lists of grievances will not bring about any justice at all, and that it is the feasible, rather than the absolute, to which we should aspire. The astute listener will of course understand that the moment we use terms like "cooperation" and "conflict management" we have given up the old or neo-Marxist vocabulary of power struggle as the sole human motivation. Thus do linguistic changes, new semantic habits, usher in a different era.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Francis Fukuyama wrote about the end of history-and he may have had in mind the end of historical narrative consisting of war and conquest, victors and victims, the kind of history that has been dictated by the patriarchal hierarchical society and that seldom took into account ordinary life, creation, culture at all levels, literature, ideas, everything that happened between wars. But the end of history means the beginning of ecology, both in the broad sense and in the primary sense of the word, which comes from the Greek oikos, meaning "home." In the present era we concentrate on the home and its environment, in networks and partnerships and cooperation, for the benefit of all. The moment people realize that war is not only cruelty, brutality, and the complete failure of human common sense, but also the most antiecological act possible, we are on the way to the most beneficial and the sanest possible peace. Our semantics already enable us to take this road. Politics would be well advised to follow.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Israeli society has always been very practical, very goal-oriented. A certain kind of egotism, self-centeredness goes with this a lack of empathy. The first of the new settlers who came here came voluntarily, like yourself. People tend to forget the difference between this and the postwar, more practical aliya. In order to start again in this land, the idealists wanted to forget, to obliterate their past. But when you amputate your past, you pay a price. Part of that is the failure of empathy. When the massive Eastern aliya occurred in the early 1950s, I was among the few who realized what was happening. I was then serving in the army with special responsibility for a number of transitory immigrant camps. These forced immigrants from Arab countries wanted to stick to their former customs at a time when Israel was committed to our version of the melting-pot theory, which was prevalent as well in the 1950s in America and recognized only by very few as the failure that it was.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“(HC: How do you account for this burgeoning of religious fanaticism among us Jews?) SH: Funny you should ask. I addressed myself to this dilemma in an article in a recent issue of The Jerusalem Quarterly. In brief, there are four interrelated ways in which our whole culture has gone off the rails before our very eyes: (one) in the subordination of the rule of law to the way of faith; (two) in the misguided perception of our times as "The End of Days," thereby validating excess as acceptable Jewish behavior; (three) in conferring excessive authority on rabbinic figures; and (four) in the abolition of a sense of sin-which is contrary to the spirit of the Bible. I consider all of these to be deviations from Judaism.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“Do you know, in the month before the Jewish Terror Groups were arrested and indicted, I printed an article, "Messiah or Knesset [Parliament]," that predicted the existence of such organizations? Shulamit Aloni read it aloud at the Knesset. "If a writer could predict this," she asked, "why couldn't the authorities?" Anyway, such is the present dilemma in this country-Messiah or Knesset? The Knesset does not-cannot-prevent the coming of the Messiah, if and when this were to come to pass, but the messianic principle now rampant in some Israeli circles absolutely negates the Knesset: that is to say, the law, democracy, and ultimately our statehood. In this I consider myself a follower of the Sages who have taught that even the divine voice does not take precedence over the ruling of a duly-appointed high court. The supremacy of the law is surely one of the greatest tenets of Judaism.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“I much prefer this cold peace to a hot war. But let me tell you about the atmosphere in Egypt in May '82. That was a real honeymoon. Everything was open, even euphoric. We had already given back Sinai, and every Egyptian in the street would stop to tell us that Israel was an honorable nation, one that kept its word. Practically all of our friends were making definite plans to visit Israel for congresses, lectures, or simply for private purposes. There was a joint exhibition of women painters-Egyptian and Israeli-at the biggest hotel in Cairo. Once they knew we were Israelis, waiters and shopkeepers refused to accept our tips. "You are family now," they would say. And you know the level of poverty in Egypt where a teacher earns $40 a month. In May of '82, Egypt was a ball! (HC: And then?) SH: And then Israel invaded Lebanon, and everything, everyone stopped-horrified.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“(HC: What is your feeling about the current role of women in Israeli society?) SH: For myself, I have always done just what I wanted. I do have a sense that in Israel this is really less of a problem than in the United States. After all, in periods of emergency our women have always carried a heavy responsibility and functioned in most capacities in what still is, in some ways, a pioneer country. That makes it very hard to deny us appropriate roles. Moreover, it springs right from the Jewish family tradition of women serving as breadwinners while their husbands study. I know that Israeli society is famous for being rather macho. But my experience is that any woman who has something to say is listened to.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source
“(HC: I know that in recent weeks you have stayed with friends of yours at the Jhabalia refugee camp in the Gaza Strip, and that you've described what you've witnessed in Yediot Ahronot. I realize the difficulty of summing up your impressions in brief, but would you try?) SH: In a phrase, we have been badly over-reacting. Look, we have been harassing and humiliating the Arabs for twenty years. Sooner or later, this uprising had to come. Anyone who thinks it was P.L.O.-inspired is out of his mind. In fact, the P.L.O. is trying to catch a free ride on what is happening and for the most part is finding itself impotent. Instead of applying the techniques of conflict-resolution to solve the problem, we have tried to bulldoze it out of existence: Violence, however, will achieve nothing because the Palestinians really are not "out to get us," and in any case are unable to do so. They are fighting for their identity. As a girl student in Gaza told me, "Please understand that in order to co-exist with you, first we must exist.”
Shulamith Hareven (1930–2003) said by 2003 at the latest wikiquote, CC BY-SA 4.0 source