The Edward Said Reader

by Edward W. Said

  The novel’s plot alternates between the presentation of a bitter comedy of manners involving a surprisingly rootless segment of the British upper bourgeoisie, and the gradual revelation to Daniel Deronda—an exotic young man whose parentage is unknown but who is the ward of Sir Hugo Mallinger, a British aristocrat—of his Jewish identity and, when he becomes the spiritual disciple of Mordecai Ezra Cohen, his Jewish destiny. At the end of the novel, Daniel marries Mirah, Mordecai’s sister, and commits himself to fulfilling Mordecai’s hopes for the future of the Jews. Mordecai dies as the young pair get married, although it is clear well before his death that his Zionist ideas have been passed on to Daniel, so much so that among the newlyweds’ “splendid wedding-gifts” is “a complete equipment for travel” provided by Sir Hugo and Lady Mallinger. For Daniel and his wife will be traveling to Palestine, presumably to set the great Zionist plan in motion.

  The crucial thing about the way Zionism is presented in the novel is that its backdrop is a generalized condition of homelessness. Not only the Jews, but even the well-born Englishmen and women in the novel are portrayed as wandering and alienated beings. If the novel’s poorer English people (for example, Mrs. Davilow and her daughters) seem always to be moving from one rented house to another, the wealthy aristocrats are no less cut off from some permanent home. Thus Eliot uses the plight of the Jews to make a universal statement about the nineteenth century’s need for a home, given the spiritual and psychological rootlessness reflected in her characters’ almost ontological physical restlessness. Her interest in Zionism therefore can be traced to her reflection, made early in the novel, that

  a human life, I think, should be well rooted in some spot of a native land, where it may get the love of tender kindship for the face of the earth, for the labours men go forth to, for the sounds and accents that haunt it, for whatever will give that early home a familiar, unmistakable difference amidst the future widening of knowledge.3

  To find the “early home” means to find the place where originally one was at home, a task to be undertaken more or less interchangeably by individuals and by “people.” It becomes historically appropriate therefore that those individuals and that “people” best suited to the task are Jews. Only the Jews as a people (and consequently as individuals) have retained both a sense of their original home in Zion and an acute, always contemporary, feeling of loss. Despite the prevalence of anti-Semitism everywhere, the Jews are a reproach to the Gentiles who have long since forsaken the “observance” of any civilizing communal belief. Thus Mordecai puts these sentiments positively as a definite program for today’s Jews:

  They [the Gentiles] scorn our people’s ignorant observance; but the most accursed ignorance is that which has no observance—sunk to the cunning greed of the fox, to which all law is no more than a trap or the cry of the worrying hound. There is a degradation deep down below the memory that has withered into superstition. In the multitudes of the ignorant on three continents who observe our rites and make the confession of the divine Unity, the soul of Judaism is not dead. Revive the organic centre: let the unity of Israel which has made the growth and form of its religion be an outward reality. Looking towards a land and a polity, our dispersed people in all the ends of the earth may share the dignity of a national life which has a voice among the peoples of the East and the West—which will plant the wisdom and skill of our race so that it may be, as of old, a medium of transmission and understanding. Let that come to pass, and the living warmth will spread to the weak extremities of Israel, and superstition will not vanish, not in the lawlessness of the renegade, but in the illumination of great facts which will widen feeling, and make all knowledge alive as the young offspring of beloved memories.4

  “The illumination of great facts which widen feeling” is a typical phrase for Eliot, and there is no doubt that her approbation for her Zionists derives from her belief that they were a group almost exactly expressing her own grand ideas about an expanded life of feelings. Yet if there is a felt reality about “the peoples of the West,” there is no such reality for the “peoples of the East.” They are named, it is true, but are no more substantial than a phrase. The few references to the East in Daniel Deronda are always to England’s Indian colonies, for whose people—as people having wishes, values, aspirations—Eliot expresses the complete indifference of absolute silence. Of the fact that Zion will be “planted” in the East, Eliot takes no very detailed account; it is as if the phrase “the people of the East and the West” covers what will, territorially at least, be a neutral inaugural reality. In turn, that reality will be replaced by a permanent accomplishment when the newly founded state becomes the “medium of transmission and understanding.” For how could Eliot imagine that even Eastern people would object to such grand benefits for all?

  There is, however, a disturbing insistence on these matters when Mordecai continues his speech. For him, Zionism means that “our race takes on again the character of a nationality . . . a labour which shall be a worthy fruit of the long anguish whereby our fathers maintained their separateness, refusing the ease of falsehood.” Zionism is to be a dramatic lesson for mankind. But what ought to catch the reader’s attention about the way Mordecai illustrates his thesis is his depiction of the land:

  [The Jews] have wealth enough to redeem the soil from debauched and paupered conquerors; they have the skill of the statesman to devise, the tongue of the operator to persuade. And is there no prophet or poet among us to make the ears of Christian Europe tingle with shame at the hideous obloquy of Christian strife which the Turk gazes at [the reference here is to the long history of European disputes about the Holy Land] as at the fighting of beasts to which he has lent an arena? There is a store of wisdom among us to found a new Jewish polity, grand, simple, just like the old—a republic where there is equality of protection, an equality which shone like a star on the forehead of our ancient community, and gave it more than the brightness of Western freedom amid the despotisms of the East. Then our race shall have an organic centre, a heart and brain to watch and guide and execute; the outraged Jew shall have a defence in the court of nations, as the outraged Englishman or American. And the world will gain as Israel gains. For there will be a community in the van of the East which carries the culture and the sympathies of every great nation in its bosom; there will be a land set for a halting-place of enmities, a neutral ground for the East as Belgium is for the West. Difficulties? I know there are difficulties. But let the spirit of sublime achievement move in the great among our people, and the work will begin. [Emphasis added]5

  The land itself is characterized in two separate ways. On the one hand, it is associated with debauched and paupered conquerors, an arena lent by the Turk to fighting beasts, a part of the despotic East; on the other, with “the brightness of Western freedom,” with nations like England and America, with the idea of neutrality (Belgium). In short, with a degraded and unworthy East and a noble, enlightened West. The bridge between those warring representatives of East and West will be Zionism.

  Interestingly, Eliot cannot sustain her admiration of Zionism except by seeing it as a method for transforming the East into the West. This is not to say that she does not have sympathy for Zionism and for the Jews themselves: she obviously does. But there is a whole area of Jewish experience, lying somewhere between longing for a homeland (which everyone, including the Gentile, feels) and actually getting it, that she is dim about. Otherwise she is quite capable of seeing that Zionism can easily be accommodated to several varieties of Western (as opposed to Eastern) thought, principal among them the idea that the East is degraded, that it needs reconstruction according to enlightened Western notions about politics, that any reconstructed portion of the East can with small reservations become as “English as England” to its new inhabitants. Underlying all this, however, is the total absence of any thought about the actual inhabitants of the East, Palestine in particular. They are irrelevant both to the Zionists in Daniel Deronda and to the Engli
sh characters. Brightness, freedom, and redemption—key matters for Eliot—are to be restricted to Europeans and the Jews, who are themselves European prototypes so far as colonizing the East is concerned. There is a remarkable failure when it comes to taking anything non-European into consideration although curiously all of Eliot’s descriptions of Jews stress their exotic, “Eastern” aspects. Humanity and sympathy, it seems, are not endowments of anything but an Occidental mentality; to look for them in the despotic East, much less find them, is to waste one’s time.

  Two points need to be made immediately. One is that Eliot is no different from other European apostles of sympathy, humanity, and understanding for whom noble sentiments were either left behind in Europe, or made programmatically inapplicable outside Europe. There are the chastening examples of John Stuart Mill and Karl Marx (both of whom I have discussed in Orientalism),6 two thinkers known doctrinally to be opponents of injustice and oppression. Yet both of them seemed to have believed that such ideas as liberty, representative government, and individual happiness must not be applied in the Orient for reasons that today we would call racist. The fact is that nineteenth-century European culture was racist with a greater or lesser degree of virulence depending on the individual: The French writer Ernest Renan, for instance, was an outright anti-Semite; Eliot was indifferent to races who could not be assimilated to European ideas.

  Here we come to the second point. Eliot’s account of Zionism in Daniel Deronda was intended as a sort of assenting Gentile response to prevalent Jewish-Zionist currents; the novel therefore serves as an indication of how much in Zionism was legitimated and indeed valorized by Gentile European thought. On one important issue there was complete agreement between the Gentile and Jewish versions of Zionism: their view of the Holy Land as essentially empty of inhabitants, not because there were no inhabitants—there were, and they were frequently described in numerous travel accounts, in novels like Benjamin Disrael’s Tancred, even in the various nineteenth-century Baedekers—but because their status as sovereign and human inhabitants was systematically denied. While it may be possible to differentiate between Jewish and Gentile Zionists on this point (they ignored the Arab inhabitants for different reasons), the Palestinian Arab was ignored nonetheless. That is what needs emphasis: the extent to which the roots of Jewish and Gentile Zionism are in the culture of high liberal-capitalism, and how the work of its vanguard liberals like George Eliot reinforced, perhaps also completed, that culture’s less attractive tendencies.

  None of what I have so far said applies adequately to what Zionism meant for Jews or what it represented as an advanced idea for enthusiastic non-Jews; it applies exclusively to those less fortunate beings who happened to be living on the land, people of whom no notice was taken. What has too long been forgotten is that while important European thinkers considered the desirable and later the probable fate of Palestine, the land was being tilled, villages and towns built and lived in by thousands of natives who believed that it was their homeland. In the meantime their actual physical being was ignored; later it became a troublesome detail. Strikingly, therefore, Eliot sounds very much like Moses Hess, an early Zionist idealist who in his Rome and Jerusalem (1862) uses the same theoretical language to be given to Mordecai:

  What we have to do at present for the regeneration of the Jewish nation is, first, to keep alive the hope of the political rebirth of our people, and, next, to reawaken that hope where it slumbers. When political conditions in the Orient shape themselves so as to permit the organization of a beginning of the restoration of the Jewish state, this beginning will express itself in the founding of Jewish colonies in the land of their ancestors, to which enterprise France will undoubtedly lend a hand. France, beloved friend, is the savior who will restore our people to its place in universal history. Just as we once searched in the West for a road to India, and incidentally discovered a new world, so will our lost fatherland be rediscovered on the road to India and China that is now being built in the Orient.7

  Hess continues his paean to France (since every Zionist saw one or another of the imperial powers as patron) by quoting at some length from Ernest Laharanne’s The New Eastern Question, from which Hess draws the following passage for his peroration:

  “A great calling is reserved for the Jews: to be a living channel of communication between three continents. You shall be the bearers of civilization to peoples who are still inexperienced and their teachers in the European sciences, to which your race has contributed so much. You shall be the mediators between Europe and far Asia, opening the roads that lead to India and China—those unknown regions which must ultimately be thrown open to civilisation. You will come to the land of your fathers decorated with the crown of age-long martyrdom, and there, finally, you will be completely healed from all your ills! Your capital will again bring the wide stretches of barren land under cultivation; your labor and industry will once more turn the ancient soil into fruitful valleys, reclaiming it from the encroaching sands of the desert, and the world will again pay its homage to the oldest of peoples.”8

  Between them, Hess and Eliot concur that Zionism is to be carried out by the Jews with the assistance of major European powers; that Zionism will restore “a lost fatherland,” and in so doing mediate between the various civilizations; that present-day Palestine was in need of cultivation, civilization, reconstitution; that Zionism would finally bring enlightenment and progress where at present there was neither. The three ideas that depended on one another in Hess and Eliot—and later in almost every Zionist thinker or ideologue—are (a) the nonexistent Arab inhabitants, (b) the complementary Western-Jewish attitude to an “empty” territory, and (c) the restorative Zionist project, which would repeat by rebuilding a vanished Jewish state and combine it with modern elements like disciplined, separate colonies, a special agency for land acquisition, etc. Of course, none of these ideas would have any force were it not for the additional fact of their being addressed to, shaped for, and out of an international (i.e., non-Oriental and hence European) context. This context was the reality, not only because of the ethnocentric rationale governing the whole project, but also because of the overwhelming facts of Diaspora realities and imperialist hegemony over the entire gamut of European culture. It needs to be remarked, however, that Zionism (like the view of America as an empty land held by Puritans) was a colonial vision unlike that of most other nineteenth-century European powers, for whom the natives of outlying territories were included in the redemptive mission civilisatrice.

  From the earliest phases of its modern evolution until it culminated in the creation of Israel, Zionism appealed to a European audience for whom the classification of overseas territories and natives into various uneven classes was canonical and “natural.” That is why, for example, every single state or movement in the formerly colonized territories of Africa and Asia today identifies with, fully supports, and understands the Palestinian struggle. In many instances—as I hope to show presently—there is an unmistakable coincidence between the experiences of Arab Palestinians at the hands of Zionism and the experiences of those black, yellow, and brown people who were described as inferior and subhuman by nineteenth-century imperialists. For although it coincided with an era of the most virulent Western anti-Semitism, Zionism also coincided with the period of unparalleled European territorial acquisition in Africa and Asia, and it was as part of this general movement of acquisition and occupation that Zionism was launched initially by Theodor Herzl. During the latter part of the greatest period in European colonial expansion, Zionism also made its crucial first moves along the way to getting what has now become a sizeable Asiatic territory. And it is important to remember that in joining the general Western enthusiasm for overseas territorial acquisition, Zionism never spoke of itself unambiguously as a Jewish liberation movement, but rather as a Jewish movement for colonial settlement in the Orient. To those Palestinian victims that Zionism displaced, it cannot have meant anything by way of sufficient cause that Je
ws were victims of European anti-Semitism and, given Israel’s continued oppression of Palestinians, few Palestinians are able to see beyond their reality, namely, that once victims themselves, Occidental Jews in Israel have become oppressors (of Palestinian Arabs and Oriental Jews).

  These are not intended to be backward-looking historical observations, for in a very vital way they explain and even determine much of what now happens in the Middle East. The fact that no sizeable segment of the Israeli population has as yet been able to confront the terrible social and political injustice done the native Palestinians is an indication of how deeply ingrained are the (by now) anomalous imperialist perspectives basic to Zionism, its view of the world, its sense of an inferior native Other. The fact also that no Palestinian, regardless of his political stripe, has been able to reconcile himself to Zionism suggests the extent to which, for the Palestinian, Zionism has appeared to be an uncompromisingly exclusionary, discriminatory, colonialist praxis. So powerful, and so unhesitatingly followed, has been the radical Zionist distinction between privileged Jews in Palestine and unprivileged non-Jews there, that nothing else has emerged, no perception of suffering human existence has escaped from the two camps created thereby.9 As a result, it has been impossible for Jews to understand the human tragedy caused the Arab Palestinians by Zionism; and it has been impossible for Arab Palestinians to see in Zionism anything except an ideology and a practice keeping them, and Israeli Jews, imprisoned. But in order to break down the iron circle of inhumanity, we must see how it was forged, and there it is ideas and culture themselves that play the major role.