By Gil Z. Hochberg
Partition--the suggestion of isolating Jews and Arabs alongside ethnic or nationwide lines--is a legacy no less than as outdated because the Zionist-Palestinian clash. tough the common "separatist mind's eye" at the back of partition, Gil Hochberg demonstrates the ways that works of up to date Jewish and Arab literature reject easy notions of separatism and as an alternative show advanced configurations of id that emphasize the presence of alterity in the self--the Jew in the Arab, and the Arab in the Jew. inspite of Partition examines Hebrew, Arabic, and French works which are mostly unknown to English readers to bare how, faraway from being self sufficient, the signifiers "Jew" and "Arab" are inseparable. In a chain of unique shut readings, Hochberg analyzes interesting examples of such inseparability. within the Palestinian author Anton Shammas's Hebrew novel Arabesques, the Israeli and Palestinian protagonists are a "schizophrenic pair" who "have now not but made up our minds who's the ventriloquist of whom." And within the Moroccan Jewish author Albert Swissa's Hebrew novel Aqud, the Moroccan-Israeli major character's id is uneasily situated among the "Moroccan Muslim boy he might have been" and the "Jewish Israeli boy he has become." different examples draw consciousness to the elaborate linguistic proximity of Hebrew and Arabic, the historic hyperlink among the aggravating stories of the Jewish Holocaust and the Palestinian Nakbah, and the libidinal ties that bind Jews and Arabs regardless of, or perhaps as a result of, their present animosity.
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Becomes invested in its own subjection” (70). Following Nietzsche, she speaks in favor of detaching from one’s “history of suffering” (55). In many ways Memmi’s novel could be read precisely as such an attempt at liberating identity from a past of injury. But what Memmi’s narrative reveals, in contradiction to Nietzsche’s and Brown’s positive accounts of forgetting, is that the memory of loss is not fully a matter of choice, and that the attempt to 25 H I S T O R Y , M E M O R Y , I D E N T I T Y forcefully forget does not guarantee escape from self-subjection.
Europe (the West, Christianity) as the dominant political colonial force of the last few centuries has been quite successful in nourishing the unbalanced triangle relationship among the Arab, the Jew, and the West. Colonizing Arab and African lands, Europe prompted and cultivated differences within the colonized population in order to increase its local power. Jews and Arabs were not the only differentiation colonialism promoted, but it has certainly been a central one, especially under French occupation.
With this statement she directly challenges Memmi’s negation of the Arab Jewish existence and indeed claims possession over the very identity he considers to be historically impossible and politically irresponsible. “It is crucial to say that we exist,” Shohat continues, “some of us refuse to dissolve so as to facilitate ‘neat’ national and ethnic divisions. An Iraqi-Israeli woman, residing in the United States, Shohat has written extensively against the enforced forgetting of the Arab Jew and the erasure of this ﬁgure primarily by Zionist ideology, but also by modern Arab nationalism.