Ukraine, Palestine, Israel, Kurdistan, Yezidi. A personal look. [1-2]

 

Ukraine, Palestine, Israel, Kurdistan, Yezidi.

A personal look. [1]

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In a decisive moment (for my "own" subjectivity) of my humble ideological interventions in the public scene of my country, wanting to provoke as much as possible ideological and political opponents within the Greek left, I wrote a brazenly provocative article on my blog that was immediately republished on a Greek Zionist (center-right) website.

In this article, among other things, I provocatively stated that I consider myself a Zionist.

It is obvious that I could not be a Zionist, unless I had also decided to become a Jew but additionally to added to this new quality of mine the "Zionist" quality. Simply and in a clear provocative way, I was manifesting at that moment a direct pro-Zionist and pro-Israel position.

So what had happened, apart from the fact that I was at that moment expressing a rage stemming from other political and ideological events?

Before we answer this most essential question, let's first solve the first questions that will surely form in the astonished minds of my leftist and other friends. So what had preceded that, "the guy went crazy"?

What events caused my immediate anger?

In short, expressed in points:

1.

No leftist anarchist etc organization in Greece has shown any interest in the ISIS genocide of Yezidis. None, apart from sympathetic articles (''tea and sympathy'').

There was even an anarcho-Stalinist group (yes, this also exists in the country imaginary-descendant of Plato and Aristotle), which declared about the sufferings of the Kurds of northern Iraq "they are reaping the fruits of their pro-Americanism and pro-imperialism". It goes without saying that the Yezidis were also included in this cynical "account", even if they are not exactly Kurds (they are an ethnic group related to the Kurds but with a separate ethnic and religious identity).

I partially understand the hostility towards the Kurdish national/ethnic movement, in all its aspects, in the sense that it is involved in controversial international alliances, but what did the Yezidis do? Why such cruelty and apathy against them, from the "left"? But they also, within the Greek and international movement who show sympathy towards the PKK (including me) why didn't they deal with the Yezidis? Only if you have weapons and flags and heroes, you arouse interest, perhaps for an another "oriental fantasy", if you are unarmed, small, unknown, a pure victim, you do not attract attention. I say this, wich I loved the PKK, since I was a teenager, and I support it as much as I can to this day, even by propaganda.

So why such apathy? Do you really, if you are a victim genocide nation/ethnicity, have to instill absolute fear in order to be respected by wolves, jackals, echidnas and supposedly "friendly" other peoples?

Does this remind you of something?

To me it reminds me of a people who lived for thousands of years without their own Leviathan, suffered genocide until absolute extermination, and came to say at the end "so, I will never again exist without Leviathan, I will never again be subject to mercy of the brother people''

If the Yezidis will developed their own "Zionism", well, yes, I would be a Zionist then, and I would not regret it any more than I have regret for my provocative statements in that once stormy past.

2.

I did not see, perhaps there is, ANY Palestinian leftist or patriotic organization protesting the Yezidi genocide. I only saw some ridiculous attempts by Arabs and Western leftists to "register" ISIS in the forces that serve Zionism or even more as "created" by Zionism and Israel. Mercy friends. This monster is an Islamist and mainly Arab Iraqi-Syrian Sunni creation, with the help of Islamofascist Turkey.

But I will continue, stating in advance that I still defend the right of the Palestinian Arabs to have their own state but perhaps also to return to their homeland, wich was stolen by others.

But other things, I will tell you gradually..

 

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Ukraine, Palestine, Israel, Kurdistan, Yezidi.

A personal look. [2].

 

My brief narrative on the analogy between the Ukrainian and the Israeli-Palestinian (and Kurdish) issue was creatively interrupted by the intervention of Michael Karadjis.

In these rapid situations we are experiencing, it is probably pointless to immerse ourselves in subjective memories and "reconstructions".

However, keeping my promise I will conclude my narrative, squeezing it in a few points, without avoiding the subjective aspects.

1.

There is an issue of the potential transformation of the victim into a perpetrator, sometimes within a short period of time. This "inversion" has of course been "tooled" by conservatism to relativize the victim's "hypostasis" and to exonerate the perpetrator. The conservative-reactionaries say: "You are victims, but very quickly you will turn into perpetrators, so you are not really victims".

This rhetoric of conservatism exists in many patterns which also appear as criticism of "reverse racism" of black people, Muslims, colonized peoples. Personally, I strongly blame both Nietzsche and wider Nietzscheism for philosophically entrenching such a malicious critique of "inversion".

The great, albeit controversial, Orwell is also responsible for this diversion, at the level of the intellect.

However, here too is the difficulty, there is indeed this possibility of "reversal" of the "offender-victim" roles, with a truly tragic historical form and with paradoxical consequences or forms. Look at the Jewish people, or rather, the Jewish peoples (for before the emergence of Jewish nationalism, there was not national but ethno-religious homogeneity among these peoples). From victims of a two-thousand-year persecution, they turned in a short time into perpetrators of a persecutory process of colonization and expulsion of a native Arab people who had nothing to do with the persecution of the Jews. This "reversal" therefore took place, and even without the victim of this former victim ever being an ''structurally'' aggressor against him in the past.

At the same time, the oppressor state that is the "property" of this former victim, and the former victim himself, are not in a world that love the Jews.

Tell me, how will the Arab-Israeli issue, or if you prefer the issue of the "occupation of Palestine" really be resolved, if we do not examine this whole process of "reversal" with a certain moral and moral-political method that works as method of solving the universal problem (of this type) of "inversion"?

2.

In a corresponding and more extensive series of "things", the dilemma of inversion that we have just mentioned, acquires a larger and more complex structural dimension, when we place it on the "map" of all the conflicts and antagonisms that over time govern the class-hierarchical societies but more specifically modern class-hierarchical societies. We want to find a "dipole" and we find a labyrinth of heterodeterminations, inversions, impasses and asymmetrical mutualreflections.

3.

I begin with the axiom, that I see only the shadow of this labyrinthine scheme of human affairs, and declare without fear that I have fallen into all its grave snares.

 

Ιωάννης Τζανάκος