67
" Once Ed said to me, " For a very long time I didn't like myself." It was not said in self-pity but simply as an unfortunate fact. " It was a very difficult time," he said, " and very painful. I did not like myself for a number of reasons, some of them valid and some of them pure fancy. I would hate to have to go back to that. Then gradually," he said, " I discovered with surprise and pleasure that a number of people did like me. And I thought, if they can like me, why cannot I like myself? Just thinking it did not do it, but slowly I learned to like myself and then it was all right." This was not said in self-love in its bad connotation but in self-knowledge. He meant literally that he had learned to accept and like the person " Ed" as he liked other people. It gave him a great advantage. Most people do not like themselves at all. They distrust themselves, put on masks and pomposities. They quarrel and boast and pretend and are jealous because they do not like themselves. But mostly they do not even know themselves well enough to form a true liking. They cannot see themselves well enough to form a true liking, and since we automatically fear and dislike strangers, we fear and dislike our stranger-selves. "
68
" The main obstacle to success he soon discovered to be Letty's exceeding distrust of herself. I would not be mistaken to mean that she had too little confidence in herself; of that no one can have too little. Self-distrust will only retard, while self-confidence will betray. The man ignorant in these things will answer me, " But you must have one or the other." " You must have neither," I reply. " You must follow the truth, and, in that pursuit, the less one thinks about himself, the pursuer, the better. Let him so hunger and thirst after the truth that the dim vision of it occupies all his being, and leaves no time to think of his hunger and his thirst. Self-forgetfulness in the reaching out after that which is essential to us is the healthiest of mental conditions. One has to look to his way, to his deeds, to his conduct--not to himself. In such losing of the false, or merely reflected, we find the true self. There is no harm in being stupid, so long as a man does not think himself clever; no good in being clever, if a man thinks himself so, for that is a short way to the worst stupidity. If you think yourself clever, set yourself to do something; then you will have a chance of humiliation. With good faculties, and fine instincts, Letty was always thinking she must be wrong, just because it was she was in it--a lovely fault, no doubt, but a fault greatly impeditive to progress, and tormenting to a teacher. "
78
" My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror.
For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient.
If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later.
By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow.
-Fictional debate between Edward Said and Abba Eban. "
― , Absolution: A Palestinian Israeli Love Story