Abstract
Avi Shlaim is a celebrated "New Historian" whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography."
He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility….[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the "Cruel Zionism" that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba.