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The betrayal of Gaza

The US is vocal about its commitment to peace in Israel and the Palestinian territories — but its ac

That the Israel-Palestine conflict grinds on without resolution might appear to be rather strange. For many of the world's conflicts, it is difficult even to conjure up a feasible settlement. In this case, not only is it possible, but there is near-universal agreement on its basic contours: a two-state settlement along the internationally recognised (pre-June 1967) borders - with "minor and mutual modifications", to adopt official US terminology before Washington departed from the international community in the mid-1970s.

The basic principles have been accepted by virtually the entire world, including the Arab states (which call for the full normalisation of relations), the Organisation of the Islamic Conference (including Iran) and relevant non-state actors (including Hamas). A settlement along these lines was first proposed at the UN Security Council in January 1976 and backed by the major Arab states. Israel refused to attend. The United States vetoed the resolution, and did so again in 1980. The record at the General Assembly since is similar.

But there was one important and revealing break in US-Israeli rejectionism. After the failed Camp David agreements in 2000, President Clinton recognised that the terms he and Israel had proposed were unacceptable to any Palestinians. That December, he proposed his "parameters": imprecise but more forthcoming. He then stated that both sides had accepted the parameters, while expressing reservations.

Israeli and Palestinian negotiators met in Taba, Egypt, in January 2001 to resolve the differences and were making progress. At their final press conference, they reported that, with more time, they could probably have reached full agreement. Israel called off the negotiations prematurely, however, and official progress was then terminated, though informal discussions at a high level continued, leading to the Geneva Accord, rejected by Israel and ignored by the US. Much has happened since but a settlement along those lines is still not out of reach, if Washington is once again willing to accept it. Unfortunately, there is little sign of that.

The US and Israel have been acting in tandem to extend and deepen the occupation. Take the situation in Gaza. After its formal withdrawal from the Gaza Strip in 2005, Israel never relinquished its total control over the territory, often described as "the world's largest prison".

In January 2006, Palestine had an election that was recognised as free and fair by international observers. Palestinians, however, voted "the wrong way", electing Hamas. Instantly, the US and Israel intensified their assault against Gazans as punishment for this misdeed. The facts and the reasoning were not concealed; rather, they were published alongside reverential commentary on Washington's dedication to democracy. The US-backed Israeli assault against the Gazans has only intensified since, in the form of savage violence and economic strangulation. After Israel's 2008-2009 assault, Gaza has become a virtually unliveable place.

It cannot be stressed too often that Israel had no credible pretext for its attack on Gaza, with full US support and illegally using US weapons. Popular opinion asserts the contrary, claiming that Israel was acting in self-defence. That is utterly unsustainable, in light of Israel's flat rejection of peaceful means that were readily available, as Israel and its US partner in crime knew very well.

Truth by omission

In his Cairo address to the Muslim world on 4 June 2009, Barack Obama echoed George W Bush's "vision" of two states, without saying what he meant by the phrase "Palestinian state". His intentions were clarified not only by his crucial omissions, but also by his one explicit criticism of Israel: "The United States does not accept the legitimacy of continued Israeli settlements. This construction violates previous agreements and undermines efforts to achieve peace. It is time for these settlements to stop."

That is, Israel should live up to Phase I of the 2003 "road map", rejected by Israel with tacit US support. The operative words are "legitimacy" and "continued". By omission, Obama indicates that he accepts Bush's vision: the vast existing settlement and infrastructure projects are "legitimate". Always even-handed, Obama also had an admonition for the Arab states: they "must recognise that the Arab Peace Initiative was an important beginning but not the end of their responsibilities". Plainly, however, it cannot be a meaningful "beginning" if Obama continues to reject its core principle: the implementation of the international consensus. To do so, however, is evidently not Washington's "responsibility" in his vision.

On democracy, Obama said that "we would not presume to pick the outcome of a peaceful election" - as in January 2006, when Washington picked the outcome with a vengeance, turning at once to the severe punishment of the Palestinians because it did not like the results of a peaceful election. This happened with Obama's apparent approval, judging by his words before and actions since taking office. There should be little difficulty in understanding why those whose eyes are not closed tight shut by rigid doctrine dismiss Obama's yearning for democracy as a joke in bad taste.

Extracted from "Gaza in Crisis: Reflections on Israel's War Against the Palestinians" by Noam Chomsky and Ilan Pappé (Hamish Hamilton, £14.99.

To buy the book at a special offer price of £11.99, call 08700 707 717, quoting "NS/Gaza" and the ISBN 978-0-241-14506-7

This article first appeared in the 08 November 2010 issue of the New Statesman, Israel divided

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The age of loneliness

Profound changes in technology, work and community are transforming our ultrasocial species into a population of loners.

Our dominant ideology is based on a lie. A series of lies, in fact, but I’ll focus on just one. This is the claim that we are, above all else, self-interested – that we seek to enhance our own wealth and power with little regard for the impact on others.

Some economists use a term to describe this presumed state of being – Homo economicus, or self-maximising man. The concept was formulated, by J S Mill and others, as a thought experiment. Soon it became a modelling tool. Then it became an ideal. Then it evolved into a description of who we really are.

It could not be further from the truth. To study human behaviour is to become aware of how weird we are. Many species will go to great lengths to help and protect their close kin. One or two will show occasional altruism towards unrelated members of their kind. But no species possesses a capacity for general altruism that is anywhere close to our own.

With the possible exception of naked mole-rats, we have the most social minds of all mammals. These minds evolved as an essential means of survival. Slow, weak, armed with rounded teeth and flimsy nails in a world of fangs and claws and horns and tusks, we survived through co-operation, reciprocity and mutual defence, all of which developed to a remarkable degree.

A review paper in the journal Frontiers in Psychology observes that Homo economicus  might be a reasonable description of chimpanzees. “Outsiders . . . would not expect to receive offers of food or solicitude; rather, they would be fiercely attacked . . . food is shared only under harassment; even mothers will not voluntarily offer novel foods to their own infants unless the infants beg for them.” But it is an unreasonable description of human beings.

How many of your friends, colleagues and neighbours behave like chimpanzees? A few, perhaps. If so, are they respected or reviled? Some people do appear to act as if they have no interests but their own – Philip Green and Mike Ashley strike me as possible examples – but their behaviour ­attracts general revulsion. The news is filled with spectacular instances of human viciousness: although psychopaths are rare, their deeds fill the papers. Daily acts of kindness are seldom reported, because they are everywhere.

Every day, I see people helping others with luggage, offering to cede their place in a queue, giving money to the homeless, setting aside time for others, volunteering for causes that offer no material reward. Alongside these quotidian instances are extreme and stunning cases. I think of my Dutch mother-in-law, whose family took in a six-year-old Jewish boy – a stranger – and hid him in their house for two years during the German occupation of the Netherlands. Had he been discovered, they would all have been sent to a concentration camp.

Studies suggest that altruistic tendencies are innate: from the age of 14 months, children try to help each other, attempting to hand over objects another child can’t reach. At the age of two, they start to share valued possessions. By the time they are three, they begin to protest against other people’s violation of moral norms.

Perhaps because we are told by the media, think tanks and politicians that competition and self-interest are the defining norms of human life, we disastrously mischaracterise the way in which other people behave. A survey commissioned by the Common Cause Foundation reported that 78 per cent of respondents believe others to be more selfish than they really are.

I do not wish to suggest that this mythology of selfishness is the sole or even principal cause of the epidemic of loneliness now sweeping the world. But it is likely to contribute to the plague by breeding suspicion and a sense of threat. It also appears to provide a doctrine of justification for those afflicted by isolation, a doctrine that sees individualism as a higher state of existence than community. Perhaps it is hardly surprising that Britain, the European nation in which neoliberalism is most advanced, is, according to government figures, the loneliness capital of Europe.

There are several possible reasons for the atomisation now suffered by the supremely social mammal. Work, which used to bring us together, now disperses us: many people have neither fixed workplaces nor regular colleagues and regular hours. Our leisure time has undergone a similar transformation: cinema replaced by television, sport by computer games, time with friends by time on Facebook.

Social media seems to cut both ways: it brings us together and sets us apart. It helps us to stay in touch, but also cultivates a tendency that surely enhances other people’s sense of isolation: a determination to persuade your followers that you’re having a great time. FOMO – fear of missing out – seems, at least in my mind, to be closely ­associated with loneliness.

Children’s lives in particular have been transformed: since the 1970s, their unaccompanied home range (in other words, the area they roam without adult supervision) has declined in Britain by almost 90 per cent. Not only does this remove them from contact with the natural world, but it limits their contact with other children. When kids played out on the street or in the woods, they quickly formed their own tribes, learning the social skills that would see them through life.

An ageing population, family and community breakdown, the decline of institutions such as churches and trade unions, the switch from public transport to private, inequality, an alienating ethic of consumerism, the loss of common purpose: all these are likely to contribute to one of the most dangerous epidemics of our time.

Yes, I do mean dangerous. The stress response triggered by loneliness raises blood pressure and impairs the immune system. Loneliness enhances the risk of depression, paranoia, addiction, cognitive decline, dem­entia, heart disease, stroke, viral infection, accidents and suicide. It is as potent a cause of early death as smoking 15 cigarettes a day, and can be twice as deadly as obesity.

Perhaps because we are in thrall to the ideology that helps to cause the problem, we turn to the market to try to solve it. Over the past few weeks, the discovery of a new American profession, the people-walker (taking human beings for walks), has caused a small sensation in the media. In Japan there is a fully fledged market for friendship: you can hire friends by the hour with whom to chat and eat and watch TV; or, more disturbingly, to pose for pictures that you can post on social media. They are rented as mourners at funerals and guests at weddings. A recent article describes how a fake friend was used to replace a sister with whom the bride had fallen out. What would the bride’s mother make of it? No problem: she had been rented, too. In September we learned that similar customs have been followed in Britain for some time: an early foray into business for the Home Secretary, Amber Rudd, involved offering to lease her posh friends to underpopulated weddings.



My own experience fits the current pattern: the high incidence of loneliness suffered by people between the ages of 18 and 34. I have sometimes been lonely before and after that period, but it was during those years that I was most afflicted. The worst episode struck when I returned to Britain after six years working in West Papua, Brazil and East Africa. In those parts I sometimes felt like a ghost, drifting through societies to which I did not belong. I was often socially isolated, but I seldom felt lonely, perhaps because the issues I was investigating were so absorbing and the work so frightening that I was swept along by adrenalin and a sense of purpose.

When I came home, however, I fell into a mineshaft. My university friends, with their proper jobs, expensive mortgages and settled, prematurely aged lives, had become incomprehensible to me, and the life I had been leading seemed incomprehensible to everyone. Though feeling like a ghost abroad was in some ways liberating – a psychic decluttering that permitted an intense process of discovery – feeling like a ghost at home was terrifying. I existed, people acknowledged me, greeted me cordially, but I just could not connect. Wherever I went, I heard my own voice bouncing back at me.

Eventually I made new friends. But I still feel scarred by that time, and fearful that such desolation may recur, particularly in old age. These days, my loneliest moments come immediately after I’ve given a talk, when I’m surrounded by people congratulating me or asking questions. I often experience a falling sensation: their voices seem to recede above my head. I think it arises from the nature of the contact: because I can’t speak to anyone for more than a few seconds, it feels like social media brought to life.

The word “sullen” evolved from the Old French solain, which means “lonely”. Loneliness is associated with an enhanced perception of social threat, so one of its paradoxical consequences is a tendency to shut yourself off from strangers. When I was lonely, I felt like lashing out at the society from which I perceived myself excluded, as if the problem lay with other people. To read any comment thread is, I feel, to witness this tendency: you find people who are plainly making efforts to connect, but who do so by insulting and abusing, alienating the rest of the thread with their evident misanthropy. Perhaps some people really are rugged individualists. But others – especially online – appear to use that persona as a rationale for involuntary isolation.

Whatever the reasons might be, it is as if a spell had been cast on us, transforming this ultrasocial species into a population of loners. Like a parasite enhancing the conditions for its own survival, loneliness impedes its own cure by breeding shame and shyness. The work of groups such as Age UK, Mind, Positive Ageing and the Campaign to End Loneliness is life-saving.

When I first wrote about this subject, and the article went viral, several publishers urged me to write a book on the theme. Three years sitting at my desk, studying isolation: what’s the second prize? But I found another way of working on the issue, a way that engages me with others, rather than removing me. With the brilliant musician Ewan McLennan, I have written a concept album (I wrote the first draft of the lyrics; he refined them and wrote the music). Our aim is to use it to help break the spell, with performances of both music and the spoken word designed to bring people together –which, we hope, will end with a party at the nearest pub.

By itself, our work can make only a tiny contribution to addressing the epidemic. But I hope that, both by helping people to acknowledge it and by using the power of music to create common sentiment, we can at least begin to identify the barriers that separate us from others, and to remember that we are not the selfish, ruthless beings we are told we are.

“Breaking the Spell of Loneliness” by Ewan McLennan and George Monbiot is out now. For a full list of forthcoming gigs visit:

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood