Daisy Kahn, one of the developers of the 9/11 mosque, had this to say in an interview yesterday:
Khan said she believed the project would be built.
“Of course, it has to go ahead,” she said. “There’s so much at stake.”
Asked if America was “Islamophobic,” Khan responded that it’s like “metastasized anti-Semitism.”
“It’s not even Islamophobia, it’s beyond Islamophobia ”” it’s hate of Muslims,” she said. “And we are deeply concerned.”
That’s an interesting phrase I’ve never heard before—“metastasized anti-Semitism.” A metastasis is, of course, the spread of a cancer from one part of the body (the primary cancer site) to another (secondary) site. The hallmark of a metastasis is that, in the new site, the cancer cells histologically resemble those at the old site and are identifiable as such.
Arabic and Hebrew are both part of the linguistic group known as Semitic, so if the term “Semite” is used in the linguistic sense, it refers to both groups. But the word “anti-Semitism” refers solely to anti-Jewish beliefs and actions, and always has:
It was coined in 1879 by German journalist Wilhelm Marr in a pamphlet called, “The Victory of Germandom over Jewry”. Using ideas of race and nationalism, Marr argued that Jews had become the first major power in the West. He accused them of being liberals, a people without roots who had Judaized Germans beyond salvation. In 1879 Marr founded the “League for Anti-Semitism”.
This has not usually stopped Muslim Arabs and their liberal/left defenders in recent years from playing a form of anti-Semitic victimhood as their trump card, as Kahn has done. In fact, even on this blog, when the term “anti-Semitism” is mentioned I often draw visitors who comment that, since Arabs are Semites themselves, they therefore cannot be called anti-Semitic.
But of course they can, when they exhibit vicious hatred of Jews as a group, rather than mere disapproval of Israel’s policies. And, curiously enough, if you’re looking for a good fit, the term “metastasized anti-Semitism” can best be applied to anti-Jewish hatred in the Muslim Arab world.
In fact, there’s an entire scholarly book about it, written by Bernard Lewis and entitled Semites and Anti-Semites. If anti-Semitism is a German phrase coined by a German spreading anti-Jewish sentiment, and anti-Semitism reached its zenith (so far, anyway) as practiced by the Nazis before and during World War II, then its true metastasis, its direct spread from the original site to a more distant one, occurred between Nazi Germany and Arab Muslim nations during that time:
[Lewis] argues that the role of Jews in the classical Islamic world was noteworthy mainly for its unimportance.
Anti-Semitism entered Moslem culture only with the growth of European influence in the Middle East, a process that began 150 years ago. Along with guns, medicine-and the opera, the Moslems imported anti-Semitism, and it flourished. Perhaps the most startling part of Semites and Anti-Semites (Norton, 283 pages, $18.95) is the chapter that demonstrates the widespread admiration in the Middle East for Hitler and the Nazis. The Palestinian leader, Hajj Amin al-Husseini, met Hitler in Berlin in 1941 and later joined the Nazi effort; Egypt under Gamal Abdul Nasser turned into a major haven for Nazis; and Anwar Sadat worked closely with German agents during World War II. This admiration remains alive: As recently as 1982, the newspaper of Egypt’s Liberal Party referred to Hitler as “that great man.”
But it was the Arab armies’ frequent military defeats at the hands of Israel that created the real need for anti-Semitism. Seeking a way to explain the Jews’ unexpected success, many Arabs turned to the great body of anti-Semitic literature developed in Europe for just such purposes. The results have been spectacular: Israelis and Jews everywhere have become satanic figures in the Arabic media. These are not fringe writings, either; as Mr. Lewis observes, “Classical anti-Semitism is an essential part of Arab intellectual life at the present time-almost as much as happened in Nazi Germany.” In 1970, emotions reached such a pitch that one of the world’s most outstandingly anti-Semitic tracts, a document forged by the czars’ secret police in the 1890s and titled the Protocols of the Elders of Zion, turned up on the best-seller list in Lebanon.
The standard themes of European anti-Semitism first appeared in Iraq and Egypt, then became prominent in Saudi Arabia, Libya and Iran. As a group, these countries “have become the main center of international anti-Semitism, from which anti-Semitic literature and other propaganda is distributed all over the world.” Just as the scourge of anti-Semitism died out in its European homeland, ironically, it was reborn in the Middle East.
The book review I just quoted was written in 1986. Since then, unfortunately, we’ve learned that reports of the death of anti-Semitism in Europe have been greatly exaggerated; although, fortunately, Nazism as a mass movement seems to be no more. And it is ironic indeed that the torch of anti-Semitism has been successfully passed from the dying Nazi movement to Arab and Muslim lands, where it has flourished—and, yes, metastasized.