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Scapegoat: The Jews, Israel, and Women's Liberation, by Andrea Dworkin
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On Yom Kippur, Jews of antiquity would sacrifice two goats: one killed as an offering to a harsh and judging god, the other taken to the wilderness and turned loose, a carrier of the sins of the group. Throughout history, argues brilliant feminist critic Andrea Dworkin, women and Jews have been stigmatized as society's scapegoats. In this stunning and provocative book, Dworkin brings her rigorous intellect to bear on the dynamics of scapegoating. Drawing upon history, philosophy, literature, and politics, she creates a terrifying picture of the workings of misogyny and anti-Semitism in the last millennium. With examples that range from the Inquisition, when women were targeted as witches and Jews as heretics, to the terror of the Nazis, whose aggression was both race- and gender-motivated, Dworkin illustrates how and why women and Jews have been scapegoated and compares the civil inequality, prejudices, and stereotypes that have framed identity for both groups. Taking the state of Israel as a paradigm, Dworkin traces the growth of male dominance in societies both old and new -- resulting in the subordination of women and a racial or ethnic "other." In Israel today, Palestinians and prostitutes are the new scapegoats: degraded, inferior, abject. Although the gentle Jewish martyrs of old have become modern Israeli warriors, women retain the stigmatized status of "weak Jews" who, when attacked, never fight back. This leads Dworkin to imagine a world in which women betray men of their own kind in order to develop and defend their own sovereignty. Ultimately, her book forces us to ask profound questions: Why do women continue to value their own lives less than those of themen they love? Where is the line between justifiable self-defense and violence? Both an impassioned plea for women to challenge and destroy the author- ity of the men in their own group and a startling work of history, "Scapegoat" will forever change how we think about the patterns of behavior and belief that give rise to domination and oppression.
- Sales Rank: #4424973 in Books
- Brand: Brand: Free Press
- Published on: 2002-04-05
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x 1.01" w x 5.98" l,
- Binding: Paperback
- 448 pages
- Used Book in Good Condition
From Publishers Weekly
"I am... a lapsed pacifist. With extreme difficulty and reluctance I have come to believe that women have to be literate in both strategic violence and the violence of self-defense," writes Dworkin in her impassioned, sometimes brilliant and often problematic analysis of how institutionalized male violence against women, children and Jews has shaped the modern world. Beginning with the premise that violence born of anti-Semitism and from the hatred of women are similar, she argues that both wage a "war on the body" of the scapegoat and that resistance has taken the form of Zionism and feminism. Dworkin (whose Woman Hating and Pornography have influenced the women's movement) approaches her topics with a strong, frequently unsettling mixture of nuance and polemic, piling fact upon fact to make her arguments. Holocaust literature, Sylvia Plath's poems, the critical theories of Jacques Derrida, The Merchant of Venice, Gore Vidal's Live from Golgotha, The Turner Diaries and Benjamin Disraeli's novels (the bibliography includes more than 1,500 titles)--all find their way into her onslaught of information, statistics and analysis. While she frequently overstates her case (as when she claims that "women rarely report crimes involving either rape or battery"), Dworkin makes potent points (as when she examines the similar attitudes toward women, Jews and African-Americans in the writings of both conservative and right-wing vigilante groups in the U.S.). This weighty treatise unfailingly engages and provokes. Agent, Elaine Markson. (June)
Copyright 2000 Reed Business Information, Inc.
From Library Journal
Dworkin's (Life and Death; Intercourse) exegesis on anti-Semitism and misogyny traces the often-parallel paths of both forms of hatred. The atrocities of the Nazi Holocaust and the particularities of fascism's abuse of women are vividly rendered. Likewise, the psychological after-effects of historical efforts to eradicate world Jewry are starkly and convincingly documented. "Anyone who has suffered torture will never again be able to be at ease with the world," Dworkin writes. Indeed, those hurt routinely lash out: Jews are scapegoated by non-Jews, Palestinians are scapegoated by Israelis, and women are scapegoated by men. While Dworkin does not believe such behavior is inevitable, she argues that the Middle East is an especially thorny proving ground, juxtaposing the Jewish desire for national sovereignty against the reality that, for many females, both home and homeland are fraught with violence. Dworkin's solution is sure to rankle: women should abandon men for single-gender alliances that advance their self-interests. Although this conclusion is certainly arguable, this impressively researched, if controversial, text will draw a wide array of readers. Highly recommended for all libraries.
-Eleanor J. Bader, Brooklyn, NY
Copyright 2000 Reed Business Information, Inc.
From Booklist
In Life and Death (1997), Dworkin vowed to find a new way to write about violence against women, and the result is this towering indictment and call to action. Dworkin's prose has never been sharper, or her feminist vision more arresting, than in this extensively referenced synthesis of history, philosophy, religion, literature, and politics. At the heart of her inquiry stands the figure of the scapegoat, the lowest of the low, the rank routinely accorded to women, especially those who are poor, and to Jews. Dworkin examines, to profound effect, the scapegoat dynamic in two related but seemingly opposite arenas, the Holocaust and contemporary Israel, but her scope is global, and her insights pierce centuries of male sovereignty. Unflinching in her detailed chronicling of the Nazis' systematic murder and torture of women, Dworkin then links the apocalyptic to the domestic, offering astute and groundbreaking perceptions into women's loyalty to the men who harm them. Nothing has worked to free women from their scapegoat status, Dworkin concludes, and so she advocates a "concrete militancy" based on women accepting responsibility for putting a stop to male crimes against humanity. Donna Seaman
Copyright © American Library Association. All rights reserved
Most helpful customer reviews
3 of 7 people found the following review helpful.
The power of the word speaks again
By Cathleen M. Walker
Andrea Dworkin first opened my eyes in 1978 in the pages of Woman Hating, and she can still stretch my mind until it hurts!
Scapegoat: The Jews, Israel and Women's Liberation would have been better titled The Holocaust of the Jews and Violence Against Women: A Study of Comparisons.
There is no liberation for the women in this book, nor is women's liberation even defined - but violence against women certainly is, and nobody can put violence against women in context like Andrea Dworkin. The sad part is that her writing has become so academic that the very women who could benefit from this book couldn't possibly follow it - it's mind bending, as we used to say in the sixties. Poor, oppressed, exploited women don't have the time or the energy to untangle the philosophy and the logic Dworkin has taken such pains to evolve - only college professors do. They thrive on it.
Andrea Dworkin changed my life by showing me the nature of my own oppression, so that I could find my way out of it. The nature of oppression and exploitation is also known, in psychiatrist's terms, as projection. The perpetrator blames the victim for their own suffering even as he cracks the whip. So do survivors take on the role of perpetrator if they manage to avoid any effort at healing their own wounds. So does Israel take on the role of Fascist in the ever present PTSD of the history of their own suffering.
How do we end the violence? By breaking the cycle. How do we break the cycle? Certainly not by invasion, colonialization, and war. Dworkin names the violence no one dares to name, i.e. the use of prostitution in Nazi concentration camps by both Nazis and Jews alike. And yet, no matter how horrific the stories of suffering may be, only Dworkin had the courage to tell that one, which even the most articulate Jew would rather remained invisible, hidden in shame, those women and their courage and their suffering never counted.
This book should be mandatory reading in all upper level women's studies courses, with much food for thought, discussion and hopefully, action.
It appears Dworkin never learned about Project Monarch. One wonders what she would have said about that.
20 of 25 people found the following review helpful.
Andrea Dworkin comes clean in a dirty world.
By A Customer
In "Scapegoat," Andrea Dworkin comes clean. For the better part of her career, she has been dropping hints about the connections, or parallels, or metaphorical affinities between the Holocaust and violence against women. These hints have always had a meretricious quality in the absence of a detailed argument. "Scapegoat" comes as a true surprise. This book is not "Intercourse" plus the well-worn Holocaust analogy as an indicator of oppression: it is a serious monograph on the comparative lot of stateless peoples, including women. Dworkin's quotes from Jewish and non-Jewish writers are respectful and attentive, though self-indulgent in sheer number. Her analysis of Jewish religion and culture is critical but fair and reflective of great pride. The apocalyptic kitsch which the reader has a right to expect from Dworkin is less often on display here, and though men don't come off too well, there is relatively little time spent on deconstructions of "male" sexuality as the root of violence. Dworkin here is far more pragmatic: she blames any form of entrenched power and its abuses. This book is the closest Dworkin has ever come to mainstream cultural studies. If there is any justice in same, she will receive the readership "Scapegoat" deserves: people who sit through 600 pages a throw of Lacan, Foucault or Donna Haraway ought to be able to stomach this book with no trouble at all. In a perfect world.
But though this is Dworkin's best, most lucid and readable nonfiction book, it finally suffers by promoting just that which it argues to defeat, and what its existence calls into question almost by definition: presumptions of the ontological "uniqueness" of the Holocaust. The comparison to the abuse of women is not meant to relativize either, though the book's anthology of quotes offers a good deal of evidence for doing so. It is, instead, meant to assign to women an ontological specialness equivalent to being Jewish. Quite apart from the morally problematic nature of any such specialness, Dworkin falters badly on the necessary follow-through. The specialness of suffering results from a landless status which Dworkin is right in assuming not to be uniquely Jewish. By her own admission, there is no equivalent in specific female experience to the Jewish religion, which she correctly identifies as the unifying factor that has allowed even secular Jews to experience themselves as "chosen." Her alternative may be feminist ethical consciousness, but the analogy suffers from the fact that this is by definition a consciousness meant to transcend national boundaries. Like many other Jewish feminists, she identifies with Zionism and offers a severe yet forgiving analysis of its treatment of the Palestinians. She makes a fascinating parallel between Jewish ghettoization of Palestinians and feminist disdain for sexually abused women. Yet this analogy finally does not wash either. After four hundred pages devoted to the concept of both women and Jews as stateless people, the reader must be skeptical about prostitutes as an ethnicity, or "Zionism for women." Dworkin wants the possibility to exist and her understanding of the uniquely pained Israeli consciousness earns respect; all the same, she is too invested in the idea of nationalism as masculine and statelessness as female to propose a feminist separatist nationalism in credible terms.
"Scapegoat," then, tries hard to break new ground, both for feminists and for diasporan peoples, but finally ends up exposing the author's terrible and very Jewish dilemma: unable to choose either nationalism or statelessness in good conscience and yet left with the inescapable sense of chosenness and its burdens. All the same, it is a memorable summa by this country's best-known Jewish feminist, sacrificing her often tendentious originality for a reiteration of the Jewish question that honors its often-ignored sexual politics. Whether it does justice to them is a whole other question. "Scapegoat" can be read as a tissue of cliches on the subject; but people do think in cliches, and Dworkin does an adequate, sometimes uncanny job of describing how people tend to think about things. She will tell us that it is up to us to decide if that is how they are--with deeds as well as words. And words, as she has so often said, are deeds. It is in its reflection of the power of words about crimes and their victims that "Scapegoat" is most valuable as word and deed.
15 of 23 people found the following review helpful.
A Radical Humanism
By Dominic Fox
_Scapegoat_, Andrea Dworkin's first book of the twenty-first century, is a work which raises, once again, the question of what it is to be human.
The question is implicit in any discussion of _dehumanization_. Were the Jews in Germany dehumanized by the anti-semitic propaganda of the Nazis, or can the acceptance of the images of Jews presented in anti-semitic propaganda be compatible with the recognition of Jews as human beings? Are the women in pornography dehumanized by what Dworkin sees as the misogynistic propaganda of pornographers, or can the acceptance of the images of women presented in pornography be compatible with the recognition of women as human beings?
Dworkin's answers - "no" to both questions - stem from the conviction that there is something that it is to be human which is not compatible with being the stigmatized, objectified target of legitimized violence. One cannot be a human being and simultaneously be the kind of being whom it is just, reasonable and perhaps even erotically satisfying for another human being to rape, torture and kill. The willingness - to borrow a phrase - of Hitler's executioners to rape, torture and kill millions of Jews strongly implies that they did not and could not regard the Jews as human beings. According to Dworkin, the banality and ubiquity of rape and prostitution in male-dominated societies indicate a similar "willingness" among men, and a similar refusal or inability to perceive the humanity of their victims.
_Scapegoat_ asks what it is to be human, and rejects the answer that it is to be Aryan, or middle class, or male in a world in which non-Aryans, the poor and women are contrastingly less than human. Dworkin sees this answer as one of the underpinnings of the modern state, be it US or Israeli, where accession to full humanity and citizenship means casting off the stigma of dehumanization *and transferring it to others*. The scapegoat is made to be the bearer of one's own past humiliation and dishonour. Hence the astonishing malice of many of those who have escaped from poverty towards those who remain poor, the immense rage of the newly affluent against the "idle, immoral, irresponsible" underclass from whom they must struggle to distinguish themselves. Becoming "respectable" often means taking on the values and attitudes of those who formerly treated you like dirt.
Dworkin argues for a conception of the state the humanity and citizenship of whose members is not predicated on the scapegoating and dehumanization of the poor and stateless. She demands sovereignty for women, and predicts that organised, concerted and possibly violent struggle will be necessary to obtain it. Note that sovereignty does not mean social domination: Dworkin is not arguing for a substitution of female supremacism for male supremacism, but for a non-supremacist notion of sovereignty, a concept of the human which would not be merely a metaphysical transliteration of the social self-image of slavers and aristocrats.
The questions posed by _Scapegoat_ - and it is, substantially, a book of questions - are in my view fundamental; whether or not one agrees with Dworkin (for instance about deconstruction: here let me register an anguished squeak of dissent at her acceptance of David Lehman's ignorant characterisation of postmodern thought as the ingenious dissimulation of its own politically tainted origins. She could have read Lyotard, or Lacoue-Labarthe, or Derrida on the holocaust and learned otherwise. No doubt other matters seemed more urgent at the time), one must recognise that her writing and analysis strike at the nerve of many of the most difficult and painful issues of our political and personal lives.
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