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Why ultra-Orthodox parties hold so much sway in Israeli politics
Ultra-Orthodox Jews, often called Haredim, make up a small but growing percentage of Israel’s population. Still, their political parties wield significant influence.
The German Makkabi sports club where Muslims outnumber Jews
When they sweat it out at a big German sports club, Jewish, Muslim and other athletes are also sending a strong signal against rising antisemitism, the...
Nick Fuentes to Hasan Piker: click by click, antisemitism goes mainstream
As attacks on Jews rise, USA TODAY's Extremely Normal explores how mainstream politicians and commentators are embracing antisemitism.
We studied American Jews’ mental health after Oct. 7. They’re not OK.
Research showed invalidation in ways that were painful, isolating and sometimes startling, writes a co-founder of The Jewish Community Mental Health Initiative.
Prosecutor Doug Lloyd picked as GOP attorney general candidate
Michigan GOP delegates endorsed Eaton County Prosecutor Doug Lloyd on Saturday as their nominee for attorney general, according to preliminary results.
Germany's Holocaust remembrance is becoming a political performance
The memory of six million murdered Jews has become part of Germany's national identity. Yet the solemn promise of “Never again” is all too often followed by the familiar words “We strongly condemn.”
The thriving and lucrative business of antisemitism
Today’s trendy, provocative, and libelous claims against Jews have replaced the entertainment of the Roman Colosseum, where Christians were thrown to the lions for sport.
Trump nominee stalls after GOP senator challenges him on remarks about Jews and Israel
Sen. John Curtis of Utah said he opposes Jeremy Carl for a State Department post in part because of his "anti-Israel views and insensitive remarks about the Jewish people."
GOP leaders shunned Bo French for racist posts. Now they want him to regulate Texas’ oil and gas
After Bo French asked his social media followers whether Jews or Muslims were a "bigger threat to America," Republican Lt. Gov. Dan Patrick called for him to step down from his position at the Tarrant County GOP. Patrick is now backing French in his bid to be the next Texas railroad commissioner.
Building bridges that lift us above hate
When Mohammed Al Samawi was growing up in Yemen, the son of a pair of middle-class doctors, teachers taught him that Jews and Christians were enemies destined for hell. “We were trained as children to hate,” he told an audience of some 450 at an antisemitism conference in Denver last week. Like many of his […]
Michigan must reject antisemitism in political discourse
The atmosphere for Jews in our state feels toxic. We feel under attack, scapegoated, misunderstood and deeply uncertain about the future
AfD is predicted to win 40% in the German state of Saxony-Anhalt. Should Jews be worried?
Here’s what you need to know about the rise of Germany’s far-right political party.
Antisemitism fight explodes in Florida as voters head to the polls: 'Political pogrom'
Randy Fine calls Dan Bilzerian's GOP primary challenge an "organized pogrom against Jews" after an AI video depicted Nazi tropes.
Opinion: San Diego must reject the demonization of Jews in politics
Describing Jewish political participation as foreign, corrupt, or subversive is a clear attempt to normalize prejudice and hatred.
The 7 political stories Jews will be watching in 2026
The 2026 political stories to watch — from Zohran Mamdani’s first year as NYC mayor to Jewish governors preparing for 2028.
Mamdani and top New York rabbis will meet privately, but their core divide remains unresolved
The Friday after Zohran Mamdani won, Rabbi Ammiel Hirsch gave a sermon saying that he believed the incoming New York mayor’s criticisms of Israel aligned with Hamas and that critics of Israel wanted to separate “good Jews” from “bad Jews” in a way that endangers the city’s Jewish community.
JD Vance set to address Jewish conservatives, as some Jews in GOP share concerns about his recent Israel remarks
Vice President JD Vance is set to address a gathering of Jewish conservatives on Monday, even as some Jews in the GOP have raised concerns about his remarks on Israel.
America's politically divided Jewish community braces for Israel's elections
Netanyahu’s supporters, especially among Orthodox Jews, believe he’s protecting a country they love as central to their identity. Many liberal and younger Jewish Americans believe his policies have harmed Israel’s global standing.
Your Weekly Michigan Political Brief
Jewish Voice for Peace Action has endorsed the campaign of Abdul El-Sayed, and has launched “Jews for Abdul” to garner support for the Democratic U.S. Senate nominee. El-Sayed also gained the support of other prominent Jewish community members, former office holders and federal administration officials. The group issued an open letter detailing why they were […]
Beyond politics, a well still needs water
Joint projects between Jews and Muslims may ultimately do more to advance understanding than a hundred conferences about understanding.
Truth and Politics in the Age of Post-Truth
Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.
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Communist Party Politics, Rockets and Komsomol Business in Soviet Dnipropetrovsk
This is an excerpt from Ukraine’s Outpost: Dnipropetrovsk and the Russian-Ukrainian War (2022). Free to download from E-International Relations. The Ukrainian city of Dnipropetrovsk (in 2016 the city was renamed Dnipro) was shown on a movie screen in the Soviet Union for the first time in 1981 as a ‘Russian-speaking’ city in Nikita Mikhalkov’s feature film Rodnia. A story of a Russian peasant woman who visited her daughter in the big industrial city was used by Mikhalkov in his movie to emphasise a growing crisis in Soviet family life during the Brezhnev era when former Russian peasants lost their Orthodox Christian identity during the process of socialist industrialisation and modernisation. Paradoxically, Mikhalkov completely ignored the real social and national problems of the city; instead choosing as the setting for his movie Russian peasants’ adjustment to Soviet modernisation. Even now many Russians use this film as evidence of the ‘Russian character’ of Dnipropetrovsk ignoring the real demographic and social history of this Ukrainian region (Elberg-Wilson 2016).[1] Despite Mikhalkov’s picture, the city of Dnipro and the Dnipropetrovsk region had a multi-national and multi-cultural character coupled with the strong influence of Ukrainian and Jewish culture. Get E-International Relations delivered to your inbox, free. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe Using various archival and published documents, this chapter will cover the social, economic and cultural development of the city and the region of Dnipropetrovsk through the period of late socialism after Stalin, showing the ties between the multi-national Komsomol members and business ventures during perestroika and how this influenced the rise of oligarchic clans in post-Soviet Ukraine. Emergence of Soviet Dnipropetrovsk Paradoxically, from the early beginning, the founding of the ‘city of Catherine’s glory’ (Ekaterinoslav in Russian) and its province in 1776 by the Russian imperial administration of the Catherine the Second involved non-Russian ethnic groups, which shaped a historical demography of this region in Southern Ukraine. These ethnic groups included the local Ukrainian Orthodox Christian peasants and Cossacks, Jewish traders and artisans, Armenian Christians, and Tatar Muslim settlers. By the middle of the nineteenth century, thousands of German Protestant and Mennonite colonists also settled in the province. Moreover, by attracting foreign capital, the Russian imperial administration transformed this multi-ethnic and multi-religious region in the booming industrial centre of the Russian Empire by the beginning of twentieth century (Zhuk 2004, 33–96). After the Russian Revolution and civil war, the province of Ekaterinoslav continued to play an important role in the industrial development of the Ukrainian Soviet Socialist Republic. In 1926 the Soviet administration decided to change the name of Ekaterinoslav which sounded too ‘old fashioned’ and ‘imperial Russian.’ The new name was a combination of the name of the Dnipro River with the last name of Grigorii Petrovskii, head of the All-Ukrainian Executive Committee of the Soviets, and well-known organiser of the working-class movement in the region of Ekaterinoslav before the Revolution. ‘Dnipro-Petrovske’ was later transformed into ‘Dnipropetrovsk’ (Bolebrukh 2001, 156). Both the city and region of Dnipropetrovsk lived through the New Economic Policy (N.E.P.), industrialisation and the Stakhanovite movement. The region lost millions of human lives during collectivisation and the dekulakisation campaign, and especially during the Holodomor of 1932–33. During industrialisation, the Soviet government restored the industrial base of the region. Former metallurgical giants such as the Petrovskii (formerly Brianskii)plant, the Chodoir (formerly Vladimir Lenin) plant and others resumed production of pig iron and steel. During the 1930s, Dnipropetrovsk became an important centre for Soviet heavy industry. In 1932, Dnipropetrovsk regional metallurgical plants produced 20 per cent of the entire cast iron and 25 per cent of the steel manufactured in the Soviet Ukrainian Republic. After the beginning of the campaign of ‘Ukrainianisation’ in 1923, the number of those who spoke Ukrainian grew, reaching 38.5 per cent in the city by the end of the 1920s. Between 1932 and 1939, the number of city dwellers in Dnipropetrovsk increased to over 500,662. The Dnipropetrovsk region became the most urbanised of Soviet Ukraine with more than 2,273,000 people living in the region (Vasiliev 1977, 55; Bolebrukh 2001, 159–164). Dnipropetrovsk also became the cultural and educational centre of Soviet Ukraine. There were ten colleges, including the State University, 97 secondary schools and 19 vocational schools. The Soviet administration restored local drama and music theatres. During the 1930s, Dnipropetrovsk had 120 libraries, five museums, six movie-theatres, 30 clubs and palaces of culture (Bolebrukh 2001_,_159–164). The Leonid Brezhnev Clan Post-war Soviet modernisation influenced the careers of many young and ambitious Komsomol members in the region. One of them, Leonid Brezhnev, was born in 1906 in Kamenskoe, joined the Kommunystycheskaya Partyya Sovetskoho Soyuza (Communist party of the Soviet Union - KPSS) in 1931 and, after graduation from Dniprodzerzhinsk Metallurgical Institute was elected as a council deputy of the city of Dniprodzerzhinsk. The Stalinist purges of the 1930s removed many old Soviet and Communist officials from government positions who perished in prisons and the labour camps of GULAG. Young people such as Brezhnev filled the void created by Stalinist repressions in the region. In 1938, the young Brezhnev was elected as a member of the regional committee of the Soviet Communist party of Ukraine (KPU) and head of the Department of Agitation and Propaganda. By the young age of 32, Brezhnev had become secretary of the KPU committee of the most important industrial region of Soviet Ukraine. His career was interrupted by the Great Patriotic War when Brezhnev joined the army as an ideological officer (see Mlechin 2005). From August 1941 to October 1943, the Dnipropetrovsk region was occupied by the Nazis, and Soviet troops liberated the entire region by February 1944 (Berkhoff 2004, 11, 36, 49, 149–150, 152–153, 248–249). The Soviet administration restored the industrial base of Dnipropetrovsk, and by 1950 the main metallurgical and machine-building factories had reached their pre-war levels of industrial production and productivity. During this period, Brezhnev began his political career as a talented and ambitious organizer of the industrial re-birth of Dnipropetrovsk. He was an experienced young army ideologist who had proved his loyalty to the Stalinist leadership during the war and was familiar with Dnipropetrovsk before 1941. The Central Committee of the KPSS sent Brezhnev to Dnipropetrovsk in November 1947 when he was elected first secretary of the Dnipropetrovsk regional committee of the KPU, and he ruled the oblast until June 1950 (Vosstanovlenie). His successors were Andrei Kirilenko and Volodymyr Shcherbitskyy, both close friends. Two other young comrades of Brezhnev, Oleksiy Vatchenko and Yevhen Kachalovskii led the region respectively in 1965–1976 and 1976–1983 (Vasiliev 1977, 72; Bolebrukh 2001_,_ 233; Mlechin 2005). Brezhnev promoted the political career of his old friends, many of whom became prominent political figures in Kyiv and Moscow during his leadership of the KPSS. Both contemporaries and scholars who study the ‘Brezhnev period’ call this phenomenon the ‘Dnipropetrovsk mafia’ or rule of the ‘Dnipropetrovsk Family’ (Nahaylo 1999, 36, 69; Wilson 2000, 162). Since the rise of Brezhnev to the pinnacle of Soviet power, the ruling elites of Dnipropetrovsk influenced not only regional, but also republican and All-Union politics. Dnipropetrovsk’s transformation into an important centre of the Soviet military industrial complex was directly related to the sudden rise of Brezhnev to the pinnacle of Soviet power in October of 1964. Brezhnev promoted the political career of his compatriots from the Dnipropetrovsk military industrial complex. Brezhnev’s friends and close colleagues from his post-war years in the Dnipropetrovsk region went to Moscow and became prominent political figures in the Soviet nomenklatura hierarchy during the 1960s and 1970s. Two main industries of the Soviet military industrial complex – metallurgy and missile-building – had important factories in Dnipropetrovsk and therefore provided the Brezhnev clan with new members from 1964 until 1982. Even after the downfall of the Brezhnev clan in Moscow in 1983, when Yurii Andropov began his struggle ‘against corruption and nepotism’ in the Soviet nomenklatura, members of this clan continued to play a prominent role in the political life of Soviet Ukraine. Besides the Physical-Technical Department of Dnipropetrovsk State University, the Dnipropetrovsk Metallurgical Institute also assisted the political careers of many of Brezhnev’s close friends who in the 1970s and 1980s became important members of the Kremlin nomenklatura. Nikolai Tikhonov, former head of Dnipropetrovsk Sovnarkhoz during the 1950s, was one of the deputies of the Soviet Prime Minister between 1966 and 1976, First Deputy of the Prime Minister from 1976 to 1980 and head of the USSR Council of Ministers from 1980 to 1985.[2] Nikolai Shcholokov was the Soviet Minister of Public Order in 1966–1968 and from 1968 to 1982 he was Soviet Minister of Interior. Georgii Tsynev was during 1971–1976 a member of the Central Revision Committee of the KPSS and a deputy head of the KGB from 1970 to 1982. In the KGB he was the 1st Deputy Chairman in 1982–1985 as well as he was a Candidate Member of CPSU Central Committee in 1976–1981 and accordingly was a full Member of the said body in 1981–1986. Victor Chebrikov, who graduated from Dnipropetrovsk Metallurgical Institute in 1950, was one of the leaders of the city party organisation in Dnipropetrovsk from 1961 to 1971. In 1971 he became the head of the personnel department of the USSR KGB, First Deputy of the Head of this organization and from 1982 to 1988 a chairman of the KGB (Pikhovshek 1996, 11–12, 272–274). Another of Brezhnev’s close friends, Volodymyr Shcherbytskyy, promoted the careers of other people from the region of Dnipropetrovsk. With his support, Oleksii Vatchenko became the head of the Presidium of the Ukrainian Soviet Supreme Soviet from 1976 until 1984 with the assistance of another politician from Dnipropetrovsk, Valentyna Shevchenko. Aleksandr Kapto, who worked as a secretary of both the Dnipropetrovsk Komsomol organization and the Soviet Ukrainian Komsomol in Kyiv in the 1960s, oversaw the Department of Culture in the Central Committee of the KPU; in 1979–1986 he was a Secretary of the Central Committee and accordingly was the main ideologist of the Soviet Ukraine. Many other members of the ‘Kyiv ruling class’ under Shcherbytskyy were also linked to the Dnipropetrovsk metallurgical and military lobby. Shcherbytskyy’s assistant from 1972 to 1984 was Konstantin Prodan who began his career in the Komsomol organisation of the city of Dnipropetrovsk (Pikhovshek 1996, 48–103). As a contemporary political analyst noted, ‘Officially Prodan was put in charge of industrial production, though, according to insiders of the former KPU Central Committee, his principal function was ‘maintaining’ contact with Brezhnev’s assistant Georgii Tsukanov in Moscow’ (Pikhovshek 1996, 33–34). Another important reason for the rise of the ‘Brezhnev Clan’ was the relative independence of Dnipropetrovsk’s local administration from Kyiv. Because of the status of Dnipropetrovsk as a ‘strategically important centre for military industry,’ different branches of the local administration were under the direct supervision of Moscow, rather than Kyiv (Interviews with Tihipko, Markov and Bocharova). The Military Industrial Complex and Ruling Elite of Dnipropetrovsk The city of Dnipropetrovsk was the location of famous metallurgical and machine-building factories in pre-revolutionary Russia and the Soviet Union. Before 1941, Dnipropetrovsk became the most urbanised region of the Soviet Ukraine. Almost 53 per cent of this region’s population lived in 16 cities and towns of the region (Vasiliev 1977, 55; Bolebrukh 2001, 159–164). In 1980, the industrial enterprises of Dnipropetrovsk manufactured a significant part of the industrial products and customer goods for the Soviet Ukrainian Republic. A total of 5.4 per cent of steel, 9 per cent of rolled iron, 28 per cent of pipes, 62 per cent of combine beet-harvesters, 27.9 per cent of television sets, and 8.5 per cent of knitted wear in Ukraine were produced in the city of Dnipropetrovsk (Bolebrukh 2001, 219). After 1945, the main centre of economic and financial activities of the region and the city of Dnipropetrovsk became neither metallurgy nor mining. The new centre which changed the status of the region and of the city was a secret military factory in Dnipropetrovsk. The entire ideological and cultural situation in the region, and especially the city, depended on this one industrial plant which became the most important part of the Soviet military industrial complex. In July 1944, the State Committee of Defence in Moscow decided to build a large military machine-building factory in Dnipropetrovsk on the location of the pre-war aircraft plant. In December 1945, thousands of German prisoners of war began construction and built the first sections and shops of the new Dnipropetrovsk Automobile Factory (Markov, 1995). In 1947–1948 this factory produced its first cars and special military vehicles. However, on 9 May 1951 the USSR Council of Ministers decided to transform the main shops and sectors of this factory into ‘secret production’ which included not only special military vehicles, but also powerful rocket engines and different types of modern military aircraft. The former Dnipropetrovsk Automobile Factory was transferred to the Ministry of Armament of the USSR and received a new name – the State Union Plant #586 (Lukanov 1996, 12). Stalin introduced the organisation of special secret training of highly qualified engineers and scientists who were to become rocket construction specialists. He recommended the introduction of a new college degree at Dnipropetrovsk State University which would be a Master of Sciences in rocket construction. In 1952 the university administration formed a new department with the name ‘physical-technical faculty’ which was the largest department at the university, admitting on average four hundred students each year. These students received better accommodation and a higher stipend payment than students from other departments and colleges; the lowest stipend for this department was 450 roubles, while the highest stipend at another prestigious school, the Dnipropetrovsk Medical Institute, was only 180 roubles. A special commission from Moscow selected talented undergraduate students studying physics from engineering schools all over the USSR and sent them to the physical-technical department at Dnipropetrovsk State University, where they resumed their studies as rocket engineers. Simultaneously, the university administration announced the admission of new freshmen students in this department. The promise of a good stipend and a ‘romantic’ career of rocket engineer attracted thousands of talented young people to this ‘secret’ department, which provided training specialists for only the Dnipropetrovsk Automobile Factory (Horbulin 1998, 9, 62–63). In accordance with another decision of the Soviet government, in 1954 the administration of this automobile factory opened a secret design office with the name ‘Southern Construction Bureau’ (konstruktorskoe biuro Yuzhnoe). The main assignment of this office was to construct military missiles and rocket engines. Hundreds of talented physicists, engineers and machine designers moved from Moscow and other big cities in the Soviet Union to Dnipropetrovsk where they joined the konstruktorskoe biuro Yuzhnoe (KBYu). In 1965, the secret Plant #586 was transferred to the Ministry of General Machine-Building of the USSR and the next year it changed its name into the ‘Southern Machine-building Factory’ (Yuzhnyi mashino-stroitelnyi zavod) or simply Yuzhmash (in Ukrainian Pivdenmash). The first ‘General Constructor’ and head of the ‘Southern’ design office was Mikhail Yangel, a prominent scientist and outstanding designer of space rockets who led the design office and factory from 1954 to 1971. Yangel designed the first powerful rockets and space military equipment for the Soviet Ministry of Defence. Yangel worked with talented engineers who later became the leaders of military production in Dnipropetrovsk and the official directors of Pivdenmash. Two close collaborators of Yangel were the Pivdenmash directors Leonid Smirnov (1952–1961) and Aleksandr Makarov (1961–1986). Makarov’s successor was Leonid Kuchma, the Director General of the Pivdenmash in 1986–1992, who later became one of the most prominent political leaders in independent Ukraine and was and still is the only President of Ukraine (1994–2005) elected twice (Strazheva; Platonov and Horbulin; Romanov and Gubarev; Baikonur; Baikonur, Korolev, Yangel). In 1951 the Southern Machine-building Factory began manufacturing and testing new military rockets with an initial range of only 270 kilometres. By 1959 Soviet scientists and engineers developed new technologies, and as a result, the KBYu launched a new machine-building project producing ballistic missiles. Under Yangel, KBYu produced very powerful rocket engines which dramatically increased the range of ballistic missiles and from the 1960s, began to be used as launch vehicles for Soviet spaceships. Pivdenmash designed and manufactured four generations of missile complexes which included space launch vehicles Kosmos, Interkosmos, Tsyklon-2, Tsyklon-3 and Zenith. The KBYu created a unique space-rocket system called Energia-Buran and manufactured 400 technical devices which were launched as artificial satellites (Sputniks). For the first time in the world space industry, the Dnipropetrovsk missile plant produced space Sputniks. By the 1980s, Pivdenmash manufactured 67 different types of spaceships, 12 space research complexes and four defence space rocket systems. These systems were used not only for purely military purposes by the Ministry of Defence, but also for astronomical research, for global radio and television and for environmental monitoring. Pivdenmash initiated and sponsored the international space programme of Eastern European socialist countries, called Interkosmos. Twenty-two of the 25 automatic space Sputniks of this programme were designed, manufactured, and launched by engineers and workers from Dnipropetrovsk. Pivdenmash and KBYu became not only an important centre of the Soviet space industry and Soviet military industrial complex, but also the main rocket producer for the entire Soviet bloc. (Hall and Shayler 2001, 316ff; Siddiqi 2003, 97, 113, 114, 164, 177, 285) The military rocket systems manufactured in Dnipropetrovsk created the base for the Soviet Strategic Missile Forces (Dnepropetrovskii raketno 1994; Bolebrukh 2001_,_ 209–211, 229; Lukanov 1996, 13). On the eve of the disintegration of the Soviet Union, KBYu had nine regular and corresponding members of the Soviet Academy of Sciences, 33 full professors and 290 scientists holding a Ph.D. More than 50,000 people worked at Pivdenmash. Pivdenmash was ‘a state’ inside the Soviet state. In 1969, after a long competition with Moscow’s V. Chelomei Centre of Rocket Construction, Pivdenmash rocket designs won, and from then leaders of the Soviet military industrial complex preferred only Pivdenmash models. The Soviet state provided billions of Soviet roubles to finance Pivdenmash projects (Horbulin 1998, 6, 24–31). Officially, Pivdenmash also manufactured agricultural tractors and special kitchen equipment for everyday needs, such as mincing machines or juicers for Soviet households. In official reports and public information there were no details given about its production of rockets or spaceships. However, hundreds of thousands of workers and engineers in the city of Dnipropetrovsk were employees of this plant, and members of their families and therefore most local people knew about the ‘real production’ of Pivdenmash. Dnipropetrovsk as a KGB “Testing Ground” The Soviet government approved the KGB’s proposal to introduce the highest level of secrecy over Pivdenmash and its products. According to the Soviet government’s decision, the city of Dnipropetrovsk was officially closed to foreign visitors in 1959. No citizen of a foreign country (even Eastern European socialist) was allowed to visit the city or district of Dnipropetrovsk. From the late 1950s, Soviet people called Dnipropetrovsk ‘the rocket city’ or ‘closed city.’ (Bolebrukh 2001, 211). Members of the Brezhnev clan in the Moscow offices of the KGB and Ministry of Interior also contributed to centralised ideological control in Dnipropetrovsk, which especially influenced the KGB and security operations in the closed city. The local KGB office was always more Moscow-oriented, ignoring the interests of the authorities in Kyiv. At the same time, for Moscow officials who began their careers in Dnipropetrovsk, the city became the testing ground for many All-Union KGB campaigns which they attempted to initiate. Dnipropetrovsk KGB officers were ‘pioneers’ in the organisation of ideological campaigns which became ‘models’ for other ‘closed’ industrial Soviet cities. [This phrase – ‘pioneers of ideological campaigns’ – belongs to a local retired KGB officer. According to the KGB documents, Moscow’s representatives in the Dnipropetrovsk clan always interfered in local KGB business, imposing their own practices on the local officers.] (Igor T.; DADO, f. 19, op. 52, spr. 72, ark. 1–18) As a result, the inhabitants of Dnipropetrovsk experienced more ideological limitations and more brutal anti-Western campaigns than people in many other Soviet cities. Facing direct Kremlin supervision, the local KGB and KPSS ideologists sought to prove their ideological reliability and occasionally exaggerated the ‘threat from the capitalist West.’ KGB officers transformed one building in the Dnipropetrovsk Special Psychiatric Hospital (psikhushka), located in a town of Ihren (now a suburban district of Dnipro), into a special police facility for ‘political dissidents.’ All over the Soviet Union, Ihren psikhushka (especially its Section 9) became notorious and known as the worst incarceration for political prisoners. The Dnipropetrovsk KGB tested various drugs on prisoners and performed different medical experiments, treating the most ‘opinionated’ political dissidents as mentally sick patients. Many religious and civil rights activists and ‘bourgeois nationalists,’ such as national communist dissident Leonid Plyushch, described the Dnipropetrovsk Psychiatric Hospital as ‘mental hell’ because of its police system of harsh treatment and everyday humiliation (Plyushch 1979, 304–326, 340–349). Meanwhile, local KGB officers explained their harsh treatment of dissidents such as Plyushch as an ideological necessity to protect a strategically important centre of the Soviet military industrial complex (Igor T). Growth of the Population and Standards of Living in the Region The new status of the city brought more state investments and contributed to the overall improvement of the standard of living of its inhabitants. During the 1950s, the main sponsor of city improvements and renovations was the metallurgical industry. During the 1960s and 1970s, the space rocket industry and its biggest factory, Pivdenmash, sponsored all major city programmes, renovations and new architectural projects which included the sports palace Meteor with a large indoor pool, football team Dnipro, city airport, city theatre of opera and ballet, historical museum of Yavornitskii, department store ‘Children’s World,’ construction of thousands of modern apartments, libraries and movie-theatres, and celebrations of the 200th anniversary of the city of Dnipropetrovsk in 1976. (Bolebrukh 2001_,_ 211–212). Even the expansion and renovation of the Dnipropetrovsk Central Farmer Market (known as Oziorka) was supported by Pivdenmash as part of its improvement of the city’s life, and a reflection of the growth and strategic importance of the city. From 1958 to 1965 the city administration invested money in building a new covered location for the market and by 1970 they had re-built the entire neighbourhood transforming it into a modern and convenient place for the ‘socialist consumption of goods and services.’ (Lazebnik 2001, 167–185) As a result, the missile factory, the centre of the Soviet military industrial complex, contributed to a new level of cultural consumption among not only the city’s dwellers, but also among all guests of Dnipropetrovsk. Consequently, the pioneering efforts in the popularisation of new modern forms of Western music such as jazz and rock-n-roll also began among engineers and workers of Pivdenmash who contributed to the spread of new cultural forms and activities among those who lived in the city and region of Dnipropetrovsk. The improving living conditions in Dnipropetrovsk led to an increase of the regional population from 2,339,800 people (with a 56 per cent urban population) in 1951 to 2,850,700 (with a 72 per cent urban population) in 1961. The larger salaries and better distribution of food and industrial goods also attracted young people from other regions of the Soviet Union to Dnipropetrovsk. From the 1950s onward, most of the Dnipropetrovsk population were people younger than 30 years old. In 1970 there were 3,343,000 people in the region (76 per cent of who lived in cities) which by 1984 had increased to 3,771,200 people (with 83 per cent urban population). The population of the city of Dnipropetrovsk grew from 660,800 people in 1959 to 1,066,000 in 1979 and more than 1,153,400 people in 1985 when Gorbachev came to power (Glushkina 1985, 10, 11). The Dnipropetrovsk region had a young multinational, predominantly Russian speaking population. Three major ethnic groups shaped the cultural development of the region – Ukrainians, Russians, and Jews. During the peak of ‘international harmony and prosperity of developed socialism’ in 1979, Ukrainians made up the overwhelming majority of the regional (72.8 per cent) and urban (68.5 per cent) population. Due to massive emigration from the Soviet Union, the Jewish population decreased from 2.7 per cent in 1959 to 1.7 per cent in 1979 and 1.3 per cent in 1989. The number of Russians in the region’s population grew rapidly from 17.2 per cent in 1959, 20.9 per cent in 1970, 23 per cent in 1979 and 24.2 per cent in 1989 (O vozrastnoi structure 1971; Goskomstat USSR 1991, 100, 102). By 1985, more than a third of the population in the city of Dnipropetrovsk was ethnically Russian. If we add to this number the 3.2 per cent of Russian-speaking Jews and more than 33 per cent of Ukrainians who considered Russian their native language, we will have more than two thirds of the city’s population who associated themselves with Russian rather than with Ukrainian culture. According to contemporaries, the high salaries and better conditions of living attracted representatives of various nationalities from different republics who also spoke Russian rather than the Ukrainian language in Dnipropetrovsk (Goskomstat USSR 1991, 106, 108, 119, 122; Prudchenko and Smolenska 2007). Komsomol ‘Business’ During the Late Soviet Era The regional economic activities of local ‘businessmen and women’ from the Komsomol during perestroika had their roots in the pre-perestroika era. They also strengthened trends for independence from Moscow which had earlier existed in Dnipropetrovsk. All the elements of their initial business had already been developed during the Brezhnev era when the cultural consumption of late socialism combined the structures of Soviet international tourism with the ideological efforts of Komsomol activists into one business network. Mass rock and discotheque music consumption among Soviet youth was delivered by Komsomol and trade union apparatchiks. International tourism and discotheque enthusiasts provided these apparatchiks with music and video material for their entertainment business. Without these relations it would be impossible to imagine the development of post-Soviet capitalism. The first pioneers of organizing Komsomol business in the region were two graduates of Dnipropetrovsk Metallurgical Institute, the Ukrainian-Moldovan Sergiy Tihipko, the First Secretary of the Dnipropetrovsk Komsomol regional organization in 1986–91, and the Ukrainian Oleksandr Turchynov, who worked with Tihipko as head of the agitation and propaganda division in the same Komsomol regional organisation in 1987–90. Tihipko and Turchynov initiated and ‘ideologically justified’ the first Komsomol businesses in the region. Two other Komsomol members, who also graduated from the same institute as Tihipko and Turchynov, Kolomoyskyy and Viktor Pinchuk, both of Jewish origin, started their careers not in the official Komsomol business, but on the black market of Dnipropetrovsk, trading various goods, and using their financial and engineering skills for their own survival in the conditions of economic collapse of late socialism. Kolomoyskyy used his financial skills and connections with Tihipko to organize its own financial corporation Privatbank, which became the most successful bank in post-Soviet Ukraine. Pinchuk, using his engineering and managerial skills, founded his own metallurgical venture, entitled Interpipe Company. It is noteworthy that all four of those Komsomol members, two Ukrainian and two Jewish, used their personal connections through their friends and partners from Pivdenmash, including through its last director Leonid Kuchma, to start their first businesses in Dnipropetrovsk (see Golovko 2012). In the mid-1980s, when perestroika created favourable conditions for the managerial skills of Komsomol activists, this system produced new activities for cultural consumption, such as video salons which brought their organisers more profits than traditional discotheque clubs. The video business used the same infrastructure and network of the discotheque movement; namely international tourism, Komsomol activists, trade union leaders and the ‘discotheque mafia.’ This network contributed to the business career of two fans of Western popular music, Yulia Tymoshenko and her husband, Oleksandr (Popov, Milshtein, 55; Ponamarchuk). Yulia Grigian (Telegina) was the daughter of Armenian taxi-driver Grigian and Russian technical worker Telegina, a fan of British rock music. Yulia Grigian married Oleksandr Tymoshenko, son of a member of the city KPU committee in the Pivdenmash administration. In 1978, Yulia Tymoshenko joined the student Komsomol organization in the Department of Economy at Dnipropetrovsk State University. This department was opened on the initiative of the Pivdenmash administration in 1977 to provide training for qualified economists in Dnipropetrovsk’s growing military industrial complex. Yulia Tymoshenko graduated with honours from the Department of Economy in 1984 and began her first job as an engineer-economist through the connections of her father-in-law, Hennadii Tymoshenko. For five years, she worked at the Lenin machine building plant, another factory which belonged to the Soviet military industrial complex. In 1979, she gave birth to her daughter Yevhenia, and until 1988 she and her husband enjoyed a typical Soviet upper-middle class life in their one-bedroom cooperative apartment. They continued to watch movies, listen to Western pop music, and occasionally visited and danced in well-known discotheque clubs in downtown Dnipropetrovsk (Popov and Milshtein 2006, 64–67; Suvorov 1991). Perestroika changed the young Tymoshenko family. Hennadii Tymoshenko recommended his son and daughter-in-law to join the co-operative movement and promised his support through the city’s KPU and Soviet administration. In 1988, the young Tymoshenkos used their old connections in the Komsomol discothèque world to open a public service enterprise, a video-rental shop in Dnipropetrovsk, with 5,000 borrowed Soviet roubles. The profits made from this first venture were used to open a chain of video rental stores. They used the experience of Komsomol apparatchiks, who brought their first VCRs in Dnipropetrovsk through Sputnik. Contacts in the discotheque movement helped provide these apparatchiks with Western video tapes and an audience which was ready to consume new Western cultural products. Former discotheque enthusiasts tested these new business practices and proposed the idea of video salons, which had already become the most popular and fashionable form of entertainment Moscow and the three Baltic republics. As a result, during perestroika both the Komsomol and ‘discotheque mafia’ provided infrastructure for these salons in Dnipropetrovsk. When in 1987the KGB opened the city of Dnipropetrovsk to foreigners, Pivdenmash imported thousands of VCRs using barter agreements with South Korean businessmen. As a regional KPU apparatchik who oversaw the distribution of movies throughout the Dnipropetrovsk region (kinoprokat), Yulia Tymoshenko’s father-in-law had access not only to these Korean VCRs but also to local movie theatres which provided the first mass audience for video films. The main base of a Tymoshenko’s ‘video enterprise’ was the location of the former central Komsomol discotheque club of Dnipropetrovsk oblast– the Student Palace in the Taras Shevchenko Park of Culture and Relaxation in downtown Dnipropetrovsk (Popov and Milshtein 2006, 52–89; Ponamarchuk 2007). In 1989, she quit her old engineer-economist job and became the head of the Terminal co-operative. The same year, another participant in the ‘discotheque mafia,’ Serhiy Tihipko, was elected as the first secretary of the Komsomol organization of Dnipropetrovsk oblast. He not only supported Tymoshenko’s enterprise, but also brought his additional discotheque and Sputnik connections into Terminal. In this way, discotheque activists and Komsomol apparatchiks contributed to the growth and popularity of Tymoshenko’s business (Tihipko). In 1991 after the disintegration of the Soviet Union and Soviet state tourism, the representatives of the Brezhnev era Komsomol elite, such as Tymoshenko demonstrated again that a skilful adjustment of this network to the new economic situation was an important foundation for success in post-Soviet business activities. The initial capital of Terminal, the music and video Komsomol enterprise which Tymoshenko had launched during ‘the discotheque era’ of late socialism, became the foundation of her business and political career in post-Soviet Ukraine. Epilogue: Dnipropetrovsk Komsomol Entrepreneurs and the Formation of Post-Soviet Oligarchs Political corruption in the post-Soviet geopolitical space is rooted in cultural consumption during the Brezhnev era, especially in the so-called ‘discotheque effect’ on society during the era of ‘mature socialism.’ During this period of late socialism in the USSR, millions of Soviet young people, loyal members of Komsomol, fell in love with the catchy sound of ‘beat music’ by the Beatles and hard rock by Deep Purple. Even ten years after dissolution of the Soviet Union, the post-Soviet space was ruled by former Soviet hard rock fans, representatives of the so-called ‘Deep Purple generation,’ new post-Soviet politicians, such as Russian Prime-Minister Dmitri Medvedev, twice Ukrainian Prime Minister Yulia Tymoshenko, President Petro Poroshenko and former Georgian President Mikheil Saakashvili. Paradoxically, détente in the 1970s led to the influx of Western cultural products into the USSR, such as popular music and feature films. As a result, Soviet ideologists, including the Komsomol, attempted to control Soviet consumption of cultural products from the West using ‘Komsomol discothèques’ where Soviet young people could dance to ‘ideologically permitted’ Soviet and Western music. Contemporaries called these organizers ‘disco mafia’ in the industrial cities of Eastern Ukraine. By the end of perestroika in 1991, more than 100 Komsomol businesses had emerged in industrial cities in Eastern Soviet Ukraine, of which more than ninety originated in the city of Dnipropetrovsk (Zhuk 2010, 301). Only a few of the most successful enterprises survived post-Soviet competition during the 1990s and created ‘new business corporations’ such as Yulia Tymoshenko’s ‘Gas Empire,’ Kolomoyskyy’s and Tihipko’s Privatbank, Aleksandr Balashov’s ‘Trade Corporation’ and Rinat Akhmetov’s Liuks. The overwhelming majority of these post-Soviet successful businesses were organised by or directly connected to the ‘disco mafia.’ At the same time, the first Dnipropetrovsk ‘capitalists’ demonstrated a wide range of ethnic backgrounds, from the Ukrainian Tihipko, Armenian-Russian Tymoshenko, Russian Balashov and Jewish Kolomoyskyy contributing to the multi-national identity of the city of Dnipropetrovsk and Dnipro. Some contemporaries noted how the business activities of Komsomol ‘entrepreneurs’ in the 1980s contributed to regional identity in Eastern Ukraine. Many of these ‘entrepreneurs’ who were not ethnic Ukrainians became active participants in the Ukrainian independence movement in 1988–1991 to protect their regional business interests rather than defending Ukrainian culture and language. In the 1990s, former members of the Soviet ‘discotheque mafia’ and their former KPU supervisors became an integral part of the business and political life of independent Ukraine. As leaders of oligarchic clans in Ukraine they have resisted Russian expansion into their ‘spheres of influence.’ The case of Volodymyr Zelenskyy, elected in April 2019, whose entire career was generated inside the Soviet-based system of television entertainment, continues to demonstrate the connection between ‘post-Komsomol‘ business and political careers. Zelenskyy began his acting career in 95-yi Kvartal, which was a reference to a neighbourhood in Kryvyy Rih, where he had grown up and was inspired by the 1960s Soviet television show KVN. As we see, the Dnipropetrovsk and Dnipro elites, who are still rooted in their Soviet past, play a significant role in the development of independent Ukraine. References Berkhoff, Karel C., (2004). Harvest of Despair: Life and Death in Ukraine under Nazi Rule. Cambridge, MA: Harvard University Press. Bolebrukh, Anatolii G. et al., eds., (2001). Dnipropetrovsk: vikhy istorii. Dnipropetrovsk: Grani. Derzhavnyy arkhiv Dnipropetrovskoyi oblasti (hereafter – DADO), f. 19, op. 52, spr. 72. Dnepropetrovskii raketno-kosmicheskii tsentr: Kratkii ocherk stanovlenia i razvitia. (1994). DAZ-YuMZ-KBYu: Khronika dat i sobytii. Dnipropetrovsk: YUMZ. Glushkina, Liudmila G. ed. (1985). Tsentral’noe Statisticheskoe Upravlenie Dnepropetrovskoi oblasti. Dnepropetrovshchina v tsifrakh. (K 40-letiu pobedy v Velikoi Otechestvennoi voine). Dnipropetrovsk: Gosstat. Golovko, Volodymyr. (2012). Ukrainski finasovo-promyslovi grupy v modernizatsiinykh protsesakh 1991-2009. Kyiv: Instytut istorii Ukrainy NAN Ukrainy. Goskomstat USSR. Dnepropetrovskoe oblatnoe upravlenie statistiki. (1991). Naselenie Dnepropetrovskoi oblasti po dannym Vsesoiuznoi perepisi naseleniia 1989 goda. Dnepropetrovsk: Gosstat. Hall, Rex, Shayler, David J. (2001). The Rocket Men: Vostok and Voskhod, the First Soviet Manned Spaceflights. Chichester, NJ: Springer. Horbulin, Volodymyr P. et al. eds. (1998). Zemni shlyakhy i zoryani orbity. Shtrykhy do portreta Leonida Kuchmy. Kyiv: DrUk. Kuznetskii, Mikhail I., Stazheva, Irina V. eds. (1995). Baikonur – chudo XX veka: Vospominania vevteranov Baikonura ob akademike Mikhaile Kuzmiche Yangele. Moscow: Kosmos. Kuznetskii, Mikhail I. ed. (1997). Baikonur, Korolev, Yangel. Voronezh: Kosmos. Lazebnik, Valentina I. (2001). G. A. Efimenko ed., Oziorka nasha: Istoricheskii ocherk o Dnepropetrovskom Tsentralnom rynke. Dnipropetrovsk: Grani. Lukanov, Yuriy. (1996). Tretii president: Politychnyi portret Leonida Kuchmy. Kyiv: Taki Spravy. Markov, Karlo A. (1995). Uchastie nemetskikh voennoplennykh i internirovannykh v vosstanovlenii narodnogo khoziaistva Dnepropetrovskoi oblastiv pervye polevoennye gody. Voprosy Germanskoi istorii: Ukrainsko-nemetskie sviazi v novoe i noveishee vremia. Mezhvuzovskii sbornik nauchnykh trudov, In: Svetlana Bobyliova, ed., Dnipropetrovsk: DDU, 158–172. Mlechin, Leonid M. (2005). Brezhnev. Moscow: Molodaia gvardia. Nahaylo, Bohdan. (1999). The Ukrainian Resurgence. Toronto: Hurst. O vozrastnoi structure, urovne obrazovania, natsional’nom sostave, iazykakh i istochnikakh sredstv sushchestvovania naselenia Dnepropetrovskoi oblasti po dannym Vsessoiuznoi perepisis naselenia na 15 ianvaria 1970 goda. (1971). Dneprovskaia Pravda, June 26. Pikhovshek, Vyacheslav, et al., eds. (1996). ‘Dnipropetrovska simya’: Informatsia stanom na 25 lystopada 1996 roku. Kyiv: Ukrainian Centre for Independent Political Research. Pikhovshek, Vyacheslav et al. Eds. (1996). Dnipropetrovsk vs. Security Service. Kyiv: Lybed. Platonov, Vitalii P. and Horbulin, Volodymyr.P. (1979). Mykhaylo K. Yangel. Kyiv: Nauka. Plyushch, Leonid. (1979). History’s Carnival: A Dissident’s Autobiography. New York: Harcourt Brace Jovanovich. Ponamarchuk, Dmytro. (2007). Prosto Yulia. Izvestia, September 20. Popov, Dmitrii, and Milshtein, Ilia. (2006). Oranzhevaia printsessa. Zagadka Yulii Timoshenko. Moscow: Izdatel’stvo Ol’gi Morozovoi. Romanov, Aleksandr P., Gubarev, Vladimir S. (1989). Konstruktory. Moscow: Molodaia gvardia. Siddiqi, Asif A. (2003). Sputnik and the Soviet Space Challenge. Gainesville: University Press of Florida. Elberg-Wilson, Eliot. (2016). ‘Eduard Artem’iev and the Sonics of National Identity,’ Slovo, 28, 2: 2–25. Strazheva, Irina V. (1978). Tiulpany s kosmodroma. Moscow: Molodaia gvardia. Vasiliev, I. V. et al. eds. (1977). Istoria gorodov i siol Ukrainskoi SSR v 26-ti tomakh: Dnepropetrovskaia oblast. Kyiv: Glavnaia redaktsia Ukrainskoi Sovestskoi Entsiklopedii. Vosstanovlenie Pridneprovia (1946–1950). (1980). Dokumenty i materially. Kyiv: Nauka. Wilson, Andrew. (2000). The Ukrainians: Unexpected Nation. New Haven, CT: Yale University Press Zhuk, Sergei. (2004). Russia’s Lost Reformation: Peasants, Millennialism and Radical Sects in Southern Russia and Ukraine, 1830–1917. Baltimore, MD & Washington D.C: Johns Hopkins University Press and Woodrow Wilson Centre Press. Zhuk, Sergei (2010). Rock and Roll in the Rocket City: The West, Identity, and Ideology in Soviet Dniepropetrovsk, 1960–1985. Baltimore, MD & Washington D.C: Johns Hopkins University Press and Woodrow Wilson Centre Press. **Interviews**Igor T., KGB officer, 15 May 1991, Dnipropetrovsk. Karlo A. Markov, 12 April 1992, Dnipropetrovsk State University. Mikhail Suvorov, 1 June 1991, Dnipropetrovsk. Natalia V. Bocharova, 15 March 1993, Dnipropetrovsk State University. Sergiy Tihipko, director of Privatbank in Dnipropetrovsk, 12 October 1993, Dnipropetrovsk. Yevhen D. Prudchenko and Halyna V. Smolenska, 18 July 2007, Central Library of Dnipropetrovsk oblast, Dnipropetrovsk. Notes [1] I used also numerous interviews conducted with my relatives, who are ethnic Ukrainians, but live in Moscow, Russia, who still support Russian President Vladimir Putin’s anti-Ukrainian politics. [2] Sovnarkhoz is abbreviated from Russian Sovet narodnogo khoziaistva, an economic department in the Soviet government during the early Stalin era and during Khrushchev’s reforms.
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The Israel debate reshaping Jewish American politics
“There are plenty of people who believe, as I do, that Israel has a right to protect itself,” says David to Lauren, both pictured below, over the dinner table. Subscribe “How does starving children protect Israel?” she replies. “I don’t think Israel is intentionally starving children.” “It’s a little bit absurd to be sitting here talking about all of these very specific things,” Lauren says, “as opposed to looking at the totality of him as a candidate, and the 90% of things that you agree with him on.” This is a snapshot from a conversation between a Jewish father and daughter in Michigan ahead of the crucial Senate race. Lauren supports the Democratic candidate, Abdul El-Sayed. Her father is undecided. That is mainly because of El-Sayed’s stance on Israel, one that mirrors a growing wing of the party that has become critical of the US-Israel relationship following the war in Gaza. You’re reading FourSight, a newsletter from Channel 4 News’ expert journalists explaining the complexities of the biggest global stories Could that alienate Jewish American voters who have a strong connection to Israel - and the majority of whom have voted Democratic? A shifting stance on Israel “An ally that takes your money to push you into wars you shouldn’t be fighting is not an ally,” El-Sayed recently told ABC News, referring to the Iran war and how some Americans believe that Israel pushed President Trump into the conflict. Foreign policy has become an economic issue that’s hitting Americans’ pockets, with the soaring cost of petrol and diesel. El-Sayed, pictured below, has opposed military aid for Israel and accused the nation of genocide in Gaza. That led to the pro-Israel lobby group, AIPAC, funding his opponent, Hayley Stevens, to the tune of $30m during the Democratic primary here. “I frequently criticise AIPAC because I think the way that they are pouring dollars into defeating Abdul and others around the country… is really corrosive to American democracy,” Brad Lander says at a canvassing event in Detroit. Lander, a Jewish Democratic congressional candidate in New York, is an ally of Mayor Zohran Mamdani and has come to campaign for El-Sayed. “Democrats and Americans don’t want to keep paying for Netanyahu’s wars,” he says. “They want a reset in the US relationship with Israel.” The 2026 election has clearly been a bruising one for AIPAC; the Wall Street Journal reported that, in an unpublished letter, the group described the cycle as one of the “most challenging environments in recent memory”. Share And significantly, after the midterms, the group will stop direct contributions to candidates through one of its political action committees. Voters’ concerns We followed a group of Jewish canvassers around one suburb in Detroit. They think that among the 130,000 Jewish voters in Michigan, between 20 and 30,000 are undecided. In a swing state where El-Sayed beat his primary rival by just 13,000, that could prove pivotal. We meet one voter, Jen Friedman, pictured below, who has a “Democrats for Rogers” sign, referring to the Republican candidate. The issue of Israel is very important to her because “having a safe haven is crucial”, she tells me. “What I see is one candidate, Mike Rogers, who is associating himself with people who are very proudly American,” says Jen. “Abdul, on the other hand, is associating with people who say they are anti-American.” Friedman raises two issues. Firstly, Hasan Piker, a left-wing streamer who has campaigned alongside El-Sayed and has been criticised for his comments on the US and Israel. [ ](https://channel4news.substack.com/p/who-is-hasan-piker-the-socialist) [ Why Hasan Piker thinks the US needs a socialist Trump ](https://channel4news.substack.com/p/who-is-hasan-piker-the-socialist) Anushka Asthana · Aug 19 [ Read full story ](https://channel4news.substack.com/p/who-is-hasan-piker-the-socialist) The other concern regards an attack on a Michigan synagogue back in March. The FBI said the man was inspired by Hezbollah and had lost relatives in an Israeli airstrike on Lebanon. El-Sayed condemned the antisemitic attack, but also said “hurt people hurt people”. That upset many here, with El-Sayed apologising numerous times for his choice of language. Jews for Abdul As we follow the canvassers, there are still plenty of lawn signs supporting El-Sayed. Elissa Driker, pictured below, runs out of her house wearing a “Jews for Abdul” t-shirt. “I feel like the values that Abdul has align with how I live my Judaism,” she tells me. She says “Abdul is not Hasan Piker, so I don’t conflate them”. I ask why Piker keeps coming up. “It gets weaponised. I don’t know if you watched the debate the other night, but talk about… weaponising fear and weaponising anxiety and all that Islamophobic dog-whistling that was coming towards Abdul.” I also talk to Elissa about how Americans more broadly appear to be questioning the US-Israel relationship and whether American Jews were ready to do that too. “A lot of American Jews are. My experience is absolutely the tide is turning.” For the first time, Gallup found this year that Americans now sympathise more with the Palestinians than the Israelis. In another poll of Jewish American voters, 65% said they were pro-Israel but also critical of Israeli government policies, 52% support cutting or eliminating aid to Israel. Father and daughter Back at the dinner table, I bring up those polls with David Fink. Why does he think Americans sympathise less with Israelis? [ ](https://channel4news.substack.com/p/how-support-for-israel-in-us-is-declining) [ How support for Israel in US is declining ](https://channel4news.substack.com/p/how-support-for-israel-in-us-is-declining) Kiran Moodley · May 4 [ Read full story ](https://channel4news.substack.com/p/how-support-for-israel-in-us-is-declining) “Because the news media and the extremes of both parties are so willing to tell what I think is a false narrative.” Lauren chimes in: “Do you really think the actions of Israel have nothing to do with the shift in the sympathies?” “I think that’s very relevant,” he replies. “I just don’t think that people really have a full understanding.” Lauren again: “It sounds like you’re saying that the shift is due to how the atrocities are being described, as opposed to what the actual atrocities are.” “There have been some things that shouldn’t have happened,” David says. “I think the polling is being driven by politicians who are taking advantage of this issue.” Lauren then asks, “I’m curious what your response would be if my children were killed in an Israeli airstrike and someone said there have been some things that shouldn’t have happened?” A long pause from her father. “Any reference to my grandchildren has a very deep emotional impact on me. Well done,” he says. “I have an empathy for any civilian in war and I don’t mean to belittle those losses. The loss of any one life is a horrible thing. But it doesn’t make it a war crime and it doesn’t make it genocide.” Lauren and David cannot agree but tell me how proud they are of one another for sticking to their convictions and for agreeing to let me sit in on their conversation. I cannot thank them enough for their time, and hope their honesty informs and educates many people during such a fraught election. Abdul El-Sayed: The candidate testing the US - Israel relationship Thanks for reading our latest FourSight newsletter. Subscribe to receive free weekly newsletters from Channel 4 News. Subscribe Share Channel 4 News Leave a comment
New ADL Initiative Details Exclusion of Jews, Israelis From Art, Entertainment, Publishing
The Anti-Defamation League (ADL) on Thursday released a new initiative that details the exclusion and suppression of Jewish and Israeli…