How to Cure a Fanatic

How to Cure a Fanatic

by Amos Oz

Paperback(Reprint)

$15.95
View All Available Formats & Editions
Choose Expedited Shipping at checkout for guaranteed delivery by Wednesday, September 18

Overview

Internationally acclaimed novelist Amos Oz grew up in war-torn Jerusalem, where as a boy he witnessed firsthand the poisonous consequences of fanaticism. In two concise, powerful essays, the award-winning author offers unique insight into the true nature of extremism and proposes a reasoned and respectful approach to resolving the Israeli-Palestinian conflict. He also comments on related issues—the Gaza pullout, Yasser Arafat's death, and the war in Iraq—in an extended interview at the end of the book.

The brilliant clarity of these essays, coupled with Oz’s ironic sense of humor in illuminating the serious, breathes new life into this old debate. Oz argues that the Israeli-Palestinian conflict is not a war of religion or cultures or traditions, but rather a real estate dispute—one that will be resolved not by greater understanding, but by painful compromise.

Fresh, insightful, and inspiring, How to Cure a Fanatic brings a new voice of sanity to the cacophony on Israeli-Palestinian relations—a voice no one can afford to ignore.

Product Details

ISBN-13: 9780691148632
Publisher: Princeton University Press
Publication date: 09/19/2010
Edition description: Reprint
Pages: 104
Sales rank: 551,301
Product dimensions: 3.90(w) x 5.90(h) x 0.40(d)

About the Author


Amos Oz is the author of many novels and essay collections. His recent books include A Tale of Love and Darkness, Rhyming Life and Death and Scenes from a Village Life. His articles and essays, and his political role as a leading proponent of a two-state solution, have made him an important figure in Israel and throughout the world.

Date of Birth:

May 4, 1939

Date of Death:

December 28, 2018

Place of Birth:

Jerusalem

Place of Death:

Tel Aviv, Israel

Read an Excerpt

How to Cure a Fanatic


By Amos Oz

Princeton University Press

Princeton University Press
All right reserved.

ISBN: 0-691-12669-0


Chapter One

BETWEEN RIGHT AND RIGHT

Who are the good guys? That's what every well-meaning European, left-wing European, intellectual European, liberal European always wants to know, first and foremost. Who are the good guys in the film and who are the bad guys. In this respect Vietnam was easy: The Vietnamese people were the victims, and the Americans were the bad guys. The same with apartheid: You could easily see that apartheid was a crime and that the struggle for civil rights, for liberation and equality, and for human dignity was right. The struggle between colonialism and imperialism, on the one hand, and the victims of colonialism and imperialism, on the other, seems relatively simple-you can tell the good guys from the bad. When it comes to the foundations of the Israeli-Arab conflict, in particular the Israeli-Palestinian conflict, things are not so straightforward. And I am afraid I am not going to make things any easier for you by saying simply: These are the angels, these are the devils; you just have to support the angels, and good will prevail over evil. The Israeli-Palestinian conflict is not a Wild West movie. It is not a struggle between good and evil, rather it is a tragedy in the ancient and most precise sense of the word: a clash between right and right, a clash between one verypowerful, deep, and convincing claim, and another very different but no less convincing, no less powerful, no less humane claim.

The Palestinians are in Palestine because Palestine is the homeland, and the only homeland, of the Palestinian people. In the same way in which Holland is the homeland of the Dutch, or Sweden the homeland of the Swedes. The Israeli Jews are in Israel because there is no other country in the world that the Jews, as a people, as a nation, could ever call home. As individuals, yes, but not as a people, not as a nation. The Palestinians have tried, unwillingly, to live in other Arab countries. They were rejected, sometimes even humiliated and persecuted by the so-called Arab family. They were made aware in the most painful way of their "Palestinianness"; they were not wanted by Lebanese or Syrians, by Egyptians or Iraqis. They had to learn the hard way that they are Palestinians, and that's the only country that they can hold on to. In a strange way the Jewish people and the Palestinian people have had a somewhat parallel historical experience. The Jews were kicked out of Europe; my parents were kicked out of Europe some seventy years ago. Just like the Palestinians were first kicked out of Palestine and then out of the Arab countries, or almost. When my father was a little boy in Poland, the streets of Europe were covered with graffiti, "Jews, go back to Palestine," or sometimes worse: "Dirty Yids, piss off to Palestine." When my father revisited Europe fifty years later, the walls were covered with new graffiti, "Jews, get out of Palestine."

People in Europe keep sending me wonderful invitations to spend a rosy weekend in a delightful resort with Palestinian partners, Palestinian colleagues, Palestinian counterparts, so that we can learn to know one another, to like one another, to drink a cup of coffee together, so that we realize that no one has horns and tails-and the trouble will go away. This is based on the widespread sentimental European idea that every conflict is essentially no more than a misunderstanding. A little group therapy, a touch of family counseling, and everyone will live happily ever after. Well, first, I have bad news for you: Some conflicts are very real; they are much worse than a mere misunderstanding. And then I have some sensational news for you: There is no essential misunderstanding between Palestinian Arab and Israeli Jew. The Palestinians want the land they call Palestine. They have very strong reasons to want it. The Israeli Jews want exactly the same land for exactly the same reasons, which provides for a perfect understanding between the parties, and for a terrible tragedy. Rivers of coffee drunk together cannot extinguish the tragedy of two peoples claiming, and I think rightly claiming, the same small country as their one and only national homeland in the whole world. So, drinking coffee together is wonderful and I'm all for it, especially if it is Arabic coffee, which is infinitely better than Israeli coffee. But drinking coffee cannot do away with the trouble.

(Continues...)



Excerpted from How to Cure a Fanatic by Amos Oz Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Table of Contents


Foreword by Nadine Gordimer vii

Between Right and Right 1

How to Cure a Fanatic 37

The Order of the Teaspoon: An Interview with Amos Oz 73

What People are Saying About This

Ira Katznelson

The special nature of these two lucid, thoughtful essays lies in their compelling argumentation backed by the singular authority of the writer.
Ira Katznelson, Columbia University

Nadine Gordimer

Amos Oz is the voice of sanity coming out of confusion.
Nadine Gordimer, Nobel Prize-winning author

Customer Reviews

Most Helpful Customer Reviews

See All Customer Reviews

How to Cure a Fanatic 4.7 out of 5 based on 0 ratings. 2 reviews.
vsnunez on LibraryThing More than 1 year ago
We should all read this book. It's a very short, simple, and elegant book, proposing a way forward by taking small first steps that reasonable people can do.
teaperson on LibraryThing More than 1 year ago
An interesting take on the Israeli-Palestinian conflict, in a slim volume (adapted from a couple of lectures). Oz argues that the conflict is between two peoples, both of whom are right about their claim to the land. It's not an opinion that many partisans of both sides will accept, but that might be an argument for it. Still, it could perhaps be expanded beyond these few pages - few even with a totally unenlightening interview with Oz tacked on at the end.