ГУЛаг Палестины

saying it.

(14) Why leave Ukraine? Mr. Safer suggests that the explanation of Jewish emigration from

Ukraine is anti-Semitism: "The [anti-Semitic] message is clear to Lvov's Jews. They're leaving

as quickly as they can get exit permits."

I can think of an alternative interpretation. It is that given the catastrophic and

deteriorating economic situation in Ukraine, practically everybody in the country wants to

leave, but it is disproportionately Jews who can afford to and who are allowed to. Anybody who

is emigrating from Ukraine today is, in comparison to the average Ukrainian, both wealthy and

influential. Iosef Zissels, co-president of the Association of Jewish Organizations and

Communities of Ukraine as well as co-president of Va'ad (Confederation of Jewish Communities of

the Former Soviet Union) has stated that: "Many Jews are emigrating from Ukraine, not because of

anti-Semitism, but because of the unstable situation in Ukraine. They see instability in

Ukraine, as well as in all the former republics of the Soviet Union, as lasting a long time"

(Ukrainian Weekly, January 26, 1992).

(15) Symon Petliura. Mr. Safer tells us that "Street names have been changed. There is now a

Petliura Street. To Ukrainians, Symon Petliura was a great General, but to Jews, he's the man

who slaughtered 60,000 Jews in 1919."

But that is not what happened and it is irresponsible to broadcast such an accusation.

Of course here as elsewhere, the 60 Minutes numbers may be somewhat inflated - Orest Subtelny

gives us a more moderate range of 35,000 to 50,000 Jewish fatalities (Ukraine: A History, 1994,

p. 363), though even the lower bound of 35,000 is still a horrendous number. The main point,

though, is that in 1919, Ukraine was in a state of civil war. Two Russian armies - the

Bolshevik Red Army and the anti-Bolshevik White army - were rampaging through the country, and

both were killing Jews. The White Army, in particular, had an official policy of killing Jews,

proceeded to do so in an organized and methodical ma

of the victims:

The Ukrainian pogroms differed from those of the Whites in two ways: in

contrast to the premeditated, systematic undertakings of the Russians, they

were spontaneous outbursts of demoralized and often drunken irregulars, and

they were committed against the express orders of the high command. Unlike the

White Russian generals such as Anton Denikin, the Ukrainian socialists,

especially the Social Democratic party to which Petliura belonged, had a long

tradition of friendly relations with Jewish political activists. Therefore,

the Directory renewed Jewish personal-cultural autonomy, attracted prominent

Jews such as Arnold Margolin and Solomon Goldelman into its government,

appropriated large amounts of money for pogrom victims, and even negotiated

with the famous Zionist leader Vladimir Zhabotinsky about the inclusion of

Jewish police units into its army.

But while Petliura's attitudes towards the Jews might have been

well-intentioned, he was unable to control the otamany (the court-martial and

subsequent execution of Semesenko and other partisan leaders did not improve

the situation), and their dreadful deeds were associated with his government.

And because many Jews considered themselves to be Russians, they found it

easier to lay all the blame for the pogroms on Petliura and the Ukrainians

rather than on Denikin and his Russian generals. (Orest Subtelny, Ukraine: A

History, 1994, pp. 363-364).

The Jewish accusation against Petliura is that maybe he could have done more to prevent the

pogroms. Well, maybe and maybe not. In any case, it is not fair for 60 Minutes to describe a

man who implemented vigorous measures to protect Jewish interests and to stop the pogroms - but

maybe could have done more - as "the man who slaughtered 60,000 Jews." Further insight into

Symon Petliura's attitudes may be gleaned from the Petliura page on the Ukrainian Archive.

(16) Blessing the SS. Mr. Safer informs us that "for this reunion [of Galicia Division veterans

in Lviv recently], Cardinal Lubachivsky, head of the Ukrainian Catholic Church, gave his

blessing, just as a predecessor did to the SS more than 50 years ago." The blessing of this predecessor was likely the blessing of Bishop Kotsylovskyi and was a blessing of the Galicia

Division, which as we have seen above was not quite the same thing as the German SS.

(17) The immaturity of blaming others. Mr. Safer tells us that "Western Ukraine also has a

long, dark history of blaming its poverty, its troubles, on others." Of course, no evidence of

any unusual tendency to blame others is provided - but then the sharing of hatred such as Mr.

Safer's is not an evidentiary matter, but is rather the warm feeling you get when you pass along

a stereotype and your partners in hatred accept the stereotype without asking for evidence.

But we may ask Mr. Safer just what it was that he might have had in mind. Perhaps it was the

Ukrainian Holocaust that Ukraine should accept as its own fault and stop blaming others for?

Perhaps it was the devastation wrought during the Second World War that Ukraine should start

accepting as its own fault? Or maybe it was the eight decades of Moscow's strangulation of

Ukraine's economy that Ukraine has really no one to blame for but itself? Ukraine has so many

such calamities to choose from that it is impossible to guess - perhaps Mr. Safer would be kind

enough to simply tell us precisely which of them he thinks it is that Ukraine should be mature

enough to accept responsibility for having brought upon itself.

(18) Dividing Ukraine. 60 Minutes gave the impression that its story focussed solely on Western

Ukraine, when in fact a portion of it came from Central Ukraine. Rabbi Bleich's full title, for

example, is not "Chief Rabbi for the Ukraine," but rather "Rabbi of Kiev and Ukraine," (where

Kiev is in central Ukraine) and although 60 Minutes gave the impression that he was interviewed

in Lviv, he was in reality interviewed in Kiev. Similarly, while Mr. Safer was in the middle of

interviewing representatives of the Ukrainian Catholic church in Lviv and was saying "The

Cardinal's deputy, Monsignor Dacko, denies traditional anti-Semitism in the Ukraine....", the

viewer was being shown St. Volodymyr's cathedral which unlike Monsignor Dacko was in Kiev and

which unlike Monsignor Dacko is Orthodox rather than Catholic. I suppose that 60 Minutes

committed itself to the scene-setting introduction "... and the West, where we go tonight ...",

and then suppressed the Kiev origin of some of its material so as to give the story the

appearance of having a consistent locale; and perhaps as well 60 Minutes wished to restrict its

smearing to Western Ukrainians so as to promote divisions within the country.

(19) Freedom from slavery is too much freedom (for Ukrainians, anyway). The title of the 60

Minutes broadcast, "The Ugly Face of Freedom" is puzzling. The freedom being referred to must

be the freedom from Russian rule, and so the title suggests that Ukraine would be better off

back within the Russian empire.

But Morley Safer's suggestion is inappropriate for three reasons. First, anti-Semitism is

strong in Russia and weak in Ukraine (Ukraine has no counterpart of either Pamyat or

Zhirinovksy), and so it is unclear how falling back under Russian rule would assist Ukraine in