What happened to the suicide bombers of Jerusalem?

What happened to the suicide bombers of Jerusalem?

What happened to the suicide bombers of Jerusalem?

A wartime lexicon.
July 13 2009 11:42 AM

What Happened to the Suicide Bombers of Jerusalem?

Nasty, fanatical old men, not human emotions, decided who died and when.

Park Hotel bombing in Netanya, Israel in 2002. Click image to expand.
The Passover suicide bombing in 2002 in Netanya, Israel

It is sometimes important to write about the things that are not happening and the dogs that are not barking.

To do so, of course, can provide an easy hostage to fortune, which is why a lot of columnists prefer not to risk it. For all I know, some leering fanatic is preparing to make me look silly even as I write. But I ask anyway: Whatever happened to the suicide bombers of Jerusalem?

It's not that long since the combination of self-immolation and mass murder was a regular event on Israeli soil. Different people drew radically different conclusions from the campaign, which had a nerve-racking effect not just on Israeli Jews but on Israeli Arabs and Druze—who were often among the casualties—and on visiting tourists. It was widely said by liberals, including people as eminent as Tony Blair's wife, Cherie Blair, that the real cause of such a lurid and awful tactic was despair: the reaction of a people under occupation who had no other avenue of expression for their misery and frustration.

Well, surely nobody will be so callous as to say that there is less despair among Palestinians today—especially since the terrible events in the Gaza Strip and the return to power of the Israeli right wing as well as the expansion of Jewish-zealot settler activity. And yet there is no graph on which extra despair can be shown to have eventuated in more suicide. Indeed, if there is any correlation at all, it would seem to be in reverse. How can this be?

Of the various alternative explanations, one would be the success of the wall or "fence" that Israel has built or is building, approximating but not quite conforming to the "green line" of the 1967 frontier. Another would be the ruthless campaign of "targeted assassinations," whereby Israeli agents took out important leaders of Hamas and Islamic Jihad, the two organizations most committed to "martyrdom operations." A third might be the temporary truces or cease-fires to which Hamas (but not Islamic Jihad) have from time to time agreed.

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But, actually, none of these would explain why the suicide campaign went into remission. Or, at least, they would not explain why it went into remission if the original cause was despair. If despair is your feeling, then nothing can stop you from blowing yourself up against the wall as a last gesture against Israeli colonial architecture. If despair dominates your psyche, then targeted assassinations of others are not going to stop you from donning the shroud and the belt and aiming yourself at paradise, even if only at a roadblock. If despair is what has invaded your mind, why on earth would you care about this or that short-term truce?

Even before the assault died away, there were good reasons to doubt that despair had been the motive or the explanation. For one thing, almost all the suicide attacks were directed at civilians in pre-1967 Israel "proper"—in other words, in the Jewish part of Jerusalem or in towns along the Israeli coastline (in one case, a hotel in Netanya on Passover). It can probably be said with some degree of confidence that nobody blows themselves up for a half-a-loaf compromise solution. These cold-blooded attacks did not just avoid well-defended West Bank settlements or Israeli army bases; they also vividly expressed the demand that all Jews leave Palestine or risk being killed. Despair cannot so easily be channeled so as to underline a strictly political/ideological objective.

Another possible reason for the slump in suicide is that those who were orchestrating it came to find that the tactic was becoming subject to diminishing returns. Despair must have meant a roughly constant stream of potential volunteers, but the immediate needs of Hamas and Islamic Jihad may not have always required the tap of despair to be left turned on. Indeed, there must have been some quite intense private discussions about how to turn it off. Not every despairing person can make, at home, the necessary belts, fuses, and lethal charges. These things require a godfather. And this, in turn, prompts the question: What will be said if or when the tap is ever turned back on? Surely it won't quite do to say that despair must have broken out all over again, though I can easily think of some fools who will be ready to say it.

There were children among the last wave of suicide-murderers, some of whom lost their nerve and surrendered at the last moment. There were also young women, some of whom, it seems, would otherwise have been killed for "honor" reasons and who were offered the relatively painless alternative of a martyr's fate. Nasty, vicious, fanatical old men, not human emotions, were making the decisions and deciding the days and the hours of death. And the hysterical ululating street celebrations when such a mission was successful did not signify despair at all but a creepy form of religious exaltation in which relatives were encouraged to make a feast out of the death of their own children as well as those of other people. To have added the promise of paradise to this pogrom is to have made spiritual and mental sickness complete; to have made it a sexual paradise is obscene into the bargain. (Women martyrs are obviously not offered the same level of bliss and promiscuity by the Quran.)

Meanwhile, the wall still stands and grows, ironically expressing the much more banal and worldly fact that there are two peoples in Palestine and that sooner or later there will be two states as well.