Eli Valley's Israel Man and Diaspora Boy

The following comic strip by Eli Valley provides an excellent introduction to fundamental Zionist concepts but misses a key subtlety that Yael Zerubavel describes in Recovered Roots, Collective Memory and the Making of Israeli National Tradition on p. 19:

The highly negative perception of Exile often turned from shelilat hagalut (the repudiation of the state of living in exile) to shelilat hagolah (the condemnation of the people who live in exile), the product of its demeaning and regressive lifestyle.

In theory the Galut (גלות‎, Exile) was the problem, but Zionist leaders turned the rejection of the Exile into contempt for the people of the Exile.*

By creating a sort of collective communal inferiority complex among Diaspora Jewry, the Zionist intelligentsia and Israeli leadership have managed to stymie any significant Jewish intracommunal challenge to Zionist ideology or goals.

Because the Zionist intelligentsia mobilizes the American Zionist Jewish political economic oligarchs

• that pay for Diaspora Jewish education (really indoctrination) and
• that dominate the Israeli political process via power of the purse or by influencing US foreign policy,

Zionist intellectuals maintain a fairly thorough discipline over the American Jewish community, which in general serves the Zionist intelligentsia and oligarchy very often to the detriment of its own interests.

Thus ordinary American Jews act for the most part as an obedient Zionist resource with no real voice in the Zionist political activities that have rendered the USA an intimidated and dependent client state of the highly successful and extremely rapacious Zionist imperial system that is effectively ruled and managed by approximately 500 hyperwealthy Zionist plutocrats and about 5000 Zionist intellectuals or bureaucrats.

CLICK EACH IMAGE TO ENLARGE

The blogentry Whence comes Jewish Rage? discusses another cartoon from Eli Valley.

Note

* The Zionist leaders whether plutocrats or intelligentsia never developed any sort of inferiority or self-criticism complex and generally had a monomanic belief in their own correctness and superiority.

The Jewish community as a whole never rejected its adversarial relationship with or feeling of superiority toward non-Jews except perhaps for a short period in the early history of the Jewish Reform movement.

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