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I plead guilty: I believed the initial story about al-Dura, and I was highly suspicious of the motivations of anyone attempting to disprove it.

This is pretty amazing courage in our day and age, and even more in this affair. As Anne-Elisabeth Moutet comments about the French scene (in the context of which one should understand a fair amount of Charles Enderlin’s behavior):

To understand the al-Dura affair, it helps to keep one thing in mind: In France, you can’t own up to a mistake. This is a country where the law of the Circus Maximus still applies: Vae victis, Woe to the vanquished. Slip, and it’s thumbs-down. Not for nothing was Brennus a Gaul. His modern French heirs don’t do apologies well, or at all if they can possibly help it. Why should they? That would be an admission of weakness. Blink, and you become the fall guy.

In my delineation of the characteristics of lethal journalism Middle-East style (Al Durah Journalism), I call this honor-shame journalism because the operative mechanism is, prefer public honor and private guilt to private integrity and public shame.

In this instance Israel’s supporters seemed excessively argumentative, politically motivated, even conspiratorial. (Shahaf had also investigated the assassination of Yitzhak Rabin.)

Shahaf was an easy target. Even those who agree with him and learn from him find him difficult, and he’s definitely believes that what we are told is not what happened to Rabin.  But the “excessively argumentative” nature of the problem was in part because of the “et alors” reflex that was so frustrating to those who made the arguments.

But the “politically motivated” is the more telling remark: this was pervasive after Al Durah, especially in France, but really everywhere. Any Jew/Israeli who defended Israel had to be doing it because they were partisan. In France, accusations of communautarisme where so common that a number of people who were not Jewish, when they defended Israel to their co-citoyens, got the response: “Oh I didn’t know you were Jewish.” This atmosphere, in which, in the words of Shmuel Trigano, “a Jew cannot bear witness,” explains in part why it took so long for the French to even see, much less admit the growing wave of anti-Semitism, and why the phenomenon of alter-juifs – Jews who had had great success while hiding their Jewish identity, suddenly saying, “as a Jew, I must denounce Israel’s terrible deeds.”

If one defends oneself it must be from self-interest (i.e., right-wing politics). Automatically suspect. If one admits to one’s fault, one is noble. Of course no one, surprisingly not the French who pride themselves on their méfiance (skepticism/mistrust), wondered about the politics and self-serving communautarisme of the Arab Muslim community who was insisting on the truth of their lethal narratives. Highway to the auto-stupefaction of rekaB Street, and the reason that roosters on Global Warming are owls on Global Jihad, and vice-versa. In one case (right-wingers on Jihad) it’s opposing others, in the other, (left-wingers on Warming), it’s about criticizing ourselves.

Yet from the start, there were many unanswered questions. The footage wasn’t continuous and key moments — such as when the boy ostensibly is struck — aren’t shown.

Don’t forget the lack of ambulance evacuation scenes of either the father or the boy. Given how many scenes of ambulance evacuation were staged that day, how could a dozen cameraman – and especially Talal Abu Rahma – have missed filming a real, heartbreaking one?

There was also the case of the Israeli doctor who was cleared of defamation charges by a French court last year: He had been sued by Muhammad’s father, Jamal, for claiming that scars on Jamal’s body, allegedly caused by Israeli bullets, were caused many years before the incident.

Over time, with every new investigative report — there have been too many for me to keep track — and every new detail disclosed, my uneasiness has grown. Although I very much wanted to believe that Israel wasn’t at fault, I couldn’t overcome my suspicion about the attempts to clear its name. On the other hand, the original narrative had too many holes to ignore. 

Fascinating. Rossner says he wants to believe Israel is innocent, but the very fact that he might be motivated by that (apparently illegitimate) desire kept him from allowing himself to look at the powerful evidence that this terrible story about his own people was not true. Normally one is worried that partisan motives might make one ignore evidence, but in this case – and here we approach hyper-self-criticism – it that noble concern makes on ignore the evidence. Freud’s Moses and Monotheism has this quality to it, as Yosef Yerushalmi pointed out. It’s an one of the major “discontents” of assimilation according to Barry Rubin’s brilliant book.

And now the Israeli government’s new report claims the broadcast was “edited and narrated” in a misleading way. The voice-over says, for example, that “Jamal and his son Muhammad are the target of fire coming from the Israeli position” and then that “Muhammad is dead and his father badly hurt.” But according to the government report, “in the final scenes the boy is not dead.” In the last seconds of the footage, the “boy raises his arm” and “turns his head.”

And, according to the government report (and anyone else who’s examined the evidence), Enderlin had no, repeat no evidence to corroborate his cameraman’s claims about this coming from the Israeli position. (Indeed not once in any of the footage that Talal shot of the Israeli position before and during this sequence is there any sign of fire from there.)

Asked whether he might not have been hasty about this by Adi Schwartz for Haaretz, November 1, 2007, Enderlin responded: “what would they say in Gaza if I didn’t report that the Israelis killed him?” (The quote is absent in the English version of the article.)

And of course, while “the child does not die on camera” is the more radical statement about the footage reconsidered, the most fundamental part of the story as a lethal narrative, is the huge opening that Enderlin gave the demonizers by saying “target of fire coming from the Israeli position.”

Not that this solves the puzzle exactly, especially since the report’s authors didn’t interview Jamal or French TV executives, and they didn’t exhume Muhammad’s body for examination.

I agree the committee should have tried to interview Enderlin, Jamal and Talal (and anyone else present at Netzarim that day). I don’t think they would have come, not even Enderlin. But it’s not too late for an honest international inquiry. My guess is Enderlin knows his goose is cooked and will do anything to hamstring that initiative. It wouldn’t be the first time.

And yet my thinking has changed. I started out believing the dominant version of events largely because I was made skeptical by Israel’s attempts to save its skin;

Now there’s a double-bind, schizophrenigenic approach – the very fact that you are defending yourself leads me to reject your arguments.

now, I accept the possibility that the Israeli government’s take might be correct after all.

An intellectual! Someone capable of being convinced by empirical evidence.

This evolution brings me relief: I want to be able to trust what my government says. But that carries its own problem: what about my own motivations? Have I really been swayed by the new evidence, or am I finally giving in to a deep desire of letting Israel off the hook?

The only way to know is to explore further. The Al Durah evidence is only the beginning. The impact of this Icon of Hatred played in the dynamics of globalization – both the energizing of an apocalyptic death cult in the Muslim world and the paralysis of an ability to defend ourselves on the part of progressive forces in the West – and the school of lethal journalism (and lethal NGOism) that it empowered, still hold hegemony today among the major players in the Western public sphere. When the whole picture is considered, just as with the campaign of Jihadi suicide bombing, it inspired, the Al Durah icon of hatred ultimately hurt Muslims far more than Israel, its ostensible target.

I tweeted the Al Durah forgery has hurt the Arab world more than any other society, by injecting them with a death cult, acknowledging that fake can awaken from arab nightmare to a visitor from Egypt. His response:

Indeed, I believe so too. I chatted with people from Gaza and the West Bank. They are sick of the status quo and want peace.

Emad el Dafrawi is just the kind of person we’d like to believe is among the “vast majority” of really moderate and humane Muslims and who is (accordingly?) in grave danger.

Al Durah’s the red pill. And tackling it is the road out of rekaB Street and on to recovery: Want to wake up and figure out what’s going on? Take it.