I think the answer is that the right wing was and still is hoping to split the vote of progressive Americans by using not just Cordoba House but also broader fear of Islam as a wedge issue, just as they used the issue of gay marriagewhich now has little bite. They have used the fear of Hispanic immigrants in the same way.
Fanning fear and hatred of Islam has one major advantage over firing up fear of gay people or of Hispanics: it may offer the possibility of splitting the Jewish vote, which is, next to the vote of African-Americans, the most progressive voting bloc in the country.
Indeed, many Jews, outraged by attacks on Israel that are sponsored by two Muslim organizationsHezbollah and Hamasand by Holocaust denials from some leaders of the Islamic Republic of Iran, may be susceptible to an Islamophobic campaign. At the same time, of all American communities, Jews are perhaps the most likely to smell and taste the danger of bigotry against a religious minority.
So the American Jewish community is one of the crucial arenas of struggle over whether burning the Quran becomes a step on the path that Heinrich Heine prophesied toward burning people.
Out of this witches' brew of dark past and explosive present, there emerged not only bigotry but another wave of interfaith engagement. Those of many religious and ethical communities gathered to condemn the burning of the Quran and to affirm all sacred texts, all sacred gathering places.
This kind of affirmation is important. And if indeed the official wars against Muslim-majority countries and the great wave of disemployment and home foreclosures have been crucial to pouring the gasoline of fear and anger that have been ignited by sparks of bigotry, then working for economic healing, a peaceful foreign policy, and the transfer of war budgets into rebuilding America are also crucial.
The path America will take is still uncertain.
As for the Jewish community, in its possibly pivotal role: Let us hope that a story from my own childhood echoes so strongly the memories and sensibilities of other American Jews that overwhelmingly, we will walk the path toward freedom and diversity, peace and economic healing:
When I was about seven years old (1940), my grandmother interrupted other Jewish women in line at the kosher butcher shop who were talking contemptuously about "the shvartzes" -- that is, Black people. She challenged them: "That's the way they talked about us in Europe. This is America, and we must not talk like that!"
We must not act like that, either.
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