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The reporter published an account of the Tantura massacre in the leading Israeli newspaper Ma’ariv on January 21, 2000. Appalled veterans of the Alexandroni Brigade, the unit that had taken the village, sued Katz for libel, denying his account and asserting he had fabricated evidence. In contrast, leading figures in the Israeli peace camp made Katz’s defense their fund-raising cause du jour. The trial took place in Tel Aviv in December 2000. After two days’ cross-examination in court, Katz admitted he had fabricated the evidence of his thesis, and that the interviews upon which he claimed to base his findings never in fact happened, He agreed to sign a statement that nullified his research. In the statement, Katz admitted that “after checking and re-checking the evidence it is clear to me now, beyond any doubt, that there is no basis whatsoever for the allegation that the Alexandroni Brigade, or any other fighting unit of the Jewish forces, committed killing of people in Tantura after the village surrendered.”
Katz had to sign this statement after the trial abundantly exposing the flimsiness or nonexistence of his evidence. To cite just a few examples, Katz quoted a surviving Arab villager, Abu Fahmi ‘Ali Daqnash, as saying that: “While this was happening soldiers with Bren machine guns walked on both sides and occasionally fired, therein killing and wounding [captured] adult males.” According to Katz, Abu Fahmi also said “they gathered all the inhabitants in the square, lined them up facing the wall and murdered them in cold blood. Some 95 persons were murdered. I wrote down their names.” But, as Benny Morris pointed out in his review of the case, none of this appears in the recording.[7] Furthermore, even when Katz reportedly pressed the witness by saying in the recording, “clearly people were shot after they surrendered,” Abu Fahmi said “we did not see them killing after we raised our hands.” Katz quoted another villager, Abu Riyaj Muhammad Hatzadiyah, as saying, “I know that they shot young people after the fighting and that there was a big slaughter in the village, even after everyone surrendered and stopped fighting.” No such statement appeared in either Katz’s recordings or his notes. Katz claimed that the witnesses made these statements after the batteries of his recording device ran out.
In the wake of this case, and after Katz’ admitted he had fabricated evidence, the University of Haifa suspended Katz’s degree, inviting him to revise his thesis.
Katz’s academic adviser was Dr. Ilan Pappé, one of the leading voices in a group of extreme far-left Israeli scholars who rose to prominence in the 1990’s and become known as post-Zionist. This group produced scholarly works that were critical of Israel and meant to delegitimize Zionism. The problem they faced was the lack of raw evidence from which to make the case that Zionism was an illegitimate political cause. For them Teddy Katz’s thesis provided the missing proof.
Despite signing the statement in court, twelve hours later Katz formally retracted it and sought to continue the trial. When the judge refused, he appealed to the district’s high court, but the appeal was dismissed without a hearing. The prosecutor proceeded to urge Haifa University to strip Katz of his degree, whereupon the university set up two committees, one to check the accuracy of Katz’s research and the other to investigate whether his work had been properly supervised.
The first committee found that Katz had “gravely and severely” falsified testimony in 14 different places in his thesis. Nevertheless, Katz’s mentor and close associate, leading post-Zionist historian Ilan Pappe, continued to defend him. In an article in the Spring 2001 issue of the Journal of Palestine Studies, Pappe insisted that Katz’s conclusions were correct, even if his facts may not have been. Katz’s research was valuable regardless, Pappe wrote, since historical research need not be based on facts. In other words, the idea of “an approximate truth” of a narrative – a “truth” admittedly based not on facts but fiction – trumps the actual historical record based on facts. Katz, Pappe argued, had understood the “murkiness” of the memories of participants many years after traumatic events, but he “was not interested in fine details.” Pappe insisted that Katz simply wished to see the overall picture, “leaving behind, perhaps forever, certainties about exact chronology and names and precise numbers.” The real story, Pappe contended, was that Israeli forces had indeed massacred a large number of Arab civilians in Tantura—as was typical of the Israeli policy of “ethnic cleansing” in Palestine in 1948. Katz, according to Pappé, only wished to uncover the “pain and suffering” experienced by people in the midst of war. Pappe compared Katz’s work to the recording of the testimony of Jewish Holocaust survivors. Just as researchers used personal narratives to document the traumas of the Holocaust, so too Katz use testimony from Palestinians to reconstruct the “horrors” of the 1948 Nakba, or “disaster,” as Palestinians call it. The jist of the story was correct, even though the individual tales might not have been true. Pappe construes the uproar over the Tantura case as a byproduct of the failure of the peace process: hardening attitudes in Israel have silenced the nation’s conscience. Pappe maintains that “poor” Katz’s problem was simply his timing. Had his work been completed in the optimistic days of the Oslo process, public and academic reactions would have been entirely different.