13 August 2011 | Al Jazeera English, Lisa Taraki and Mark LeVine
A founding member of the campaign for the academic and cultural boycott outlines the motivation behind the movement.
Author and history professor Mark LeVine speaks with sociologist Lisa Taraki, a co-founder of the Palestinian campaign for the Academic and Cultural Boycott of Israel.
Mark LeVine: What is the “Boycott, Divestment and Sanctions” movement and how is it related to the academic and cultural boycott movement? How have both evolved in the past few years in terms of their goals and methods?
Lisa Taraki: The BDS movement can be summed up as the struggle against Israeli colonisation, occupation and apartheid. BDS is a rights-based strategy to be pursued until Israel meets its obligation to recognise the Palestinian people’s inalienable right to self-determination and complies with the requirements of international law.
Within this framework, the academic and cultural boycott of Israel has gained considerable ground in the seven years since the launching of the Palestinian Campaign for the Academic and Cultural Boycott of Israel (PACBI) in 2004. The goals of the academic and cultural boycott call, as the aims of the Palestinian Civil Society Call for Boycott, Divestment and Sanctions issued in 2005, have remained consistent: to end the colonisation of Palestinian lands occupied in 1967; to ensure full equality of Palestinian citizens of Israel and end the system of racial discrimination; and to realise the rights of Palestinian refugees to return to their homes and properties as stipulated in UN Resolution 194.
The logic of the BDS movement has also remained consistent. The basic logic of BDS is the logic of pressure, not diplomacy, persuasion, or dialogue. Diplomacy as a strategy for achieving Palestinian rights has proven to be futile, due to the protection and immunity Israel enjoys from hegemonic world powers and those in their orbit.
Second, the logic of persuasion has also shown its bankruptcy, since no amount of “education” of Israelis about the horrors of occupation and other forms of oppression seems to have turned the tide. Dialogue between Palestinians and Israelis, which remains very popular among Israeli liberals and Western foundations and governments that fund the activities, has also failed miserably. Dialogue is often framed in terms of “two sides to the story”, in the sense that each side must understand the pain, anguish, and suffering of the other, and to accept the narrative of the other.
This presents the “two sides” as if they were equally culpable, and deliberately avoids acknowledgment of the basic coloniser-colonised relationship. Dialogue does not promote change, but rather reinforces the status quo, and in fact is mainly in the interest of the Israeli side of the dialogue, since it makes Israelis feel that they are doing something while in fact they are not. The logic of BDS is the logic of pressure. And that pressure has been amplifying.
The Palestinian-led academic and cultural boycott is an institutional boycott; that is, it does not target individual scholars or artists. This point has also remained the same since the inception of the BDS movement. Yet it’s important to state here that all Israeli universities and virtually the entire spectrum of Israeli cultural institutions are complicit in the state’s policies, and as such are legitimate targets of the boycott. Guidelines and criteria for boycott, however, have been elaborated since the founding of the movement, as more experience is gained on the ground, and in response to requests for guidance from conscientious academics and cultural workers wishing to respect the Palestinian boycott call. PACBI in particular spends a great deal of effort guiding and advising international solidarity activists. Consistency is achieved through adhering to the guidelines developed by PACBI, in cooperation with other elements in the Palestinian BDS movement.
World renowned public intellectuals, academics, writers, artists, musicians and other cultural workers have now endorsed the academic and cultural boycott call; their names are too many to note here, but the interested reader can consult the PACBI website. In addition, several campaigns for academic and cultural boycott have been established around the world: in the UK, the USA, France, Pakistan, Lebanon, Germany, Norway, India, Spain, South Africa, and Australia, and many other countries. The newly established European Platform for the Academic and Cultural Boycott of Israel (EPACBI) is an important coordinating body in Europe.
The lethal Israeli assault on the Gaza Strip in the winter of 2008-2009 and the murder of Turkish solidarity activists aboard the Mavi Marmara in May 2010 served as further catalysts in the tremendous spread of BDS actions around the world, which include cancellations of artistic performances in Israel, protests against complicit Israeli institutions’ performances abroad (such as the past and current protests around performances by the Israel Philharmonic Orchestra), and many more creative forms of protest and boycott of Israeli and brand-Israel projects and institutions.
Israel’s crackdown on dissent
ML: The Israelis have recently passed a so-called “anti-Boycott law”, which opens Israelis who support any form of boycott, even if it’s limited to settlement products, to significant civil penalties and lawsuits to force them to stop their actions. Can you comment on this whole discourse, especially the commentary in the Israeli press critical of it, claiming it represents a move against democracy, towards fascism, and similar responses which seem to suggest these are unprecedented measures?
LT: The Palestinian BDS movement is encouraged by the adoption of the logic of BDS, and boycott in particular, by sections of the Israeli left, and feels it has been vindicated in its argument that pressure – and not persuasion – is the best way to make Israelis realise that the system of occupation, apartheid and colonialism must end. Having said this, I must note that there are at least two disturbing aspects to the new surge of activity surrounding the new anti-boycott law passed by the Israeli Knesset recently.
First, the boycott being defended by leftist and liberal Israelis targets institutions (such as the University Center of Samaria and the cultural center in Ariel) and products of the Israeli colonies in the West Bank only. This boycott, then, is silent on the complicity of all mainstream Israeli institutions – and indeed many industries, such as the weapons industry – in maintaining and legitimising the structures of oppression.
Second, this boycott is often cast in terms of “saving Israeli democracy”. As such, it is an Israel-centred discourse and project, and the point of reference is neither Palestinian rights as stipulated by international law nor an acknowledgment that they are heeding the call of the Palestinians. One outstanding exception is the Israeli group “Boycott from Within“, which explicitly endorses the Palestinian BDS call and considers it the basic point of reference for its agenda of activism – such as urging artists and musicians not to perform in Israel, supporting a military embargo of Israel, advocating for different divestment campaigns, and many other activities that target all complicit Israeli institutions. Other Israeli groups, such as the Coalition of Women for Peace, ICAHD, and others have also endorsed the Palestinian BDS call publicly.
ML: What is your impression of what happened with the latest Gaza flotilla? Some commentators have argued that the “successful” use of supposedly “non-violent” strategies by the government of Israel to put pressure on other governments to stop the flotilla before it got anywhere near Gaza represents a defeat for the rising tide of non-violent resistance, showing that the Israelis have learnt the lessons and are now able to beat the activists at their own game.
LT: I don’t agree with that assessment at all. I think the main aim of the flotillas, which has been to highlight, resist, and protest Israel’s illegal siege of the Gaza Strip, has been realised, despite Israeli efforts to bear extreme pressure against governments to prevent the vessels from sailing. The ridiculous Israeli response to the recent “Welcome to Palestine” campaign did more to publicise the campaign than would otherwise have happened.
You are right to frame the flotilla movement as a part of the international movement to isolate, expose, and bear pressure upon Israel to respect international law and end its system of colonisation, occupation, and apartheid. That this movement – still in its early stages – has achieved world recognition is attested to by the state of disarray in official Israeli and Zionist circles. Already, several conferences and strategy papers have been launched in Israel and abroad to counter what is being marketed as the “delegitimisation threat”. If BDS, the annual and growing Israel Apartheid Week events, and other resistance actions such as the waves of flotillas are mere nuisances, I doubt that so much effort would be invested merely out of an “academic” interest in them. Strong-arm tactics with some governments may have prevented the flotillas from reaching Gaza, but the strength of the BDS movement – and other solidarity actions – is that they are built on people’s initiatives, [these] cannot be easily suppressed, despite intimidation, legal threats and lawsuits, and other silencing tactics.
A wider perspective
ML: In the BDS literature, there is a critique of those, like myself, who argue that anyone who wants to join BDS for Palestine should also adopt similar actions vis-a-vis other countries involved in massive systematic oppression and/or occupation (China, India, the US, to cite the most obvious examples), and that the need to think systemically is not merely an ethical imperative but a strategic one as well. Your response, when we last met in Ramallah, was that this strategy is utopian, that Palestinians have enough trouble getting people to engage in BDS merely against Israel, and that enlarging it would be untenable.
Can you explain how BDS can become more effective without thinking of joining with other movements against oppression and occupation that might call for a similar campaign?
LT: The BDS movement does operate with a conceptual framework, of course. This includes an analysis of global and regional power relations. BDS is predicated on the fact that the collusion of the hegemonic, or major world powers of the so-called “international community” with Israeli impunity is the single most important factor that enables Israel to continue flouting international law. The hegemonic powers not only shield Israel from censure; they have also often turned a blind eye to grievous offences committed by their allies – but only when it serves their own interests. The inconsistency of US and European foreign policy is not something I need to stress, I believe. Plenty of rogue regimes continue to oppress and suppress their citizenry without international censure, as we all know.
What is important to note, however, is that when an oppressed people decide to appeal to the world to help them achieve self-determination and freedom through boycotts and other pressure mechanisms, as the vast majority of Palestinian civil society has done, then the response of all conscientious people would usually be to respect that appeal directly and immediately. It certainly was the case in South Africa. I don’t think anyone had the temerity to suggest, during the anti-apartheid struggle in that country, that the existence of a full-throttle anti-imperialist movement would be the precondition for supporting the boycotts called for by the oppressed in South Africa, or that a boycott of the US, the UK (and indeed Israel) was the only principled course of action to take. That would have been a recipe for paralysis.
Israel, unlike many other oppressive states, enjoys the full support of the hegemonic powers, as I have noted. Precisely because of this, since there is no other impetus for change, it is incumbent upon forces that support justice to heed the Palestinian call. If there were a robust BDS movement in China or in Morocco today urging a boycott of the existing regimes, then certainly it would be an obligation to respect the call of the oppressed.
The growth of the movement
ML: It seems increasing numbers of diaspora and Israeli Jews are supporting BDS, at least in principle – although as you alluded to – what they imagine BDS is and what it actually means can differ significantly. How is the growing support impacting the success of BDS? Do you think it is penetrating more into Israeli society? And have you seen any changes in the way the Israeli government deals with non-violent protest in the last year or so, given the increasing success of the movement?
LT: My comments concerning the Israeli boycott of the colonies in the West Bank are relevant in this context as well. I think most Israelis are very far from becoming convinced that BDS is an effective strategy for radical change of the status quo, and that is because Israeli society has no incentive to change the status quo. Only pressure, in the form of various BDS measures, can move the Israeli body politic. That is the logic of BDS, after all. As for the treatment of protests by the Israeli government and military, it’s obvious that they are continuing to reassess their on-the-ground tactics in the face of the continuing escalation of protests, both by Palestinians and international and Israeli supporters. The use of force has been a constant for several decades now and is nothing new. During the first intifada, which was a form of civil resistance and disobedience, the response of the Israeli military was deadly and violent, just as it is today. The language of force will not be abandoned. That is the logic of a colonial power, after all.
ML: Can you elaborate a bit more on what the initiators of the BDS movement mean when they describe institutions or artists/academics who “serve Brand Israel”. What is “Brand Israel” and whose interests does it serve?
LT: “Brand Israel” is a worldwide campaign launched in 2005 by some agencies of the Israeli government and major pro-Israel groups internationally, primarily in the United States. It’s a diffuse and diverse effort, but the main idea behind it is to portray and promote Israel as a normal country for tourism, youth culture, enjoyment of the fine arts, sports, and all other “normal” and “civilised” pursuits. Public relations firms have played an important role in crafting the Israeli brand. In addition, Israeli consulates and embassies as well as Jewish and Zionist organizations (such as Hillel in the US) are actively involved in promoting Israeli art, scientific accomplishments, and other “achievements” abroad. The modernity, diversity, and vitality of Israel are stressed in Brand Israel promotional activities.
I may add that the Israeli writer Yitzhak Laor has uncovered evidence of official Israeli sponsorship of Brand Israel-type activities, and with a price tag attached; in an article published in 2008, he revealed that any Israeli artist or cultural worker accepting financial support from the Israeli Foreign Ministry for exhibiting or showcasing his or her work abroad was obligated to sign a contract stipulating that he or she “undertakes to act faithfully, responsibly and tirelessly to provide the Ministry with the highest professional services. The service provider is aware that the purpose of ordering services from him is to promote the policy interests of the State of Israel via culture and art, including contributing to creating a positive image for Israel”.
What this reveals, then, is that, in light of the bad press Israel has been receiving in past years, it has been deemed necessary to make sure that artists and other cultural workers – perhaps because of their reputation as idiosyncratic or even eccentric – know what is expected of them when they accept state funding of their tours abroad. They are supposed to act as “cultural ambassadors” for Israel, which – in large part – is to become apologists for Israeli policies and practices that oppress the Palestinians.
ML: In terms of the academic boycott, if I have a student who needs to come to Israel to develop her or his Hebrew in order better understand the dynamics of the occupation and can only afford to do this through various programs such as Erasmus or Education Abroad Programs that involved affiliation with Israeli universities, or wants to do research at Israeli archives on the country’s history that require students to be affiliated to Israeli universities to obtain research clearance, what is the official position of PACBI towards this?
LT: The PACBI guidelines for the implementation of the academic boycott, which apply to international academics and students, are clear: any interaction with Israeli universities, regardless of the content or form (studying there, accessing archives, giving a course, attending a conference, conducting research) violates the academic boycott if such an interaction entails official contact with the institution.
This can include accepting an invitation to attend a conference, registering for a course, accepting employment or agreeing to conduct seminars, or conducting research in affiliation with such institutions. While using a university facility such as a library does not strictly violate the boycott, doing so in the framework of affiliation with the university would.
Institutional study abroad schemes, research activity conducted in the framework of institutional cooperation agreements – such as the various EU-funded programs, including Erasmus Mundus – violate the boycott. Regarding the study of Hebrew, I think that the international options for pursuing that are very wide indeed; most universities in the West offer Hebrew instruction.
In general, conscientious scholars and students are encouraged to familiarise themselves with the logic and aims of boycott and to abide by its spirit if situations other than the ones noted above are encountered. Since Palestinians – including academics and their representative body, the Palestinian Federation of Unions of University Employees – have called for an academic boycott, it becomes a responsibility of conscientious academics and students considering visiting the area for research or study purposes to become familiar with the context, which includes thinking seriously about the meaning of their affiliation with Israeli universities in light of the boycott call.
ML: Critics might say that this response is explicitly putting politics – however worthy – ahead of the advance of scholarship. For historians, for example, it is impossible to produce new knowledge without accessing archives. For student historians, their degree depends on their access to archives. If the archives are controlled by the state, then is the mere fact of using them mean complicity with the state?
LT: This is not putting politics above scholarship; it is about applying ethical principles to the practice of scholarship. No scholarly activity takes place in a vacuum, and every scholar must consider the consequences of his or her research strategies when pursuing scholarly activity. State control of some archives does not necessarily preclude using them, as I noted earlier; usually, it is enough to prove one’s academic credentials to gain access to them. It is the same as using Israeli medical facilities or any other public service. The main issue is institutional affiliation.
ML: Are there any lessons from the so-called Arab Spring, or from other mass mobilisations globally against oppression in the past year or two that can inform and even help the BDS movement and Palestinian resistance more broadly? Do the events of the last eight months give you hope, or is the situation in Palestine different enough – being at once a colonial situation and an internal struggle for democracy both within Israeli and Palestinian societies – that these other mass mobilisations can’t really help beyond inspiring Palestinians to stay the course?
LT: The revolutionary spirit that has ignited the Arab will no doubt make the question of Palestine more urgent than before, both in those countries that have begun the process of revolutionary transformation and those in which struggles for freedom and democracy are still unfolding. Once there are free and unrigged elections for new parliaments in Egypt and Tunisia as well as other Arab countries, the new parliaments will have to be sensitive to the views of the people – unlike the situation that has hitherto prevailed.
It is well known that Palestine is an Arab question, and that includes widespread rejection of Israel’s destructive role in the region. The forces of counterrevolution may try to combat popular sentiment, and there will be continuous contestation and ongoing struggles, but the policies of Arab countries will not be the same now that the revolutionary spirit has taken hold of the imagination of the Arab people.
ML: How do you think the sudden rise of the protest movement in Israel for “social justice” will impact the BDS movement and Palestinian resistance more broadly to the occupation? Especially with the likely coincidence of renewed protests in Israel next month and a major Palestinian push for statehood at the UN, is there a space for Palestinians to make a significant intervention in the protest discourse inside Israel that helps reshape it towards broader ends? And if so, what role would BDS play in this?
LT: From all indications, the protest movement in Israel has nothing to say about justice for Palestinians, either as citizens or as occupied people. The Palestinian BDS movement does not address the Israeli public directly in order to persuade it or to appeal to its sense of justice. That is not the logic of BDS. It is up to Israeli political forces to make that connection and to influence their public. We expect that pro-BDS Israelis, however small their numbers might be, will be taking this up within their society.
Lisa Taraki is a sociologist at Birzeit University in the occupied Palestinian territories and a founding member of the Palestinian Campaign for the Academic and Cultural Boycott of Israel (PACBI)
Mark LeVine is a professor of Middle East history at the University of California, Irvine, and is the author of Heavy Metal Islam: Rock, Resistance, and the Struggle for the Soul of Islam and the soon to be published An Impossible Peace: Israel/Palestine Since 1989.
The views expressed in this article are those to whom they are attributed and do not necessarily represent al Jazeera’s editorial policy.