Engage has been following much of Gisha’s work concerning the freedom of movement of Palestinian students and academics.
A couple of times, usually just before it’s just about to end, BBC Radio 4’s Today Programme, has had a piece about a controversial performance. There was one on the discovery that Beyonce, Nellie Furtado, Usher and Mariah Carey all sang for the Ghaddaffis in recent years.
The latest was about Bob Dylan’s coming Chinese show. Like everybody else who tours there, he submitted to state censorship to play in China and is obliged to keep to a “strictly agreed playlist”. Bjork was nodded through the censors but went on to dedicate her song “Declare Independence” to Tibet on the day – so perhaps Bob Dylan will use the stage to draw attention to the imprisonment of Ai WeiWei and other Chinese dissenters after all.
Listen to the BBC piece for the coming week (scroll to 08:49).
On Andrew Collins’ blog, a story of internet commenters and their obsessions.
The New Israel Fund is a Jewish Israeli not-for-profit-organisation that, in its own words, is “committed to equality and democracy for all Israelis”. In the past year, NIF has found itself in an unusual position – under attack from all sides: from both right wing activists in Israel, as well as international left and anti-Zionist activists calling for the boycott of Israeli civil society.
In a recent article in Zeek magazine (Don’t Divest; Invest), NIF’s Naomi Pass slammed boycott, sanctions and divestment as a “blunt force” that “penalizes the innocent” and contributes to the rightwards shift among moderate Israelis:
“We see global BDS as a tactic that embodies the message that Israel cannot and will not change itself, and for that reason, we think it is inflammatory and counter-productive. We see proposals that would ban Israeli academics, no matter what their personal and political views may be, from participation in the free exchange of ideas in international conferences. We see artists and musicians, who often come bearing badly-needed messages of peace and tolerance, being urged to take Israel off their tour itineraries…
David Hirsh (2010) ‘Accusations of malicious intent in debates about the Palestine-Israel conflict and about antisemitism‘ Transversal 1/2010, Graz, Austria
The Livingstone Formulation, ‘playing the antisemitism card’ and contesting the boundaries of antiracist discourse
To download the whole paper as a pdf file, click here
Author: David Hirsh is a lecturer in sociology at Goldsmiths, University of London. He is co-convenor of the European Sociological Network on Racism and Antisemitism. He has published on crimes against humanity, international humanitarian law and antisemitism. He is the founding editor of the Engage journal and website and has written on the Guardian’s Comment is Free.
This paper, publised in Transversal, the journal of the Centre for Jewish Studies at the University of Graz, describes how the Livingstone Formulation operates as a way of de-legitmizing questions about contemporary antisemitism by means of ad hominem attack. It is possible to relate seriously and rationally to charges of antisemitism but it is interesting how often people refuse to take the charges seriously and instead resort to this counter-accusation of malicious ‘Zionist’ intent. This mirrors the operation against which the Livingstone Formulation originally sets itself – which is the raising of the issue of antisemitism maliciously in order to de-legitimise criticism of Israeli human rights abuses.
The paper describes and analyses more than twenty documented examples of the Livingstone Formulation from public discourse.
This paper is concerned with a rhetorical formulation which is sometimes deployed in response to an accusation of antisemitism, particularly when it relates to discourse which is of the form of criticism of Israel. This formulation is a defensive response which deploys a counter-accusation that the person raising the issue of antisemitism is doing so in bad faith and dishonestly. I have called it The Livingstone Formulation. It is defined by the presence of two elements. Firstly the conflation of legitimate criticism of Israel with what are alleged to be demonizing, exclusionary or antisemitic discourses or actions; secondly, the presence of the counteraccusation that the raisers of the issue of antisemitism do so with dishonest intent, in order to de-legitimize criticism of Israel. The allegation is that the accuser chooses to ‘play the antisemitism card’ rather than to relate seriously to, or to refute, the criticisms of Israel. While the issue of antisemitism is certainly sometimes raised in an unjustified way, and may even be raised in bad faith, the Livingstone Formulation may appear as a response to any discussion of contemporary antisemitism.
This paper is not concerned directly with those who are accused of employing antisemitic discourse and who respond in a measured and rational way to such accusations in a good faith effort to relate to the concern, and to refute it. Rather it is concerned with modes of refusal to engage with the issue of antisemitism. Those who argue that certain kinds of arguments, tropes, analogies and ideas are antisemitic are trying to have them recognized as being outside of the boundaries of legitimate antiracist discourse. The Livingstone Formulation as a response tries to have the raising itself of the issue of antisemitism recognized as being outside of the boundaries of legitimate discourse. In this paper I describe and analyse a number of examples of the formulation which come from a number of profoundly different sources, including antiracist, openly antisemitic, antizionist, and mainstream ones.
I focus on the accusations and the counter accusations of malicious intent which are made in public debates around the issues of the Israel-Palestine conflict and antisemitism. It is widely accepted in the sociological literature on racism, and also in the practice of antiracist movements, that racism is often unintended and that social actors who are involved are often unconscious of the racism with which they are perhaps complicit or of which they are unconscious ‘carriers’. Antiracists are generally comfortable with the concepts of institutional, structural and discursive racism and they are comfortable with the idea that discourses, structures and institutions can be racist in effect, objectively, even in the absence of any subjective racist intent on the part of social actors. Yet a common response to the raising of the issue of antisemitism in relation to discourses concerning criticism of Israel is that if there is no antisemitic intent then there can be no antisemitism. Antisemitism is implicitly, then, often defined differently from other racisms as requiring an element of intent.
One thing that follows from this is that the raising of the issue of antisemitism is often conflated with the accusation of antisemitic intent. So the raising of the issue of antisemitism is often claimed to be an ad hominem attack, an accusation of antisemitic intent on the part of the ‘critic of Israel’. Yet while there is fierce resistance to the possibility of unintended antisemitism, those who employ the Livingstone Formulation accuse those who raise the issue of antisemitism of doing so with malicious intent and of knowing that their concerns are not justified, and of doing so for instrumental reasons.
It seems to follow that the use of the Livingstone Formulation is intended to make sure that the raising of the issue of antisemitism, when related to ‘criticism of Israel’ remains or becomes a commonsense indicator of ‘Zionist’ bad faith and a faux pas in polite antiracist company. A commonsense bundling of positions leads to a binary opposition in which either you remain within the bounds of rational and antiracist discourse, and so you are on the left, and a supporter of the Palestinians against Israeli human rights abuses, or, on the other hand, you are thought of as being on the right, a supporter of Israel against the Palestinians, and a person who instrumentalizes the issue of antisemitism. To raise the issue of antisemitism is to put yourself in the wrong camp. Having already indicated the complexities relating to accusations of intent, it is necessary to examine carefully to what extent this charge of intent may be justified.
In the 1990s Gillian Rose identified a phenomenon which she called ‘Holocaust piety’. It was common, she argued, to be unsympathetic to attempts to analyse the Holocaust using the normal tools of understanding, of social
science and of historiography. Instead, people tended to think about the Holocaust as a radically unique event which was in some sense outside of human history or ‘ineffable’ and so unreachable by social theory and by various forms of artistic and scholarly representation. One of the consequences of Holocaust piety has been the construction of antisemitism itself as being an unimaginably huge and threatening phenomenon, beyond all other ordinary, worldly, threats and phenomena. A by-product of this is that the charge itself of antisemitism is in danger of being thought of as a nuclear bomb, a weapon, so terrible that it destroys not only its target but also the whole field of battle, the whole discursive space in which discussion proceeds. If to raise the issue of antisemitism is to unleash a nuclear bomb, then the issue is unraisable, as nuclear weapons are unusable. Under the conditions of Holocaust piety, it becomes difficult to relate in a measured and serious way to the issue of antisemitism. Either antisemitism is thought of as something radically different from ordinary ‘normal’ racism and then there is a temptation to be less vigilant against those other racisms than one is against antisemitism. Or the discussion of antisemitism is thought of as a weapon instead of an analytic or political question, which may be deployed to destroy ‘critics of Israel’ but which cannot be a serious question in itself. The weapon, instrumentally used, also destroys the very possibility of rational debate and analysis. The standard response to piety is blasphemy. The cartoon of Anna Frank in bed with Adolf Hitler, President Ahmadinejad’s exhibition of Holocaust denial and normalization in Tehran and the increasingly common phenomenon of characterising Israeli Jews as the new Nazis are examples of Holocaust blasphemy.
To download the whole paper as a pdf file, click here
NB some more examples of the Livingstone Formulation and some interesting discussion in the comments box here
NB an article about the Livingstone Formulation from z-word is here
NB there was discussion of the Livingstone Formulation in Anti-Zionism and Antisemitism: Cosmopolitan Reflections
Further to a JC article describing how senior figures in the Manchester Jewish community were ordered out of a meeting hosting Israeli journalist Gideon Levy, Manchester PSC Chair Linda Clair has had the following letter published in the Jewish Chronicle :
When are you going to start telling the truth and not a completely distorted version of the facts? I was the chair of the Gideon Levy meeting you report (JC August 27). Michael Samuels and his two companions did not actually enter the meeting to start with. They were outside the room when I asked Mr Samuels his name and where he came from. He replied and said he came from Manchester. I told him and his companions that they would not be allowed in – that Zionists were not wanted in that meeting. Mr Levy, who was already in the meeting room, and was standing behind me, asked me to let them in, which I did, only at his request. This was before he spoke to them. Whatever they said to him certainly did not influence my decision to allow them in, I had legal advice that although it was a public meeting, it was on private property and so we were well within our rights to exclude any undesirables. In case you want to label me antisemitic, I am not, I am an anti-Zionist Jew, and I know the difference between the two, even if you choose not to.
I won’t comment on the letter because it speaks for itself (I should however point out that Manchester JFJFP’s promotion of the meeting was simply to send an email with details of the meeting and they were not involved in organising the meeting itself).
I just heard an interesting interview with Johnny Rotten (original Sex Pistols front man) on BBC 6 music website where he discusses his band PIL’s upcoming concert in Israel. Mentions some interesting things about the hate mail he has been getting trying to get him to cancel. He dismisses the idea of boycotting Israel in an interesting way. Says he will be making his usual anti-all governments stance clear when there, but that it is ignorant to suggest boycotting fans and that he will be making his trouble musically:
Looking elsewhere, it seems like he is coming under a lot of pressure. Bristol PSC are planning to picket his gig in Bristol next week for example:
Hat-tip to A.S.
Hundreds of Israeli professors and academics have signed a petition slamming Education Minister Gideon Sa’ar’s stated intention to take action against professors who support an academic boycott of Israel.
Petitioners include Haifa University rector Prof. Yossi Ben Artzi, Israel Prize laureates professors Benjamin Isaac and Yehoshua Kolodny, and former education minister Prof. Yuli Tamir.
Read on in Ha’aretz. As a staunch anti-boycotter I hope they are successful in overturning this attempt to criminalise boycott.
Update – some more on this.
Firstly, I mis-titled this post, I think – an inadvertent provocation.
The petition was initiated by Israel’s Forum for the Protection of Public Education. They don’t translate into English (i.e. they aren’t seeking international attention) but Google sort of does (and the original is here).
This petition needs to be considered in the context of the bill to outlaw Israel’s homegrown boycotters, which does not distinguish between the implicit eliminationism of a whole-Israel boycott and the implicit acceptance of Israel’s and Palestine’s co-existence in the boycott of settlement products. The 552 signatories of the petition are not fighting for the right to boycott – they explicitly do not endorse boycott – but against the intrusion of an unsurprisingly defensive government into what is said and considered on campus, and for the right, when one academic’s expression of freedom begins to interfere with that of their colleagues, of the institution to respond on its own behalf.
Leading Israeli academic, peace activist and president of the New Israel Fund (NIF), Naomi Chazan, was in the UK earlier this month, talking to the Jewish community about her hopes and fears for Israel’s democracy. We’ve all heard the statement that Israel is the only democracy in the Middle East. It may not be perfect (where is?), but it is true. The citizens of Egypt, Jordan, Gaza, Syria, Iran and elsewhere would all benefit from a good dose of democracy – particularly women, Christians, gay men and women, journalists and political dissidents.
Speaking earlier this month to a capacity crowd at Moishe House, a post-denominational Jewish community in west London, Chazan outlined the challenges to Israel’s democracy and what her organisation is doing about it. These reached a peak earlier this year with a well-funded smear campaign against NIF by right-wing pressure group, Im Tirtzu, which attempted to vilify Chazan and NIF as enemies of the state.
“Is there a problem [with Israel’s democracy]? Absolutely yes. Is there a hope? Equally so,” she said.
For Chazan, democracy is fundamental to the existence and success of Israel as a Jewish state:
“Israel’s democracy is Israel’s soul. Without Israel’s democracy, there will be no Israel. That is because Israel’s raison d’etre, as embodied in its Declaration of Independence, will no longer exist. The source of Israel’s strength is its democracy.”
Chazan explained how the NIF has been “thrust to the centre” of guarding Israel’s democracy, a role which she sees as crucial to upholding the Zionist dream embodied by the state’s founding fathers: “Jews have the right to self-determination in two senses,” she said. “Collective self-determination, in terms of the right to create a state for the Jews; and individual self-determination, through creating a society which grants individual liberties and social justice to all of its citizens regardless of race, religion or gender.”
She also took a swipe at anti-Zionists and boycotters, many of whom she regularly meets in academic circles, who want to see Israel relegated to the dustbin of history:“I have nothing in common with people who tell me that I have no right to exist. We need to distinguish between the deniers and deligitimisers – and dissenters.”
At a time when Israel is more politically isolated and vilified than ever before and the Islamist extremists of Hamas and Hezbollah continue to stockpile weapons to use against Israeli civilians, the work of peace and civil rights movements like NIF is more vital than ever. Israelis who want to walk the path of moderation have never had it so tough. In Chazan’s words, they are “stuck between those who don’t want to hear it and those who don’t want them to exist.” If, like me, you feel confused and frustrated about how to respond to recent events in the Middle East, then supporting the New Israel Fund is a good place to start.