Debating the Morality of the BDS Cult
If the Jewish people ever needed an icon for their sworn enemies — a litmus test that distinguishes those who oppose the core of Israel’s existence from those who have other reasons to criticize the Jewish state — then the Boycott, Divestment and Sanctions (BDS) movement has given it to us. It has managed to galvanize the Jewish community into an unprecedented wave of unity in opposition to this threat.
A May 22 debate sponsored by the UCLA Debate Union was unique, in that the issue was not the effects of BDS’ actions, but the morality of their aims. I took part in this debate, and I would like to share with readers a summary of my arguments. What follows is an edited version of my remarks:
I have not spoken to this debate club before, and I am glad to do so on this occasion, because I see it as a historic moment.
For more than 10 years now, we have been witnessing BDS supporters roaming the campus with their megaphones and slander machines, accusing Israel of every imaginable crime, from apartheid to child molesting — accusing, accusing and accusing.
Today, for the first time in the history of UCLA, we see BDS itself on the accused bench, with its deceitful tactics, immoral ideology and anti-peace stance brought to trial.
It is a historic moment.
BDS is not a new phenomenon; it is a brainchild of the Grand Mufti of Jerusalem, Haj Amin al Husseini, who in April 1936 started the Arab Rejectionist movement (under the auspices of the Arab Higher Committee), and the first thing he did was to launch a boycott of Jewish agricultural products and a general strike against Jewish immigration to Mandatory Palestine from war-bound Europe.
The 1936 manifesto of the rejectionist movement was very similar to what BDS co-founder Omar Barghouti presented here at UCLA on January 15, 2014. It was brutal in its simplicity: Jews are not entitled to any form of self-determination in any part of Palestine, not even the size of a postage stamp — end of discussion!
Here is where BDS earns its distinct immoral character: denying one people rights to a homeland, rights that are granted to all others. This amounts to discrimination based on national identity, which in standard English vocabulary would be labeled “bigotry,” if not “racism.”
This rejectionist ideology has dominated the Arab mindset from 1936 to this very day — BDS is only its latest symptom. It explains why Palestinian Authority President Mahmoud Abbas spends so much time at UNESCO trying to erase Jewish history, why Palestinian children sing “There is no such thing as Israel,” and why their hosts and educators on official Palestinian TV applaud them with “Bravo! Bravo!” It also explains why the Israeli peace camp has such a hard time convincing the majority of Israelis that despite what they see without end in Palestinian schools, there still are some partners for peace among the Palestinians.
The mufti’s boycott of 1936 scored one major “victory” for the Palestinians. The British government succumbed to mass Arab unrest and prevented European Jewish refugees from entering Palestine. My grandparents were among those seeking refuge; they perished in Auschwitz in 1942.
This, ironically, was the last victory of Arab rejectionism. For eight decades, rejectionism has led the Palestinian people from one disaster to another. It led them to reject a Palestinian state in 1937 and 1947; it drove them to attack Israel in 1948, with the Nakba (“catastrophe” in Arabic) as a consequence; it led them to reject land-for-peace proposals in Khartoum in 1967, which gave rise to the settlement movement; and it prevented them from accepting any of the peace offers made since. Rejectionism negates the very notion of “end of conflict.”
Today, rejectionism is the Number One obstacle to Palestinian statehood. The total absence of peace education in Palestinian schools and media give Israelis fairly good reasons to question the ability of the Palestinian leadership to honor any peace agreement, however favorable. No country can come to life that openly seeks the elimination of its neighbor.
Back to the moral side of rejectionism. In 2014, BDS’ Barghouti stood here at UCLA and proclaimed, “Jews are not a people, and the UN principle to self-determination does not apply to them.” Barghouti made no effort to hide the racist foundations of BDS ideology, but we should keep these foundations in mind as we consider the question before us tonight: Is BDS moral?
I would like to move now from the history of Zionophobic rejectionism to its current aims and tactics. The leaders of the BDS movement do not hide their real purpose. In every conversation with them, they admit their ultimate goal is not to end the occupation, and surely not to promote peace or coexistence, but to delegitimize Israel in the international arena, isolate her, and eventually bring about her collapse.
What most people fail to realize is that BDS is not interested in boycotting, either, because it knows that a boycott cannot achieve any meaningful level of success. Show me one respectable university that would go along with this childish, anti-academic idea. Indeed, 150 university presidents came out immediately in opposition to a boycott. And recently, we saw all 50 US governors deplore BDS as “incompatible with American values.” Not just “academic values,” but “American values.”
So, if not boycott, what are they trying to achieve on campus? The idea is to bombard university campuses with an endless stream of proposals for anti-Israel resolutions. The charges may vary from season to season, the authors may rotate, and it matters not whether a resolution passes or fails, nor whether it is condemned or hailed. The victory lies in having a stage, a microphone and a finger pointing at Israel, saying, “On trial.” It is only a matter of time before innocent students, mostly the gullible and uninformed, start chanting, “On trial.” The effect will be felt when these students graduate and become the next generation of American policymakers. A more immediate goal, of course, is bullying pro-coexistence voices into silence.
A common hypocrisy among BDS advocates is to present themselves to new audiences as seekers of universal justice, while whitewashing or downplaying their ultimate goal of putting an end to Israel. They even coined fancy names for that end: “one-state solution” or “a state for all its citizens”– a delusional setting of wolves protecting sheep to the sound of progressive slogans, totally oblivious to Middle East realities. Noam Chomsky, a staunch critic of Israel, called this BDS strategy “hypocrisy crying to heaven.” And Norman Finkelstein, not a warmer friend of Israel, called it “a hypocritical dishonest cult led by dishonest gurus.”
Maintaining this dishonesty, however, is crucial for BDS’ survival; any attempt to distance itself from the goal of eliminating Israel would cost BDS its vital support base among Palestinians.
I believe that everyone would like to find out from BDS supporters how peace can emerge between two partners, one insisting on seeing the other dead, and the other insisting on staying alive — no matter how glamorous the coffin.
Leaving behind this logical impossibility, I believe that we should strive for a more realistic vision of peace: two states for two peoples, equally legitimate and equally indigenous.
And we must start with the latter.
Judea Pearl is Chancellor’s professor at UCLA and president of the Daniel Pearl Foundation (www.danielpearl.org), which promotes press freedom and East-West understanding. He is a co-editor of “I am Jewish: Personal Reflections Inspired by the Last Words of Daniel Pearl (Jewish Light, 2004), winner of the National Jewish Book Award. Professor Pearl specializes in artificial intelligence, human reasoning and philosophy of science. He is a member of the National Academy of Sciences, and winner of the Benjamin Franklin medal for 2008, and the Alan Turing Award for 2011.
This essay originally appeared at JewishJournal.com, and is reprinted with permission of the publisher.