An Open Letter of Response to CRIF (Conseil Représentatif des Institutions Juives de France)

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Jan 3, 2013 Palestine-Israel
[Logo for CRIF`s upcoming convention, 13 January 2013. Image from crif.org] [Logo for CRIF`s upcoming convention, 13 January 2013. Image from crif.org]

An Open Letter of Response to CRIF (Conseil Représentatif des Institutions Juives de France)

By : Richard Falk

An Open Letter of Response to CRIF (Conseil Représentatif des Institutions Juives de France):

I am shocked and saddened that your organization would label me as an anti-Semite and self-hating Jew. It is utterly defamatory, and such allegations are entirely based on distortions of what I believe and what I have done. To confuse my criticisms of Israel with self-hatred of myself as a Jew or with hatred of Jews is a calumny. I have long been a critic of American foreign policy but that does not make me anti-American; it is freedom of conscience and its integral link with freedom of expression that is the core defining reality of a genuinely democratic society, and the robust exercise of these rights are crucial to the quality of political life in a particular country, especially here in the United States where its size and influence often has such a large impact on the lives and destiny of many peoples excluded from participating in its policy debates or elections.

It is always difficult to negate irresponsible accusations of this kind. What follows is an attempt to clarify my honestly held positions in relation to a litany of charges that have been given currency by a defamatory campaign conducted by UN Watch ever since I was appointed by the UN Human Rights Council to be Special Rapporteur for the human rights situation in the Occupied Palestinian Territories in 2008. What follows are brief attempts at clarification in response to the main charges:

  • the attacks on me by such high profile individuals as Ban ki-Moon, Susan Rice, David Cameron were made in response to vilifying letters about me sent to them by UN Watch, and signed by its Executive Director, Hillel Neuer. The contention that Navi Pillay, UN High Commissioner for Human Rights, also attacked me is misleading. She regretted the posting of a cartoon on my blog that had an anti-Semitic cartoon, but she took note of my contention that it was a complete accident and that the cartoon was immediately removed when brought to my attention;
  • it was the cartoon that has served UN Watch as the basis of their insistence that I am an anti-Semite. Their bad faith is demonstrated by their repeated magnification of the cartoon far beyond what I had posted on the basis of its size on the Google image page for the International Criminal Court. As I have explained many times, I was unaware when I posted the cartoon of its anti-Semitic character, and pointed out that the post in which was inserted was dealing with my argument that the ICC was biased in its use of its authority, in this instance by issuing arrest warrants against the Qaddafi leadership in Libya. Israel was not mentioned in the post the content of which had nothing whatsoever to do with Judaism or Jews. To ignore such an explanation is to my way of thinking and to reprint the cartoon in an enlarged form is a sign of malicious intent; any fair reading of the 182 posts on my blog, including one devoted to Jewish identity would make it very clear to any objective reader that I have not expressed a single sentiment that can be fairly described as an anti-Semite. It is a grave disservice to both Israel and Jews to confuse criticism of Israel’s behavior toward the Palestinians with anti-Semitism.
  • the claim that I am a 9/11 conspiracy theorist, actually a leading one, is false, as well. I have consistently maintained that I have insufficient knowledge to reach any conclusions about whether there is an alternative narrative of the 9/11 events that is more convincing than the official version. What I have said, and stand behind, is that David Griffin and many others have raised questions that have not been adequately answered, and constitute serious gaps in the official version that were not closed by the 9/11 Commission report. I would reaffirm that David Griffin is a cherished friend, and that we have professionally collaborated on several projects long before 9/11. It should be pointed out that Griffin is a philosopher of religion of worldwide reputation that has written on a wide range of issues, including a series on inquiries into the post-modern world and the desirability of an ecological civilization.
  • The recent UN Watch letter that led me to be removed from the Human Rights Watch SB city Committee also claims I am a partisan of Hamas, which is a polemic charge and is untrue. What I have encouraged is a balanced view of Hamas based on the full context of their statements and behavior, and not fixing on language in the Hamas Charter or a particular speech. When the broader context is considered of Hamas statements and recent behavior is considered, then I believe there exists a potential opportunity to work with Hamas leaders to end the violence, to release the people of Gaza from captivity, and to generate a diplomatic process that leads to a period of prolonged peaceful co-existence with Israel. I have never insisted that this hopeful interpretation is necessarily correct, but I do maintain that it is worth exploring, and a preferred alternative to the current rigid insistence on refusing to deal with Hamas as a political actor because it is ‘a terrorist organization.’ It was evident in the recent violence preceding the November ceasefire in Gaza that leaders throughout the Middle East were treating Hamas as the governmental authority in Gaza and as a normal political entity, and this helped bring the violence to an end.
  • Finally, UN Watch charges that I am biased and one-sided in my treatment of Israeli behavior, and cites Susan Rice and others for support, as well as noting my failure to report on violations by Hamas, Fatah, and the Palestinian Authority. I can only say once more that I am trying my best to be objective and truthful, although unwilling to give in to pressure. I did make an effort in my initial appearance before the Human Rights Council to broaden my mandate to take account of Palestinian violations, but was rebuffed by most of the 49 governmental members of the Council for seeking to make such a change, and reasonable grounds were advanced for not changing my mandate. I have noted Palestinian violations of international law wherever relevant to the assessment of Israeli behavior, as for instance in relation to the launch of indiscriminate rockets. Palestinian abuses of human rights of Palestinians under their control while administering portions of Occupied Palestine is outside my mandate, and I have no discretion to comment on such behavior in discharging my responsibilities as Special Rapporteur.

It is my view that Israel is in control of the occupied Palestinian territories of the West Bank, East Jerusalem, and the Gaza Strip, and is primarily responsible for the situation and the persistence of the conflict, especially by their insistence on undertaking provocative actions such as targeted assassinations and accelerated settlement expansions.

I would grateful if this account of my actual views and beliefs can be circulated widely in response to the CRIF repetition of the UN Watch attacks.

Richard Falk

[This letter was originally published  on Richard Falk`s blog on 29 December 2012.]
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Feb 16, 2011 Lebanon
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Past is Present: Settler Colonialism Matters!

On 5-6 March 2011, the Palestine Society at the School of Oriental and African Studies (SOAS) in London will hold its seventh annual conference, "Past is Present: Settler Colonialism in Palestine." This year`s conference aims to understand Zionism as a settler colonial project which has, for more than a century, subjected Palestine and Palestinians to a structural and violent form of destruction, dispossession, land appropriation and erasure in the pursuit of a new Jewish Israeli society. By organizing this conference, we hope to reclaim and revive the settler colonial paradigm and to outline its potential to inform and guide political strategy and mobilization.

The Israeli-Palestinian conflict is often described as unique and exceptional with little resemblance to other historical or ongoing colonial conflicts. Yet, for Zionism, like other settler colonial projects such as the British colonization of Ireland or European settlement of North America, South Africa or Australia, the imperative is to control the land and its resources -- and to displace the original inhabitants. Indeed, as conference keynote speaker Patrick Wolfe, one of the foremost scholars on settler colonialism and professor at La Trobe University in Victoria, Australia, argues, "the logic of this project, a sustained institutional tendency to eliminate the Indigenous population, informs a range of historical practices that might otherwise appear distinct--invasion is a structure not an event."[i]

Therefore, the classification of the Zionist movement as a settler colonial project, and the Israeli state as its manifestation, is not merely intended as a statement on the historical origins of Israel, nor as a rhetorical or polemical device. Rather, the aim is to highlight Zionism`s structural continuities and the ideology which informs Israeli policies and practices in Palestine and toward Palestinians everywhere. Thus, the Nakba -- whether viewed as a spontaneous, violent episode in war, or the implementation of a preconceived master plan -- should be understood as both the precondition for the creation of Israel and the logical outcome of Zionist settlement in Palestine.

Moreover, it is this same logic that sustains the continuation of the Nakba today. As remarked by Benny Morris, “had he [David Ben Gurion] carried out full expulsion--rather than partial--he would have stabilised the State of Israel for generations.”[ii] Yet, plagued by an “instability”--defined by the very existence of the Palestinian nation--Israel continues its daily state practices in its quest to fulfill Zionism’s logic to maximize the amount of land under its control with the minimum number of Palestinians on it. These practices take a painful array of manifestations: aerial and maritime bombardment, massacre and invasion, house demolitions, land theft, identity card confiscation, racist laws and loyalty tests, the wall, the siege on Gaza, cultural appropriation, and the dependence on willing (or unwilling) native collaboration and security arrangements, all with the continued support and backing of imperial power. 

Despite these enduring practices however, the settler colonial paradigm has largely fallen into disuse. As a paradigm, it once served as a primary ideological and political framework for all Palestinian political factions and trends, and informed the intellectual work of committed academics and revolutionary scholars, both Palestinians and Jews.

The conference thus asks where and why the settler colonial paradigm was lost, both in scholarship on Palestine and in politics; how do current analyses and theoretical trends that have arisen in its place address present and historical realities? While acknowledging the creativity of these new interpretations, we must nonetheless ask: when exactly did Palestinian natives find themselves in a "post-colonial" condition? When did the ongoing struggle over land become a "post-conflict" situation? When did Israel become a "post-Zionist" society? And when did the fortification of Palestinian ghettos and reservations become "state-building"?

In outlining settler colonialism as a central paradigm from which to understand Palestine, this conference re-invigorates it as a tool by which to analyze the present situation. In doing so, it contests solutions which accommodate Zionism, and more significantly, builds settler colonialism as a political analysis that can embolden and inform a strategy of active, mutual, and principled Palestinian alignment with the Arab struggle for self-determination, and indigenous struggles in the US, Latin America, Oceania, and elsewhere.

Such an alignment would expand the tools available to Palestinians and their solidarity movement, and reconnect the struggle to its own history of anti-colonial internationalism. At its core, this internationalism asserts that the Palestinian struggle against Zionist settler colonialism can only be won when it is embedded within, and empowered by, the broader Arab movement for emancipation and the indigenous, anti-racist and anti-colonial movement--from Arizona to Auckland.

SOAS Palestine Society invites everyone to join us at what promises to be a significant intervention in Palestine activism and scholarship.

For over 30 years, SOAS Palestine Society has heightened awareness and understanding of the Palestinian people, their rights, culture, and struggle for self-determination, amongst students, faculty, staff, and the broader public. SOAS Palestine society aims to continuously push the frontiers of discourse in an effort to make provocative arguments and to stimulate debate and organizing for justice in Palestine through relevant conferences, and events ranging from the intellectual and political impact of Edward Said`s life and work (2004), international law and the Palestine question (2005), the economy of Palestine and its occupation (2006), the one state (2007), 60 Years of Nakba, 60 Years of Resistance (2009), and most recently, the Left in Palestine (2010).

For more information on the SOAS Palestine Society 7th annual conference, Past is Present: Settler Colonialism in Palestine: www.soaspalsoc.org

SOAS Palestine Society Organizing Collective is a group of committed students that has undertaken to organize annual academic conferences on Palestine since 2003.

 

[i] Patrick Wolfe, Settler Colonialism and the Transformation of Anthropology: The Politics and Poetics of an Ethnographic Event, Cassell, London, p. 163

[ii] Interview with Benny Morris, Survival of the Fittest, Haaretz, 9. January 2004, http://cosmos.ucc.ie/cs1064/jabowen/IPSC/php/art.php?aid=5412