A few American college campuses appear to have become hostile environments for pro-Israel students. On these campuses “progressive” student organizations which demand equal rights for all minorities exclude Jewish groups because they enjoy “Jewish privilege” and support Israel.
Member Writings and Interviews
The demonization and delegitimization of Israel and bigotry directed toward Jewish faculty, staff, and students is increasing at dramatic rates on university and college campuses.
For the last six weeks, Hamas has been organizing protests under the slogan “the march of return.” The protests are presented to the world as peaceful demonstrations, but as the demonstrations unfold, Hamas operatives begin to activate their people urging them to breach the Gaza/Israel border fence. Then, they proceed to instruct their terrorists to use gun fire against Israeli soldiers, and fly inflammable kites aimed at burning fields. Participation in protests is encouraged either by offering payment to participants or by applying direct threats. Women are sent to the forefront of the marches to give Western TV crews the impression that the demonstrations are genuine, spontaneous and conducted by innocent and defenseless individuals
Cui bono? Who benefits? Who benefits when Jews are turned into scapegoats for the ills of the world? Who stands to gain from turning the Jews into the source of all a society’s pathologies? Who comes out ahead when politics are organized against that ever-present outsider—the Jew?
Despite a culture of innovation that has mastered high-tech and even produced a Wonder Woman, Israel is not often the envy of other nations. It is a perpetual target — especially when it comes to its own self-defense.
The Boycott, Divestment, and Sanctions movement (BDS) was officially launched in 2005 in a statement whose author was identified as “Palestinian civil society.” Among the statement’s demands were these: that Israel end “its occupation and colonization of all Arab lands,” dismantle the West Bank security wall built during the second intifada, recognize the “rights of the Arab-Palestinian citizens of Israel to full equality,” and promote the “right of return” for Palestinian refugees. To compel Israel’s submission to these demands, it called for “broad boycotts” and “divestment initiatives” akin to those levied against apartheid-era South Africa.
From the beginning to the end of the war that he and his government had launched, Hitler and his associates concluded that their paranoid fantasy of an international Jewish conspiracy was the key to contemporary history.
On Passover, Jews around the world celebrate a story — the liberation from Egypt — that embodies at once the sense of peoplehood and the notion that a people merits a homeland of its own. The story of liberation from bondage is woven into the Jewish fabric. Whether symbolic or real, it communicates the Jewish people’s longing and their common destiny. Part of that destiny is recapturing our national identity.
Much debate by proponents of the Boycott, Divestment, and Sanctions (BDS) movement in academic and public spheres is not genuine debate but rather the promotion of accusations and slogans directed against the state of Israel. Efforts at making a detailed, fact-based case are far less common, even full-length books are often largely polemical.