Ahmed Kanna claims that one of the reasons for boycotting Israeli universities is that these universities have strongly tended to support the occupation, and that this fact has been amply demonstrated by boycott supporters. Interestingly enough, the Task Force itself did not find this to be the case, and I hope that most of my anthropological colleagues will agree that the mere repetition by boycott supporters of the same narrative slogans hardly constitutes a demonstration of anything other than a commitment to that narrative.
BDS supporters continually use the term “complicity” to describe Israeli support of the occupation. The term complicity appears eight times in the academic boycott guidelines created by the Palestinian BDS National Committee, which serve as the foundational charter of the BDS movement. In thinking about the upcoming vote, it may be helpful to examine the “emics” of complicity and how charges of complicity function as a component of BDS rhetorical strategies. The BDS boycott guidelines identify three distinct human and organization levels and five separate modes of action and thought, which combined together, create the 15 forms of culpable thought and action. These levels are 1) individual complicity, 2) Israeli institutional complicity, and 3) Non-Israeli institutional complicity. The modes of action are 1) Silence 2) Justification, 3) Whitewashing 4) Diversion, and 5) Direct Collaboration. These fifteen BDS-defined forms of complicity make up the universe of transgressive thought and action with regard to conflict in Israel and Palestine. Individual complicity falls under BDS’s so-called “common sense” boycott standards, which target persons, while institutional complicity falls under the institutional guidelines.