I wrote a text for the Mustekala “Hard and Soft Power” -issue which has nine submissions by 11 artworkers. What is تطبيع and how can we act against it? introduces تطبيع as a process through which structural injustices inflicted on Palestinians by the State of Israel are made to appear ordinary and acceptable. We also translated the BDS guidelines on it to Finnish with BDS Finland and Sumud association volunteers.
A merit of the writing is how it aligns with Omar Barghoutis presentations of BDS which they offered in Helsinki last year. The alignment is present in optimism on people’s agency for determining political futures. I’m proud about producing a graceful text in which the facts are present but not the focus. If the text is impactful, it is because of how the terrain is laid out.
Instead of referring to research, I build mostly on events where people have expressed their thought by speaking and grassroots medias. This situatedness is an asset. There are old school references, such as Subcontractors of Guilt by Esra Özyürek, The Grammar of Resistance an interview of Abdaljawad Omar (I discovered their writing on Rusted Radishes) and a recent dissociation by Bram De Smet on Slow Erasure. But these writers are presented as leaning to what people are expressing at events, and through their art.
The aim is to reduce the authoritative force of text. I think this is close to what Aruna D’Souza is after in their definition of art writing: structures revealed by their touch, not by their bones. Only beauty has transformative power.
For the past two… Or actually five years, we have tried to explain to different groups, organizations, and individuals, in cabinets and on the streets, what is taking place in Palestine and what to expect locally, when we take Palestine on as a lens. We’ve drawn from the best research available. Yet, it is clear that people are not moved by the precision of arguments: impact comes from organizing, which is inherently beautiful because it is messy and passionate.
We’ve participated in extraordinary beauty in the streets for over two years. Once we ran out of generator fuel and a demonstration concert was almost cancelled. But people gathered in crisis, shared shame and responsibility, and resolved the matter. It was theatrical but invisible for the public and translating that event into an image or a performance would take a lifetime, because it unfolded as collective hormonal intelligence. The affordances of the city where revealed in stress as the hivemind computed alternative energy sources, the decibel level needed for an acoustic performance, and routes to the closest petrol station. The moment desires to be deposited as a scar in our brains. It was and remains real.
There have been numerous moments, where we’ve figured out stuff against the odds. These add up to a skill, and for example in reference to the news, people are unfazed by propaganda because we’ve learned to proof information from each others faces, in minute changes in skin tones and the timbres of our voices.
Reflecting on Europe and Finland, the text recognizes how silences around colonialism, racism, fascism and economic exploitation have enabled present inequalities and political complacency. In other words: international rule based order has been broken by our silence on settler colonialism, apartheid, occupation and finally the genocide. I take this further to express that the silence has removed the mandate of present institution leaders and conclude, that to remain in power, failed leaders will downplay injustices and further restrict dissent. This will have catastrophic effects if we are not prepared, and now is the time to act because it’s safer in the front.
What is missing from the text is a realization that an exception confirms the rule: notable leaders of the political west are framing current U.S. actions as deviations from a rules-based order. This narrative allows them to take distance while minimizing scrutiny of their own complicity or passivity in ongoing crises in Palestine and across the wider region. This distancing risks becoming a mechanism for whitewashing deeper issues present within international order. Once electoral cycles pass in the political west, there is a strong possibility of a rapid return to a old normal which reproduces the same systemic shortcomings. In this sense, Trump-era politics are not a disruption: its energy normalizes and roots authoritarian tendencies on a global scale.
Understanding the mechanisms of تطبيع gives us tools to defend free expression, and resist an authoritarian rift. The text expresses that working against تطبيع is a process of decolonizing knowledge production and places hope in structural alliances, which for example Apartheid Free Zones manifest. Alliances depend on upkeep, and on practicing solidarity. In an attempt to localize the concept I present it as model for scrutinizing connections to Russian civil society.
