Africa in Israeli Foreign Policy—Expectations and Disenchantment: Historical and Diplomatic Aspects

Oded, Arye

doi:10.2979/isr.2010.15.3.121

Cited by 31 publications

(10 citation statements)

References 2 publications

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“…Yet, the in-group will also try to relate its goal in the conflict to narratives of the particular target society in order to communicate this theme more effectively. For example, when states in South America or Africa are the target, the societies may frame their conflict-supportive narrative as a story of decolonization (Oded, 2010). Groups may also present their conflict as part of a larger conflict that the target society is involved in and refer to that conflict in such narratives as 'the war on terrorism' or 'the fight against the axis of evil'.…”

Section: Contentsmentioning

confidence: 99%

Sociopsychological analysis of conflict-supporting narratives

Bar‐Tal

Oren

Nets‐Zehngut

2014

Journal of Peace Research

129

107

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Societies involved in intractable conflicts form conflict-supporting narratives that illuminate and justify their intergroup conflicts. These narratives play an important role in satisfying the basic sociopsychological needs of the involved individuals and collectives. In order to fulfill this role the narratives tend to be biased in favor of the in-group, selective, distorting and simplistic. This article analyzes such narratives that focus on the following major themes: Justification and Threats (of conflict), Delegitimization (of the opponent), Glorification and Victimhood (of the in-group), the in-group’s need for Patriotism and Unity, and its Aspiration for Peace. Additionally, the article describes the individual and collective functions of these narratives. It also describes six main methods that are used in the narratives’ construction: reliance on supportive sources, marginalization of contradictory information, magnification of supportive themes, fabrication of supportive contents, omission of contradictory contents, and use of framing language. Because conflict-supporting narratives are so functional, the involved societies struggle to support their dominance within their own society as well as in the international community. This article, therefore, presents seven methods that are used by the parties in their intrasocietal struggles – control of access to information, censorship, discrediting of contradicting information, monitoring, punishment, encouragement and rewarding, and closure of archives. Similar methods are used in the international arena struggles. Finally, it describes the process of change from adherence to the conflict-supportive narratives to the construction of new peace-supporting narratives and adherence to them.

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Section: Contentsmentioning

confidence: 99%

Sociopsychological analysis of conflict-supporting narratives

Bar‐Tal

Oren

Nets‐Zehngut

2014

Journal of Peace Research

129

107

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“…In the mid-1960s, Israeli technicians were dispatched on a clandestine mission to Tanzania establish a radio station for exiled Mozambiquan nationalists which would allow the nationalists to broadcast programmes to the liberation movement at home. 125 These ties, however, were never made publicand were likely superseded in 1967 by the creation of a dedicated clandestine service for Mozambiquan nationalists by the Tanzanian government. 126 Kol Yisrael also played a public-facing role in Israel's technical assistance programme by training recruits from across Africa.…”

Section: Speaking Unto Young Nations: Broadcasting Solidarity and Identitymentioning

confidence: 99%

“…142 By 1965, this league had developed into a network of Afro-Israeli Friendship Organisations, or 'Shalom Clubs', which combined social events with coordinated campaigns to get African students to visit Israel. 143 Kol Yisrael was also instrumental in the creation of 'radio clubs' across Africasocial organisations based around collective listening to the African service broadcasts. Letters to the West African service demonstrate that by the end of 1962 there were members of radio clubs in Lagos, Ilawe Ekiti and Okundi in Nigeria; Kumasi, Jasikan and Peki in Ghana; Kand e in Togo; Ati and Pala in Chad, Agadez in Niger; Parakou and Porto Novo in Dahomey; Dakar in Senegal, L eopoldville in the Congo (L eopoldville) and Mora and Yaound e in Cameroon.…”

Section: Part Of the Club: Interpersonal Relationships And Interactive Diplomacymentioning

confidence: 99%

Broadcasting Brotherhood? Interactive Diplomacy and Postcolonial Identity in Kol Yisrael’s African Services, 1960-1966

White

2021

The International History Review

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Between 1960 and 1963, the Israeli government transmitted daily radio programmes to Africa through the state broadcaster Kol Yisrael. Taped programmes in English, French and Swahili were also distributed across the continent while African broadcasters were trained in Israelpractices which continued long after the termination of direct services. At the height of Kol Yisrael's influence, many officials considered these services to be a crucial part of the nation's public diplomacy. In subsequent accounts of Israel's relationship with Africa, however, the role of these broadcasts has been all but ignored. This paper examines the content and reception of Israeli radio broadcasts for Africans as a function of Israel's international relations. Drawing on transcripts, listener letters and recently declassified archival files, it contends that broadcasts created meaningful expressions of Afro-Israeli solidarity. At the same time, however, Israeli broadcasters often failed to recognise that listeners were interacting with their programmes in new and unexpected ways. By examining the agency and activity of Kol Yisrael's African listeners, it aims to re-centre the role of the 'public' within public diplomacy and make a case for the critical but complicated role of the media in postcolonial international relations.

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“…During this event, which was conducted under the umbrella of anti-colonial spirit, Palestine was invited and Israeli participation was left out (Grovogu, 2011). This conference also resulted in the resolution proclaiming the support of the Palestinian rights of self-determination and sovereignty, which triggered protests from Israeli Foreign Minister Moshe Sharred (Oded, 2010). The Bandung conference inspired the establishment of the Non-Aligned Movement, which echoed Indonesian support for Palestine at the first 1961 summit.…”

Section: Pro-palestinian Expression In Soekarno's Eramentioning

confidence: 99%

Indonesian progressive Muslims and the discourse of the Israeli-Palestinian peace: Soekarno’s, Abdurrahman Wahid’s and Ahmad Syafii Maarif’s thoughts

Bachtiar

Razak

Zakaria

2021

JSS

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Indonesia, as one of the largest majority Muslim countries, has had a consistent stance on the Israel-Palestine conflict since its inception. Despite the general pro-Palestinian stance, this article explores the discourse of three significant leaders of the Indonesian people - Soekarno, Abdurrahman Wahid and Ahmad Syafii Maarif. As presidents of Indonesia of different time periods of Indonesia, Soekarno and Wahid tended to be pragmatic in their articulation of their political stances, though it is articulated in different ways. Maarif, as the leader of Muhammadiyah, a popular non-governmental organisation on the ground, was more idealistic and concerned with anti-Zionism. This article highlights that the different nuances of the three leaders is due to their different capacities as leaders, their social and political contexts, and the intellectual leanings and experiences.

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Africa in Israeli Foreign Policy—Expectations and Disenchantment: Historical and Diplomatic Aspects

Cited by 31 publications

References 2 publications

Sociopsychological analysis of conflict-supporting narratives

Sociopsychological analysis of conflict-supporting narratives

Broadcasting Brotherhood? Interactive Diplomacy and Postcolonial Identity in Kol Yisrael’s African Services, 1960-1966

Indonesian progressive Muslims and the discourse of the Israeli-Palestinian peace: Soekarno’s, Abdurrahman Wahid’s and Ahmad Syafii Maarif’s thoughts

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