The tourist as a poli�cal weapon:

exploring the mul�faceted gazes

of Pales�ne and Israel.
Noël Middelhoek
09/28/2023

“We don’t see things as they are, we see them as we are.”

(Babylonian Talmud, n.d.)

Introduc�on
The outbreak of the decisive ‘Third Arab-Israeli War’, also known as ‘Six-Day War’, or ‘Naksah’, on June
5, 1967, led to Israel’s annexa�on of the Sinai Peninsula, Gaza Strip, West Bank, Jerusalem, and Golan
Heights (Britannica, 2023). Un�l today, Israel controls interna�onal tourism in Pales�ne (Isaac, 2010),
uses “cultural denial tac�cs” (Cohen, 2001), and guides are trained to argue Jewish historical claims,
marginalizing Pales�nian viewpoints. As counter-discourse, alterna�ve tourism sectors offering
“jus�ce tours” have emerged to counteract the dominant Israeli narra�ve, increase awareness and
inspire ac�vism (Schneider, 2019). Both collec�ves make use of the tourist’s gaze, which is constructed
by diverse paterns of our societal, cultural and personal contexts. A dynamic process, which evolves
alongside the tourist, con�nuously adap�ng and reshaping under the mul�faced influences of
curiosity, ideology, personal and collec�ve desires (Urry & Larsen 2011). According to Smith (2012),
the ‘tourists gaze’ can be shaped, reaffirmed, or transformed by the narra�ves and experiences shared
by the host community, and vice versa. This is especially the case for socie�es involved in prolonged,
unresolved conflicts (Strömbom, 2019). Even with many individual excep�ons, over �me, entrenched
hos�lity and images of the enemy o�en emerge, leading to the crea�on of firm imagined boundaries
between the conflic�ng groups (Rumelili & Celik, 2017). Clarke’s (2000) research within the city of
Hebron (Pales�ne) argues that both Pales�nians and setlers perceive their collec�ve as an
underrepresented marginalized group and therefore, visits from outsiders are seen, and ‘used’, as
poten�al powerful poli�cal weapons. However, it would be shortsighted to disregard the setler-
colonial dynamics which bring forth asymmetrical power dimensions (Isaac, 2022; Strömbom, 2019;
Farraj, Davis & Toensing, 2008). As narra�ves concerning the everyday life and experiences of
Pales�nians under occupa�on are largely absent from the Israeli-controlled tourism industry within
occupied Pales�ne (Van den Boer, 2016). Recently, dual-narra�ve tours, in which both Pales�nian and
Israeli narra�ves are presented, have gained trac�on (Scheinder, 2019). Literature suggests that such
tours have the poten�al to turn antagonis�c collec�ves into agonis�c. Nonetheless, this essays argues
for though�ul considera�on and implementa�on of such dual-narra�ve tours in Pales�ne. As they are
subject to power asymmetries, yet equate the colonizer with the colonized. Such dynamics can lead to
the decontextualiza�on of coloniza�on and normalizing Israel’s role as occupier for both tourists and
Pales�nians alike.

Illustra�ng the narra�ves

Tourism in this Israel and the Occupied Pales�nian Territories display two contras�ng narra�ves.
Mainstream tours, mostly managed by Israeli companies, heavily emphasize the Jewish people’s
ancient connec�on to the land and their perpetual confronta�on with terrorism from Israel’s Arab
neighbors (Abu El-Haj, 2001; Kassis, Solomon & Higgins-Desbiolles, 2016; Kelner, 2010). While on the
other side, alterna�ve tourism in the Occupied Pales�nian Territories, tend to shed light on the
difficul�es faced by Pales�nians living under military occupa�on, and constant confisca�on of land
(Schneider, 2019).

It is worth no�ng that a country undergoing ac�ve coloniza�on, undergoing acts of apartheid
(Amnesty, 2020), is considerably affected by the restric�ons and power imbalances imposed by the
colonizer. In this case, Israel has been controlling interna�onal tourism in Pales�ne since 1967 (Isaac,
2010). Constraints such as limi�ng tourist visi�ng �me and denying Pales�nians access to main roads,
lead to lengthy detours and mandatory military checkpoint stops and hinder organiza�ons to
opera�onalize their tourism ac�vi�es.

The Israeli narra�ve's dominance in mainstream tourism is upheld through specific educa�onal
strategies for tour guides and inten�onal misrepresenta�on techniques (Strömbom, 2019; Abu El-Haj,
2001). Tour guides are encouraged to priori�ze Jewish historical claims, thereby marginalizing the
Pales�nian viewpoint. This bias is further exacerbated by “pink-washing” and highligh�ng Israel's
liberal stances on specific issues, a tac�c to divert tourist aten�on, from Pales�nian condi�ons (Butler,
2009). Such tac�cs, considered “cultural denial” by Cohen (2001), guide visitors towards a narrated
emphasis on Israel’s alleged moral superiority, denying the reality of Israel’s oppression of Pales�nians
(Schneider, 2019). Despite presen�ng themselves as neutral, mainstream tours to Israel frequently
priori�ze the Israeli narra�ves, maintaining control over the tourism industry and suppressing
Pales�nian compe��on and perspec�ves (Bowman, 1992).

In the face of such circumstances, a growing sector of alterna�ve tours, known as “jus�ce tours,”
emerged to counteract the dominant Israeli narra�ve, offering a different perspec�ve to interna�onal
visitors (Schneider, 2019). Organized by marginalized groups and ac�vists of social jus�ce, these tours
leverage tourism to increase awareness and inspire poli�cal ac�vism. While both Pales�nian and Israeli
ac�vists coordinate these tours, they primarily strive to elevate Pales�nian viewpoints, revealing to
tourists the effects of Israel’s military authority in the West Bank and the ongoing and historical
indicators of oppression within Israel (Schneider, 2019). To Besides educa�ng visitors, jus�ce tours are
also believed to boost local economies and contribute to poverty allevia�on. Such organiza�ons are
dedicated to using tourism as a powerful tool to shi� perspec�ves and atract interna�onal supporters.
Reinforcing this, the ATG’s Execu�ve Director asserts that a visitor on such a tour will inherently gain
“a deep and profound understanding of the Pales�nian condi�on and what solidarity entails” (Kassis
et al., 2016).

The same place, but different places

To illustrate the above, the city of Hebron presents a vivid depic�on of the contras�ng narra�ves
provided by Pales�nian and setler tours. As both collec�ves perform acts of self-representa�on in
contrast to the representa�on of the ‘other’. Thus, both are trying to provide visitors with a gaze on
the ‘reality of life’, offering tourists the opportunity to view the city from the collec�ve’s perspec�ve
(Clarke, 2000).

In the Pales�nian tour, the narra�ve emphasizes on direct observa�on. Tour guides urge tourists to
‘see for themselves’ the current situa�on in Hebron, asser�ng that understanding will only dawn upon
personal experience.

“A lot of [foreign tourists] come here and they have no idea about the other side… Most people
who come already know about Israel and, when they come here, they hear only Israeli
propaganda… When you are a foreigner, sitting at home, you see something exploding in
Hebron but you have no idea, you hear all the time from the Israeli media, so we try to take
the people there, to see exactly how the city is divided, to see how it is that these few Israelis
control the land… If they [the tourists] had not been here, they would never understand.”
(Clarke, 2000).

Contrarily, the setlers’ tours focus extensively on the religious significance of each site within the city.
This religious context is used to explain and jus�fy the landscape, providing a different lens through
which tourists can view Hebron. This dichotomy in tour narra�ves highlights the division in the lived
experiences and perspec�ves of Pales�nians and setlers within the city (Clarke, 2000).

“I turn to listen to our guide. The landscape he 'sees' apparently contains neither the
setlement nor the [Pales�nian] village: what he is telling us to 'see' is the site where Jeremiah
was born and where the Maccabees - just across the valley before us - fought and defeated a
Roman legion. In direc�ng our eyes to these sites, he refers us to 'over there, by that heap of
boulders' and 'beyond those gnarled trees'; neither village nor setlement are used as
orienta�on points (ibid.: 161).” (Clarke, 2000).
The tours, though occurring within iden�cal geographical boundaries, unfold in different realms of
percep�on and interpreta�on. Each collec�ve’s narra�ve, rooted in historical and ongoing struggle,
offers tourists divergent lenses through which to view Hebron, effec�vely shaping or reshaping their
gaze.

Dual-narra�ve tours for mutual understanding

In recent �mes, companies offering dual-narra�ve tours have emerged to offer tours with the intent
to provide travellers exposure to a mul�tude of stories that they typically would not hear. The concept
is designed to bridge the divisive poli�cal gaps of the Israeli–Pales�nian conflict by employing two tour
guides, one Israeli and one Pales�nian, guiding in tandem and express the dominant narra�ves of their
respec�ve communi�es (Schneider, 2019).

Yet, the atempt to shi� in narra�ve presenta�on is not without its challenges. It involves thinking
beyond antagonis�c iden�ty construc�ons, poten�ally transforming them into something less
exclusionary (Strömbom, 2011). Scholars like Shinko (2008) and Mouffe (2013) suggest that this
approach could help transi�on dysfunc�onal rela�onships towards more agonis�c ones (Strömbom,
2011). This transforma�on can help minimize the risk of narra�ves being expressed in antagonis�c,
destruc�ve, and possibly violent ways (Strömbom, 2011). The goal of dual-narra�ve tours is not to
reach a consensus on one iden�ty or story but to facilitate the acceptance of others' iden��es and
histories, contribu�ng to peaceful rela�ons. This acceptance and the accompanying agonis�c respect
can play an invaluable role in building long-term peaceful rela�onships (Schneider, 2019).

Research from Schneider (2019), indicates the influence of dual-narra�ve tours on par�cipants'
perspec�ves regarding the Israeli-Pales�nian conflict. It showed that 93% underwent a mindset shi�
about Israelis and Pales�nians, with even already engaged individuals deepening their understanding
and bolstering their dedica�on to peace and jus�ce. This change implies the tours’ crucial role in
humaniza�on and bias reduc�on. The study further highlighted an increased understanding and
empathy for both conflict sides. Yet, with a �lt towards greater support for Pales�nians and increased
cri�cism of Israel among par�cipants. Moreover, a subset of par�cipants noted heightened empathy
for groups they were ini�ally less sympathe�c towards, showcasing the tours' significant impact in
levelling perspec�ves and a more balanced percep�on on the conflict. Despite varied responses, the
tours predominantly amplify understanding and empathy for both groups.
Are dual-narra�ves a double-edged sword?
The applica�on of dual-narra�ve tours, as discussed above, seems to be promising for the promo�on
of empathy, understanding, and peace by exposing travellers to contras�ng accounts of the Israeli-
Pales�nian conflict (Schneider, 2019). Yet, a number of reflec�ons are made in regards to its
prac�cality, ethics and effec�veness.

Firstly, this essay addressed prac�cal restric�ons and power asymmetries enforced by the Israeli
authori�es, such as their influence on the access to specific highways, as well as required cer�fica�on
for tour guides. This leaves the door open for the already dominant narra�ve, which selec�vely assigns
guides and organiza�ons can be used as a mechanism to further push preferred narra�ves. Which on
itself, opposes the dual-narra�ve’s original intent.

Secondly, in line with the power asymmetries discussed above, Strömbom (2011), described how
ac�vists and scholars have argued that the concept of dual-narra�ve tours, risks undermining
Pales�nian’s rights and erasing Israel’s acknowledged role as an occupier. She con�nues her argument,
by sta�ng that “it is extremely challenging to achieve agonis�c rela�ons in highly asymmetrical
conflicts, where the stronger part has very litle to gain from including weaker parts in the dialogue”.
Therefore, not all operators have to necessarily share the well-intended goal of promo�ng peace and
understanding for both sides.

Thirdly, Albzour (2017) and Strömbom (2011), argue that the majority of Pales�nians consider the
concept of dual-narra�ve tours amoun�ng to defeat and adhering to colonial order. Which is o�en
referred to as normalization. Within this specific context this term expresses the fear that accep�ng
and normalizing rela�ons lead to an unbalanced and unjust peace process (Awwad et al., 2007). In
other words, who decides what peace means? Is it peace with less violence, mutual respect,
understanding of the other, but at the cost of accep�ng colonial order? Or does peace start with the
right of return, equal human rights and deins�tu�onalizing apartheid?

Fourthly, Strömbom (2011) states that dual-narra�ve tours have the poten�al to turn antagonis�c
collec�ves into agonis�cs. In reality, few Israelis and Pales�nians partake in dual narra�ve tours.
Pales�nians o�en find them too normalizing, while Israelis, even if interested, are generally prohibited
from traveling into the West Bank. In addi�on, one of the tour-guides described it as “preaching to the
choire,” (Strömbom, 2019), as all the par�cipants are already sympathe�c to the alterna�ve narra�ve.

From the above, it could be concluded that due to the complex, fluid and influen�al nature of the
tourist gaze and the importance of this gaze for self-perceived marginalized collec�ves such as those
in Israel and Pales�ne.
Where do we go from here?
The Israeli-Pales�nian conflict, as experienced through tourism, presents a layered reality. This essay
introduced the concept of the 'tourist gaze', a lens through which tourist’s views and voices hold
importance for opposed collec�ves. The 'gaze' can shape percep�ons and influence dialogues long
a�er the visit concludes. In order to provide more than a one-sided story, dual-narra�ve tours emerge
as a possible solu�on, offering mul�ple perspec�ves to enhance understanding. Dual-narra�ve tours
aim to provide a broad view of the conflict. However, the balance they seek can be affected by prac�cal
restric�ons, inherent power imbalances and rejec�ons from local popula�on. Moreover, while the goal
is to inform the 'tourist gaze' with varied stories, concerns about the true efficiency and ethical
implica�ons of such tours were raised. As dual-narra�ve tours, might (un)inten�onally decontextualize
the occupa�on. Therefore, before implemen�ng or advoca�ng for dual-narra�ve tours in the name of
peace, it is of importance to consider deep poli�cal and social dynamics that compromise viability,
suitability and therefore, effec�veness. While asking, what does peace entail and for who?
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