On Perpetual State Violence in Lice

[Gezi Platform NYC logo.] [Gezi Platform NYC logo.]

On Perpetual State Violence in Lice

By : Jadaliyya Reports

[The following statement was issued by Gezi Platform NYC on 8 June 2014.

On 8 June 2014, the Turkish military killed two Kurdish civilians, Ramazan Baran (twenty-six) and Baki Akdemir (fifty), who were protesting against a military post construction in Lice, a small town located near the city of Diyarbakır.

Military posts in Turkey’s Kurdistan represent torture, intimidation, assassination, and mass graves perpetuated during the civil war of the last forty years. People of Lice have been peacefully demonstrating against the recent construction of a large military post since last summer. However, the AKP government’s response has been to deliberately target protesters.

The Turkish Republic has a long history of state violence and oppression; the AKP’s rule has not been an exception. The Roboski Massacre; violent attacks by the police against the peaceful protestors in Gezi Park; the deaths in the coal-mining town of Soma; and targeted police raids in Okmeydani are only the recent examples of how systematic violence is utilized to crush the right to live and dissent.

The history of Lice mirrors this nationwide cycle of state violence. In 1993, the Turkish military attacked Lice, leaving thirty people dead, seventy people injured, and four hundred offices and stores raided. Contrary to the recent peace rhetoric, the AKP’s own approach in Lice has not been any different. In 2009, a fourteen-year-old girl, Ceylan Önkol, was brutally murdered by a mortar shot from a military post in Lice. Her mother collected her body parts in her skirt while a state prosecutor refused to conduct an investigation at the crime scene. Just a year ago, again in Lice, Medeni Yıldırım (eighteen) was killed by the military during an otherwise peaceful protest.

We believe that constructing new military posts during the Peace Process negotiations between the government of Turkey and the Kurdish Movement also reveals the insincerity of the government by antagonizing the society further.

We demand an end to the ongoing state violence and terror in Lice and in the region. We demand an independent and impartial investigation into the murders to ensure that the responsible military personnel is prosecuted. Only peace-enhancing policies and negotiations should be relied upon in the ongoing Peace Process.

Finally, we call the people of Turkey to open-heartedly recognize the Kurdish people’s demands of peace, justice, equal rights, and full cultural recognition. We urge the public to immediately renounce the racist and nationalist outbursts against Kurdish citizens of Turkey.

Gezi Platform NYC
8 June 2014

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Past is Present: Settler Colonialism Matters!

On 5-6 March 2011, the Palestine Society at the School of Oriental and African Studies (SOAS) in London will hold its seventh annual conference, "Past is Present: Settler Colonialism in Palestine." This year`s conference aims to understand Zionism as a settler colonial project which has, for more than a century, subjected Palestine and Palestinians to a structural and violent form of destruction, dispossession, land appropriation and erasure in the pursuit of a new Jewish Israeli society. By organizing this conference, we hope to reclaim and revive the settler colonial paradigm and to outline its potential to inform and guide political strategy and mobilization.

The Israeli-Palestinian conflict is often described as unique and exceptional with little resemblance to other historical or ongoing colonial conflicts. Yet, for Zionism, like other settler colonial projects such as the British colonization of Ireland or European settlement of North America, South Africa or Australia, the imperative is to control the land and its resources -- and to displace the original inhabitants. Indeed, as conference keynote speaker Patrick Wolfe, one of the foremost scholars on settler colonialism and professor at La Trobe University in Victoria, Australia, argues, "the logic of this project, a sustained institutional tendency to eliminate the Indigenous population, informs a range of historical practices that might otherwise appear distinct--invasion is a structure not an event."[i]

Therefore, the classification of the Zionist movement as a settler colonial project, and the Israeli state as its manifestation, is not merely intended as a statement on the historical origins of Israel, nor as a rhetorical or polemical device. Rather, the aim is to highlight Zionism`s structural continuities and the ideology which informs Israeli policies and practices in Palestine and toward Palestinians everywhere. Thus, the Nakba -- whether viewed as a spontaneous, violent episode in war, or the implementation of a preconceived master plan -- should be understood as both the precondition for the creation of Israel and the logical outcome of Zionist settlement in Palestine.

Moreover, it is this same logic that sustains the continuation of the Nakba today. As remarked by Benny Morris, “had he [David Ben Gurion] carried out full expulsion--rather than partial--he would have stabilised the State of Israel for generations.”[ii] Yet, plagued by an “instability”--defined by the very existence of the Palestinian nation--Israel continues its daily state practices in its quest to fulfill Zionism’s logic to maximize the amount of land under its control with the minimum number of Palestinians on it. These practices take a painful array of manifestations: aerial and maritime bombardment, massacre and invasion, house demolitions, land theft, identity card confiscation, racist laws and loyalty tests, the wall, the siege on Gaza, cultural appropriation, and the dependence on willing (or unwilling) native collaboration and security arrangements, all with the continued support and backing of imperial power. 

Despite these enduring practices however, the settler colonial paradigm has largely fallen into disuse. As a paradigm, it once served as a primary ideological and political framework for all Palestinian political factions and trends, and informed the intellectual work of committed academics and revolutionary scholars, both Palestinians and Jews.

The conference thus asks where and why the settler colonial paradigm was lost, both in scholarship on Palestine and in politics; how do current analyses and theoretical trends that have arisen in its place address present and historical realities? While acknowledging the creativity of these new interpretations, we must nonetheless ask: when exactly did Palestinian natives find themselves in a "post-colonial" condition? When did the ongoing struggle over land become a "post-conflict" situation? When did Israel become a "post-Zionist" society? And when did the fortification of Palestinian ghettos and reservations become "state-building"?

In outlining settler colonialism as a central paradigm from which to understand Palestine, this conference re-invigorates it as a tool by which to analyze the present situation. In doing so, it contests solutions which accommodate Zionism, and more significantly, builds settler colonialism as a political analysis that can embolden and inform a strategy of active, mutual, and principled Palestinian alignment with the Arab struggle for self-determination, and indigenous struggles in the US, Latin America, Oceania, and elsewhere.

Such an alignment would expand the tools available to Palestinians and their solidarity movement, and reconnect the struggle to its own history of anti-colonial internationalism. At its core, this internationalism asserts that the Palestinian struggle against Zionist settler colonialism can only be won when it is embedded within, and empowered by, the broader Arab movement for emancipation and the indigenous, anti-racist and anti-colonial movement--from Arizona to Auckland.

SOAS Palestine Society invites everyone to join us at what promises to be a significant intervention in Palestine activism and scholarship.

For over 30 years, SOAS Palestine Society has heightened awareness and understanding of the Palestinian people, their rights, culture, and struggle for self-determination, amongst students, faculty, staff, and the broader public. SOAS Palestine society aims to continuously push the frontiers of discourse in an effort to make provocative arguments and to stimulate debate and organizing for justice in Palestine through relevant conferences, and events ranging from the intellectual and political impact of Edward Said`s life and work (2004), international law and the Palestine question (2005), the economy of Palestine and its occupation (2006), the one state (2007), 60 Years of Nakba, 60 Years of Resistance (2009), and most recently, the Left in Palestine (2010).

For more information on the SOAS Palestine Society 7th annual conference, Past is Present: Settler Colonialism in Palestine: www.soaspalsoc.org

SOAS Palestine Society Organizing Collective is a group of committed students that has undertaken to organize annual academic conferences on Palestine since 2003.

 


[i] Patrick Wolfe, Settler Colonialism and the Transformation of Anthropology: The Politics and Poetics of an Ethnographic Event, Cassell, London, p. 163

[ii] Interview with Benny Morris, Survival of the Fittest, Haaretz, 9. January 2004, http://cosmos.ucc.ie/cs1064/jabowen/IPSC/php/art.php?aid=5412