Four Arab Artists and Intellectuals Receive 2012 Prince Claus Fund Award

[Prince Claus Fund logo. Image from princeclausfund.org] [Prince Claus Fund logo. Image from princeclausfund.org]

Four Arab Artists and Intellectuals Receive 2012 Prince Claus Fund Award

By : Jadaliyya Reports

[The following press release was issued by the Prince Claus Fund for Culture and Development on 6 September 2012.] 

The Prince Claus Awards

The Prince Claus Awards honour outstanding achievements in the field of culture and development. The awards are presented annually to eleven individuals or organisations whose cultural actions have a positive impact on the development of their societies.

In keeping with the Prince Claus Fund’s guiding principle that culture is a basic need, the awards highlight significant achievements in areas where resources and opportunities for cultural expression, creative production and research are limited and cultural heritage is threatened.

The Principal Laureate receives the sum of €100,000. The awards’ presentation will take place on 12 December 2012 during an official ceremony at the Royal Palace in Amsterdam, in the presence of the Fund’s Honorary Chairman, HRH Prince Constantijn, along with other members of the Royal Family.

The remaining ten laureates will be presented with their awards of €25,000 by the Dutch ambassadors in the countries where they reside. The laureates are selected by an independent, international committee. 

Four 2012 Prince Claus Awards from the Middle East

Sami Ben Gharbia, Tunisia

Sami Ben Gharbia (1967, Tunis) is an innovative cyber-activist who works mainly through social media. He is the co-founder of the popular web portal Nawaat.org, a Tunisian blog collective on news and politics that played an important role in the Tunisian revolution. He is dedicated to the freedom of information, which is essential for both culture and development.

Habiba Djahnine, Algeria

Habiba Djahnine (1968, Béjaia) is a respected writer and filmmaker whose main focus is documentary cinema directed to an accurate portrayal of Algerian realities. Returned to her country to transmit her knowledge and skills, Djahnine is an educator, mentor, and a dynamic force in the Algerian cultural scene.

Yassin al Haj Saleh, Syria

Yassin al Haj Saleh (1961, Raqqa) is a writer, public intellectual, and voice of reasoned analysis in the midst of the current Syrian crisis. He provides crucial insight on a wide range of political, social, and cultural subjects relating to Syria, the Arab world, and their international geo-political relations.

Widad Kawar, Jordan

The passion and commitment of collector Widad Kawar (1931, Tulkarem) rescued and preserved important cultural heritage that otherwise would have been lost forever. Her superb collection consists of more than 2,000 examples of the textile artistry of Palestinian, Jordanian, Syrian, Bedouin and other Arab cultures. 

[Click here to download the jury report from the Prince Claus Awards Committee.] 

 

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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