Light at the End of their Tunnels? Hamas & the Arab Uprisings

[ICG logo. Image from crisisgroup.org] [ICG logo. Image from crisisgroup.org]

Light at the End of their Tunnels? Hamas & the Arab Uprisings

By : Jadaliyya Reports

[The following report was issued by International Crisis Group on 14 August 2012.] 

Light at the End of their Tunnels? Hamas & the Arab Uprisings 

Executive Summary 

 

Hamas never has faced such large challenges and opportunities as presented by the Arab uprisings. It abandoned its headquarters in Damascus, at much cost to ties with its largest state supporter, Iran, while improving those with such US allies as Egypt, Qatar and Turkey. Asked to pick sides in an escalating regional contest, it has sought to choose neither. Internal tensions are at new heights, centering on how to respond to regional changes in the short run. Leaders in the West Bank and exile tend to believe that with the rise to power of the Egyptian Muslim Brotherhood in particular and the West’s rapprochement with Islamists in general, it is time for bolder steps toward Palestinian unity, thereby facilitating Hamas’s regional and wider international integration. The Gaza leadership by contrast is wary of large strategic steps amid a still uncertain regional future. These new dynamics – Islamists’ regional ascent; shifting US and EU postures toward them; vacillation within their Palestinian offshoot – offer both Hamas and the West opportunities. But seizing them will take far greater pragmatism and realism than either has yet shown.

The Arab uprisings hardly could have caused a more stark reversal of Hamas’s fortunes. In the stagnant years preceding them, it had been at an impasse: isolated diplomatically; caged in economically by Egypt and Israel; crushed by Israeli and Palestinian Authority security forces in the West Bank; warily managing an unstable ceasefire with a far more powerful adversary; incapable of fulfilling popular demands for reconciliation with Fatah; and more or less treading water in Gaza, where some supporters saw it as having sullied itself with the contradictions of being an Islamist movement constricted by secular governance and a resistance movement actively opposing Gaza-based attacks against Israel.

Facing reduced popularity since the 2006 Palestinian legislative elections that brought it to power, Hamas had to contend with criticism from without and within, the latter accompanied by defections from a small but important group of militants who left to join groups more committed to upholding Islamic law and to engaging in attacks against Israel. All in all, the movement could take comfort in little other than that Fatah was doing no better.

The Arab revolts seemed to change all that. Positive developments came from across the region: the toppling of Fatah’s strong Arab ally, Egyptian President Hosni Mubarak; the rise in Egypt of Hamas’s closest supporter and mother movement, the Muslim Brotherhood; the opening of the Gaza-Sinai crossing at Rafah, control of which the former Egyptian regime had used to pressure, constrict and impoverish what it perceived to be Gaza’s illegitimate rulers; the empowerment of Islamist parties in other countries; growing instability in states with large Islamist oppositions; and the promise of a new, more democratic regional order reflecting widespread aversion to Israel and its allies and popular affinity with Hamas. As Hamas saw it, these and other events promised to profoundly affect the advancement of each of its primary goals: governing Gaza, weakening Fatah’s grip over the West Bank, spreading Islamic values through society; ending its diplomatic isolation, and strengthening regional alliances in opposition to Israel.

Yet, regional changes also have come at a cost. Above all, the uprising in Syria, where its political bureau had been based for more than a decade, presented the movement with one of the greatest challenges it has faced, tearing it between competing demands. On the one hand, the movement had to weigh the gratitude felt to a regime that had supported it when nearly all other Arab countries had shunned it, the cost of breaking relations with a regime still clinging to power, and the risks entailed in alienating Iran, its largest supporter and supplier of money, weapons and training. On the other hand, Hamas considered its connection to the Muslim Brotherhood and to Sunni Arabs more generally, as well as its indebtedness to the Syrian people, who had long stood with the movement. Hovering over these were its obligations to Syria’s hundreds of thousands of Palestinian refugees, who could pay with their homes and lives for the decisions made by some of their political leaders.

Difficult as the external balancing act has been, the Arab uprisings also have forced upon the movement a no less trying challenge by bringing to the surface and exacerbating internal contradictions and rifts among its varied constituencies. The impasse at which Hamas had been stuck before the Arab upheavals allowed the movement to keep its many differences largely beneath the surface; with few significant opportunities before it, no contest among visions needed take place. But once Hamas found itself in a dramatically altered environment with novel challenges and possibilities, longstanding tensions came to the fore and new forms of friction emerged. Broadly speaking, these reflect several interrelated factors: the group’s geographic dispersion and its leadership’s varied calculations, caused by differing circumstances (in Gaza, prisons, the West Bank or outside); ideological distinctions, particularly albeit not exclusively related to varying assessments of the impact of the Arab upheavals; roles in the movement’s political, military, religious and governance activities; and pre-ex­ist­ing personal rivalries.

The contest within Hamas has played out most vividly and publicly over the issue of Palestinian reconciliation. That is because it is a primary demand of Palestinians and touches on many of the most important strategic questions faced by the movement, including integration within the Palestine Liberation Organization (PLO), control of the Palestinian Authority, the status of security forces in the West Bank and Gaza, the formation of a joint national strategy with Fatah and Hamas’s political endgame with Israel.

Hamas’s differences over national strategy, particularly over how far to go in reconciliation negotiations, stem in large part from contrasting perceptions of what near-term effects the Arab uprisings will have on the movement. These in turn have been shaped by the distinct first-hand experiences of the leaderships in Gaza and, until recently, Damascus. Broadly speaking, the strategic divide corresponds to two views, themselves related to two different sets of interests: that, on one hand, because regional changes are playing largely to Hamas’s favor, the movement should do little other than hold fast to its positions as it waits for the PA to weaken, economic conditions in Gaza to improve and its allies to grow in strength, and that, on the other, it should take this rare occasion to make tough decisions that might bring about significant long-term gains.

The international community has a stake in the choices Hamas ultimately makes. The movement will continue to play a vital role in Palestinian politics, affecting the prospect of renewing Israeli-Palestinian negotiations as well as their odds of success. Reuniting the West Bank and Gaza is not only desirable, it also is necessary to achieving a two-state settlement. And territorial division, coupled with Gaza’s persistent economic isolation, contains the seeds of further conflict with Israel. For these and other reasons, the world – and the West in particular – must do more than merely stand on the sidelines as Hamas wrestles over its future. Instead, the United States and Europe should test whether they can seize the opportunity presented by two related developments: first, the rise to power (notably in Egypt) of Islamist movements that are keen on improving relations with the West, that crave stability and are signaling they do not wish to make the Israeli-Palestinian issue a priority; second, the intense internal debates taking place within Hamas over the movement’s direction.

 

[Click here to download the full report.] 

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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