Statement of the AGSA in Support of Dr. Kyeyoung Park, Dr. Rabab Abdulhadi, and Graduate Student Colleagues

Statement of the AGSA in Support of Dr. Kyeyoung Park, Dr. Rabab Abdulhadi, and Graduate Student Colleagues

Statement of the AGSA in Support of Dr. Kyeyoung Park, Dr. Rabab Abdulhadi, and Graduate Student Colleagues

By : Jadaliyya Reports

On May 14, 2019, Dr. Rabab Abdulhadi, director and senior scholar of Arab and Muslim Ethnicities & Diasporas Studies at San Francisco State University, was invited to give a guest lecture to the undergraduate course, “Race and Racism,” taught by Dr. Kyeyoung Park, a professor of anthropology and Asian American studies. Dr. Abdulhadi is an esteemed scholar in the fields of Palestine, Islamophobia, feminist and diaspora studies. In her lecture, entitled “Islamophobia and the Attacks against Palestine Organizing and Scholarship,” Dr. Abdulhadi discussed the historical formation of Islamophobia, Zionism as a settler colonial and white supremacist project, the expulsion of Palestinians from their ancestral lands, and the ongoing violence of settler colonialism experienced by Palestinians within the borders of Israel, in the occupied territories, and in the global Palestinian diaspora.

During the question and answer period, a student called Dr. Abdulhadi an anti-Semite and said she was offended that Dr. Abdulhadi discussed Islamophobia in Israel and equated Zionism with white supremacy. Dr. Abdulhadi listened to the student’s comment before responding. Another student repeatedly disrupted and spoke over Dr. Abdulhadi, calling her an anti-Semite and a racist and demanding that she get out of the classroom. The interaction between students and Dr. Abdulhadi continued until the end of class at 3:15. As students left the classroom, the two students who disrupted the lecture once again accosted Dr. Abdulhadi, calling her “ignorant” and an “abomination.” One student subsequently sent a complaint about the lecture to a senior administrator. The Daily Bruinreported on the complaint and the class in its May 16 edition, entitling the article, “Anthropology guest lecturer accused by students of encouraging anti-Semitism.” This article was filled with omissions and misrepresentations, and has subsequently been picked up by far-right and Zionist individuals and organizations to smear Dr. Abdulhadi, Dr. Park, and the UCLA Department of Anthropology.1

The Anthropology Graduate Students Association wholeheartedly supports both Dr. Park and Dr. Abdulhadi, both on grounds of academic freedom and the substance of Dr. Abdulhadi’s lecture.

Dr. Abdulhadi’s lecture, and Dr. Park’s invitation of Dr. Abdulhadi to deliver the lecture within her class, are clearly covered within the University of California’s “General University Policy Regarding Academic Appointees.” The policy’s statement on academic freedom enumerates the freedom of teaching as one of the essential principles of academic freedom and calls for “teaching and scholarship [to] be assessed by reference to the professional standards that sustain the University’s pursuit and achievement of knowledge.” Dr. Abdulhadi’s lecture is well-supported by the forms of empirical evidence employed in anthropological research and allied disciplines, and her research and pedagogy fall within the realm of justice-oriented knowledge production.

As graduate students in the Department of Anthropology who lead discussion sections with undergraduate students, we are committed to creating inclusive and justice-centered academic settings. This includes ensuring that the loudest and most dominant perspectives in our society do not silence empirically verifiable evidence of oppression. Anti-Zionism is not anti-semitism, and, going forward, we hope UCLA students and the Daily Bruinwill employ a more intellectually rigorous perspective before weaponizing false allegations of antisemitism to erode academic freedoms.

Graduate students in our department have faced multiple hostile and even threatening incidents with students unwilling to confront structural white supremacy and settler colonialism in this academic year alone. It is no coincidence that those who face the brunt of this are faculty and graduate students of color. We condemn unequivocally these attempts to bully graduate students into silence in the face of white supremacy and avoidance of topics that make up critical areas of our research and teaching.

Anthropological research often reveals power structures that make oppression appear natural. As graduate students, it is our pedagogical duty to foster academic environments where oppressive and dominant logics are discussed, explored, and challenged in a way that is inclusive to the multiplicity of perspectives encompassed in any classroom. According to these principles, it is crucial that we teach Palestine.

__________________________________________________________________________________________________________________

Twitter of Adam Milstein, 17 May 2019
https://twitter.com/AdamMilstein/status/1129409748695052288 (accessed 17 May 2019);

Twitter of Campus Watch, 16 May 2019 
https://twitter.com/CampusWatchMEF/status/1129140690288500737 (accessed 17 May 2019);

Twitter of Israel on Campus Coalition, 16 May 2019 
https://twitter.com/IsraelCampus/status/1129058385364578305 (accessed 17 May 2019);

Twitter of Alums for Campus Fairness, 17 May 2019
https://twitter.com/CampusFairness/status/1129443779272818688 (accessed 17 May 2019).

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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