Statement by University Students in Tehran Protesting Downing of Flight 752

Wreckage of Flight 752. Image via Wikiwand. Wreckage of Flight 752. Image via Wikiwand.

Statement by University Students in Tehran Protesting Downing of Flight 752

By : Jadaliyya Reports

[The following statement was issued by a group of students at Amir Kabir (Polytechnic) University in Tehran, protesting an admission of guilt by the Iranian government for downing Ukraine International Airlines Flight 752 with a missile on 8 January 2020. The flight was shot down in what one Iranian official called an “unforgivable mistake” and another said was due to “human error in a time of crisis.” This occurred after the 3 January US assassination of IRGC major general Qassem Soleimani in Iraq and the 7 January Iranian attack of the al-Asad airbase in Iraq housing American and Iraqi soldiers. 

The statement by the Amir Kabir (Polytechnic) students first appeared on the messaging app Telegram on 11 January 2020. The below translation was prepared by Naveed Mansoori, Golnar Nikpour, and Arash Davari. As we were translating it, another English translation by Farhang Jahanpour appeared on 12 January. We publish our translation and notes in a spirit of circulation and solidarity.]

#Statement by a collective of protesting students present at today’s gathering on the campus of Amir Kabir (Polytechnic) University[1] in Tehran to protest the calamitous downing of a passenger flight by a defense missile.

These days, Iran is drowning in sorrow and grief. We wash away blood with more blood, we pile suffering upon suffering, we wash the corpse of one martyr with the blood of another. It’s as if history has been compressed; one crisis follows another and threats respond to threats. We, the children of Iran, do not see ourselves as separate from the people of the country. Their pain is our pain. The grief that has settled in their hearts weighs heavily on our chests as well. The tragedy reached its peak on Wednesday morning, when only one day after the killing of tens of fellow citizens in Kerman,[2] Iran once again witnessed its children fade into the horizon. We had not yet been given an opportunity to mourn the deaths of the Aban martyrs[3] when we were given yet another reason to grieve. 

Today, “evil” flanks us from every shore. While economic policies and political repression suffocate the people, the shadow of war looms over our heads. What has been lost in the current political climate, amidst ongoing threats from military powers, is the voice of the people. A people who, above all, long for freedom and equality. In Aban, they brought the sound of that voice to everyone’s attention in the best manner possible. The events of the past two months have been a clear and complete manifestation of the incompetence of the ruling order in Iran. An order whose sole response to every crisis is repression (sarkub). Today, it is incumbent upon us to target the totality of our oppression (sarkub) whether in the form of a repressive government or an imperialist power.

A politics that neither clings to the coattails of [imperial] arrogance [istikbar] from fear of oppression, nor legitimizes tyranny in the name of anti-imperialism and resistance.

In recent years, the presence of the United States in the Middle East has done nothing but sow chaos and disorder. We have long understood where we stand in relation to this aggressive power. Nonetheless, we also understand that U.S. adventurism in the region cannot be an excuse to justify domestic repression. If these days “national security” is on the tip of everyone’s tongue, the time has come for us to ask what they mean by security, for which groups, classes, and social strata? We are not afraid to cry out, “The security of impoverished, excluded, and deprived Iranians has been pillaged for years!” The economic policies of the past three decades, in conjunction with the rentier class, the wealthy, and the corrupt, have created an enormous number of have-nots and outcasts. The situation is made all the worse by the fact that a corrupt and totally dependent opposition has developed outside of our borders with the aid of the media and financial support of outside powers. Yes, today we are surrounded by evil on all sides. 

People of Iran:

The only way out of our current crisis is a return to popular politics.

A politics that neither clings to the coattails of (imperial) arrogance [istikbar] from fear of oppression, nor legitimizes tyranny in the name of anti-imperialism and resistance. Indeed, the only way out of our current predicament is the simultaneous rejection of both domestic despotism and imperial arrogance. We need a politics that doesn’t merely claim security, freedom, and equality for a select group or class, but that understands these rights as inalienable and for all people. Today, the urgent need for social democracy has become clear to all. In such a democracy, the government will not be inattentive to the needs of the people, but will safeguard security, freedom, and equality for all. 

We, the children of Iran, extend our condolences to all of the people of our country for the death of hundreds of our fellow citizens in Kerman and in the downing of the plane, and we swear we will not allow their blood to have been spilled in vain. History will never forget the spilled blood of the innocent. History will return with force to take revenge on the oppressor on behalf of the oppressed.



[1] The Polytechnic University accepted its first class of students in 1958. It became a hotbed of student activism, across the ideological spectrum, leading up to the 1979 revolution. Abbas Abdi, Junbish Dānishjū‘ī-yi Pulītiknīk-i Tihrān (Dānishgāh-i Amīr Kabīr), 1338-1357 [The Tehran Polytechnic Student Movement (Amir Kabir University), 1960-1979] (London: Nashr-i Nay, 2013), 10-11, 22.

[2] On January 6, 2019, over fifty people were killed in a stampede that took place during the funeral procession of Suleimani. The procession was in Suleimani’s hometown of Kerman.

[3] In December 2019, there were mass uprisings in dozens of counties in Iran in response to the Islamic Republic’s decision to ration fuel and hike its price by fifty percent. The Iranian Hijri calendar begins on the first day of spring. Aban is its eighth month.

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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