Ten Years On Project: Roundtable on Archives, Revolution, Historical Thinking (Editor's Introduction)

Ten Years On Project: Roundtable on Archives, Revolution, Historical Thinking (Editor's Introduction)

Ten Years On Project: Roundtable on Archives, Revolution, Historical Thinking (Editor's Introduction)

By : Sherene Seikaly

On March 26, 2021 the Centers for Middle East Studies at Harvard University and the University of California, Santa Barbara, as part of the yearlong collaborative project “Ten Years On: Mass Protests and Uprisings in the Arab World,” held a roundtable titled “Archives, Revolution, and Historical Thinking.” 

December 17, 2020 marked the tenth anniversary of the start of the Arab uprisings in Tunisia. Beginning in 2011, mass uprisings swept North Africa and the Middle East, spreading from the shores of Tunisia to Egypt, Libya, Syria, Yemen, Bahrain, and the Eastern Province of the Arabian Peninsula. In more recent years, Sudan, Algeria, Lebanon, and Iraq also experienced mass protests and uprisings, some of which are ongoing. The persistence of demands for popular sovereignty even in the face of re-entrenched authoritarianism, imperial intervention, and civil strife is a critical chapter in regional and global history. In an effort to mark, interrogate, and reflect on protests, revolutions, and uprisings, this roundtable addressed the relationship between archives, historical thinking, and revolution—both past and present. 

The scholars gathered here reflect on the relationships between archives, revolution, and historical thinking. Traversing Syria from 1925 to 2011, Reem Bailony navigates revolt and rebellion past and present to reveal how archives sustain revolution beyond the narrow confines of success and failure. Reflecting on her research on Saudi Arabia as well as the social, economic, political, and infrastructural collapse in twenty-first century Lebanon, Rosie Bsheer poses hope and hopelessness as essential categories of analysis. Putting Revolution 1 (1968) in conversation with Revolution 2 (2021), Muriam Haleh Davis unfolds archives as spaces of constructing, destroying, and rebuilding self, state, and sovereignty. Traveling through the punctured, condensed, and elongated times and spaces of uprising, Pascale Ghazaleh narrates revolution and counterrevolution through archival access and practice in Egypt. Traces the Iraqi scholar Hibat al-Din al-Shahrastani, Sara Pursley exits the nation-state’s temporal and spatial confines to uncover otherwise hidden ideas, sensibilities, and strategies of anticolonial revolution. Participating in the Lebanese uprising of 2019 and witnessing the country’s collapse in 2020-21, Nadya Sbaiti invites us to bring our emotions more explicitly into our archival readings of violence, of the threat of massacre, of the imaginings of a better future. Finally, Naghmeh Sohrabi, although not joining us on March 26, graces our pages here. Detailing a brief post-revolutionary window in 1979 Iran, when rebels where wresting control of SAVAK archives, she narrates revolution and historical thinking as a curiosity to know one’s own life, those trivial details captured in what she calls “bureaucratic life-keeping.”

Read the Articles in the Roundtable Here:

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      I stand with you today, a settler on unceded Chumash land. A land drenched in ongoing genocide and resistance to it.  I owe a debt to this land and its history.

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