International Day of Yoga Action for Palestinian Liberation Solidarity Statement

International Day of Yoga Action for Palestinian Liberation Solidarity Statement

International Day of Yoga Action for Palestinian Liberation Solidarity Statement

By : Sheena Sood and Tejal Patel

[The following statement was published by Yogis for Palestine in solidarity with the Palestinian people of Gaza as they continue to face Israel's ongoing genocide. For inquiries, contact Sheena Sood at sheena.sood1@gmail.com / yogis4palestine@gmail.com.]

In light of Israel’s ongoing siege and genocide on Palestinians in Gaza, we -- Yogis for Palestine, Tejal Yoga and our nascent global community of yogis -- use this year’s International Day of Yoga (IDY) to reimagine what spiritual and political solidarity with Palestinian freedom can look like in global yoga spaces. Rather than celebrate this holiday that the Indian government - and the Israel & U.S. regimes - weaponize as a “soft power” diplomatic tool to conceal their ethnonational imperial alliances, we are reappropriating it as a global act of solidarity with Palestinian, Kashmiri, and all oppressed peoples’ resistance struggles.

This week, from June 17th to 28th, as we mark over 623 days of Israel’s newest phase of the genocide and ethnic cleansing of Palestine, Yogis for Palestine and Tejal Yoga are continuing the tradition of politicizing International Day of Yoga for Palestinian Liberation. We called on practitioners globally to host donation-based yoga and meditations offerings in solidarity with Palestinian freedom and Al-Jawad Camp in Gaza, and hundreds of practitioners across 6 continents and 29 countries organized over 160 in-person, online, and hybrid offerings.

Last year, on June 22, Yogis for Palestine held our first IDY Action for Palestinian Liberation in Philadelphia, PA (U.S.-occupied Lenni-Lenape land). We were 259 days into the U.S.-Israeli genocide in Gaza; and the Indian embassy in Tel Aviv, Israel (occupied Palestine) hosted a yoga day event that Israeli First Lady Michal Herzog attended. In India, PM Modi hosted “yoga day” festivities in Srinagar to flex his Hindu supremacist power over Kashmir, a region his government has furthered military occupation over since 2019. Rather than brush off these far-right ploys to appropriate yoga for imperial ethnonational gain, we named these contradictions and held space for grieving and healing while raising funds for Gaza. 

This year, we invite you to once again reckon with yoga’s weaponization by these religious ethnostates as you strive to embody your practice toward a free Palestine and Kashmir. During this weekend’s IDY festivities, PM Modi hopes to set a new world record of over 500,000 people practicing together in one place by traveling to Andhra Pradesh while the Zionist colony hosts yoga sessions for harmony and wellness across its occupied Palestinian territories. In reporting on these “yoga days,” most journalists will play into the “om-washing” spectacle of depicting IDY as a harmless holiday meant to promote health and unity. These are the same reporters who condemn resistance struggles and are complicit in Israel’s siege, famine, and genocidal annihilation of Gaza.

As people across the globe prepare to celebrate International Day of Yoga under the theme of Yoga for One Earth, One Health this weekend,” we remind ourselves that on Gaza’s portion of the planet, Palestinians have faced over 623 days of genocide. We remind ourselves that the Gaza Health Ministry has reported over 55,000 deaths but that these reports are undoubtedly a vast undercount. We remind ourselves that environmentalists qualify the Zionist colony’s deliberate destruction of Gaza’s natural environment a form of ecocide, meaning Israel is intent on making Gaza uninhabitable. We remind ourselves that the carbon footprint from Israel’s relentless bombing of Gaza exceeds the combined annual emissions of over 100 countries. If, in our yoga practice, we cannot acknowledge the planetary and medical disaster that we have created in Gaza, then it seems International Day of Yoga is not for one earth but for the possession of earth in the name of capitalist extraction and requisite dispossession of indigenous populations that makes this possible.

As of today, Israel has murdered over 232 Palestinian journalists in Gaza, some of whom we have come to know through their persistent reporting on our social media feeds. Before March 24th, many of us relied on journalist 23-year old Hossam Shabat’s dedicated reporting on the horrors in northern Gaza, until Israel deliberately murdered him and his colleague Mohammed Mansour, for documenting the genocide of their people. In his final message, Hossam pleaded for us to “not stop speaking about Gaza. Do not let the world look away. Keep fighting, keep telling our stories — until Palestine is free.” 

Regardless of if we make it to our mats each day, this year’s yoga day invites us to attend to the undeniable truth that journalists like Hossam reported on: the harrowing images of dehumanized Palestinian bodies blown to pieces and buried under the rubble; the massacres at aid distribution centers; the Wounded Children with No Surviving Family members; Israel’s indiscriminate bombing of tents, schools and hospitals; Israel’s imposition of catastrophic hunger and famine on Gaza’s population; and, of course, the steadfast efforts of Palestinians to cultivate sumud to survive. If, in our yoga practice, we cannot attune ourselves to the global health disaster that we are complicit in contributing to in Gaza, then it seems International Day of Yoga is not for “one health” but rather for the health of those deemed worthy by a global system of colonial apartheid.

For those who came here to reckon with these truths, we understand that simply practicing yoga and praying for peace, light and liberation will not end a genocide and occupation. Even as our Palestinian kin at Al-Jawad Camp share yogawith children in their camp to help them “understand their feelings” and “relieve the stress and psychological tension” they are enduring “due to the effects of the ongoing war on Gaza,” we know that militant political action is what will end the genocide on the children of Gaza -- the same militant action embodied by members of the Madleen freedom flotilla, by the caravan of Sumud convoy advocates intent on breaking the siege, by participants in the Global March to Gaza, and by frontline Palestinian resistance fighters who refuse to surrender their homeland to the Zionist entity.

As we come together with our respective yoga actions for Palestine to interrupt the status quo of depoliticizing yoga for religious ethnonationalist cover and instead attune our breaths and hearts toward principled action and unwavering solidarity with all occupied peoples and their lands, including the ones that we occupy, we invite you to extend your breaths to Gaza. We invite you to extend your breaths to Kashmir. We invite you to extend your breaths to Sudan, the Congo and to all occupied lands and people. May these breaths fuel our moral and spiritual duty to act in international solidarity with Palestinian people until their lands and their people are free.

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