Teaching Palestine: Pedagogical Praxis and the Indivisibility of Justice
International conference and Study tour
Keynote Speakers: Dr Rabab Abdulhadi (SFSU) and Dr Robin D G Kelley (UCLA)
South Africa’s history of struggle against colonialism, settler colonialism and apartheid with different streams of resistance has been amply documented. Today, apartheid remains one of the worst crimes ever against humanity. Parallels have been drawn between South Africa’s apartheid rule and Israel’s violations of Palestinian rights, on one hand, and the resistance against settler colonialism in Palestine and South Africa. .
The South African anti-apartheid struggle was led by internal and external forms of resistance and struggle. A mix of social, political, economic, and cultural struggles involved movements of workers, students, religious organisations, political and community that culminated into what Neville Alexander, described as “the multi-faceted resistance focusing on curricula, language, culture and broadly, the national project”. In Palestine, anti-Zionist resistance has appropriately taken multiple shapes and forms in all geographies of dispossession, displacement and precarious existence. Against such brutal oppression Palestinians have been facing mutlit faceted expressions of (settler) colonial erasure and exhibit the sort of justice-centered knowledge production that is counter-hegeomonic and challenges every aspect of paternalist, authoritarian and colonial ideologies and policies in learning spaces globally and locally.
Campus activism has been widely documented in the Palestinian struggle against the Zionist project and in other contexts, including the last 50 years in Mexico, Senegal, Tunisia, France and the US. Especially prominent is the 1968 SFSU Student Strike led by the Black student Union (BSU) and the Third World Liberation Front (TWLF). The 50thanniversary of the Spirit of ’68 continues to inspire the Arab and Muslim Ethnicities and Diasporas Studies (AMED) Program. The resolute Palestinian students and faculty mentors who face Israeli colonial military and political brutality, killings, abductions and incarcerations are too familiar in South African history of oppression and resistance. In both situation, and other anti-colonial resistance, collective memories and oral history archives, remind us of the oppressor’s goals of targeting education, erasing histories of struggle and the generations it produces. As a result, decolonising the curriculum has been a rallying call epistemologically, intellectually and politically within and outside campus grounds.. Iran, Cairo, Beirut, Tunisia, Algeria, Senegal, Pretoria, Soweto, Birzeit, Nablus, Gaza and Hebron has resonated with San Francisco, Oceanhill-Brownsville, Mississipi, Georgia and Havana. The call for the decolonisation of everything in the educational system through curricular innovation, pedagogical approaches, the language we use and the questions we ask has been reflected in the campus uprisings in the 1970s and 1980s and their re-invigoration the 2015 and 2016 Fees Must Fall movement in South Africa. This movement brought together the decolonizing mission of decolonizing the mind that Biko, Fanon, and others in the Palestinian, Vietnamese, Cuban, Indigenous and African movements for national liberation spoke and theorized about. Holding the state accountable for what public education must be challenges the structures of power to live up to their claims and pronouncements. This has been evident in the Palestinian case and in the case of South Africa. This has been increasingly evident in the violent pressure applied by the United States and other international donor agencies, such as the World Bank, to impose revisions in Palestinian curriculum. The case of South Arica And public institutions in the global south in this respect is neither isolated nor coincidental.
While post-1994 South Africa stands as one of the most vocal African supporters of Palestinian resistance, especially when compared with pre 1994 and the strategic collaboration between Israel and the Apartheid regime, It is not surprising that insisting on justice-centered knowledge production for/in Palestine an elsewhere in the world has been subjected to relentless Zionist campaigns including Christian-Zionist misinformation. These smear campaigns seek to disrupt activists, researchers, students who engage in the praxis of Palestine as justice-centered praxis, nonetheless the power of justice-centered knowledge production and the necessity of decolonizing the curriculum has marched forward and has clearly and unambiguously denormalized oppression and questioned the very premise of the corporate university in Palestine, South Africa as well as the in the United States. The broadening of no-business-as-usual labor and intellectual call for the Boycott, Disinvestment and Sanctions (BDS) movement has been evident at the Tshwane University of Technology which declared its refusal to cross the academic-justice-picket line in December 2017, declaring that it will not enter any partnerships with Israeli institutions until and unless Israel ends its illegal occupation of Palestinian lands. South African civil society, including labor, women and religious organisations, have also independently and collectively pressured the South African government to unapologetically support the Palestinian struggle and reclaim the legacy of the South African freedom struggle. Civil society organizations have called on the South African government to cut off diplomatic, economic and cultural ties with the Israeli state. The South African government has followed the anti-Apartheid mass movements in South Africa and refused the Israeli offensive to recolonize and normalize settler colonialism in the African continent. As a result South Africa has fended off Israeli attempts to gain observer status in the African Union (AU).
It is against this backdrop of past and current principled struggles and pedagogies that in South Africa and Palestine that we seek to historicise and contextualise the praxis of Palestine in a counter-hegemonic knowledge production. This Teaching Palestine: Pedagogical Praxis and the Indivisibility of Justice challenges the anti-Palestinian ideological (and colonial) tilt in South Africa. Initiated by the Arab and Muslim Ethnicities and Diasporas Studies (AMED), this is project is co-sponsored by the Afro-Middle East Centre (AMEC) and universities and research centres in Palestine, in the West Bank and Gaza, Jerusalem, the 1948 areas and in the Palestinian exilic Diasporas. . Teaching Palestine: Pedagogical Praxis and the Indivisibility of Justiceinternational conference and study tour will be convened in South Africa in March 2019.
Teaching Palestine: Pedagogical Praxis and the Indivisibility of Justiceinternational conference and study tour will be convened in South Africa on March 18-19, 2019 (international conferences), and March 20-25, 2019 (study tour).The two-day international conference will bring together South African and international participants to contextualise the praxis of Palestine as a justice issue in its multiple manifestations and nuanced dialectics. The conference will also examine the tensions and contradictions of the academy and the community dialectic, bringing up questions of social movements and intellectual inquiry.
The Teaching PalestineSouth African conference on March 18-19, 2019 will take place at two sponsoring universities (in Johannesburg and Pretoria) in a formal conference setting. Building on multi-site conversations inside and outside the academy, scholars, advocates and activists will weave theory and praxis in pedagogical intellectual and community imaginaries, teaching about justice-centred knowledge production on Palestine.
International participation is invited. Such participation must be historically contextualised and currently relevant to justice-centred knowledge production in ways that intentionally invoke and take into account opportunities and limitations of comparative analysis. We particularly seek participants from the global North and South with the understanding that the North exists in the South and vice-versa. This is aimed at challenging the boundaries of what teaching and learning mean, in settings including, but not limited to, scholarly associations, university classrooms, prisons, community centers, , formal and informal labour settings, social movements and activist’s contexts as well as informal teaching and learning spaces.
Interested participants are hereby invited to submit a 300 word abstract of individual presentations or 500 word proposals along with individual abstracts of pre-organised panels, roundtable (Other creative format is also welcomed) no later than January 18, 2019. In addition, the submission must include a 250 word bio for each participant, including pre-organized panels, roundtables and/or other format. An international committee will review and approve proposals. Notification of accepted proposals will be made by January 31, 2019. Full papers must be received by March 1, 2019.
Please submit your proposal to co-coordinators of the Teaching Palestine South African project to:
To ensure reciprocity in intellectual/community exchange and to deepen the sense of solidarities, a select group of Teaching Palestineconference participants will spend five days of formal and informal interaction with communities, activists, religious leaders, worker’s, trade unions, students in townships and campuses in learning South Africa’s resistance and struggle culture. In the process, conference participants will visit geographies of South African anti-apartheid resistance.
Conference Concept Note
Between society and state: (r)Evolution of non-state actors in the MENA region
Since the beginning of the uprisings in the Middle East and North Africa that began in 2010, there has been a sustained focus on the role of non-state actors in the region, both armed groups as well as various civil society actors. As the uprisings unfolded, faltered, were undermined, or succeeded (in one case, at least), this focus remained constant. These developments also saw an interesting interplay between civil society and ‘political society’.
The theorisation of civil society is not uncontested. While the dominant discourse today regards civil society as a collection of voluntary organisations and NGOs (the ‘associational’ view) operating outside the state and providing a kind of protection for citizens against the state, Gramsci, for example, views civil society as part of the state or as a protective barrier for the state. But the current mainstream understanding is of civil society as mediating between the state and the individual, engendering democratic culture within the population, and, even, as a sector to which the state might abdicate its service provision responsibilities. The dominant romantic notion of what civil society organisations are also is tenuous, with some critics contending that they are often non-democratic, hierarchical structures that are sometimes vulnerable to state co-option, to use them to repress or marginalise radical ideas, and to weaken opposition to government policy. Shades of these different meanings present themselves in the MENA region.
In general, there is a hesitance to include armed non-state actors as part of civil society. This is partly due to the fact that the current dominant understanding of civil society is of societas civilis, a realm of voluntary and non-violent organisations. This notion is often used by governments to forestall efforts at transformation. In a broader sense, however, armed non-state actors might be regarded as part of civil society, depending on their objectives, methodologies, etc.
As a whole, the Middle East and North Africa (MENA) region hosts thousands of non-state actors, spanning various forms of civil society and including armed actors. Such groups have proliferated since the beginning of the MENA uprisings at the end of 2010, and include numerous foreign and international civil society groups, as well as foreign involvement in armed groups. In many states that are more tolerant to civil society actors, indigenous civil society actors exist alongside foreign actors and armed groups. Because of state repression, however, some states had no civil society groups to speak of before 2010. In some of these, such as Tunisia, civil society burgeoned after the uprisings. In others, such as Libya, the civil society vacuum that had existed was filled by a proliferation of armed militias.
In some states in the region, civil society groups exist alongside armed non-state actors such as Hamas and Hizbullah, in Palestine and Lebanon respectively. In many cases, such groups are led by political parties which play roles in governance.
Since the 2010-11 MENA uprisings, the focus on civil society organisations in the region has intensified, especially since many foreign powers believed that these alone inspired the uprisings and thus sought to co-opt them, and they were, simultaneously, romanticised and demonised. Most governments in the region, on the other hand, sought to suppress groups they perceived as opposing their dictatorial control. Often, organisations that sought to remain independent of foreign machinations as well as domestic cooption by authoritarian regimes, found themselves in precarious positions. In addition, the civil wars in Syria, Yemen, and Libya forced the space available for civil society action to shrink, while increasing the desperate need for their existence.
The development of civil society in the MENA region occurred in four main phases. The first was before western colonisation, with the growth of religious organisations, guilds, and service organisations over centuries. Phase two, during the colonial era, saw the establishment of institutions such as trade unions and political movements, alongside popular demands for independence. The third and post-independence phase occurred between the 1960s and 1990s, when new regimes instrumentalised civil society organisations, especially those dealing with service provision, to temper citizens’ need for political participation. The last phase, from the mid-1990s, was enhanced by technological advances, and saw groups in different MENA countries inspired by international ideas of democracy and seeking to leverage international networks to advocate for such rights.
By the late 2000s, thousands of civil society organisations existed in the region, including local chapters of international NGOs, though in a few countries organisations not affiliated to the respective regimes were proscribed.
As the uprisings unfolded in 2011, certain foreign governments sought to use civil society organisations as a means of securing their interests in the affected countries and in the MENA region. Generous funding was made available, as was training in media and other skills. At the same time, civil wars in Syria, Yemen and Libya resulting in these states not able adequately to provide for their citizenry, thus increasing the need for CSOs to assist.
These themes will be interrogated in 2018 international conference of the Afro-Middle East Centre, which will bring together and roleplayers from the MENA region and outside it. The roles and future of civil society groups and other non-state actors will be debated with a view to understand the trajectory of societies in the region.
Tuesday, 28 August 2018
Opening Session: 09:00- 10:00
Opening speeches: Zane Dangor
10:00 -10:30 Tea break
Session One: 10:30 – 12:00
Conceptualising civil society in the MENA region
Lunch: 12:00- 13:00
Session Two: 13:00- 14:30
The architecture: Non-state actors in political, military and social spaces
14:30 – 15:00 Tea break
Session Three: 15:00- 17:00
Manifestations of civil society in MENA
Wednesday, 29 August 2018
Session Four: 09:00-11:00
State and civil society in the MENA region
11:00 – 11:30 Tea break
Session Five: 11:30-13:30
Negative side of civil society in the MENA region
Lunch: 13:30 -14:30
Session Six: 14:30 -16:30:
Future of non-state groups in the MENA region and links beyond
Closing Session 16:30-17:00
The Afro-Middle East Centre and Al Sharq Forum will host their third annual security conference in Istanbul from 4 to 6 May 2018, to discuss the theme ‘New security arrangements for the MENA Region’. This is the third conference in this series that the two organisations will co-host in Istanbul, and will follow on the theme of last year’s event ‘Towards a New Security Architecture in the MENA Region’.
The 2017 conference, which assembled politicians, academics and policymakers from across the MENA region and beyond, established the need for new security arrangements in the Middle East and North Africa region; this year’s conference will deliberate on the objectives and details of such arrangements.
Once again, the conference will bring together experts, policymakers, and current and former state officials, as well as representatives of international agencies, to share their perspectives, provide new insights on current security issues, and suggest frameworks for new security arrangements
in the region. About ten South Africans will be among those invited to participate.
The conference will be divided into two parts. The first two days, 4 and 5 May, will feature closed roundtable discussions for selected participants operating under Chatham House rules. They are expected to delve into details about security (and insecurity) in the region, and deliberate on ways in which these might be addressed. On 6 May the conference will feature panel discussions that will be open to the public. See the programme and list of speakers for the 6 May open sessions.
The conference will take place at the Istanbul Marriott Hotel Sisli, located at Abide-i Hurriyat Cad. Sisli, Istanbul.
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