Event Report-Back: Countering the Counter-Revolution in Egypt

[Logo of the American University in Cairo Middle East Studies Center. Image from aucegypt.edu] [Logo of the American University in Cairo Middle East Studies Center. Image from aucegypt.edu]

Event Report-Back: Countering the Counter-Revolution in Egypt

By : Middle East Studies Center at AUC

On 5 March 2014, the Middle East Studies Center at the American University in Cairo hosted political scientist Timothy Kaldas for a lecture titled “Countering the Counter-Revolution.” Kaldas is a professor at Egypt’s Nile University whose work can be found on Mada Masr and other media outlets.

Following the ouster of President Mohamed Morsi in July, and the subsequent return of the Egyptian military to the political spotlight, activists in Egypt have struggled with how to proceed on the revolutionary path. For Kaldas, the first step in that process is admitting mistake. In his talk, Kaldas identified a number of key mistakes that Egypt’s political opposition has made over the past three years. At the heart of these mistakes, Kaldas suggested, was short-sighted and opportunistic collaboration with elements of the old regime. Not only did the post-Mubarak opposition underestimate the military’s willingness to relinquish political power and “return to the barracks,” they also failed to properly define “the regime” they were fighting against. In light of the recent cabinet re-shuffle, which designated Ibrahim Mehlib, a former senior member of Hosni Mubarak’s National Democratic Party (NDP), to the premiership, Kaldas argued that “the regime” is far from toppled.

Noting the explosion of pundits offering commentary on Egyptian current events, Kaldas took care to avoid rigid prescriptions or predictions for Egypt’s future. Rather, he encouraged an honest discussion on how to move forward in these difficult times. Kaldas emphasized the need to engage with people on a more effective level, building the kinds of connections and networks that translate into real political momentum. While Kaldas concurred that “democracy is more than elections,” he also argued: “elections are an important part of democracy.” Indeed, in a country of over eighty million, Kaldas sees elections as a crucial mechanism for arbitrating political disputes. The recent constitutional referendum aside, Kaldas expressed optimism for a competitive electoral process in Egypt. Kaldas pointed to the 2012 presidential elections as evidence that “Egyptian voters are free agents,” with room for convincing and debate. He noted that in the 2012 election, whose final round pitted former regime player Ahmed Shafiq against the Islamist candidate Mohamed Morsi, six out of ten voters voted for non-Islamist candidates in the first round. 

However, in order to establish a free and fair electoral process, Kaldas indicated a number of measures that Egypt’s rapidly evolving governments must take. He criticized Egypt’s single-member district voting system, which essentially restricts elections to only two or three competitive parties. This model, which has historically benefitted the NDP and Islamist political parties, hinders the establishment of new, post-revolution parties, Kaldas argued. He also highlighted weaknesses in the new constitution, which offers few mechanisms in terms of balancing power between the governments’ branches. Lawmakers must instead work under the assumption that a “good leader” is impossible, and enact according measures to prevent over-extensions of power. Putting these two ideas together, Kaldas suggested: “we need a more cynical attitude towards political leadership, and a less cynical one towards voting and the people.”

As Kaldas opened his discussion to the audience, he acknowledged that focusing on elections and lawmaking may speak, paradoxically, more to the success of the counter-revolution rather than the reversal of it. However, Kaldas stressed that although “talking about electoral systems is not very revolutionary,” activists must pair the “negative tactics” that oust governments with the political ones that build them. In the absence of political programs, Kaldas argued, successive governments will continue to manipulate the intense pressure on the Egyptian street, diffusing it until it fizzles out.

 \"\"

 

 

 

“We need a more cynical attitude towards political leadership, and a less cynical one towards voting and the people.”

-Timothy Kaldas

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