This essay furthers the debate on the Palestinian case as it relates to Genocide Studies, questioning the lack of substantive discussion of this case to date in traditional Genocide Studies fora. It reemphasises the importance of the settler-colonial dimension to Zionist settlement in Palestine, which, it argues, has so far not been explored sufficiently. The paper suggests that the 'Nakba' of 1948, which was based on appropriation of the land of Palestine without its people, comprising massacres, physical destruction of villages, appropriation of land, property and culture, can be seen as an ongoing process and not merely a historical event.
Historians too often construct frameworks and methodologies which obfuscate social, economic and political oppression. This article explores new historical methodologies that can represent oppressed and marginalised groups in Palestine. In particular the article focuses on the role of indigenous history and memory in critical learning and shaping individual and collective identity in Palestine. It further argues that Palestinian memories 'from below' since the Nakba have played a major positive role in the recovery from the traumatic catastrophe and the reconstruction of Palestinian identity. The article critiques the manipulation of collective memory by social, political and economic elites and top-down nationalist approaches. It argues that reconfigured popular memories can be liberating and empowering for embattled Palestinians. The article also calls for the establishment of an interdisciplinary subfield of Nakba Studies that would bring together historians, social memory and cultural theorists, postcolonial scholars and scholars of trauma studies with the aim of documenting and studying the embattled social memory of Palestine as a site of lifelong learning and empowerment.
This paper analyses the relevance of Paulo Freire's pedagogical and philosophical ideas within the context of occupied Palestine. It specifically focuses on the work in continuing community action and education carried out by a particular centre established at Al-Quds University in Jerusalem, and at the heart of the ‘old city’, for this purpose. The major focus here is on community theatre foregrounding issues related to women in Palestinian society. Major themes broached include the politics of education, social mobilisation, women and the Intifada, the collective dimensions of knowledge, learning and praxis, purging oneself of the ‘oppressor within’ to break the cycle of violence, education for liberation.
Although the two-state solution originated as a concession to preponderant political realities (specifically Israeli military superiority and international political pressures), it has subsequently become detached from any semblance of reality. While the two-state framework remains an article of faith for the Palestinian leadership, the day-to-day existence of West Bank Palestinians approximates more closely with an apartheid (one-state) reality. In interrogating this Janus-faced construction, the subsequent article seeks to establish whether the peace process should be re-interpreted as a manifestation of deeper divides and splits within the Palestinian body politic
