The colonization of Palestine began in the late nineteenth century with the First Aliyah, or Zionist immigration, and the establishment of plantations worked by Palestinians under the management of Jewish settler-owners. A generation later, the “socialist” or “labor settlement” wing of the Zionist movement began its ascendance to hegemony via the “conquest of labor,” with the demand that Jewish-owned farms employ the Jewish proletarians who were streaming into the country in the wake of World War I. The battle ended with a commitment of the central Zionist institutions to the financing of land purchases for communal and collective farms (kibbutzim and moshavim, respectively), which would provide a prestigious if not luxurious livelihood for these European worker-pioneers. The new communities prided themselves on their commitment to labor qualified as “Hebrew”—that is, exclusive of Palestinians—and “self-”—that is, rejecting of “exploitative” wage relations.
Over the past 15 years, the United States has waged two major land wars in the greater Middle East with hundreds of thousands of ground troops. Shadowing these armies and rivaling them in size has been a labor force of private contractors. The security company once called Blackwater has played an outsize role in the wide-ranging debate about the privatization of war and attendant concerns of corruption, waste and human rights abuses. But this debate has also largely overlooked a crucial fact: While Blackwater was founded and largely staffed by retired US military personnel, the vast majority of the overseas contractor work force is not American.
Abinet spent six years completing her national service in one of Eritrea’s ministries, but when she joined a banned Pentecostal church, she was arrested, interrogated, threatened, released and then shadowed in a clumsy attempt to identify other congregants. She arranged to be smuggled out of the country in 2013 and is now in a graduate program in human rights in Oslo.
Like Abinet, hundreds of Eritrean asylum seekers are landing on the shores of Italy. Eritreans are second only to Syrians in the number of boat arrivals, though the country is a fraction of Syria’s size and there’s no live civil war there.
“Yemen’s conflict is getting so bad that some Yemenis are fleeing to Somalia,” read a recent headline at the Vice News website. The article mentions that 32 Yemenis, mainly women and children, made the trip to Berbera, a port town in Somaliland (and not Somalia). Hundreds of thousands of Somalis have crossed the Gulf of Aden since the outbreak of the Somali civil war in 1991. But now the tide seems to have turned.
Palestinians have found an ally in the indigenous peoples of Latin America. Over the last decade, indigenous movements have been among the most vocal supporters in the region of the right of the Palestinian people to self-determination. Bolivia’s Evo Morales, the first self-identified indigenous president in Latin America since colonization, has broken off diplomatic relations with Israel, endorsed the boycott, divestment and sanctions movement, called Israel a “terrorist state,” and denounced Israeli “apartheid” and “genocide in Gaza.” No other Latin American head of state has gone so far in supporting the Palestinian cause.
The beheading of 21 Egyptian Copts working in Libya, as shown in video footage released by the Islamic State on February 12, 2015, made headlines across the world. The story was variously framed as one more vicious murder of Middle Eastern Christians by militant Islamists, one more index of chaos in post-Qaddafi Libya and one more opportunity for an Arab state, in this case Egypt, to enlist in the latest phase of the war on terror. What was left unaddressed was the deep and long-standing enmeshment of the Libyan and Egyptian economies, embodied in the tens of thousands of Egyptian workers who remain in Libya despite the civil war raging there.
In the summer of 2014, director Diego Luna released Cesar Chavez, a feature-length retelling of the story of the 1973 grape pickers’ strike in California that inspired an international grape boycott and made Cesar Chavez a household name. In the film, the first person killed on a farm worker picket line was a Mexican bracero named Juan de la Cruz. In fact, de la Cruz was the third of five “United Farm Worker martyrs” to die violent deaths struggling for social justice in the vast fields of American agribusiness. The first was Nan Freeman, a young Jewish student helping a sugarcane strike in Florida, and the second was a Yemeni migrant called Nagi Daifallah.
The decision to leave your country, especially when you leave for political or ideological reasons, can be gut-wrenching. My parents made that decision for me when they left Iran in my early adolescence. Unlike some Iranians forced to flee, my parents were not members of a persecuted religious minority. Nor were they high-profile political activists at immediate risk of arrest. But as people who had demonstrated against the Shah’s dictatorship, and had hoped that the 1979 revolution would bring democracy and social justice to Iran, witnessing their country plunge into authoritarianism and turn into a theocracy was more than they could bear. It was like the country they knew and hoped for no longer existed.
The brutal Israeli assault on Gaza, the fourth in less than ten years (2006, 2008-2009, 2012 and now again), has triggered a burst of solidarity in Latin America.
George Trumbull’s recent blog entry about Middle Eastern outposts in other parts of the world rightly mentioned Marseille and the Italian islet of Lampedusa, with its now closed migrant detention camp, as two “Middle Easternized” spaces of the European Mediterranean. I want to briefly revisit the two sites and suggest other possible ways of reading them.
On a brisk autumn evening in 2010, male coffee shop patrons in the upscale Cairo neighborhood of Zamalek were treated to the sight of young Chinese women in miniskirts circulating to hand out brochures for a new massage parlor. It was an unusual sight indeed for Egyptian public space — both the women’s attire and the presence of so many Chinese. Besides a small number of Chinese Muslim students at al-Azhar University, Chinese immigration to Egypt is a very new phenomenon.
In 2013, Mohamed, a 22-year old Somali, was making a living washing cars in Saudi Arabia. Late that year, due to increasing government pressure on employers of undocumented workers, he was fired. In December, after several weeks without a job, Mohamed handed himself over to the police. He spent the next 57 days detained in appalling conditions. “In the first detention center in Riyadh, there was so little food, we fought over it,” he said. “So the strongest ate the most. Guards told us to face the wall and then beat our backs with metal rods. In the second place, there were two toilets for 1,200 people, including dozens of children.” Mohamed is now in Mogadishu, the Somali capital.
The United States is a nation of common people from marginal environments. In spite of contemporary America’s preoccupation with coats of arms, few of our ancestors were the children of privilege. Nor did they come from lush plains or fecund valleys. More often it was the mountains and hill country they left behind, where stony soils, forests, or harsh weather made farming difficult and made them willing to tear themselves away and take their chances in far-off America. They were Irish from Kerry and Donegal, Italians from Sicily and Abruzzo, Romanians from the mountains of Transylvania and Swedes from the forests of Smaland and Dalarna.
The full moon over Mecca marked the end of the holy month of pilgrimage. Ten thousand miles away in California, a Yemeni work crew gathered around a pickup truck with its precious cargo of sheep destined for sacrifice. A group of cowboys looked on, bewildered. These farmworkers are part of a two-decade old migration of tens of thousands of workers from Yemen to oil-rich Persian Gulf countries and, in smaller numbers, to Europe and the United States.
A man walks into a library and asks the librarian for a book on human rights in Saudi Arabia. The librarian hands him a blank notebook.
A woman walks into a bookstore and asks for a tourist guide to Saudi Arabia. The bookseller hands her a blank notebook.
A reporter walks into the Saudi embassy and asks for a visa.
Americans follow events in Saudi Arabia by reading the New York Times and Washington Post.
These are all laugh lines. The first one pops up when you Google “jokes about Saudi Arabia.” The next one sort of suggests itself. The other two are equally funny to those in the know.
Amanda Ufheil-Somers has ably described how refugee flows from the uprisings in North Africa to the Italian island of Lampedusa have pushed the strained infrastructure and the residents’ hospitality to the breaking point. The islanders aren’t the only ones at wit’s end: In protest, refugees burned the holding facilities in September 2011 and again just the other day.
More than 52,000 would-be migrants have landed on the tiny Italian island of Lampedusa in 2011. Roughly half of the arrivals are young Tunisian men looking for job opportunities in Europe. Most of the others are Sahelians, sub-Saharan Africans or South Asians fleeing the violence in Libya. In many cases, they were forced onto boats by Libyan soldiers, as part of the “invasion” Col. Muammar al-Qaddafi promised should his rule come under NATO attack.  The staggering number of arrivals does not include the estimated 1,500 who starved, suffocated or drowned in the central Mediterranean trying to reach Europe’s nearest shore.