From Erasure to Restoration: Antisemitism and the Visual Reverberations of a Revolutionary Pedagogy
In: Historical MaterialismSearch for other papers by Miriyam Aouragh in
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Abstract
A set of rediscovered revolutionary posters by the Reprint Collective (which was presented as part of Documenta fifteen) in Brussels provided an incredibly moving window into times past. Notwithstanding how the events addressed by those political artefacts now lie in the historical past, the revolutionary reverberations of the posters remain something to treasure. They bring to life political causes that underline the importance of radical solidarity and activist alliances. To understand why such artefacts were banned, we need to recognise the role of contemporary racism – the projection of the figure of a Palestine-radical left-Muslim subject that encompasses everything the liberal mainstream supposedly is not. This article argues that the New Anti-Semitism is a merely ideological manifestation that has no contribution to make toward the struggle against antisemitism. The posters remind us that 1) the struggle against antisemitism cannot be separated from the struggle against Islamophobia, but also that 2) the erasure of a particular Jewish and Left revolutionary subjectivity is intrinsic to the workings of hegemonic forces that maintain contemporary politics. Going against the account in which antisemitism has conventionally been framed, this article aims to come to terms with the erasure of a left epistemology that had emerged from the region in the 1970s. Moroccan revolutionary Abraham Serfaty is an example of how the erasure of the radical history of Arab and Jewish progressives was no coincidence. Reversing this erasure not only helps in understanding progressive Jewish interventions in liberation politics but also that the flattening of complex histories and Arab, Left, and Jewish subjectivities is in fact a prerequisite for Zionism. Arab Jews do not fit neatly within a pro-Israel ideological framework that itself systematically feeds off anti-Arab racism. This article furthermore reflects on New Anti-Semitism as a key political instrument and as a powerful moralistic force that muzzles the expression of political context and social ambiguity. The notion ‘Arab Anti-Semitism’ arose against the backdrop of Israeli state terror and regional warfare. This article also provides insights into important intellectual interventions of the left between the 1960s and the 1980s. In combination with the rise of counter-revolutionary forces and major anti-left crackdowns, this emancipatory approach building on a critique of imperialism and capitalism, and solidarity politics based on progressive universal values, was undermined. Finally, coming to terms with the erasure of a left epistemology that had emerged from the region and recovering this very legacy serve as an antidote against historical amnesia. This spirit of a progressive universalism – as, for instance, illustrated in Mahmoud Darwish’s rejection of the opportunistic dictum ‘the enemy of my enemy is my friend’ on the grounds that one can readily speak of a ‘world’s enemy’ – is born from the belief that our ethical and moral constellations carry universal value.
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| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 697 | 697 | 64 |
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| PDF Views & Downloads | 76 | 76 | 5 |
From Erasure to Restoration: Antisemitism and the Visual Reverberations of a Revolutionary Pedagogy
In: Historical MaterialismSearch for other papers by Miriyam Aouragh in
Current site
Google Scholar
PubMed
Abstract
A set of rediscovered revolutionary posters by the Reprint Collective (which was presented as part of Documenta fifteen) in Brussels provided an incredibly moving window into times past. Notwithstanding how the events addressed by those political artefacts now lie in the historical past, the revolutionary reverberations of the posters remain something to treasure. They bring to life political causes that underline the importance of radical solidarity and activist alliances. To understand why such artefacts were banned, we need to recognise the role of contemporary racism – the projection of the figure of a Palestine-radical left-Muslim subject that encompasses everything the liberal mainstream supposedly is not. This article argues that the New Anti-Semitism is a merely ideological manifestation that has no contribution to make toward the struggle against antisemitism. The posters remind us that 1) the struggle against antisemitism cannot be separated from the struggle against Islamophobia, but also that 2) the erasure of a particular Jewish and Left revolutionary subjectivity is intrinsic to the workings of hegemonic forces that maintain contemporary politics. Going against the account in which antisemitism has conventionally been framed, this article aims to come to terms with the erasure of a left epistemology that had emerged from the region in the 1970s. Moroccan revolutionary Abraham Serfaty is an example of how the erasure of the radical history of Arab and Jewish progressives was no coincidence. Reversing this erasure not only helps in understanding progressive Jewish interventions in liberation politics but also that the flattening of complex histories and Arab, Left, and Jewish subjectivities is in fact a prerequisite for Zionism. Arab Jews do not fit neatly within a pro-Israel ideological framework that itself systematically feeds off anti-Arab racism. This article furthermore reflects on New Anti-Semitism as a key political instrument and as a powerful moralistic force that muzzles the expression of political context and social ambiguity. The notion ‘Arab Anti-Semitism’ arose against the backdrop of Israeli state terror and regional warfare. This article also provides insights into important intellectual interventions of the left between the 1960s and the 1980s. In combination with the rise of counter-revolutionary forces and major anti-left crackdowns, this emancipatory approach building on a critique of imperialism and capitalism, and solidarity politics based on progressive universal values, was undermined. Finally, coming to terms with the erasure of a left epistemology that had emerged from the region and recovering this very legacy serve as an antidote against historical amnesia. This spirit of a progressive universalism – as, for instance, illustrated in Mahmoud Darwish’s rejection of the opportunistic dictum ‘the enemy of my enemy is my friend’ on the grounds that one can readily speak of a ‘world’s enemy’ – is born from the belief that our ethical and moral constellations carry universal value.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 697 | 697 | 64 |
| Full Text Views | 38 | 38 | 3 |
| PDF Views & Downloads | 76 | 76 | 5 |