Group items matching

in title, tags, annotations or url

The Geneva-based Euro-Med Human Rights Monitor has accused Israel of “clear intentional targeting of all historical structures in the Gaza Strip.” Gaza’s Ministry of Tourism and Antiquities stated similarly in a press release in late December: “The occupation is deliberately committing a massacre against historical and archaeological sites in Gaza City’s old town, assassinating history and the traces of civilizations that have passed through the Gaza Strip for thousands of years.”  Such destruction, whether targeted or not, is a violation of the 1954 Hague Convention, which seeks to protect cultural heritage during both peace and war

the ongoing destruction in Gaza is of a piece with Israel’s longstanding practices of erasure and appropriation. Eyad Salim, a historian and archaeological researcher from Jerusalem, listed several heritage sites that have been destroyed by Israeli forces since the Nakba of 1948.  “In the Palestinian villages destroyed in 1948, mosques, Islamic shrines, and heritage sites were either closed, destroyed, or converted into synagogues,” he said. “This is a long and extensive issue.”

“To implement its plan to build the ‘Jewish state,’ Israel faces identity, geographic, and demographic challenges,” he continued. “So it attributes [Palestinian] cities, villages, urban landmarks, fashion, food, handicrafts, and traditional industries to itself, promoting them in international fora and using them as part of its Judaizing project.” 

Zionism fit into Balfour’s worldview of racial supremacy and the social ideal of what we would now call ethnic cleansing. Its exceptionalism also led, as the historian Avi Shlaim has written, to another key assumption — that Jews and Arabs occupy exclusive and antagonistic ethnic categories. Shlaim himself asserts the falsity of that assumption in his self-identification as an Arab Jew, as do other notable figures including journalist Rachel Shabi, academic Ella Shohat, author Sasson Somekh and art curator Ariella Azoulay.

while we should strongly resist the fantasy of Palestine as paradise, we should also acknowledge that, at least until about a century ago, people generally lived the daily reality of sharing limited space more or less amicably.

Christians can get on with Muslims. Muslims can get on with Jews. Jews can get on with Christians. Israel’s nationalist schemer Avigdor Lieberman may have told The New York Times in 2006 that “[e]very country where you have two languages, two religions and two races, you have conflict,” but decent folk need not go along with him. As much as the region’s history is marked by spasms of religiously inspired violence, it is also underpinned by long centuries of not just tolerance but productive coexistence.

sectarian exclusivity is not a Middle Eastern ideal. It is European.

a group of European Jewish journalists and political pundits, seeking safe havens, borrowed from evangelical Christian millenarianism to promote the novel idea that Jews were a nation and so deserved self-determination in a state of their own.This was political Zionism, an ideology contrasting sharply with the spiritual longing for Zion expressed in Jewish liturgy, and it emerged in a vicious era. Civilization was understood to be an achievement of white Europeans. Its apogee, the summit of human enterprise, was the advanced ability of white people to create nation-states. They governed best, and it was the natural order for everyone else to be governed.

Arthur Balfour — famed for endorsing Zionism on behalf of the British government in 1917 — was able to glide effortlessly from stating that “the white and black races are not born with equal capacities” to the idea that a Zionist state in Palestine would “mitigate the age-long miseries created for Western civilization by the presence in its midst of a Body [the Jews] which is alien and even hostile.”

A yearning for justice — for universal civil, political and human rights under the rule of law — is what drives the one-state solution.

the past few years have seen a shift in Palestinian opinion away from older generations’ lingering trauma around lost land to a new focus on attaining equality of rights wherever grossly unjust conditions prevail under Israeli control.This has illuminated a long-standing slogan of liberation: “From the river to the sea” (with or without “Palestine will be free” appended). Some — wildly mistaken — choose to interpret the sentiment as genocidal, a call for the erasure of Jewish presence. Public prosecutors in Germany even tried (and failed) to criminalize it.The phrase is not new: It has been said for 60 years or more by Palestinians and Israelis alike who oppose the reality of partition

Faced with such absurd cruelty, “From the river to the sea” is simply a plea to be rid of it. It seeks to sweep away the divisions, to reclaim equality. It is an uncomplicated rejection of Israel’s laws of classification and segregation and an assertion of the most basic right to dignity in one state. It highlights that partition represents calamitous political failure.

Even with land swaps and other adjustments taken into account, supporting a “solution” that hands four-fifths of the available territory to one party seems naive at best.

as the lawyer and Jerusalem expert Daniel Seidemann has identified, a minimum of 200,000 Jewish Israelis would have to be displaced from the West Bank in order to ensure the territorial viability of a Palestinian state. Short of a land incursion by international forces and a yearslong deployment of peacekeeping troops, such an operation is inconceivable.

When “safe passage” across the 30 miles separating Gaza from the West Bank was written into the Oslo II agreement, dreamers advocated all kinds of schemes for bridges, tunnels, corridors, roads and rail lines. Israel’s Prime Minister Ehud Barak proposed an elevated highway in 1999, and 20 years later U.S. President Donald Trump imagined a tunnel. Either is achievable in terms of engineering. Neither is viable in terms of security.

Two million Israeli citizens, roughly 20% of the population, are Palestinian Arabs. Some, or many, might accept citizenship in a partitioned Israeli state, were it to be offered. But an offer is by no means certain. If — as many in Israel want — the new state decides it has no room for Arabs, are these millions to be driven across the border into Palestine, as Muslims and Hindus were driven across the newly drawn India-Pakistan border in 1947?

Inasmuch as any state has a right to exist, Israel and Palestine are on an equal footing. We can consign them to unending battles over ownership of every pebble, or we can enable both to exist simultaneously in the same space — to coexist.

Coercion is going to be essential. In Northern Ireland in the 1990s, public weariness with fighting helped pave the way for agreement. Today, though, Palestinians and Israelis remain as determined as ever. We, the outside world, must therefore demand accountability and force a sustainable resolution

Nathan Thrall wrote compellingly in his 2017 book “The Only Language They Understand” about how every peace proposal has failed because, ultimately, Israel has always preferred the status quo to any other outcome. Two-state solutions would also favor Israel, on land area alone. So, for the sake of peace, we must worsen the status quo for Israel — and if the U.S. continues to refuse to impose sanctions, and the Gulf kakistocrats continue to offer deals on arms and tech, that means we must erase the Green Line.

Some visions of a single state between the river and the sea belong to the extremists, plotting ethnic cleansing to rid “us” of “them” once and for all; the power asymmetries mean that Israeli eliminationists, who promote annexation and demographic engineering to perpetuate Jewish supremacy, enjoy far more traction than their counterparts in southern Lebanon and Tehran. But a politically viable, morally acceptable one-state solution does not involve driving anyone into the sea.

Ethnic and cultural diversity is a core human good. It is moral, it benefits societies, it boosts economies, and it is worth supporting. Nonterritorial autonomy would do what the judgment in Brown v. Board of Education did: It would enable Israelis, Palestinians and the many other minorities to be integrated for the good of all whether they like it or not, protected from themselves and one another, represented by their own linked administrations, governed within a single territory. It is progressive. It takes us from zero-sum to win-win.

took as its model another such deal between Turkey and Romania in 1936 as well as the better-known Greek-Turkish population exchange of 1923

Forced processes of homogenization are still part of the repertoire of nation-state building, and continue to shape our understanding of world order. Muslim presence in the southeastern periphery of Europe likewise continues to be viewed as problematic and even dangerous: As Piro Rexhepi observed in the book “White Enclosures,” their integration continues to be desirable for security but impossible racially.

Focus on religious identity allowed for a formal incorporation of these rather diverse populations into the Turkish national body. The asylum policy and the settlement laws defined migrants as Turks and those “affiliated with Turkish culture” to encompass all the Slav, Albanian and Greek Muslims, making Turkey­­ a safe haven for Muslim minorities fleeing oppressive regimes.

Dispossession, expulsions and massacres of diverse Muslim populations were already a grim reality of nation-building in southeastern Europe in the 19th century, when Greece, Montenegro, Serbia, Romania and Bulgaria were carved out of Ottoman provinces. In fact, the conquests of Ottoman Europe after 1699 normalized expulsion and compulsory conversion of local Muslims in the lost territories

During the Balkan Wars (1912-1913) Serbia, Montenegro, Greece and Bulgaria invaded the remaining Ottoman territories in Europe. Within several months, an estimated 1 million Muslims vanished, murdered and expelled from the regions taken over by these states. The shocking magnitude of the violence, which continued into World War I, made many Muslims wary of their future in the new nation-states and incited migration to the Ottoman Empire, itself in the midst of conflict.

19th-century definitions of South Slavic brotherhood envisioned Slav Muslims as potentially assimilable, distinguishing between “the Turks” as the non-Slavic Ottomans and “our Turks,” that is, Slav Muslims

so-called reform also included the vast properties of the Islamic pious endowments. Schools, mosques and Sufi lodges lost the land and incomes that were used to operate educational, religious and community services. Some land appropriations were symbolic: The 15th-century Burmali Mosque that visually defined Skopje’s main thoroughfare was simply torn down

In the 1920s, Catholic missionaries working in neighboring Kosovo, a former Ottoman province inhabited by Albanian Muslim and Christian populations and similarly incorporated into Southern Serbia, sent reports of massacres, assassinations, imprisonment and forced labor in a memorandum to the League of Nations, receiving no response.

Ivo Andric, an admired novelist and Yugoslav Nobel laureate, was also one of the highest-ranking Yugoslav diplomats in the interwar period. Eager to finalize the population transfer agreement with Turkey, he advised the government in Belgrade that Turkey was not only interested in the small group of ethnic Turks in Yugoslavia but also populations akin to Turks in their “mentality.” Repeating a constant theme in almost all of Andric’s novels, Muslims were described in his diplomatic correspondence as alien to the Balkans. For Andric, they were “Turks leftover in the territories of our Kingdom.”

over 2,000 Bosnians were settled along with Greek Muslims in the town of Izmir.

Turkish officials, faced with the constant influx of migrants, pursued agreements with the Balkan states that would offset the costs of migrant settlement. The 1934 Balkan Pact included minority clauses that allowed Turkish citizens to sell their properties in their former homelands. Turkish administrators also considered requesting an estimated payment from the Balkan nation-states to match the value of the properties that Balkan Muslims were forced to leave behind.

The Turkish Republic saw population growth as beneficial for economic development and national defense in the long term, as it worked to populate its eastern and western borderlands. Moreover, many of Turkey’s early administrators, as migrants and children of migrants themselves, understood these new waves of migration from a personal perspective.

Laws barred those speaking languages other than Turkish from settling in groups and limited the “foreign” presence to no more than 10% of a municipality, though the realities of the period frequently made these laws impossible to execute. The locals took on much of the burden of helping newcomers, begrudgingly sharing public resources. At the same time, the immigrants provided necessary manpower and introduced new methods in agriculture and certain industries. While Balkan languages largely disappeared with the following generation, enduring legacies, such as Balkan cuisine and music evoking the most personal memories of exile, acquired a place in the Turkish national heritage.

Today, no official recognition of the violent policies of “unmixing” exists, and barely anyone has heard of Yugoslavia’s attempted population transfer of 1939.

the international community’s preferred solutions to “ethnic conflicts” in Bosnia-Herzegovina and Kosovo remain equally tied to principles of nationalist homogenization and demarcation. A century after the foundation of modern Turkey and the first Yugoslavia, the legacies of that era’s mass migration and state violence persist.

civilian destruction tends to be greatest when security retaliation reaches the level of what I have called “permanent security”—extreme responses by states to security threats, enacted in the name of self-defense. Permanent security actions target entire civilian populations under the logic of ensuring that terrorists and insurgents can never again represent a threat. It is a project, in other words, that seeks to avert future threats by anticipating them today.

The historical record shows that, however terrible, violent anticolonial uprisings were invariably smashed with far greater violence than they unleashed. The violence of the “civilized” is far more effective than the violence of the “barbarians” and “savages.”

Throughout the five-hundred-year history of Western empires, the security of European colonizers has trumped the security and independence of the colonized.

Jabotinsky’s famous “Iron Wall” argument from 1923, in which the Revisionist Zionist leader argued that Palestinian resistance was understandable, inevitable—and anticolonial. Speaking of Palestinians, Jabotinsky wrote that “they feel at least the same instinctive jealous love of Palestine, as the old Aztecs felt for ancient Mexico, and their Sioux for their rolling Prairies.” Because Palestinians could not be bought off with material promises, Jabotinsky wanted the British Mandate authorities to enable Zionist colonization until Jews, then a tiny minority of Palestine, reached a majority. “Zionist colonisation must either stop, or else proceed regardless of the native population,” he concluded. “Which means that it can proceed and develop only under the protection of a power that is independent of the native population—behind an iron wall, which the native population cannot breach.”

to ensure that Palestinian militants can never again attack Israel, its armed forces are subjecting two million Palestinians to serial war crimes and mass expulsion

If Western states support this solution for Israeli permanent security—as the United States appears to be with its budgeting of refugee support in neighboring countries under the guise of a “humanitarian” gesture—they will be continuing a venerable tradition. During, between, and after both twentieth-century world wars, large-scale population transfers and exchanges took place across the Eurasian continent to radically homogenize empires and nations. Millions of people fled or were expelled or transferred from Turkey, Greece, Austria, Italy, India, Palestine, Central and Eastern Europe. Progressive Europeans reasoned then that long-term peace would be secured if troublesome minorities were removed. This ideology—which the governments of Russia, China, Turkey, India, and Sri Lanka share today—maintains that indigenous and minority populations must submit to their subordination and, if they resist, face subjugation, deportation, or destruction. Antiterrorism operations that kill thousands of civilians are taken to be acceptable responses to terrorist operations that kill far fewer civilians

Hamas thus reasons that Palestinians have nothing to gain by conforming to a U.S.-led “rules-based international order” that has forgotten about them.

When state parties to the UNGC negotiated in 1947 and 1948, they distinguished genocidal intent from military necessity, so that states could wage the kind of wars that Russia and Israel are conducting today and avoid prosecution for genocide. The high legal standard stems from the restrictive UNGC definition of genocide, which was modeled on the Holocaust and requires that a perpetrator intend to “destroy, in whole or in part, a national, ethnical, racial or religious group, as such” (the dolus specialis) in at least one of five prescribed ways (the actus reus). The words “as such” are widely regarded as imposing a stringent intent requirement: an act counts as genocide only if individuals are targeted solely by virtue of their group membership—like Jews during World War II—and not for strategic reasons like suppressing an insurgency.

Together, the United States and Russia have killed many millions of civilians in their respective imperial wars in Korea, Vietnam, and Chechnya; so have postcolonial states like Nigeria and Pakistan in fighting secessions. Genocide allegations were leveled in some of these cases in global campaigns like the one we see now, but none stuck, and they are largely forgotten in the annals of mass violence against civilian

Adding to the difficulty of establishing genocidal intent is the uncertainty in international humanitarian law about the legality of civilians killed “incidentally” in the course of attacking legitimate military targets. While the majority of international lawyers agree that civilian deaths are acceptable so long as they are not disproportionate in relation to the military advantage sought, others argue that bombing crowded marketplaces and hospitals regardless of military objective is necessarily indiscriminate and thus illegal.

They go far in excusing all Israeli conduct in the name of its legitimate self-defense; the US even seems to have demurred on whether the Geneva Conventions are applicable to Palestinian territories. It is thus unsurprising that they have not pressed the Israeli government to explain how cutting off water, food, and power to Gaza—a “war of starvation” as the Euro-Med Human Rights Monitor put it—is a legitimate military tactic, one not covered by the UNGC, which declares one genocidal predicate act to be “deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part.” But if so-called humanitarian pauses are occurring to allow in a little, if grossly inadequate, aid, and the “total siege” is lifted after the military defeat of Hamas (should it happen), it will be difficult to argue in a legal context that Israel’s strangling of Gaza was a genocidal act.

the “Dahiya Doctrine,” which, they argue, dictates “disproportionate attacks, including against *civilian* structures and infrastructure.” This is clearly illegal.

Excessive reprisals, we should recall, are a staple of colonial warfare and state consolidation

Since genocide is a synonym for the destruction of peoples, whether the killing and suppression of their culture is motivated by destruction “as such” or by deterrence, the experience is the same: a destructive attack on a people, and not just random civilians. But the UNGC does not reflect the victim’s perspective. It protects the perpetrators: states that seek permanent security.

Unless the conditions of permanent insecurity are confronted, permanent security aspirations and practices will haunt Palestinians and Israelis.

Whitehouse and Swann describe the fully fused state, when commitment to one group dominates over all others, as a “form of alignment with groups that entails a visceral feeling of oneness with the group. This feeling is associated with unusually porous, highly permeable borders between the personal and social self.” In other words, an insult, a compliment or an injury to the group or another member of the group is perceived as an insult, a compliment or an injury to the self, as most people can recognize when someone from outside the family insults a family member.

In Jordan, no one I interviewed ever put their nationality in the top three, but rather chose family, tribe or region, religion or “Arabness.” (There was one exception, and it turned out he was working for the security services.)

they have come to feel that no one is coming to their rescue, a feeling reinforced by the example of Syria: Not only did the world not act to prevent Syrian deaths, but the world — including Arabs — also ignored President Bashar al-Assad’s brutality against his own Palestinian population.

once an individual is fully fused to an identity, all positive and negative experiences serve to reinforce that single identity, with ever more rigid policing of the boundaries of “us” and “them,” and ever-shrinking spaces for communicating with the “other.”

“The Holocaust for Israelis and the Nakba for Palestinians condense into two words a multitude of horrific experiences suffered by millions of people,” he wrote, describing a trauma not only for those who experienced them directly but also for their descendants; both are just within living memory. “When members of the victimized group are unable to bear the humiliation, reverse their helplessness, or mourn their losses, they pass on to their children powerful, emotionally charged images of their injured selves.”

Israel’s occupation causes daily, ongoing fear and humiliation among the Palestinian population, as well as challenges to everyday existence that dampen the energy to act. But, as Fromm writes, “Young people may succumb to apathy temporarily but a return to rage is always a possibility, in part as a vitalizing alternative to helplessness or despair.” That is, the violence we have witnessed from Palestinians is a natural response to Israel’s occupations when framed in terms of psychology; as an Israeli colleague of mine put it back in 2019, “There is no chance for peace without first ending the occupation.”

Extreme states of belonging to a single group have enabled the most extreme violence seen throughout history and around the world, from suicide bombings to kamikaze attacks during times of war.

For these people, Hamas’ actions symbolized a reassertion of dignity and pride in an Arab identity against an unjust oppressor. This single massacre, which included whole families shot in their beds, has prompted more demonstrations of support for the Palestinian cause than any other occasion in the past few decades. In Jordan, pro-Palestinian protesters only dispersed from the Israeli border after the Jordanian army used tear gas.

“apocalyptic mindset,”

classic asymmetric warfare, laid out in an al Qaeda manual taken up by the Islamic State, “The Management of Savagery,” which advocates baiting the enemy’s military into wars they cannot afford and depleting them — as was achieved by 9/11 at a financial cost of mere hundreds of thousands of dollars, compared to the trillions spent on the subsequent 20-year “war on terror.”

In times of low stress, even a hardened identity does not fear the other and can exhibit curiosity, or at least a lack of animosity, toward an out-group. But this retreat isn’t available to groups whose security is at risk. Fully fused large-group identities, with psychological boundaries hardened by both inherited trauma and daily fear, have another damaging implication for the prospects of peace. This is the perceived threat of reaching across the divide, including gestures of reconciliation. It is felt as betrayal to build bridges with the other and is experienced as a psychological wound.

We are now seeing mass hardening of psychological barriers in the region and globally, with many unable to see faults on their side or, conversely, laudable elements on the other. And it is not just rhetoric

there is a shrinking space for empathy and dialogue

Conflict resolution in such a situation seems meaningless: Neither side wants nor can even conceive of a relationship with the other, so what is the possible basis for negotiation, let alone peaceful coexistence?

all around the world people have told me a version of “No one has suffered as we have suffered.” Victimhood limits our ability to see others also as victims, to everyone’s detriment, for violence is then justifiable, and this is what fuels ongoing wars. It is unclear who can address the intergenerational wounds of the past, but without that work, nothing can improve.

Even if Israel was to meet all the technical requirements of entering the programme – which it currently does not – it stands in direct contradiction to the stated human rights policies of the United States. Israel’s admission into the VWP would signal to the world that the US is supporting its highly discriminatory border policies and myriad human rights abuses. Furthermore, it would send a clear message to American citizens of Palestinian origin that their lives, safety, and history mean nothing to those ruling their country.

With the majority of Marsh Arabs having already been displaced, one's choices lie between preserving history and heritage while facing debt and danger or abandoning the land in search of survival. The southern part of Iraq could end up becoming uninhabitable within our lifetime.

Refugees from war will become refugees once again, this time from the climate crisis.

“Things like climate change, earthquakes, drought — they are of course realities of our lives,” Durusu-Tanrıöver said. “But there are human actions that can be taken to foresee what will happen and behave accordingly.

In the half-century leading up to empire’s collapse, the scientists found, the rings inside the tree trunks gradually start to get narrower — suggesting that water shortages were limiting the junipers’ growth. Chemical analyses of the kind of carbon captured in the wood also showed how drought altered the trees at the cellular level.

cuneiform tablets from that time in which Hittite officials fretted over rising food prices and asked for grain to be sent to their cities. But Manning said the empire — which was known for its elaborate water infrastructure projects and massive grain silos in major cities — should have been able to survive this “low frequency” drought.

between 1198 and 1196 B.C., the region was struck by three of the driest years in the entire 1,000-year-long tree ring record. The abrupt spurt of intensely dry weather may have been more than the Hittites could bear. Within a generation, the empire had dissolved.

“Very few societies ever plan for more than one or two disasters happening consecutively.”

“But I think it’s naive to believe that three years of drought would bring down the storerooms of the Hittite empire,” Weiss said. He argues that the longer-term drying trend, which has been documented in other studies, was probably more significant.

“What’s a crisis for some becomes almost an opportunity for others,” Manning said. “You have adaptation and resilience in the form of new states and new economies emerging.”

Durusu-Tanrıöver blames an unsustainable economy and centralized political system. The intensive agricultural practices required to support the capital city probably exhausted the region’s water resources and weakened surrounding ecosystems

parallels to modern urban areas, which are both major sources of planet-warming pollution and especially vulnerable to climate change impacts like extreme heat.

Leaks reveal insiders’ growing uneasiness, which points to the elephant-in-the-room question: Will MBS’ grandiose venture bankrupt the kingdom?

Saudi private investors will also be encouraged to pitch in during a potential public listing of Neom in 2024. That raises questions about how consensual this private investment will be. Indeed, Saudi Arabia reportedly “bullied” several of the kingdom’s wealthiest families to become cornerstone investors out of “patriotic duty” in the IPO of Saudi energy firm Aramco in 2019.

a large chunk of Saudi money carefully set aside for decades to fund the transition to a post-oil era will pay for Neom's astronomical price tag. A bet on an unproven vision

“Infrastructure spending is like doing lines of cocaine; you have to do bigger and bigger and bigger lines just to feel high,”

Neom’s initial burst of economic activity, if unsustainable at a similar pace, would simply be "stealing" future economic benefits to create an illusion of growth right now

perhaps the motive is not sustainable growth at all, but creating what Pettis calls a "pyramid effect." This would be an attempt to copy monarchs of ancient Egypt who redistributed wealth to the population through jobs – paid laborers built Egyptian pyramids, not slaves. Although Saudi Arabia’s oil wealth is already redistributed to ordinary Saudis through public-sector jobs and subsidies, a large tranche is retained and stored in its sovereign wealth funds and U.S. Treasuries. In theory, flushing Saudi citizens with cash would stimulate the local non-oil economy. But in practice, the pyramid effect is likely to first and foremost cause economic leakages, as the kingdom imports most of what it consumes locally, including labor, despite the “Saudification” of the labor market being one of Vision 2030’s key priorities. Migrant workers account for about 77 percent of private sector jobs. At Neom, highly paid Western consultants are toiling to match MBS’ demands, and Asian low-income workers are building it, remitting Saudi money home.

Riyadh sweetened the project’s launch party with a flurry of social reforms, such as lifting the ban on women driving. (Saudi Arabia was the last country in the world to lift this kind of ban, and it didn’t do so as a principled stand on behalf of women’s rights.) The idea was not only creating a buzz among investors and the global public, but whipping up aspirational momentum among Saudis.

60 skyscrapers that were built in Riyadh’s financial center are still standing largely empty.

MBS, high on his visionary self-branding and his concentration of power, may have to pay the costs of bankruptcy – whether by admitting full responsibility or via a renewed deployment of decidedly imperious and despotic tactics to crush dissent. The latter path is, of course, what the late Shah of Iran chose, with notorious results.

when Brazil hosted the World Cup in 2014, FIFA successfully pressured the country to change its legislation to permit alcohol sales in stadiums. But Qatar was able to impose its own laws on FIFA, in this case prohibiting alcohol sales to regular fans in the stands (though alcohol is freely available to VIP guests in luxury suites). It was one sign of the varying degrees of power held by recent World Cup host nations

Latin American audiences are intimately familiar with the use of the World Cup for political aims, such as when Argentina sought international legitimacy for its bloody dictatorship when it hosted the tournament in 1978. Like the European and U.S. press, the show has discussed the human rights and labor rights complaints surrounding the Qatari-hosted event. Still, Wall told Foreign Policy that, overall, “in South America, perhaps we see [the World Cup] with different eyes.” Latin American coverage of the event has focused more on how soccer culture in both Latin America and the Middle East developed in the context of colonization. It’s been striking to encounter so many Brazil and Argentina fans from the Middle East and Asia at the World Cup, Wall added. “There is something that we see in each other.”

It has also prompted some to wonder if Latin American countries could better capitalize on their own soccer power. “The value of Argentine soft power” remains “much more potential than real,” former Argentine foreign ministry official Tomás Kroyer told Forbes Argentina this week. In Brazil, the Workers’ Party governments of 2003 to 2016 designed several policies to use the appeal of Brazilian soccer as a diplomatic tool, even taking the national team to play in Haiti to herald the arrival of Brazilian peacekeepers in 2004, Veiga de Almeida University international relations professor Tanguy Baghdadi told Foreign Policy in an interview.

Europe’s liberal luminaries like John Stuart Mill argued that “nations which are still barbarous have not got beyond the period during which it is likely to be for their benefit that they should be conquered and held in subjection by foreigners.”

What is most bewildering about Borrell’s speech is not its ignorance of colonialism and neocolonialism, of which he is evidently aware, but that he thinks they only affect the “jungle” but not the “garden”.

Like de Tocqueville before him, and even like Israel’s former prime minister, the Ukrainian-born Golda Meir (née Mabovitch), who was unable to sleep worrying about how many Palestinian children were being conceived or born every night, Borrell’s main worry is about the inhabitants of the jungle invading the garden.

"There is a big difference between Europe and the rest of the world – well, the rest of the world, understand me what I mean, no? - is that we have strong institutions. The big difference between developed and not developed is not the economy, it is institutions.”

Borrell used the Malthusian language of population control when he expressed his concern to Mogherini that "the jungle has a strong growth capacity, and the wall will never be high enough in order to protect the garden".

It seems that Europe’s own colonial and neocolonial institutions are not what made it possible to build the European "garden" - with the labour of immigrants from the “rest of the world” and with the stolen wealth of the "rest of the world". Rather, according to Borrell and the rest of Europe’s white supremacists, with the fantasised ingenuity of Europeans themselves.

It is colonialism and slavery that built the European "garden" - from Portugal to France, to Belgium and the Netherlands - and not Europeans’ ingenuity or goodwill. Borrell’s worry about a potential new European neocolonialism is nothing short of a smokescreen to cover up Europe’s ongoing and actual neocolonialism in Asia and Africa.

De Tocqueville, who was so enamoured of the US republic of slavery, which he dubbed a "democracy", wrote that white Americans have much "national vanity": "The Americans, in their intercourse with strangers, appear impatient of the smallest censure and insatiable of praise... They unceasingly harass you to extort praise, and if you resist their entreaties they fall to praising themselves. It would seem as if, doubting their own merit, they wished to have it constantly exhibited before their eyes. Their vanity is not only greedy, but restless and jealous." Europeans clearly suffer from a similar ailment. Borrell volunteers that: “The world needs Europe. My experience of travelling around the world is that people look at us as a beacon. Why [do] so many people come to Europe? Are there flows of illegal or irregular migrants going to Russia? Not many. No, they are coming to Europe but for good reasons." 

Those Asians and Africans who flock to Europe, and are able to jump over its high walls, are following their stolen wealth to be able to live.

“We are not a young people with an innocent record and a scanty inheritance... We have engrossed to ourselves an altogether disproportionate share of the wealth and traffic of the world. We have got all we want in territory, and our claim to be left in the unmolested enjoyment of vast and splendid possessions, mainly acquired by violence, largely maintained by force, often seems less reasonable to others than to us."

Borrell’s final clarion call to young Europeans that they must “keep the garden, be good gardeners. But your duty will not be to take care of the garden itself but [of] the jungle outside", is indeed nothing short of another directive for them to be better racists and colonialists. This is hardly a new call. Plus ça change!

“Now, they are adding their own content like ‘Yossi is Mohammad’s neighbour’, about settlements, about co-existence,” said al-Shamali. “They have played with textbooks for Arabic, religion, history and any national references”.

In July, Israeli authorities revoked the permanent licenses of six Palestinian schools in Jerusalem, claiming that their textbooks incited against the Israeli state and army. They were given permission to operate for a year if the curriculum was edited. The eastern half of Jerusalem was militarily occupied by Israel in 1967 and illegally annexed. Some 350,000 Palestinians currently live in occupied East Jerusalem, with 220,000 Israeli living in illegal settlements among them.

The annexation of East Jerusalem is not recognised by any country in the world, apart from the United States, as it violates international law that outlines that an occupying power does not have sovereignty in the territory it occupies.

In 2009, the Jerusalem municipality adopted a master plan intended “to guide and outline the city’s development in the next decades”. The vision, as stated in the plan, is to create a Jewish demographic majority, with Israeli Jews making up 70 percent of the city, and Palestinians only making up 30 percent. This was later amended to a 60:40 ratio.