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Hollow Land. Eyal Weizman
Читать онлайн.Название Hollow Land
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isbn 9781781684368
Автор произведения Eyal Weizman
Издательство Ingram
A good place to start might be the equitable management of the fragile, finite, and common ecology and shared natural resources. The vulnerability of the politics of vertical apartheid lies in its totality and all-encompassing logic, and we might be able to find ways to delink the layers. All empires eventually collapse and few could grasp the internal or external causes that led to their demise, even when the agents of their destruction were right around the corner or already at the threshold of perception.
While Israel, and indeed the world, treats Palestine as a laboratory for military and political control, activists in Palestine continuously innovate new modes of civil society resistance. When agents of separation try to compartmentalize things vertically and horizontally, what is needed is the construction of collectivity between the people coming from the different zones into which Palestine has been fragmented, from the diaspora, from anti-apartheid Israeli activists, and with international solidarity. But in a situation of structural violence and inequality, mere cohabitation can become counterproductive, as it tends to support the status quo. Co-resistance – civil society actions that oppose and seek to terminate Israel’s regime of domination – is small but kicking, and it manifests itself in inclusive, unarmed struggle: civil and human rights work, solidarity campaigns, exposures, and demonstrations. The lines of solidarity that are formed there around these small but committed communities of practice are the nuclei around which a new politics could one day be constructed. From previous anti-colonial struggles we have already learned that the society that will replace the colonial present will be defined by the sort of anti-colonial struggle it conducted.
One of the most effective forms of civil action to have emerged in recent years is articulated in the call by Palestinian civil society for economic and cultural boycott of Israel. The BDS (Boycott, Divestment and Sanctions) movement has already created widening circles of solidarity and is seen by the Israeli government, as noted above, as an existential threat to its economy, international standing, and ongoing domination.19 That a movement calling for boycott is fundamental to engendering solidarity might seem a paradoxical proposition, but this form of activism should not be understood as one of negative agency, of blockage and separation. When it blocks non-democratic platforms, it opens (or should increasingly open) the possibility for new democratic ones to emerge, and it currently enjoys growing support from international Palestinian and Israeli activists. BDS activism also develops a global dimension because it must also oppose the very Western governments that offer unparalleled diplomatic, financial, and military support to Israel and try to criminalize this very act of civil solidarity and support.
Architecture also has a place in the struggle. Throughout the past decade, I have had the opportunity to participate in several initiatives that mobilize architecture as a means of civil co-resistance across the spectrum of actions that the disciple can offer, from analysis to proposition. One such attempt was undertaken with an architectural studio named Decolonizing Architecture Art Residency or DAAR, which I co-founded in Beit Sahour, Palestine together with my friends Sandi Hilal and Alessandro Petti. DAAR is affiliated with dozens of architects in Palestine and internationally and works on architectural propositions for the transformation and reuse of Israel’s colonial infrastructure – settlements and military bases – for aims other than what they were built for: primarily for collective functions and public institutions. It also works on pedagogical initiatives and architectural proposals in refugee camps and in the sites, often marked by no more than a few old stones, that refugees were displaced from.20
Another project is Forensic Architecture. It mobilizes architectural tools and techniques to engage with the production of evidence of state violence in Palestine (and increasingly worldwide), and presents this evidence in political and judicial forums that include international courts and human rights and environmental reports.21 Architectural investigations are urgent and essential given the role architecture plays in Israel’s regime of domination – exposing the nature of the system in terms of both mapping the growth of Jewish settlements and demonstrating the ways in which Palestinian built-up areas have increasingly become the target for destruction.
Out of all those born in this land, Jewish Israelis like me are those most privileged by the regime. Unlike most Palestinians, we are able to travel through Palestine and outside it, and are afforded greater latitude of expression and access to information. Being Israeli in this space, we cannot avoid a degree of collusion, even when we confront the regime, even when we migrate away, as I did. Unable to escape our privileges, we can choose to use them against the regime that granted them to us with the ultimate aim to undo them. In any case, and in whatever form it might take, we engage in civil co-resistance not because we are certain of what might bring down this regime of domination, but because it is the only way to live here and there, in Palestine and the diaspora.
Migron. Milutin Labudovic for Peace Now, 2002.
Introduction: Frontier Architecture
Robinson believed that if he looked at it hard enough, he could cause the surface of the city to reveal to him the molecular basis of historical events, and in this way he hoped to see into the future.1
Patrick Keiller (London)
The duality of intelligence and stupidity has been part of the Zionist project from the beginning.2
Mourid Barghouti
‘Nu’a nu’a sof.’3
Yeshayahu Gavish
(‘Move, move, out’ – the order for the beginning of the assault of the 1967 war.)
A frontier scenario
In the years following the 1993 signing of the first Oslo Accord, which was intended to mark the beginning of the end of the conflict over Palestine, it became increasingly difficult for Israeli settlers to obtain official permits to establish new settlements in the West Bank. As a result, settlers resorted to increasingly sophisticated methods of piracy to help the government – which, unofficially, was keen to see settlements established but could not be seen to be helping in their foundation – bypass its own laws and international commitments.
In 1999 several settlers complained to the military of bad reception on their cellphones as they drove round a bend on the main highway, Road 60, leading from Jerusalem to the settlements in the northern West Bank. In response, the cellphone provider, Orange, agreed to erect an antenna in the area. The settlers pointed to an elevated hilltop overlooking the bend as a potential site for the mast. The same hilltop had been the site of previous – unsuccessful – settlement attempts: three years earlier settlers claimed that the summit was an archaeological mound under which the biblical town of Migron was buried. Sample excavations unearthed the remains of nothing older than a small Byzantine village, but the hilltop was named ‘Migron’ regardless. Two young settlers occupied the hill, living in converted shipping containers, but, with no prospect of being able to develop the site, left after a short time.
The hilltop, its slopes cultivated with figs and olives, was owned by Palestinian farmers from the villages of Ein Yabrud and Burka who were shepherds there. According to the emergency powers invested in the Israeli military, however, the construction of a cellphone antenna could be considered a security issue, and could therefore be undertaken on private lands without obtaining the owners’ consent. Following a request by Orange, the Israel Electric Corporation connected the hilltop to the electricity grid and the national water provider connected the hilltop