Arab Lefts

Based on an analysis of textual and audio-visual materials, the book surveys radical Left traditions in the Arab world that took shape between the 1950s and 1970s.

In this first history of Arab American activism in the 1960s, Pamela Pennock brings to the forefront one of the most overlooked minority groups in the history of American social movements. Focusing on the ideas and strategies of key Arab American organizations and examining the emerging alliances between Arab American and other anti-imperialist and antiracist movements, Pennock sheds new light on the role of Arab Americans in the social change of the era. She details how their attempts to mobilize communities in support of Middle Eastern political or humanitarian causes were often met with suspicion by many Americans, including heavy surveillance by the Nixon administration. Cognizant that they would be unable to influence policy by traditional electoral means, Arab Americans, through slow coalition building over the course of decades of activism, brought their central policy concerns and causes into the mainstream of activist consciousness. With the support of new archival and interview evidence, Pennock situates the civil rights struggle of Arab Americans within the story of other political and social change of the 1960s and 1970s. By doing so, she takes a crucial step forward in the study of American social movements of that era.

Addressing the question of how neoliberal ideology has served to conflate the radical left with extremism, this book examines how the Arab left has asserted itself in the context of authoritarianism and Islamic extremism during and after the Arab uprisings. It examines how the Arab cultural left has offered a critique of the signifying practices of political hegemonies in the region and argues that though creative expression as constituted in the very language of the Arab uprisings, it has put forward its own alternatives Using a wide array of texts and sources, both Arab and non-Arab, the opening chapters of the book identify how ethical and radical values pertaining to sociality are co-opted by political leaders in the Middle East and turned into jargon. Later chapters outline resistance to this co-option through a poetics of inter-subjectivity that takes structures of feeling into account, ranging from disappointment, despair and distrust, to dignity, solidarity and reconfigured senses of the sacred. In showing how psychological and affective states relate to signifying practices, the book offers an original conceptual framework for differentiating 'radicalization' from the creative radicalism of the Arab avant-garde.

Destroying every stereotype of the passive compliant Arab woman, Shaaban (English literature, Damascus U.) brings to Western readers the voices of brilliant, angry, and spirited women--including peasants, poets, feminist activists, mothers of martyrs, professors, and nomad matriarchs. Annotation copyrighted by Book News, Inc., Portland, OR

The Arab Revolutions that began in 2011 reignited interest in the question of theory and practice, imbuing it with a burning political urgency. In Revolution and Disenchantment Fadi A. Bardawil redescribes for our present how an earlier generation of revolutionaries, the 1960s Arab New Left, addressed this question. Bardawil excavates the long-lost archive of the Marxist organization Socialist Lebanon and its main theorist, Waddah Charara, who articulated answers in their political practice to fundamental issues confronting revolutionaries worldwide: intellectuals as vectors of revolutionary theory; political organizations as mediators of theory and praxis; and nonemancipatory attachments as impediments to revolutionary practice. Drawing on historical and ethnographic methods and moving beyond familiar reception narratives of Marxist thought in the postcolony, Bardawil engages in "fieldwork in theory" that analyzes how theory seduces intellectuals, cultivates sensibilities, and authorizes political practice. Throughout, Bardawil underscores the resonances and tensions between Arab intellectual traditions and Western critical theory and postcolonial theory, deftly placing intellectuals from those traditions into a much-needed conversation.

Mahdi Amel (1936–87) was a prominent Arab Marxist thinker and Lebanese Communist Party member. This first-time English translation of his selected writings sheds light on his notable contributions to the study of capitalism in a colonial context.

A social anthropologist recounts his time living and working in the Middle East. In Left-Handed in the Islamic World, the author, a social anthropologist, shares stories of Arabs he met and lived with, covering a period from 1968 to 2012. Lawrence of Arabia serves as an inspiration for the journey. Throughout the book the author calls upon a significant amount of history to give a background and to contextualize the stories. The stories describe the social lives of Arabs in a variety of places, those living in an oasis village, others in a mid-sized city, and yet others in a major metropolis. Some of the places are conflict or post-conflict zones. One is in a state of war. The countries include Libya and Egypt for longer periods and many other Arab countries for shorter visits. In most of the stories, the Arabs are Muslims, though in some they are Christians. The book presents Islam in its many shapes and different contexts. At its “best,” Islam will be seen as lived by Libyan Desert oasis villagers in creating a harmonious, well-lived life. In other cases, Islam will be glimpsed in ways not so favorable, especially in the treatment of non-Muslim Arabs living in Islamic societies. The author touches on a few theories as to why conflict is endemic to the Middle East. But none of these theories accounts fully for the recent emergence of the egregious behavior of such self-acclaimed groups as the Islamic State or ISIS, who pervert the religion to achieve their renewed Caliphate prophesies. Being left-handed in a right-handed Islamic World was for the author a metaphor for some of the complexities of living in that World as a development anthropologist, and also when developing programs as an international development consultant for firms tied to USAID and the World Bank. Stories of success and folly of such programs in the Middle East are instructive for development practitioners. The larger context raises questions about the Middle East and its perennial involvement in conflict, including the Arab-Israeli situation and the place of ISIS and al-Quaeda. “Dr. Mason’s book is just plain fun to read. It is interesting, amusing, and informative, without being annoyingly dense, complicated or tedious. It is written in a voice that is human and recognizable, candid and friendly, rather than technical and scientific. It is refreshingly accessible to a broad audience, while being equally interesting for the academic, anthropologist or students of social science, international development, or Middle Eastern studies. The book has just the right mix of personal story, situational context, cultural and historical description to paint a realistic and holistic picture of life in seemingly exotic lands, made more familiar through this narrative. It does a good job of humanizing people who may well be very different from the reader.” —Adam Koons, PhD, Applied Anthropologist, Overseas Humanitarian Assistance