Podcast appearances and mentions of Edward Said

In this episode of 'Horror Joy,' hosts Brian and Jeff delve into the 2023 anthology Never Whistle at Night, edited by Shane Hawk and Theodore C. Van Alst Jr. This collection, featuring indigenous dark fiction, navigates the intersections of horror, colonization, and representation.We discuss:·      The impact of these stories both in the classroom and as a means of broadening perspectives·      Key stories such as 'White Hills,' 'The Ones Who Killed Us,' and 'Navajos Don't Wear Elk Teeth,'·      The importance of blood and the construction of identity·      The joy and complexity found in these narrativesThese stories navigate the tension of imagined and real worlds, mortals and monsters, blood and identity, and community and isolation. They call us to reconsider our preconceptions of the world, and they remind us that all of us (in the United States) occupy stolen lands. So, keep your lips from whistling and settle into the comfortably uncomfortable worlds of these stories. But don't lose track of the trail. While this may be an invitation, that doesn't necessarily mean it's safe. Indigenous Futurisms and Decolonial Horror: An Interview with Rebecca Roanhorse by Madelyn Marie SchoonoverOne drop rulePlessy V. FergusonIndigenous Horror by Heather HallOrientalism by Edward Said

Atlantic columnist Yair Rosenberg joins Jonah Goldberg to discuss the shocking rise of Jew hatred in America, the connection between populist movements and antisemitic sentiments, and Edward Said's influence—all while poking fun at the podcast bros and reminding the elite institutions about the importance of standing with Israel. Show Notes:—Yair's column for The Atlantic: “Deep Shtetl” The Remnant is a production of The Dispatch, a digital media company covering politics, policy, and culture from a non-partisan, conservative perspective. To access all of The Dispatch's offerings—including Jonah's G-File newsletter, regular livestreams, and other members-only content—click here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Cynthia Morahan reviews The Question of Palestine by Edward Said published by Text Publishing

In de podcast Wat Blijft een aflevering over Edward Said, de Palestijns-Amerikaanse literatuurwetenschapper, denker en voorvechter van de Palestijnse zaak. Hij werd bekend door zijn boek 'Orientalism' (1978) waarin hij kritiek uit op de stereotype kijk van het Westen op de Oosterse wereld. Het oriëntalisme van Said krijgt tot op de dag van vandaag  bijval, maar ook kritiek. Zijn denken is actueel in de debatten die nu op het scherpst van de snede over Israël en Palestina worden gevoerd.    Presentator Nathan de Vries praat met:    * Najla Said, schrijver, actrice en dochter van Edward Said die het boek ‘Looking for Palestine' schreef.    * Lotfi El Hamidi, redacteur bij de Groene Amsterdammer en Midden Oosten specialist.    * Sinan Çankaya, cultureel antropoloog en schrijver van het recent verschenen boek 'Galmende geschiedenissen', waarin hij zich uitspreekt tegen de manier waarop Nederland, omgaat met de genocide in Gaza.  

(01:21) Leonard Ornstein over Hans Wiegel (23:37) Alex Boogers over Renate Dorrestein (53:45) De Wat blijft lijn: Merel Ivens over Richard Opsteegh (56:46) Anne van den Dool over Annie M.G. Schmidt (01:06:51) Grote Geesten: Nathan de Vries maakte deze podcast over Edward Said (01:49:48) De Zin van de Dag: Jaap Robben met de zin "Het wordt tijd dat de mensheid verliefd wordt"

Veteran journalist Eli Lake joins The Winston Marshall Show for a sweeping, provocative conversation on Israel, foreign lobbying, and the ideological corruption of American academia.Lake dismantles the conspiracy theories swirling around AIPAC and explains why blaming the Israel lobby for U.S. foreign policy is both analytically lazy and politically dangerous. He warns that the real threat comes from foreign influence through backdoor channels—Qatari billions funding American universities, PR firms, and think tanks that shape the national conversation.They dive into the Foreign Agents Registration Act, China's influence via TikTok, and the rise of academic anti-Zionism, tracing it back to Edward Said and the postcolonial dogma now dominant in elite institutions like Columbia.All this—foreign influence, the weaponization of academia, Middle East power games, and the narrative wars shaping the West…-----------------------------------------------------------------------------------------------------------------------To see more exclusive content and interviews consider subscribing to my substack here: https://www.winstonmarshall.co.uk/-----------------------------------------------------------------------------------------------------------------------FOLLOW ME ON SOCIAL MEDIA:Substack: https://www.winstonmarshall.co.uk/X: https://twitter.com/mrwinmarshallInsta: https://www.instagram.com/winstonmarshallLinktree: https://linktr.ee/winstonmarshall----------------------------------------------------------------------------------------------------------------------Chapters 1:17 Introduction and AIPAC5:03 Foreign Aid and Military Industrial Complex 8:21 AIPAC's Influence and Criticism 19:22 Historical Context of AIPAC and Foreign Lobbying 34:29 Qatar's Influence and Hamas Funding 45:41 Free Speech and Deportation of Mahmoud Khalil 58:22 Columbia University and Anti-Semitism 1:05:11 Qatar's Role in Middle East Negotiations1:10:28 Arab League Plan and Ceasefire 1:13:19 Challenges and Future Leadership 1:16:07 Historical Context and Podcast Promotion 1:17:49 Conclusion Hosted on Acast. See acast.com/privacy for more information.

Mario Soldaini"Il loro grido è la mia voce"Poesie da GazaFazi Editorewww.fazieditore.itA cura di Antonio Bocchinfuso, Mario Soldaini, Leonardo TostiPrefazione di Ilan PappéCon interventi di Susan Abulhawa e Chris HedgesTraduzione dall'arabo di Nabil Bey SalamehTraduzione dall'inglese di Ginevra Bompiani ed Enrico TerrinoniLa poesia come atto di resistenza. La forza delle parole come tentativo di salvezza. È questo il senso più profondo delle trentadue poesie di autori palestinesi raccolte in questo volume, in gran parte scritte a Gaza dopo il 7 ottobre 2023, nella tragedia della guerra in Palestina, in condizioni di estrema precarietà: poco prima di essere uccisi dai bombardamenti, come ultima preghiera o testamento poetico (Abu Nada, Alareer), mentre si è costretti ad abbandonare la propria casa per fuggire (al-Ghazali), oppure da una tenda, in un campo profughi dove si muore di freddo e di bombe (Elqedra). Come evidenzia lo storico israeliano Ilan Pappé nella prefazione, «scrivere poesia durante un genocidio dimostra ancora una volta il ruolo cruciale che la poesia svolge nella resistenza e nella resilienza palestinesi. La consapevolezza con cui questi giovani poeti affrontano la possibilità di morire ogni ora eguaglia la loro umanità, che rimane intatta anche se circondati da una carneficina e da una distruzione di inimmaginabile portata». Queste poesie, osserva Pappé, «sono a volte dirette, altre volte metaforiche, estremamente concise o leggermente tortuose, ma è impossibile non cogliere il grido di protesta per la vita e la rassegnazione alla morte, inscritte in una cartografia disastrosa che Israele ha tracciato sul terreno». «Ma questa raccolta non è solo un lamento», nota il traduttore Nabil Bey Salameh. «È un invito a vedere, a sentire, a vivere. Le poesie qui tradotte portano con sé il suono delle strade di Gaza, il fruscio delle foglie che resistono al vento, il pianto dei bambini e il canto degli ulivi. Sono una testimonianza di vita, un atto di amore verso una terra che non smette di sognare la libertà. In un mondo che spesso preferisce voltare lo sguardo, queste poesie si ergono come fari, illuminando ciò che rimane nascosto». Perché la scrittura, come ricordava Edward Said, è «l'ultima resistenza che abbiamo contro le pratiche disumane e le ingiustizie che sfigurano la storia dell'umanità».Il libro è anche un'iniziativa concreta di solidarietà verso la popolazione palestinese. Per ogni copia venduta Fazi Editore donerà 5 euro a EMERGENCY per le sue attività di assistenza sanitaria nella Striscia di Gaza.https://youtu.be/nwaL8jXE2uwCurata da Antonio Bocchinfuso, Mario Soldaini e Leonardo Tosti, questa raccolta propone una selezione di poesie di dieci autori palestinesi: Hend Joudah, Ni'ma Hassan, Yousef Elqedra, Ali Abukhattab, Dareen Tatour, Marwan Makhoul, Yahya Ashour, Heba Abu Nada (uccisa nell'ottobre 2023), Haidar al-Ghazali e Refaat Alareer (ucciso nel dicembre 2023). Il volume è arricchito da una prefazione dello storico israeliano Ilan Pappé e da due interventi firmati dalla scrittrice Susan Abulhawa, autrice del romanzo bestseller Ogni mattina a Jenin, e dal giornalista premio Pulitzer Chris Hedges, ex corrispondente di «The New York Times» da Gaza.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

We've been asked to say a few words about who we are, here's where you'll learn about one of us. That, plus Gadi's speech on Netanyahu's role in the global war over woke ideas.

Første del af Udestuens legendariske påskefrokost podcast!I stuen: Søren Villemoes, Niels Jespersen og Firas Mahmoud

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

In this powerful episode of the Sumud Podcast, we are joined by author, actress, and playwright Najla Said—daughter of the legendary Palestinian intellectual Edward Said. This video is for educational purposes only. It provides historical and political analysis to inform and educate viewers. Through humor, vulnerability, and sharp storytelling, Najla reflects on growing up as an Arab American in New York, her struggles with identity and anorexia, and the pressure of assimilation in the elite white spaces surrounding her. Najla opens up about navigating a world that both shrunk and exoticized her Palestinian identity, her healing journey through Arab culture, hospitality, and expressing love through food, and the personal toll of being one of the only visible Palestinians in spaces like Hollywood and Broadway. From stories of her solo play Palestine to memories of Mahmoud Darwish, she shares the intimate and political threads that shaped her life and work.

Semana Santa is is one of the most important holidays of the year in Spain, with the main focus being on the popular processions organized by religious brotherhoods, or cofradías. Today on Sobremesa Podcast Alan and Eoghan are joined by the anthropologist Carlos Cañete to talk about both the oppressive and emancipatory sides of Semana Santa as a religious and cultural institution.Carlos is a tenured researcher at the Consejo Superior de Investigaciones Científicas and was the Edward Said fellow at Columbia University from 2020-2022. Donate here ⬇️https://www.buymeacoffee.com/thesobremey

La pianista, compositora y vocalista Clélya Abraham, que tiene sus raíces en la isla antillana de Guadalupe, firma 'Atacama', su segundo disco, con piezas como 'Orion', 'Célébration', 'São Paulo' o 'Nébuleuse'. Élise Vasalluci canta 'Capharnaüm' -que da título a su primer disco- y 'The peacocks', de Jimmy Rowles, con letra en inglés y francés. Del disco del laudista tunecino Anouar Brahem 'After the last sky', con Dave Holland, Django Bates y Anja Lechner, 'Edward Said´s rêverie', 'After the last sky' y 'Dancing under the meteorites'. Y del disco del brasileño Thiago Amud 'Enseada perdida' las canciones 'Oração à cobra grande', 'Cidade possessa' -con Chico Buarque- y 'Cantiga de ninar o mar' -con Caetano Veloso-. Despide el cuarteto del baterista Sergio Reze con 'Conversa de botequim' de Noel Rosa.Escuchar audio

Türkiye'de seksenli yıllardan itibaren oryantalizme yönelik eleştirilerde Batı'nın Doğu algısı öne çıkmıştı. Özellikle telif eserlerde oryantalistlerin Doğu'yu ve bizi tanıma derecesi üzerinde durulmuştu. Doğal olarak Edward Said'in Oryantalizm adlı eseri de bu çerçevede okundu. Bunda Tanzimat sonrası edebiyatımızda oryantalistlere yönelik ilk eleştirilerin payı büyüktür. 1870'lerden itibaren yayımlanan eserler, oryantalistlerin Şark'ı tanıyıp tanımaması üzerinden şekillenmişti. Namık Kemal'in meşhur makalesinin başlığı da “Avrupa Şark'ı Bilmez” şeklindeydi. Sonraki dönemlerde yayımlanan eserler aşağı yukarı aynı çizgidedir. Ömer Seyfettin'in “Gizli Mabet” adlı hikâyesinde de olay Şark'ı tanımak isteyen bir Avrupalı ekseninde gelişir.

Najla Said joins Dispatches to talk about Palestine, identity, and the challenges of growing up Arab and American in a country that doesn't always make space for that kind of hyphenated identity.Najla is an actor and writer who's used storytelling to explore themes of belonging, displacement, and resistance. She's also the daughter of Edward Said, one of the most influential intellectuals of our time, whose work and teachings at Columbia University continue to shape how we understand colonialism, culture, and Palestine. But Najla isn't just carrying on a legacy; she's carved her own path, speaking with honesty, humor, and heart.In this episode, Najla and Rania Khalek discuss:What it was like growing up as Edward Said's daughter while trying to fit into a culture that loves Israel and prioritizes its supporters over the trauma of Palestinians.Watching the crackdown on pro-Palestine students at Columbia, a place that felt like home to her family for so many years.Navigating the entertainment industry, which is often hostile to Arab and Palestinian voices.How the genocide in Gaza has reshaped her view of the world, this country, and what's possible for the future.To watch the full episode, become a Breakthrough News member at Patreon.com/BreakthroughNews.If you enjoyed this episode, don't forget to like, subscribe, and share to help get the word out!

Tahrir Hamdi is a Professor of Resistance Literature at the Arab Open University in Jordan. She is the author of the award-winning Imagining Palestine and serves as an assistant editor of Arab Studies Quarterly. National identities are inherently fluid, shaped as much by collective beliefs and cultural practices as by official borders and territory. For Palestinians, whose national status remains contested, the articulation and imagination of national identity take on particular urgency. Imagining Palestine: Cultures of Exile and National Identity (Bloomsbury, 2022) examines how Palestinian intellectuals, artists, activists, and ordinary citizens envision their homeland, engaging with the works of key figures such as Edward Said, Ghassan Kanafani, Naji al-Ali, Mahmoud Darwish, Mourid Barghouti, Radwa Ashour, Suheir Hammad, and Susan Abulhawa. Drawing on decolonial and resistance concepts—particularly Palestinian sumud—Hamdi argues that the imaginative construction of Palestine is central to the Palestinian struggle. This interdisciplinary study, rooted in critical theory, postcolonial and decolonial studies, and literary analysis, offers valuable insights for students and scholars of Palestine, Middle East studies, and Arabic literature. Imagining Palestine received the Counter Current Award at the 2023 Palestine Book Awards. Bryant Scott is a professor of English and film studies at Hamad Bin Khalifa University and Texas A&M University at Qatar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Tahrir Hamdi is a Professor of Resistance Literature at the Arab Open University in Jordan. She is the author of the award-winning Imagining Palestine and serves as an assistant editor of Arab Studies Quarterly. National identities are inherently fluid, shaped as much by collective beliefs and cultural practices as by official borders and territory. For Palestinians, whose national status remains contested, the articulation and imagination of national identity take on particular urgency. Imagining Palestine: Cultures of Exile and National Identity (Bloomsbury, 2022) examines how Palestinian intellectuals, artists, activists, and ordinary citizens envision their homeland, engaging with the works of key figures such as Edward Said, Ghassan Kanafani, Naji al-Ali, Mahmoud Darwish, Mourid Barghouti, Radwa Ashour, Suheir Hammad, and Susan Abulhawa. Drawing on decolonial and resistance concepts—particularly Palestinian sumud—Hamdi argues that the imaginative construction of Palestine is central to the Palestinian struggle. This interdisciplinary study, rooted in critical theory, postcolonial and decolonial studies, and literary analysis, offers valuable insights for students and scholars of Palestine, Middle East studies, and Arabic literature. Imagining Palestine received the Counter Current Award at the 2023 Palestine Book Awards. Bryant Scott is a professor of English and film studies at Hamad Bin Khalifa University and Texas A&M University at Qatar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Tahrir Hamdi is a Professor of Resistance Literature at the Arab Open University in Jordan. She is the author of the award-winning Imagining Palestine and serves as an assistant editor of Arab Studies Quarterly. National identities are inherently fluid, shaped as much by collective beliefs and cultural practices as by official borders and territory. For Palestinians, whose national status remains contested, the articulation and imagination of national identity take on particular urgency. Imagining Palestine: Cultures of Exile and National Identity (Bloomsbury, 2022) examines how Palestinian intellectuals, artists, activists, and ordinary citizens envision their homeland, engaging with the works of key figures such as Edward Said, Ghassan Kanafani, Naji al-Ali, Mahmoud Darwish, Mourid Barghouti, Radwa Ashour, Suheir Hammad, and Susan Abulhawa. Drawing on decolonial and resistance concepts—particularly Palestinian sumud—Hamdi argues that the imaginative construction of Palestine is central to the Palestinian struggle. This interdisciplinary study, rooted in critical theory, postcolonial and decolonial studies, and literary analysis, offers valuable insights for students and scholars of Palestine, Middle East studies, and Arabic literature. Imagining Palestine received the Counter Current Award at the 2023 Palestine Book Awards. Bryant Scott is a professor of English and film studies at Hamad Bin Khalifa University and Texas A&M University at Qatar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Tahrir Hamdi is a Professor of Resistance Literature at the Arab Open University in Jordan. She is the author of the award-winning Imagining Palestine and serves as an assistant editor of Arab Studies Quarterly. National identities are inherently fluid, shaped as much by collective beliefs and cultural practices as by official borders and territory. For Palestinians, whose national status remains contested, the articulation and imagination of national identity take on particular urgency. Imagining Palestine: Cultures of Exile and National Identity (Bloomsbury, 2022) examines how Palestinian intellectuals, artists, activists, and ordinary citizens envision their homeland, engaging with the works of key figures such as Edward Said, Ghassan Kanafani, Naji al-Ali, Mahmoud Darwish, Mourid Barghouti, Radwa Ashour, Suheir Hammad, and Susan Abulhawa. Drawing on decolonial and resistance concepts—particularly Palestinian sumud—Hamdi argues that the imaginative construction of Palestine is central to the Palestinian struggle. This interdisciplinary study, rooted in critical theory, postcolonial and decolonial studies, and literary analysis, offers valuable insights for students and scholars of Palestine, Middle East studies, and Arabic literature. Imagining Palestine received the Counter Current Award at the 2023 Palestine Book Awards. Bryant Scott is a professor of English and film studies at Hamad Bin Khalifa University and Texas A&M University at Qatar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Tahrir Hamdi is a Professor of Resistance Literature at the Arab Open University in Jordan. She is the author of the award-winning Imagining Palestine and serves as an assistant editor of Arab Studies Quarterly. National identities are inherently fluid, shaped as much by collective beliefs and cultural practices as by official borders and territory. For Palestinians, whose national status remains contested, the articulation and imagination of national identity take on particular urgency. Imagining Palestine: Cultures of Exile and National Identity (Bloomsbury, 2022) examines how Palestinian intellectuals, artists, activists, and ordinary citizens envision their homeland, engaging with the works of key figures such as Edward Said, Ghassan Kanafani, Naji al-Ali, Mahmoud Darwish, Mourid Barghouti, Radwa Ashour, Suheir Hammad, and Susan Abulhawa. Drawing on decolonial and resistance concepts—particularly Palestinian sumud—Hamdi argues that the imaginative construction of Palestine is central to the Palestinian struggle. This interdisciplinary study, rooted in critical theory, postcolonial and decolonial studies, and literary analysis, offers valuable insights for students and scholars of Palestine, Middle East studies, and Arabic literature. Imagining Palestine received the Counter Current Award at the 2023 Palestine Book Awards. Bryant Scott is a professor of English and film studies at Hamad Bin Khalifa University and Texas A&M University at Qatar. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

A discussion of the concluding part of Said's introduction to the book.

Part four of my discussion of part 3 of the introduction.

S7E4: Orientalism, Introduction, Part 3.3

Today I had the pleasure to talk to Christopher Burhnham who recently published Sir Ronald Storrs Personality and Policy in Mandate Palestine, 1917-1926 with Routledge. While some may say that we already know enough on Storrs, the reality is that his legacy in Jerusalem is not only fully understood and neglected, but given the lengthy rulership, we still have to uncover more.It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment.Support this show http://supporter.acast.com/jerusalemunplugged. Hosted on Acast. See acast.com/privacy for more information.

This volume utilises the personal papers of Sir Ronald Storrs, as well as other archival materials, to make a microhistorical investigation of his period as Governor of Jerusalem between 1917 and 1926. It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment. Sir Ronald Storrs: Personality and Policy in Mandate Palestine, 1917-1926 (Routledge, 2024) is aimed at historians and students of the late-Ottoman Empire and British Mandate in Palestine, colonialism and imperialism, and indeed microhistory. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Website: www.robertomazza.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This volume utilises the personal papers of Sir Ronald Storrs, as well as other archival materials, to make a microhistorical investigation of his period as Governor of Jerusalem between 1917 and 1926. It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment. Sir Ronald Storrs: Personality and Policy in Mandate Palestine, 1917-1926 (Routledge, 2024) is aimed at historians and students of the late-Ottoman Empire and British Mandate in Palestine, colonialism and imperialism, and indeed microhistory. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Website: www.robertomazza.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

This is part 2 of section 3 of the introduction to Orientalism.

This volume utilises the personal papers of Sir Ronald Storrs, as well as other archival materials, to make a microhistorical investigation of his period as Governor of Jerusalem between 1917 and 1926. It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment. Sir Ronald Storrs: Personality and Policy in Mandate Palestine, 1917-1926 (Routledge, 2024) is aimed at historians and students of the late-Ottoman Empire and British Mandate in Palestine, colonialism and imperialism, and indeed microhistory. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Website: www.robertomazza.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

This volume utilises the personal papers of Sir Ronald Storrs, as well as other archival materials, to make a microhistorical investigation of his period as Governor of Jerusalem between 1917 and 1926. It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment. Sir Ronald Storrs: Personality and Policy in Mandate Palestine, 1917-1926 (Routledge, 2024) is aimed at historians and students of the late-Ottoman Empire and British Mandate in Palestine, colonialism and imperialism, and indeed microhistory. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Website: www.robertomazza.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

This volume utilises the personal papers of Sir Ronald Storrs, as well as other archival materials, to make a microhistorical investigation of his period as Governor of Jerusalem between 1917 and 1926. It builds upon Edward Said's work on the Orientalist ‘determining imprint' by arguing that Storrs took a deeply personal approach to governing the city; one determined by his upbringing, his education in the English private school system and his service as a British official in Colonial Egypt. Burnham recognises the influence of these experiences on Storrs' perceptions of and attitudes towards Jerusalem, identifying how these formative years manifested themselves on the city and in the Governor's interactions with Jerusalemites of all backgrounds and religious beliefs. It also highlights the restrictions placed on Storrs' approach by his British superiors, Palestinians and the Zionist movement, alongside the limitations imposed by his own attitudes and worldview. Placing Storrs' personality at the centre of discussion on early Mandate Jerusalem exposes a nuanced and complex picture of how personality and politics collided to influence its everyday life and built environment. Sir Ronald Storrs: Personality and Policy in Mandate Palestine, 1917-1926 (Routledge, 2024) is aimed at historians and students of the late-Ottoman Empire and British Mandate in Palestine, colonialism and imperialism, and indeed microhistory. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Website: www.robertomazza.org Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

This is part 3 of my discussion of Introduction to Orientalism.

This is my second conversation on the introduction to the book.

This is the first episode of my series on Orientalism and in this episode I read and discuss the first four pages of the introduction.

Looking forwards, looking back with our correspondents in Brussels, Paris, Kyiv and Berlin. Plus a special feature-length focus on The West-Eastern Divan Orchestra at 25.

This is a brief intro to my new series on Edward Said's Orientalism. This season will mostly contain episodes on this important text. --- Support this podcast: https://podcasters.spotify.com/pod/show/masoodraja/support

Neha and Shruti discuss all 8 books we've covered over the last few months, and talk about themes that emerged - getting a little nerdy along the way. We also discuss the Booker prize, throw some shade at the Oscars, and share more book recommendations around the theme of borders. This episode is spoiler free!Books mentioned:Culture and Imperialism by Edward SaidTermush by Sven HolmHomegoing by Yaa GyasiWe Have Always Been Here by Samra HabibThey Called Us Exceptional by Prachi GuptaThe Reluctant Fundamentalist by Mohsin HamidGiovanni's Room by James BaldwinDisgrace by J.M. CoetzeeThe Laughter by Sonora JhaIf you would like to get additional behind-the-scenes content related to this and all of our episodes, subscribe to our free newsletter.We love to hear from listeners about the books we discuss - you can connect with us on Instagram or by emailing us at thenovelteapod@gmail.com.This episode description contains links to Bookshop.org, a website that supports independent bookstores. If you use these links we may earn a small commission at no additional cost to you. Hosted on Acast. See acast.com/privacy for more information.

To mark the re-publication of Edward Said's The Question of Palestine, this landmark event held at the Royal Festival Hall on 20 November gathers eight key authors to reflect on the enduring legacy of Said's work and its role in the ongoing Palestinian struggle for self-determination. Jehad Abusalim (via video), Tamim Barghouti, Budour Hassan, Saree Makdisi, Max Porter, Jacqueline Rose, Wadie Said, Avi Shlaim and Ahdaf Soueif, hosted by Aimee Shalan, consider what The Question of Palestine has become today, and the painful contradiction that Said himself would observe: that Palestinian gains in international moral and cultural standing since the book's publication have done nothing to prevent the continuous losses of land and life; and that the establishment of Palestinian histories and narratives in the broader public imagination has led not to equality, but to dehumanisation and death on a scale previously unimaginable. Presented in cooperation with the Palestine Festival of Literature and the Southbank Centre. Edited by Frankie Wells. Music composed by Kwes Darko.

Hablamos con nuestro colaborador Youssef Boucetta sobre el pensamiento crítico poscolonial marroquí y la negociación de identidad. Textos mencionados: -Abdelkebir Khatibi, "La mémoire tatouée: Autobiographie d'un décolonisé" (1971) y "Maghreb Pluriel "(1983) . -Abdelfattah Kilito, "Thou Shalt Not Speak my Language" (2002) -Abdellah Hammoudi, "Master and Disciple: The Cultural Foundations of Moroccan Authoritarianism" (1997) -Edward Said, Orientalism (1978) -Gayatri Spivak, "Can the subaltern speak?" (1985) -Homi Bhabha, "The Location of Culture" (1994) - Documental de Horia El Hadad, "A Marrackech Tale" (2015) https://www.aljazeera.com/program/witness/2015/1/31/a-marrakech-tale

Blaming the victim is as old as the hills. It occurs when the victim of a crime or tragedy is held at fault for the harm that befell them. In other words, you had it coming to you. The great scholar Edward Said ruefully remarked that the Palestinians were the victims of the victim hence it was very difficult for them to generate support. Said quoted Joseph Conrad's Heart of Darkness, the “conquest of the earth, which mostly means the taking it away from those who have a different complexion…than ourselves, is not a pretty thing when you look into it too much. What redeems it is the idea.” From the Palestinian perspective in the wake of the Holocaust, they were paying for the crimes of Europeans. Interviewed by David Barsamian. Recorded at Boulder Public Library's Canyon Theater.

Matt and Daniel are joined by author, actor and playwright Najla Said to discuss dueling depictions of the last moments of Yahya Sinwar, Benjamin Netanyahu's supposed fear of sharing space with Najla's father Edward Said, and whether an inveterate torturer can know his victim as a mother knows her child (probably not).Please donate to MAP: Medical Aid for Palestinians: https://www.map.org.uk/Find Najla Said online at https://www.najlasaid.com/Subscribe to the Patreon https://www.patreon.com/badhasbaraSubscribe/listen to Bad Hasbara wherever you get your podcasts.Spotify https://open.spotify.com/show/5RDvo87OzNLA78UH82MI55Apple Podcasts https://podcasts.apple.com/us/podcast/bad-hasbara-the-worlds-most-moral-podcast/id1721813926Support this podcast at — https://redcircle.com/bad-hasbara/donationsPrivacy & Opt-Out: https://redcircle.com/privacy

A year ago, the world was shaken when Hamas militants entered Israel, resulting in the deaths of approximately 1,200 people and the kidnapping of hundreds more. It was one of the most devastating days for Israelis and Jewish communities around the world in decades. In the immediate hours after that attack, Israel launched an invasion of Gaza, resulting in the deaths of at least 42,000 Palestinians and counting.Early on in the escalation of the war, two women came together to start having difficult dialogues in a moment of high emotions. Najla Said is an actor, author, activist and the daughter of renowned Palestinian intellectual Edward Said. Judith Sloan is an actor, radio producer and adjunct professor at New York University's Gallatin School of Individualized Study. They collaborated on a project they call “Imperfect Allies: Children of Opposite Sides.” In this episode, they join Notes from America guest host Suzanne Gaber to talk about their year-long work in progress that started as a discussion between two longtime-friends and evolved into a series of listening sessions around the country about the ongoing war in the Middle East. Plus, they give listeners advice on how to navigate difficult conversations about the conflict while managing immense trauma.Notes from America is a 2024 Signal Awards finalist! Community voting is now open for the show to earn a Listener's Choice honor for Best Live Podcast Recording, and we would be honored for you to take a minute to cast a vote our way. Click here to vote through October 17, and thank you for listening and supporting Notes from America! Tell us what you think. We're @noteswithkai on Instagram and X (Twitter). Email us at notes@wnyc.org. Send us a voice message by recording yourself on your phone and emailing us, or record one here.Notes from America airs live on Sundays at 6 p.m. ET. The podcast episodes are lightly edited from our live broadcasts.

In this interview, we are joined by Mary Turfah  who discusses a couple of her recent articles including the broader context of medical neutrality and the targeting of healthcare workers in Gaza. She addresses the historical context of medical neutrality, which emerged in the mid-1800s as a means to ensure medical immunity on the battlefield. Turfah explains how this concept has racialized limitations, particularly in colonial contexts where colonizers often do not need the medical facilities of the colonized and thus feel justified in targeting them. Turfah highlights the systematic targeting of healthcare workers in Gaza by Israeli forces, noting that nearly 500 healthcare workers had been killed as of May 15th, often through targeted bombings or summary executions. She emphasizes that this targeting is part of a broader strategy to control the Palestinian population by eliminating those who can provide life-saving care. This strategy not only cripples the current medical infrastructure but also undermines the future training and development of medical professionals in Gaza. The interview also touches on the personal experiences of healthcare workers in Gaza, who often have to change out of their scrubs to avoid being targeted and face abductions and other forms of violence. Turfah underscores the importance of recognizing the humanity and professional integrity of these healthcare workers, who are often put on the defensive in Western media narratives that seek to justify Israeli actions. Turfah also problematizes the psychological and biomedical explanations used to justify the behavior of Israeli Zionists, arguing that the roots of this violence lie in the Zionist ideology and colonial project, not individual psychosis. We conclude by reflecting on Mary's experiences as a surgical resident and the broader implications for medical professionals working in conflict zones. You can follow Mary Turfah on Twitter and Instagram at @MaryTurfah to keep up with her work and insights. Mary Turfah is a writer and resident physician trained in Middle Eastern South Asian and African Studies at Columbia, where her research focused on trauma memory and the margins of the Nakba. She has written about medical neutrality and settler psychosis for The Baffler, the (mis)uses of Edward Said's famous 'permission to narrate' for Protean, the destruction of medical infrastructure in Gaza for The Nation, and other things for other places. She is working on an essay collection about medicine and imperialism, explored through the life of a Lebanese ob-gyn who inspired her to pursue medicine. Giving direct aid to people in Gaza is a way of directly intervening against the genocidal policy of zionist settler colonialism and US imperialism. We recommend the Sameer Project as a a grassroots direct-aid organization that provides tents, water, food and medical aid to Palestinians in Gaza, including areas of the north where the Zionist entity does not allow NGOs to function. We'll link a recent livestream we hosted with Hala from the Sameer Project as well as links to their funds. To support our work become a patron of the show for as little as $1 per month. We will have a patreon-member only release tomorrow (October 8th) This episode is edited & produced by Aidan Elias. Music, as always, is by Televangel Links: https://www.maryturfah.com/ Running Amok The feeds of the IDF depict what Zionism can't see No Side to Fall In Medical neutrality in Gaza What It's Like on the Front Lines of Gaza's Hospital Hell Talking to Dr. Tanya Haj-Hassan 

This week I am hanging out with Najla Said. I read Nejla's book “Looking for Palestine” and it struck a chord as a story of representation and struggle about identity growing up with an eminent academic father who fought his entire life for Peace. Edward Said was one of the world's most galvanizing thinkers and defined how the world viewed Arabs. Nejla and I discuss the value of an imaginary friend and why you shouldn't go to an Airbnb on the other side of an unrefrigerated fish market in Vietnam. We discuss not apologizing for our existence and what it was like growing up on the fence between not White enough growing up in Canada/America, but also not Arab enough.  You can follow Najla Said here: Web: https://www.najlasaid.com/ Insta: https://www.instagram.com/kittybubble/?hl=en Book: https://www.penguinrandomhouse.com/books/308356/looking-for-palestine-by-najla-said/ Subscribe to automatically get Najla Said's episode and more episodes of Social Animals. Subscribe on all the channels at https://socialanimals.ca/ Tell your friends, comment below and enjoy the stories! Thanks for listening! 

Najla is an author, actress, playwright, and activist. Her identity cannot be reduced to a checkbox: she is Arab, American, Palestinian, Lebanese, and Christian. She is the daughter of Edward Said, the late Palestinian professor, author, and activist. Today, September 25, 2024, is the 21st anniversary of Professor Said's death, and I am so humbled to share my conversation with Najla. May it be in remembrance of Najla's father as well as a prayer for both Palestine and Lebanon.In this first part of our conversation, Najla shares personal stories around her complicated — and inconvenient — identity, from childhood, as her father's daughter, and more recently over the last 11+ months. Despite differences in religion or ideology, Najla believes that every single human being deserves equal rights. We talk about secular humanism, being tokenized and bullied, and unexpressed pain eventually finding its way out, such as through an eating disorder, as it did for Najla.  I am so grateful for Najla's heart and artistry. And make sure to come back for the second part of our conversation later this week.Najla's IG Leah's IG

Rashid Khalidi, the Edward Said emeritus professor of modern Arab studies at Columbia University, is back on the program for a discussion of where things stand regarding Palestine, the diaspora, and the Palestinian national movement. They talk about the abysmal state of US politics around the issue, Western and Israeli media coverage, the generational shift in Americans' outlook, Palestinian nationalism in the wake of the past year's onslaught, Fatah, current regional governing structures and the prospect of democracy, and more. Be sure to check out our series with Dr. Khalidi, A History of Modern Palestine. Grab a copy of his book The Hundred Years' War on Palestine. Subscribe to AP now!

Rashid Khalidi, the Edward Said emeritus professor of modern Arab studies at Columbia University, is back on the program for a discussion of where things stand regarding Palestine, the diaspora, and the Palestinian national movement. They talk about the abysmal state of US politics around the issue, Western and Israeli media coverage, the generational shift in Americans' outlook, Palestinian nationalism in the wake of the past year's onslaught, Fatah, current regional governing structures and the prospect of democracy, and more.Be sure to check out our series with Dr. Khalidi, A History of Modern Palestine.Grab a copy of his book The Hundred Years' War on Palestine.Subscribe to AP now! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.americanprestigepod.com

On this episode of American Prestige, Rashid Khalidi, the Edward Said emeritus professor of modern Arab studies at Columbia University, is back on the program joining Daniel Bessner and Derek Davison for a discussion of where things stand regarding Palestine, the diaspora, and the Palestinian national movement. We talk about the abysmal state of US politics around the issue, Western and Israeli media coverage, the generational shift in Americans' outlook, Palestinian nationalism in the wake of the past year's onslaught, Fatah, current regional governing structures and the prospect of democracy, and more.Be sure to check out our series with Dr. Khalidi, A History of Modern Palestine. You can grab a copy of his book The Hundred Years' War on Palestine.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

When the possibility of wiretapping first became known to Americans they were outraged. Now, in our post-9/11 world, it's accepted that corporations are vested with human rights, and government agencies and corporations use computers to monitor our private lives. In The American Surveillance State: How the US Spies on Dissent (Pluto Press, 2022), David H. Price pulls back the curtain to reveal how the FBI and other government agencies have always functioned as the secret police of American capitalism up to today, where they luxuriate in a near-limitless NSA surveillance of all. Price looks through a roster of campaigns by law enforcement, intelligence agencies, and corporations to understand how we got here. Starting with J. Edgar Hoover and the early FBI's alignment with business, his access to 15,000 pages of never-before-seen FBI files shines a light on the surveillance of Edward Said, Andre Gunder Frank and Alexander Cockburn, Native American communists, and progressive factory owners. Price uncovers patterns of FBI monitoring and harassing of activists and public figures, providing the vital means for us to understand how these new frightening surveillance operations are weaponized by powerful governmental agencies that remain largely shrouded in secrecy. David H. Price is Professor of Anthropology at Saint Martin's University's Department of Society and Social Justice. He is the author of a number of books on the FBI and CIA, and has written articles for The Nation, Monthly Review, CounterPunch, Guardian and Le Monde. His work has been translated into five languages. Deniz Yonucu is a Lecturer (Assistant Professor) in the School of Geography, Politics, and Sociology at Newcastle University. Her work focuses on counterinsurgency, policing and security, surveillance, left-wing and anti-colonial resistance, memory, racism, and emerging digital control technologies. Her book, Police, Provocation, Politics Counterinsurgency in Istanbul (Cornell University Press, 2022), presents a counterintuitive analysis of policing, focusing particular attention on the incitement of counterviolence and perpetual conflict by state security apparatus. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Rashid Khalidi talks about Israel's savage attack on Gaza and Rafah as well as the protests at Columbia University, where he is the Edward Said professor of modern Arab studies. Cameraman and journalist Jon Farina talks about covering pro Palestine protests as well as police violence and crackdowns against protestors. Dr. Khalidi was an advisor to the Palestinian delegation to the Madrid and Washington Arab-Israeli peace negotiations from October 1991 until June 1993. He is the author of: The Hundred Years' War on Palestine: A History of Settler Colonialism and Resistance, 1917- 2017 (2020); Brokers of Deceit: How the U.S. has Undermined Peace in the Middle East (2013); Sowing Crisis: American Dominance and the Cold War in the Middle East (2009);The Iron Cage: The Story of the Palestinian Struggle for Statehood (2006); Resurrecting Empire: Western Footprints and America's Perilous Path in the Middle East (2004); Palestinian Identity: The Construction of Modern National Consciousness (1996); Under Siege: PLO Decision-Making During the 1982 War (1986); British Policy Towards Syria and Palestine, 1906-1914 (1980); and co-editor of Palestine and the Gulf (1982) and The Origins of Arab Nationalism (1991), and The Other Jerusalem: Rethinking the History of the Sacred City (2020). Jon Farina is an independent Photojournalist based in NYC who's covered over 20 pro Palestine protests for Status Coup. He's covered stories all around the country, including January 6th and made a documentary about Ukraine where he lived for two months. ***Please support The Katie Halper Show *** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - https://www.patreon.com/thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: @kthalps

It's an EmMajority Report Thursday! She speaks with Gretchen Sisson, sociologist at the University of California, San Francisco, to discuss her recent book Relinquished: The Politics of Adoption and the Privilege of American Motherhood. Then, she speaks with Ryan Doerfler, law professor at Harvard University, to discuss his recent piece in Dissent Magazine entitled "We Are Already Defying the Supreme Court", co-authored with Samuel Moyn. First, Emma runs through updates on Trump's immunity and hush money cases, the US' new foreign aid package, Israel's impending invasion of Rafah, continuing crackdowns on anti-war student protests in the US, Arizona politics, Harvey Weinstein, the TikTok ban, the resignation of Ariel Henry, and repression of dissent in Iran, before expanding on the conversation about activism on campuses, and the GOP's insistence on maintaining the parallels with the 1960s anti-war movement. Gretchen Sisson then joins, first walking through extensive research she conducted with women who have relinquished children to the private adoption system, exploring how and why they make the decision, and how they reflect on the process some years later. Next, Sisson walks Emma through the myth of the relationship between abortion and adoption, and the reality of a distinct divide between those who seek the two options, alongside the myth of a “high supply” in the adoption market, with (once again) the inverse seeing many adoption clinics closing due to a lack of available children for adoption. Expanding on this, Gretchen explores how the “market” influence of the adoption industry shapes a largely coercive and exploitative relationship between adoption agencies and women who would often prefer to keep their children, a relationship that is largely reflective of the industry's roots in the family separation projects practiced against Indigenous and Black communities in the US. After touching on the major role that major Christian religious institutions have played throughout the history of the private adoption industry, and the relationship between private adoption and the foster care system, Emma and Gretchen wrap up the interview with an exploration of how many mothers come to feel very critical of the adoption system and how it failed both them and their child. Professor Ryan Doerfler and Emma then look to the long history of non-compliance – and even outright defiance – in the face of Supreme Court rulings considered unjust, with Professor Doerfler walking us through the more extreme precedents set by the presidencies of Abraham Lincoln and FDR to issue direct challenges to the court, alongside the much more recent tradition of administrative non-compliance or policy loopholes as seen in the fights for affirmative action, student loan forgiveness, and more. After stepping back to look at the myth of Marbury v. Madison's role in legitimizing judicial activism – a tactic that the Supreme Court would not truly take on until the Civil War era, Professor Doerfler explores how the conversation around the ever-changing scope of the Supreme Court became isolated from the public to solely and intra-governmental affair over the second half of the 20th Century, in a weird conflation of the rule of law and the rule of the courts. Ryan and Emma look at the current era of backlash to the Supreme Court, from the Hobbs decision to attacks on the administrative state, and what we can do to get Democrats to start fighting back, before wrapping up with a brief conversation on the stunning bravery of anti-war student activists at Harvard and across the US. And in the Fun Half: Emma is joined by Matt Binder as they watch Channel 4's interview with an anonymous IDF member on the prevailing perspectives within Israel's military, also diving into the continuing wave of student protests against Israel's genocide in Gaza, and the violent police repression seen at UT Austin, USC, and Emory that has continued the parallels with the 1960s anti-war movement on campuses like Kent State. They also dive into the continuing smears against students from both Netanyahu and the ADL alike, and watch Edward Said attempt to grapple with the same double standards some four decades ago. Chris from the Bay Area debates which generation killed American class politics, and Wisconsin Senate candidate Eric Hovde botches his public pledging of the ‘legiance, plus, your calls and IMs! Check out Gretchen's book here: https://www.relinquishedbook.com/ Check out Ryan's piece in Dissent here: https://www.dissentmagazine.org/article/we-are-already-defying-the-supreme-court/ Become a member at JoinTheMajorityReport.com: https://fans.fm/majority/join Check out Seder's Seeds here!: https://www.sedersseeds.com/ ALSO, if you have pictures of your Seder's Seeds, send them here!: hello@sedersseeds.com Check out this GoFundMe in support of Mohammad Aldaghma's niece in Gaza, who has Down Syndrome: http://tinyurl.com/7zb4hujt Check out the "Repair Gaza" campaign courtesy of the Glia Project here: https://www.launchgood.com/campaign/rebuild_gaza_help_repair_and_rebuild_the_lives_and_work_of_our_glia_team#!/ Get emails on the IRS pilot program for tax filing here!: https://service.govdelivery.com/accounts/USIRS/subscriber/new Check out StrikeAid here!; https://strikeaid.com/ Gift a Majority Report subscription here: https://fans.fm/majority/gift Subscribe to the ESVN YouTube channel here: https://www.youtube.com/esvnshow Subscribe to the AMQuickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! http://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: http://majority.fm/app Check out today's sponsors: Nutrafol:  Take the first step to visibly thicker, healthier hair. 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