Midwestern solidarity with Palestine, a history....
It was in local chapters of the New Syria Party in which Midwesterners and Arabs from other regions organized for Palestinian and Syrian self-determination in the 1920s.
Not all Arabic-speaking Americans were fans of the revolt or the New Syria Party. For example, in 1927 Maronite Christians in Cincinnati opposed the party and its VIP guest, Shakib Arslan.
But this was no small movement. 100 delegates from around the country attended the 1927 convention at the Hotel Fort Wayne in Detroit.
And the struggle continued. In 1930, Prince Adel Arslan from Lebanon visited many of the locations that Shakib Arslan had to rally support, especially for Palestine. Like St. Joseph, Missouri.
In the 1930s, Arab Midwesterners did not see a conflict between U.S. patriotism and Palestinian freedom. Muslims at a 1936 gathering at the Mother Mosque in Cedar Rapids saluted the flag and raised money for Palestine. (My book covers this.) @sarahedees@KristyNabhan@burnidge
This advocacy by Arab immigrants and their children carried on after World War II. In the 1950s, my great grandfather, George Samaha Moses, hosted Palestinian students from @SIUC at men's clubs meetings to rally support for Palestinian freedom.
It was Hany Bawardy's book that helped me put this all together.
More generally, Midwest history friends, the history of our region has always been international--from the Native nations of this land to the early transnational agricultural and labor markets.
You *can't* do Midwest history if you white-wash it and ignore Arabs.
E.g.:
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Today there is a general strike in Palestine for freedom. For my part, let me explain how I came to support peaceful boycotting, divestment and sanctions against Israeli institutions. For me, it’s a way to live out my deepest values of love and justice.... Thread
First, many do the Palestinian communities and leaders whom I admire the most asked me to observe the boycott. When they did, I was ready. I started formally studying Palestine in high school—my prep school had a whole class on what they called the conflict.
In 1992, I went to live for a semester with a family in Beit Safafa, a neighborhood of Jerusalem divided in the 1948 by Jordan and Israel. Most days I took Bus 14 in Talpiot to Kikar Zion where my study abroad office had an office. This is the downtown of modern West Jerusalem.
The history of the Nation of Islam (#NOI) *helps* to explain why some U.S. African Americans do not want a foreign substance injected in their arms. #COVID19
As @COVIDBLK and others have revealed, the horrible impact of #COVID19 has had on Black people is due to the health care system's anti-Black racism as well as social and economic racism.
Any "cultural explanation" that blames Black people for #vaccinehesitancy repeats racism.
The assault on Black people's bodies is a pillar of U.S. culture. And since forever, Black people have developed cultural, social, political, and economic strategies--from root work to community organizing--to protect the Black body.
#MalcolmX and the #Arab World, a thread for #BlackHistoryMonth . Based on my "My Heart Is in Cairo: Malcolm X, the Arab Cold War, and the Making of Islamic Liberation Ethics," @JournAmHist
From the late 1950s until 1965, El-Hajj Malik El-Shabazz developed and maintained consequential relationship with Arab and Arab American leaders. His message to them, whether as #NationofIslam leader or Sunni convert, was: Islam requires you to support Black Liberation.
Arab Americans like Aliya Ogdie Hassen (@saladinahmed 's great grandmother) believed that Muslim unity was necessary for self-determination and human rights. Hassen was the liaison between Malcolm X and the Federation of Islamic Associations.