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By Laleh Khalili

Many many years have handed because the Palestinian nationwide circulate begun its political and armed forces fight. In that point, poignant memorials at bloodbath websites, a palimpsest of posters of younger heroes and martyrs, sorrowful memories approximately misplaced family, and wistful photographs of younger women and men who fought as guerrillas, have all flourished in Palestinian refugee camps in Lebanon and within the Occupied Palestinian Territories. Heroes and Martyrs of Palestine tells the tale of the way dispossessed Palestinians have honored their earlier, and the way via their dynamic daily narrations, their country has been made even with no the institutional memory-making of a country. Bringing ethnography to political technology, Khalili invitations us to determine Palestinian nationalism in its right foreign context and strains its affinities with 3rd Worldist pursuits of its time, whereas tapping a wealthy and oft-ignored seam of Palestinian voices, histories, and thoughts.

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28 Heroes and Martyrs of Palestine broad, nevertheless the mobilizing role of interchange between Europe and the Third World cannot be denied. A striking resemblance between Islamist and nationalist/liberationist movements is the frequency of border-crossings by the leaders and ideologues of these movements. It was often in traveling between European capitals and the ‘‘home’’ country that the revolutionary ideas of these intellectuals and warriors was formed. Robert Malley (1996) details the importance of Paris as a central node in the Third Worldist networks, while Wiktorowicz (2005) documents the centrality of London mosques in the radicalization of Muslim youth.

Don’t you love life? You are about to lose your life! The fighter said, I am happy because I love life. ’’ Though the anecdote could be apocryphal or allegorical, it conveys the liberationist interpretation of the act of selfsacrifice as a life-generating moment of agency. Palestinian novelist Ghassan Kanafani (1973: 30) writes: Self-sacrifice, within the context of revolutionary action, is an expression of the very highest understanding of life, and of the struggle to make life worthy of a human being.

S. ’ The Index is presented as a colour poster, with all the countries ranked in order, and showing the close linkage between high suffering and high rates of population increase’’ (GIB ND). Transnational movements and discourses 37 of transformative action as vested in the bodies of states or more powerful actors. Thus, a narrative which emphasizes suffering and powerlessness as scourges to be eradicated perpetuates that same suffering and powerlessness, and instead of addressing the man-made causes of suffering, the palliative quality of humanitarianism de-politicizes suffering and transforms it into a case for charity (Ferguson 1990; Kennedy 2004; Rackley 2002; Rieff 2002).

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