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Beyond the Noise
on exhaustion and the right to dream beyond empire
I am not an economist. I am not a political analyst. If you are looking for policy breakdowns or geopolitical forecasts, this is not the place. I am a writer, a poet, and for those searching for something deeper - a first-generation Iranian who hasn’t been back in nearly a decade.
There is little I trust in politics. Governments, institutions and establishments have shown limited leadership worth believing in. Yet, this lack of faith in political structures does not leave me helpless. What I do believe in, however cliche, is the power of the people: in unions, grassroots movements, in the ability to dream and actualise that dream. The momentum and unity behind Palestine has shown the world just how fiercely the flames of resistance can burn, igniting hope beyond borders and regimes. Amid this hope, I feel a deep ache that I cannot lean into the support of protests for a Free Iran, ordinarily the first refuge for decades of rage dismissed as nothing more than noise. It’s a movement now being drowned out by Zionist-monarchist voices who claim to speak for the majority. But my community is not found in the sea of lions and blue stars. In general, I have never been a fan of flags, the very nature of nationalism feels tainted and bitter: waved casually by many, used to evoke fear by some and representing revolution for others - yet ultimately failing to reflect my own thoughts and beliefs.
What are my own thoughts and beliefs? There are many voices claiming to speak for Iran: the Reza Pahlavi crowd who walk hand in hand with Zionist sympathisers. The IRGC apologists dressed in their various outfits. Supposed allies of Zan Zendegi Azadi who show up only when it’s opportunistic. These groups are loud and polarising, but they are not mine. Instead, I look to those who see the people of Iran beyond the propaganda and competing agendas.
My stance has always been clearest to me when my feed glitches. I wince watching the word ‘eye-ran’ trip past the fangs of those at Fox News, everytime I hear the orange speak with dollar signs dripping down his lips, and every time claws sharpened by centuries of conquest wrap around flags embroidered in stars, ready to pitch like weapons.
I know we agree that the uprisings in Iran are inseparable from the struggles in Palestine, Syria, Lebanon, Sudan, Congo and a list longer than I can see. Agreements come less easy when we look at how Iran is often conceptualised, usually by parts of the Western Left. Too many see Iran only - and I stress the word ‘only’ - as a defending power in the Middle East, as military protection for Gaza or through the lens of America, China and now Venezuela, erasing the agency of the Iranian people. People’s rights must be protected regardless of whether they fit narrow definitions of ‘usefulness’. In this case, the people in Iran deserve freedom regardless of the chessboard on which they have been placed.
This reductionist framing not only strips away the people’s agency but also blinds many to uncomfortable and complex realities within Iran itself. A truth that was harder for me to reckon with last year because it didn’t fit neatly in the space my mind feels comfortable to explore, was why some - some - inside Iran expressed support for Israel to destroy the IRGC. Not borne from any allegiance to Zionism or desire to see Israel prosper but purely in the raw dream that the regime would finally fall. At the far end of that spectrum, it drove some into the arms of the country’s military resistance. Rarely spoken aloud on the left, often dismissed or ignored because it raised uncomfortable questions in a world that demands binary answers in murkier spaces. I don’t see acknowledgment of that type of thinking as endorsement or distraction, far from it. Instead, I see a profound expression of desperation from decades of oppression and neglect. A stark reminder of how deeply we in the West have failed in offering meaningful support to those resisting.
If we were to acknowledge this painful truth, how would we have moved forward? How do we keep imperial powers at bay? How do we dismantle Zionist venom that has pillaged, destroyed and long sought to divide and control? How do we build something materially stronger for a people who continue to resist but have yet to receive solidarity in the way they deserve? I don’t have the answers. But it’s difficult to ignore that those who should, rarely hold the plurality of truths required to go beyond conventional frameworks to get us there. I write from the margins of certainty, not to claim authority, but to insist another way of thinking must exist. I know it must.
Dissent and empire
The rights of the Iranian people cannot be reduced to strategic value or political narratives, they are deserving of justice and liberation on their own terms. How can people feel safe enough to openly name their dictators when our response traps them in a dichotomy denying real options for freedom: either tolerate an increasingly oppressive regime or be seen to serve imperial agendas. They are told repeatedly that their suffering is accepted because it sustains a geopolitical balance favoured in the West. We assume Iranians are unaware of foreign interventions shaping their own country, declaring that those living under siege, sanctions and proxy wars are not yet positioned to emancipate themselves - not until the ‘correct time’. But I am compelled to ask: When is that time? After bombs fall? After a lifetime of sanctions? When a nation teeters on the brink of economic collapse? After false imprisonments and hangings? Because each of these moments have come and gone. Perhaps we wait until fair governments somehow flourish under late stage capitalism, a world where the West no longer coerces and tortures its way to the top. I don’t hold my breath. Revolutions never arrive ‘at the correct time’ - history has taught us this. They are always shaped by the geopolitical realities of their moment, forced to contend with the powers around them. They are struggles against tyranny, be it foreign or rooted within.
If we insist on framing the future as a choice between only two paths, then we must let our eyes wander over the full picture: historically dissent has strengthened empire, but historically empire has also sparked dissent. In this reasoning, these paths cannot be undone. It seems the recurring fault runs beneath the very ground we stand upon. Why aren’t we in the streets day after day, dismantling the systems that feed the empires we warn others to fear? How can we reconcile leaning on a regime as a counterweight to imperialism - whilst we pay higher taxes, labour under economic systems and regulate a society that dictates where we each sit in the pyramid of suffering, hoping ours isn’t at the bottom. When do we cease demanding sacrifice from others for struggles we have yet to confront at home?
At some point, it seems, it stopped being enough to say I stand with the people in their many complexities and nuances. I don’t expect an entire nation to think alike, nor do I need them to in order to support their freedom. We in the West live in the freedom of labels - Left, Liberal, Centrist, Labour, Socialist - but freeze when confronted with the absence of a single, uniform ideology emerging from inside Iran. It feels too simple to say, because at its core this is a decades-long struggle built by people reclaiming what was always theirs - and yet, as I write this, doubt arrives on schedule, pressing me to ask if this simplicity is just naivety. Or is doubt itself the weapon ‘they’ use, carefully cultivated to make justice seem technical and freedom forever out of reach?
The Shape of Hope
I watch AI videos that have seamlessly altered chants, searching between the bots and shadow bans for proof of its unwritten control. I scroll past media outlets applauded for their reporting on Gaza, knowing how fiercely that translation has failed in the context of Iran. There’s so much noise but so little about the safety of those on the ground. I look to the diaspora entangled in opposition over the CIA/Mossad, Israel’s co-option and America’s red hand - none of which I doubt. If the purpose was to exhaust, it has indeed exhausted.
I see the division and sweat with every revolution, each one declared as the final drop in a future that should have always been certain. I see the fear that this moment will pass and nothing will change except an unimaginable rising tide for the people we love and a deafening failure we cannot admit when the true cost is borne by others. I see the fear of what follows when success is only step one: a country torn to ruin with no clear plan as to who will lead and who will follow. Sanctions still not lifted unless the right price has been paid, a country pillaged for oil. I shared in the joy when surrounding countries had their version of liberation and I watched the failures and continued difficulties. Which suffering is worse is not for me to judge.
Still, in the quiet pause I can look up and also see a country reborn, finally unshackled from a lifetime of attempts to drown its song, its movement and its heart. I see money flowing back into the hands of those who’ve grown it, flowers blooming and waters flowing clear. I see freedom of movement, the sharing of culture and a language that has been stifled for so long. I see loved ones reunited and new ones held close. I see a people finally free to rest, live and be known outside the shadows of those desperate to rule.
Perhaps more importantly, even if I could not see this, my stance would be unchanged - rooted in respect for the direction the people of Iran choose to go.
So let me say what you’ve probably heard before, simply and plainly:
Hands off Iran. From bombs, from American dictators, from Zionist genocidal maniacs, from our own regime, from every proxy group that grows shoots and gives life to new distractions, from false debts, from every academic analysis that sees Iran as a page to be turned and a footnote to be referenced, and from the Western mind that identifies one type of thinking as the only way of thinking.
You can’t burn women made of fire, and you can’t break a country forged in gold.
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{
"article":
{
"title" : "Beyond the Noise: on exhaustion and the right to dream beyond empire",
"author" : "Yalda Keshavarzi",
"category" : "essays",
"url" : "https://everythingispolitical.com/readings/beyond-the-noise",
"date" : "2026-01-21 14:30:00 -0500",
"img" : "https://everythingispolitical.com/uploads/IMG_7431.jpeg",
"excerpt" : "I am not an economist. I am not a political analyst. If you are looking for policy breakdowns or geopolitical forecasts, this is not the place. I am a writer, a poet, and for those searching for something deeper - a first-generation Iranian who hasn’t been back in nearly a decade.",
"content" : "I am not an economist. I am not a political analyst. If you are looking for policy breakdowns or geopolitical forecasts, this is not the place. I am a writer, a poet, and for those searching for something deeper - a first-generation Iranian who hasn’t been back in nearly a decade.There is little I trust in politics. Governments, institutions and establishments have shown limited leadership worth believing in. Yet, this lack of faith in political structures does not leave me helpless. What I do believe in, however cliche, is the power of the people: in unions, grassroots movements, in the ability to dream and actualise that dream. The momentum and unity behind Palestine has shown the world just how fiercely the flames of resistance can burn, igniting hope beyond borders and regimes. Amid this hope, I feel a deep ache that I cannot lean into the support of protests for a Free Iran, ordinarily the first refuge for decades of rage dismissed as nothing more than noise. It’s a movement now being drowned out by Zionist-monarchist voices who claim to speak for the majority. But my community is not found in the sea of lions and blue stars. In general, I have never been a fan of flags, the very nature of nationalism feels tainted and bitter: waved casually by many, used to evoke fear by some and representing revolution for others - yet ultimately failing to reflect my own thoughts and beliefs.What are my own thoughts and beliefs? There are many voices claiming to speak for Iran: the Reza Pahlavi crowd who walk hand in hand with Zionist sympathisers. The IRGC apologists dressed in their various outfits. Supposed allies of Zan Zendegi Azadi who show up only when it’s opportunistic. These groups are loud and polarising, but they are not mine. Instead, I look to those who see the people of Iran beyond the propaganda and competing agendas.My stance has always been clearest to me when my feed glitches. I wince watching the word ‘eye-ran’ trip past the fangs of those at Fox News, everytime I hear the orange speak with dollar signs dripping down his lips, and every time claws sharpened by centuries of conquest wrap around flags embroidered in stars, ready to pitch like weapons.I know we agree that the uprisings in Iran are inseparable from the struggles in Palestine, Syria, Lebanon, Sudan, Congo and a list longer than I can see. Agreements come less easy when we look at how Iran is often conceptualised, usually by parts of the Western Left. Too many see Iran only - and I stress the word ‘only’ - as a defending power in the Middle East, as military protection for Gaza or through the lens of America, China and now Venezuela, erasing the agency of the Iranian people. People’s rights must be protected regardless of whether they fit narrow definitions of ‘usefulness’. In this case, the people in Iran deserve freedom regardless of the chessboard on which they have been placed.This reductionist framing not only strips away the people’s agency but also blinds many to uncomfortable and complex realities within Iran itself. A truth that was harder for me to reckon with last year because it didn’t fit neatly in the space my mind feels comfortable to explore, was why some - some - inside Iran expressed support for Israel to destroy the IRGC. Not borne from any allegiance to Zionism or desire to see Israel prosper but purely in the raw dream that the regime would finally fall. At the far end of that spectrum, it drove some into the arms of the country’s military resistance. Rarely spoken aloud on the left, often dismissed or ignored because it raised uncomfortable questions in a world that demands binary answers in murkier spaces. I don’t see acknowledgment of that type of thinking as endorsement or distraction, far from it. Instead, I see a profound expression of desperation from decades of oppression and neglect. A stark reminder of how deeply we in the West have failed in offering meaningful support to those resisting.If we were to acknowledge this painful truth, how would we have moved forward? How do we keep imperial powers at bay? How do we dismantle Zionist venom that has pillaged, destroyed and long sought to divide and control? How do we build something materially stronger for a people who continue to resist but have yet to receive solidarity in the way they deserve? I don’t have the answers. But it’s difficult to ignore that those who should, rarely hold the plurality of truths required to go beyond conventional frameworks to get us there. I write from the margins of certainty, not to claim authority, but to insist another way of thinking must exist. I know it must.Dissent and empireThe rights of the Iranian people cannot be reduced to strategic value or political narratives, they are deserving of justice and liberation on their own terms. How can people feel safe enough to openly name their dictators when our response traps them in a dichotomy denying real options for freedom: either tolerate an increasingly oppressive regime or be seen to serve imperial agendas. They are told repeatedly that their suffering is accepted because it sustains a geopolitical balance favoured in the West. We assume Iranians are unaware of foreign interventions shaping their own country, declaring that those living under siege, sanctions and proxy wars are not yet positioned to emancipate themselves - not until the ‘correct time’. But I am compelled to ask: When is that time? After bombs fall? After a lifetime of sanctions? When a nation teeters on the brink of economic collapse? After false imprisonments and hangings? Because each of these moments have come and gone. Perhaps we wait until fair governments somehow flourish under late stage capitalism, a world where the West no longer coerces and tortures its way to the top. I don’t hold my breath. Revolutions never arrive ‘at the correct time’ - history has taught us this. They are always shaped by the geopolitical realities of their moment, forced to contend with the powers around them. They are struggles against tyranny, be it foreign or rooted within.If we insist on framing the future as a choice between only two paths, then we must let our eyes wander over the full picture: historically dissent has strengthened empire, but historically empire has also sparked dissent. In this reasoning, these paths cannot be undone. It seems the recurring fault runs beneath the very ground we stand upon. Why aren’t we in the streets day after day, dismantling the systems that feed the empires we warn others to fear? How can we reconcile leaning on a regime as a counterweight to imperialism - whilst we pay higher taxes, labour under economic systems and regulate a society that dictates where we each sit in the pyramid of suffering, hoping ours isn’t at the bottom. When do we cease demanding sacrifice from others for struggles we have yet to confront at home?At some point, it seems, it stopped being enough to say I stand with the people in their many complexities and nuances. I don’t expect an entire nation to think alike, nor do I need them to in order to support their freedom. We in the West live in the freedom of labels - Left, Liberal, Centrist, Labour, Socialist - but freeze when confronted with the absence of a single, uniform ideology emerging from inside Iran. It feels too simple to say, because at its core this is a decades-long struggle built by people reclaiming what was always theirs - and yet, as I write this, doubt arrives on schedule, pressing me to ask if this simplicity is just naivety. Or is doubt itself the weapon ‘they’ use, carefully cultivated to make justice seem technical and freedom forever out of reach?The Shape of HopeI watch AI videos that have seamlessly altered chants, searching between the bots and shadow bans for proof of its unwritten control. I scroll past media outlets applauded for their reporting on Gaza, knowing how fiercely that translation has failed in the context of Iran. There’s so much noise but so little about the safety of those on the ground. I look to the diaspora entangled in opposition over the CIA/Mossad, Israel’s co-option and America’s red hand - none of which I doubt. If the purpose was to exhaust, it has indeed exhausted.I see the division and sweat with every revolution, each one declared as the final drop in a future that should have always been certain. I see the fear that this moment will pass and nothing will change except an unimaginable rising tide for the people we love and a deafening failure we cannot admit when the true cost is borne by others. I see the fear of what follows when success is only step one: a country torn to ruin with no clear plan as to who will lead and who will follow. Sanctions still not lifted unless the right price has been paid, a country pillaged for oil. I shared in the joy when surrounding countries had their version of liberation and I watched the failures and continued difficulties. Which suffering is worse is not for me to judge.Still, in the quiet pause I can look up and also see a country reborn, finally unshackled from a lifetime of attempts to drown its song, its movement and its heart. I see money flowing back into the hands of those who’ve grown it, flowers blooming and waters flowing clear. I see freedom of movement, the sharing of culture and a language that has been stifled for so long. I see loved ones reunited and new ones held close. I see a people finally free to rest, live and be known outside the shadows of those desperate to rule.Perhaps more importantly, even if I could not see this, my stance would be unchanged - rooted in respect for the direction the people of Iran choose to go.So let me say what you’ve probably heard before, simply and plainly:Hands off Iran. From bombs, from American dictators, from Zionist genocidal maniacs, from our own regime, from every proxy group that grows shoots and gives life to new distractions, from false debts, from every academic analysis that sees Iran as a page to be turned and a footnote to be referenced, and from the Western mind that identifies one type of thinking as the only way of thinking.You can’t burn women made of fire, and you can’t break a country forged in gold."
}
,
"relatedposts": [
{
"title" : "How to Resist “Organized Loneliness”: resisting isolation in the age of digital authoritarianism ",
"author" : "Emma Cieslik",
"category" : "essays",
"url" : "https://everythingispolitical.com/readings/how-to-resist-organized-loneliness",
"date" : "2026-02-13 15:11:00 -0500",
"img" : "https://everythingispolitical.com/uploads/American_protesters_in_front_of_White_House-11.jpg",
"excerpt" : "Over the past year, many of us have encountered, navigated, and processed violence alone on our phones. We watched videos of Renee Nicole Good and Alex Pretti being fatally shot and Liam Conejo Ramos being detained by ICE agents. These photos and videos triggered anger, sadness, and desperation for many (along with frustration that these deaths were the inciting blow against ICE agents that have killed many more people of color this year and last).",
"content" : "Over the past year, many of us have encountered, navigated, and processed violence alone on our phones. We watched videos of Renee Nicole Good and Alex Pretti being fatally shot and Liam Conejo Ramos being detained by ICE agents. These photos and videos triggered anger, sadness, and desperation for many (along with frustration that these deaths were the inciting blow against ICE agents that have killed many more people of color this year and last).While the institutions and people committing these crimes do not want them recorded, the Department of Homeland Security and the wider Trump administration is using “organized loneliness,” a totalitarian tool that seeks to distort peoples’ perception of reality. Although seemingly a symptom of COVID-19 pandemic isolation and living in a more social media focused world, “organized loneliness” is being weaponized to change the way people not only engage with violence but respond to it online, simultaneously desensitizing us to bodily trauma and escalating radicalization and recruitment online.Back in 2022, philosopher Samantha Rose Hill argued that the loneliness epidemic sparked by the COVID-19 pandemic could and would have dangerous consequences. She specifically cites Hannah Arendt’s 1951 book The Origins of Totalitarianism, which argued that authoritarian leaders like Hitler and Stalin weaponized people’s loneliness to exert control over them. Arendt was a Jewish woman who barely escaped Nazi Germany.As Hill told Steve Paulson for “To The Best Of Our Knowledge,” “the organized loneliness that underlies totalitarian movements destroys people’s relationship to reality. Their political propaganda makes it difficult for people to trust their own opinions and perceptions of reality.” Because as Arendt wrote, “the ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction and the distinction between true and false no longer exist.”But there are ways in which we can resist the threat that “organized loneliness” represents, especially in the age of social media. They include acknowledging this campaign of loneliness, taking proactive steps when engaging with others online, and fostering relationships with friends and our communities to stand in solidarity amidst the rise of fascism.1. The first step is accepting that loneliness affects everyone and can be exploited by authoritarian movements.Many of us know this intimately. Back in 2023, the U.S. Surgeon General flagged an already dire loneliness epidemic, that in combination with a transition of most interaction onto social media, changes the way in which we engage with violence and tragedy online. But it can be hard to admit that loneliness affects us, especially when we are constantly connected through social media. It’s important to admit that even for the most digitally literate and active among us, “organized loneliness” not only can occur but especially occurs on social media.Being susceptible to or affected by “organized loneliness” is not a moral shortcoming or a personal failure but acknowledging it and taking steps to connect with one another is the one way we resist totalitarian regimes.2. Next, take social media breaks–and avoid doomscrooling.Even before the advent of social media or online news outlets, Arendt was warning about how loneliness can become a breeding ground for downward spirals. She explains that the constant consumption of tragic, violent, and deeply upsetting news–and watching it unfold in front of us can not only be overstimulating but can desensitize us and disconnect us from reality.While it can be difficult when most of our social lives exist on social media (this will be unpacked later), experts recommend that people limit using social media to less than two hours per day and avoid using it during the first hour after waking up and the last hour before going to sleep. People can use apps that limit overall screen time or restrict access to social media at set times–the best being Opal, One Sec, Forest, and StayFree. People can also use these apps to limit access to specific websites that might include triggering news.But it’s important to recognize that avoiding doomscrooling does not give people license not to stay informed or to look away from atrocities that are not affecting their communities.3. Resist social media echo-chambers by diversifying your algorithm.When you are on social media, however, it’s important to recognize that AI-based algorithms track what we engage with and show us similar content. People can use a VPN to search without creating a record that AI can track and thus offer us like offerings, but while the most pronounced (and reported on) examples focus on White, cis straight men and the Manoverse, echochambers can affect all of us and shift our perception of publicly shared beliefs.People can resist echo-chambers by seeking out new sources and accounts that offer different, fact-based perspectives but also acknowledge their commitment to resisting fascism, such as Ground News, ProPublica, and Truthout. Another idea is to follow anti-fascist online educators like Saffana Monajed who promote and share lessons for media literacy. People can also do this by cultivating their intellectual humility, or the recognition that your awareness has limits based largely on your own experiences and privileges and your beliefs could be wrong. Fearless Culture Design has some great tips.While encountering and engaging different perspectives is vital to resisting echochambers and social algorithms, this is not an invitation to follow or platform any news outlet, content creator, or commentator that denies your or other people’s personhood.4. Cultivate your friendships and make new ones.In a time when many of us only stay in contact with friends through social media, friendships are more important than ever. Try, if you can, to engage friends outside of social media–whether it’s through in-person meet ups (dinners, parties, game nights) or on digital platforms that are not social media-based, for example coordinating meet-ups over Zoom or Skype. This can be a virtual D&D campaign, craft circle, or a virtual book club. While these may seem like silly events throughout the week, they help build real connection.It’s important to connect with people outside of a space that uses an algorithm to design content and to reinforce that people are three-dimensional (not just a two-dimensional representation of a social media profile). There are even some apps that assist with this goal, such as Connect, a web app designed by MIT graduate students Mohammad Ghassemi and Tuka Al Hanai to bring students from diverse backgrounds together for lunch conversations.Arendt writes that totalitarian domination destroys not only political life but also private life as well. Cultivating friendships–and relationships of solidarity with your neighbors and fellow community members–are the ways in which we not only resist the destruction of private relationships but also reinforce that we and others belong in our communities–and that we can achieve great things when we stand together!5. With this in mind, practice intentional solidarity with one another.While it’s likely no surprise, fascism functions to both establish a nationalist identity that breeds extremism and destroy unification and rebellion against authority. The best way to resist the isolation that totalitarian governments breed is to practice intentional acts of solidarity with marginalized communities, especially communities facing systemic violence at the hands of an authoritarian power.Writer and advocate Deepa Iyer discusses the importance of action-based solidarity in her program Solidarity Is, part of the Building Movement Project, and Solidarity Is This Podcast (co-hosted with Adaku Utah) discusses and models a solidarity journey that foregrounds marginalized communities. I highly recommend reading her Solidarity Is Practice Guide and the Solidarity Syllabus, a blog series that Iyer just started this month to highlight lessons, resources, and ideas of how to cultivate solidarity within your own communities.6. Consume locally and ethically, and reject capitalist productivity.And one way that people can stand in solidarity with their communities is to support local small businesses that invest back into the communities. When totalitarianism strips people of many platforms to voice concern, one of the last remaining power people have is how and where they spend their money. Often, this is what draws the most attention and impact, so it’s important to buy (and sell) based on Iyer’s Solidarity Stances and to also resist the ways in which productivity culture not only disempowers community but devalues human labor.At the heart of Arendt’s criticism of totalitarian domination is the ways in which capitalism, a “tyranny over ‘laborers,’” contributes to loneliness itself (pg. 476). Whether intentional or not, this connects to modern campaigns not only of malicious compliance but also purposeful obstinance in which people refuse to labor for a fascist regime but to mobilize their ability to labor as a form of resistance–thinking about the recent walkouts and boycotts that resist by weaponizing our labor and our spending power.Not only should people resist the conflation of a person’s value to their productivity, but they should use their labor–and the economic products of it–as tools of resistance in capitalism.Thankfully as Arendy writes, “totalitarian domination, like tyranny, bears the germs of its own destruction,” so totalitarianism by definition cannot succeed just as humans cannot thrive under the pressure of “organized loneliness.” For this reason, it’s a challenge to hold on and resist the administration using disconnection to garner support for the dehumanization of and violence against human beings. But as long as we do, we have the most powerful tools of resistance–awareness, friendship, community, and solidarity–at our disposal to undo totalitarianism just as it was undone back in the 1940s."
}
,
{
"title" : "A Trail of Soap",
"author" : "susan abulhawa, Diana Islayih",
"category" : "excerpts",
"url" : "https://everythingispolitical.com/readings/a-trail-of-soap",
"date" : "2026-02-13 08:40:00 -0500",
"img" : "https://everythingispolitical.com/uploads/Trail_of_Soap.png",
"excerpt" : "From EVERY MOMENT IS A LIFE compiled by susan abulhawa. Copyright © 2026 by Palestine Writes. Reprinted by permission of One Signal Publishers/Atria Books, an Imprint of Simon Schuster, LLC.",
"content" : "From EVERY MOMENT IS A LIFE compiled by susan abulhawa. Copyright © 2026 by Palestine Writes. Reprinted by permission of One Signal Publishers/Atria Books, an Imprint of Simon Schuster, LLC.Illustration by Rama DuwajiI met Diana Islayih at a series of writing workshops I conducted in Gaza between February and May 2024. She was one of a couple dozen young people who traveled for hours on foot, by donkey cart, or in cars forced to crawl through the crush of displacement. They were all trying to survive an ongoing genocide. Still, they risked Israeli drones and bombs to be there, just to feel human for a few hours, like they belong in this world, to touch the lives they believed they might still have.Soft-spoken and slight, Diana was the only one who recognized me, asking quietly if I was “the real susan abulhawa.” Each writer progressed their piece at their own pace, and would read their work aloud in the workshops to receive group feedback. Diana’s was the only story that emerged almost fully formed, as if it had been waiting for language. She teared up the first time she read it aloud, and again, the second.By the third reading, the tears were gone. “I got used to the indignities,” she told me. “Now I’m used to reading them out loud.” She confessed that she struggled living “a life that doesn’t resemble me.” On our last day together, I reminded her of what she’d said. She smiled ironically. “Now I don’t know if I resemble life,” she said.What follows is Diana’s story, written from inside that unrecognizable life, bearing witness not through spectacle, but through one intimate moment in the unbearable weight of the everyday. — susan abulhawa, editor of Every Moment Is a Life, of which this essay is part.Courtesy of Simon & SchusterI poured yellow liquid dish soap into my left palm, which instinctively cupped into a deep hollow, like a well yearning to be a well once more. I would need to wash my hands after using the toilet near our tent, though the faucet was usually empty. Water had been annihilated alongside people in this genocide, becoming a ghost that graciously deigns to appear to us when it wishes to—one we chase after rather than flee.The miserable toilet was made of four wooden posts, wrapped in a makeshift curtain made from an old scrap of fabric—so sheer you could see silhouettes behind it. A blanket full of holes and splinters served as a “door.”Inside, a concrete slab with a hole in the middle. You need time to convince yourself to enter such a place. The stench alone seizes your eyelids and turns your stomach the moment it creeps into your nose.I thought about going to the damned, distant women’s public toilet. I hated it during the first weeks of our displacement, but it was the only one in the area where you could both relieve yourself and scrub off the dust of misery that clung to every air molecule.It infuriated me that it was wretched and run-down, and the crowding only made it worse—full of sand, soiled toilet paper, and sanitary pads scattered in every corner.“Should I go?” I asked myself, aloud.I decided to go, taking one step forward and two steps back. I’d ask anyone returning from the toilet, “Is there water in the tap today?” and await the answer with the eagerness of a child hoping for candy.“You have to hurry before it runs out!”Or, more often, “There isn’t any.”So we’d all—men, women, and children—arm ourselves with a plastic water bottle, which was a kind of public declaration: “We’re off to the toilet.” We’d also carry a bar of soap in a box, although most people didn’t bother using it since it didn’t lather and was like washing your hands with a rock.I looked up and exhaled, staring into the vast gray nothingness that stared right back at me. Then I stepped out onto the sand across from our ramshackle displacement camp—Karama, “Camp Dignity”—though dignity itself cries out in this filthy, exhausted place, choked with chaos and a desperate scramble to moisten our veins with a drop of life.The road was empty, as it was early morning, and even the clamor of camp life lay dormant at that hour. Still, I couldn’t relax my shoulders—to signal my senses that we were alone, that we were safe. My fingers remained clenched over the yellow dish soap, my hand hanging at my side to keep it from spilling.I crossed the distance to the toilet—step by step, meter by meter, tent by tent. The souls who dwelled in them, just as they were, unchanged, their curious eyes fixed on me. I passed a garbage heap, shaped like a crescent moon, overflowing with all kinds of empty food cans—food that had ruined the linings of our intestines and united us in the agonies of digestion and bowel movements.Something trickled from my palm—a thread of liquid that felt like blood dripping between my fingers, down my wrist in thickening droplets. My hand trembled, and my eyes blurred. I convinced myself—without looking—that it was all in my head, not in my hand, quickened my pace, my heartbeat thudding in my ears.At last, I reached the only two public toilets in the area, one for men and the other for women, both encased in white plastic printed with the blue UNICEF logo.Inside, I was met with the “toilet chronicles”—no less squalid than the toilet itself—unparalleled chatter among women who’d waited long hours in the line together.The old women bemoaned the soft nature of our generation, insisting our condition was a “moral consequence” of our being spoiled.Other women pleaded to be let into the toilet quickly because they were diabetic. They banged on the door with urgency and physical pain, like they would break in and grab the person behind it by the throat, shouting, “When will you come out?!”The woman inside yelled back, “I’m squeezing my guts out! Should I vomit them up too? Have patience! Damn whoever called this a ‘rest room’!”I looked around. A pale-faced woman smiled at me. I returned her smile, but my face quickly stiffened again, as if the muscles scolded me for stretching them into a smile. A voice inside me whispered meanly, What are you both even smiling about?A furious cry rang from the other stall, “Oh my God! Someone is plucking her body hair! What are you doing, you bitch? It’s a toilet! A toilet!”Another voice shot back, “Lower your voice, woman, and hurry up! The child’s crying!”Two little girls stood nearby, with tousled hair, drool marking their cheeks, their eyes half shut. They were crying to use the toilet, clutching their crotches, shifting restlessly in the sandy corridor where we stood.I was trying to push through to the water tap at the end of the hall, attempting to escape this tiresome, tragic theater. As my luck would have it, there was no water. I opened my palm. It too was empty. The yellow dish soap my mother bought yesterday was gone. All that remained was a sticky smear across my left hand and a long thread trailing behind me in the sand. Had it been dripping from my hand all along the way?I twisted the faucet handle back and forth—a futile hope for even a thin thread of water. Not a single drop came.My body sagged under the weight of rage, disappointment, fury, and a storm of unanswerable questions. I rushed through the crowded corridor of angry women, out into the street. I couldn’t hold back tears.I wept, cursing myself and the occupation and Gaza and her sea— the sea I love with a weary, lonely love, just as I’ve always loved everything in this patch of earth.I sobbed the entire way back. Without shame. I didn’t care who saw—not the passersby, not the homes or tents, not the ground I walked on. My grief rained tears on this land on my way there and back.But the land’s thirst is never quenched—neither with our tears, nor with our blood.My eyes were wrung dry from crying by the time I reached our tent. I collapsed on the ground, questions clamoring in my head.Can a homeland also be exile?Can another exile exist within exile?What is home?Is home the homeland itself, the soil of a nation?Or is it the other way around—the homeland is only so if it’s truly home?If the homeland is the home, why do I feel like a stranger in Rafah—a place just ten minutes from my city, Khan Younis?And why did I fear the feeling I had when I imagined myself in our kitchen, where my mother cooked mulukhiya and maqluba for the first time in six months, even though I wasn’t at home—in our house?That day, I said aloud, “Is this what the occupation wants? For me to feel ‘at home’ merely in the memory of home?”How can I feel at home without being there?How can I be outside of my homeland when I’m in it?I looked down at my hand—dry and cracked with January’s chill. The yellow soap liquid had turned into frozen white powder between my fingers."
}
,
{
"title" : "Venezuela should be neither dictatorship nor colony: An interview with union leader Eduardo Sánchez",
"author" : "Simón Rodriguez",
"category" : "essays",
"url" : "https://everythingispolitical.com/readings/venezuela-should-be-neither-dictatorship-nor-colony",
"date" : "2026-02-12 10:51:00 -0500",
"img" : "https://everythingispolitical.com/uploads/Eduardo-Sanchez-rueda-de-prensa-diciembre-2024.jpg",
"excerpt" : "",
"content" : "Eduardo Sánchez is an important Venezuelan labor leader with decades of political and union work. He is the president of the National Union of Workers of the Central University of Venezuela (SINATRAUCV) and the Federation of Higher Education Workers of Venezuela (FETRAESUV). He is also a member of Comunes, an organization founded in 2024 that, in its founding documents, aims for the recovery of the legacy of the Bolivarian Revolution, which they believe the Maduro government has broken with, to the point of considering it a neoliberal and “anti-Chavista government.”Sánchez describes Comunes as “a grouping of left-wing sectors that propose an alternative to the polarization between the so-called reactionary left that rules the country, led by President Nicolás Maduro, and the fascist and right-wing sectors represented by the current headed by María Corina Machado. In other words, we are a third option, seeking to establish a political and social solution for the popular and workers’ movement, with the concept of the homeland as a fundamental element.” The following interview took place January 13.How would you characterize the events of the last few days in Venezuela, starting with the US attack?Since the early hours of January 3, the US aggression against Bolívar’s homeland, against Venezuelan soil, materialized. According to statements by US spokespeople themselves, more than 150 aircraft invaded Venezuelan territory to bomb specific areas of Caracas, Miranda, Aragua, and La Guaira. This is an unprecedented event in Venezuelan politics, which has caused outrage because Venezuelan soil has been sullied by the insolence of an imperialist power that, abusing its military might, has taken it upon itself to intervene in our country and remove the president. Not that we defend the president as such, but we do not believe that anyone has given the US president carte blanche to be the world’s policeman and come and control our country. This is a problem for Venezuelans that we Venezuelans must resolve ourselves. Therefore, we condemn this aggression as a disgraceful act that we hope will not happen again in any of our countries on the continent.President Maduro has led an authoritarian government that arose from an unfortunate event, which leaves doubts about its legitimacy, given that he lost the July 28 elections and arrogated them to himself, generating a process of repression, imprisoning anyone who protested, and acquiring a dictatorial character, which today bears responsibility for what is happening with the current crisis. The gringos have intervened, taking advantage of the crisis and with the support of an anti-national sector of the country that called for intervention and is now very poorly regarded by Venezuelan society.What is the current situation on the streets?The situation on the streets of Venezuela is one of astonishing calm, as a result of the fact that more than 70% of Venezuelans did not sympathize with Maduro’s regime, in addition to its repression, imprisonments, and deaths, as well as the economic and social deterioration that has engulfed the Venezuelan working class, which has paid a high price for a crisis it did not create, which has impoverished its wages and plunged it into a state of critical poverty. Today, when the government sought the support of the working class and the people, the response was negligible, with only a small percentage mobilizing due to the general discontent that existed.This does not mean support for the intervention; everyone laments that more than 100 Venezuelans have died as a result of treacherous bombings against Bolívar’s homeland, and that the concept of homeland has been sidelined and the country’s sovereignty violated.How do you interpret Trump’s announcements that he will allegedly run the country and take over Venezuelan oil?For us, there is now a dilemma: republic or colony. Facing it, we are putting forward our proposals to unify the country, to unify the working people around the concept of the Republic. We cannot be a colony of anyone, much less of the gringos, who have been the most reactionary and recalcitrant imperialist power on the continent, responsible for interventions that have taken place since the beginning of the last century, and who now seek to arrogate to themselves rights they do not have in order to turn us into a protectorate.The call we are making to Venezuelan society and the workers’ movement is for unity and action, and to the interim government, which also lacks legitimacy, despite being the element with which they intend to make a transition, is that any solution that is proposed must be framed within the Constitution and the democratic process. Relations with the US from a commercial point of view must be within the framework of respect for the Venezuelan Constitution and laws, and not under the guise of a kind of protectorate where they are giving orders on the premise that if they are not obeyed, they will bomb again.We believe that the country has sufficient political reserves to achieve an independent, autonomous, democratic, and patriotic state that can lead this country and put an end to the attempt to impose a dictatorship by a government that claimed to be revolutionary but ended up being neoliberal and capitalist, and prevent us from becoming a protectorate of a foreign power. We consider it important for the country to move towards democracy, allowing us to elect our president in accordance with the Constitution and laws of the Bolivarian Republic of Venezuela.What message would you give to workers in other countries who are closely following the situation in Venezuela?This situation is very unfortunate for the entire continent. It represents a wake-up call to the different peoples of the world, in the understanding that the gringos now consider that they are once again managing the region as their backyard, and from that point of view they simply intend to take our oil, our gold, our rare earths, turn Venezuela into a kind of protectorate or colony, and take over the wealth of our country.It is important that the peoples of the world see themselves in the mirror of the Venezuelan situation, which today stands at a crossroads between becoming a US colony or continuing on the path of the Republic. We call on the working classes of Latin America and the world to unite to avoid ending up in a situation like the one we are now experiencing. We call on them to fight the authoritarian regimes that have brought so much pain to the different countries of the American continent. The call is for unity as a class, with a perspective of struggle, not only for labor rights but also for the homeland, a fundamental and unifying concept of each of the countries that make up the Latin American homeland, which continue in the struggle for self-determination, to expand and develop democracy to place it at the service of the majority."
}
]
}