This introductory essay contextualizes the special collection of papers on the pandemic and seeks to map the terrain of extant public health research on Palestine and the Palestinians. In addition, it is a contribution in Palestine studies to a nascent yet propulsive conversation that has been accelerated by Covid-19 on the erasure of structures of violence, including those of settler colonialism and racial capitalism, within the discipline of epidemiology. Using public health as an analytic, this essay asks us to consider foundational questions that have long been sidelined in the public health discourse on Palestine, including the implications for health and health research of eliding ongoing settler colonialism. Rather than ignoring and reproducing their violence, this essay seeks to tackle these questions head-on in an attempt to imagine a future public health research agenda that centers health, and not simply survivability, for all Palestinians.

This essay explores representations of Palestinian physicians in the Israeli health-care system during the Covid-19 pandemic and the dynamics that have played out in that system during the public health emergency from the perspective of a Palestinian physician. It argues that the health-care system, an essential pillar and infrastructural foundation of the settler-colonial project, is naively imagined as an apolitical, neutral sphere. As the site of a metaphorical battlefield against Covid-19, it has been window-dressed as an arena for brotherhood between Israeli Palestinians and Jews, and fantasized about as a gateway to political gain or equality for the Palestinian citizens of Israel (PCIs). Throughout the process, settler militarism, settler symbols, and settler domination have continued to be normalized.

This first-person account, written by the partner of a Palestinian prisoner, brings to life detention conditions in Israeli prisons that have been well documented by human rights and other organizations. It highlights the particular dangers these carceral facilities pose to the men, women, and children being held—many in so-called administrative detention, without trial or charge—during the Covid-19 pandemic. Part reportage and part cri de coeur, this testimonial touches on the most immediate and existential aspects of imprisonment for Palestinians in Israeli prisons: poor sanitary conditions and insufficiency of Covid-19 mitigation measures, as well as systemic medical negligence, such as the withholding of medical care at a time of heightened threat and greater vulnerability.

The situation of West Bank Palestinians working in Israel has highlighted a number of parallels with the conditions of global labor employed in essential sectors during the Covid-19 pandemic. Under capitalism, the compulsion to work, ostensibly to cultivate life, comes at the risk of being exposed to death, but is preferred over immiseration caused by unemployment. The pandemic has merely amplified existing structural features of such employment. For Palestinian workers, with the risk of infection in Israel being significantly higher, the perilous conditions experienced by Palestinian labor have turned the preservation of life enabled by such employment more firmly into the production of death. The Palestinian Authority (PA), too, faces a conundrum: to balance the economic benefits it derives from Palestinian disposability in the Israeli labor market with public health considerations limiting such employment. This essay argues that the Covid-19 pandemic lays fully bare the necroeconomy produced by the intersection of settler colonialism and capitalism, which also forms the bedrock of the necropolitical order in the West Bank.

How are refugees responding to protect themselves and others in the midst of the Covid-19 pandemic? How do these responses relate to diverse local, national, and international structures of inequality and marginalization? Drawing on the case of Beddawi camp in North Lebanon, I argue that local responses—such as sharing information via print and social media, raising funds for and preparing iftar baskets during Ramadan, and distributing food and sanitation products to help people practice social distancing—demonstrate how camp residents have worked individually and collectively to find ways to care for Palestinian, Syrian, Iraqi, Kurdish, and Lebanese residents alike, thereby transcending a focus on nationality-based identity markers. However, state, municipal, international, and media reports pointing to Syrian refugees as having imported the virus into Beddawi camp place such local modes of solidarity and mutuality at risk. This article thus highlights the importance of considering how refugee-refugee assistance initiatives relate simultaneously to: the politics of the self and the other, politically produced precarity, and multi-scalar systems that undermine the potential for solidarity in times of overlapping precarities.

The Covid-19 pandemic has laid bare the devastating and disproportionate effects of structures of violence that produce vulnerability in communities of color globally, including with respect to mental health-care provision. While coping and resilience are dominant mainstream frameworks to understand mental health in crisis—both in Palestine and elsewhere—the three contributors to this roundtable were asked to offer a rejoinder to that approach. They reflect on the pandemic as an opportunity to revisit how we understand and advocate for critical approaches to mental health in Palestine in the midst of prolonged crisis.

This essay explores the challenges and opportunities that the Covid-19 pandemic has afforded Israel as it broadens its settler-colonial objectives internally, in Gaza, and elsewhere. In particular, it sheds light on the heightened militaristic and economic approaches taken by Israel to further entrench its siege of Palestinians in Gaza and to export increasingly advanced technologies of surveillance and state control long deployed against the Palestinian people. This investigation thus offers an opportunity to probe settler colonialism's strategic opportunism in the face of the historic pandemic.

Fatah leaders routinely accuse Hamas of plotting to establish an “emirate” in the Gaza Strip. Gaza is in fact turning into a statelet separate from the West Bank, but it is Israeli policies that are driving the “Gaza is Palestine” option with a series of measures that have been implemented since the early 1990s to sever Gaza from the West Bank. This development has intensified under the administration of U.S. president Donald Trump. In the White House's vision for Middle East peace, which turns the West Bank into a series of isolated Bantustans enveloped by Israeli territory and shorn of Jerusalem, the Gaza Strip becomes the centerpiece of any future Palestinian entity. The international community, laser focused on avoiding another war in Gaza, has prioritized the humanitarian over the political crisis, furthering the excision of the Palestinian territory. As aid flows directly into Gaza, bypassing Ramallah, and Israel and Hamas negotiate a long-term ceasefire, the Palestinian Authority (PA) finds itself increasingly marginalized.

This paper examines Mahmoud Darwish's exploration of the political, geographical, existential, and metaphysical dimensions of displacement, banishment, and statelessness in his 2005 lyrical epic “Exile.” The paper offers an analysis of Darwish's treatment of dialectic, heteroglossia, the juxtaposition of the national and the existential, and conflicting temporalities, as well as political uncertainty and metaphysical fear. With particular reference to the paradoxical portrayal of space in “Exile”—the juxtaposition of the near and far, real and illusory, localized and dispersed—I also examine the ways in which Palestinian identity, as narrated in this poem, is destabilized and dispersed by what Michel Foucault calls “heterotopic space.”

In late November 2019, the Israeli Supreme Court upheld the Ministry of Interior's order to deport Human Rights Watch (HRW) director for Israel and Palestine, Omar Shakir. The court based its decision on a 2017 amendment to Israel's 1952 Entry into Israel Law enabling the government to refuse entry to foreigners who allegedly advocate for the boycott of Israel. The same law was invoked to deny entry to U.S. congresswomen Rashida Tlaib and Ilhan Omar in the summer of 2019. The campaign against Shakir began almost immediately after he was hired by HRW in 2016, and the court's decision marked the culmination of a multi-year battle against the deportation order. In this interview, JPS Editorial Committee member, Rutgers University professor, and author Noura Erakat discusses the details of his case with Shakir in an exchange that also examines the implications of the case for human rights advocacy, in general, and for Palestinians, in particular. The interview was edited for length and clarity.