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July 13, 1957

Telegram, Colonel [Amar] Ouamrane to Lt. John Kennedy, Senator, Washington

On July 2, 1957, US senator John F. Kennedy made his perhaps best-known senatorial speech—on Algeria.

Home to about 8 million Muslims, 1.2 million European settlers, and 130,000 Jews, it was from October 1954 embroiled in what France dubbed “events”—domestic events, to be precise. Virtually all settlers and most metropolitan French saw Algeria as an indivisible part of France. Algeria had been integrated into metropolitan administrative structures in 1847, towards the end of a structurally if not intentionally genocidal pacification campaign; Algeria’s population dropped by half between 1830, when France invaded, and the early 1870s. Eighty years and many political turns later (see e.g. Messali Hadj’s 1927 speech in this collection), in 1954, the Front de Libération Nationale (FLN) launched a war for independence. Kennedy did not quite see eye to eye with the FLN.

As Kennedy's speech shows, he did not want France entirely out of North Africa. However, he had criticized French action already in early 1950s Indochina. And in 1957 he met with Abdelkader Chanderli (1915-1993), an unaccredited representative of the FLN at the United Nations in New York and in Washington, DC, and a linchpin of the FLN’s successful international offensive described in Matthew Connelly’s A Diplomatic Revolution: Algeria’s Fight for Independence and the Origins of the Post-Cold War Era (2002). Thus, Kennedy supported the FLN’s demand for independence, which explains its very positive reaction to his speech, evidenced in the telegram sent to Kennedy printed here.

July 2, 1957

Remarks of Senator John F. Kennedy in the Senate, Washington, D.C., July 2, 1957

On July 2, 1957, US senator John F. Kennedy made his perhaps best-known senatorial speech—on Algeria.

Home to about 8 million Muslims, 1.2 million European settlers, and 130,000 Jews, it was from October 1954 embroiled in what France dubbed “events”—domestic events, to be precise. Virtually all settlers and most metropolitan French saw Algeria as an indivisible part of France. Algeria had been integrated into metropolitan administrative structures in 1847, towards the end of a structurally if not intentionally genocidal pacification campaign; Algeria’s population dropped by half between 1830, when France invaded, and the early 1870s. Eighty years and many political turns later (see e.g. Messali Hadj’s 1927 speech in this collection), in 1954, the Front de Libération Nationale (FLN) launched a war for independence. Kennedy did not quite see eye to eye with the FLN.

As Kennedy's speech shows, he did not want France entirely out of North Africa. However, he had criticized French action already in early 1950s Indochina. And in 1957 he met with Abdelkader Chanderli (1915-1993), an unaccredited representative of the FLN at the United Nations in New York and in Washington, DC, and a linchpin of the FLN’s successful international offensive described in Matthew Connelly’s A Diplomatic Revolution: Algeria’s Fight for Independence and the Origins of the Post-Cold War Era (2002). Thus, Kennedy supported the FLN’s demand for independence, which explains its very positive reaction to his speech.

And thus, unlike the 1952-1960 Republican administration of Dwight Eisenhower (1890-1969) that officially backed the views of NATO ally France and kept delivering arms, the Democratic senator diagnosed a “war” by “Western imperialism” that, together with if different from “Soviet imperialism,” is “the great enemy of … the most powerful single force in the world today: ... man's eternal desire to be free and independent.” (In fact, Kennedy’s speech on the Algerian example of Western imperialism was the first of two, the second concerning the Polish example of Sovietimperialism. On another, domestic note, to support African Algeria’s independence was an attempt to woe civil-rights-movement-era African Americans without enraging white voters.) To be sure, Kennedy saw France as an ally, too. But France’s war was tainting Washington too much, which helped Moscow. In Kennedy’s eyes, to support the US Cold War against the Soviet Union meant granting Algeria independence. The official French line was the exact opposite: only continued French presence in Algeria could keep Moscow and its Egyptian puppet, President Gamal Abdel Nasser, from controlling the Mediterranean and encroaching on Africa.

December 3, 1956

Middle East (Situation): Debated in the Commons Chamber, Monday, 3 December 1956

In July 1956, Egyptian President Gamal Abdel Nasser (1918-1970) nationalized the Suez Canal Company, surprising the world. The government of France, in whose capital of Paris the company was headquartered, and the British government, the company’s plurality shareholder, sought to reverse nationalization in court, but failed—even though they clad their case in the language not of imperial self-interest but, rather, of international public interest. The time in which such language was somewhat acceptable, even at home, was passing, and the Suez Crisis played a big part in this final act.

At the same time, the two governments early on after the canal nationalization decided to remove Nasser by force, for re-compensation was not their central concern. France believed Nasser was enabling the FLN, which in 1954 had started Algeria’s War for Independence, and Britain wanted some say in the canal, which had for decades been its worldwide empire’s “swing-door,” as a member of parliament, Anthony Eden (1897-1977), called it in 1929. In August 1956 France began discussing a joint operation with Israel, which wanted Nasser gone, too, and the Red Sea opened for Israel-bound ships. In early October the two were joined by Britain. On the 29th, Israel invaded the Egyptian Sinai Peninsula. On the 30th, France and Britain gave Israel and Egypt a 12-hour ultimatum to cease hostilities, or they would intervene—and Anglo-French forces bombed Egyptian forces from the 31st and on November 5-6 occupied the canal’s northern tip. Although a power play, “Operation Musketeer,” like the court case, could not be an open imperial move anymore, then, and did not present itself to the world as such. No matter: especially in colonies and postcolonial countries, people were outraged.

More problematically for France and Britain, Washington was incredulous. This Middle Eastern affair triggered the worst crisis of the 1950s between America’s rising international empire and Europe’s descending empires, and indeed clarified and accelerated that descent. President Dwight Eisenhower (1890-1969) fumed that Prime Ministers Anthony Eden and Guy Mollet (1905-1977) had disregarded his administration’s opposition to military action. Worse, they had deceived him about their intentions. And worst, their attack on Egypt undermined the supreme US tenet: Soviet containment. The Americans were by association tainted by their NATO allies’ imperialist move while the Soviets looked good—on November 5 they offered Egypt troops and threatened to nuke London, Paris, and Tel Aviv—and that although they had just repressed an uprising in Hungary.

On the very day of the ultimatum, October 30, Eisenhower washed his hands of that move on live US television, and the US mission at the UN organized a cease-fire resolution vote in the Security Council. France and Britain vetoed it. Although sharing its European allies’ emotions about Nasser, the US administration withheld critical oil and monetary supplies from them to bring them to heel and withdraw from Egypt—after which, it promised, they would be warmly welcomed back. It ceased most bilateral communications and froze almost all everyday social interactions with its two allies, even cancelling a scheduled visit by Eden. And it badgered its allies at the UN, supporting an Afro-Asian resolution that on November 24 called Israel, Britain, and France to withdraw forthwith. On December 3, the British Foreign Secretary Selwyn Lloyd took the floor in the House of Commons.

July 26, 1956

Speech by President Nasser, Alexandria, July 26 [1956] (Extract)

Eighty-seven years after the Suez Canal’s completion in 1869 and less than two months after the last British troops had left it in June 1956, Egyptian President Gamal Abdel Nasser (1918-1970) on July 26, 1956, nationalized the Suez Canal Company.

Nasser announced the step in the text printed here: a speech that would become a classic in the annals of twentieth-century decolonization worldwide. The English translation used here is included in a documentary publication printed in 1956 by the US State Department in Washington, DC, titled The Suez Canal Problem; it is an excerpt of the whole speech.

Nasser pronounced the speech in the Egyptian Mediterranean city of Alexandria in front of a crowd of tens of thousands, during which he also uttered the code word signaling his security forces to occupy the company’s assets and offices in Egypt. Nasser’s step took the world by surprise. The French government, the Suez Canal Company’s Paris headquarters and its many French shareholders, and the British government that was the company’s largest shareholder and that on July 23, following Washington’s lead, had retracted a 1955 offer to back a World Bank loan to Egypt: all they were outraged. (France and Britain would fail to reverse nationalization in court; the outcome, in Britain, of the ensuing Franco-British-Israeli attack is the focus of another document dated 1956 in this collection). Diametrically opposed was the dominant reaction among Egyptians, other Arabs, and people in newly independent and still colonialized countries. They were ecstatic. The reason was not so much that Nasser nationalized the canal in order to find a new way to finance a dam at Aswan, on the Nile, although that project was a linchpin of Egypt’s modernization, a history analyzed in Guy Laron’s Origins of the Suez Crisis (2013). The reason was more existential. Nasser’s act turned himself, Egypt, and by proxy the entire non-white world from a passive object of history into an active subject. “Die of your fury,” Nasser told the Americans, and by extension Europe’s descending imperial powers. And by calling the shots—“Today, citizens, the Suez Canal Company has been nationalized. This order has been published in the Official Journal. It has become a matter of fact”—he symbolically subjugated Britain and France, humiliating those once so powerful empires as only a non-white ex-colonial subject could. Even a cut as historic as India’s independence, in 1947, had not hurt Britain this much. Technically speaking Britain had co-initiated that final act of the British Raj, and it was a loss of a limb, however crucial. Nasser, by contrast, had stabbed the empire in its very heart—a story classically narrated in Keith Kyle’s Suez (1991).

1958

‘Abd al-Mun‘im Shumays, 'Ghana: A Liberated African State' (Excerpts)

Already in the interwar decades, radio broadcasting became an important tool for seeking to shape public opinion at home and abroad. Thus, in the late 1930s, an Arabic-language “radio war” pitched Italy against France and Britain, both sides attacking the other for imperialist policies and intentions in the Middle East. With the onset of decolonization in Africa and Asia after World War II, also leading postcolonial countries began to use radio as a tool.

As Tareq Ismael’s classic The U.A.R. in Africa: Egypt’s Policy under Nasser (1971) and James Brennan’s “Radio Cairo and the Decolonization of East Africa, 1953-64” (2010) show, these broadcasts attacked British rule and framed Egypt as decolonizing Africa’s leader, a move that became ever more important as Egypt’s international profile grew after the successes of 1956. (See the respective entries in this collection). At the same time, Egypt-based Arabic-language writers were keen to introduce decolonizing and early postcolonial countries to the Arabic-speaking public; they often framed political developments there in ways that were related to Egypt and/or claimed a certain lead role, in decolonization, for Egypt. While some books were written on Asia and Latin America, most concerned Africa, underscoring Egypt’s location and leadership claims there.

A case in point is ‘Abd al-Mun‘im Shumays’ Ghana: Dawla afriqiyya mutaharrara [Ghana: A Liberated African State], excerpts from which are reprinted here. One of many Arabic-language books on Ghana, on other African countries, and on Africa in general, it is one of the earliest such texts during the post-World War II wave of decolonization: it was published in 1958, a year only after Ghana became independent.

July 9, 1954

Cairo Radio’s External Broadcasts: Broadcasts in Swahili

Already in the interwar decades, radio broadcasting became an important tool for seeking to shape public opinion at home and abroad. Thus, in the late 1930s, an Arabic-language “radio war” pitched Italy against France and Britain, both sides attacking the other for imperialist policies and intentions in the Middle East. With the onset of decolonization in Africa and Asia after World War II, also leading postcolonial countries began to use radio as a tool.

A case in point is the text printed here, from 1954. It is an English translation, reprinted in the British Broadcast Company’s (BBC) compendium Summary of World Broadcasts, of Radio Cairo’s announcement that it would start broadcasts in Swahili. While in the mid-1950s the early post-monarchic Egyptian government led by President Gamal Abdel Nasser (1918-1970) kept scoring successes vis-à-vis the country’s earlier British rulers in Egypt itself, it sought to engage and keep busy Britain (less so other late European imperial powers) abroad, too. The most important foreign arena was Africa. Breaking Britain’s radio monopoly the Egyptian government in July 1953 launched the radio station Sawt al-‘Arab, The Voice of the Arabs, which from the start broadcast in Arabic also into East Africa where a few British colonial subjects understood Arabic. Moreover, in 1954 Sawt al-‘Arab started Swahili broadcasts.

As Tareq Ismael’s classic The U.A.R. in Africa: Egypt’s Policy under Nasser (1971) and James Brennan’s “Radio Cairo and the Decolonization of East Africa, 1953-64” (2010) show, these broadcasts attacked British rule and framed Egypt as decolonizing Africa’s leader, a move that became ever more important as Egypt’s international profile grew after the successes of 1956. (See the respective entries in this collection). At the same time, Egypt-based Arabic-language writers were keen to introduce decolonizing and early postcolonial countries to the Arabic-speaking public; they often framed political developments there in ways that were related to Egypt and/or claimed a certain lead role, in decolonization, for Egypt. While some books were written on Asia and Latin America, most concerned Africa, underscoring Egypt’s location and leadership claims there.

1953

'Risalat al-Adab' ('Al-Adab's Message')

In 1953, the Lebanese writer Suhayl Idris (1925-2008), with Bahij Uthman and Munir al-Baalbaki, founded a new literary journal, al-Adab, in Beirut. He served as its editor from 1956 to 1992 while working closely with his wife, Aida Matraji. The text printed here is the translation of the Arabic introduction to the journal’s first issue.

Idris had begun to discuss the need for such a journal as a doctoral student in Paris—he received his PhD, on “The Foreign Influences on Modern Arabic Fiction from 1900 to 1950,” in 1952—an experience on which he wrote a semi-autobiographical novel, al-Hayy al-latini, The Latin Quarter (1953). That text, as other texts of his, also reflected his vivid literary and political interest in existentialism. As Yoav Di-Capua has shown in No Exit: Arab Existentialism, Jean-Paul Sartre, and Decolonization (2018), Idris and many other Arabs in the 1940s-1960s in Europe and the Arab world embraced existentialism, a philosophical trend identified with the Frenchman Jean-Paul Sartre. They adapted the perhaps central-most existentialist issue—human individuals’ fundamental ability to free themselves from what controls them and shape their own existence—such that it fit their experience and demands in the early postcolonial years. Sure, a good number of Arab Marxists criticized existentialism for being individualistic. And yes, Arabs eventually turned away from Sartre, as their earlier hero signed a letter in support of Israel on the eve of the June 1967 Six-Day War. (Sartre was influenced by massive French Jewish fears that a second Holocaust was coming Israel’s way, which was voiced also by a close collaborator of his, Claude Lanzmann.) But for two decades before 1967, existentialism was extremely useful.

Although political independence from European imperial control was proceeding apace in many parts in the Middle East, though not everywhere, colonialism continued to cast a long shadow. Hard questions about real cultural authenticity (asala) vis-à-vis the West and full-on existential sovereignty (siyada)after many decades of European control remained to be tackled. And true intellectual decolonization—full freedom also in this realm—was necessary. One strand of Arab existentialism, embraced by Idris and others, demanded that literati be steeped in their society and write with total commitment (iltizam) to it, its political needs, and its cultural identity—all while linking their new works also to the non-Arab world, as this text shows.

October 15, 1951

Complaint of Failure by the Iranian Government to Comply with Provisional Measures Indicated by the International Court of Justice in the Anglo-Iranian Oil Company Case (S/2357)

In 1901, Iran granted an oil concession to a foreigner: William Know D’Arcy (1949-1917), a British national who before had worked in mining in British imperial Australia and New Zealand. The 60-year concession gave the Iranian government, then led by the Qajar dynasty (1794-1925), 16-percent of annual profits. In 1908, D’Arcy’s engineers found oil in the southwestern province of Khuzistan, bordering Ottoman Iraq. The same year, D’Arcy’s company became the Anglo-Persian Oil Company (APOC; from 1935 Anglo-Iranian Oil Company [AIOC]; from 1954 British Petroleum [BP]), which by 1913 began to commercially exploit Iranian oil. In 1914, the British government bought 51-percent of APOC’s shares and hence effectively its control, which mattered particularly to the Navy, the world’s largest, that was shifting from coal to oil combustion. In 1933, the 1901 concession was moderately revised. Iran now received 20-percent of annual profits, and APOC made other minor concessions, agreed on in a meeting between Reza Shah Pahlavi (1878-1944, r. 1925-1941) and APOC Chairman John Cadman (1877-1941).

Iranian AIOC laborers’ and the Iranian public’s complaints about the status quo grew audible after the Anglo-Soviet occupation of Iran opened up the political sphere in 1941. Later that decade, nationalist parliamentarians, including Muhammad Musaddiq (1882-1967), began to demand a new agreement along the lines of the 50-50 profit-sharing deal that Venezuela’s 1943 Hydrocarbons Law had successfully imposed on foreign oil companies. AIOC refused. Its 1949 counter-offer was accepted by Muhammad Reza Shah Pahlavi (1919-1980, r. 1941-1979) but rejected by parliament, not the least because in 1950 also Saudi Arabia got a 50-50 profit-sharing deal with ARAMCO. In April 1951, parliament elected Musaddiq Prime Minister.

Having for a long time criticized AIOC’s role—and by extension Britain’s influence—in Iran, Musaddiq demanded AIOC respect sovereign control. When it refused, he cancelled its concession and nationalized its assets in Iran. The following two years were fateful. They ended with a CIA-led coup d’Etat that in 1953 ousted Musaddiq, turned Iran into a US client, and allowed the US government to bring (initially not quite willing) US oil companies into Iran, sidelining BP, and to create a consortium in 1954 that paid Iran 50-percent of its profit. Moreover, Iran’s oil nationalization drama was an international affair. Anticolonial masses treated Musaddiq as a hero also outside Iran, as Lior Sternfeld shows in “Iran Days in Egypt: Mosaddeq’s Visit to Cairo in 1951” (2015). And Christopher Dietrich’s Oil Revolution (2017) demonstrates that among anticolonial elites in many non-Western countries and at international organizations like the United Nations (UN), Iran’s case sharpened conversations about and demands for economic decolonization, i.e. for politically independent countries’ right to also exercise sovereign rights over their resources. (Publics were involved in these debates, too.)

In New York, Iran’s UN delegate Djalal Abdoh (1909-1996) was a leading voice in this regard, together with colleagues especially from Latin America, the Middle East, and Asia. Moreover, Musaddiq himself addressed international organizations on economic decolonization. In June 1952, he was at the International Court of Justice in The Hague, The Netherlands, which would accept Iran’s claim that AIOC’s nationalization was a domestic Iranian rather than an international legal matter. And on October 15, 1951, he addressed the UN Security Council’s 560th meeting in New York, speaking in French; as he was frail, after a while Allahyar Saleh, Iran’s ambassador to the United States, took over.

1949

Sayed Kotb [Sayyid Qutb], 'The World is an Undutiful Boy!'

After World War II, the political, military, and economic power of the United States’ rising international empire—one working with and through other nation-states—was accompanied by “soft power,” to use a term coined later. Victorious in a global war, Americans embraced “nationalist globalism,” as John Fousek put it in To Lead the Free World: American Nationalism and the Cultural Roots of the Cold War (2000). They wished the postwar world to follow their way of life rather than that of their Cold War Soviet rivals. Vice versa, people around the world paid more attention to them. Very few swallowed Americans’ self-view hook, line, and sinker. But a good number came, adopted what seemed of use—and often did (and could) openly oppose what they disliked, as Matthew Shannon discusses in Losing Hearts and Minds: American-Iranian Relations and International Education during the Cold War (2017).

An Egyptian visitor was Sayyid Qutb (1906-1966), a Cairene inspector of public schools. Egypt’s Ministry of Education chose him to analyze US education from November 1948 to August 1950. He studied at the Wilson Teacher’s College in Washington, DC, and the Colorado State College of Education, in Greeley. He visited New York, San Francisco, Palo Alto, and San Diego. Qutb wrote about this experience—for by the mid-1940s he had become a rising author and cultural critic in Egypt. There, as Giedre Sabaseviciute has shown in “Sayyid Qutb and the crisis of culture in late 1940s Egypt” (2018), Qutb, like others of his generation, accused the cultural establishment of selling out to Western imperialism culturally and hence politically; at the time, Britain still controlled the Suez Canal, and would withdraw its last troops only in June 1956. Some young nationalist critics were leftists; others, like Qutb, had a more religious bent. (In the early 1950s Qutb would officially join the Muslim Brotherhood (MB), and later texts like Ma‘alim fi al-Tariq [Milestones (1964)] would make him the intellectual father of contemporary Islamic radicalism; Gamal Abdel Nasser’s regime imprisoned him after an MB coup attempt in 1954, until 1964, and again from 1965 to 1966, when he was executed.)

As for Qutb’s texts on America, they were much more critical than texts by earlier Arabs who had visited and studied in Western imperial countries. Thus, Rifa‘a Rafi‘ al-Tahtawi’s (1801-1873) or Taha Husayn’s (1889-1973) reflections on sojourns in France, while critical, also identified commonalities and affirmed that Egypt could use some European traits to catch up with Western imperial powers. Not so Qutb, as John Calvert’s “‘The World Is an Undutiful Boy!’: Sayyid Qutb’s American Experience” (2000) shows. In letters home and in a three-part Arabic article titled “The America That I Have Seen,” published after Qutb’s return, he described Americans as a shallow, soulless people driven by status and money: Egypt’s opposite. This was the external inter-civilizational front of a conflict whose domestic cultural front countered those who presumably served Western imperialism. Qutb’s thinking was complex, then. This was the case doubly as it embraced Islam, whose spirituality imbued Egypt’s, and as he called Egypt a civilization—nay the civilization, the world’s first. In the late 1940s, in sum, Qutb was an anti-imperialist civilizational nationalist with a religious bent, or, perhaps, an Eastern civilizationalist of Egyptian nationality and Muslim faith. This showed also in the text here: Qutb’s first one in English, printed in the Greeley College literary society magazine in 1949.

October 24, 1950

'Ba‘d khams sanawat' ('After Five Years')

In 1907, French forces occupied a large part of present-day Morocco. It became a French protectorate in 1912, with a Franco-Spanish agreement turning the country’s northern-most part into a Spanish protectorate. Morocco gained independence in 1956, the same year as Tunisia, which from 1881 had been a French protectorate as well. The two North African countries obtained independence more easily than their common neighbor, Algeria. But they, too, had to fight hard. After World War II Moroccan nationalists did so seeking the support not only of fellow colonial elites and of already decolonized states like Egypt, which indeed adapted a rather ambiguous stance towards them. Rather, as David Stenner’s Globalizing Morocco: Transnational Activism and the Postcolonial State (2019) has shown, they also nurtured contacts in Europe and in the United States. The latter’s postwar might made it of critical importance for the Moroccans, who sought to gain US governmental and public opinion support vis-à-vis France. These postwar moves built on networks rooted in the interwar period and in World War II. (In fact, Vichy-controlled Morocco was one of the first polities aligned with Nazi Germany that US and British forces conquered in the war, in November 1942.)

Another important arena for post-World War II Moroccan nationalists was the United Nations (UN) headquarters in New York. There, they received organizational and political help from recently independent states like Indonesia and some Arab states. In turn, in the later 1950s Morocco would help Algeria’s Front de Libération Nationale at the UN.

The text reprinted here reflects the Moroccan interest in the UN. It is an article published in a nationalist Moroccan newspaper in 1950 about the United Nations’ success and failures since its foundation in 1945.

Pagination