Sumud: The Palestinian Strategy of Steadfastness and Resistance
In the context of the Palestinian experience, sumud (Arabic for steadfastness) is more than a word; it is a comprehensive political and social strategy. Adopted from 1967 onward in the West Bank and Gaza Strip, sumud represents the determination of the Palestinian people to remain on their ancestral land despite the pressures of occupation and conflict.
At its core, sumud is deeply intertwined with agriculture, indigenous identity, and the land. Historically, the ideal image of this strategy was the fellah (peasant), who refused to leave his land. This approach was motivated by a critical desire to avoid a second ethnic cleansing, providing a narrative of continuity and connection to a rural way of life.
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Key Facts
- Definition: Sumud refers to "steadfastness," acting as a strategy of remaining on the land to resist displacement.
- Origins: Became a primary political strategy in the West Bank and Gaza Strip following 1967.
- Evolution: Transitioned from "static sumud" (passive endurance) to "resistance sumud" (active defiance).
- Key Symbols: The fellah (peasant) and the pregnant peasant woman became icons of the ideology.
- Methods: Includes non-violent civil disobedience, building independent institutions, and refusing cooperation with occupying forces.
The Evolution of Sumud
Static Sumud
During the 1970s, as militant activities by the fedayeen (fighters) shifted, sumud became the dominant notion for Palestinians living in historic Palestine. During this era, the mother emerged as a central symbol of the ideology, with poster art frequently depicting pregnant peasant women to symbolize future generations and persistence.
Static sumud was characterized as a "collective third way" between submission and exile, or passivity and violence. While it demonstrated a firm determination to stay, it was often marked by resignation and a reliance on international aid, such as the Steadfastness Aid Fund established by the Arab Summit Conference in Baghdad in 1978.
Resistance Sumud
By the early 1980s, the concept evolved into resistance sumud—a more active form of defiance. This shift was first evidenced by the emergence of medical relief committees. Doctors from Jerusalem volunteered their time to establish clinics in Palestinian villages, eventually forming the Union of Palestinian Medical Relief Committees.
Yasser Arafat described sumud as a prerequisite to fighting, arguing that holding onto the land is the essential basis upon which any further combat or political action must be built. In this framework, sumud is not passive endurance but an act of unyielding resistance. This is mirrored in the experiences of Palestinian refugees in camps, such as those who endured assaults at Tel al-Zaatar and Sabra and Shatila in Lebanon.
Writer Raja Shehadeh describes the Samid (one who practices sumud) as choosing to stay in a "prison" because it is their home, resisting both the temptation of numb despair and the consuming hatred that could lead to self-destruction.
Non-Violent Civil Disobedience and the First Intifada
Sumud has long informed non-violent protests, including general strikes, boycotts, and demonstrations. By framing daily life as a form of resistance, many Palestinians found a way to exist between the extremes of acceptance and violent struggle. Modern examples include the "Youth for Sumud" group in the South Hebron Hills, which organizes protests against home demolitions and military harassment.
The concept reached full expression during the First Intifada (1987–1993). The goal shifted toward achieving independence from Israel by refusing cooperation and building autonomous institutions. Key actions included:
- Economic Boycotts: Merchants shut shops and women cultivated new lands to replace Israeli produce.
- Educational Autonomy: The creation of underground, makeshift schools after the closure of 900 educational establishments.
- Tax Revolts: In 1989, the village of Beit Sahour launched a tax revolt under the slogan "No taxation without representation," persisting through a total military siege until the raids were called off.
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Summary of Sumud Strategies
| Type of Sumud | Primary Characteristic | Key Examples/Symbols | Core Objective |
|---|---|---|---|
| Static Sumud | Passive endurance and resignation | Pregnant peasant women; International aid funds | Simply remaining in place to avoid exile |
| Resistance Sumud | Active defiance and self-reliance | Medical relief committees; Refugee camp endurance | Staying put despite continuous assault |
| Civil Disobedience | Non-violent political action | Tax revolts; Boycotts; Youth for Sumud | Ending dependence and resisting occupation |
Frequently Asked Questions
What is the difference between static and resistance sumud?
Static sumud is characterized by passive endurance and a determination to simply remain on the land, often relying on external aid. Resistance sumud is an active form of defiance that involves building independent institutions and consciously resisting the occupation through social and political means.
Who is the "fellah" in the context of sumud?
The fellah is the Palestinian peasant. In the ideology of sumud, the fellah represents the ideal image of the Palestinian because of their deep, indigenous connection to the land and their refusal to be displaced.
How did sumud manifest during the First Intifada?
During the First Intifada, sumud focused on self-reliance. This included boycotting Israeli products, establishing underground schools to replace closed institutions, and organizing tax revolts, such as the one in Beit Sahour.
Is sumud considered a violent strategy?
No, sumud is primarily conceptualized as a non-violent strategy. It is described as a "third way" between mute submission and violent struggle, emphasizing the act of staying and enduring as a form of resistance in itself.
What role did medical committees play in resistance sumud?
Medical relief committees, formed by volunteering doctors in the early 1980s, provided a grassroots model for resistance sumud by establishing independent healthcare services in Palestinian villages, reducing dependence on the occupying authorities.