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December 1985	Memorandum on Cooperation between the Ministry of Public Security and the Ministry of State Security of the DPRK and the Ministry of Interior of the People’s Republic of Poland An overview of exchanges between the DPRK and Poland and Polish assistance rendered to North Korea in the areas of intelligence and internal security from 1983-1985.
August 23, 1988	Letter, Acting Minister of State Security of the DPRK Kim Yong-ryong to Comrade Czesław Kiszczak, Minister of Internal Affairs Kim Yong-ryong asks whether the North Korean Ministry of State Security may send specialists to Poland for counterintelligence training ahead of the 13th World Youth and Students Festival.
March 17, 1989	Memorandum from Cpt. Roman Dziedziejko [on a Meeting with Ri Man-sik] Roman Dziedziejko reports that a delegation from the DPRK Ministry of State Security will come to Poland (as well as East Germany and Bulgaria) for counterintelligence training.
April 12, 1989	Letter, Czesław Żmuda to Czesław Kiszczak [on DPRK Ministry of State Security Requests for Technical and Material Assistance] Czesław Żmuda reports on requests for assistance from North Korea's Ministry of State Security.
January 1989	DPRK Talking Points [on Cooperation with the Ministry of State Security for the 13th World Festival of Youth and Students] A list of DPRK Ministry of State Security objectives, as reported by Poland's Ministry of Internal Affairs, in obtaining support from Soviet and Eastern Europe intelligence agencies for the upcoming World Festival of Youth and Students.
January 1980	'Muttersprache Kurdisch' ('Mother Tongue Kurdish') In the early 1960s, Kurds from Turkey began migrating to postwar Western European countries. Many went to West Germany. Some were students, many of whom self-identified as Kurds, while the great majority was so-called Gastarbeiter (guest workers), most of who then identified as Turks. They formed part of a broader movement dating to 1955, when the West German government signed the first bilateral labor migration treaty, with Italy. Gastarbeiter were supposed to eventually return to their home country. Most did not. Moreover, some self-organized. First was the Italian Unione Emigrati in Germania, in 1964, and in 1966 there were 60 Turkish workers associations counting 20,000 members, as shown in “Wir sind alle Fremdarbeiter!” Gewerkschaften, migrantische Kämpfe und soziale Bewegungen in Westdeutschland 1960-1980 (2020) by Simon Goeke—who also details the complex relationship between foreign workers and the powerful German labor unions, including the Confederation of German Trade Unions (DGB). The DGB’s core concern was to protect the rights of German workers and improve their professional and financial positioning. Whenever it believed that a specific foreign workers’ issue or demand seriously undermined this so-called Inländerprimat, it took an oppositional stance. At the same time, by the 1960s the DGB understood that most Ausländer (foreigners) would not leave, indeed were a considerable part of the work force, and could hurt unions if they were not integrated in some way—which unions started to do. These steps, however, were insufficient to many Gastarbeiter. Hence, their self-organized social, professional, and municipal-political demands expanded from the late 1960s. They did so despite and against the 1965 Ausländergesetz (Aliens Act), which limited foreigners’ political activity. In some cases, foreign workers worked (and lived) together with German and foreign students, influencing each other. This influence was distinct in the case of Kurdish Turkish laborers. By the 1970s, their political and cultural identity became more squarely Kurdish. Kurdish students in West Germany and elsewhere played a role in this process; so did developments in Turkey, including the foundation of the Kurdistan Workers Party (PKK) in 1978. The PKK is one of the most powerful Kurdish organizations that has sought to address and right the issue of the Kurds lacking a state of their own—the issue for modern Kurds, as discussed by David McDowall’s A History of the Modern Kurds (2004). In this process, countries other than Turkey, including Western European countries like Sweden and West Germany, became key transnational diaspora arenas for the Kurdish struggle for statehood. And as Omar Sheikhmous’ Crystallization of a New Diaspora: Migration and Political Culture among the Kurds in Europe (2000) shows, they saw struggles for greater cultural and political rights in Europe, too. The latter questions mattered greatly to Kurdish organizations in West Germany, of which there were about 30 by 1979. One was the Föderation der Arbeitervereine Kurdistans in der Bundesrepublik Deutschland, the Federation of the Workers Associations of Kurdistan in the Federal Republic of Germany (KOMKAR). Founded in Frankfurt am Main in 1979, it sought to coordinate and unite Kurdish organizations. Although it had limited success and although the PKK sometimes violently fought it, it played a role in making Kurds more visible, linking them to (also German) leftists, and improving their cultural and professional situation. The text printed here, an English translation from the German original, is an excerpt from an article in its organ, KOMKAR Publikation.
February 1, 1979	Imam Khomeini, 'Declaration Upon Arrival at Tehran' February 1, 1979, is a key date in the history of modern Iran in general and of the Iranian revolution in particular. On that day, two weeks after Muhammad Reza Shah Pahlavi (1919-1980) left Iran, Sayyid Ruhollah Musavi Khomeini (1900-1989) returned after 14 years in exile—part of a life told in Vanessa Martin’s Creating an Islamic State: Khomeini and the Making of a New Iran (2014). On that day, the Shi‘i Ayatollah whom many called Imam assumed Iran’s leadership, as shown in the below speech he gave upon deplaning in Tehran. But that day was not a cut; it was not simply the end of the shah and of the revolution and the start of Khomeini’s rule. Rather, it was a day suspended in mid-air. It was a day where the just-past overthrow of the shah touched the uncertain future of the revolution: a liminality and vulnerability that shines through Khomeini’s speech. It is for that reason that I have chosen this text, not simply because Khomeini here as in virtually all his pronouncements stressed the need to rid Iran of foreign agents led by the United States. Yes: the revolution had an ultimately clear end, the Islamic Republic, which became official following a referendum in December 1979. And yes: Khomeini was an influential maker of this hybrid theocratic-republican governmental system that came out of the revolution. First emerging in 1963 in the clerical city of Qom as an outspoken critic of the shah surrounding a raft of social reforms, he doubled down on his critique over the US-Iranian status of force agreement of late 1964. As a result, the shah had him expelled to Turkey, from where he in 1965 was able to move to a transnational Shi’i clerical center: the Iraqi city of Najaf. There, he by the early 1970s expanded his critique of the shah’s person to a critique of the very institution of the Iranian monarchy, and began to talk of a clerically led government. This was a far-reaching change in Shi‘i religious thought, as Hamid Dabashi showed in Theology of Discontent: The Ideological Foundations of the Islamic Republic of Iran (1993). However, those ideas took their final form not before but during and in interaction with the revolution, when Khomeini resided in Najaf until October 1978, then in Neauphle-le-Château, near Paris, and from February 1979 in Tehran. Moreover, Dabashi’s work showed how other intellectuals shaped the revolution, too. And Khomeini adapted certain Third-World leftist populist ideas and terms—a process analyzed in Ervand Abrahamian’s Khomeinism, which exemplified secular scholars’ emphasis on how non-clerical ideas and groups like the Mujahedin-e Khalq or Fada’iyin-e Khalq helped bring about and shape the revolution. Finally, recent works that open a new generational-historiographic chapter, like Arang Keshavarzian and Ali Mirsepassi’s edited volume Global 1979: Geographies and Histories of the Iranian Revolution (2021) and Naghmeh Sohrabi’s “The ‘problem space’ of the historiography of the 1979 Iranian Revolution” (2018), are moving beyond a scholarly focus on revolutionary causes and outcomes and on distinctive actors and their failure and success. Instead, they probe the fundamental imprevisibility and contingency of an unfolding revolution; they stress overlaps and contacts between actors and ideas; and they tease out transnational relationships and global contexts without creating a clear a priori distinction between the domestic and the global, perhaps especially regarding the question of the place and role of Iran’s 1970s in the longer arch of decolonization.
1975	Fu’ad Mursi, 'The Economic Opening' (Excerpts) Fu’ad Mursi (1925-1990), the author of the text printed here (an English excerpt translated from an Arabic-language monograph), was an Egyptian economist trained in Alexandria and the Sorbonne. While in Paris, he joined the French Communist Party. Back in Egypt, he in 1949 co-founded al-Hizb al-shuiu‘i al-misri, or the Egyptian Communist Party (ECP). Born 27 years after a communist party had first been opened in the country, the ECP, also known as Rayat al-sha‘ab (The People’s Banner) after the title of its organ, was the smallest, most clandestine, and most intellectual communist group then operating in Egypt. It favored a two-state-solution to the Arab-Israeli conflict, was opposed to Egyptian President Gamal Abdel Nasser (1918-1970), and in 1958 initiated the merger of Egypt’s communist parties (under the condition that Jews would be excluded), a story told e.g. in Joel Beinin’s Was the Red Flag Flying There? Marxist Politics and the Arab-Israeli Conflict in Egypt and Israel, 1948-1965 (1990). Nasser’s regime, which from the start had a difficult relationship with domestic communists, turned to open repression in 1959, locking up many party members in brutal desert prisons until 1964. The next year the party dissolved itself under pressure from the regime, which, however, also co-opted some individuals. Mursi was one of them. Moreover, after Nasser’s death, Mursi early on continued a government career under the new president Anwar Sadat (1918-1981). In 1971, he became director of the state Industrial Bank and member of the Central Bank board, and in 1972 Minister of Supply and Domestic Commerce. The following year he resigned, however. Still a Marxist, he disagreed with Sadat’s policy of economic opening, infitah. While prepared from 1971, this policy became official in 1974—a story whose classic treatment is John Waterbury’s The Egypt of Nasser and Sadat: The Political Economy of Two Regimes (1983) and whose social dimension is told by Relli Shechter’s The Rise of the Egyptian Middle Class: Socio-Economic Mobility and Public Discontent from Nasser to Sadat (2019). The text printed here reflects a key component in Mursi’s analysis of the infitah. He diagnoses a cooperation between private Egyptian capitalists—who were now on the rise again after the decline of Nasserite state capitalism (aka socialism)—and foreign capitalist colonialism that, while not any more occupying Egypt, again wishes to exploit the country
November 7, 1975	Report of the United Nations Visiting Mission to Spanish Sahara, 1975 Spain first entered the Western Sahara in 1884, but it took its troops five decades to firmly establish control over an area whose borders were drawn by agreements with France between 1886 and 1912. In the 1940s, engineers discovered that the area held important mineral deposits. Early hopes for oil did not quite materialize. Like its northern Moroccan neighbor, however, the West Sahara turned out to be one of the world’s largest sources of phosphate, a key ingredient for fertilizers. Financed by US and French capital, extraction began in the 1950s—the start of a story told in Lino Camprubi’s “Resource Geopolitics: Cold War Technologies, Global Fertilizer, and the Fate of the West Sahara” (2015). Unlike Morocco, though, the West Sahara did not become independent in the 1950s. At the time, Sahrawis did not quite have a nationalist conscience. They were principally camel-herding nomads organized into fiercely autonomous tribes. It was as such, too, that some fought on Morocco’s side in short clashes with France and Spain in 1956. They were suppressed in 1958 by the Franco-Spanish operation Ouragan. In the selfsame decade, the 1950s, the phosphate mines and the infrastructure around them started affecting the Sahrawis—first socioeconomically. Urbanization began in serious, an industrial labor force grew, and scholarization increased. By the later 1960s, these changes had political knock-on effects, as Tony Hodges has shown in his classic Western Sahara: The Roots of a Desert War (1983). Certain Sahrawis who had progressed to a university degree, some in Morocco, became politically active at home, together with some workers. Sahrawis began to develop a distinct national conscience. While somewhat open to ideas about associating with Mauritania, to the West Sahara’s south, they now sharply turned against Spain. Thus, although Madrid was able to organize some loyalists, in 1973 the Frente Popular para la Liberación de Saguia el-Hamra y Río de Oro (Polisario) was founded, a liberation organization that immediately started a guerilla war backed by Algeria. Sahrawis’ crystallizing national conscience also faced Morocco, which claimed their homeland, arguing it had historically ruled that area. In October 1975, the International Court of Justice (ICJ) in The Hague rejected this claim as irrelevant, asserting the primacy of self-determination. This verdict mirrored the UN General Assembly’s (UNGA) stance. From 1966, the UNGA had passed several resolutions asserting that the Spanish colony’s fate had to be settled by a popular referendum. This followed established procedure. Thus, in 1960 UN resolution 1514—which the ICJ would cite in 1975—stated that a decolonized area could be attached to another postcolonial state only after its people had been consulted by referendum. Though delaying the referendum, Spain accepted it in principle, and in May 1975 agreed to a UN mission of inquiry. This mission, whose report constitutes the text here, turned out to be pivotal. It did not simply document Sahrawis’ demand. Rather, its very presence on the ground affected the political reality: it allowed Sahrawis in town after town to publicly and vociferously assert what they in their overwhelming majority wanted: independence. In November, however, the Spanish government made an about-face, weakened by the protracted moribund state of its head, General Francisco Franco (1892-1975; r. from 1939), and impressed by the force of Moroccan King Hassan II’s (1929-1999; r. from 1961) populist mobilization over the West Sahara, to which the UN reacted hesitantly. In return for a 35% share in the biggest West Saharan phosphate mine, Fosbucraa, Spain transferred power to Morocco and Mauritania. The two states divided the West Sahara, and Polisario continued its war. In 1979 Mauritania sued for peace and withdrew from its territory—of which Morocco rather than the Polisario was able to take control, however.
November 13, 1974	United Nations General Assembly Official Records, 29th Session : 2282nd Plenary Meeting, Agenda Item 108, 'Question of Palestine (continued)' As other documents in this collection on Moroccan nationalists in 1947 and 1950 have exemplified, the United Nations was an important arena in decolonization struggles for Arabs, as it was for Asians and Africans as e.g. Alanna O’Malley’s The Diplomacy of Decolonisation: America, Britain, and the United Nations during the Congo crisis, 1960-1964 (2018) has shown. In this regard, the Palestine Liberation Organization (PLO), which was founded in 1964 and taken over by the Fatah movement in 1969, was no exception. To be sure, Palestinian organizations including Fatah and the PLO decried key UN actions. One was the UN Palestine partition plan of 1947; another was UN Security Council resolution 242 of November 1967. Calling upon Israel to withdraw “from territories occupied” during the Six-Day War in June and calling for the “acknowledgment of the sovereignty, territorial integrity and political independence of every State in the area and their right to live in peace,” it did not mention Palestine or the Palestinians. Even so, the PLO sought to get access to the UN and UN recognition. A crucial landmark on this road was the address to the UN in New York in November 1974 by Yassir Arafat (1929-2004), a Fatah co-founder in 1959 and from 1969 PLO chairman. Arafat did not speak at the Security Council, which was and is dominated by its five veto-carrying permanent members Britain, China, France, the United States, and the USSR/Russia. Rather, he addressed the UN General Assembly (UNGA), where from the 1960s Third World states were in the majority; his speech was the first time that the UNGA allowed a non-state representative to attend its plenary session. The UNGA invited the PLO after having decided, in September, to begin separate hearings on Palestine (rather than making Palestine part of general Middle Eastern hearings), and after the PLO was internationally recognized as the sole representative of the Palestinian people, a landmark accomplishment for the organization. The UNGA president who introduced Arafat, Abdelaziz Bouteflika (1937-2021), was the Foreign Minister of Algeria, which since its independence in 1962 had supported the Palestinian cause organizationally, militarily, and politically. Arafat spoke in Arabic; the below text is the official UN English translation. Arafat did not write the text all by himself; several PLO officials and Palestinians close to the PLO, including Edward Said, assisted, as Timothy Brennan has noted in Places of Mind: A Life of Edward Said (2021). Later in November 1974, the UNGA inter alia decided to give the PLO observer status and affirmed Palestinians’ right to self-determination.