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.

In March 1945, the Arab League (AL) was founded in Cairo. It arrived at the tail-end of a gargantuan four-year-long endeavor to economically integrate the entire Middle East and North and northeast Africa in order to make its polities more self-sufficient during the world war, in which shipping with Allied countries was dangerous and when military trumped civilian needs. This endeavor was supported by national authorities, aided by the United States, and directed by officials of the British Empire. Britain was paramount in the region, and by 1943 its armies, with the US military, evicted all German and Italian troops from North Africa.

Towards the end of the war, the British Empire developed a greater interest in allied Arab countries cooperating more closely. Hence, it backed the establishment of the AL. The latter was not at all simply a British project, though. It also reflected a highly particular version of pan-Arab nationalism: rather than promoting territorial or political unification, it allowed key states to assert their voice in the Arab World.

The Arab League had six founding members. These were Saudi Arabia, a British ally, and Egypt, Iraq, Lebanon, Syria, and Transjordan, which all were in various ways British-ruled; so was Yemen, which joined in May 1945. Though Palestinians worked with it, Palestine was not an official founding member. Britain was not keen. As Palestine’s Mandate power, it continued to heed Yishuvi interests. Moreover, AL member governments were not truly supportive either. They did, however, take a great interest in the Palestine conflict. In November 1945, the AL re-established the Arab Higher Committee (AHC), which first was founded at the start of the Palestine Revolt, in 1936, but outlawed by Britain in 1937. When the AHC imploded due to intra-Palestinian infighting, the AL in 1946 created the Arab Higher Executive, renamed AHC in 1947. Moreover, the AL in 1945 declared a boycott of all Jewish-owned businesses in Palestine. And in 1945, too, it executed plans going back to 1944 to open abroad public relations “Arab Offices” (AO), whose main writ was to explain why Palestine’s Arabs, not the Zionists, should become the sovereign in Palestine. One AO was in London. Another was in Washington, DC, open until 1948, and a third followed in 1946 in New York, open until 1947; they have been treated in Rory Miller’s “More Sinned against than Sinning?: The Case of the Arab Office, Washington” (2004) and Daniel Rickenbacher’s “The Arab League's Propaganda Campaign in the US Against the Establishment of a Jewish State” (2020). 

Supported by some British officials, the AL opened AOs in the United States because it feared Zionist lobbying and public relations there and because it knew the US government would help shape the postwar Middle East, even if Britain was still the premier power. The man behind the idea of the AOs, Musa Alami (1897-1984), and a majority of AO officials, including Ahmed Shukairy (1908-1980), were Palestinians. There were other Arabs, too. One was the Lebanese Nejla Abu-Izzedin (1908-2008), who had received her PhD from the University of Chicago in 1934; another was the Anglo-Lebanese Cecil Hourani (1917-2020), brother of the famous historian Albert Hourani (1915-1993), who discussed the AO in An Unfinished Journey: Lebanon and Beyond (1984).

The text printed here, excerpts from a report, in English, reflects the work of the Washington AO, its travails, and the AL officials’ views of the US. It is noteworthy that the original of the text forms part of a broader file created by the Political Department of the Jewish Agency, Jerusalem, the para-state government of the Yishuv in British Mandate Palestine. The file is kept at the Central Zionist Archives, Jerusalem.