…by two of my favorite poets. first suheir hammad from the palestine festival of literature that i went to a couple of months ago:
then taha muhammad ali, taken from monthly review zine:
…by two of my favorite poets. first suheir hammad from the palestine festival of literature that i went to a couple of months ago:
then taha muhammad ali, taken from monthly review zine:
it was way too late by the time i finally got home from yom al ard to write anything coherent so i am now writing about land day the day after. we had decided that in addition to visiting the towns and villages where palestinians have resisted and been murdered for resiting further land theft we would spend time in the towns and villages of my friends. so we continued our land day journey today by spending the morning walking around downtown nasra, the city where one of my friends whom we were traveling with is from. we wanted to see if we could meet poet taha muhammad ali who owns a gift shop near the main church commemorating the city where jesus was from.
we found his shop rather easily because everyone knows where it is, including my friend’s grandparents. funnily enough while we were walking up the street to the store we bumped into her grandfather who was out doing some shopping. when we first arrived at the gift shop he was not there yet. so we looked around and found the usual disturbing juxtaposition of items one finds in tourist shops in palestine: kuffiyas next to israeli terrorist flags; all the monotheistic souvenirs; bracelets saying “i love israel” (but not “i love palestine” even in these shops which are all owned by palestinians); holy land tshirts next to “idf” (read: israeli terrorist forces) tshirts. his sons were working there so they were showing us stuff and we each bought a small item and then they told us to go walk around and come back in an hour or so and then we could meet him. we walked around the old city a bit and when we returned we found taha muhammad ali sitting in a chair next in the front of the store. we did not stay long, but we talked to him a bit about his poetry, about his flight from his village of saffuriyya to lebanon in 1948 and then back to find his village’s homes destroyed, and finally to nasra where he is waiting and fighting for his right to return to his village only a few kilometers away. his son showed us a new biography that an american has just written about him, which came out recently from yale university press called my happiness bears no relation to happiness: a poet’s life in the palestinian century. i hope she did a better and more respectful job with representing his life than the people who translated his volume of poetry, so what.
we drove south from nasra towards um al fahm because we wanted to be in a space that most closely resembles the resistance spirit of land day, although this was just a week or so ago. um al fahm means mother of coal as it is a village that used to produce a lot of coal for the area. we met up with other friends and ate lunch together in a sandwich shop overlooking the main road where the demonstration took place the other day. it is barely 1 km inside the city, which shows how unified and strong the town is when it comes to preventing israeli terrorists from invading their area.
after lunch we drove up the hill a bit to the um el fahem gallery, an art gallery that is really amazing. we were very lucky because their current exhibit is related to land day. it is called “memories of a place: the photographic history of wadi ‘ara, 1903-2008.” the photographs were amazing. it started off with various family photographs placed on a wall in a manner that you would see in a home of your typical grandparents: all the photographs in various frames, from various periods grouped around together. they also had various documents like diplomas and identity cards framed as well. then the exhibit continued in various rooms showing you the evolution of the city from pre-nakba until the present. it shows the fellaheen, the families, the land, the resistance. there were also various televisions set up showing old footage of um el fahem. one of the more striking and tragic photographs was the one of the village signing over its rights to israeli colonists who terrorized um el fahem into submitting in 1948-49. the exhibit was really powerful and amazing and has been curated as a book by mustafa kabha and guy raz. the link above also has more information about the gallery and the exhibit.
we headed back towards al quds after um al fahm because we wanted to make sure my other friend could see her village before it got dark. she did not know exactly where it was a she had only been there once about 10 years ago. each of my three friends towns/villages represent a different aspect of israeli colonialism: my friend from nasra whose family has remained on their land; my friend from deir rafat who is a refugee whose village destroyed, and whose village is inhabited by internally displaced bedouin and israeli colonists; my friend from malha whose village is mostly destroyed and contains such eyesores as a shopping mall and highways named after terrorists like menachem begin (whose irgun terrorist band attacked malha in march 1948.
my friend’s village still has a number of palestinian homes grouped together on the hill above that shopping mall, but the entire area surrounding it used to contain 300 palestinian homes until jewish terrorist gangs forced the people off of their land. malha, which is a neighborhood of al quds, formed as a village when many people from hijaz to yemen came to help salah el din force the crusaders off of palestinian land. there was a spring called ein yalo below where the sheep and the goats used to drink, but they brought too many insects to the spring so an older man from the village poured salt in the spring. after it became salty the village was known as malha.
malha is only a couple of kilometers away from deir yassin, where jewish terrorist gangs massacred palestinians on april 9, 1948. they were attacked on march 1st and then again on the 13-14 march in 1948 by irgun and palmach, and later hagana, the names of the terrorist gangs. the village maintained its defense, however, and there were some egyptians who helped them fight and defend their land. throughout this time period–from march through july–some palestinians fled to al quds or beit lahem, but they all kept coming back to harvest their land.
i wish i had the energy to describe how these histories, these experiences comprise land day and its meaning. it holds the essence of resistance and is a reminder not only that palestinian land continues to be confiscated, but also that they can and do resist. it is a reminder that this resistance must continue and must be unified to liberate the land. in an electronic intifada interview jonathan cook did with hatim kanaaneh to commemorate yom al ard yesterday, you can get an idea of what this day represents and the significance it still continues to hold for people here:
“But what makes Land Day resonate with Palestinians everywhere is that it was the first time Palestinians inside Israel stood together and successfully resisted Israel’s goal of confiscating their land.”
The confrontation took place between the army and a group usually referred to as “Israeli Arabs,” the small minority of Palestinians who managed to remain in their homes during the 1948 war that led to the founding of Israel. Today they number 1.2 million, or nearly one-fifth of Israel’s population.
“We were given citizenship by Israel, but have always been treated as an enemy, perceived of as a threat to the state’s Jewishness,” said Dr. Kanaaneh, who last year published his memoir, A Doctor in Galilee, which offers a rare account in English of Palestinian life inside Israel during the Land Day period….
“Government policy was explicitly to make the land Jewish — or Judaize it, as it was called,” Dr. Kanaaneh said.
The announcement in the mid-1970s of the confiscation of a further 2,000 hectares led to the creation of a new body, the National Committee for the Defense of Arab Lands, which provided a more assertive political leadership.
The minority’s decision to strike, Dr. Kanaaneh said, shocked the Israeli authorities, which were not used to challenges to official policy. “Both sides understood the significance of the strike. For the first time we were acting as a national minority, and Israel was very sensitive to anything that suggested we had a national identity or a unified agenda, especially over a key resource like land.”
Although the strike was strictly observed by Palestinians throughout Israel, the focus of the protest were three villages in the central Galilee that faced the loss of a large area of prime agricultural land: Arrabeh, Sakhnin and Deir Hanna.
The prime minister, Yitzhak Rabin, and his defense minster, Shimon Peres, acted on the eve of the strike.
“What was surprising was that they didn’t send in the police, as you’d expect when dealing with citizens of a country, but the army,” Dr. Kanaaneh said.
land day is important not only to palestinians in 1948 palestine but everywhere, as evidenced by the activities dear baha’a is organizing beirut, for example. here is what he said about the events in beirut for the palestine telegraph:
“The Student Forum is totally independent and the PFLP has no influence over it. The forum was initiated but not controlled by the PFLP.” said Ziad Oudeh, the general coordinator of the Student Forum and the main organizer of the event in Shatila Refugee Camp. The event started at 12:00pm with an exhibition of photos and drawings by refugee kids. “Our main goal is to educate people about Palestinian culture and traditions through art and music. We aim to bring back tradition to the Palestinian refugee community in Lebanon. Although we are centered in Shatila Refugee Camp but we target all Palestinian refugee camps in Lebanon.” Oudeh assured.
People from different refugee camps and other Lebanese citizens started arriving in the next couple of hours. At 4:30pm, the musical event started with Mahmoud Darwish poetry reading while flute music was playing. The singing band of the PFLP followed the poetry and stressed on the Palestinian unity through their songs. After that the audience enjoyed Sabreen Lobbani, a solo 10 years old girl singer.
Then Al-Awdi (the return) troupe performed the Palestinian folkloric dance, Dabkeh. And finally, the event was ended with the Palestinian hip hop band from Burj Al-Barajneh refugee camp, I-Voice who performed songs about Palestinian refugees, the right of return and Gaza.
A hip hop band, participated in the action through a new style of music resistance.
“Rap is a tool of freedom of expression. We have a message to deliver through our music, a message of solidarity and unity. And a refugee camp is where we come from and refugees are the right audience. While rap might be considered an untraditional form of music, we try to make it more local and acceptable by singing in Arabic and about directly related to the Palestinian refugee community.” said Yassin and Mohammad from I-Voice.
here in palestine, particularly in the west bank, activities are more sparse. although we did see lovely photographs from friends of ours who were able to go to deir hanna’s protest yesterday because they were not “illegally” inside 1948. there were some activities in nablus, but not one of my 200 students at an najah university even knew what yom al ard was. this is one of the reasons why i canceled my classes and gave them all a homework assignment to find out what yom al ard is and why it is important. i wish that there was a strike protesting this across the country, though there were some demonstrations. of course i know why the palestinian authority won’t make this a national day of mourning or action: they are content with ramallah as constituting the palestinian state. but the rest of the people are not.
here are some things that palestinians did yesterday to commemorate yom al ard starting with the main protest in deir hanna (see bayan above):
Arab residents of Dir Hanna village, inside the Green Line, are planning to commemorate Land Day on Monday, to demand an end to apartheid and racism. The Protests will sweep through villages in the Galilee, and a number of Arab villages and cities.
The Higher Follow-up Committee announced Dir Hanna village as one of the main locations for the protest marking the 33rd anniversary of Land Day.
The Committee issued a statement calling for marking this day with greater determination and steadfastness especially while extremist parties are coming to power in Israel.
“It seems that racism and fascism became the center point of Israeli politics”, the Committee said in its release, “This year we will mark Land Day with steadfastness and determination to counter racism in Israel”.
The committee added that Israel increased its illegal attacks against Arab villages, demolished and is ongoing with demolishing more homes in the Negev, Jerusalem, and in Arab areas that Israel considers ‘unrecognized villages’.
“The Israeli attacks are targeting Arab and Bedouin villages, in the Negev and in mixed towns along the coast”, the committee said, “This is happening while incitement against the Arabs and Arab leaders is on the rise, while unemployment and poverty is gradually increasing due to Israeli apartheid polices”.
Furthermore, the Committee called on the Palestinian factions to end their difference and unite in order to counter the Israeli expansion plans in the Palestinian territories.
The committee also demanded prosecuting Israeli officials at international courts for war crimes against the Palestinians, especially the war crimes in Gaza, and for war crimes and collective punishment against the Palestinian political detainees in Israeli prisons.
and in the knesset (or not) :
Likud MK Reuven Rivlin is due to be elected Knesset speaker Monday afternoon, but Arab Knesset factions are objecting to the timing of the vote. On Monday the Arab sector commemorates Land Day, marking violent protests in 1976 over government land policies in which six Arabs were killed.
MKs from Arab factions are expected to be absent Monday from the vote, after failing to convince acting speaker Michael Eitan that it should be rescheduled to take place on Tuesday.
The coordinator of the Youth Council told Ma’an that the celebrations were a way to “keep reminding people that they have a land to be protected, and to be aware of what is going on in Jerusalem with the house demolitions.”
and via telephone, because palestinians are forcibly separated from one another:
“We are struggling in a battle to prove our existence and to protect our confiscated lands,” Barakah told large crowds in the northern Gaza Strip town. He called for unity in the face of the latest Israeli policies to demolish homes in East Jerusalem and the continued blockade of the Gaza Strip.
Coordinator of the local initiative Saber Az-Za’anin called on ralliers to “remember those people who sacrificed their souls defending the nation and the land in A`rrabeh, Sakhnin and other Galilee areas: Khadija Shawahneh, Raja Abu Rayya, Muhsen Taha, Khader Khalaileh, Kher Yasin and Ra’fat Zuhdy.”
this year, as i mentioned yesterday, bds is an important part of land day as you can see in this statement from the national committee in palestine:
Land Day this year takes on further significance in light of Israel’s atrocious war of aggression against the hermetically besieged Palestinian people in the occupied Gaza Strip. The more than 1,400 deaths, 5,000 injuries, and 14,000 homes damaged or destroyed are only the latest manifestation of the contempt with which Palestinian life is regarded by Israel. The silence of powerful world governments in the face of the massacre was yet another astounding failure of the “international community” to uphold international law and to hold Israel to account for persistently and gravely violating the most basic of international norms.
Indeed, all these forms of Israeli colonial and racist oppression could not have reached this critical level without the direct or indirect support and collusion of the United States, the European Union and many other countries, including several Arab regimes. The isolation of Israel through boycotts, divestment and sanctions (BDS), as was done to apartheid South Africa, must become a top priority for anyone struggling for freedom, justice and the consistent application of international law and universal human rights principles.
For the martyrs of land day and the thousands of others who gave their lives for freedom, justice and self-determination, for the thousands imprisoned for their commitment to human dignity, for Gaza, for return, equality and freedom, the Palestinian BDS National Committee (BNC) calls on people of conscience around the world struggling against all forms of oppression to boycott Israel and divest from it and from companies profiting from its oppression until it fully abides by its obligations under international law and recognizes our inalienable rights on our land. We salute all the groups and individuals who heeded the call to organize BDS-related activities on this Global Day of Action for Palestine. With your support, we shall overcome.
why do we boycott? because we know it works!:
This number is based on a poll of 90 Israeli exporters in fields such as high tech, metals, construction materials, chemistry, textile and foods. The poll was conducted in January-February 2009 by the Israeli Union of Industrialists.
The AIC is working to receive a copy of this poll, and will translated and distribute relevant sections of it in service of the global boycott movement.
the bds is an important piece for so many reasons, but so is resistance in general. we need to resist the continued land theft as well as get back palestinian stolen land. this is why i spent this weekend with my friends from deheishe refugee camp in their villages, on their land, and connecting with their history to continue to inspire them to keep up this fight, this struggle. this was my little strike, but we need far bigger strikes. much more resistance to seek the ultimate goal of liberating the land.
note: apologies for my incoherent self. after dinner last night i had to drive from al quds to nablus. it was late–10 pm or so when i left, i think. i went to beitiba checkpoint, which was supposed to be open completely with no soldiers. not only were there soldiers there, it had a brand new yellow metal gate. the soldiers said i could not go home. running out of battery on my phone, and gas in the car, i decided to try huwara checkpoint again. huwara had the same yellow, metal gate. apparently after midnight the checkpoints are closed, effectively sealing off the cities and villages as prisons. this way when the israeli terrorists invade every night they have a captive population they can murder and keep from fleeing (think gaza on a smaller scale). i was so exhausted by this point from driving and little sleep that i screamed at the soldiers reminding them that as an american i paid for those guns they were pointing at me and that if they didn’t let me go home to sleep in my bed i would sleep in the checkpoint itself. i’ve made this threat before, but to no avail. this time, for some reason, it worked. they didn’t even check my passport. they just let me through. but my exhaustion is related to this lack of sleep, which is related to the ridiculous hurdles and bulls*&^ rules (you will recall that my same yellow license plates were forbidden to enter nablus through huwara on thursday, but last night the reason i could not enter was because the checkpoint was closed) that they make up as they go along just to f*&^ with you.
saturday late afternoon my friends from deheishe refugee camp headed out of the west bank, illegally, of course, to 1948 palestine. we felt that it was important to spend يوم الأرض (land day) in 1948 palestine in the places where the massacre took place in 1976. of course we would like to attend the demonstrations here tomorrow, but traveling with palestinians who are not permitted to travel freely in their land means that we cannot go to places which will have a heavy military presence. we started our journey as we always do driving by two of my friends’ villages, which are just a few kilometers from their refugee camp. one of my friends wanted to spend some time in her village, deir rafat, so we drove inside. the first thing you see when you drive up the road at the entrance to her village is an old palestinian house, which israeli colonists now use as a drug rehabilitation center. we drove into the valley to the area where her family’s house used to be before israeli terrorists destroyed it. this area of the valley is not inhabited by israeli terrorists like the homes and land above on the hilltops. this area is inhabited now by bedouin shepherds who used to live in the naqab and areas near gaza. they were forcibly removed from their land several times before settling here. my friend from the village spent some time talking to one of the older bedouin men who was living there and he was very interesting. he invited us into his tent, next to his house, for tea before we left and we talked for a while. he told us his story and about his life in deir rafat. he used an unusual word to describe the israeli colonists occupying his land and hers: karawa (which seems to be a turkish word, an old word, meaning foreigner or stranger although tam tam and hala say it means pasha…though that is definitely not the context in which it was used). he used this word to talk about the jews and the british who colonized the land here.
we walked around the ruins of the destroyed houses in the valley, which are adjacent to the homes where the bedouin families live. i kept thinking what it must feel like to be an internally displaced person in your own country and at the same time be living on the land that belongs to others for whom it is illegal to even visit. i wonder what it feels like to wake up and see these ruins every morning knowing that these families live just a few kilometers away from their homes and have been fighting for decades to return to their land. it is striking to think about this, especially in contrast to another village, zakariya just a few kilometers closer to beit lahem from this village, where a number of my friends are originally from. the people who live there are entirely israeli colonists who are living on stolen land. but in the center of this village is a palestinian mosque (albeit one with an israeli terrorist flag on top of the minaret). there are still a number of palestinian homes still standing in that village, all of which were stolen by israeli colonists who live inside. but the mosque is different: it is at the center of the village. it is a symbol of those people not belonging there. that they are foreign. is it really possible to live in such a state of denial?
after deir rafat it was getting dark so we headed straight for nasra where our other friend is from. we got to her house and were fed an amazing meal of mlukhiyya, which of course made me very sad that baha’a was not with us. i started thinking about baha’a and thinking that he and one of my friends here would make a lovely couple. we started imagining a movement that we would call زواج العودة whereby we could create marriages with refugees outside palestine and those inside and help them to return through marriage. the only problem is that such a project would involve palestinians returning to the west bank, which is likely not their original village or city, which would not equal their right of return (and this would certainly be true of baha’a who is from yaffa). we spent the evening with my friend’s family and then woke up and headed out to saffuriyya, a village only a few miles from nasra. i had been wanting to see this village for a while now because thousands of palestinians from this village who fled during an nakba in 1948 wound up in nasra (and many are in refugee camps in lebanon). i love that these internally displaced people (idps) have consistently fought for their right to return to their villages alongside palestinian refugees who live in camps until now.
i was also interested in going to the village because i am a fan of a palestinian poet, taha muhammad ali, who is one of the palestinians from saffuriyya who lives in nasra until now. there is a beautiful anthology of his poetry entitled so what that has been translated into english, however this volume was a project that included translators/editors who are zionists and their offensive introduction is deeply troubling as well as ahistorical (they talk about the “idf” destroying his village: there was no “idf” in 1948; there were only jewish terrorist gangs which later became what the israeli colonists call the “idf” and what i call israeli terrorist forces). in any case, here is one of his poems, called “Exodus,” that i love, which i think is appropriate for land day as well as for our visit today and for asserting the rights of palestinian idps:
The street is empty
as a monk’s memory,
and faces explode in the flames
and the dead crowd the horizon
No vein can bleed
more than it already has,
no scream will rise
higher than it’s already risen.
We will not leave!
Everyone outside is waiting
for the trucks and the cars
loaded with honey and hostages.
We will not leave!
The shields of light are breaking apart
before the rout and the siege;
outside, everyone wants us to leave.
But we will not leave!
Ivory white brides
behind their veils
slowly walk in captivity’s glare, waiting,
and everyone outside wants us to leave,
but we will not leave!
The big guns pound the jujube groves,
destroying the dreams of the violets,
extinguishing bread, killing the salt,
and parching lips and souls.
And everyone outside is saying:
“What are we waiting for?
Warmth we’re denied,
the air itself has been seized!
Why aren’t we leaving?”
Masks fill the pulpits and brothels,
the places of ablution.
Masks cross-eyed with utter amazement;
they do not believe what is now so clear,
and fall, astonished,
writhing like worms, or tongues.
We will not leave!
Are we in the inside only to leave?
Leaving is just for the masks,
for pulpits and conventions.
Leaving is just
for the siege-that-comes-from-within,
the siege that comes from the Bedouin’s loins,
the siege of the brethren
tarnished by the taste of the blade
and the stink of crows.
We will not leave!
Outside they’re blocking the exits
and offering their blessings to the impostor,
Almighty God for our deaths.
we drove the 5 minutes it took to get to saffuriya and found not only signs judaizing the place–literally changing its name in arabic as well as in english as a part of the zionist project of erasing and ethnically cleansing palestinian existence here. once you enter the village there is a fork in the road. my friend from nasra told us to go to the left. we were confronted by a number of other signs, which my friend translated for us (growing up in 1948 palestine means she is trilingual). one of the signs said something to the effect of “this land belongs to the jews.” there were other signs about this being a national park (what israeli colonists often do with destroyed palestinian villages). the road to the left took us to a checkpoint with a gate, which we were able to get through. the entire area was just a series of israeli colonists’ houses with no trace of any old palestinian houses so we drove out of the imprisoned compound and decided to drive up the other side to the “national park.”
we drove up the road where we saw so many beautiful wildflowers and an amazing scenic landscape. at the end of the road was yet another checkpoint of sorts. this one was a ticket booth. apparently, if you want to visit saffuriyya you must pay 15 NIS (around $5). what is so outrageous about this is that this land is stolen. palestinians wanting to visit this land, which belongs to them must pay money to enter. i really wonder: if i decide to take over a jewish house in haifa tomorrow (which, of course, would really be a palestinian house) and started charging money for people to enter would that fly? of course, we did not pay one damn shekel and we did not enter that area, where we are told there are ruins of palestinian homes. we chose instead to walk along the fields and enjoy the land, the flowers, the air, the sky. but as we were walking around i noticed some people picnicking. the older woman was wearing hijab (a very helpful identity marker in 1948 palestine) so i asked her if she was from saffuriya. and she is. she was there with her husband, daughter, and grandchildren. they had been in the fields picking fresh za’atar and other herbs and flowers from their land that they were forcibly removed from in 1948. this, too, is something highly “illegal” here: if you are caught picking such things from your land you are fined 5,000 NIS ($1,400).
the family we spoke to told us that we should go back inside that checkpoint/gate on the other side of saffuriya because we would be able to see some old palestinian homes and a church if we drove further inside. we decided to go back. we came upon the church first and drove up the hill where we had an amazing view of the other side of the village, including a mosque we could see down below. it was sunday and there were some palestinian teenagers in the park area out in front of the church. we said hello to them and had a brief conversation, but it was a most disturbing one. one girl said, for instance “إسرائيل حلوى”. this is the level of internalized colonialism and brainwashing that we are dealing with her among some of the youth inside 1948 palestine. they think that the israeli colonists who murder, destroy, and steal from them are “beautiful” or “sweet.” this is, of course, not true of all palestinians here, my friend from nasra, for instance is nothing like that. but this was most disturbing. we left immediately after that and went down to try to find the mosque only to find yet another gated checkpoint and a sign that called it a “jewish” site belonging to some rabbi. we chose another road instead where we found a couple of palestinian homes that remained.
after we left saffuriyya we drove north to sakhnin, the palestinian city made famous for its resistance which we commemorate on land day. we drove into the center of the city where we found a cemetery with a monument to the martyrs of yom al ard (i will be writing about this more tomorrow on land day itself but the link at the top of the post will give you a bit of an entry point on the subject). the monument itself is quite beautiful and moving, but i was disturbed when i read the signature of the sculptors on it: it was a normalization project between a palestinian and an israeli terrorist. i find this difficult to stomach. for me the lesson of such events is that israeli colonists will never stop stealing land and murdering palestinians. the lesson is to continue resistance not to make nice with your killers. not to forgive or forget because they will always repeat their crimes. we have evidence.
after sakhnin we continued driving into the next village, ‘arraba, which also has its martyrs’ memorial on the same road, though it is not only for land day. they, too, have their share of land day martyrs, but the list of name dates back to the palestinian strike in 1936. this is also the town where aseel asleh was murdered by israeli terrorists.
aseel was in seeds of khara (otherwise known as seeds of peace, a american zionist organization dedicated to using soft power to make palestinian submit to israeli colonization even further than they already are forced to do). yet another reminder: trying to normalize or make “peace” with the warmonger colonists occupying this land will never work. whether you normalize or not they will murder you. the lesson we should take from this, since they will murder regardless, is take the bullet standing up and fighting for your rights to stay on your land, to return to your land, rather than dying on your knees begging for “peace.”
after ‘arrabe we drove to the next village, deir hana, because we heard that this is the site of the land day protest tomorrow, which we want to go to but cannot. we drove around the village a bit and found old palestinian homes at the top of the mountain. a man saw us wandering around taking photographs of those homes and invited us to his house. his wife was busy baking bread for their family (which was a bit shocking because she must have made at least 30 pieces of khoobiz baladi while we were standing there). she gave us some bread to eat, which was totally amazing, and they gave us some fresh olive oil to dip it in, which was also incredible. afterward her husband took us into a part of their house to show us around. it was like a museum of palestinian culture: all over the walls were various agricultural and cultural tools palestinians have used over the centuries and in the center of the room was an enormous, old olive oil press. it was amazing to have stumbled upon this family and to see all of this, but it was sad to hear that the only people who come up there to visit the area and to see his museum are israeli colonists (likely in search of more cultural artifacts or cultural objects to steal). in any case, i bought some olive oil from him before we left to give to my friend’s mom. and then we headed back towards nasra. and now it is 3 am so i’m going to sleep. more on yom al ard bokra. tisbah 3la watan to all my palestinian friends who cannot be here to commemorate land day.
well, not really. but there are two. one is the original one. the palestinian one. the other one is the colony built on top of nasra’s hill as zionist colonists always build on top of the hill so they have easier access to surveillance as well as offensive actions against palestinians.
nasra (also known as nazareth–you know, that town where jesus was from) is a town that is in a sort of valley/mountain area that is surrounded by mountains that lead into syria and lebanon if you keep driving north. this is where some of my friends’ families fled during an nakba in 1948, but compared to most areas far less palestinians fled nasra. but unlike a lot of areas in palestine this area as somewhat protected as david ben-gurion was worried about what the world’s christian community would say if they destroyed and expelled nasra. but most of the surrounding villages, of course, did face expulsion and destruction. many of those refugees fled to camps. others became internally displaced people in side 1948 palestine. many came to nasra. initially 20,000 internally displaced people (what the zionists called “present absentees”–don’t you just love their way with words?) fled from surrounding villages to nasra. some were able to return home some 7,000 found refuge in other villages nearby, and 5,000 remained in nasra.
one of the palestinians who was cut off from his nearby village, taha muhammad ‘ali, is a famous palestinian poet from saffuriyya. i saw signs for this village driving around today. his village is now a jewish colony called zipporia. here is one of his poems–“thrombosis in the veins of oil”–and like many of them it shows the steadfastness of survival:
When I was a child
I fell into the abyss
but didn’t die;
I drowned in the pond
when I was young,
but did not die;
and now, God help us—
one of my habits is running
into battalions of land mines
along the border,
as my songs
and the days of my youth
here a flower,
there a scream;
I do not die!
lower nasra is where i believe ‘ali still lives today. and it is also where my friend lives who i’ve come to visit. we are all staying at her grandma’s house which has a gorgeous view of the mountains and the valley. and this area is entirely palestinian. but my friend’s mother lives in nasra ilit (apparently ilit is the hebrew word for higher indicating their inclination to be above). this jewish population is not indigenous to the area and consists mostly of russian jews. it was established specifically to create a jewish presence in nasra. it kind of reminds me of those sniper towers looking over nablus. or the settlements surrounding nablus. the physicality of it is different, but it’s about domination all the same.
we spent the day at my friend’s mom’s house making ka’ak al eid (okay, well i was working/reading all day while my girlfriends all slaved in the kitchen). they made enough ka’ak to feed an army and the photographs here are of the process of their ka’ak making. and let me tell you it was delicious. as was the eid eve feast we had tonight of mafouf and kibbe that we later had at her grandparents’ house. but the living spaces and their differences are striking. at her mom’s house, for example, you see israeli terrorist soldiers walking home from “work” (read: terrorizing palestinians somewhere sometime today). you see jewish graffiti of stars of david scribbled on walls to mark their dominance. it doesn’t feel safe and it definitely feels different. it’s not like a settlement because there is more fluidity between the communities–the drive between houses is about five minutes–and obviously my friend’s family lives in both places. but one definitely feels safer than the other.
the ka’ak making took all day so this is mostly what we spent the day doing, talking, listening to music. it was a lovely afternoon. as we ate our eid eve feast the television was on in the background and we talked about the fact that there are 3 million people on hajj in mecca. imagine if each one only gave $1 zakat to gaza? or even better imagine if each one pressured their respective governments to do something about what is happening all over palestine? we also saw this tonight on al jazeera–a program called “lessons in conflict”. it is at once heart wrenching and infuriating. i recommend that you watch this and think about who you are affecting (yes you reader wherever you may be) by your complicity in the form of silence.