More than a century ago, Germany carried out a systematic massacre. From 1904 to 1908, in what is now Namibia, the German colonial government killed about 80,000 Herero and Nama people.
In May, 113 years later, Germany at last acknowledged this massacre as genocidal. “In light of Germany’s historical and moral responsibility,” said Germany’s foreign minister, Heiko Maas, “we will ask Namibia and the descendants of the victims for forgiveness.” With this request for forgiveness came a “gesture” of $1.35 billion, to be spent on reconstruction and development projects, health care and training programs over 30 years.
The Namibian government accepted. But many Nama and Herero feel it is nowhere near enough. Nandiuasora Mazeingo, chair of the Ovaherero Genocide Foundation, called the agreement “an insult.” After all, the sum is comparable to German development aid to Namibia over the past 30 years — and the negotiations largely excluded Herero and Nama people. More than a century after the massacre, Germany’s apology falls far short.
One of us, Mr. Hambira, is a descendant of Herero survivors, while members of Ms. Gleckman-Krut’s Jewish family were killed in the Holocaust. We have a personal sense of the devastation Germany has wrought. To begin to atone for its Namibian genocide, it must negotiate directly with descendants of survivors — and commit to wide-ranging reparations.
Toward the end of the 19th century, German leaders sought what would soon be called “Lebensraum,” a “living space” outside their industrializing and overpopulated homeland. The Berlin Conference in 1884, where European colonizers divided up the African continent, provided an opportunity: Germany officially claimed the regions, which it called German South West Africa, where roughly 80,000 Herero and 20,000 Nama people lived.
Nama and Herero leaders such as Hendrik Witbooi and Samuel Maharero marshaled their people’s resistance to the colonizers. In 1903, a full-fledged revolt broke out.
Brought in to quash the rebellion, Gen. Lothar von Trotha won a decisive battle at Hamakari in August 1904. Then, in October, he issued an extermination order. Authorized by Berlin, German troops used machine guns, rifles, cannons and bayonets to massacre unarmed women, children and men. Families were forced to flee into the scorching Omaheke desert, where troops cornered them and poisoned their water holes. Soldiers killed parents in front of their children.
Von Trotha confined surviving Nama and Herero to camps, where captives were worked brutally hard and subjected to medical experiments. Some were sterilized; others were injected with arsenic and opium, or deliberately infected with smallpox, typhus and tuberculosis. An all-female camp was established for the purpose of sexual violence.
Death was no reprieve: Germans sold the skulls of the people they had slain to research institutions overseas. By 1908, the German colonial government had killed 80 percent of the Herero and 50 percent of the Nama populations. This was the first genocide of the 20th century.
Some 30 years after the massacre in German South West Africa, Nazis murdered six million Jews. The two genocides are related. For it was in southern Africa that Eugen Fischer, later a prominent Nazi eugenicist, pioneered the pseudoscience about “racial hygiene” used to justify the slaughter of people Germans saw as an obstacle to Lebensraum — first the Herero and Nama, and later the Jews. Some techniques of slaughter, too, were first used in the colony: Victims were sent to concentration camps in cattle cars, tattooed and issued with numbers, as they later were in Europe. Between the two atrocities, despite their differences, is a continuum in method and motive.
Germany’s response to this history, however, has been starkly different. Seven years after the Holocaust, in 1952, West Germany signed an agreement with 23 Jewish organizations and the Israeli government to pay reparations for the material losses suffered by Jewish individuals and people. In the years since, school curriculums, museums and memorials have placed the Holocaust at the center of national remembrance. Though insufficient, and unable to eliminate anti-Semitism, Germany’s efforts provide a baseline model for how to make amends for a historical atrocity.
As it did with Jews after World War II, Germany should meet with representatives from Herero and Nama communities to design reparations, taking into account both the material damages of genocide and the psychological and spiritual suffering caused by more than a century of denial.
These could take many forms: Germany could commit to direct compensation, work to return the land robbed from Herero and Nama people and return the skulls of those killed in German concentration camps. Germany could also integrate the Namibian genocide into its national narrative, through public education and commemoration, and build memorials at the sites of former concentration camps.
But to truly seek forgiveness and address the disaster it caused, Germany must first do something simple: Look Herero and Nama people in the eye, and listen to what they say.
A review by Mohamad alRabiuo
“The crimes of the past, when left unaddressed, do not remain in the past” by Peter Beinart
An interesting series of articles in the Guardian, by Peter Beinart, concerning “One State Solution”, “the Right of Return to Palestinian Refugees” and the practical ways to implement resolution 194, & to resolve issues of the demolished villages and their land in 1948 where 70% are still empty until now, worths reading. The series of Peter’s articles are interesting in researching a concrete way of implementing the Right of Return, Reparation and Compensation to Palestinian refugees, depending, among many other sources, on UNCCP archives collected from 1953 & documenting million of official papers and deeds for Palestinian Refugees.( the best on this regard is Michael R. Fischbach’s book: “Records of Dispossession”.
Following is one of these series:
18th of May 2021
Take a look at the map and judge by yourself. From HRW report “Le Monde”
Palestinians should learn the lessons from the brave black Americans who fought for reparation, recognition, restitution and respect, even after a century:
An interesting article in NYT by
May 14, 2021
Mr. Sanders is a senator from Vermont.
“Israel has the right to defend itself.”
These are the words we hear from both Democratic and Republican administrations whenever the government of Israel, with its enormous military power, responds to rocket attacks from Gaza.
Let’s be clear. No one is arguing that Israel, or any government, does not have the right to self-defense or to protect its people. So why are these words repeated year after year, war after war? And why is the question almost never asked: “What are the rights of the Palestinian people?”
And why do we seem to take notice of the violence in Israel and Palestine only when rockets are falling on Israel?
In this moment of crisis, the United States should be urging an immediate cease-fire. We should also understand that, while Hamas firing rockets into Israeli communities is absolutely unacceptable, today’s conflict did not begin with those rockets.
Palestinian families in the Jerusalem neighborhood of Sheikh Jarrah have been living under the threat of eviction for many years, navigating a legal system designed to facilitate their forced displacement. And over the past weeks, extremist settlers have intensified their efforts to evict them.
And, tragically, those evictions are just one part of a broader system of political and economic oppression. For years we have seen a deepening Israeli occupation in the West Bank and East Jerusalem and a continuing blockade on Gaza that make life increasingly intolerable for Palestinians. In Gaza, which has about two million inhabitants, 70 percent of young people are unemployed and have little hope for the future.
Further, we have seen Benjamin Netanyahu’s government work to marginalize and demonize Palestinian citizens of Israel, pursue settlement policies designed to foreclose the possibility of a two-state solution and pass laws that entrench systemic inequality between Jewish and Palestinian citizens of Israel.
None of this excuses the attacks by Hamas, which were an attempt to exploit the unrest in Jerusalem, or the failures of the corrupt and ineffective Palestinian Authority, which recently postponed long-overdue elections. But the fact of the matter is that Israel remains the one sovereign authority in the land of Israel and Palestine, and rather than preparing for peace and justice, it has been entrenching its unequal and undemocratic control.
Over more than a decade of his right-wing rule in Israel, Mr. Netanyahu has cultivated an increasingly intolerant and authoritarian type of racist nationalism. In his frantic effort to stay in power and avoid prosecution for corruption, Mr. Netanyahu has legitimized these forces, including Itamar Ben Gvir and his extremist Jewish Power party, by bringing them into the government. It is shocking and saddening that racist mobs that attack Palestinians on the streets of Jerusalem now have representation in its Knesset.
These dangerous trends are not unique to Israel. Around the world, in Europe, in Asia, in South America and here in the United States, we have seen the rise of similar authoritarian nationalist movements. These movements exploit ethnic and racial hatreds in order to build power for a corrupt few rather than prosperity, justice and peace for the many. For the last four years, these movements had a friend in the White House.
At the same time, we are seeing the rise of a new generation of activists who want to build societies based on human needs and political equality. We saw these activists in American streets last summer in the wake of the murder of George Floyd. We see them in Israel. We see them in the Palestinian territories.
With a new president, the United States now has the opportunity to develop a new approach to the world — one based on justice and democracy. Whether it is helping poor countries get the vaccines they need, leading the world to combat climate change or fighting for democracy and human rights around the globe, the United States must lead by promoting cooperation over conflict.
In the Middle East, where we provide nearly $4 billion a year in aid to Israel, we can no longer be apologists for the right-wing Netanyahu government and its undemocratic and racist behavior. We must change course and adopt an evenhanded approach, one that upholds and strengthens international law regarding the protection of civilians, as well as existing U.S. law holding that the provision of U.S. military aid must not enable human rights abuses.
This approach must recognize that Israel has the absolute right to live in peace and security, but so do the Palestinians. I strongly believe that the United States has a major role to play in helping Israelis and Palestinians to build that future. But if the United States is going to be a credible voice on human rights on the global stage, we must uphold international standards of human rights consistently, even when it’s politically difficult. We must recognize that Palestinian rights matter. Palestinian lives matter.
Senator Bernie Sanders is a senator from Vermont.
Foto: Khalil Hamra
“Den Fædrene Jord”- “Ancestors’ Land” Documentary film on Lubya 1995– ارض الآباء
73 years only is the time from the eviction and later destruction of our village LUBYA, in Galilee in 1948, to the trials of evicting the few families of Sheikh Jarrah, who were original refugees from their original homes in west Jerusalem, Lyd and Ramli, in 2021. Colonialism, settlement and the continued ethnic cleansing of Palestinians was and still the core issue that took place a century ago in this tiny area of 27000 km2, under the earlier British colonizers and their successors.
Colonialism, empire and genocide dominated three centuries of our modern era in the four corners of our globe- not to speak of earlier colonialism era in Roman , Ottoman and Mongol.
Millions of peoples perished in these centuries of colonial era by European powers to expand, dominate and exterminate the original peoples of non-Europeans; whether in America-both North and South, Africa, or Australia. 15 million people alone in Algeria during the 132 years of French Colonialism: only to give one concrete example. The Algerians are still awaiting a word of APOLOGY, from the earlier colonisers, but in vain – let alone compensation and reparations for the victims and their descendants. And today French authorities are preventing a pro- Palestinian demo to take place in Paris-planned Saturday, 15th May: the 73rd anniversary of Nakba- the uprooting of 2/3 of Palestinians from their native homes.
14 million Palestinians have absolute right to demand their story to be told, their lands to be restored, and their demolished villages to be reclaimed. The Right of Return and Reparation are guaranteed by international laws and 194 resolution adopted by general assembly of UN in 1948. (The Swedish deplomat, count Bernadotte payed with his life the price for his insistence on implementing the UN decision. Perpetrators never got punished for this crime).
It took the president of the United States 106 years to recognize the Armenian genocide in first word war. It took decades to recognize the aborignial Tasminian’s rights in Australia, the indigenous Māoris of NewZeland, the genocide in Congo by Belgians, and the many many others that needs a series of books just to enlist the massacres of Europians in the four corners of the world. Should Palestinians wait for more than 3/4 of a century for their rights to be recognised?
When Human Rights Watch and B’TSelem’s reports last month documented the thousands of cases of discrimination and oppression against Palestinians in what they classified as “Apartheid”, the international powers are called to stop the historical denial of the Palestinian People’s rights for self determination. Although “Too many enemies” is the title of Rose Mary Sayegh’s book, documenting the tragedy and massacres Palestinians underwent; I believe that Palestinians have “too many friends” in the world that need to be addressed and mobilized to attain justice and peace.
For more info on Nakba visit http://mahmoud.dk
Heather Spears, the novelist, poet, human & courageous personality left us a marvelous legacy of more than 100 exhibitions of drawings, mainly of the Intifada children of Palestine, 4 books of drawings, and 5 novels. She received letters from young girls and boys from Gaza, asking for help, and never she hesitated to send what she could. A few months ago she send a few amount of money of her retirement savings to a young man to buy a donkey carriage to help him earn a decent living. “The creative eye” was her last book; the creative generous human left us early, only physically, while her achievements will stay as an immemorable statue to all people she loved and beloved.
NB To see her videos on Intifada’s children and drawings see: www.heatherspears.com
3 – أبريل – 2021
نقطة حدود بين فلسطين والأردن وسوريا
الناصرة-»القدس العربي»: في ملتقى الحدود الجغرافية التاريخية بين فلسطين والأردن وسوريا يجد الزائر موقعا فريدا بتضاريسه وينابيعه الساخنة ويعرف بالحمّة، وهي ممتدة بين ثلاثة بلدان لكن تسميتها الغالبة الأكثر انتشارا هي «الحمّة السورية». ويقول المؤرخ شكري عراف لـ»القدس العربي» إن الحمة كانت تقع ضمن حدود فلسطين وفق خرائط حدود 1923 وكانت تخضع لسيطرة الانتداب البريطاني. منوها لوقوع الحمّة بين جنوب الجولان السوري المحتل وبين جبال البلقاء الأردنية وتبلغ مساحتها حوالي 1500 متر مربع وارتفاعها أسفل مستوى البحر بـ 150 مترا وترتفع عن بحيرة طبرية القريبة بنحو 50 مترا. وينتصف المنطقة نهر الرقاد الفاصل بين سوريا والأردن ويصب في نهر اليرموك الذي يلتحم بنهر الأردن في جنوب البحيرة. وسيطرت إسرائيل على المنطقة عام 1967 بعدما كان محيطها «منطقة حرام» محايدة واليوم هناك مستوطنة إسرائيلية على أراضي الحمّة وقد ورثت اسمها أيضا (حمات غادير أو مافو الحمّة) وتعتاش بالأساس من منتجع سياحي نادر يقوم على التنزه والاستحمام خلال معظم أيام السنة في مسابح تتغذى من ينابيع مياه معدنية ساخنة تتراوح درجة حرارتها بين 45 و 60 درجة. ويعزو أطباء منافع صحية للاستحمام بمياه الحمّة من ناحية توسيع الأوعية الدموية وعلاج المفاصل والعضلات. لكن سّر جاذبية الموقع يعود لسخونة مياهها وتوفيرها فرصة للاستحمام والتمتع بالعوم فيها في أيام الشتوية مما يفسرّ تراكم الطبقات الحضارية في الموقع كما تدلل الآثار العمرانية بدءا من فترة الهيلينيين ممن منحوا المكان تسميته بعد تشييدهم فيه مدينة مجاورة عرفت بغادير أو جدارة وتعرف اليوم بأم قيس، وكانت ينابيع الحمّة منتجعا لسكانها كما يؤكد الباحث ومرشد الطبيعة والرحلات راضي عمر.
ويوضح راضي عمر لـ»القدس العربي» أن اسم الحمةّ ورد في مؤلفات الجغرافي اليوناني سترابو في القرن الميلادي الثاني وقال فيها إن «منطقة جداريس تحتوي على مستنقعات مياه ضارة عندما تشربها الحيوانات فإن شعرها، قرونها، وأظلافها تتساقط» وعلى شاكلتها تنتشر عيون مياه ساخنة صغيرة على طول منطقة الأغوار ووادي عربة.
وحسب عمر، شكلت الحّمة في الفترة الرومانية نقطة جذب سياحية لزوار من أرجاء امبراطورية روما من عامة الشعب وحتى الحكام للاعتقاد بأن مياهها تمتاز بخواص استشفائية وتمنح روادها فرصة لتجديد شبابهم وحيويتهم، ولذا فقد وردت في عدة مصادر تاريخية بصفتها أشهر وأجمل الحمامات في داخل الامبراطورية الرومانية بعد حمامات بايا في منطقة نابولي الإيطالية. وقد ذكرها الرحالة الانكليزي بكينغهام بعد زيارته الحمة في بداية القرن التاسع عشر بالقول إن حماماتها تعج بالزائرين. أما الباحث يعقوب شومخار الذي زارها في نهاية القرن التاسع عشر فيصفها ويتحدث عن حمامات مهدومة. وبنى الرومان منتجعا ضخما فخما في المكان يشمل مسابح وحمامات ومرافق للتدليك والرياضة والترفيه، وازدهرت مجددا في الفترة البيزنطية التالية لكن هزة أرضية في منطقة الشق السوري قد ألحقت ضررا فادحا بمنشآت الحمة العمرانية.
وشهد الموقع عمليات حفر وتنقيب وبناء وترميم في الفترة 1979-1982 على يد فريق من الجامعة العبرية في القدس، ويجد الزائر اليوم آثارا عمرانية متقنة وضخمة تعكس أهمية المكان في عصور غابرة منها قاعدة الأعمدة، وفيها صفان من العمدان التي كانت تحمل سقفا بارتفاع 14 مترا عن أرضية البركة داخلها ما زالت بعض بقاياه قائمة وتدلل على صورتها الأصلية، ومن حولها برك سباحة صغيرة كانت تحتوي مياها فاترة وفق تأكيد الباحثين. ومن هذه البرك بركة معدة لمرضى الجذام وهي الأخرى مبنية كسائر مرافق الحمة من الحجارة البازلتية السوداء. وينقل عدد من مرشدي الطبيعة والرحلات عن نصوص تاريخية تقتبس رواية أحد زوار الموقع عام 570 ميلادي ويدعى انطونيوس الذي يصف هذه البركة بالقول: «مقابل بركة الماء الساخن هناك حوض كبير كان مرضى الجذام يدخلونه عبر بوابة ضخمة وبأيديهم شمعدانات وبخور ومن ثم تغلق البوابة ويقيم فيها المرضى طيلة الليل». منوها أن هذه الرواية التاريخية وجدت ما يعززها حيث اكتشف المنقبون قبل نحو أربعة عقود ونيف عشرات الشمعدانات الفخارية في محيط هذه البركة الليلية. وقريبا من بركة الجذام قامت قاعة بيضوية ترتفع ثمانية أمتار في وسطها بركة سباحة متدرجة العمق مرصوفة بالرخام وينقل لها الماء من النبع الحار عبر قناة حجرية مكشوفة ومن حولها ست نوافير يقال إنها كانت تستخدم لتبريد مياهها. كذلك ما زالت آثار قاعة النوافير بحالة جيدة رغم بنائها في الفترة الرومانية وطولها نحو 53 مترا وفي مركزها بركة سباحة مياهها باردة محاطة بـ 32 نافورة مما أكسبها اسمها، هذا وقد بني كل منها على شكل رؤوس حيوانات تتدفق المياه من أفواهها وهي بخلاف بقية البرك كانت مكشوفة ودون سقف حسب تقديرات الباحثين الأثريين. وهناك عدد من البرك الأخرى بعضها ما زالت تمتلئ بمياه الينابيع الساخنة.
ويقوم منتجع الحمّةّ الإسرائيلي على قسم من الحمّة التاريخية ويعتبر من أكثر نقاط الجذب قوة، ولذا تباع تذاكر الدخول بأسعار باهظة تبلغ 30 دولارا للفرد الواحد. وداخل الموقع التاريخي تنتشر خمس عيون مياه معدنية ساخنة تنبع عميقا جدا من باطن الأرض تبث رائحة الكبريت والمعادن والأملاح الأخرى تصل أنوف الزائرين عن بعد وهي مفيدة للبشرة وفيها دواء للأمراض الجلدية وفق معتقدات شعبية. وتقع عين المقلى قريبا من الحمامات التاريخية الرومانية ودرجة حرارتها 52، بينما تبلغ درجة حرارة عين البلسم 42 وتقع جنوب غرب عين المقلى وهي تغذي اليوم مسبحا للزائرين بكميات كبيرة من المياه المتدفقة بغزارة. أما عين بولس فدرجة حرارتها 25 درجة فقط وتقع قريبا من عين البلسم وهي الأخرى تستخدم للاستحمام لمن يفضلون مياها غير مرتفعة الحرارة. وتتدفق عين الريح من باطن الأرض على بعد 200 متر إلى الشرق من عين بولس على حافة وادي الرقاد ونهر اليرموك ودرجة حرارتها 37. والخامسة هي عين الساخنة ودرجة حرارتها تبلغ 28 فقط وتنبع من الزاوية الشمالية الشرقية من موقع الحمّة وتستغل مياهها لتربية التماسيح كواحدة من نقاط الجذب للمنتجع. وفي محيط هذا النبع يقام اليوم بين الفترة والأخرى عروض للببغاوات والزواحف والأفاعي والسلاحف والسحالي بأنواع وأشكال مختلفة.
ويقول الحاج محمد حكروش أبو نايف (83) من بلدة كفركنا داخل أراضي 48 لـ «القدس العربي» إنه يدأب وزوجته على زيارة الحمة منذ عقود وهو يملك بطاقة دخول ثابتة يسدد ثمنها سنويا، منوها أن الاستحمام في مياه الحمة بالنسبة له متعة كبيرة خاصة في أيام الخريف والشتاء. ويوضح أبو نايف أن الحمة تحتوي على مميزات نادرة منها موقعها المنخفض والدافئ ومياهها المعدنية الغنية بالمعادن والأملاح المفيدة لصحة الإنسان، لافتا لكونها ملتقى اجتماعيا وفيه يتعرف على أشخاص من مختلف أرجاء البلاد علاوة على قضاء أوقات فيها مع أصدقاء يتشارك معهم «تنقية الرأس وإنعاش الروح» بعيدا عن زحمة الحياة اليومية وضجيجها. يذكر أن القائمين على منتجع الحمّة اليوم يخصصون بعض أيام الأسبوع لليهود المتدينين فقط وأخرى للنساء المحافظات عربا ويهودا، وبعد عام من الإغلاق بسبب جائحة كورونا فتحت الحمّة أبوابها هذا الأسبوع لكن المدمنين عليها واظبوا على زيارتها ودخول بركها البدائية المنتشرة خارج المنتزه الرسمي والقائمة بمحاذاة الحدود مع الأردن حيث توجد الآثار العمرانية الرومانية. وداخل المنتجع الرسمي هناك مسجد تاريخي كبير موصد منذ الاحتلال الإسرائيلي للمكان وتمنع الصلاة فيه وترتفع مئذنته نحو 35 مترا مبنية من الحجر الأبيض وكان يخدم سكان قرية الحّمة في المكان.
سكة الحديد الحجازية
يشار أن المنتجع كان نقطة جذب مركزية في فترة الانتدابين البريطاني والفرنسي على فلسطين وسوريا، وقد اعتاد العرسان على قضاء بعض أيام العسل في منطقة الحمّة وطبرية المجاورة مستفيدين من وجود فندق بني في المكان عام 1945 وخط قطار يمر بجوار الحمة. والحديث يدور عن سكة الحديد الحجازية التي بناها مهندسون ألمان في نهاية القرن التاسع عشر بناء على طلب الدولة العثمانية لتيسير طريق الحج للديار الحجازية وكانت تنطلق من اسطنبول وتمر بسوريا وتتفرع منها سكة حديد تربط بين دمشق وحيفا وبيسان ومنطقة سمخ جنوب طبرية ثم الحمة قبل صعودها للأراضي الأردنية. وما زالت آثار هذه السكة ظاهرة للعيان على شكل بقايا سكك حديدية وقناطر وجسور شيدت للتغلب على الفوارق والمعيقات الطبيعية والتضاريس الجبلية.
وتؤكد منظمة «ذاكرات» أن الحمة لم تحتل بالقتال وإنما سيطرت عليها إسرائيل بعد انتهاء حرب 1948 بزمن بعيد منوهة أنه في آخر الحرب وقعت القرية ضمن المنطقة المجردة من السلاح على الحدود مع سوريا ونصت اتفاقية الهدنة السورية-الإسرائيلية التي وقعت في تموز/يوليو 1949 على حمايتها. لكن السلطات الإسرائيلية قررت مع ذلك بحسب ما كتب المؤرخ الإسرائيلي بني موريس أن تطرد سكان مجموعة القرى التي شملتها الاتفاقية بحجة أنهم ربما كانوا يتعاونون مع السوريين أو يسرقون المواشي ويعتدون على أراضي غيرهم. وقد استعملت السلطات الإسرائيلية طوال السنوات السبع اللاحقة (1949-1956) خليطا من سياسة العصا والجزرة لإخراجهم من ديارهم وذلك استنادا إلى موريس، واشتملت الوسائل المستعملة على الضغط البوليسي والحوافز المادية وقد انتقل سكان المنطقة في معظمهم إلى سوريا لكن البعض منهم سكن في قرية شعب التابعة لقضاء عكا.
وتستذكر أن سلطات الانتداب البريطاني منحت امتيازات منطقة الحمة إلى سليمان ناصيف (من مواليد بلدة المختارة اللبنانية) بدءا من عام 1936 وحتى 2029. منوهة لفشل جميع الجهود التي بذلها اليهود لشراء هذا الامتياز منه وقد أدخل المرحوم تحسينات جمة على الحمامات، فشق الشوارع وغرس الأشجار وبنى المساكن الفخمة. وتتابع «بعد أن وضعت الحرب العالمية الأولى أوزارها وبدأت بتقسيم انتصاراتها فكانت فلسطين من نصيب الحكومة البريطانية وانتشر الشباب اللبناني المثقف في كافة أنحاء البلاد الخاضعة للحكم البريطاني طمعاً بالوظائف والمراكز الحكومية، فكنت ترى العديد من اللبنانيين في الأردن والسعودية ومصر وفلسطين». وكان من نصيب سليمان بك ناصيف ان يعمل موظفاً كبيراً ومسؤولاً انتقل من مصر إلى حيفا ثم طبريا وبيسان، وبحكم علمه اطّلع على كل كبيرة وصغيرة في البلاد فقرر الاستقالة من عمله في الحكومة سنة 1929 وفكر بإقامة مشروع كي يضمن له مستقبلاً حرّاً، ودعا عدداً من المهندسين والاقتصاديين للتشاور وبعدها عزم على إقامة مشروع الحِمّة المشهورة بمياهها المعدنية. وبما انه كان صاحب مركز حكومي بريطاني، كان سهلاً عليه أن يحصل على إذن من المسؤولين في الأردن وفلسطين. ولكونه من مواليد بلدة المختارة عاصمة العائلة الجنبلاطية في لبنان فقد سهّل عليه موافقة الحكومة الفرنسية وابتدأ في إقامة المشروع سنة 1930.
An interesting new book on Edward Said by T. Brennan worths reading. Below is Ayten Tartici’s comment on the book
PLACES OF MIND
A Life of Edward Said
By Timothy Brennan
In 1986, Edward Said published “After the Last Sky,” a collaboration with the Swiss photographer Jean Mohr. The book blended photographs of the daily lives of Palestinians dispersed across the West Bank, Gaza, Jordan and Lebanon with commentary by Said. At the time, he had not been back to the place of his birth, what was then Mandatory Palestine, since fleeing in December 1947 at the age of 12. Narrating Mohr’s photographs was a kind of surrogate return. Looking back on the project 13 years later, Said wrote, “It is an unreconciled book, in which the contradictions and antinomies of our lives and experiences remain as they are, assembled neither (I hope) into neat wholes nor into sentimental ruminations about the past.”
The phrase “unreconciled book” aptly describes not only “Places of Mind: A Life of Edward Said,” the new biography by his former student Timothy Brennan, but also — at least the “unreconciled” part — the snapshot of the contrarian thinker that emerges from it: Palestinian and American, Cairene and New Yorker, boastful and insecure, a Burberry-clad backer of anticolonial insurgencies and a public partisan of Palestinian self-determination who never once taught a class on the Middle East.
Brennan draws on an imposing array of material to write the first comprehensive portrait of one of America’s most distinguished postwar intellectuals: interviews with Said’s family, friends and colleagues; correspondence, essays, unpublished poetry and fiction; as well as the F.B.I. files on him. Yet in recording the mile-wide scope of Said’s influences, the book at times comes off as merely an inch deep. Several ideas Brennan introduces — why we should look to poetry as opposed to fiction as the key to Said’s intellectual formation, for example — are subsequently abandoned, like an undeveloped roll of film.
Born in Jerusalem in 1935 and raised in Cairo, Said was in part able to pursue an Ivy League education by dint of inheriting an American passport. His father had briefly immigrated to the United States and become a citizen during World War I, but returned to the Middle East, operating a successful business selling stationery to the British colonial bureaucracy. After getting into trouble at Victoria College, an elite British school in Cairo, Said was sent packing to Mount Hermon, a boarding school in Massachusetts, where he first studied philosophers such as Plato, Aristotle and Kierkegaard. Arriving at Princeton conflicted over whether to pursue music (he was a gifted pianist) or medicine, he instead chose to follow an honors track called “special humanities.” The program enabled him to combine coursework in literature, music, French and philosophy and to study with the prominent critic R. P. Blackmur. At Harvard, where he completed his Ph.D., he wrote a dissertation on Joseph Conrad under Harry Levin, a pioneer of comparative literature. Said would later refer to himself as a comparatist and was as enthralled with the medieval Arab historian Ibn Khaldun as he was with the Italian Enlightenment philosopher Giambattista Vico. Brennan’s early chapters, which explore several aspects of Said’s life, including his two marriages, familial pressures, friendships and advisers, as all constitutive of the provocative polymath he became, are some of the finer pages in “Places of Mind.”
Upon graduation, Said was quickly hired by Columbia, and despite occasional flirtations with other institutions, he remained there for the entirety of his career. As Brennan observes: “If along with Chomsky, Hannah Arendt and Susan Sontag he was the best-known U.S. public intellectual of the postwar period, he was the only one of them who taught literature for a living. Said reveled in this fact.” Yet, Said’s view of the American university as “a quasi-utopian place” of reflection did not mean he embraced a secluded existence. The enduring riddle of his career was his ability to remain at once inside and outside the halls of power. Echoing his references to the Lebanese civil war in “Orientalism” (1978), which situated his literary criticism in a contemporary historical and political context, Said conceived of literature as inextricable from time and place. Although raised an Anglican, he was an outspoken defender of the Islamic world against both Western predations and the misrepresentations that bolstered them. Despite that activism, he fretted over his political impact. “Although he let few see it,” Brennan writes, “he lived in agony.
One day on campus soon after “The World, the Text, and the Critic” (1983) appeared, Brennan ran into Said, who insisted that the scholar’s job was “first of all to have something to say,” but also that it was “crucial not to get caught up in the displaced aesthetic longing of the critic as an artist.” We now know that alongside his academic work, Said had long nurtured artistic ambitions. An admirer of Gerard Manley Hopkins, he wrote poems and attempted two novels, one during graduate school, in the summer of 1962, and another 25 years later. Studying one of the surviving manuscripts, Brennan judges the prose to be “fluid, assured and quite complete.”
Said was famously not one for acolytes and disciples, and it is good that Brennan is willing to read Said against Said. He notices in his former professor’s intellectual restlessness a tendency to press ahead just as the ideas he had helped popularize were gaining ground. Said initially acted as a key transmitter of French theory in the late 1960s and early 1970s, writing about developments in Continental thought for American readers and drafting thoughtful, appreciative essays on Michel Foucault. Yet by the time American universities were experiencing peak theory fever, Said had already sworn off the stuff, dismissing the obscurity of philosophers like Jacques Derrida as indicative of a retreat from the political world. Even the field Said was said to have given birth to, postcolonial studies, left him feeling ambivalent.
So, too, in politics, Said’s views were subject to change. A confidant of Yasir Arafat, he supported a two-state solution long before it was fashionable. He notably revised that position after the Oslo accords, which he considered a massive betrayal of any hope for an independent Palestine, and advocated during the remainder of his life for a single binational state. Changing one’s mind, publicly at that, was simply part of the intellectual’s evolving understanding of the world.
While brimming with this kind of detail, “Places of Mind” is strangely cursory in other ways. Critical Saidian concepts, such as filiation and affiliation, flicker into view, assuming an unwarranted familiarity. Brennan often proposes suggestive angles only to dispose of them abruptly, as when he glosses over Said’s intellectual engagement with feminism. Part of the problem may be Said’s prolificness, his leaping eclecticism and relentless energy. Despite a long-term battle with leukemia (he died of the disease in 2003), he continued to teach at Columbia, published book after book and co-founded with Daniel Barenboim the West-Eastern Divan Orchestra in a quest, criticized by some of his own family members, to bring young Arab and Israeli musicians together each year in Spain.
In an era of professional specialists and self-declared experts, Said doggedly praised the amateur, the humanist who endeavored not to make audiences feel good but to be a nonconformist, embarrassing and roguish when it mattered. He stood for the relevance of the humanities in directly addressing the ethical and political concerns of our time and taught us to pay heed to what was omitted from narratives, to the strain “between what is represented and what isn’t represented, between the articulate and the silent.”
Without quite succeeding, “Places of Mind” aims to capture the thick Rolodex of names that steered Said as he developed those insights. In a chapter of “After the Last Sky,” Mohr included a portrait of an elderly Palestinian woman in a hairnet, smiling with a hand on her cheek, above the caption “Amman, 1984.” As Said noted in the accompanying text, he was taken aback when his sister reminded him that he personally knew the sitter, a Mrs. Farraj. “I do not know whether the photograph can, or does, say things as they really are,” he wistfully observed. “Something has been lost. But the representation is all we have.”
Nothing, it seems, can be allowed to tarnish the national myth – as I found when hosting a Cambridge debate about his murkier side
In a sea of fawningly reverential Churchill biographies, hardly any books seriously examine his documented racism. Nothing, it seems, can be allowed to complicate, let alone tarnish, the national myth of a flawless hero: an idol who “saved our civilisation”, as Boris Johnson claims, or “humanity as a whole”, as David Cameron did. Make an uncomfortable observation about his views on white supremacy and the likes of Piers Morgan will ask: “Why do you live in this country?”
Not everyone is content to be told to be quiet because they would be “speaking German” if not for Churchill. Many people want to know more about the historical figures they are required to admire uncritically. The Black Lives Matter protests last June – during which the word “racist” was sprayed in red letters on Churchill’s statue in Parliament Square, were accompanied by demands for more education on race, empire and the figures whose statues dot our landscapes.
Yet providing a fuller picture is made difficult. Scholars who explore less illustrious sides of Churchill are treated dismissively. Take the example of Churchill College, Cambridge, where I am a teaching fellow. In response to calls for fuller information about its founder, the college set up a series of events on Churchill, Empire and Race. I recently chaired the second of these, a panel discussion on “The Racial Consequences of Mr Churchill”.
Even before it took place, the discussion was repeatedly denounced in the tabloids and on social media as “idiotic”, a “character assassination” aimed at “trashing” the great man. Outraged letters to the college said this was academic freedom gone too far, and that the event should be cancelled. The speakers and I, all scholars and people of colour, were subjected to vicious hate mail, racist slurs and threats. We were accused of treason and slander. One correspondent warned that my name was being forwarded to the commanding officer of an RAF base near my home.
The college is now under heavy pressure to stop doing these events. After the recent panel, the rightwing thinktank Policy Exchange, which is influential in government circles – and claims to champion free speech and controversial views on campus – published a “review” of the event. The foreword, written by Churchill’s grandson Nicholas Soames, stated that he hoped the review would “prevent such an intellectually dishonest event from being organised at Churchill College in the future – and, one might hope, elsewhere”.
It’s ironic. We’re told by government and media that “cancel culture” is an imposition of the academic left. Yet here it is in reality, the actual “cancel culture” that prevents a truthful engagement with British history. Churchill was an admired wartime leader who recognised the threat of Hitler in time and played a pivotal role in the allied victory. It should be possible to recognise this without glossing over his less benign side. The scholars at the Cambridge event – Madhusree Mukerjee, Onyeka Nubia and Kehinde Andrews – drew attention to Churchill’s dogged advocacy of British colonial rule; his contributing role in the disastrous 1943 Bengal famine, in which millions of people died unnecessarily; his interest in eugenics; and his views, deeply retrograde even for his time, on race.
Churchill is on record as praising “Aryan stock” and insisting it was right for “a stronger race, a higher-grade race” to take the place of indigenous peoples. He reportedly did not think “black people were as capable or as efficient as white people”. In 1911, Churchill banned interracial boxing matches so white fighters would not be seen losing to black ones. He insisted that Britain and the US shared “Anglo-Saxon superiority”. He described anticolonial campaigners as “savages armed with ideas”.
Even his contemporaries found his views on race shocking. In the context of Churchill’s hard line against providing famine relief to Bengal, the colonial secretary, Leo Amery, remarked: “On the subject of India, Winston is not quite sane … I didn’t see much difference between his outlook and Hitler’s.”
Just because Hitler was a racist does not mean Churchill could not have been one. Britain entered the war, after all, because it faced an existential threat – and not primarily because it disagreed with Nazi ideology. Noting affinities between colonial and Nazi race-thinking, African and Asian leaders queried Churchill’s double standards in firmly rejecting self-determination for colonial subjects who were also fighting Hitler.
It is worth recalling that the uncritical Churchill-worship that is so dominant today was not shared by many British people in 1945, when they voted him out of office before the war was even completely over. Many working-class communities in Britain, from Dundee to south Wales, felt strong animosity towards Churchill for his willingness to mobilise military force during industrial disputes. As recently as 2010, Llanmaes community council opposed the renaming of a military base to Churchill Lines.
Critical assessment is not “character assassination”. Thanks to the groupthink of “the cult of Churchill”, the late prime minister has become a mythological figure rather than a historical one. To play down the implications of Churchill’s views on race – or suggest absurdly, as Policy Exchange does, that his racist words meant “something other than their conventional definition” – speaks to me of a profound lack of honesty and courage.
This failure of courage is tied to a wider aversion to examining the British empire truthfully, perhaps for fear of what it might say about Britain today. A necessary national conversation about Churchill and the empire he was so committed to is one necessary way to break this unacceptable silence.
Gender equality is one of the main topics I was interested in since my childhood. No prospects of any bright future for our human race on this small planet without attaining full equality between men and women at all levels: economic, social, legal, heritage, political representation, equal opportunities, choices & livelihood. Centuries of discrimination by a patriarchal structure, built on specific limited and politicized interpretations of customs, traditions, and religions pre and post BC (apart from one era where motherhood was dominant): all religions, mainly the monotheistic, and huge default representational policies that are still dominant worldwide, including Denmark, and excluding two or three countries that insisted on 50% equal representation in politics: the majority of the UN 194 countries are still far away from the basic equality demand, covering themselves here and there by quota politics to women, which is partly positive but far from being enough. CEDAW -The Convention on the Elimination of all Forms of Discrimination Against Women- is a necessary international treaty that should be signed and implemented worldwide, without reservations. In this regard, special thanks to Moroccan and Tunisian women’s organizations for their remarkable achievements by adopting the “MUDAWANA”, (short for mudawwanat al-aḥwāl al-shakhṣiyyah) which symbolizes the personal status code, or family code in law. It concerns issues related to the family, including the regulation of marriage, polygamy, divorce, inheritance, and child custody
Together with the environmental question, and the freeing of peoples from discriminatory colonial/occupational policies,-especially in Palestine- gender question remains a priority worldwide to open the horizon for milliard of misused and suppressed histories and voices of women during millennia calling for just, equal, and full representational policies at all levels of social scala.
(The photo above is of an international conference in Beirut with representatives from 13 different Arab and Scandinavian countries – one out of four other conferences in Amman, Cairo & Ålborg – I conducted when worked as a senior consultant with one of the best research centers on women and gender in the world: KVINFO (The Danish Center for Research on Women and Gender).
19 chapters of the book are covering a series of articles that extend from Old Empires as the Roman to the newly Empires of our era, analyzing the relationship between these three concepts (Empire, Colony, Genocide), and the interrelationship that bound them together, although seen sometimes differently in the context of each empire and its way to colonize, eliminate and /or assimilate the indigenous populations they occupy. Genocide was embedded in the structural form of the colonization process, whether the empires acknowledge it or not. Frances modern day of Macron tries to approach the issue without daring to fully investigate the colonial past. Macrom apologizes to the grandsons of (Ali Boumendjel) for the assassination of their grandfather, after 64 years of independence. The official report said he killed himself in prison. The chief of intelligence services admitted in 2000 that he ordered one of his soldiers to kill Ali in prison and wrote a report that he committed suicide,,,,, 15 million Algerians perished in the 132 years of colonization. They demand at least recognition from the earlier colonial power. The definition of cultural genocide was discussed at length, although not mentioned in the UN charter on defining genocide. Interesting contribution from experts on this domain. Nevertheless, and apart from one article by Lorenzo Veracini; Colonialism and Genocide- Notes for the analysis of a settler archive (pp 148-161). The same pattern that was employed in other colonies is applied as well in Palestine, as the article demonstrates. Anyway, there is a lack of a wholeness approach to the systematic uprooting and expropriating of the land of indigenous Palestinians, confiscation of their heritage, land, libraries, properties, and hundreds of villages¨disappearance and the continuation until recent days of demolition of an el-Araqeeb village (see the photo of them above) in Naqab, for the 180th time until now, in 2021; and the insistence of its population to rebuild it again, a clear example of an ethnic and extirpation process that never stopped since the Nakba- 73 years ago. Not a word of apology to Palestinians.
(NB) The International Criminal Court (ICC) will start investigating crimes committed in parts of occupied Palestine after five years of waiting. Coming late, for the sake of justice, is better than not coming at all.
A new world and a new interpretation and understanding of China and its own heritage and how it went through the cultural revolution, civil war, and post-Mao era, through the relationship of people together, and how its slogans and big titles were miss used to control and abuse other private domains. No comment can compensate for reading the novel that is full of fantasy, fun, cruelty, black humor, and passion through the two brothers of the novel.
I invited him to our refugee camp, al-Jaleel camp, half a century ago, to read a few of his poems. Met him again twice in Copenhagen: once when he was invited by the Danish writer’s association to comment his book: “I saw Ramallah”, and another to read a poem about Mahmoud Darweesh’s departure. Uprooting from his own town near Ramallah in “East Palestine” and not “West Bank” as he wrote, and roaming between three continents and living in 44 different places, was the bedrock of his vision towards himself and his Palestine. A friend of Naji al-Ali, Gassan Kanafani, Mahmoud Darweesh & Edward Saeed; the husband of the writer and critic Radwa Ashour, and the father of the poet Tameem left us only physically. A man who lived fully the dreams of his past as permanent facts, who tried to revolutionize the words of the language as a necessary step to reach the real revolution, the revolutionary who stood against the “System” & and the illusionary achievements of freedom, left the agonies of Exile & its burden to rest in peace, away from his beloved town. We were lucky among the Refugees to visit our demolished homes and reflect on our visits, whether Lubya (for me) or Deir Ghassana (for Marwaan), or Jerusalem ( for Edward Saeed); Palestine the idea will survive and flourish, although the whole land is still occupied. Poets, writers, musicians and artists are the soul of the people’s collective & personal identity and heritage that would never disappear.
Life is short. I know that much. That life is short. And that it’s important to keep reminding oneself of it. That life is short. Just because it is. I suspect that each of us is going to wake up some morning to suddenly find ourselves old men (or women) without knowing how we got that way. Wondering where it all went. Regretting all the things we didn’t do. So I think that the sooner we realize that life is short the better off we are”.
The above citation is a resume’ of a wonderful 1500 paragraphs & sentences that start with the clause “I remember”-“Jeg kan Huske”. A brave and daring attempt to look inward and backward to memories, fantasies, and daily experiences that every one of us faces- whether we dare to confront or not, that is another question. But Joe defied us, challenged us, and mostly he was himself. Alas: too early to die as with all young poets and artists.
Oral interviews are a main source for what happened in 1948 and after, even after 73 years of al-Nakba – One of those prisoners was my father. Ratz’s revelation is interesting, although Palestinians tried for decades to tell their story, but without international success. Mustafa Kabha & Wadee’ Awawda documented in a book in 2013, through 100 interviews with those imprisoned & how their daily lives went through in the ten camps in Mandate Palestine -for three months to one year and a half- away from their homes that were expropriated. Sheik Sami Abi-Shahada was obliged to burn 70 civilians who were hiding in al-Lid mosque-all shot dead there. These prisons were called “Cages”, to avoid using the word Ghettoes….. . One of those prisoners was my father from the era of the 1936 revolution, when the British-who paved the way for Nakba since Balfour- were there.
All 13.5 million Palestinians whether inside 1948 borders, West Bankers, Jerusalemites, Refugees inside or outside Mandate Palestine — all learn these discriminatory words by birth; it is the beginning of knowledge before learning the Alef- Ba- Ta / the ABC alphabets.
The Guardian’s editorial &B’Tselem executive director’s article :
How those indigenous people of the Earth east & west, north &south delivering to us the whole wisdom of millennia of years before or ahead.
Thanks for Mazin Qumsiyeh’s reporting on the film.
Although I was hugely influenced, while young, with Mao Zedong writings and revolutionary red books, and visiting China a few years ago to see with my eyes, Mao Zedong and his Achievements; nevertheless, with Yu book, written in 2011, and a critical view from within to all the huge episodes of modern China, from 1948 until nowadays,: including The Great Leap Forward, to the Cultural Revolution, I can say that I was so naive with my youthful imagination to believe in ideas that are totally undermined by the critical Yu, and the funny style he used to describe and analyze what happened then and now, Only reading the whole book would pay off. For more clarification:
70 years, seven decades, passed away, and more hopeful years are still ahead, even though biological and physical viruses are speedy spreading. But the will and strength would never wane until humanity achieved its ultimate goals of equal opportunities, equal rights among genders, and equal justice to all, especially for the occupied people, refugees worldwide, notably the more than six million uprooted Palestinians. We lost a score of lovely friends last year, and many of whom we never met, but shared with us the limited space of our small mother earth planet. Together, whether in Africa, Asia, Latin America, or elsewhere and with a solid will of optimism, we will defeat all the viruses, whether inward or outward, political or biological.
Carlos Ruiz Zafón introduced our imagination and deep insights into a world of fantasy that is difficult to fathom in his fantastic trilogy of “The Game of Angels” (Englens spil). David Martin drove us, through a mystical wild world that is so complex, multilayers and adventurous, into the tunnels of the underworld of Barcelona’s books’ graveyard in the 20’s and 30’s ending up with Franco’s new era of the Spanish civil war. Whether Carlos is part of the young writer Martin or the way around, is difficult to perceive; especially that Carlos left us so early when he is topping the fictional world of Imagination and fantasy.
An interesting article about the massacres of 1965 in Indonesia, written by three researchers- names are in the article- on the genocide that costs more than one million people- others estimate up to 3 million people – and the role of Oral History & witnesses’ confessions
NB Although many other well-known massacres are named in the last century, not a word was mentioned about the massacres of Palestinians in 1948 and the continued denial and silence by the perpetrators and authorities of the facts of uprooting two-thirds of Palestinian people and a series of well-planned massacres, exceeding seventy. Is it intentional or a passing mistake? I tend to believe the first hypothesis. Nevertheless, it is an interesting article that shows the power of Oral Interviews and Eyewitness’s Accounts, against the denial of the authorities in power:
After 72 years, a new book by historian Adam Raz, based on Hebrew documents, chronicled in details, with photos as well, the huge theft of properties of Palestinians from Tiberias in the north, to Haifa, al-Quds, and Ashdod in the south. All Palestinians new about these facts; but now with assertion form leaders of the state such as Ben Gurion, Golda Meir, and a series of others who were involved or witnessed the theft process such as Yusef Nahmani and Nahum Abbo, who was the leader of the brigade that occupied Lubya.
Articles in Arabic: (al-Quds) and English: (Haaretz) :
“Refrigerators and caviar, champagne and carpets – a first-ever comprehensive study by historian Adam Raz reveals the extent to which Jews looted Arab property during the War of Independence, and explains why Ben-Gurion stated: ‘Most of the Jews are thieves’”
Citation above is from Ofer Aderet’s article in Haaretz 3.10.2020
الناصرة- “القدس العربي”:
كشفت صحيفة “هآرتس” العبرية بعض ماء جاء في كتاب إسرائيلي جديد يرصد جرائم السلب والنهب لكل الممتلكات المتنقلة في فلسطين خلال وعقب نكبة 1948، ويروي مشاهد أكبر سطو مسلح في التاريخ ويقدم اعترافات تاريخية عن الفضيحة المثيرة للخجل التي تعكس “حضيضا أخلاقيا”.
الكتاب الجديد الصادر عن دار النشر “كرميل” لآدم راز الذي يقول إن الكتاب عبارة دراسة واسعة وتكشف مقدار السلب والنهب للممتلكات الفلسطينية من قبل الإسرائيليين في نكبة 1948.
راز الذي يتجاهل سرقة الوطن أولا قبل سرقة محتويات منازل وحوانيت أصحابه، يقدم وثيقة تاريخية هامة كونها من نوعية “وشهد شاهد من أهله”. على سبيل المثال يشير راز لما اعتبر رئيس حكومة الاحتلال الأول دافيد بن غوريون أن معظم اليهود لصوص.
وتستند دراسة المؤرخ الإسرائيلي آدم راز على وثائق من عشرات الأرشيفات ومقاطع من الصحف العبرية، وهو يؤكد أن الحديث عن حدث فريد ما زالت تبعاته وآثاره مستمرة حتى اليوم.
ومن ضمن مشاهد السلب، قيام إسرائيليين بسرقة خزانة من خشب المهغون في حيفا تم تحويلها لاحقا لقن دجاج. وفي وثيقة أخرى يتحدث آخرون عن سرقة أدوات منزلية وحلي وتكشف عن سرقة عشرة آلاف علبة “كافيار” من أحد مخازن حيفا.
اعترافات بن غوريون
ويستذكر المؤرخ راز ما قاله بن غوريون في 24 يوليو/تموز 1948 عن الإسرائيليين ويشكل دليلا قاطعا على أكبر عملية سطو مسلح ربما في التاريخ، وذلك في وثيقة داخل أرشيف حزب “العمل” توثق إحدى جلسات حزب “مباي”.
متجاهلا طبيعة الصهيونية التي سلبت وطن الفلسطينيين، يشير بن غوريون لقيام الإسرائيليين بسلب الفلسطينيين دون ذكرهم بالاسم: “اتضح لي أن معظم اليهود هم لصوص، وأنا أقول ذلك ببساطة وعن قصد لأن هذه هي الحقيقة للأسف. رجالنا في مرج بن عامر رواد المستوطنين آباء الجنود في الهغاناه شاركوا كافتهم في السلب والنهب. هذه ظاهرة مرعبة لأنها تكشف عن خلل أساسي. من أين جاء السلب والنهب؟ لماذا يسرق أبناء البلاد وبناتها ورواد استيطانها؟ ما الذي حدث لهم؟”.
من طبريا إلى بئر السبع
يقول مراسل الشؤون التاريخية في صحيفة “هآرتس” عوفر أديرت، إن المؤرخ آدم راز عثر على هذه الوثيقة النادرة ضمن دراسته الجديدة الصادرة في كتاب بعنوان سلب الممتلكات العربية في حرب الاستقلال” منوها أن عملية جمع أعمال السلب في فلسطين من طبريا إلى بئر السبع ومن يافا إلى القدس عبر سرقة المساجد والكنائس والقرى المنتشرة بطول وعرض البلاد في كتاب واحد مسألة حساسة وصعبة”.
ويؤكد راز في حديث لـ”هآرتس” على غرار بن غوريون، أن أوساطا واسعة من الإسرائيليين جنودا ومدنيين شاركوا في عمليات السلب والنهب التي انتشرت كالنار في الهشيم لدى اليهود. موضحا أن السلب والنهب طال عشرات آلاف المنازل والحوانيت والأجهزة والمصانع والمنتوجات الزراعية وغيرها.
أوساط واسعة من الإسرائيليين جنود ومدنيون شاركوا في عمليات السلب والنهب التي انتشرت كالنار في الهشيم لدى اليهود
وفي واحد من فصول الكتاب يتحدث راز عن سرقة البيانوهات والكتب والملابس والحلي والموائد والأجهزة الكهربائية والمراكب، تاركا سرقة أراضي نحو 800 ألف لاجئ لدراسات أخرى، مركزا في الأملاك المتنقلة فقط.
لكن بن غوريون ليس وحيدا، فالمؤرخ يقتبس قادة إسرائيليين آخرين. فيشير مثلا لما قاله يتسحاق بن تسفي، الرئيس الثاني لإسرائيل. ويستدل من أقول بن تسفي أن “يهودا نزيهين” قد شاركوا في السلب الذي اعتبروه عملا طبيعيا مباحا.
في رسالة لبن غوريون يقول بن تسفي: “ما يجري في القدس يشكل مساً بكرامة اليهود وبالقوى المحاربة. لا يمكن السكوت على السلب المنظم من قبل مجموعات غير منظمة وأفراد غير منظمين. ما يفعله اللصوص في الأحياء الفلسطينية الغربية في القدس هو كفعل الجراد في الحقول”.
يشار إلى أن ما تعرضت له منازل، قصور وممتلكات الفلسطينيين في الأحياء الفاخرة في الشطر الغربي في القدس، القطمون والبقعة والطالبية والمصرارة وغيرها، كانت مروعة وتم توثيق بعضها في عدة دراسات منها إسرائيلية أيضا.
لصوص يأكلون كل شيء كالجراد
وحسب “هآرتس” يتضمن الكتاب اعترافات جنود إسرائيليين. وقد عثر راز في أرشيف “ياد طبينكين” على وثيقة تشمل شهادة حاييم كريمر، وهو ضابط صهيوني تم إرساله إلى طبريا لوقف أعمال السلب وفيها يقول: ” داهم اليهود في طبريا بيوت الفلسطينيين بعد مغادرتهم كالجراد، فاضطررنا لاستخدام الهراوات لإبعادهم”.
وطبعا كان الهدف منع محاولة السلب، هو قيام الدولة الجديدة بذلك ولصالحها بدلا من الأفراد وهذا ما يغفله راز. كما يقتبس راز من دفتر يوميات يوسف نحماني، يهودي من طبريا، أول مدينة فلسطينية تسقط في النكبة وهو من مؤسسي تنظيم “هشومير” الصهيوني، وفيه يقول: “في 1948 انقض عدد كبير من اليهود على بيوت العرب ومحالهم التجارية.. مجموعات كثيرة كل مجموعة فيها عشرات الأشخاص. ووقف رجال الشرطة عاجزين عن منع ذلك، وحتى من تم ضبطه فُرض عليه حكم مخفف”.
وهذا ما يؤكده نحوم عبو، قائد القوات اليهودية في طبريا القديمة من جهة “الهغاناه” في كتاب مذكراته. فيصف كيف حاول جنود إسرائيليون منع عمليات السلب، لكن جماهير اليهود هاجمت طيلة اليوم حواجز الشرطة كي يقوموا بالسلب والنهب.
فعلنا بالفلسطينيين ما فعله النازيون بنا
يكشف راز عن وجود مسابقات بين أقسام مختلفة في “الهغاناه” ممن وصلوا في سيارات وزوارق وحملوا كل ما وجدوه في منازل الفلسطينيين في طبريا: ثلاجات وأسرّة وغيرها. وعن ذلك يقول كريمر: “تركت هذه المشاهد مفعولا سلبيا جدا في داخلي، فهذه ظاهرة بشعة وتلطخ رايتنا وقد تعرض نضالنا للأذى أخلاقيا.. هذه فضيحة مثيرة للخجل وحضيض أخلاقي”.
وعن صورة المدينة المجاورة للبحيرة الساحرة يتابع عبو في مذكراته: “في ليلة وضحاها، تحولت مدينة طبريا إلى مدينة أشباح مسلوبة، أبواب حوانيتها مشرعة وبيوتها خاوية خالية من سكانها، وكان مشهد الأشخاص الذين ينبشون في أكوام الأغراض المتبقية بعد السلب الكبير مشهدا مخجلا، وشاهدت في كل مكان مشاهد مذلّة وفي داخلي فكرت كيف صار ذلك، وكان يحظر أن يحدث ذلك”.
أما ناتيفا بن يهودا، التي شاركت في احتلال طبريا ضمن القوات الضاربة لـ”الهغاناه” (البلماح) فقد وصفت مأساة طبريا عام 1948 بقول أوضح وحاد: “هذه المشاهد كانت معروفة لنا. كيف فعلوا بنا ذلك خلال الكارثة طيلة الحرب العالمية الثانية” كيف نفعل بغيرنا ما فعله النازيون بنا؟”.
ناتيفا بن يهودا التي فضحت في شهادة سابقة مجزرة قرية عين الزيتون قضاء صفد، تتابع قولها: “في طبريا، حملنا كل شيء في سيارة وكانت أيدينا ترتجف. لم يكن هذا محترما. حتى الآن وأنا أكتب هذه الشهادة ترتجف أصابعي”.
ناتيفا بن يهودا : “في طبريا، حملنا كل شيء في سيارة وكانت أيدينا ترتجف. لم يكن هذا محترما. حتى الآن وأنا أكتب هذه الشهادة ترتجف أصابعي
ويوضح راز أن ما شاهده في طبريا فور احتلالها في أبريل/ نيسان 1948 كان إشارة مبكرة لما تشهده بقية المدن الفلسطينية لاحقا. ولفت إلى أنه لم يعثر في دراسته على معطيات رسمية حول حجم السلب وقيمته المالية، ولكن هذا ما شهدته كل واحدة من المدن وبمقادير كبيرة”.
وفعلا تكررت مشاهد السلب والنهب في المدينة الثانية التي تسقط بيد الصهيونية “حيفا”. فقد كان الجنود يحتلون بيدٍ واحدة، وفي اليد الأخرى يسرقون الكثير. ومن ضمن السرقات ماكنات خياطة، ماكنات حفر، أدوات موسيقة كالبيتفون والثياب وغيرها كما يؤكد الجندي زئيف يتسحاقي في شهادته عن مشاركته في القتال في حي الحليصة في “عروس الكرمل” التي استبيحت في النكبة.
وتقول شهادة أخرى لتسادوق إيشب – جندي آخر في وحدة “كرميل” عن ذلك: “سادت حالة من الفوضى وتمت سرقة منازل وحوانيت من صاروا لاجئين وكان مشهد الجموع المتحمسة للسرقة صادما”.
دمية وسرير أطفال في ساحة البيت
في مذكراته كتب يوسف نحماني فور زيارته حيفا بعد احتلالها: “شارك الإسرائيليون في السرقة رجالا ونساء شيبا وشبانا، متدينون وعلمانيون. ولم يبادر أحد لمنع ذلك، وقد استبدّ بي الخجل وراودتني رغبة بأن أبصق نحوهم وأغادر المدينة. هذا سيمسّ بنا ويعود علينا كيدا مرتدا في تربية الأبناء والشبيبة، فالأشخاص فقدوا كل إحساس بالخجل، وأفعالهم هذه تضرب الأسس الأخلاقية للمجتمع”.
ويقول كرميلي في شهادته عن حيفا: “البيوت الفلسطينية في حيفا منهوبة وأبوابها مفتوحة ومحطمة على جانبي كل شارع، وعلى الأرصفة كانوا يجمعون ما يفرغونه من المنازل. في ساحة أحد المنازل شاهدت سرير طفل مقلوبا على جانبه وبجواره دمية ملقاة أرضا على وجهها. أين أصبحت الطفلة صاحبة السرير؟ في أي مخيم لاجئين هي اليوم؟”.
كرميلي: في ساحة أحد المنازل شاهدت سرير طفل مقلوبا على جانبه وبجواره دمية ملقاة أرضا على وجهها. أين أصبحت الطفلة صاحبة السرير؟ في أي مخيم لاجئين هي اليوم؟”.
وتشير “هآرتس” إلى أن عدة جهات أنذرت ونبهت من أعمال السلب والنهب، منها الحزب الشيوعي. وتطرق بن غوريون لذلك في مذكراته بعد احتلال حيفا: “السلب والنهب بيد رجال الهغاناه والإيتسل واسع في حي وادي النسناس”.
أما غولدا مئير، فقالت في واحدة من جلسات الوكالة اليهودية وقتها: “في الأيام الأولى من الاحتلال كانت الحالة في المناطق المحتلة قاسية، خاصة في المواقع التي كانت بيد الإيتسل، إذ لم يبق خيط واحد في البيت. كنت شاهدة على عمليات سلب ونهب نفّذها يهود”.
سرقة الرخيص قبل النفيس
وتشير “هآرتس” إلى أن بعض الصحف العبرية قد نشرت عن تلك الظاهرة ومنها “هآرتس” ذاتها التي نشرت في نهاية 1948 مقالا بقلم آرييه نيشر، مراسلها في حيفا، الذي استخدم كلمات قاسية في وصف ما جرى: “يبدو أن بني إسرائيل تعلموا هذه المهنة، السرقة، وعلى الأصول كما هو مألوف لدى اليهود، ومنذ الآن يسود في هذا المجال العمل العبري، وقد شاركت في السرقة كل الفئات غربيون وشرقيون، متسائلا أين الشرطة؟”.
وكذلك صحيفة “معاريف” تطرقت للظاهرة مستخدمة لهجة عنصرية استعلائية مبطنة كما في “هآرتس” بقولها: “تجولت في القدس الغربية في يوليو /تموز 1948 ولابد من استحضار القضاة ورجال الشرطة فقد صرنا ككل الأغيار. على طول الطريق لا يوجد بيت أو حانوت في الأحياء الفلسطينية لم يتعرض للسلب ولسرقة كل شيء الرخيص قبل النفيس. مشاهد الركام والخراب يتنقل بينها إسرائيليون للاستمتاع بالفوضى تترك أثرا صادما”.
في كتابهما الصادر عن مؤسسة الدراسات الفلسطينية في بيروت عام 2013 “أسرى بلا جراب” كشف المؤرخ مصطفى كبها والاتب الصحافي وديع عواودة، أن الكثير من البيوت والمحال الفلسطينية قد نُهبت من قبل إسرائيليين بواسطة سجناء فلسطينيين اعتًبروا “أسرى” وأُجبروا تحت تهديد السلاح على تفريغ المقدرات والأغراض من منازل يافا وحيفا وأسدود وعسقلان والقدس وغيرها من المدن، وفي شهادته قال الشيخ محمد البطراوي من أسدود، إن “الجنود الإسرائيليين أخذوه من معتقله في الرملة إلى مدينته المحتلة أسدود وشاء القدر أن يدفعوه ليقوم بتفريغ بيت عائلته”.
ونوه البطراوي في شهادته أنه فعل ذلك بقلب ثقيل ولم تكن له خيارات أخرى، لكنه انكسر وتوقف عن ذلك عندما عثر على ألبوم صور عائلته.
“No friend but the mountains”, is a book that every human, if we want to remain human in an un-human world, needs to read. The word “Kurdistan” means a lot in itself, exactly as the “Palestine”. Only people with experience can give meaning to these neutral words. Behrouz’ experience for six years in an inferno prison in #Manus Island under the control of Australien Police, is a huge cry against a complicated hierarchy system Behrouz called: Kyriarchy (a term used by Feminist Elisabeth Schussler Fiorenza)- Kyriarchi involves: stigmatization, racism, economic discrimination, religious suppression, indigenous people’s killing, xenophobia, militarism, class violence, control….and you can add more to the list of inhuman experiences.
When one reads books from or on prisons: J.C.Coetzey, Imre Kertesz, Nelson Mandela, Richard Flanagan, Gramschi, Foucault or Kafka, Camus, Dostoevsky, Solzhenitsyn and Becket, one thinks that all sufferings and pain are there. That is enough. But no. That is not enough. Behrouz adds something special, extra, more depth to the horrors and humiliations that a man could face: inferno without a bottom.
Against all this complicated and multi-layer hierarchical system -Kyriarchy, Behrouz used his own words to defeat the strength of the power of those who imprisoned him. Though poetry, legends, love to his mother, and memory of her songs while he was a child; through his research and help from close friends outside the prison, through hundreds of SMS es and WhatsApp, he succeeded to write this monumental book of 400 pages, receiving prizes and refugee status from Newzeland government, arriving there last year in 2019, in the same time where this criminal monster shout dead 51 Muslim persons in two mosques, to keep white race dominant and prevent Muslims becoming a majority, as he claimed….The same discourse is heard her and elsewhere in nowadays Europe and the States. Behrouz’s Will to continue struggling to uncover the sufferings of those humans awaiting for refugee status in their “concentration” camps, whether in Denmark, Australia, Italy or elsewhere, should be maintained until dignity and justice are achieved for all refugees worldwide; whether Kurds, Syrians, Rohingyas or Palestinians.
In 81 chapters, 200 Pages, Zulay told the horrible and tragic story of a small republic, Chechen, that tried to be independent in the nineties but drastically failed. Chechen people were known for centuries for their special identity and culture. people who were denied living peacefully for centuries, under tzars and under communist repression, especially Stalin …seven hundred to one million people are the approx. numbers of this tiny republic. Proud People of the mountains who refuse to be controlled by any foreign power as Alexander Solzhenitsyn wrote. No one can tell the story of their people other than people themselves. Zulay, a brave journalist has total credibility when she reflects on shootings, kidnappings, torture, springing bodies in the air, dropping live bodies from helicopters…etc: all that one could imagine about what happened during the war and its tremendous unforgettable results, especially among those who directly was witness to the drama, is found between the two covers of Zulay’s book. Without this brave honest and decent account, part of our modern history will be missed forever. Eyewitnesses and direct testimonies are the fountains for credible and authentic resources, much more than the accounts told be victors, who mostly falsify their archival accounts to match their version of the story.
Benjamin Stora , A French Historian, and Abd alMajeed Shaikhi,,,, Director of Algerian national archives and councilor to the Algerian President, were both named by French President Macron and Algerian President Abdelmadjid Tebboune, to reinvestigate or revisit the memory of the colonial era in Alger 1830-1961 in order to settle the different views that are still in conflict with each other.
Also, there are 181 signatories of British historians who wrote recently a protest letter to authorities about historical information in a pamphlet required for all applicants for British citizenship. According to these historians, the government document is misleading applicants about several aspects of British history when they claim the UK’s role in the international slave trade is downplayed (NB: more than three million people were shipped by British merchants to be sold as slaves). The pamphlet mentioned nothing, in plus, about that numbers and the suffering of the slaves in an attempt to clean their colonial past and its slavery history. The end of the British Empire, according to historians, is described as “mostly peaceful” when it was not. The letter calls for the history chapter of the pamphlet to be re-written urgently. “Decolonisation was not an ‘orderly’ but an often violent process,” the historians argue.
Is it possible in the end to reconcile the irreconcilable discourse between the colonizer and the colonized? Can the two countries after decades of the Algerian liberation war reach a common ground of real identification of the horrors of colonialism and its devastating results on the colonized? Would that be followed by a clear apology and reparation of the damages that took place? I doubt. The French president apology in 2018 to Josette Audin, the widow of Maurice Audin, a French mathematician and anti-colonial activist who died in 1957 under torture of the police, while the official story denied that, is absolutely not enough, although a tiny symbolic recognition of official use of torture against prisoners.
History was written only by the victors. The indigenous people need to write, first and foremost, their own history, so as to meet the adversary on an equal footing…whether those are Blacks, Colonized Africans, Kurds, Armenians….. or still under the longest occupation in modern history as Palestinians. South Africa, post the Apartied era, gave a good example of a possible reconciliation after the principle of one man one vote won the battle.
Memory is a battlefield that could never be won by weapons, however, these weapons are strong. George Floyd’s spirit has done to history more than thousands of classical historians- to recorrecting our vision of history, the history that is written only by the victors, to empower them and to legitimize their authorities. History, to the masses who demonstrate on all the streets and squares of the world continents nowadays, becomes a self-conscience domain and a tool, a new methodology to redefine the past and the present – by revisiting the huge printed volumes, the prominent white personalities, the claimed heroes and the hundreds of colonial statues, adored by “national citizens” for centuries- and reevaluate this huge heritage from their own perspective and vision. Only this vision can integrate the past with the present, and open a promising future to our coming generations.
The urban sociologist Janet Abu-Lughod ( the mother of the Palestinian American anthropologist Lila Abu-Lughod who wrote -Veiled Sentiments: Honor and Poetry in a Bedouin Society ,2000)- in her marvelous book: Janet Abu-Lughod. 1989. “Before European Hegemony: The World System A.D. 1250-1350” demonstrates and deconstructs the classical ideas of the western civilization’s concept of its centrality to civilization. especially when she researched the history of Cairo city in 1001(Janet Abu-Lughod. 1971. “Cairo: 1001 years of the City Victorious),and other cities as Baghdad and Damascus…..
The main idea of Janet is to undermine the egocentric/Eurocentric concept (Eurocentrism as the term for an ideology was coined by Samir Amin in the 1970s) that is built around the globality of the world that is long-established before the industrial Europan revolution, and long before the renaissance; especially when we study the east and mainly china’s culture: an intro to Janet theory:
Interview with her daughter: Lila Abu Lughod on her research on women in Upper Egypt and other articles and books of her research_
On the 60th anniversary of Congo’s independence, Belgian king, Philippe expresses his “deepest regrets” to the president of Congo. Between 10 and 15 million have died as a direct result of the horrors of the king and his colonial rule. Just last month the brother of the king defended Leopold 11, said that he did not visit Congo even once-thus unresponsible for the crimes committed there. Neither reparation nor compensation was mentioned in the King’s letter.
Nowadays, after72 years of Palestine’s colonization and uprooting of 2/3 of the Palestinians from their own homes and lands in 1948, one word of regret or sorry from authorities was not heard yet; the opposite is taking place: the continued confiscation of 30% of the remaining small archipelago Islands of what remained of historical Palestine, enlisted to start today- in what is known as “The Century’s Deal”. Colonial powers, past and present, never learn lessons from history – They change their tactics, but their main goal remains Control, Confiscations, Subjugation and Denial of the horrors they inflicted on the Aboriginals, Natives, and the Indigenous populations of the colonized people-thus refusing to repay back part of the debt they owed to the colonized peoples. Although partially appreciated after 135 years in complete silence, it is only a lip service from Belgian king Philippe that felt short of clear Apology, followed by Reparation and Compensation. Justice should prevail for all colonized, whether past or present.
(Although I mentioned this piece of info in Lubya book for two decades ago, but it is interesting to be mentioned in this article on Haganah’s 100th anniversary:
“The memory of what was done in Lubya, like the memory of all the other abominable acts that preceded it, will forever disgrace its destructive perpetrators.”
These scathing words were published in the Labor movement daily Davar 81 years ago. A few weeks earlier, in the summer of 1939, members of the Haganah – the underground, pre-independence army of Mandatory Palestine’s Jews, founded by the movement’s members – had murdered two men and a woman, and injured a young girl and a toddler. All of them were innocent Arabs from the village of Lubya in the Lower Galilee, shot dead at home in the dead of night.
The murders, described as a revenge attack for the killing of a Jew by villagers in Lubya, was carried out by members of the Haganah’s special ops unit. Each man who took part in the mission has a place of honor in the local history books: The most senior was Yigal Allon, who later headed the Palmach (the Haganah’s elite strike force), and became an Israel Defense Forces general and education and foreign minister.
The operation’s organizer was Nahum Shadmi, a senior Haganah member and a future IDF colonel and president of a military appeals tribunal, as well as a Mapai Party activist (Mapai was the forerunner of the Labor Party). His son Issachar was commander of the Border Police brigade whose members committed the 1956 massacre in the Arab town of Kafr Qasem.
This month marks the centenary since the founding of the Haganah. Its pre-1948 actions included assisting with illegal Jewish migration to British Mandatory Palestine; covert overnight construction of new settlements (the “Tower and Stockade” operations); dispatching operatives – such as Hannah Szenes – into Nazi-occupied Europe or commandos to Vichy-controlled Lebanon; as well as other heroic feats that have become part of this country’s legacy.
But there is another aspect to the Haganah that will not feature prominently in the centenary celebrations, and which is not well known to the public or part of the high school curriculum. This aspect has been excluded from museums, parades, and the official and state-sanctioned history books. It shows that the hallowed “purity of arms” concept was interpreted very loosely by the organization that gave birth to the IDF.
“Now, after 100 years, it’s time to talk about these chapters as well,” says Peleg Levy, a documentarian who has interviewed hundreds of veterans over the last decade – including members of right-wing and left-wing underground organizations – as part of a project documenting Israel’s history. They told him about assassinations, reprisals and terror attacks attributed to the Haganah. Among the wider public, such operations are normally only associated with the right-wing Irgun and Lehi organizations. Any mention of those names evokes the King David Hotel bombing in Jerusalem in 1946 and the Deir Yassin massacre two years later.
“If there’s a Lehi conference in which they don’t talk about the assassination of Folke Bernadotte [the Swedish diplomat murdered by Lehi members in 1948], people will complain. If the Irgun holds one in which they don’t talk about the King David Hotel operation, people will jump on them. So why do they allow the Haganah to write its history without talking about similar things their people perpetrated?” Levy asks.
Later in our conversation, he notes that the Labor movement called members of these two underground groups “terrorists,” while taking pride in the “purity” of the Haganah organization’s actions and stressing that their methods were different.
Despite this, the Haganah has a list of blemishes to its name, ones that former members would be only too happy to expunge from memory. They never took responsibility for most of these operations, making do with some general condemnation or blaming rogue elements in the organization. This is how the murder in Lubya was described in Davar. The paper said, without noting the identity of the perpetrators, that this act was “a horrific murder, attesting to the perpetrators’ loss of any ability to distinguish [innocents] and their lack of any human sensitivity. These shots, which killed elderly people, women and a baby, show that we are on a dark slope, sliding toward an abyss.”
‘Nest of killers’
Nine years later, in January 1948, Haganah members were involved in an operation that, over 70 years on, appears never to have been thoroughly investigated.
It’s unlikely that most people reading this will have heard of the Semiramis Hotel bombing in Jerusalem’s Katamon neighborhood by the Haganah’s Moriah battalion. This may be due to the fact that it occurred at the height of the War of Independence, which was marked by many violent acts. However, it’s probable that the writers of Haganah history deliberately chose to minimize any mention of this incident – as many right-wingers believe.
The blast was meant to hit the headquarters of Abd al-Qadir al-Husayni, commander of the Arab militias fighting Jewish forces in the Jerusalem area. A squad of Haganah soldiers gained entrance to the hotel’s basement and placed explosives there before detonating them. Husayni was not in the building, but dozens of Arab civilians were. The exact number of dead and injured is unknown to this day. According to one report, 26 people were killed and a further 60 injured.
Most of the dead were from the Christian Abu Suawan family, including women and children, as well as the Spanish vice-consul to Jerusalem, who was living in the hotel. Davar reported the incident the next day and, like before, did not provide its readers with the full picture. “The Haganah blew up Arab militia headquarters in Jerusalem,” the headline read. “This was one of the nests of killers in Jerusalem,” the paper declared.
Another building was blown up by the Haganah some two years earlier, in February 1946. This was part of a Palmach operation targeting British police stations across the country. Three British women and a child were killed in the explosion. “Over the years, Haganah leaders and the pre-state Jewish community accused us of being irresponsible in carrying out such attacks and yet here, Haganah members were the first to hit British women,” wrote Natan Yellin-Mor, a Lehi leader who later became a peace activist.
A popular song among Palmach members in those days talked about “castrating Mohammed.” This referred to an Arab from the town of Beisan – now Beit She’an – who was suspected of trying to rape a kibbutz member. Due to a rise in the number of Jewish women being raped by Arabs at the time, “the Palmach decided to retaliate according to the biblical injunction to chop off a thief’s hand – or, in this case, the organ used to commit the crime; in other words, to castrate him,” Mossad member Gamliel Cohen wrote years later, in a book describing the first undercover operations in which Jews dressed up as Arabs.
The official website of the Palmach describes the castration incident as one of “the exceptions, an extremely cruel one,” committed by its members in those years. This operation was initiated by Allon and carried out by Yohai Ben-Nun (a future naval commander), Amos Horev (a future IDF general and president of the Technion – Israel Institute of Technology) and Yaakov Cohen (later a member of all three intelligence agencies). “The instructions were that the castrated man should remain alive, walking around with his injuries in order to deter others,” the Palmach website explains. The team was briefed by a doctor in Afula on how to perform this “operation.”
“From the perspective of the people who had decided on this, the preparations reflected the intention to implement it while applying a humane approach,” the Palmach website stresses. The three men found the suspect at home, dragged him to an open area and castrated him. “This operation had a riveting effect, resonating throughout the Beit She’an Valley and terrorizing the local Arabs,” writes Cohen in a book published by the Defense Ministry.
Sacrifices in the name of immigration
The 80th anniversary of one of the most lethal events in the history of the Zionist movement will be marked in six months’ time: the bombing of the British ship Patria on November 25, 1940 – an incident that also failed to lead to any expressions of remorse by the Haganah, even though its members were the perpetrators. The plan was to prevent the expulsion of some 2,000 illegal immigrants, who the British were deporting from Haifa to a detention camp in Mauritius. However, the damage wrought by the blast was so immense that the ship sank along with some 250 passengers.
Instead of relating to the affair as a tragedy that warranted the investigation of its perpetrators, the Labor movement insisted on turning it into a symbol, its victims turned into martyrs sacrificed on the altar of defending the homeland, with no note of who was actually responsible for their deaths.
Berl Katznelson, the ideological leader of the labor movement, wrote the next day to Shaul Avigur, one of the Haganah’s leaders: “Know that the day of the Patria sinking is for us like the day of [the 1920 fall of] Tel-Hai,” thus trying to assign to the event foundational national status. He added that the Patria operation was “the biggest Zionist action in recent times.” Yitzhak Tabenkin, among the leaders of the Kibbutz Movement, called the victims “heroic unknown soldiers.”
Eliyahu Golomb, the undeclared head of the Haganah, also spoke about the incident in the same vein. “For me, the day of the Patria is not a black day, nor the blackest day,” he said. “These were sacrifices made in the name of immigration, for our right to immigrate. These victims were not without meaning.”
The massacre committed by members of the Palmach’s Third Battalion in the village of Ein al-Zeitun, near Safed, was also ultimately glossed over. Today, every history buff in Israel knows about the April 1948 massacre in Deir Yassin, carried out by right-wing underground members. But few have heard about the one a month later by underground members of a left-wing organization. They conquered the village and imprisoned dozens of Arab combatants. Two days later, on May 1, they executed them with their hands bound.
Historian Yoav Gelber writes in his book about the 1948 war that the eagerness of the left to hurl accusations at Irgun and Lehi members while highlighting the Deir Yassin affair stems from their uneasiness over the participation of Palmach commanders and soldiers in similar actions, such as the murder of dozens of prisoners in Ein al-Zeitun.
In 1939, the Jewish Agency’s political department issued a “Thou shall not murder” decree, signed by the most senior spiritual leaders of the age, in which they warned against Jews killing Jews. The decree was aimed at the Irgun organization, which had murdered Jews it deemed “traitors.” But these leaders ignored the fact that the Haganah also executed Jews and non-Jews who it identified as traitors and informants, says Gili Haskin, a tour guide who wrote a Ph.D. thesis about the “purity of arms” concept in those days.
Haskin wrote in an article that the executions carried out by the Irgun and Lehi groups were overt and publicized, whereas the ones carried out by the Haganah were surreptitious, performed by special ops teams.
‘No clean hands’
The first Jew to be executed by the Haganah was Baruch Weinschell, who was accused of giving the British information about illegal immigration. He was killed in October 1940, in Haifa. Oscar Opler, a kibbutznik from the Lower Galilee, was also executed. He was a British informant who had revealed the location of hidden weapons and was subsequently condemned to death by the Haganah. Moshe Savtani was exposed as an informant and shot in the stairwell of his house by the Haganah. He died of his wounds in hospital. Yitzhak Sharansky from Tel Aviv, Baruch Manfeld from Haifa and Walter Strauss and others also fell victim to internal assassinations by Haganah members.
Such operations continued right up to the establishment of the state. At the end of March 1947, Mordechai Berger, who worked in the Mandatory police’s traffic division, was murdered in the street after being suspected of divulging information about the Haganah to the British. “The assailants gagged him and hit him over the head with clubs. Berger fell bleeding,” wrote Prof. Yehuda Lapidot, an Irgun member who later researched the history of Mandatory Palestine.
“None of the organizations emerges with clean hands from this dark matter,” Haskin wrote. He added that the fingers of right-wing organization members were lighter on the trigger, but emphasized the role of Haganah members in assassinating Jews.
In this context, one cannot ignore the first political murder of a Jew in Mandatory Palestine. The victim was Jacob de Haan, a strange character and proud poet who became ultra-Orthodox and an anti-Zionist, talking with Arabs about the possibility of revoking the Balfour Declaration. Haganah member Avraham Tehomi and other associates were believed to be behind de Haan’s assassination on a Jerusalem street in June 1924.
British officials were also targeted by the Haganah, although most assassinations of Mandate officials were perpetrated by Irgun and Lehi members. The most famous was the assassination of Lord Moyne, the British minister of state in the Middle East. He was shot to death in Cairo by Lehi members in November 1944. The Haganah, meanwhile, killed British officer William Bruce, who was shot in Jerusalem at the end of Simchat Torah, in October 1946. “A British inspector was murdered last night while walking alone in Jerusalem, wearing civilian clothes,” Haaretz reported the next day.
Exceptionally for those days, the perpetrators were members of the Palmach: the Haganah’s commando force had been set up in 1941, cooperating with the British in its early years. The murder was in response to Bruce’s abuse of Palmach prisoners in a British prison a few months earlier.
Peleg Levy’s documentary project included an interview from 2010 with the commander of that operation, Aharon Spector. He told Modi Snir and Levy that he had followed Bruce with the intent of punishing him. “I waited for him, he sensed he was a target,” he recounted. The assassination was preceded by a trial by a special Palmach court, which sentenced Bruce to death. According to Spector, the order came from Yigal Allon.
“Privately, people didn’t worry about telling these stories, while the collective they belonged to did not relish talking about it,” Levy says.
Yisrael Medad from the Begin Heritage Center in Jerusalem investigated the incident as part of a lecture series he holds on the “purity of arms” topic. “This incident is amusing,” he says, referring to a flyer the Palmach published after the murder. “They needed to explain that they were unlike those terrorists from Irgun and Lehi – but that in practice they needed to do the same thing,” he says.
Thanks George Floyd
Nations, when they start to be nations for a few centuries ago, agreed always upon symbols, flags, statues, parks, forests…to be their symbols, their heroes/heroines, and in a word their proudness. Even though they were empires before, as the British, Danish or French, very few dare to question the meaning of those symbols, especially the statues that were raised in different corners of their empires, and later nations. Post George eight minutes forty-six seconds a wave of demonstrations walk the streets of hundreds of cities around the world, reminding us of the movement that flourished in what is known as the Arab spring in all the Arab world. Although the main slogan, rightfully, was Black Lives Matter, young people from all races, religions, and nationalities walked together marching the streets, culminated in the slogan: “topple the racists,” toppling of statues that represent the era of the slave trade in the past four centuries. Africans shipped to America, through many European companies- mainly British. The list of those named by protestors is too long. Recently, Nancy Pelosi decided to move the statues of 13 of them from the congress halls. Already demonstrators drove few statues to the water of the harbor in Bristol city: such as Edward Colston. The man who compared Palestinians with dogs Winston Churchill’s statue was sprayed with graffiti as racist.: “He asked rhetorically before the Peel Commission “Why is there injustice done if people come in and make a livelihood for more and make the desert into palm groves and orange groves?”, believing in the myth of making the desert green!!: “I do not admit that the dog in the manger has the final right to the manger, though he may have lain there for a very long time I do not admit that right. I do not admit for instance that a great wrong has been done to the Red Indians of America or the black people of Australia. I do not admit that a wrong has been to those people by the fact that a stronger race, a higher-grade race or at any rate a more worldly-wise race, to put it that way, has come in and taken their place. I do not admit it. I do not think the Red Indians had any right to say, ‘American continent belongs to us and we are not going to have any of these European settlers coming in here’. They had not the right, nor had they the power”. He continued summarising his views before the Peel Commission bluntly: “It is a question of which civilization you prefer.” At one point he explicitly told his Secretary of State for India, Leo Amery that he “hated Indians” and considered them “a beastly people with a beastly religion”!!!
Among others, as well, is Christopher Columbus’ statue, whom we were credited with discovering “the new world”, the Americas, in the 15th century…as if the Americas did not exist before, and did not have inhabitants. The same lie arrived in Palestine a century ago, to discover the promised land and make the desert green, as if Palestine was empty of its people and awaiting the new colonizers to enrich it! In 1897 a Rabai delegate reported to the rabbis of Vienna on the prospects for a Jewish state in Palestine: “the bride is beautiful, but she is married to another man“. Native Americans protested many times the honoring of this discoverer who stood as a symbol of the genocide of their ancestors, where millions, an estimate of 20 million, were killed as a result of this “discovery”, but their shouts ended up in total silence, ignoring even to respond to their petitions. King Leopold 11 (1865-1909), under whose absolute rule of Congo- now the Democratic Republic of the Congo, an estimated 10-15 million Africans died. Hands of men, women, and children were amputated when they did not come at the precise time or did not deliver the amount of rubber assigned to them. “Exterminate all the brutes” was the slogan of Kurtz in Conrad’s “Heart of Darkness”. As usual, experts who are always from the colonizing power, question marked the numbers, saying that there wasn’t enough evidence.
Had there been no camera to register the 8:46 seconds of the killing of George Floyd, the experts and prosecutors of the police will come with the same excuse: no evidence, no documentation…and in many cases accusing the victim of violence and resisting the arrest by force. In the same week of George’s killing, a Palestinian with special needs was shot dead by four bullets in Jerusalem, while he was on his way to his school. Without the detailed report of an Israeli journalist Gideon Levy in Haaretz newspaper, and the interviews he did with Iyad’s carer, with the parents, and with the people who knew the 32 years old Iyad Hallaq. There was no camera in place, as with other hundreds of similar cases. After 72 years, the denial politic is still mainstream, although an abundance of material is in place
Europeans, and especially those who were colonial powers, including Denmark where I live, must face its past with braveness and recognize their dark past. This is a daring step that clears the educational curriculum and the heavy consciousness of the crimes committed and build a new generation’s identity that is not biased. Identity concept is a moving phenomenon, that always gets richer when it is more open towards the past. Without a critical approach to our past, neither our present nor our future will be bright as we think. Many thanks to George’s memory, which leads to questioning the past of hundreds of racist figures worldwide, who were wrongly glorified and praised as symbols of nationality. “Culture & Imperialism” 1993, of Edward Said would help little bit those who want to put this phenomenon of cultural struggle, including nowadays toppling statues as I think, in its historical-cultural context. The main pivotal question is who wrote history, and who can judge the credibility of its discourse other than the people themselves from all races, religions, ethnicities and nationalities- versus the elite who mostly falsify the narrative to comfort those in power. Those marginalized and oppressed people- mainly blacks, women, colonized- do have the right to be heard and to put their narrative in real human history.
8 minutes & 46 seconds to murder George Floyd were enough to inflame worldwide protests against injustices and Racism, not only against the Blacks, but other minorities persecuted around the world. Today is the 99th anniversary of Tulsa massacre where around 300 blacks were massacred, and 1200 homes were burned by Whites. George was lucky to have witnesses and cameras that register his brutal murder. Blacks soldiers in WW1 won’t give help them immunity from racial discrimination and subsequent raids from the Whites. Even after a century, the burial place of the dead bodies was not identified. Documents and archival material of the massacre disappeared. Criminals in power everywhere try always to hide their crimes. Only a few who survived the massacre were lucky to testify and recount their horrible moments before their last breath. “I can¨t breathe” was the only last word we heard from Floyed. How essential for researchers to register what happened to Palestinian survivors after almost 70 massacres – before, during, and in the aftermath of Nakba (disaster) in 1948- through “Oral History” documentation: a weapon of the marginal and oppressed. Our common enemy as human beings is RACISM whether we are Blacks, Palestinians, Kurds, Armenians, European Jews, Muslim Rohingyas or Tutsis in Rwanda.
I went yesterday to collect Murakami’s short novel, “The Strange Library”, but found out that my local library in Brønshøj is open, but in a very mysterious way, with three employees standing together at the front door, questioning me: what do you want? Then leading you through a zigzag alle’ to collect my reserved book. Asking them: what about newspapers? “not ready yet. No newspapers because of Corona, perhaps next week”. Fortunately enough I was grown-up man; the employees can not divert me to room107 understairs, and I am not interested in the Osman Empire’s tax system. Although I shared few experiences with the young boy in the short novel in prison, nevertheless, he was luckier to return to eat his mother’s delicious food after being rescued by a speechless girl and a sheepman, without losing his brain that was destined to be eaten by a monstrous man who planned devilishly to eat the young man’s brain after memorizing the three-volume books of Osman Empire’s tax system…… Two strange libraries matching one another in a very mystical way: one fictional, the other real…….
One more hundred thousand elsewhere around our tiny planet left with neither memories nor remembrances…..while President playing Golf; anther deny the existence of the virus, advising his people to drink Vodka and go to Saona, and a third declaring emergency laws to fasten his grip on power!!!
In three months time, 1200 per day, topping the number 100 thousand in (only one country), other (200 thousand in the four continents) reminds us of the short distance between our dreams and our departure, without even having our love ones nearby, saying bye-bye virtually, through our laps and PC’s, or walking masked behind the funeral, if we are lucky, watching from our closed cars, and keeping social distancing in place. Behind each life lost is a life full of life, whether happy or sad, abruptly put to an end, without a choice, and sometimes without a word to leave amid lack of oxygen to breath…..Could philosophy, religion, dream, poetry, or wild fantasy give us a satisfactory answer to a banal question: WHY?
Commemorating the ongoing Nakba Day on Lubya debris 2014-2015
72 years of Denial, Occupation, Expulsion, Demolishing, Negation & Ethnic Cleansing of Palestine achieved a Zero-sum result. From the British “Balfour’s declaration” in 1917 to the American Trump’s “Deal of the Century” in 2020, the idea of cancelling Palestine is drastically failing. People of Palestine, 13.4 million, almost half in mandate Palestine, and the other half in exile, are still existing, without the right of self -determination, and without the right of Return to dispossessed lands and houses. All the military and economic might of the world are trembling in front of a microscopic Achilles heel Coronavirus. My friend and teacher Shareef Kanaani used to say to me: we should not be worried about the geography of Palestine. It was there, and it will be there always: from the stone age until nowadays. Only its people should keep on its memory and keep the flame burning until justice is done and freedom is achieved. One century of imperial promises and 72 years of uprooting and destruction are only a comma or max a semicolon in a page of a voluminous book of Palestine history. The idea of “Falasteen” with all its rich, multilayer ethnicities and historic heritage, long before the monotheistic profits were born, is much bigger, wider, and more promising than the mighty colonial powers who are shivering and disintegrating in front of a tiny insect. Shouldn’t those powers learn a b c lessons from history (Vietnam, Alger, South Africa…etc)?
Joy Harjo, born 1951, was named poet laureate by the Library of Congress, the first of its kind, for her achievements in poetry, storytelling, music and the power to reflect the oral traditions of her ancestry, the original native Americans, called American Indians. -Unlike John Eliot’s stories about the Indian Americans, published in 1685, in which he claimed that he heard them directly from American Indians while working among them as a Puritan missionary. The oral tradition, one of my favorite vehicles to preserve and enrich the indigenous cultures of the occupied, the oppressed and the uprooted, whether Palestinians, Armenians, Kurds, Africans or Native Americans, is prevalent through her various literature readings and musical performances. -Especially the symbol of Horses that is recurrent in her poetry, imagery rightfully remembered by Hadidi, when he draws the connection between Mahmoud Darweesh’s and Joy Harjo’s Horses symbolism. Her method of continuing oral tradition include story-telling, singing, in order to captivate the attention of her audiences, is overwhelming. While reading poetry, she claims that she “starts not even with an image but a sound”. As a poet, singer and playwright, she insisted on recapturing the memories of her past native Americans, refusing the current mainstream narrative that tried to suppress the right to write her indigenous history and culture, without falsifications of mainstream writers, whether nowadays or in past days, through Christian missionaries.
“Love in the Time of Cholera”, of Gabriel Garcia Marquez, and Daniel Defoe’s “A Journal of the Plague Year”, Albert Camus’ the Pest”, the epic “Gilgamesh”, Milton’s “Paradise Lost”, and the thousands of articles, written nowadays on Corona Pandemic, in all languages possible, and from all four corners of the world…not a stone remains unturned, to find out what is taking place around, whether within or without. The answers remain for everyone to face, to contemplate, to ponder all questions related to DEATH, FEAR & LOVE -the three central topics that worried the majority of our planet. The political chaos of the few opportunists that always looks for gaining more powers to survive, forgetting the cemeteries around the world are full of people who thought once that they are greater than life; the discriminatory victims of the disease are huge: whether Chinese facing insults because of their origins, or Palestinians refused to board an airline because of documents they hold, or Kurds who were forgotten in the unending conflicts of regional forces around their lands; or the Africans whom two professional French physicians suggested testing their findings of medicine in Africa because they are of lesser value than Europeans, those two physicians did not even apologize after they were attacked on social media; or the American journalist who mocked the minute silence in China for the remembrance of the corona victims, calling them Pinocchios……All the worst in human beings, especially among nations whom they called themselves civilized, are pouring daily in media. “In the destructive element immerse” as Joseph Conrad wrote in “Heart of Darkness”. Kurtz, the civilized, the politician, the literary person, the gentleman, was becoming to a monster when he left the boundaries of civilized Europe and entered the darkness of the continent: Congo, putting heads on stalks around his mansion. Death and Fear can be conquered temporarily by Love and Solidarity; but the question of survival of our Human Nature, balancing our mother nature and its environmental milieu will remain our unprecedented lesson, facing ourselves amid deadly moral crises and Corona disease.
The late Greek poet Simonides (556-468 BC) said: “We defeated them, not when we conquered them, but when we oblige them to forget their history and civilization”. Dr. Hamdan’s article on Jericho, and the short summary he presented of the achievement of the Palestinian Department of Antiquities since 1994 under his leadership deserves a unique THANKS to him and his colleagues in the department. Despite the heavy rules of military occupation, I have seen, since I met Hamdan more than a decade ago, the huge task and the great achievements of this tiny department, that took me more than twenty minutes going around with a taxi to find where the physical building of the department lies, the tens of archeological sites that were excavated and researched, after the confiscation of the Archeological Museum of Palestine, established in 1920, now named Rockefeller, with thousand artifacts that are confiscated from Palestinian places, although the name is still curved on its stones – Palestine Museum – until now: a policy applied since 1948 on thousand of places in Palestine, to cancel the existence of the mere word PALESTINE, whether in archeological places or names of valleys, hills, roads or villages demolished. Although the efforts that are done in this regard are magnificent, the job is not accomplished yet, until retrieving the whole archeological and historiography of this tiny place of 27000 square kilometers, to reunify the history of the place and its displaced people, whether in exile or under occupation or living under apartheid and discriminatory rules.
The article: Two Decades of Archaeology in Jericho, 1994–2015 Hamdan Taha
Yahya Hassan- the Danish Palestinian poet, the refugee whose family was uprooted from Palestine in 1948, whose mother is from Lubya village, and father from Faradiya, the great genius who sold 120.000 copies of his first book in 2013, the young man who tried to introduce the Arab-Islamic Aviros (Ibn Rushd) into his candidate manifesto to the Danish Parliament, to give the Danes another version of the Arab-Islamic prominent philosophical personalities where scholars from Europe came to study philosophy in Andalusia in the twelfth century, the young man who tried to push forward for the recognition of Palestine, as Sweden has done by recognizing Palestine as a state, in his political debate, the personal revolutionary, almost without borders, against the classical traditional forms of his uneasy personal family life, the charming and angry way of reading his poetry that resembles the great Mahmoud Darweesh in his young age in Haifa: “Sajjil Ana Arabi” – left us so early yesterday, 24 years old. Perhaps Jørgen Leth is right when he said: no one is like him, no one could replace him. Danish literature, mainly poetry, is richer with Yahya, the refugee who tried with success at sitting on two chairs, instead of falling between the two cultural chairs: the Danish and the Palestinian. Yesterday I saw the
a word on his family’s background. Images that are totally irrelevant to the past accompany Yahya’s father’s story. May your soul rest in peace Yahya.
A host of writers wrote on Epidemi since humanity began registering their sicknesses, hopes, enemies, anxieties and how to face or interpret death. From Plato’s cave metaphor to ibn Sinaa’s instructions to cure deseased stomachs , to Jose Saramago and the white blindness that dominate one of his novels, to Kafka’s protagonist who comes to be a small insect, to Camu’s plague novel of Oran in Algeria, to the unwritten stories of TWO Milion people, besieged in Gaza in 2020, and their un-noticed confinement for more than two decades, not only a few weeks or months that drove the World mad until now ……….We all are seeking metaphors of survival, for our egoistic satisfaction and welfare. Our means are: books, art, films, small donations- only to fly away and evade the fundamental questions: Why are the poor continue to living poor, and why minorities, whether in gender, race or religious groupings, continue their un-achieved successful results of their struggles? while the few – who are less than ten persons- owning more than half of the 8 billion world’s population? Can we have a say on who own the World Bank or the International Monetary Font (IMF) as Jose Saramago once asked in a press conference?
It is taking the world two World Wars to move from a village-like economy, as my own village Lubya in Galilee -Palestine, to an international village-like economy which is called Global World Economy. The Spanish virus, following WW1, killed almost 50 million people, double as much as those perished in the war. Coronavirus of today is pushing all of us to rethink the relation between our selves and this global village we live in.
Theories of “the End of History.” of Francis Fukuyama is overpassed and needed to be stranded aside. Samuel Huntington’s thesis of “The Clash of Civilizations”, that people’s cultural and religious identities will be the primary source of conflict in the post-Cold War world, is crumbling, although we heard repetitively nowadays of the origins of the Coronavirus attributed to a specific nation- such as China. The different versions of Marks theories and interpretations are floating here and there, claiming success because of the Capitals’ necessary downfall because of the permanent conflict between productive forces and means; and the Corona is only a manifestation of this conflict.
It is early to predict a clear theoretical frame for the powers who compete internationally now to draw the new world’s order that this crisis necessitates. If we want as persons, me and you and her to have a role in this coming Worlds order, shouldn’t we rely little bit on Søren kirkegårds’ visionary philosophical perceptions, especially when he wrote “Life can only be understood backwards; but it must be lived forwards”? Do we have the courage to put our own anxieties and our subjective desires and dreams at the crux of the wheel that is on its way to move on – in post Corona era? Especially that we all have seen that the Emperor is Naked, as H.C.Anderson’s child cried in “The Emperor’s New Clothes”? Could we dismantle our imminent internal fear and face those few who will try always to dictate our personal and collective lives?
For sure, the world before Corona will be different than after. But the question is: in which direction? and who would benefit most from the radical changes? Through all human history, there was a combat between authorities and their established institutions: leader, army, judiciary etc and the few who would challenge the order. Socrates was sentenced to drink poison in 399 BC because he exceeds the norms, refusing to recognize the gods of the state and accused also of corrupting the youth. He was given other choices than death but refused.
The best philosophers and writers were killed in the Umayyad and Abbasid kalifates because they opposed the power of the ruler. Rasâ’il Ikhwân al-Safâ’ wa Khullân al-Wafâ’ (Epistles of the Pure Brethren and the Sincere Friends), 52 in numbers, were written in the tenth century in an anonymous way to protect their views and their heads as well. Galileo in 1616 was summoned by the Church Inquisition, afraid to reaffirm his beliefs in Copernicus heliocentric theories, imprisoned in his house for the rest of his life. But when he left the judge room he trample the earth: “and yet it does move”. Only in 1992, the Vatican recognized that Galileo was right, and the earth rotates around the sun. Nowadays, we are hearing of prof. Didier Raoult was visited by Macron to hear from him his theories about curing the Corona virus. Didier is against the establishment. The medicine factories are part of the profit companies and had no interest that others would succeed and surpass their reputation and reproduction. Not to mention Dr. Anthony Fauci and the daily contradiction with the President.
Every person in this tiny human world is obligatorily invited to rethink his/her gender, nationality real or imagined, wealth, rightly collected or through maneuvers of deceit through banking systems.
The 17th October movement in Lebanon in 1919, the yellow jackets in France, the Arab spring in 1910 and all its ramifications, Occupy Wall Street in 1911…..etc…All these movements, coupled with the huge awareness of environment and the heat of our sphere put us all, and each one of us at the forefront of the coming battles after the Corona episode is diminishing. The majority’s interest against the few whose greedy appetite for power and money is unlimited. We are the only owners of our lives and destiny, and our choice of representatives should be guided not by the supply-demand theories of the new liberals; but by the new measures of post-Corona: health, care, equality, dignity and knowledge based on science for all.
In the time of confinement, books are the best friends to frequent. I do have more than 2000 books in my modest library after I get rid of more when I moved years ago to my small apartment. Now it is time to clean the dust from valuable books that need rereading. Al-Dahikoon الضاحكون is an old book written by Mohamad Ali, a few years ago-1988, the fifth edition. Stories and Personalities like Jiha, Ash’ab, al-Jaahith, and many others make you explode in laughing, although sitting alone amid escalating Corona death numbers: Perhaps Ibn Sina had right when, one thousand years ago, had recommended high humor and laughter as a helping cure to stomach diseases. Thanks Abu Suhail for lending the book.
Reflections on Corona days- How to measure the strength of a nation:
While running my 6 km per day in the forest close to me, I wonder a little bit about political leaders of the world and their reaction to the killer virus: Newzeland Prime minister, Jacinda Ardern, the brave woman – who stands sharply against massacring innocent Moslems in two mosques, preventing people from holding private guns – closing borders so early, taking clear steps of the total shutdown, that only one death until now is reported. Even one death is so many if that can be evaded. No more Military Tanks, Airplanes and Atom Bombs and millions of men and women underarm are the signs of the strength of nations: it is how many Beds and Respirators you have in your hospitals that matter and give you the first rank. How many millions of masks can be made or imported for the price of one military tank? Health and respect to the elderly versus elites greedy appetite to money and power. Who could think this formula would be valued more, only two months ago?
Imwas Plague in 640:
A Few words concerning the Corona & other viruses in the past. Imwas Plague-640 (A Palestinian village bet. Jerusalem and Ramla, totally demolished in 1967, to follow those demolished in 1948; on its ruins is built a “Canada Park”- to make the Sahara Green-as the myth of the colonizers claim!!!). History books told us of thousands who perished from Imwas Plague, such as Abu Ubayda al-Jarrah. Rules were put from that time on how to manage the collective Plague. These rules were updated by Ibn Sina-Avicenna- discovery of the viruses in the body, and the ways to cure the disease by distancing, washing, & using courage and happy humor to conquer the disease. (NB) Ibn Sina’s books: The Canon in medicine- القانون في الطب (al-Qānūn fī aṭ-Ṭibb) were taught at the biggest university of Polonia University in Italy, the oldest in Europe until the 18th-century.
Ibn Sina, Avicenna (980-1037)-the Islamic Philosopher and Doctor, warned people of the same measures of nowadays Social Distancing we are observing in 2020, even advising people of evading social gatherings, praying at home and not mosques, washing the hands and clothes, even cleaning the money in vinegar, precisely as the British used it in 1666 when facing the London Plague. Mainly he spoke about being brave and not being scared: See the following trailer of a Russian film produced in 1956 about Ibn Sina:
SOCIAL Distancing is a practice that is common a long time ago. In 1666 king Charles 11 ordered closing restaurants, pubs and schools as an answer to the Bubonic Plague, or black death, that spread in London, killing a quarter of its population. Samuel Pepys’ marvelous daily diary spoke about people hiding toilet papers and cheese in holes in their gardens while fleeing their homes to the countryside. Accusations that time against the Dutch who brought the disease, are exactly the same as nowadays of accusing the Chinese!!!! The head of the revolutionary Oliver Cromwell was put on spike, 20 feet long, as a revenge act form the king, to look at the victims of the plague from Westminster hall, after his body being exhumed, many years after his death(1658), tried for treason, severing the head from body!! “History repeats itself, first as tragedy, second as farce” K.Marx.
كتاب “لوبيه – قريه فلسطينيه في الجليل – سمفونيه لا تنسى” مترجم الان الى9 لغات عالميه : الفرنسية البرتغالية الألمانية الهولندية البولونيه الأسبانية الإيطالية الآنجليزيه الدنماركيه- موقع أمازون
Also book can be purchased at:
In 1837 an earthquake in Lubya killed 143 Lubyans. In 1948 a human earthquake demolished 1000 houses by one kg. TNT in each room, and all its inhabitants were expelled, except those who were massacred. Now: 2020 Lubya’s historiography is printed in 9 languages: to keep the Memory and the Will to Return alive, despite 72 years in obligatory exile.
Replies from friends:
1.Michael Nathanson reply: Dear Mahmoud and friends,
Wow. Congratulations. Eight languages! How did you do that. We may learn something. Never came out in more than 2 languages.
Best wishes. Ingrid
Great achievement. Congratulations Mahmoud.
Congratulations on the new edition of your fine book.
9. Neils Peter
Oh, I have one in three languages! But well done, Mahmoud!
Heather Spears, in her new book “The Creative eye”, opens the horizon to everyone thirsty for new vision, new look, and I dare to say exploring new ways to live life. Spears, in her artistic quest of the why and how, is matching what Hayden White tried to explore in the History of Consciousness: creativity, imagination, renaming and redrawing – it is a new philosophical vision that is needed, not only to look back at the past thousands of years of Mesopotamian’s and Egyptian’s art; but, to contemplate an obscure future, and to gaze into our own mystical inner world as well. -A lovely and inspiring book is needed now to read, especially when we are instructed to be at home nowadays-because of Corona.
The main method used to reconstruct the historiography of Lubya – the biggest in Tiberias district, and the second in Galilee- is qualitative interviews with the elderly generation, supported by archival documents in Jerusalem, Nazareth, London; diaries, newspaper articles and historical references. Young Lubyan generation living in exile were interviewed as well to follow their aspirations, livelihood, identity question, integration and their dreams of return. Table of contents cover a forward, by Ilan Pape, a preface and an introduction, ten chapters, conclusions and thirteen appendices:
Table of Contents
Chapter One the Archaeology of Memory
Chapter Two Hamayil, Shuyukh and Makhateer
Chapter Three Landscape
Chapter Four Rhythms of Life
Chapter Five Village Relations
Chapter Six the Struggle over Land
Chapter Seven the ‘Great Revolt’
Chapter Eight the Nakba
Chapter Nine Exile
Chapter Ten the Future
I Families as Remembered by Lubyans
II Places’ Names in Lubya
111 Names of 240 ‘Absentees’ from Lubya
1V Names of Lubyans Killed during the 1936-39 Great Revolt
V Names of Lubyans Killed during the 1948 War
VI Lubya’s Occupation in the Archives
VII UNRWA Registered Refugees from Lubya
V111 Lubyans living in Denmark
1X Interviews with Young Generation of Lubyans
X Thomas Thompson: Lubya: Investigating Palestine’s Subaltern Heritage
X1 An article written by Gideon Levy and Alex Levac on 8th May 2015 covering apology of South African Jews to displaced Lubyans
X11 Update article on “Oral History’s credibility, role and functionality From the Arab Islamic tradition to modern historiography.”
X111 Publications by the author: Monographs, book chapters & periodicals-
X1V Images & Maps of Lubya
By (author) :Mahmoud Issa Number of pages: 256 Published on:2019-12-27
Keywords: historiography, identity, culture, memory.
Documentary film on Lubya Village
On January 1, 1837 an EARTHQUAKE took place in Galilee. 143 from Lubya reported dead, “wrote Edward Robinson”
Edward Robinson (April 10, 1794 – January 27, 1863) is Founder of Modern Palestinology, an American biblical scholar. Robinson traveled to Palestine in 1838 in the company of Rev. Eli Smith. He published Biblical Researches in Palestine in 1841.
In 1948, 111 years later, The ethnic cleansing of Lubya, is continued and completed, now by 1000 kg TNT, planted in and around 1000 rooms of the whole village, for destruction. See film “Village under forest (https://www.youtube.com/watch…). This time it is “Man Made Earthquake” . But the geography, the debris, the Sabr trees, the wells and the graveyards are still there-even though buried under a fabricated “South African Forest”. 72 years on, in 2020, more than 50.000 Lubyans worldwide insisted to keep the memory of their village alive, until the Right of Return, Compensation, Restitution and Justice is met and implemented.
LAP LAMBERT Academic Publishing (2019-12-27 )