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Stricter Border Controls Force Many Iraqi Refugees To Return Home |   | ||||||
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Many Iraqi Children Dying of Sectarian Violence | | |||||
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posted by annie at 2:20 PM
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 Prisoners are a metaphor for all PalestiniansSufian Abu Zaida, IMEU  |
 Seeking equal rights in IsraelRima Merriman, IMEU |
 Silencing critics not way to peaceJoel Beinin, San Francisco Chronicle |
posted by annie at 1:28 PM
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posted by annie at 1:08 PM
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By Ilan Pappe
Oneworld Publications Limited, Oxford, 2006, 313 pages, $27.50
The 1948 Palestine-Israel War is known to Israelis as ‘The War of Independence,’ but for Palestinians it will forever be the Nakba, the ‘catastrophe.’
Since the Holocaust, it has been almost impossible to hide large-scale crimes against humanity. In this age of mass communication, few modern catastrophes are concealed from the public eye. And yet, as Ilan Pappe unveils, one such crime has been erased from the global public memory: the ethnic cleansing of the Palestinians in 1948. But why is it denied, and by whom? The Ethnic Cleansing of Palestine offers an investigation of this mystery.
Alongside the creation of the State of Israel, the end of the war led to one of the largest forced migrations in modern history. Around a million people were expelled from their homes at gunpoint, civilians were massacred, and hundreds of Palestinian villages were deliberately destroyed. Though the truth about the mass expulsion has been systematically distorted and suppressed, had it taken place in the twenty-first century it could only have been called ‘ethnic cleansing.’
In his new book, The Ethnic Cleansing of Palestine, prominent Israeli academic Pappe argues passionately that the denial of international recognition for this tragedy, and the refusal to allow the Palestinians the right to return to their homeland excludes from the peace process the essential foundation for a lasting peace in the Middle East and beyond. His groundbreaking and controversial work sheds new light on the origins and development of the Palestinian-Israeli conflict, asking questions that the world has so far failed to ask to reveal the real story behind the events of 1948. Based on meticulous research, including recently declassified Israeli archival material, Dr. Pappe’s vivid and timely account demonstrates conclusively that ‘transfer’ - a euphemism for ethnic cleansing - was from the start an integral part of a carefully planned strategy, and lies at the root of today’s ongoing conflict in the Middle East.
The book contains a chronological list of key dates, starting with the first Zionist agricultural colony in Palestine in 1878 and ending with the events of 1949. It has maps detailing the partition of Palestine in its various stages and some telling photographs of Palestinian refugees fleeing their towns and villages, and of villages that were completely wiped out and on whose terrain Israeli towns now stand.
Ilan Pappe is an Israeli historian and senior lecturer of Political Science at Haifa University. He is also Academic Director of the Research Institute for Peace at Givat Haviva, and Chair of the Emil Touma Institute for Palestinian Studies, Haifa. He is the author of a number of books, including A History of Modern Palestine, The Modern Middle East and The Israel/Palestine Question.
(Courtesy of the publisher)
 | Theme: Nablus Under the Spotlight Photos: Palestine Image Bank / |
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Nablus Clock Tower - Photo by Alaa’ Badarneh
posted by annie at 12:13 PM
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| Photo by Ruba Anabtawi |
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| Photo by Alaa’ Badarneh |
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| Photo by Alaa’ Badarneh |
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| Photo by Alaa’ Badarneh |
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| Photo by Alaa’ Badarneh |
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| Photo by Alaa’ Badarneh |
Nablus, ‘Neopolis’ the Pearl of the North-carrying thousands of years of Palestinian history and the imprints of layers of civilizations in and around its historic core-embraces in its small area all the elements and remains of cultural heritage found scattered all over the region. A luxury seldom found in one place.
The old city of Nablus today may not have retained the most spectacular visible monuments seen in nearby historic cities such as Jerusalem, Damascus, Aleppo, or Cairo. However, and in spite of a series of natural and man-made disasters that destroyed the city fabric many times over throughout the centuries, its dense architectural fabric, dynamic urban spaces, narrow streets and alleyways, and distinctive stone facades tell thousands of stories about its rich and diverse history.
The hidden beauty of the old city of Nablus lies more in its horizontally and vertically linked internal spaces, its carefully carved wooden and stone details, its lush gardens and fountains rather than its glamorous decorated entrances and exteriors. Its physical beauty is low-key, mysterious, and somehow cunning.
Once you arrive at the centre of Nablus, you immediately recognize the invisible borders of the old city. Concealed behind modern facades and commercial clutter, the many entry-points to its narrow streets draw you to the labyrinth of alleyways and footpaths that encircle its famous harat (such as Al Qaryoun, Al Yasmineh), historic landmarks, exceptional khans and souqs, and amazing lifestyle.
These modest, discreet entrances-gates leading to one of the most fabulous and exciting historic cities in the region-are also a sign, albeit accidental, of the physical integration of the historic core of Nablus with the rest of the city. No sign, no direction, no grand sense of arrival but an invitation, a nudge, and wink to a journey of discovery.
Walk the narrow and the not-so-narrow streets, and you will only be a few steps inside the heart of the old city, where a different world unfolds. Throbbing, beating, this heart echoes the loud pulse of the Nabulsis buying and selling their meat and vegetables, spices and pulses, sweets and bread, cloths and kitchenware-Nabulsis going to work in any of the various workshops, schools, shops. This is the place where you can buy your soap, take a bath, make your cloths, mend your shoes, or buy your furniture.
Historically, Nablus has always been a key centre for trade-locally, regionally, and internationally. During the peak of the cotton trade, it played a leading part in the export of this once-important local produce to Europe. Over the centuries, it also played a major political role with various external powers.
The old city has five main commercial streets. Its spine, Al Nasr Street, connects it to the east and west sides of the expanded modern city, with parallel and connecting smaller streets that complement its exceptional khans. In spite of the current recession, the streets, lanes, and souqs are still rich with merchandise, busy with shoppers, and buzzing with life.
Surrounded by densely populated residential quarters, there are 12 historic mosques in the old city (built or rebuilt during the Omari, Ayyubid, or Ottoman eras), two churches and a Samaritan synagogue, in addition to a number of mazarat, maqamat, and zawaya. Traditionally known for natural soap-making from olive oil, the old city contains over 20 soap factories. Some are still in use, others are abandoned, and sadly, three were devastated during the Israeli invasion in 2002. Of its eight traditional hammams, only two are in use.
This incredible wealth and history has given Nablus (what is now known as the old city) the strength, resilience, and pride that seeps through to all the new parts of the expanded city.
The population of the old city today is approximately 20,000. Most of the original residents of the historic core moved out gradually since the earthquake of 1927 and, as in many historic cities in the region, the wealthier groups of the society moved out and were replaced by poorer groups from the periphery. Nevertheless, soon the newcomers blended with the local social fabric, and after a few decades they now form the majority of the old city community and rightly claim it as their own. The Nabulsi inhabitants of the old city, regardless of their backgrounds and origins, still form a dynamic and lively community.
The original residents and those from more modern and affluent parts of Nablus continue to visit and use the old city weekly, if not daily. The strong relation between Nabulsis and their historic city goes beyond the visits and the functional needs and is more an attachment to their roots, identity, and self.
Telling the story of al balad al qadema (the old city), one cannot ignore the sadness and grief suffered daily by the Nabulsis in and around the old city, especially in the last few years. The recent wilful destruction of many valuable historic houses and monuments as a result of indiscriminate shelling and bombing from land and air to the historic core, shocked not only the foundations of its urban fabric, but the hearts, feelings, and dreams of the inhabitants. The destruction still continues in varying degrees of fierceness.
Nevertheless, with true Nabulsi resilience and spirit, the crowds re-gather in the old streets and squares after every assault to reclaim their beloved and beautiful, but scarred, city.
The preservation of the historic buildings and cultural heritage of the old city of Nablus should go deeper than the conservation of the physical appearances and the use of stone and mortar. The protection and restoration of this valuable historic envelope should be matched with social and economic revitalization, the revival of traditions, and the celebration of a special way of life.
The planner, the architect, the conserver, and the politician should join their efforts first to understand how the old city works and what economic role it plays in the life of Nablus as a whole-its social structure, housing conditions, and unique characteristics and needs.
The restoration and rehabilitation of the historic buildings, housing as well as monuments and public spaces, should only be the tool to protect the heritage but, most important, it should aim to effect a change and improvement in not only the physical fabric but also the living conditions of residents and to create an environment that will attract investors and visitors without ignoring or marginalizing the inhabitants. The planner will observe who is using the city and whom it attracts. Above all, professionals should listen to the community (residents inside and outside the old city) to learn about their perceptions of the old city and their dreams, while studying its potential for visitors and shoppers outside Nablus’ borders.
To plan to protect al balad al qadema is to plan to weave back the broken threads and mend the holes in this exquisite rug. To plan to revitalize is to put back the pattern, the texture, the colour, and the spirit into the original creation.
Dr. Shadia Touqan is an architect/urban planner and the Director of the Welfare Association’s Old City of Jerusalem Revitalisation Programme.
Based on the philosophy outlined above, the Welfare Association, in coordination and consultation with the Nablus Municipality and the Local Committee, approached the Arab Fund for Economic and Social Development to support the preparation of a comprehensive revitalization plan for the old city of Nablus based on extensive research, sectoral studies, and surveys. The preparation of the Plan will take over two years and will involve the participation of local experts from all fields of development.
http://www.thisweekinpalestine.com/details.php?id=2074&ed=138&edid=138
posted by annie at 12:11 PM
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by Samia A. Halaby
To be conducted at The International Center of BeitLahem
In cooperation with Faten Nastas Mitwasi, Art Coordinator
36.
37.
36. Zahed Izat Harash, "Questions," 1998. Oil on canvas, 120 x 90 cm.
37. Zahed I. Harash, "Women and Harvest," 2000. Ink on paper, 29.5 x 42 cm.
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39.
28. Ahmad Kanaan, "What About Coexistence," 1995. Wood, steel, and rope, 5 x 2 x 4 meters.
29. Ahmad Kanaan, "Harvester," 2000. Steel, 70 x 50 x 30 cm.
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40. Khalil Rayan, "Barrakiyat," 1971. Etching 1/10, 34.5 x 50 cm.
41. Khalil Rayan, "Al Quds at Night," 1988. Oil on canvas, 102 x 107 cm.
42. 
42. Abdul Tamam, "Harvest Them," 1999. Ink on paper, 21 x 30 cm.
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43. Abdul Tamam, untitled, 1996. Oil on canvas, 80 x 100 cm. approx.
44. Abdul Tamam, untitled, 1996. Oil on canvas, 100 x 80 cm approx.
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45. Osama Said, "Observers," 1988. Oil on canvas, 140 x 160 cm.
46. Osama Said, "Remains of Massacre," 1991. Oil on canvas, 145 x 97 cm.
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47. Ismail Shammout, "Life Prevails," 1999. Laser print on canvas, 68.5 x 84.5 cm.
48. 
49. 
posted by annie at 12:03 PM
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President Jimmy Carter's book "Palestine: Peace Not Apartheid" is now available at Palestine Online Store! This book has been the center of enormous controversy in the United States and the target of attacks by pro-Israel extremists. Click here for more info, including our say about it, and a special bundle offer with "The Iron Wall" - the film recommended by Pres. Carter.
posted by annie at 12:02 PM
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| E-mail: info@palestinerefugees.org | Last Updated: February 20, 2007 | ||||||||||||||||||||||
| Copyright © 2000-2007 PalestineRefugees.org. All rights reserved. | Launched on: November 09, 2000 | ||||||||||||||||||||||
posted by annie at 10:54 AM
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Our flesh and their bones
By Samah Jabr*
While driving me to the airport at 4 in the morning, my taxi driver showed some hesitance taking one street; he seemed confused and told me, “How tedious they are, those Israelis. They start by opening one street; if they find any Jewish bones, they stop. They cannot continue; their bones are so dear, it is disrespectful to touch them. They change the entire plan and open a new street.”
As soon as he finished, we were at Mode’en checkpoint separating the villages of Ramallah from the surrounding Israeli areas. There I saw the longest human line at a checkpoint. Several hundred dishevelled Palestinian men were waiting in a line shivering from the cold. “Those are labourers waiting for the checkpoint to open at 8 a.m. to go to work in Tel Aviv,” the driver tells me. That was our flesh stake; I’m haunted by such a scene.
At the airport, on my way to
I returned back to Palestine to observe an immediate reaction to the signing of the Mecca agreement by representatives of the Palestinian factions Fatah and Hamas, Palestinian Authority President Mahmoud Abbas and exiled Hamas political chief Khaled Misha’al, to form a national unity government; there were festivities among Palestinians, especially in Gaza, which suffered the worst events of internal violence.
The Palestinians are desperate for the government to come together smoothly and to succeed. The people hope that as well as bringing a halt to the fighting, the agreement will bring an end to a year-long international embargo against the Palestinians and ease the extreme living conditions in the
But just because we hope does not mean that our hopes will come true. I personally find no reason to celebrate. Should we celebrate that we needed to go to
Just before people could express their cheer, the ominous signs came back. The Quartet said it would wait for the government to be formed before making its assessment. The
Both
And the choice of
The very bones and stones in
The reason for the protest does not really have much to do with archaeology, in fact. It is a protest about presence and control. The Palestinians and the wider Muslim world have an objection to anything the Israelis do that touches the Haram. Such work is seen as symbolizing a threat to Muslim identity and a rallying point for Palestinians to express their desire for their own space, their own State.
While for Palestinians, the United Nations and most of the world the
So the embargo continues, because depriving us of basic needs is effective with respect to inciting fierce clashes that seem to be edging this society toward civil war. The roots of factional dispute are still there.
As for my work, we are back to striking since mid-February. The main gate of the Health Clinics in Ramallah is closed by 11 a.m. by the decision of the uni-factional-controlled worker’s syndicate. There is no option for those who oppose the strike to continue working after 11; so babies are left without vaccines, chronic patients without medications, etc, until somehow the government overcomes the embargo and pays us our salaries for the whole past year! If this condition were taking place in the Israeli community, the world would have cried: ‘Holocaust!’ Why? Because their ancient bones are deemed more important than our vibrant hearts and flesh.
The misery in
In this atmosphere,
In this total absence of a political horizon, and the extreme difficulties of everyday life, I feel that
Repeatedly you hear of Palestinians, but you do not hear them. Media reports typically slander their reputation, character, culture and religious principles, or treat them as mere statistics. Palestinians should at least exercise their right to speak for themselves.
Our challenge is to keep our discourse and our ability to communicate to tell the people that Palestinians are ordinary people who have arms and legs and flesh and blood and hearts and souls like everyone else. We are good and bad, smart and stupid like every other community. We are no better than any other nation, but, certainly, we are not worse than others, too. We hate sometimes and love so often; we have no wish to play the heroes of the victims on the stage of war; and like you, we want peace and dignity, too.
The flesh is demanding. It needs food, water, shelter, sleep and companionship. But the spirit also exists, even without meeting the needs of the flesh. We sometimes don’t recognize it until our flesh is humbled. The spirit is still high in
The Palestinians are generally spiritual; here the flesh does not rule! Deprive our flesh; our spirits will grow stronger and will turn our strife into glory, honour and peace—the peace of the spirits of those who truly believe.
*Samah Jabr is a psychiatrist living in
posted by annie at 10:44 AM
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| Islamic-Christian committee for defending Jerusalem in action |
| http://www.kuna.net.kw/home/story.aspx?Language=en&DSNO=957571 |
REL-MIDEAST-JERUSALEM Islamic-Christian committee for defending Jerusalem in action RAMALLAH, March 3 (KUNA) -- A joint Islamic-Christian committee was formed for defending Jerusalem against Israel's judaisation process, it was announced here Saturday. KUNA 031702 Mar 07NNNN |
posted by annie at 10:39 AM
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Adam Hunger Protesters demonstrate at Jewish-founded Brandeis University in Waltham, Massachusetts where former President Jimmy Carter is speaking about his controversial book on the Israeli-Palestine conflict, January 23, 2007. REUTERS/Adam Hunger (UNITED STATES) |
Bedouin forced out for Israel's barrier
Poet and writer Ibtisam Barakat
Apartheid looks like this
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