Page 1


Volume 1 Issue 3

Letter from the Editor Just a few days from the launch of this issue was Nakba Remembrance Day. We take this day as a reminder of our continued struggle and fight for freedom. It serves to reinvigorate our passions for resistance and call attention to courageous women and men continuing the fight for freedom today. On April 17, thousands of Palestinian political prisoners, led by Marwan Barghouti, started a hunger strike. As of the time I am writing this, it has been exactly a month since the beginning of the strike. In honor of the strength and courage of the strikers, we at Falastin would like to dedicate this issue to them. Being Palestinian means we have a duty to stand up for injustice when we see it. This magazine is our act of resistance. It is us reclaiming our narrative and making sure our stories are shared with the rest of the world. Therefore, I encourage everyone reading this to contribute to this magazine in any way you see fit. Whether it may be sending copies to relatives, writing pieces yourself, or sending in pictures or artwork, we encourage you to join in our resistance. We encourage you to join in our refusal to be silenced. All the best, Editor in Chief of Falastin Reem Farhat

Staff of Falastin Reeham Farhat: Entertainment Editor Aya Mustafa: Poetry Editor Marah Siyam : Nonfiction Editor Aseel Washah: News Editor Aseel Zeinaty: Arabic Editor Hiba Birat: Arabic Editor

We’d also like to extend a special thank you to Patricia Cenit and Chelsea Pitti for designing the front and back covers of the magazine and to Ibrahim Issa and Tom Brokett for their help with editing!


Letter from the Executive Director May 15, 2017 signified the 69th anniversary of the Nakba which literally translates to catastrophe. That day signified the catastrophe that leads to millions of refugees being displaced from their homeland. It’s been 69 years and we are still feeling the ripple effects of that day. One of Israel’s prime ministers, Golda Meir, once said, “The old will die and the young will forget.” 69 years later and we refuse to forget. We will continue to remember, we will continue to educate the next generation and we will continue to resist. Falastin is meant to be a platform for which our generation and the generations to come can speak up. It is your chance for your voice to be heard. It has been a month since the Palestinian Prisoners undertook a hunger strike in order to fight for their basic human rights. They have been living off of salt and water for over a month now and continue to look death in the face. They resist with every breath they take. We are privileged to live in a country where we live comfortable lives and have the right of freedom of speech. We are here for a reason so we should take advantage of our privilege, utilize our voices and speak up whether that be through a short story, a memoir, a poem, an educational piece or a picture. Falastin is your opportunity to join the resistance against systematic oppression in Palestine, in America and the world. I would like to thank the Editor in Chief and staff members of Falastin for their continued dedication. Their work ethic and commitment to Falastin continue to impress me and leave me in awe every day. I would also like to thank the advertisers and supporters of the magazine. It’s only with their support that we can we continue printing the magazine and growing. Thank you to the Board of Director for their continuous support. Last, but not least, thank you for picking up and supporting Falastin. All the best, Executive Director of PACC Advisor of Falastin Rania Mustafa



Photo taken by Samer Hamad

Table of Contents Pg. 6-7 “The Nightmare I live” by Salma Othman Pg. 8-9 ‫مقابلة مع عبد الباري عطوان‬ Pg. 10 “The Power of Speaking Out” by Leanne Mohamad Pg. 11 ‫قرية بلعي‬ Pg. 12-13 “Continued Resistance” by Reem Farhat Pg. 16 “The Olive Tree” by Yara Assadi Pg. 17 “The Systematic Oppression of Kashmir” By Aseel Washah Pg. 18-19 “What’s in a Name? The Nakba and Signposts” by Tom Brokett Pg. 20-23 Poetry Contest Winners Pg. 24-25 “Fig Milk” by Marah Siyam Pg. 28 “The Pain and Healing of Generations” by Reem Suqi Pg. 29 ،‫عزيزت مها‬ ‫ي‬ Pg. 30-31 “Apartheid Wall” by Sarah Azize Pg. 32 ‫أثواب فلسطي حسب المناطق‬ Pg. 33 “Hattas and Resistance” by Noor Alhashim Pg. 34-35 Interviews with Shoruq Dabka Troupe members in English & Arabic Pg. 36 ‫يأت وآخر يذهب‬ ‫آذار ي‬ Pg. 38 “The Love that Grows” by Sanat Karkat Pg. 39 ‫إضاب عن الطعام‬ Pg. 41 “Jericho and Gaza First” by Rania Mustafa ّ ‫يا‬ Pg. 42 ‫ولية الزمن الجميل‬ Pg. 43 People of PACC 5

The Nightmare I Live Salma Othman It all started in the year 1948. The war that changed everything. The Nakba that left people homeless and orphaned. It forced people to run away and leave everything behind. “Hamda! Get me a bucket to put the olives in,” my mother yelled out to me. “Alright, just let me finish cleaning my brother’s clothes,” I replied. My hands were starting to get sore from the amount of scrubbing I had to do to get rid of the dirt on his clothes. I snapped out of my daze when my mom called out to me again. I rushed to the kitchen to get the bucket specifically for the olives and give it to my mom. I gave her the bucket and went back inside to finish washing my brother’s clothes and cleaning the house. I looked around at the worn out couch that probably screams every time someone sits on it from how tired it is of being sat on. I looked and saw the cots laid down on the floor in the tiny room that me and my three siblings have to share. I'm only 13 years old and when I lay down on those cots my feet stick out and when I wrap myself with the blanket it doesn’t even come past my knees. If you didn't realize it yet, we are poor. Incredibly poor. I went back outside to see if my mom needed any help with picking the olives. “Yama, do you need any help?,” I asked her. I stepped outside and started heading towards my mom who was laying down on the floor next to olive tree. Seeing my mom like that was weird and strange. When I tried laying down like that she would yell at me to get up and tell me that’s not modest. I felt something strange in my heart like a type of grief or fear and so I ran to my mom not knowing why I felt like that. I ran to her to assure myself that she was fine and everything would be okay. I finally reached her and I was gasping for air despite not running much. I shook her and called out her name, desperately trying to convince myself that she just fell asleep. Telling myself she was okay, everything would be fine. I kept shaking her and yelling at her to wake up and answer me, yelling at her to stop playing games with me because it's not funny. “Yama, Yama, Yama. Answer me. Yama yalla wake up. Wake up yalla. Don’t do this. Don’t leave me here. Please mama you can’t leave us here. We need you mama, we need you!” Tears were running down my face and I was sobbing uncontrollably. I turned her face around to see it and she seemed happy and content but I wasn’t happy. I wasn’t content. She left us here to suffer the wrath of the British and Zionists alone. I am not mad at her but I do envy her. I envy her because she got to leave before things became worse. I called the people to come and help me with my mom’s body after I got a hold of myself and said goodbye. My two sisters came home shortly after my break down and had one of their own. We were sitting in the middle of our yard waiting for my dad and brother to come when I saw them running to us certain that they heard the news. My dad looked awful and disheveled. My brother looked like he was trying to keep a brave face on, but he was failing terribly. “Hamda! Hamda! What happened! What happened to mama!? What happened,” my brother let out between breaths. I told him and my father everything, my shoulders shaking with every sharp gasp. Three years passed, which meant that the mourning period ended a long time ago, and I was expected to go back out into the world. My dad has been out of the house a lot lately doing God knows what. I think my father has been going with my uncle to the secret meetings that plot against the Zionists, which means my father probably knows that I am part of it too. I hide bullets and materials that they need in my thawb and take them to where they need it. My father better not make me stop because that is not happening at all. I watched them steal my land and kill my people. I go to my sack of clothes and take out one of my thawbs and wear them. I stuff the bullets and other things that they need in my thawb, head outside and leave the house with no interruptions from my siblings. As I was walking to the specific place that I was told to go to I kept having to look over my shoulder making sure no one was following me. Nowadays you can never be safe or hidden. The amount of spies on


every street is mind blowing. The amount of people that would betray their country and people for some money is ridiculous. My mind for three years has been trying to wrap around this concept but it can’t. I can’t find one reason for doing such a thing. Yes, you need money. Yes, you need to keep your family alive but betraying your country isn’t going to help. They made a deal with the devil and they deluded themselves by thinking it was possible to get out of it unharmed. I finally reach the alley between the house of Abu-Nar and the house of Abu-Ibraheem. This alley is deserted with dead mice everywhere from how poisonous and dirty it is here. The British had a feeling that we would stock up on weapons here so they sprayed the worst of the worst chemicals killing the animals even though they wanted to kill us. The only thing that protects us from these chemicals is the piece of cloth that has been with us all the way. “Hamda?” asked the guy with his face covered. Neither his hair nor face was showing from underneath his Hatta. He gave off a vibe of comfort and warmth but he also felt familiar. “Do I know you,” I asked him. “Oh yeah sorry,” he said while removing his hatta letting me see his face. It was my brother. Since when was Amjad involved in this? Before I could say anything he cut me off and started talking instead. “Do you have the weapons?” he asked clearing his throat. I didn’t say anything not trusting my voice to speak. I handed them over and he walked away without saying anything. One year later and news came that the British left. They left everything here, their tanks, guns, and army bases. You would think this is something to celebrate but they left all these things for the Zionists. If they were able to kill a whole town in one day with barely anything what are they going to do with all these weapons? The British basically left us for our dead. They probably thought that the other Arab countries would come and help us. At least I thought so. Little did they know the Arab countries didn't care. They don't care if we get hurt or get killed. Only Allah knows what is going to happen to us now and only He can protect us.

Illustration by Aysha Mohdi


‫مقابلة مع عبد الباري عطوان‬ ‫سناء قرقت و هبة بعيات‬

‫‪Photo taken by Marwan Tahtah‬‬ ‫ً‬ ‫أكي صفاء‪ .‬وبصورة ما يجعلنا ر‬ ‫ضباب لندن يجعل الروح ر‬ ‫اليرة واحبائه عىل اختالف وجهاتهم ومشاربهم‪ .‬ورغم أن‬ ‫اكي حنينا للوطن وألبنائه ر‬ ‫ً‬ ‫الرؤية العينية مشوشة قليال إال أن بوصلة القلب تعرف طريقها جيدا‪ .‬والحب الذي تحمله قلوبنا الصغية يجعل كل الطرق تؤدي بالضورة إىل‬ ‫فلسطي‪.‬‬ ‫ر‬ ‫ر‬ ‫األت بتقرير‬ ‫ساعت‪ ،‬لدي عش دقائق أخرى قبل أن أترك جورج‬ ‫أنظر إىل‬ ‫ع للشعب ر ي‬ ‫غاالوي وحكاياته الدافئة عن المقاومة واالبطال والحق الش ي‬ ‫ي‬ ‫ً‬ ‫ر‬ ‫وامش باتجاه مكتب عبد الباري عطوان‪.‬‬ ‫ات‬ ‫قلت ور ي‬ ‫مصيه واتخاذ مكانة تليق بنضاالته بي الشعوب الحرة‪ .‬اترك جزءا من ر ي‬ ‫ي‬ ‫الت ال تكممها المخاوف وال التهديدات‪ ،‬يرجف القلب قبل رؤيتهم ويظل يف حالة ترقب "هل‬ ‫ككل القامات العالية واألفواه الوطنية الجريئة‬ ‫ً‬ ‫ي ً‬ ‫ويحدثت عىل عجل؟"‪.‬‬ ‫سيستقبلت؟ هل سيكون مشغوال‬ ‫سأراه حقا؟ كيف‬ ‫ي‬ ‫ي‬ ‫تنته الهواجس وقت أطرق باب المكتب األنيق واجلس قبالة مها‪ .‬فتاة رقيقة تبدو ر‬ ‫تت‬ ‫أكي ً من ساعد أيمن للدكتور عبد الباري‪ ً .‬بلطف كبي ر‬ ‫ي‬ ‫أخي ي‬ ‫عىل ان نخرج معه جميعا إىل كافيه مريح‬ ‫حت‬ ‫اقي‬ ‫‪.‬‬ ‫متعبا‬ ‫سيكون‬ ‫عودته‬ ‫لدى‬ ‫وأنه‬ ‫الحاىل‬ ‫الوقت‬ ‫ف‬ ‫روسية‬ ‫صحيفة‬ ‫مع‬ ‫مقابلة‬ ‫ف‬ ‫الدكتور‬ ‫أن‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫وتكون جلستنا عائلية؛ جلسة أبناء وطن واحد يجمعهم ذات الوجع والقضية‪.‬‬ ‫العرت‪ .‬وجلسنا نحن األربعة نتحدث عن الوطن وقضاياه وأحواله‪ .‬حدثتهم عن مركز الجالية‬ ‫صحف من القدس‬ ‫انضم إلينا احمد المضي وهو‬ ‫ري‬ ‫ي‬ ‫الفلسطينية "باك" وعن نشاطاته واعماله‪ .‬ورأيت اليحيب والفخر يف عيونهم‪ .‬استأذنت الدكتور عبد الباري بتسجيل رسالة منه يوجهها إىل‬ ‫المركز وأبناء الجالية‪ .‬تدفقت كلماته عذبة‪ ،‬دافئة وأبوية‪.‬‬ ‫الفعىل بيننا لوال أن اإلدارة األمريكية ترفض منحه فيا للزيارة‪ .‬لم يبدو‬ ‫أعرب بداية عن سعادته بالحديث إلينا يف المركز‪ ،‬وعن رغبته يف التواجد‬ ‫ي‬ ‫ً‬ ‫عليه االستياء من حالة المنع بقدر إضاره عىل إكمال قضيته ورسالته مهما كان الثمن الذي سيدفعه فادحا‪.‬‬ ‫أكد الدكتور عىل عدالة قضيتنا الفلسطينية وأشار إىل الواجب الثقيل الذي يقع عىل عاتق كل فلسطيت بالدفاع ر‬ ‫الشس عن هموم الوطن‬ ‫ي‬ ‫ً‬ ‫التخىل‬ ‫الت تعرضنا لها عندما أقنعنا الغرب الذي أيد العدو ودعمه وسانده منذ يومه األول بضورة‬ ‫وقضاياه‪ .‬حدثنا أيضا عن الخديعة ر‬ ‫ي‬ ‫الكيى ي‬ ‫عن المقاومة والتوجه إىل المفاوضات والتنازالت الت تركتنا بعد ثالث ر‬ ‫فارع األيدي‪ ،‬وطننا ضائع‪ ،‬حقوقنا مهضومة‪ ،‬وكرامتنا‬ ‫وعشين سنة‬ ‫ي‬ ‫ي‬ ‫تتعرض لإلهانة والخذالن‪.‬‬ ‫‪8‬‬

‫ً‬ ‫أشار الدكتور عبد الباري أيضا إىل كارثة تحولنا إىل شبه دولة متسولة‪ .‬تخضع رقاب مئات آالف العائالت الفلسطينية فيها لذل الراتب‪ .‬وقال اننا‬ ‫ائيىل أرخص احتالل يف التاريخ عندما اعفيناه من مسؤوليته الدولية والقانونية بتوفي الصحة والتعليم واألمن‬ ‫جعلنا من االحتالل االرس ي‬ ‫والوظائف‪ ،‬بل وتجاوزنا ذلك إىل تحويل أسواقنا يف الضفة والقطاع إىل سوق لمنتجاته واقتصاده‪.‬‬ ‫عاد الدكتور للتأكيد عىل المسؤولية الضخمة المنوطة بالجاليات الفلسطينية يف الخارج بضورة الدفاع عن قضايانا وهمومنا بكل جرأة وإقدام‪.‬‬ ‫ً‬ ‫قائال أن آالف الشهداء واألرسى والجرىح الذين لم يخشوا يف سبيل الوطن لومة الئم أحق باالتباع‪ .‬وان علينا ان نتخلص من عقدة الخوف من‬ ‫تأثي المحتل يف الخارج‪.‬‬ ‫ونعي وال نعبأ بجهود المحتل واتباعه‬ ‫وان علينا ان نكون فاعلي بما يوافق القانون يف مدارسنا وجامعاتنا واإلعالم‪ .‬وان من واجبنا ان نكتب ر‬ ‫المسعورة يف تحطيمنا وزرع الرعب فينا ووصمنا باإلرهاب‪.‬‬ ‫األوروت لقضيتنا العادلة‪ .‬واستحض ذكرياته عن بداية‬ ‫األكاديم‬ ‫للدعم‬ ‫نجاحها‬ ‫ا‬ ‫ز‬ ‫ضب الدكتور مثال حركة ر يت دي اس لمقاطعة المحتل وع‬ ‫ي‬ ‫ري ً‬ ‫ً‬ ‫الشعت ر‬ ‫الشس للعرب والفلسطينيي يف ذلك الوقت مقارنا ذلك بسيطرة اإلرسائيليي عىل اإلعالم اليوم وحت‬ ‫رحلته يف بريطانيا مشيا إىل الحراك‬ ‫ري‬ ‫عىل بعض الشوارع تحت مظلة ٍاالرهاب‪.‬‬ ‫ً‬ ‫مطالبت بالعودة إىل‬ ‫"‬ ‫بأن‬ ‫قائال‬ ‫والتطرف‬ ‫بالتشدد‬ ‫وصموه‬ ‫حيث‬ ‫أوروبا‬ ‫ف‬ ‫ائيلية‬ ‫رس‬ ‫اإل‬ ‫الصحف‬ ‫أهم‬ ‫أخينا الدكتور ان صورته نزلت يف إحدى‬ ‫ر‬ ‫ي‬ ‫ي‬ ‫ً‬ ‫ر‬ ‫فلسطيت التمسك بكل ذرة تراب من فلسطي"‪.‬‬ ‫كل‬ ‫عىل‬ ‫وإن‬ ‫‪.‬‬ ‫والطبيع‬ ‫ع‬ ‫الش‬ ‫حف‬ ‫هو‬ ‫بل‬ ‫تطرفا‬ ‫ليس‬ ‫وأحفادي‬ ‫وأوالدي‬ ‫أنا‬ ‫عسقالن‬ ‫ف‬ ‫بلدي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫وتعط معت لحياتهم كالدفاع عن حقوق الحيوان ودعم‬ ‫عنها‬ ‫يدافعون‬ ‫قضية‬ ‫عن‬ ‫يبحثون‬ ‫الناس‬ ‫بينما‬ ‫عادلة‬ ‫قضية‬ ‫لدينا‬ ‫بأن‬ ‫محظوظون‬ ‫"نحن‬ ‫ي‬ ‫مرض الشطان‪ ".‬وتابع الدكتور تعبيه عن استغرابه من تهرب البعض من مسؤولياته تجاه هذه القضية وعدم كونه عىل قدر المسؤولية‪.‬‬ ‫الت دافع فيها عن كل المدنيي وعىل‬ ‫ر‬ ‫س عام ‪ ٢٠٠٢‬بدعوة من الدكتور عبد الحميد صيام‪ .‬وان أفكاره ي‬ ‫أخينا الدكتور انه زار الجالية يف نيوجي ي‬ ‫ً‬ ‫رأسهم أبناء وطننا ضد ٍاالرهاب والتطرف لم تعجب الغرب ودفعت الهجرة األمريكية لرفض منحه فيا حت بعد أن تمت دعوته رسميا من قبل‬ ‫العديد من الجامعات ومراكز األبحاث والمؤتمرات للحديث عن كتابه األخي‪" .‬هوالء الذين يدعون الديموقراطية والعدل وحقوق اإلنسان‬ ‫ً‬ ‫ر‬ ‫ع يف الكلمة والتعبي‪".‬‬ ‫يمنعون رجال يف عقده السادس من دخول أمريكا وممارسة حقه‬ ‫الطبيع والش ي‬ ‫ي‬ ‫عاد الدكتور وأكد عىل امتالكنا األدوات الالزمة من قانون ولغة وعدالة كوننا نشأنا ف الخارج مما يحتم علينا ان نكون ر‬ ‫االرسس يف الدفاع عن‬ ‫ي‬ ‫أعطات حرية‬ ‫قضيتنا وقال إنه ال يشك يف جرأتنا وكوننا عىل قدر المسؤولية‪ .‬أرسل محبته ودعمه وأمله يف لقاء قريب مع أبناء الجالية بعد أن‬ ‫ي‬ ‫ً‬ ‫اختيار واحد من كتبه‪ .‬اخيت كتابه دولة الكلمات‪ .‬وجه يىل عىل غالفها رسالة أبوية حنونة قال فيها "مع كل التقدير واالحيام واالعياز‪ ،‬امال ان‬ ‫تجدي يف هذه الرحلة المليئة بالمطبات بعض اإللهام‪ .‬عبد الباري عطوان‪ .‬لندن وذيل الرسالة بتوقيع مبهم لم اعرف هل هو اسمه االول او‬ ‫االخي او كليهما‪.‬‬ ‫ً‬ ‫ً‬ ‫وهواجش دقيقا ثم تهمر عليه الماء فيصي أرضا خصبة النطالق‬ ‫مخاوف‬ ‫وقلت‪ ،‬وتصنع من‬ ‫ي‬ ‫اس ر ي‬ ‫غادرت المقه وما زالت رىح الكلمات تدور يف ر ي‬ ‫ي‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫ر‬ ‫الت تجمعنا جميعا و ضباب لندن يمنح الصورة سحرا مضاعفا‪.‬‬ ‫خالق وجريء‪ .‬القلب يطي باتجاه الشق حيث البلد ي‬

‫عبد الباري عطوان رئيس تحرير جريدة رأي اليوم‬


The Power of Speaking Out Leanne Mohamad My name is Leanne Mohamad and I am a 16 ments as well as online videos. I was sent many mesyear old British Palestinian. sages calling me a “terrorist” and an “immigrant Recently, I took part in the Jack Petchey Speak scum”. Surely, receiving such nasty and vile messages Out Challenge, the largest speaking competition for would make one feel depressed, saddened and disyoung people in the world. Each year, 18,000 young heartened. And I definitely did, however, the reason people between the ages of fourteen to eighteen are why I have decided to share these appalling, hateful trained in how to “Speak Out” at a workshop. Follow- comments is because I have learned that no matter ing on, I was an what you do or say, peoassembly finalist ple will always have an which resulted in opposing view. People me representing will always judge you my school at the and people will always Redbridge Rego against you. gional Finals. The This further became a competition inpolice matter, and alvolved giving stuthough all the advice dents the opportuwas to shut my twitter nity to speak about down, I was not willing any subject they to lose. felt strongly about, With pain comes learnhence why I chose ing, and with the supto talk about someport of my family and thing I truly had a friends, I rose to the passion for: Paleschallenge. I was detertine. I submitted a mined not to fall. They speech titled, were not going to win “Birds not Bombs” and their loss was and it won, with proven because it was applause and their hate that allowed without objection me to be heard far befrom my audience. yond what I could imagPersonally, I really ine. They had only wanted to spread proven that no one will my message on the ever silence me and I Photo taken by Leanne Mohamad will shout louder about reality of Palestine while at the same the plight of my people. time, celebrating my culture. However, my celebraAs a Palestinian, I shall use my voice to advotion was short lived because this happy moment was cate and educate for the rights of my people, until soon hijacked by online trolls who sought to discredit they have justice. Palestine is my country, my land me. They bombarded my school twitter, which subse- and my home; their pain is my pain and their freedom quently had to be shut down, they then went online is my freedom, and they deserve freedom. This agand created videos and gave me hate-filled labels. gression, this oppression, this injustice that innocent My speech was emphatically opposed to raPalestinians have been facing for many years, has left cism and discrimination, calling for freedom and over thousands in exile maintaining a dream to repeace. But, after my video had gone viral, pro-Israel turn. Whilst I still maintain a dream to visit my hometrolls accused me of “vicious blood libels against Island for the first time. rael" and I was subjected to a barrage of abusive com-


‫قرية بلعي‬ ‫يوسف القطب‬ ‫بلعي قرية فلسطينية تتبع لمحافظة رام هللا والبية‪ ،‬وتقع عىل مسافة ‪ 12‬كم غرب مدينة رام هللا يف وسط الضفة الغربية‪ .‬ومن الجانب‬ ‫ً‬ ‫ائيىل‪ .‬ومنذ‬ ‫ائيىل غربا تتاخم حاجز الضفة ومستوطنة موديعي عيليت‪ .‬بعد حرب حزيران ‪ ،1967‬وقعت بلعي تحت االحتالل اإلرس ي‬ ‫اإلرس ي‬ ‫االنتقاىل بشأن الضفة الغربية وقطاع غزة يف عام ‪ ،1995‬دخلت القرية تحت إدارة السلطة الوطنية الفلسطينية‪.‬‬ ‫توقيع االتفاق‬ ‫ي‬ ‫ئيش‬ ‫ووفقا للمكتب المركزي‬ ‫ي‬ ‫الفلسطيت لإلحصاءات فإن عدد سكان بلعي يصل إىل ‪ ،1800‬جميعهم من المسلمي‪ .‬النشاط االقتصادي الر ي‬ ‫موظف السلطة الفلسطينية‪.‬‬ ‫من‬ ‫كثي‬ ‫فيها‬ ‫فيها هو الزراعة‪ .‬ويقيم‬ ‫ي‬ ‫ر‬ ‫ائيىل العازل يف الضفة الغربية‪ ،‬وهو الجدار الذي رأت محكمة العدل‬ ‫تقع بلعي عىل مسافة ‪ 4‬كم رسق الخط األخض‪ ،‬بالقرب من الجدار اإلرس ي‬ ‫الدوىل‪.‬‬ ‫الدولية يف ‪ 9‬تموز ‪ /‬يوليه ‪ 2004‬أنه مخالف للقانون‬ ‫ي‬ ‫وف القرى المحيطة بالدرجة األوىل‪ .‬ومصنع آخر إلنتاج‬ ‫القرية‬ ‫ف‬ ‫ارعي‬ ‫ز‬ ‫الم‬ ‫يخدم‬ ‫الصناعة يوجد يف القرية مصنعان ‪ :‬مصنع لالعالف‬ ‫ي‬ ‫ي‬ ‫الكاتشاب‪.‬‬ ‫نبات جميل‬ ‫اليية اليجس‪ ،‬من ازهار بلعي ر‬ ‫الطبيعة ر‬ ‫باف مناطق الضفة الغربية يف فلسطي تمتاز القرية بغطاء ي‬ ‫اليية وشقائق النعمان‪ ،‬كما ي‬ ‫تكتش الجبال بحلة زاهية من االزهار الملونة ومن أشهرها اليجس‪ ،‬شقائق النعمان واالقحوان‪ .‬ويعتمد السكان‬ ‫حيث‬ ‫الربيع‬ ‫فصل‬ ‫ف‬ ‫وخاصة ي‬ ‫ي‬ ‫اليية الغذائية والطبية مثل الميامية‪ ،‬الزعي‪ ،‬العكوب ‪،‬الزعرور ‪،‬البقل‪ ،‬الهندبا (العلك) والبابونج‪ .‬و يعيش يف‬ ‫عىل العديد من أنواع النباتات ر‬ ‫اليي ‪.‬‬ ‫جبال القرية وسمائها العديد من الحيوانات والطيور الجميلة مثل الغزال ‪،‬النيص‪ ،‬الغريرية‪ ،‬الشنار‪ ،‬الحسون‪ ،‬والحمام ر‬ ‫مقاومة بلعي لالحتالل وجدار الفصل العنضي‬ ‫ائيىل خالل االحتجاجات عىل مصادرة االرض وبناء جدار الفصل العنضي‬ ‫"وائل" يتحدى جندي إرس ي‬ ‫الثات ‪ /‬يناير ‪ 2005‬تنظم القرية احتجاجات أسبوعية ضد بناء الجدار‪ .‬وقد لفتت هذه االحتجاجات اهتمام وسائل اإلعالم‬ ‫منذ كانون ي‬ ‫وشاركت فيها مجموعات يسارية إرسائيلية مثل غوش شالوم‪ ،‬فوضويي ضد الجدار وحركة التضامن الدولية‪ .‬االحتجاجات تتخذ شكل‬ ‫مسيات من القرية إىل موقع الجدار بهدف وقف بناء وتفكيك ما تم بناؤه‪ .‬يف كثي من األحيان تؤول االحتجاجات إىل مواجهات بي جنود‬ ‫االحتالل وشباب القرية تسفر عن إطالق الرصاص وقنابل الغاز من قبل جنود االحتالل ويتم فيها القاء الحجارة من قبل شباب القرية‪ ،‬وقد‬ ‫عمد جنود االحتالل إىل استخدام كافة الوسائل لقمع االحتجاجات ومنها منع التجول واالقتحامات الليلية واعتقال المواطني‪.‬‬ ‫ائيىل تعرض فيها المواطنون إىل العديد من االصابات ومنها اصابات بالغة‪.‬‬ ‫وقد وقعت عدة اشتباكات بي المتظاهرين وقوات االحتالل اإلرس ي‬ ‫ً‬ ‫وسقط فيها شهيدين‪ .‬يف ‪ 7‬تموز ‪ /‬يوليه ‪ 2008‬قامت سالم كنعان البالغة من العمر ‪ 17‬عاما بتصوير رأرسف أبو رحمة عىل يوتيوبوهو أحد‬ ‫سكان قرية بلعي‪ ،‬أثناء مظاهرة مناهضة للجدار يف قرية نعلي‪ ،‬حيث اعتقل قائد كتيبة إرسائيلية (كولونيل عمري بروبرغ من الكتيبة‬ ‫ً‬ ‫المدرعة ‪ )71‬الشاب رأرسف أبو رحمة الذي بدى يف المشهد مقيدا ومعصوب العيني وقام جندي آخر بإطالق رصاصة مطاطية عىل قدمه‪.‬‬


Continued Resistance Reem Farhat “I do it to protect the children.” That was the answer she gave me. When I told her to elaborate she said, “I do it so they know what freedom tastes like”. I stopped myself before I could ask her the last question. It was on the tip of my tongue, threatening escape, but I knew it would evoke her wrath. And that was something I knew for certain, there was wrath, plenty of it. A fire was brewing in her stomach, and it wasn’t just the standard Palestinian fire. No, this was blazing, it could kill- it would burn anyone who came in it’s path. I learned that after God, women were what man should fear most. But I wanted to know more about her, about why she did it. Not the general why, fire like that doesn’t just grow out of thin air. Someone set her world to flames, she just let the fire grow. So I asked around. I searched for answers elsewhere, because I knew I wouldn’t get anything from her. She was from Yaffa, that much I knew. Everyone knew that about her. But few knew anything else. There was a ring on her finger, but from what I knew, she was not married. If she was, no one had ever seen her husband. She spoke like someone who never had any formal education, but she spent a majority of her time with her head in a book. That was the only time she ever looked down, otherwise she strode around with her head lifted towards the sky. Everything about her demanded respect. I had asked shopkeepers, her neighbors, the old gossiping women who sat at the front of town, and knew what seemed like everything about everyone. But she was a mystery to all of them. She had no family in this village; it seemed that no one knew her story. But there was one person I never asked, didn’t bother to, even though in my time wondering and watching, I had seen him at her doorstep a countless number of times. It was the boy who delivered the groceries for the town. His father sent him out twice a week to drop off fruits and vegetables to loyal customers, but the boy came to her house four times a week, visiting her every other day. He was ten, maybe eleven years old. I called him over one day as he was on his way out, yelling, “boy!”. He looked around dazed and confused, and stared my way wearily, before shaking his head “no”. Smart kid, knows not to trust strangers. But I needed him. I pulled out an Ali Baba from my pocket, wincing as I became every parent's worse nightmare. “Come here, boy. I just want to talk.” I didn’t know how to broach the topic. There’s no way to gently say, “Give me all the information you have on that woman.” So I started slow. “What’s your name, boy?” He took a slow bite of the chocolate bar, and responded, “Amir.” “And where were you, Amir?” The kid gave me an annoyed glance, and continued slowly chewing his chocolate bar. He ate a bit more before answering, “Visiting Khalto Masarra,” as if it was the most obvious thing in the world. “And what did you do? What did you guys talk about?” “Hadeel.” And before I could ask, he says, “Khalto’s dead daughter. A school fell on her.” In that moment, I was reminded why I was so afraid of children. They said the unspeakable while their eyes still glistened with innocence. “You know,” said an unmistakeable gruff voice from behind us. My shoulders tensed as I winced, but Masarra came around and looked me in the eye. “You could get in trouble for that, using candy to manipulate children.” She turned and looked at the boy, “Go home Amir. Your father is probably looking for you.” Masarra watched him as he went up the twisting path, not taking her eyes off him until he was out of sight. “What do you want to know?” She asked, now facing me, her hazel eyes bearing into my chocolate ones. “I’m sorry, I shouldn’t have pried.” I looked down, I couldn’t face her, couldn’t face a woman whom I looked up to so much for her strength in my moment of cowardice. But she was here, the opportunity was


here, and she would answer my question now, I was sure of it. Too bad it had already been answered. “I wanted to know what, specifically, drives you. Wanted to know why you do what you do. But I get it now, it’s because of your daughter.” There’s a beat of silence before she responds, tentatively, “Yes, and no.” The question lingered on my face as I turned to look at her. “I could’ve prevented her death. Maybe I should’ve, I don’t know. When you send your child to school in a war zone, you know something could happen to them any second. You know any morning could be their last.” She wrung her hands together, and for the first time ever, I saw past the blazing passion and barriers. “But the day it happened was different. I knew that morning would be the last time I would ever see her. I felt it in my gut.” Her voice shook as she spoke, and I wondered if I was the first person to ever hear this story out loud. When it seemed like she wasn’t going to continue, I asked, “And why didn’t you stop her?” Her answer was followed by a dry mirthless chuckle. “Because then they’d win. They have taken our land, our lives, our freedom, but there is one thing we will never surrender, our future. Sending your child to school everyday amidst a war zone is an act of resistance. It’s preparing our future generations, it’s securing our freedom.” “Do you… do you regret it?” “Not saving Hadeel? No. Mashtub. It’s all written. Nothing I could’ve done would’ve prevented her death that day. This isn’t vengeance,” she told me, breaking eye contact to watch as a bird soared across the sky, dancing among waves of pink, purple, and blue. “It’s a product of continued resistance. I’m working to make sure she didn’t die in vain, to make sure none of them did.”

Photo taken by Sereen Al-Tartir




The Olive Tree Yara Assadi Wavering branches In the screaming wind. It sways, Forward and back, side to side. But make no mistake, This is no willow. Roots grounded into ancient soil For centuries upon centuries it had thrived, Reaping its fruit for all to enjoy This is no willow.

Although withered, Although ripped from the thousands of little roots gripping the soil, Although not as sturdy as it once was, This was no willow. The branches are cut. The fruit begin to fall And tumble and tumble down the mountainous terrain into the sea Waiting, until the day where It can once again extend its hungry roots Anew.

Illustration by Yara Assidi


The Systematic Oppression of Kashmir Aseel Washah Similar to Palestinians, the people of Kashmir have spent the second half of the twentieth century in a state full of war and conflict. It is no surprise that there has always been a conflict between Hindus and Muslims in South Asia. The reason why peace and stability has been nonexistent in Kashmir for almost 50 years is due to oppression from the occupying Indian government. A motivating factor for this occupation is the fact that Kashmir contains some of the world’s most valuable natural resources, including gold, emerald, and ruby mines. It seems that India, whose main religion is Hinduism, has no intention of allowing Kashmir to achieve its objective of becoming an independent country. Oppressed individuals have long undertaken peaceful protest to stand against the forms of violence and marginalization that they have experienced. The people of Kashmir were oppressed by India and gaining its freedom was Kashmir Valley’s main goal. In 1989, a major uprising took place against the occupying Indian army. The security forces were given orders to kill, search and arrest without warrant those who spoke ill about the government. The International Commission of Jurists (ICJ) sent a mission to visit Kashmir in 1993 to assess abuses of human rights, and concluded that there were grounds for believing human rights abuses such as mass rape had occurred. The people of Kashmir face Photo taken by Sereen Tartir atrocities including torture, rape, murder and disappearances. Human-rights activists have documented more than 75,000 killings and a similar number of disappearances in the Valley. India refuses to accept the people of Kashmir as one with the nation. They are inspired by the al-Aqsa Intifada. The country of India has also had good relations with the state of Israel, and India has been buying weapons from Israel since the 1960s. Their countries have strong diplomatic ties, and the Indian Prime Minister is set to visit Israel sometime this year. Although the root issue is one of occupation, and not of religious conflict in both instances, there are undeniable religious undertones in the struggle. For example, one website run by militant Hindus and advocates for Israel often suggests hatred and violence towards Muslims. The site is known to have supporters who continuously destroy mosques, including one in Northern India, Ayodhya, which is on the lands of a holy site for Hindus. The similarities between the people of Kashmir and Palestinians are clearly evident. Many countries continue to face an endless amount of oppression. We post about the happenings, yet we do not take action. However, the fight for freedom will never be extinguished due to the constant hope that the current oppression is only temporary. The people of Kashmir have not only had to defend themselves against India or radical Hindus, but from the ideological war against lobbies that oppose them.


What’s in a Name? The Nakba and Signposts Tom Brokett

Photo taken from From Palestine to Israel: A Photographic Record of Destruction and State Formation, 19471950 by Ariella Azoulay

When one thinks of the events that occurred in Palestine in 1948, a year that saw the establishment of the State of Israel and the creation of hundreds of thousands of Palestinian refugees, the first thing that comes to mind might not be signposts.

Palestinian village, piled in a neat and orderly fashion that obscures the violence and terror that most probably characterised its destruction. The new houses and mud roads indicate the germane seeds of an Israeli town built on such rubble.

It is no accident, however, that this street sign was one of the first things to be built in this new town. Street names have long been important to nationalism and nation-building because of their power to make sense of the landscape and inscribe names upon it. In Israel, as with other settler societies, street names have had an additional value because of their ability to claim newly claimed landscapes whilst erasing their previous cultural identities. This role is quite clear in the photo above: the new But it is exactly because of this lack of development town is already coming up with Hebrew names bethat the image captures such a fascinating and tragic fore it has even constructed the streets themselves, moment in the immediate wake of the whilst the ruins of a Palestinian village, whose name Nakba. The rubble is actually that of a destroyed we might never know, lies forgotten underfoot. But the image above might give us some reason to reassess our priorities. Found in the Israeli State archives, it shows two men hoisting a Hebrew street sign in a country that was then less than a year old. A cursory look at the background of the picture might suggest it a little premature to raise a sign in a place that consists of mud tracks, a few piles of rubble and the odd one-story house.


But even with the cleansing of their land and the ‘diasporization’ of millions of their number, Palestinians have not forgotten their names. In the refugee camps that they established in Jordan and Lebanon, the names of the villages from which the refugees fled were used to name streets and other landmarks in the tightly packed camps they have lived in ever since. In the early 1970s, the Palestinian Liberation Organisation stole a set of Israeli military maps and replaced all the Hebrew names with the Arabic names of Mandate Palestine. This symbolic re-inscription was intended as a way to resist the erasure of Palestinian and Arab heritage in Israel, and reclaim such identity in the rapidly changing landscape of the region. A recent project led by the Ramallah municipality took such work to a new level through its systematic naming of over 400 streets in the de facto capital. A naming committee worked for several years to name, number, and sign every street in the city. One of their highest priorities was to name streets after the destroyed towns and villages of the Nakba. Today, a short stroll in the city might lead you to streets named

after pre-1948 urban centers such as Jaffa and Haifa or destroyed villages such as Deir Yassin and Beit Nabala. Another key aspect of the project was to commemorate Palestinian leaders and martyrs from across the political spectrum to honour those who dedicated their life to the Palestinian struggle and to ensure they will not be forgotten. From the naming of Ramallah’s streets, to the way in which the landscapes of the camps in Lebanon and Jordan have been adorned with Nakba names, even to the way in which Palestinians in America name their businesses or children, Palestinians across the world craft their own vocabulary of resistance against a project of violent erasure. Perhaps the next time you think of the Nakba, then, cast your mind to the Hebrew street signs that sit on top of nameless ruins, and the Palestinian names – such as those driven into the streets of Ramallah – which suggest that the struggle for memory and justice will never be abandoned.

Photo taken by Sereen Al-Tartir


Poetry Contest Winners — Freedom Age group: 11 years and under


Age group: 12—15 years

She Is

Hana Badwan

Alaa Essafi

Everywhere I go I hear gun fire If you don't believe me you can call me a liar I am searching for freedom I am searching for peace Oh God give us those needs I need you and others do too We pray to you oh God The Merciful The Great Make our dreams come true Give us a home and a bed Not war instead Oh God give us the freedom we once had I'm shaking in fear I need you God, I know you're here The running is getting old But I need to stay bold For Palestine because it is my home

She strides with confidence, aware of her influence She lines the lives of those who want her She is defined by some; when she is a fickle thing She is a thing wanted by all She has been fought for centuries By those of different colors, by those who are lacking in their lives She brings about the smiles of those who have been oppressed She is scribbled across the lines of the most important papers in the world She is something we read about, teach about, learn about, and advocate for She is a symbol of patriotism in the modern world She is the rush of adrenaline, when we have her we can say or do anything Her definition to some is paying back a debt To others it is the exuberant feeling of having the right to voice your individualism Or being allowed to go out after nine For some it is the thing a country’s foundation should be built on Some countries fail to bring meaning to her essence at all She is forgotten and ignored by leaders but desperately needed by the people She is represented in flags, written about in books, and dreamed about by those who cannot afford her price The price their leaders are not willing to pay, it countless innumerable, yet available to every person She struts through the phases of our lives never changing, never wavering She is the only thing we need and aspire to have in all of its true meanings and forms She is the reason the world has grown, grown to accept the words of the others To accept the whirling ideas of different people that probe the fabric of our society She has allowed us to change again and again our perspective She is freedom

Photo taken by Rania Mustafa


Age group: 16—18 years

Is Freedom too much to ask for? Aseel Shehadeh Is freedom too much to ask for? Thought the young Muslim girl wailing on the floor. The sun was setting and she had not yet prayed to her God, Asking Him to cure her ill grandmother living abroad. She pondered for a while, Debating whether to rush home or pray in the corner of a quiet aisle. “Why should I be afraid to talk to my own creator? My one and only navigator.” She was brave and decided to pray in the corner, And halfway through her prayer she heard some murmur. As she ended her prayer and gave Salam to the angels on her shoulders, A young man rushed towards her looking like a scolder. “You can’t be doing this here” he said, “How about you go back to where you came from instead?” The young girl was shocked and embarrassed as well, But she knew it was her duty to stand up for herself. “I have a right to practice my own faith” she said, “Leave me alone and stop allowing hatred to spread” He shook his head and walked away, Leaving the young girl in dismay. She composed herself until she reached her house, And then began wailing in the arms of her spouse. She asked him: “Is freedom too much to ask for”? He replied: “Pray and ask your Lord” She kneeled down and asked God to grant her patience, And prayed for the freedom of young Muslim girls all over the nation.


But they didn't answer , for they didn't have any answers

Age group: 16-18

The Unspoken Narrative of Eric Garner

I pray at this moment. That my people grow stronger That they rise from the ashes of the pain. Let their freedom be reclaimed. In an entirely different way.

Maryam Edris I can't breathe I gasp for air But I don't have the freedom to inhale it. The air that my ancestors were enslaved for, was all that I craved in this moment. But though I believed it to be mine, I could never truly own it Police officers released their grip on my lifeless body But it was too late. I had already lost my freedom to live. Physically taken away at the hand of the cruel men in blue But who can I blame? For it was their right. In a system that protected them at the cost of our lives. It has always been their right to play with our bodies As if they were pieces to a game, sacrificing those who got in their way Their fleshy white armor remaining unscathed

Let there be a new freedom. This new freedom shall be the freedom that I could never live to see Not the white picket fence or the white haired, blue eyed American dream But true freedom. One that doesn't make women pay the harsher punishment for assault One that includes Muslims , Jews, Sikhs And everything in between One that gives men and women equal opportunity One that doesn't judge based on appearance rather intentions One that involves the report on my death, without my weight being mentioned Or my height or my color These irrelevant factors have been used to justify the killings of me and my brothers

As I exhale for the last time I ask that you let my life and death have meaning. For i was given the harshest punishment of all for my Yet I called to the men in blue. minuscule crime Once . Twice . Thrice To allow me the freedom to inhale air into my oxygen Not the loss of my body, but the loss of my freedom Until the end of time. deprived lungs


‫لكنك تعرفه‬ ‫هبة بعيرات‬

‫من كان يدري ان غباره سينفرط مواعيد مهيأة للنحيب والمشات‬ ‫كمدرس الرياضيات إذ يلعن أبويك لغبائك المفرط‬ ‫من كان يقول إن عصاه الرقيقة ستنسحب سناجب يف دمك تلوح للبنادق تحسبها جمع حبات البندق‬ ‫كيديك حي تتلمس قلبك وال تجده‬ ‫كقلبك القديس كقلبك الشيطان‬ ‫كمسيح عىل طريق الجلجلة‬ ‫كقطط المساجد االلفيات‬ ‫كالشهداء‬ ‫كقلبك‪ .‬أين قلبك؟‬ ‫كحزنك المتشكل كالزئبق‬ ‫كسوق الخضار الني‬ ‫كأوالدك القتىل عىل اثر غارة‬ ‫كالحجارة‬ ‫ً‬ ‫ً‬ ‫كالوغد الذي باعك زيتا مغشوشا‬ ‫كالزيت‬ ‫كقلبك‪ .‬اتذكر قلبك؟‬ ‫كاجتماع االحبة عىل مواقد الجمر‬ ‫كالكستناء المشوية‬ ‫كعرس حبيبتك الصغية‬ ‫كآخر ليلة لك يف البالد‬ ‫كالبالد‬ ‫وطنك أنت تعرفه‬ ‫تعرفه حي كنت حرا وتقاوم‬ ‫تقاوم زحف الوقت عىل أطرافك‬ ‫اليد عىل قلبك‬ ‫تقاوم زحف ر‬ ‫ً‬ ‫تعرفه حي كنت حيا‬

‫يف عودتك اليتيمة إىل أرض الوطن‬ ‫تجنب األزقة‬ ‫ً‬ ‫أنت تدرك جيدا‬ ‫َ َ َّ‬ ‫أن األزقة لم تخلق‬ ‫اال للقاء خاطف بي حبيبي‬ ‫وانت ال حبيبة لك‬ ‫َ َ َّ‬ ‫ً‬ ‫و تدرك جيدا أنها لم تخلق‬ ‫اال للقاء حميم بي رصاصة وقلب‬ ‫وانت ال تذكر أين نسيت قلبك‬ ‫َ َ َّ‬ ‫وتدرك جيدا انها لم تخلق‬ ‫اال للقاء طارىء للريح‬ ‫وانت ال تجيد الصفي‬ ‫فالزم الطرق المفتوحة‬ ‫فاحتماالت اللقاء فيها ضئيلة‬ ‫والموت ال يكاد يزورها‬ ‫وه عىل كل حال‬ ‫ي‬ ‫مسالمة تستقبل الغرباء‬ ‫الوطن الذي تركته خلفك‬ ‫قبل أربعي سنة‬ ‫ال يعرفك‬ ‫تغيت عيونك‬ ‫صارت عيون غيك بطريقة ما‬ ‫شعرك فقد سمرته‬ ‫عربيتك غريبة‬ ‫اتلومه؟ انت نفسك ال تعرف من انت‬ ‫ولكنك تعرفه‬ ‫القاس يف المساء‬ ‫الصغي‬ ‫أسك‬ ‫ر‬ ‫تدعك‬ ‫وه‬ ‫بيديها‬ ‫العالقة‬ ‫ائحة‬ ‫ر‬ ‫ال‬ ‫عجك‬ ‫في‬ ‫وتحزمه‬ ‫البابونج‬ ‫كامك تقص‬ ‫ي‬ ‫ي‬ ‫اللياىل الباردات‬ ‫ف‬ ‫حطبك‬ ‫ستغدو‬ ‫ائحة‬ ‫ر‬ ‫ال‬ ‫أن‬ ‫يظن‬ ‫من كان‬ ‫ي‬ ‫ي‬ ‫ً‬ ‫كصديق قديم تسابقه إىل البيادر فيسبقك وتسبقه وتتخىل له طوعا عن حبات التي المجفف‪ ،‬عشاءك‪ ،‬ويخرج من جيبه حفنة من زبيب‬ ‫من كان يعلم أن مذاقها سيصي عراء ممتدا ال تجاريه الموائد والملذات‬ ‫كطريق تحملك إىل بوابة مدرسة البنات تنتظر صغية ال تعرف اسمها تعرف كم عقدة يف جديلتيها‬ ‫تحص كم مرت شقراء بي يديك ولم تيك إال الرماد‬ ‫من كان يقول إن العقد ستصي سلوتك وانت‬ ‫ي‬ ‫ً‬ ‫كجنائز الشهداء حي تعود منها بال صوت وال قدمي‪ ،‬صوتك ظل معلقا يف فضاءات الشوارع هاتفا‬ ‫واقدامك نسيت طريق البيت فظلت تيصد مشاة الجنود‬ ‫من كان يظن أن وجوه الشهداء ستصي صوتك شاحبة بهيجة تعج بالحكايات‬ ‫كشجر الزيتون قبل المطر تجرحك حباته وتسعل من غباره‬

‫‪Photo taken by Sanat Karkat‬‬


FIG MILK Marah Siyam Spending a summer in Palestine is an experience that is unique to each person. Some will look forward to the fresh figs, the cool mornings, the clean air. But for some reason, I always get the short end of the stick. I get rashes from the fig milk, wake up to some guy yelling about bread, inhale a mosquito instead of smooth air. Palestine to me is an angry mother in law that just won't accept me into the family. Maybe I'm just too American, maybe the land senses my detachment and just wants me to fall on those spikey weird plants. I need to do something before the land swallows me whole, I need a tour guide or something, I need a map! I'll go to the store in the morning find a map and good hiking boots. It's the next morning now and I'm off to fall in love with the land I was supposed to be born loving. The stiffness of my heart is something I am sure a few good views could soften. Alright, let's check out this map, it's in all Arabic, but Sunday school has taught me enough to read. I've been walking for like 20 minutes and all I've seen is men smoking and staring too long, and those stupid spiky plants. Why are those plants so hostile anyway; they are plants, who even wants to hurt them? “You'd be surprised by how many people want to hurt them” a girl in a bright purple Jilbab says as she takes a bite from a fig she's holding, almost admiring it. “What do you mean? It's a plant with thorns -if anything they hurt more people than people hurt them.” “Palestine is a place that is constantly attacked, stolen, slashed, bad mouthed; things like spikes need to be put on plants to protect them against dangers you don't even understand.” The girls said emotionlessly as she cracked each of her fingers slowly. “I have a feeling you know more about Palestine than me, and I feel rejected by the land so could you be a sort of tour guide and show me cool spots? Please,” I say looking to the much taller girl. “I'd love to,” she said, looking up at me. “Do you want a fig?” “Ah I'm good, I keep getting rashes from them.” “Its because you are treating it like an American fruit. This is a Palestinian fruit. It has defense mechanisms. You need to respect it in order to get its sweet perfectly without tampering with its flavors. Here I'll take the top off where the milk lies, eat this,” she says, handing the fruit to me. Her laugh was so genuine, and so was the air, everything in Palestine is so real, I don't know how to describe it. It’s as if you see the world through dirty glasses, but when you get to Palestine they dissolve and everything is high definition, or maybe my eyesight is just getting better from the lack of pollution. We walked and talked about the history of Palestine until we came across a small village named Mukhmas. We took a taxi there but got off before the entrance so we could walk in and look less suspicious; since the village is surrounded by settlements. The girl took me up a mountain and as we walked up I slipped falling onto a bed of those spiky plants. It hurt just as much as you would think, maybe even more since like the smart person I am I’m was wearing shorts. “I really never asked for your name but can you help me please.” “Oh man, I'm sorry to laugh but how can you even fall...we didn't even get to the super steep part. Here, grab my hand well sit for a minute”, she said ignoring my question.


“Okay, but you are going to have to help me with these spikes,” I told her, and added just for measure, “I'm not crying I promise.” Her laugh again so real, I think will the things she has to see and hear about all that goes on here, her laughter is too humble to escape. “Okay I think all the spikes are out, come on! We just have a little bit left until we get to what I want to show you”, she says, not waiting for me and walking ahead. “Alright I'm coming, slow down, your boy is a little bit dehydrated.” “Okay close your eyes, I will lead you and then I'll tell you when to open” “Nah, I'm sure it’s amazing I don't need to close my eyes, I don't even know if you're going push me off a cliff or something?” I said with just a hint of seriousness. “I won't, I promise, I've gotten you this far, I just want you to learn something.” Photo taken by Rania Mustafa “Fine, my eyes are closed, grab my hands.” Having my eyes closed like that felt like I was flying, I don't really know why, but it was like the land, the air, everything came together to clear the path I was walking on in order to guide me to this place. I could no longer feel the grip of her hands on mine. “Open, don’t say anything, just try to see this village through this hole. Think about it before you comment.” Having a restriction of my view of this village made me want to see it more, everything looked so perfect. “This is my way of showing you a metaphor of Palestine and people who come to see it, they have their eyes and cameras open but not their hearts and souls. Don’t be arrogant on this land, don't be controlling of what it has to offer you, and don't think your new homes far away are better than where your own heart were harvested and cared for here. You were meant to come back here and let the land consume you, stop pretending like this land that has been through so much owes you anything. You owe this land your body, heart, and soul. It is a mother you never say ‘I love you’ to”, she says, her voice getting farther away. But I can hear the cracks in it as she holds back her tears. I looked away from the hole in the wall to look at the girl who brought me here, but she was gone, her voice lowering as the wind died down. It was almost like she was never here, like she was never real. I found myself yelling, “Wait! What is your name?” She answered in the sweetest, most loving voice I have ever heard, “Palestine.”




The Pain and Healing of Generations Reem Suqi We all have parents and grandparents who told us stories growing up -stories of what they went through when they left home. What they witnessed, what they left behind, who they left behind. Our suffering has been long and spanned several generations. But have we ever stopped to consider the impact of all those years of suffering? According to the National Child Traumatic Stress Network, Secondary-Trauma is defined as “the emotional duress that results when an individual hears about the firsthand trauma experiences of another. Its symptoms mimic those of post-traumatic stress disorder (PTSD). Accordingly, individuals affected by secondary stress may find themselves re-experiencing personal trauma or notice an increase in arousal and avoidance reactions related to the indirect trauma exposure.” What this all means is hearing about other people’s traumatic experiences enough times can mimic the effects of someone who has experienced the trauma. We see it in the small things, our parents being paranoid, our grandmothers being overly sensitive, our grandfather’s being extra jumpy. We see it in our over reactions to seemingly simple things. When we can't watch the news anymore because it's too much, too overwhelming. Historically, Palestine has been at the center of many battles and conflicts. We are the children of all those conflicts dating back to the Crusades. And we continue to be affected by them whether it's another war in Gaza or cultural appropriation. How do we as a Palestinian community living in diaspora begin to heal? The first step towards solving a problem is recognizing there is one. There has been a lot of research documenting generational trauma in other racial and religious groups. Do some research, educate yourself, learn the signs, if you're a student or researcher conduct a study! One of the most healing things we can do is talk and listen to each other, with emphasis on the listening. When people feel heard and understood, the healing begins. Talk to each other, tell our stories, our experiences. Learn about the good things in our history and culture. Learn how to speak the language and make the food. Learn the songs and the dances and the tatreez. If your grandparents are still alive learn from them, soak in their knowledge and wisdom. Talk to your parents, your aunts, your uncles, your family back home. If you are having difficulty find someone to talk to, a friend, someone in your family. If you need to seek professional help, there's no shame in it. Tap into one of the defining characteristics of the Palestinian people: resilience. As long as there has been conflict in Palestine there has been great resilience. The Palestinian people have an amazing ability to pick up, dust off and continue living their lives, even in the most difficult circumstances. This resilience is so embedded it's become part of our DNA and is one of our greatest strengths as a people. We Palestinians talk a lot about the bad, we do it to keep our history alive. Much of the world has forgotten our history and we take on the burden of keeping it alive. It's not easy being the keepers of our history, it's a task that can feel very heavy at times. That's why it's so important to learn about the good too. Listen to the stories of resilience, of courage, of happiness, of hope. Tap into the strength of the generations before you and use that strength to continue. And when you're feeling too tired to carry on, take a break and lean on your fellow brothers and sisters. Together we can heal and grow as a community.


‫عزيزت مها‪،‬‬ ‫ي‬ ‫عفاف عيش يوسف أبو هابيل‬ ‫ماذا تريدين ان اكتب عن المرأة الفلسطينية؟‬ ‫صيها واحتمالها؟ عن تلقيها العلم والمعرفة؟ عن وجودها يف‬ ‫للرجل‬ ‫والدتها‬ ‫عن‬ ‫أم‬ ‫شبابها؟‬ ‫ااكتب عن مولدها؟ أم عن طفولتها؟ أم عن‬ ‫الفلسطيت؟ عن ر‬ ‫ي‬ ‫بالدها ام عن غربتها؟ عن وجودها يف البيت والمدرسة والعمل والحقل والسجن؟ يف المزارع أو المصانع‪ ،‬يف المدارس والمؤسسات؟ يف عزوبيتها ام يف‬ ‫َ‬ ‫تكف لتشد مراحل حياتها‪.‬‬ ‫زواجها؟ وسط عائلتها أم يف وحدتها بعيدة عن اهلها وبلدها؟ الحديث يطول ويطول‪ ،‬والكتابة وحدها ال ي‬ ‫ر‬ ‫الت حلت يف أحشائها‪ ،‬وأجلها القرآن الكريم الذي لم يتحدث عن امرأة‬ ‫الت بشها المالك بكلمة هللا ي‬ ‫إن المرأة الفلسطينية أخذت مثلها األعىل السيدة العذراء ي‬ ‫يف الدنيا كما تحدث عن القديسة مريم العذراء؛ ذلك أنه لم توجد امرأة مثلها‪ ،‬ولهذا اختصت الفتاة الفلسطينية السيدة العذراء لتكون قدوتها‪.‬‬ ‫وقريبات والجارات وزميالت الدراسة والمدرسات يف مختلف المراحل التعليمية من الحضانة وحت الجامعة‪ .‬حياهن هللا عىل ما بذلن من‬ ‫والدت‬ ‫رحم هللا‬ ‫ي‬ ‫ي‬ ‫الفلسطيت‪ ،‬الذي حت لحظة كتابة هذه السطور لم يكتب له التمتع بدولة لها حقوق الدول وعليها واجباتها‪.‬‬ ‫المجتمع‬ ‫لبناء‬ ‫وسهر‬ ‫جهد‬ ‫ي‬ ‫ً‬ ‫إىل يا مها كتابة هذه الرسالة عن مراحل تطور المرأة من طفولتها وحت تصي اما وعن تدرجاتها المختلفة من الصغر وحت مرحلة ما بعد‬ ‫اما وقد أوكلت ي‬ ‫ً‬ ‫ً‬ ‫تت النساء‬ ‫ر‬ ‫أبه‬ ‫لقد‬ ‫‪.‬‬ ‫اخرى‬ ‫مرة‬ ‫ومدرسة‬ ‫مرة‬ ‫تلميذة‬ ‫فكنت‬ ‫بها‬ ‫مررن‬ ‫الت‬ ‫احل‬ ‫ر‬ ‫بالم‬ ‫مررت‬ ‫ألنت‬ ‫‪،‬‬ ‫عت‬ ‫رغما‬ ‫واحببتهن‬ ‫جميعا‬ ‫بينهن‬ ‫عشت‬ ‫البلوغ‪ ،‬فقد‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫الت ينتمي إليها‪ .‬وقد كنت محظوظة‬ ‫المجتمع‬ ‫طبقات‬ ‫اختالف‬ ‫عىل‬ ‫بينهن‬ ‫حيات‬ ‫عشت‬ ‫‪.‬‬ ‫والمدرسات‬ ‫والعامالت‬ ‫منهن‬ ‫المتفرغات‬ ‫األمهات‬ ‫الفلسطينيات‬ ‫ي‬ ‫ي‬ ‫لمرافقتهن يف مختلف ظروف حياتهن وطبيعة أعمالهن ومراحل تطورهن‪ ،‬وقد رأيت فيهن من الصفات ما يجعلهن يقيبن من المثالية يف حلهن وترحالهن‪.‬‬ ‫لنبدأ من نقطة الحكاية االوىل‪ ،‬اذ قال الشاعر يف المرأة واالم‪:‬‬ ‫ً‬ ‫أعددت شعبا طيب األعراق‬ ‫األم مدرسة إذا أعددتها‪.‬‬ ‫عرفت المرأة الفلسطينية بأنها الطرف الجميل والرقيق يف األرسة‪ .‬اذا خطبت لتكون زوجة ظلت عفيفة النفس عزيزتها‪ .‬إذا اتصف من يخطبها بالخلق الحسن‬ ‫تعط بال حساب لزوجها‬ ‫فه‬ ‫والشجاعة واإليثار والجرأة فإنها تعمل جاهدة بأقص قدرتها لتساعده ف‬ ‫بناء البيتً وكما قال المثل "الرجل جت والمرأة بت" ي‬ ‫ي‬ ‫ي ً‬ ‫وتضح بكل ما تستطيع لتقدم لمجتمعها أفضل األبناء والبنات علما وتهذيبا وثقافة‪.‬‬ ‫وأبنائها‬ ‫ي‬ ‫ً‬ ‫ً‬ ‫وتعط وتشارك يف محبتها وتضحيتها وعطائها سواء أكان ذلك العطاء ماديا او معنويا او روحيا‪.‬‬ ‫تبت‬ ‫ي‬ ‫وهذا ما لمسته يف كثي من األرس الفلسطينية‪ .‬المرأة ي‬ ‫المرأة الفلسطينية وحت آخر نفس تنش نفسها يف سبيل سعادة أرستها‪.‬‬ ‫ً‬ ‫المرأة يف مرحلتها العمرية األوىل كطفلة؛ محبة لوالديها وإخوتها وبقية أفراد األرسة‪ .‬إذا غضبت ال يدوم غضبها وإذا اتخذت قرارا ال تبت فيه دون الرجوع إىل‬ ‫ً‬ ‫ً‬ ‫والة أمرها‪ .‬فان سار األمر خالفا لما أرادته رضخت الرادة هللا وارادة ذوي أمرها باستثناء بعض الحاالت الشاذة‪ .‬دائما تؤثر سعادة أرستها عىل سعادتها وتطرق‬ ‫ً‬ ‫ً‬ ‫تلف فكرة الزواج جانبا احيانا حيث تسع لتحقيق ذاتها من خالل‬ ‫أبوابا مختلفة إلذكاء شخصيتها؛ كأن تكون طبيبة أو معلمة أو تتبت مهنة تخلص لها وقد ي‬ ‫عملها‪.‬‬ ‫المرأة الفلسطينية واقعية وليست خيالية حيث تقوم بتجسيد الخيال إىل واقع سواء يف عملها أو يف تربية أوالدها‪ .‬ال تفرق بي ولد وبنت يف تعليم أو تربية‬ ‫ً‬ ‫ً‬ ‫الت جابت‬ ‫األساس وراء تفوقهم كما يف المثال‬ ‫سواء أكاديميا او ادبيا او علميا‪ .‬داىءما ما تكون الدافع‬ ‫الفسلطيت الممي المعلمة القديرة حنان الحروب ي‬ ‫ي‬ ‫ي‬ ‫الت تتوفر يف المدارس األوروبية واألمريكية سواء من‬ ‫الدول األوروبية واألمريكية‬ ‫تعط لمعلميها درسا يف اليبية والتعليم المميين رغم عدم توفر اإلمكانيات ي‬ ‫ي‬ ‫ً‬ ‫حيث المعدات والتجهيات أو حت من حيث عدد الطالب يف الشعب الدراسية حيث قد يتجاوز لدينا الخمسي طالبا‪ .‬هكذا هن المعلمات الفلسطينيات يف‬ ‫وف الحاض‪.‬‬ ‫الماض ي‬ ‫ي‬ ‫تعات من ظروف الحياة االقتصادية واالجتماعية والسياسية‪ .‬قد تفقد الزوج واألبناء ووسائل العيش الرغيدة‪ .‬قد‬ ‫ال‬ ‫ز‬ ‫ت‬ ‫وال‬ ‫القديم‬ ‫ف‬ ‫عانت‬ ‫الفلسطينية‬ ‫المرأة‬ ‫ي‬ ‫ي‬ ‫تصي وتصمد أمام العدو ال يحطمها الجالء عن بيتها أو استشهاد احبتها او معيل‬ ‫يستشهد ابناؤها أو تلحق بهم اعاقة او يتم اعتقالهم يف السجون اإلرسائيلية‪.‬‬ ‫ر‬ ‫ً ً‬ ‫علم‪ .‬تقوم بدور الرجل والمرأة مجتمعي‪ ،‬تكون أبا واما يف آن‪ .‬تفيش االبتسامة‬ ‫أرستها حيث تعمل يف كافة المجاالت إلعالة أبنائها‪ ،‬ال يعيقها عمر أو تحصيل ي‬ ‫ً‬ ‫وف بيتها حت لو كان ركاما‪.‬‬ ‫وجهها وتتخط الصعاب بقلب كبي وإيمان عظيم من اجل ان تبف عىل أرضها ي‬ ‫النت سليمان الحكيم بفخر "المرأة الفاضلة كي لم يجدها ألن ثمنها يفوق الالىل" مثالها وقدرتها‬ ‫ي‬ ‫وف الختام أستطيع أن أقول يف المرأة الفلسطينية ما قاله ر ي‬ ‫ً‬ ‫ر‬ ‫تأت بمؤونة البيت من بعيد‪ .‬رساجها ال ينطف ليال‪.‬‬ ‫السيدة العذراء عليها السالم‪ .‬يثق بها قلب زوجها‪ .‬تصنع له الخي وتكفيه الش‪ .‬مثلها كمثل سفن التاجر‬ ‫ي‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫تمد يدها الحانية لبيتها و تبسط كفيها الفقية لكل مسكي‪ .‬ال ر‬ ‫تخش عىل أهل بيتها بردا وال ثلجا حيث تكفيهم من نسج يديها‪ .‬تعي زوجها ليكون محيما يف‬ ‫خي‬ ‫اع أهل بيتها وال تأكل من ر‬ ‫تباىل بالزمن ي‬ ‫بيئته وبي أهل بلده‪ .‬لباسها عز وبهاء‪ .‬ال ي‬ ‫اآلت‪ .‬إذا نطقت تنطق بالحكمة وإذا تحرك لسانها تحرك بالمعروف‪ .‬تر ي‬ ‫الكسل‪ .‬يقدرها زوجها وأبناؤها‪.‬‬ ‫ايكف ما كتبته عن المرأة الفلسطينية يا مها؟ أرجو أن أكون قد وفيتها حقها‪ .‬المرأة الفلسطينية من القديم وحت يومنا هذا تشارك أرستها يف الحفاظ عىل بيتها‬ ‫ي‬ ‫وأوالدها من تقلبات الزمان ومن جور االحتالل الذي تخلصت منه بالد العالم المستعمرة من الغرب بينما ظلت فلسطي تنتظر ساعة الفرج لتعود الفرحة‬ ‫ً‬ ‫اللوات قضي عمرهن امال يف االستقرار والعودة إىل هناء الزمن االول‪.‬‬ ‫ترتسم عىل وجوه النساء الفلسطينيات‬ ‫ي‬ ‫األربعاء ‪٢٠/٣١٢١٢٢‬‬


Apartheid Wall Sarah Azize “How illegal is it to vandalize a wall if the wall itself has been deemed unlawful by the International Court of Justice? It stands three times the height of the Berlin wall and will eventually run for over 700 km - the distance from London to Zurich.” - Banksy Before the construction of the apartheid wall, Palestinians moved relatively freely between the West Bank and East Jerusalem. However, much of that freedom has disappeared today due to the wall, preventing Palestinians from traveling to many places including Jerusalem. The people of Palestine face the struggle of being unable to enter the neighborhoods consisting of their family and friends. In 2002, the construction of a wall began, cutting right through Bethlehem. This act unjustly divided towns from each other. The Israeli government claimed that they built this wall for security reasons, primarily to stop Palestinians living in the occupied West Bank from entering Israeli territory. One would think a wall meant to prevent people from entering its territory would be built on the border, but 85% of the wall runs deep inside the West Bank rather than on the Green Line, or borderline. Once the wall is complete, villages in Palestine will lose at least half of their land, leaving 23,000 Palestinians isolated from other parts of their territory. Palestinians whose land lies on the other side of the wall must have special permits to access their property. Businesses also shut down, leaving families unemployed, causing a huge strain on Palestine's economy. Furthermore, children are now forced to play in the streets since there is no access to go anywhere else. This act of segregation has broken off neighborhoods from one another, affecting the social lives and basic traditions that many held before. Over a decade after the International Court of Justice declared it illegal and called for it to be dismantled, the wall is still standing today. The Israeli government still continues construction with impunity. So now the question is ‘how long will it stand?’ Ever since the wall was built, graffiti artists like Banksy have created thought provoking pieces of art to show what life feels like for the Palestinians living on the east side of the wall. During his visit to the West Bank in 2005, Banksy designed nine images along the barrier. One piece called “Balloon Debate” symbolizes hope that one day Palestinians will overcome the obstacles that they face today. In the painting, a young, innocent girl is being lifted in the air with balloons, trying to reach liberation. This is every Palestinian’s dream, and it is portrayed through the innocence of a child. Banksy once said the wall, “essentially turns Palestine into the world’s largest open-air prison.” The wall transforms Palestinians into prisoners, restricting them from attaining freedom. Recently, on March 3, 2017, Banksy opened “The Walled Off Hotel” right next to Israel's separation wall. This hotel is Banksy’s biggest and most recent project; it was built in complete secrecy for 14 months. It stands only about 13 feet away from Israel's security barrier, leaving the guests entrenched in the reality of how life feels like for those surrounded by the wall. All of the ten rooms in the hotel overlook the barrier, allowing each guest to have a complete view of the graffiti-covered wall. This symbolizes the oppression that Palestinians see outside their windows daily. The manager of the hotel describes it as “the worst view of any hotel in the world.” One may ask, why would Banksy choose to design a hotel in this particular spot? This hotel allows tourists to come and experience a little bit of what it’s like living under the occupation.


Banksy hopes this venture will bring jobs to Bethlehem. This hotel successfully employed 45 local people, giving some Palestinian families a source of income. Rooms are available for $30 a night, allowing a warm welcome to those on a budget. Banksy painted murals inside the hotel to protest about the concrete barrier. This hotel is filled with politically charged art which decorates the bedroom walls and hallways. However, Banksy wasn’t the only one who contributed to the artwork in the hotel, as Sami Musa and Dominique Petrin also painted rooms in the building. These pieces show compassion and empathy that many feel for Palestinians living in the occupied West Bank. There is one presidential suite in the hotel, which is the biggest room of the ten. In the presidential suite lies an opulent red bed with a jacuzzi in the middle of the room. This room is beautiful, but no amount of luxury can conceal the truth of what life looks like outside the hotel window. A simple walk to the balcony in each hotel room reminds the guests of the harsh reality of their location. This hotel is located in Area C; an area both Palestinians and Israelis can visit without restrictions. This opportunity allows both sides to have a feel of what it is like living behind a wall. Most areas in the occupied West Bank are not like this, but the hotel was specially made here to welcome everyone, emphasizing equality. The hotel manager named Wissam Salsaa said: “I’m hoping that Israelites will come and visit us here, it’s a great opportunity for them to see this wonderful art and see the impact of the wall on the Palestinians.” Having Israeli citizens come to the West Bank to realize the pain that this wall has inflicted on thousands of Palestinians would be a good start in foreseeing what the future holds.


‫أثواب فلسطي حسب المناطق‬ ‫رجاء غزاونة‬ ‫وف‬ ‫يرتبط تراث فلسطي بتنوع جغرافيتها ‪ ،‬فالياث يف المناطق الجبلية يختلف عنه يف المناطق الساحلية ي‬ ‫المناطق الصحراوية؛ لكل منطقة تراث خاص بها وعادات وتقاليد تميها عن غيها ‪.‬‬ ‫تعي يف ثوبها عن طبيعة سكانها ‪ ،‬منطقة الساحل عىل سبيل المثال تمتاز بثوبها‬ ‫اف‬ ‫إن الثوب‬ ‫والثقاف‪ .‬فكل منطقة ر‬ ‫ي‬ ‫الفلسطيت يمتاز أيضا بالتنوع الجغر ي‬ ‫ي‬ ‫الجبىل من التطريز بسبب عمل النسوة يف الزراعة وعدم وجود وقت كا يف‬ ‫وساحىل بشكل عام ‪ ،‬يف حي يخلو الثوب‬ ‫ويونات‬ ‫إغريف‬ ‫المتشكل من خليط‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫لديهن للتطريز‪ .‬بينما يمتاز ثوب منطقة بي السبع ووسط فلسطي بغزارة التطريز بسبب وفرة الوقت ‪ .‬كما يمكن معرفة زي كل منطقة أيضا من خالل األلوان‬ ‫تقاىل لبي السبع‪ .‬بينما تعكس الزخارف والتطريز الموجودة عىل كل ثوب البيئة‬ ‫الت لها الغلبة ‪ ،‬فاألحمر‬ ‫النبيه لرام هللا واألحمر ر‬ ‫ي‬ ‫الي ي‬ ‫والزخارف ‪ ،‬بدرجاته ي‬ ‫المحيطة من أشجار وجبال ومعتقدات وتراث ‪.‬‬ ‫ومن أشهر األثواب النسائية‪:‬‬ ‫‪-/‬الثوب المجدالوي ‪ :‬وهو من أشهر األثواب الفلسطينية ويتم تصنيعه بأيدي أبناء المجدل الذين حافظوا عىل صناعة الغزل والنسيج خاصة بعد هجرتهم‬ ‫وعيشهم يف قطاع غزة وغيها من المناطق و الدول المجاورة‪.‬‬ ‫‪ -٢‬الثوب المقلم ‪ :‬يصنع من قماش الحرير المخطط ر‬ ‫بأرسطة‬ ‫طولية من نفس النسيج وتشتهر مناطق جني والطية والطيبة بهذا‬ ‫الثوب ‪ ،‬وبالنسبة لمناطق شمال الضفة الغربية وباألخص منطقة‬ ‫ً‬ ‫جني ‪ ،‬فإنها تمتاز ببساطة ثوبها األبيض المقلم طوليا بعدة ألوان‬ ‫ويعود هذا لعمل المرأة الفلسطينية يف مجال الزراعة بالريف‬ ‫الفلسطيت منذ زمن بعيد‪.‬‬ ‫ي‬ ‫‪ -٢‬الثوب السبعاوي‪ :‬وهو يخص منطقة بي السبع وأثواب هذه‬ ‫الت تمتاز بدقة تصميمها وزخرفتها ‪.‬‬ ‫المنطقة من األثواب الرقيقة ي‬ ‫بالنسبة لصحراء النقب يف جنوب البالد فان ثوب بي السبع يمكن‬ ‫أن يصلح فيها لحكاية درامية؛ حيث الثوب الذي يغلب عليه اللون‬ ‫األحمر هو للعروس الفلسطينية بينما الثوب ذو اللون األزرق‬ ‫الت تيوج للمرة الثانية فيطرز ثوبها إىل جانب اللون‬ ‫فلألرملة‪ ،‬أما ي‬ ‫األحمر باألزهار وبعض الصور ‪.‬‬ ‫اليقع‪ ،‬وهو غطاء الوجه المزين بالقطع النقدية الذهبية‬ ‫اما ر‬ ‫يحم الوجه من لفح‬ ‫حيث‬ ‫‪:‬‬ ‫أسباب‬ ‫لعدة‬ ‫فيستخدم‬ ‫والفضية‪،‬‬ ‫ي‬ ‫الشمس يف الصحراء ومن عسف الرمل إىل جانب استخدامه‬ ‫للحشمة بعد البلوغ‪ ،‬ويدل عىل ثراء وذوق العروس‪.‬‬ ‫ً‬ ‫التلحم ‪ :‬ثوب عريق قديم كان خاصا بملكات فلسطي‬ ‫‪ -٤‬الثوب‬ ‫ي‬ ‫يف القدم‪ ،‬وتشتهر به منطقة بيت لحم‪ .‬وهو عىل أنواع‪ :‬فمنه ثوب‬ ‫الفالحة البسيط الذي يتمي بقرطبة الصدر الملحمية أو القصب‪ ،‬و ثوب العروس وقماشه من الحرير المخطط بألوان زاهية ويمتاز بكثافة التطريز عىل القبة‪،‬‬ ‫ر‬ ‫وه‬ ‫يف حي تسم الجوانب بالبنايق وتكون عىل شكل مثلث مزدان برسومات المشبية والساعة‪ ،‬باإلضافة إىل األكمام الواسعة والمطرزة‪ ،‬والتقصية ( ي‬ ‫جاكيت قصي األكمام ) مصنوعة من قماش المخمل ومطرزة بخيوط الحرير والقصب‪.‬‬ ‫الدجات ‪ :‬تشتهر به منطقة بيت دجن والرملة ورام هللا‬ ‫‪ -٥‬الثوب‬ ‫ي‬ ‫‪ -٦‬ثوب الجالية ‪ :‬وهو ثوب ر‬ ‫منتش يف معظم مناطق فلسطي وخاصة الخليل وقطاع غزة وبي السبع‪.‬‬ ‫‪ -٣‬الثوب الحضاري ‪ :‬وهو مصنوع من الحرير األسود وزخارفه متعددة مستمدة من البيئة الفلسطينية يف فصل الربيع وتشتهر به منطقة قرى الخليل‪.‬‬ ‫ً‬ ‫ّ‬ ‫ويتمي هذا الثوب بكونه ر‬ ‫أكي‬ ‫المقدس"‪ :‬وهو ثوب مصنوع من الحرير األسود ويطرز باللون الناري‪ ،‬ويعد خاصا بمنطقة القدس‪.‬‬ ‫‪ -٨‬ثوب الملس "الثوب‬ ‫ي‬ ‫مرت عىل القدس؛ فعىل الصدر توجد قبة ملكات الكنعانيي وعىل الجوانب تظهر طريقة التصليب منذ ّ‬ ‫صليت ‪ ،‬كما‬ ‫ال‬ ‫الحكم‬ ‫ام‬ ‫اي‬ ‫الت‬ ‫ري‬ ‫ثوب ثري بآثار العصور ي‬ ‫الفلسطيت؛ إذ يظهر الحزن‬ ‫العرت‪ .‬وبشكل عام فإن آثار النكبة تظهر عىل الثوب‬ ‫اإلسالم‬ ‫ويظهر الهالل واآليات القرآنية كدليل عىل عودة القدس للحكم‬ ‫ري‬ ‫ي‬ ‫ي‬ ‫لشء‪.‬‬ ‫ا‬ ‫االقتصادي‬ ‫الوضع‬ ‫وعىل‬ ‫بالتطريز‬ ‫النساء‬ ‫اهتمام‬ ‫عدم‬ ‫عىل‬ ‫دليل‬ ‫الماكينة‬ ‫والحني من خالل اختفاء األلوان الزاهية‪ ،‬كما أن ظهور تطريز‬ ‫ي‬ ‫‪ -٩‬ثوب أريحا ‪ :‬يمتاز ثوب اريحا‪ ،‬اقدم مدن األرض‪ ،‬بالتطريز عىل طول الثوب والذي يمتد إىل ر‬ ‫أكي من ثمانية أذرع ويتثت لعدة طبقات‪ .‬اما غطاء الرأس فهو‬ ‫عبارة عن كوفية حمراء أو منديل مشجر عىل شكل عصبة‬ ‫‪ -/٠‬ثوب نابلس ‪ :‬أما بالنسبة لثوب نابلس فقد كان مماثال للباس المستعمل يف دمشق ربما بسبب الطبيعة المدنية التجارية للمدينة وعالقاتها التجارية‬ ‫تغط وجوههن وربما كان هذا التشابه أحد أسباب تسمية‬ ‫بدمشق وحلب‪ ،‬وبدرجة أقل القاهرة‪ ،‬فكانت النساء يلبسن عباءة سوداء طويلة ويضعن مالءة‬ ‫ي‬ ‫ً‬ ‫ً‬ ‫نابلس بدمشق الصغرى‪ .‬بالمقابل كان الثوب يف ريف نابلس غنيا باأللوان والتطريز‪ .‬فنجد ثوب رفيديا مثال يكتسب أهميته ألنه مصنوع من خيوط الكتان‬ ‫والحرير ويعود تاريخه إىل ‪ /٩٢٠‬ويمتاز بخطوطه الحمراء والخضاء مع الشال الممي لمنطقة شمال نابلس‪.‬‬


Hattas and Resistance Noor Alhashim As young Palestinians growing up in homes other than Home, we learn vastly different facts about our history and are in constant search of a reliable source to feed our curiosity. Although our grandmothers serve as the most trustworthy source of family history, there are many professionals that have dedicated at least a portion of their careers to studying pre-occupation Palestinian history, and work tirelessly to document it in order to ensure that the future generations do not fall victims to the modernization and westernization of our own heritage, let alone its theft. “Eltaghribeh Elfalastineyyeh”, a Syrian-produced television show, is considered one of the most important productions about the Palestinian cause. The actors and scenes are all Syrian. With authentic Palestinian dialects and emotions, the story of a village in Northern Palestine illustrates the reality that Nakba victims lived through before and after 1948. Hidden in these scenes was a mind-blowing lesson about the ‘Hatta/ Kufiyyeh’. The scenes showed the following realities: The Great Palestinian Revolt of 1936, was started and led by Palestinian villagers ‘fallahis’ who were most hurt by the British colonialism and their growing plan for a Zionist movement. The villagers were generally extremely poor and uneducated due to circumstances, and working their land 24/7 was their only plan for survival. Their dress code was illustrated by their ‘hatta’ and ‘gumbaz’, a type of loose pants for men. The city people, called, ‘madanis’, who were usually from Jaffa, Haifa, and Akka, belonged to a completely different social class. Wearing a ‘tarboush’ and suit meant you were from an educated, wealthy, nice home with an actual ceiling and functioning door. When the revolution became a huge success - due to the support and general strike from those in the city, and the blood and human sacrifices of the villagers - the villagers were targeted by the British. Whenever a form of resistance occurred in a city, the British forces would immediately identify the revolutionary due to the ‘hatta’ on his head out of the dozens of ‘tarabeesh’ around him, and execute him immediately. The revolution decided to fix this by ordering everyone in Palestine to start wearing a ‘hatta’, even those who wore a ‘tarboush’ their whole lives. The response was immediate, and suddenly everyone in the country wore a ‘hatta’, whether they were doctors and lawyers from Akka, or revolutionary villagers who only owned a rifle and a single outfit. This was done to both protect the revolutionaries, and to announce that the ‘madanis’ themselves were a part of the movement started by those who were commonly considered inferior to them. So, at a certain point in history, Palestinians went from wearing ‘hattas’ as a dress code exclusive to villagers, to having the streets of the high-class cities being crowded with walking black and white patterns to symbolize loyalty to a single cause. And now, almost a century later, the third generation of Palestinians and non-Palestinians wear that very same cloth to declare that the land of that poor villager hasn’t been forgotten, and that the unity now isn’t exclusive to just the ‘madanis’ and ‘fallahis’ of Palestine.


Interview with Deala Shahin Age 14, Zacharia Village near Hebron, Dehesha Camp What’s the most important thing about the work that you do? “For me, the most important thing is that I am able to send the message that we have about what the Israeli occupation does to Palestinians. There are many martyrs and many boys and girls arrested. Being in the Shoruq Dance Troupe allows me to share that message to thousands of people.“ What’s your favorite thing about going on tour, dancing and seeing places? “First of all, that I get to send our message. And the second thing is going and seeing places, being able to come to America.” How did it feel to come to America? “I was nervous at first, to be honest. However, after I arrived and got to see it, I was very happy.” What is one thing you noticed about America that was different than Dehesha? “Everything. Water, electricity, everything. I can walk, there are no checkpoints. In Palestine there are checkpoints, -you can’t do anything.” How long have you been doing Dabka for? “Five years. And I joined Shoruq five years ago, in 2012, when it was created. I am one of the first members.” What do you hope people would learn from what you do? “That we are refugees, and we have a story to tell. A big part of that story is that everyone in Palestine is being unfairly oppressed and pushed down, and we cannot do anything in Palestine because of the occupation.” I know that you are one of the hip hop girls, and you rap. Can you tell me more about that? “Four years ago, there was a camp in the Shoruq Organization and Mohamad Ezumi said he wanted to start a Shoruq rap group, and we wanted to only make one song. And we liked it, and we started to do it more.” Photo taken by Brooke Anderson Who writes the raps? “The girl’s group. We write them ourselves.” How do you remember the lyrics and how do you feel when you are performing those lyrics? “It comes from inside. I remember it because I feel it. I feel proud of myself, because I am able to do this thing. I am happy to be able to share our message with an audience.” What do you feel is the role of Dabka in the resistance? “Firstly, it is our tradition. Secondly, we send a message from it. One of our shows tell stories of a martyr called Rufayda. The Israeli soldiers shot her during the First Intifada, and she was killed in the place that Shoruq was built.” Do you have any messages for the Palestinian American Community here? “Yes, we want you to let all the people here and all over the world know about Palestine and what happened here. I feel that our story is not shared enough. What is the last thing you’d like us to know about you guys? “We live in a refugee camp, we are not living a life like everyone, and we have a story to tell and a message to send.”


‫والت استضافها‬ ‫قمنا يف مركز الجالية الفلسطينية األمريكية بإجراء مقابلة مع أحد أفراد فرقة ررسوق للدبكة والرقص‬ ‫الشعت ي‬ ‫ري‬ ‫ُ‬ ‫المركز يف امسية فنية يف بداية شهر نيسان من العام الجاري‪.‬‬ ‫مرحبا‪.‬‬ ‫ً‬ ‫اهال وسهال‪.‬‬ ‫تعرفنا باسمك‪.‬‬ ‫اسم تامر رمضان‪.‬‬ ‫ي‬ ‫كم عمرك يا تامر؟‬ ‫عمري خمسة ر‬ ‫عش‬ ‫سنة‪.‬‬ ‫من أين أتيت إلينا؟‬ ‫انا قادم من مخيم‬ ‫الدهيشة قضاء بيت‬ ‫واصىل من قرية‬ ‫لحم‬ ‫ي‬ ‫الجراش قضاء‬ ‫القدس‪.‬‬ ‫الفت‬ ‫ما رأيك بالنشاط ي‬ ‫المتمثل بالرقص‬ ‫والذي تمارسه أنت‬ ‫وفرقة ررسوق؟‬ ‫فه من تراث أجدادنا الذي ال بد من التمسك به‪ ،‬كما انها توصل رسالة راقية لكل الشعوب بغض النظر عن لغتها وثقافتها‪.‬‬ ‫أحب الرقص‬ ‫الشعت والدبكة ي‬ ‫ري‬ ‫ما اجمل جانب يف انضمامك لفرقة ررسوق وأي آفاق فتحت لك بانضمامك للفرقة؟‬ ‫ررسوق فتحت يىل مجاالت وآفاق لم أكن أحلم بها للتعرف عىل حضارات وثقافات اآلخرين ومالحظة االختالف الكبي بي بلد وبلد آخر‪.‬‬ ‫ُ‬ ‫كم مص عليك وانت تمارس رقصة الدبكة؟‬ ‫ً‬ ‫أيضا عمر انضمام ر‬ ‫لشوق‪.‬‬ ‫وه‬ ‫ي‬ ‫أربع سنوات ي‬ ‫الت تود إيصالها للناس من خالل ررسوق؟‬ ‫ما ّالرسالة ي‬ ‫الفلسطيت الذي يتم رسقته كل يوم من قبل إرسائيل وادعاء ملكيتها له‪ .‬الرقص وسيلة للتعريف بالقضية ونقل رسالة‬ ‫اثنا‬ ‫بي‬ ‫التمسك‬ ‫ورة‬ ‫ض‬ ‫عىل‬ ‫أود التأكيد‬ ‫ي‬ ‫انسانية راقية عن الفلسطيني‪.‬‬ ‫ما الدور الذي يلعبه الفن ومن ضمنه الرقص يف مقاومة المحتل؟‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫الشعت والفن عامة يعد نوعا من أنواع المقاومة ألنه يعرف بالقضية وبالبالد كما أنه يعود بالنفع عىل البلد وأهلها ثقافيا واجتماعيا وحت سياسيا وهذا‬ ‫الرقص‬ ‫ري‬ ‫يعتي مقاومة‪.‬‬ ‫بحد ذاته ر‬ ‫الت تحب توجيهها لمركز الجالية الفلسطينية وللجالية عامة؟‬ ‫ما الرسالة ي‬ ‫ً‬ ‫كثيا‪ .‬شك ًرا عىل كل ر‬ ‫سء‪ .‬يعطيكم العافية‪" .‬ما قضتوا"‬ ‫اشكرهم‬ ‫احب ان‬ ‫ي‬ ‫ً ً‬ ‫ْ‬ ‫تخينا ما الفرق الذي وجدته؟‬ ‫سوال اخي قبل ان نختم معك‪ .‬ذكرت قبل المقابلة أنك وجدت فرقا كبيا بي البلد وبي أمريكا‪ .‬هل من الممكن ان ر‬ ‫وصوىل اىل امريكا أهمه الحرية سواء الشخصية أو الوطنية وكذلك األمان الذي نفتقده يف بالدنا فبامكانك هنا أن تقود‬ ‫هناك فرق كبي الحظته وقت‬ ‫ي‬ ‫لساعات متواصلة دون ان يعوقك عائق بينما ال يقود الواحد فينا يف البالد لدقائق معدودة دون أن يقابله معسكر أو حاجز عسكري‪.‬‬ ‫ً‬ ‫ً‬ ‫تامر شكرا جزيال لك عىل امتاعنا والوجود بيننا اليوم‪ .‬أنت بي أهلك وأحبابك‪.‬‬ ‫ً‬ ‫ً‬ ‫شكرا جزيال لكم‪.‬‬


‫يأت وآخر يذهب‬ ‫آذار ي‬ ‫سندس بعيات‬ ‫وال زالت رواسب الجاهلية تجلد مصائر نسائنا‬ ‫العالم‪ ،‬ويشيد العديد من الكتاب بدواوينهم ومقاالتهم بالمرأة ودورها كرمز لالنسانية والسالم والحق يف‬ ‫يف الثامن من آذار يحتفل العالم بأرسه بيوم المرأة ً ي‬ ‫والدوىل‪ .‬سأقوم من‬ ‫المحىل‬ ‫الصعيد‬ ‫عىل‬ ‫ذاتها‬ ‫لتثبت‬ ‫تصارعه‬ ‫وما‬ ‫الفلسطينية‬ ‫أة‬ ‫ر‬ ‫الم‬ ‫تعانيه‬ ‫ما‬ ‫ظل‬ ‫هذا الوجود ‪ .‬أما يف بالدنا فاحتفالنا سيكون استثنائيا‪ ،‬يف‬ ‫ي‬ ‫ي‬ ‫خالل هذا المقال بتقديم مشاهد من معانات المرأة الفلسطينية اليومية‪.‬‬ ‫المشهد االوىل ‪ :‬ازدواجية االضطهاد‬ ‫ر‬ ‫فف عام ‪ 6102‬وحده اعتقلت مئة‬ ‫ه أوىل عناض هذا المشهد‪ .‬ي‬ ‫ائيىل المتواصلة ضد نساء شعبنا من ( قتل‪ ،‬واعتقال‪ ،‬وتشيد) ي‬ ‫انتهاكات االحتالل االرس ي‬ ‫ً‬ ‫الجربوت المعتقلة منذ ‪ 09‬عاما‪ .‬وال ننش ما قدمته النساء‬ ‫وسبعون امرأة‪ ،‬وال تزال ‪ 95‬امرأة منهن يقبعن يف سجن االحتالل اقدمهن االسية المناضلة لينا‬ ‫ي‬ ‫الماض عىل أبواب‬ ‫العام‬ ‫العالم‬ ‫أة‬ ‫ر‬ ‫الم‬ ‫يوم‬ ‫ف‬ ‫استشهدت‬ ‫الت‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫خالل انتفاضة االقص حيث استشهدت ‪ 66‬امرأة‪ ،‬منهن المرابطة المقدسية فدوى أبو طي ي‬ ‫المسجد االقص‪ ،‬ليبعث االحتالل بقتلها رسالة للعالم مغلفة بالدم مفادها "لتحتفل كل نساء العالم بيومها كما تشاء اال يف القدس فالنساء فيها تحتفل عىل‬ ‫طريقتنا" هذا ما دونته المرابطة المقدسية زينة عمرو يف تلك الفية‪..‬‬ ‫الوجه اآلخر لما تعانيه المرأة من ممارسات االحتالل هو ضاعها مع قواني بالية تستمد وجودها يف بعض االحيان من قيم وعادات اجتماعية تعزز الذكورية‬ ‫وتصطدم بالعدالة اإللهية وحقوق اإلنسان يف الحياة الكريمة ‪ ،‬وتساهم يف جعل المرأة الفلسطينية ضحية ليس فقط النتهاكات االحتالل ولكن لثقافة تساهم‬ ‫الفليطيت يف االذاعات والصحف روايات وقصص لنساء سلبت منهن هذه القواني عشقهن‬ ‫يوميأ يف التقليل من شأنها وإهانتها‪ .‬يتابع المجتمع‬ ‫ي‬ ‫وه اعظم ‪ .‬مثال عىل بعض المواد المجحفة يف القواني المطبقة حاليا يف الضفة الغربية المواد (‬ ‫المخفية‬ ‫للحياة بأمان وسعادة ناهيك عن القصص‬ ‫ي‬ ‫‪ )50،55،011‬من قانون العقوبات المتعلقة بقضايا قتل النساء عىل خلفية ر‬ ‫للجات ‪ ،‬والمادة(‪ )4‬من قانون االحوال‬ ‫المخفف‬ ‫والعذر‬ ‫ف‬ ‫الش‬ ‫ي‬ ‫الشخصية المتعلقة بحاالت الزواج المبكر وتبعاياته‪ ،‬وما هذه المواد اال غيض من فيض من القواني المجحفة يف حق المرأة ‪.‬‬ ‫الثات‪ :‬رواسب الجاهلية‪ ،‬وبشاعة الصورة‬ ‫المشهد ي‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫الحاىل الذي نم نموا رسيعا خالل السنوات القليلة الماضية إال أن التخلف الفكري ال يزال قائما وسائدا يف‬ ‫والتكنولوىح يف عالمنا‬ ‫العلم‬ ‫بالرغم من التقدم‬ ‫ي‬ ‫ر ي‬ ‫ي‬ ‫بعض المجتمعت المحافظة‪.‬‬ ‫تستعي هذه المجتمعات الخلفية الدينية كشماعةلتعليق ممارساتها الجاهلية مع المرأة عليها‪ ،‬فلقد ارتبطت مسألة اضطهاد المرأة واستغاللها وحرمانها من‬ ‫ً‬ ‫اإلسالم " ونسبت هذه المسألة له ظلما ولطالما لعب عىل وتر الدين لتطبيق هذا االضطهاد وذلك من خالل تفسيات خاطئة لبعض‬ ‫حقوقها بالدين‬ ‫ي‬ ‫الحقيف للمرأة‬ ‫الداعم‬ ‫هو‬ ‫ديننا‬ ‫كون‬ ‫من‬ ‫وتلقينها‬ ‫تدريسها‬ ‫يتم‬ ‫الت‬ ‫النظرية‬ ‫األطر‬ ‫من‬ ‫نقيض‬ ‫عىل‬ ‫الممارسات‬ ‫هذه‬ ‫تأت‬ ‫"‪.‬‬ ‫النبوية‬ ‫واألحاديث‬ ‫آنية‬ ‫النصوص القر‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫الت اصبحت تتحكم من جديد يف حياة المرأة ومصيها‪.‬‬ ‫وهو بريء من كل ما نسب إليه من " رواسب الجاهلية" ي‬ ‫الت تساهم يف تسطيحها وقضاياها لتعامله‬ ‫يتلخص العنض اآلخر لما تعانيه المرأة من تضييق‬ ‫مجتمع يف الصورة النمطية لها يف غالبية وسائل االعالم " ي‬ ‫ي‬ ‫ر‬ ‫اإلعالم‪ ،‬كمثال الذي يتهم زوجته بزيادة يف‬ ‫تأت كنتيجة لتأثي الفخ‬ ‫واستغالله‬ ‫النمط لجسدها أكي من عقلها"‪ ،‬ولهذا نرى العديد من المشاكل يف بيوتنا ي‬ ‫ي‬ ‫ي‬ ‫وزنها أو يف عجزها عن معاملته بطريقة معينة‪ .‬إن ما نشاهده يف االعالم من مشاهد واعالنات تكون فيه المرأة سلعة رخيصة يتاجر بها وتزج يف السوق‬ ‫مجتمع فعال ستبف هذه‬ ‫ئيش وراء هذه الظاهرة ‪ ،‬ومن دون حراك‬ ‫االستهالك الذي يسيطي عليه الرجال‪،‬‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ويلع االرادة الذاتية للمرأة يشكل السبب الر ي‬ ‫الصورة المشوهة للمرأة ملتصقة بالعقول ألجيال كثية الحقة‪.‬‬ ‫ه المرأة بصالبتها وتميها‬ ‫المشهد االخي‪ :‬شجرة الحياة ي‬ ‫رغم سودواية الصورة بشكل عام إأل أنها ال يخلو من بعض المظاهر االيجابية من اإلنجازات النسائية فقد حصلت المعلمة الفلسطينة "حنان الحروب" عىل‬ ‫ً‬ ‫األمريك كواحدة من أفضل ‪ 50‬طيارا يف الواليات‬ ‫اىل‬ ‫جائزة أفضل معلم يف العالم‪ ،‬وأدرجت الفلسطينية " جمانة عابد" من طرف إدارة الطيان الفيدر ي‬ ‫ي‬ ‫وف بريطانيا حصلت الدكتورة الفلسطينية "هناء فوزي ابو العساكر" عىل جائزتي للطب‪ .‬لتبصم بذلك المرأة الفلسطينية عىل تواجدها‬ ‫المتحدة األمريكية‪ ،‬ي‬ ‫الت تعانيها‪. .‬‬ ‫المتمي يف مختلف المجاالت متحدية لكل الظروف القاسية ي‬



The Love that Grows Sanat Karkat You are the love that saves The love that remains The love that is shared and somehow still grows Venture through the trees and baby blooms It's spring and my God are you in your full glory The sun comes down to greet me I am there again Sitting in my secret place Between the olive trees looking straight All my secrets buried in that land It's soil knows me better than any woman or man I make a trip to the apricot tree It's always been so generous to me Get lost between the figs and grape vines Memories marked in each leaf's lines

My love, you've seen me grow along with your trees From planting & watering along with baba To picking mint & figs with mama I would dangle in the barks and race to quench your thirst My sorrow, my pain and my youth seeping in Just when I'd start to doubt & give in That summer breeze would reassure me it's never too late to begin again We sit around the top by the water well They tell me their stories and I share mine We laugh, make tea, and I feel at peace again The soil, the beautiful soft red I bury my hands in I rush to touch the earth that's marked with my history and doubles as a best friend It is there I wish to live and die in that place under that sunny sky It is you that I run off to in my mind My beautiful little land in Deir Debwan, Palestine

Photo taken by Sanat Karkat


‫إضاب عن الطعام‬ ‫زيدان فرحات‬ ‫الت سطرها األرسى‬ ‫مت ان اكتب عن إضاب األرسى ترددت وشعرت بالخجل من تجربة ثالثة ايام اضاب امام هذه البطوالت ي‬ ‫عندما طلب ي‬ ‫تجربت بهذه الفئه من األرسى المعتقلي اعلم انهم خية أبناء فلسطي ممن يتمتعون‬ ‫من‬ ‫ولكن‬ ‫المعانا‬ ‫حجم‬ ‫اتخيل‬ ‫الطعام‬ ‫باإلضاب عن‬ ‫ي‬ ‫فكىل ثقة انهم أقوى من سجانهم وأنهم منتضون ‪.‬‬ ‫بمعنويات عاليه وضحوا ومستعدين للتضحية من اجل وطنهم ي‬ ‫اإلضاب يكشف وجه االحتالل الزائف بإدعاء الديمقراطيه وتطبيق االتفاقيات الدوليه يف المعتقالت ويحقق مكاسب للحركة األسية ولوال‬ ‫إضابات الحركه االسيه عىل مر تاريخها لكان الوضع اصعب مما هو عليه بكثي ‪.‬‬ ‫ً‬ ‫ً‬ ‫اكي لمعنويات األرسى وكل ما زاد يوما باإلضاب يقيب النض‬ ‫يوم يمر عىل اإلضاب يأخذ من جسد وصحة المعتقل‬ ‫ليعط دفعة ر‬ ‫ي‬ ‫ومع كل ٍ‬ ‫رم ما تبف يف الخيم او الغرف من طعام يف النفايات حت علب معجون األسنان تفرغ وتكب يف النفايات‪.‬‬ ‫عند اإلعالن عن بدء اإلضاب يتم ي‬ ‫ً‬ ‫كنا عندما نرجع وجبه طعام تحذير إلدارة السجون كانت تقوم قيامتهم يف السجن ويرتبكوا وانا شخصيا عايشت هذه اللحظات عندما كنت‬ ‫اعمل بمطبخ سجن الظاهرية وطلب منا من قيادة السجن ان نبلغ الخيم ونحن نوزع الطعام ان ال يقبلوا الوجبات ويرجعوها معنا وعندما تقدم‬ ‫وسمعت الجندي ولم أكن اتخيل حجم ردة الفعل من السجاني لمجرد ترجيع‬ ‫احد الشبان ألخذ الطعام قلت له (اليوم إضاب رجعوا الوجبه)‬ ‫ي‬ ‫وجبه طعام كنت ارى ضباط كبار يتسارعون ويجرون اىل المكتب الذي حجزوت فيه وحجم التحقيق واألسئله واحتجزت بالزنزانه لمدة ر‬ ‫عشين‬ ‫ي‬ ‫ً‬ ‫ً‬ ‫يوما كل هذا عىل ترجيع وجبة طعام فقط تخيلوا عندما يتعلق األمر باضاب مستمر لمدة ‪ 64‬يوما لحد كتابة هذا المقال واإلضاب مستمر‪.‬‬ ‫‪39‬‬

Photo taken by Samer Hamad


Jericho and Gaza First Rania Mustafa “You all can go in, but he isn’t allowed beyond this point.” the Israeli soldier at the Jericho checkpoint said as he pointed to my uncle. He was dressed in full army gear with two guns in either of his side straps, a machine gun strapped to the front of his uniform and a machine gun crossing his back. In 2004, we had decided to spend the summer in Palestine after a long four year absence. Our visit was coming to an end and we wanted to make the most out of our time there. After, much discussion we decided to spend the day in Jericho. In 1994, the Gaza-Jericho agreement was signed which promised that in 5 years Israel would pull out of Gaza and Jericho. 10 years later, in 2004 the promise was still unfulfilled. “All we want to do is spend the day at the Dead Sea,” said my dad back to the soldier standing at the checkpoint. We had spent all morning trying to figure out where we can go and what we can do. After much back and forth we decided that trying to go to the Dead Sea would be worth a try. “You all can go, but he can’t,” the Israeli soldier repeated as he sifted through our passports. We had thought if we put my uncle’s hawiyya in between all of the American passports, they would let us all pass. If we surrounded my uncle’s Palestinian identity with American privilege they may allow us all to go through. “I thought that the peace agreement said ‘Jericho and Gaza first.’ How come a Palestinian from Palestinian land can not go into Palestine because of his Palestinian identity, while my family and I can because of our American citizenship?” my father challenged the Israeli soldier. The remainder of my mom’s family was in the car behind us and we knew that this was a failing fight. If we couldn’t get my uncle in, we wouldn’t get anyone in. “I don’t make the laws, I only enforce them. He can go back and apply for a tasreeh,” the Israeli soldier defeatedly said. He wanted to apologize. He wanted to point out that my dad made a point. He wanted to let us through. But he was given orders. He was allowing history to repeat itself and he was allowing privilege to win. Dejectedly, we turned our cars around and we continued to search for a place to spend the day.


‫يا ّ‬ ‫ولية الزمن الجميل‬ ‫هبة بعيات‬ ‫ويلف بغطائه عىل وجه اليوم‬ ‫الساعة اآلن السادسة إال ثلث‪ .‬تبدو سماء بروكلي رمادية شاحبة ومساء آذار العجوز يزحف نحوها ببطء‬ ‫ي‬ ‫ً‬ ‫ُ‬ ‫وه تتألأل بنقاط من نور وخلفها وال بد حياة من نوع آخر‪ .‬أضواء شارع‬ ‫مطبح‬ ‫وقفت أمام نافذة‬ ‫المحتض‪.‬‬ ‫ي‬ ‫أتأمل الشوارع والنوافذ بعيدة ي‬ ‫ّ‬ ‫فورت هاملي تبتهل يف خشوع بينما لف المكان هدوء مبتذل فال قمر يف سماء نيويورك الليلة وال نجوم‪.‬‬ ‫ُ‬ ‫وأحسست بسكينة ّ‬ ‫عيت عن لهاث‬ ‫شهية تأوي إىل قاع‬ ‫اجتاحتت رغبة جامحة يف سماع سيمفونية بيتهوفن "ضوء القمر"‬ ‫ي‬ ‫روىح وأنا أغمض ي‬ ‫ي‬ ‫ر‬ ‫ّ‬ ‫فتعي يت كنسمة‬ ‫ب‬ ‫وأتش‬ ‫روىح‬ ‫دفت‬ ‫وأفتح‬ ‫‪.‬‬ ‫الصداع‬ ‫اص‬ ‫ر‬ ‫وأق‬ ‫الريح‬ ‫ومصاعد‬ ‫و‬ ‫الميي‬ ‫ومحطات‬ ‫ع‬ ‫الشوار‬ ‫ف‬ ‫المتعبة‬ ‫النفوس‬ ‫ذاكرت عىل مهل ر‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫صيف ملثمة تسللت تحذر قتلة األحالم ف أواخر الليل‪ُ .‬ي ّ‬ ‫إىل اآلن اآلن يف بالدي يعزف الليل بالصمت المنقع بالبنفسج‪ .‬وخلخال لوزتنا‬ ‫ل‬ ‫خي‬ ‫ي‬ ‫ي‬ ‫وعيناها ّ‬ ‫مكحلتان‬ ‫المليحة ّلوحت لقدوم ضيف الصبح‬ ‫بالغياب‪ .‬غلت قهوتها عىل وجع المسافر عن حبيب‪ .‬وأكرمت‬ ‫ضيفها فذبحت له دجاجتنا الوحيدة وسماءنا الوسط‬ ‫والجديلة‪.‬‬ ‫وعىل سطوح البيت ف حارتنا ر‬ ‫الشقية‪ ،‬تمددت قبة السماء‬ ‫ي‬ ‫ً‬ ‫تسييح من عناء نهارها وقد قضت ساعاته تهذب نجوما‬ ‫ً‬ ‫خرجت لتوها من أزقة الدراسة فمألت الظالم ضجيجا‬ ‫ً ّ ً‬ ‫ر‬ ‫وتبعيت عىل بروج الليل يف فوض سماوية‬ ‫وتوردا‬ ‫وصخبا‬ ‫ً‬ ‫ً‬ ‫ّ‬ ‫ّ‬ ‫شقية‪ .‬وتحاكم أقمارا تمردت عىل عشاقها وتشيع شمسا إىل‬ ‫مثوى األبدية يف جنازة مهيبة عسكرية‪ ،‬حت يليق الليل بأبناء‬ ‫العمومة والخؤولة وامرأة رسمدية وهبت نفسها لهذا الجمال‬ ‫ً‬ ‫خالصة له دون بقية البؤساء والفاتنات‪.‬‬ ‫ّ‬ ‫أت عن سحاب يهرول يف ازرقاق المدى يمسح‬ ‫دثت جد ر ي‬ ‫وح ي‬ ‫ًّ‬ ‫يمص عىل عجل يقصد عيننا السامية عىل احتضار األزل‪ ،‬يقول رشف سمندل ذات ليل من مائكم وما زال حيا‬ ‫بكعبه طوق السنديان المجعد‪،‬‬ ‫ي‬ ‫ُ‬ ‫فقلت إذن لديكم حياة وأنا ميت منذ ألف لم أعش‪ .‬قلنا‬ ‫منذ ألف لم يمت‪ ،‬وحنينه ما زال أسود لم يشب وذنب مشاعه األول رقراق ما هرم‪،‬‬ ‫ً‬ ‫ً‬ ‫وقيامة أيضا! أما رأيت أحبال الغسيل الثالثة تتدىل منها نص قصيدة ال مي لها أعتقها ضابط إنجليي ورد البارحة نبعتنا ومات اليوم مسموما‬ ‫ّ‬ ‫الت؟ ثم أما رأيت قصيدة أخرى ال ظل لها أفلتت من عقال عاصورها وأوت إىل ممالك الشنار والبلوط‪ .‬توزع الفرح عىل مفارق النهار‬ ‫بعيت ًغز ي‬ ‫ي‬ ‫ّ‬ ‫محشوا بزعي وتقول ال شأن يىل بالغيب إنما جئت أبحث عن قبة جامع عتيق كانت عند الصبح خضاء واستحالت يف المساء ذهبية‪.‬‬ ‫ّ‬ ‫ً‬ ‫ّ‬ ‫كمدا حت انتحر ّ‬ ‫فهبت ريح من قض روما المنتحب‬ ‫أت عن رس اليجس حول بيها قال أن ناركيسيوس بها رأى ظله وهام به‬ ‫ثت جد ر ي‬ ‫وحد ي‬ ‫ً‬ ‫وغرست رماده نرجسا عىل الضفاف!‬ ‫ّ‬ ‫ّ‬ ‫أت عن قريبتنا جليلة لم تزل تتمرغ بقبور األولياء وتبخر بيتها بحفيف أصواتهم‪ .‬قولوا لها أن سيدها الشيخ زيد رد قربانها قبل‬ ‫ثت جد ر ي‬ ‫وحد ي‬ ‫ً‬ ‫مواسم التي واألمل ولم يقبل لها تميمة وال حجاب وأن زوجها ال بد مرتحل‪ .‬فلتمسك إذن رلي عيتها العجوز ورائحة الطابون وبقايا العنفوان‬ ‫ّ‬ ‫لسني عجاف قادمات‪ .‬ولتدعو هللا ربها ورب زيد أن يحفظ زوجها من ازدحام الموت يف العيون الزرق وشباك الشعر المذهب يف أزقة نيويورك‪.‬‬ ‫وليكن مثلكم إذا وط جش منهاتن ثقيل الروح مدث ًرا بالصور فليقل أعوذ برب الذاكرة المتخمة من مساء غي مضج بعاصورها‪ّ ،‬‬ ‫مر منها ولم يرد‬ ‫ّ‬ ‫ّ‬ ‫ً‬ ‫عينها وتسكع يف الحواري ررسقها وفوقها ومعتقها والشمال ثم جاء هنا متشبال بالضياع ليوقع صفقة أو صفقتي‪ .‬ثم ينش‪ ،‬ينش بيادر السنونو‬ ‫قبل الغزل وكروم الغياب يأوي الحجل وخلخال لوزتكم المليحة وصمتكم المنقع بالبنفسج وقريبتكم جليلة ّ‬ ‫ولية الزمن الجميل‪.‬‬


People of PACC Every issue, we choose a different member of our community to highlight and introduce in our magazine as our “Person of PACC”. For this season’s issue, our person of PACC is Rima Qasim. A highly passionate and committed member of PACC, Rima has been extremely supportive of the magazine since it’s initial launch. We asked her this question: What has influenced the work you do for PACC?

Ms. Qasim pictured (center) with her two daughters Nadia and Leila Taha

“I grew up in a home where I heard about Palestine every single day, mostly from my mother. Like most Palestinians, I grew up in the diaspora but always felt the need to go back. I had a huge attachment to discovering my roots, so when I was able to, I started taking my daughters to Palestine to discover it together! My attachment to Palestine and being politically aware of the unjust occupation of our people, gave me the incentive to be connected to our community. I have raised two daughters who are very proud of their heritage and are very successful in the field of journalism. Through PACC, I hope to influence our young generation in the community to be aware and proud of their heritage. I have great optimism for the liberation of Palestine through our young generation and I hope we can, at PACC, give them the foundation to achieve!”




Awni Abuhadba ‫توثيق المعامالت والوكاالت للسفارة الفلسطينية‬ PLO Designated Notary ‫بيع وشراء عقارات في فلسطين واالردن‬ Real Estate Agent in Palestine and Jordan Contact today! (973)464-2283 awnidm@yahoo.com 993 Main Street Paterson, NJ 07053

A series of original short stories, poems, opinion pieces, interviews, artwork, photographs and so much more! We’re providing our PACC community with the chance to contribute in any of the following categories, you just might get published. To contribute email: litmagazine@paccusa.org

To advertise email: sponsorship@paccusa.org

August 5th, 2017 is the expected release date for next issue 46


Copyright Š 2017 Palestinian American Community 48 Center. All rights reserved. 388 Lakeview Avenue, Clifton, New Jersey 07011

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