Falastin Volume 4 Issue 3

FALASTIN

Volume 4 - Issue 3

May 2020

PACC

Falastin, a Palestinian American Community Center Publication Falastin Staff Editor in Chief, Reem Farhat Poetry Editor, Aya Mustafa Fiction Editor, Marah Siyam News Editor, Aseel Washah Arabic Editor, Aseel Zeinati Arabic Editor, Hiba B’irat Copy Editor, Tala Ismail Layout Editor, Ibrahim Issa

We'd like to extend a special thank you to Irina Naji, an artist from Gaza, for the artwork on the front cover. You can check out her amazing artwork on her Instagram at Irina.Naji!

We are always looking for new content and contributions! Submit your work to falastin@paccusa.org 388 Lakeview Ave, Clifton, NJ 07011 // www.paccusa.org // info@paccusa.org // 973-253-6145

TABLE OF

CONTENTS

04 Letter From the Editor 04 Letter From the E.D. 06 Freedom and the Future: The Privilege of When 07 Silence 08 Dear Dina 10 ‫ﺍﻟﺣﺭﻳﺔ ﺍﻟﻣﺳﺗﺣﻘﺔ‬ 11 ‫ﻛﻔﻝ ﺣﺎﺭﺱ‬ 12 Pandemic Lays Bare Israel’s Systemic Racism Tahanie Aboushi: 14 Transforming the Future of Justice 17 ‫ ﺍﻟﻔﺧﺎﺭ ﻋﺑﺭ ﺍﻟﻌﺻﻭﺭ‬:‫ ﺍﻟﺟﺯء ﺍﻷﻭﻝ‬،‫ﺣﺭﻓﺔ ﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ‬ Staying Connected: a Brief Reflection on the 18 Importance of Our Community 20 When We Get There 22 I am Yaffa 23 ‫ﺍﻟﻣﺳﺎﺭﺍﺕ ﻭﺍﻟﻬﻭﻳﺔ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‬:‫ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺟﻬﺎﺩ ﺩﺍﻭﻭﺩ‬ Return is Possible: 26 Uncovering the Stories of Palestinian Villages 28 Wasteland of Forgotten Toys 30 Declaration of Liberation 31 Person of PACC: An Interview with Tareq Elsamna Reem Farhat

Rania Mustafa Tala Ismail

Sara Eldewak

Rania Mustafa

‫ﺁﻳﺔ ﻣﺻﻁﻔﻰ‬

‫ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬

Diana Buttu

Reem Farhat

‫ﺭﺟﺎء ﻏﺯﺍﻭﻧﺔ‬

Jessica E. Heller

Nathalie E. Amazan Hassan Elsamna

‫ﻣﻬﺎ ﺻﻳﺎﻡ‬

Visualizing Palestine Basma Bsharat Eman Odeh

Falastin Staff

Letter from the Editor Reem Farhat I am writing this to all of you in a world that is very different from the one it was when we first called for submissions. Above all else, we hope this issue greets you and your loved ones in good health.

The theme of this issue is the future of Palestine, and we invite you all to reflect on what that means. We ask you to not only envision freedom, but what comes next. Here in the U.S., this pandemic has us looking to the future for normalcy again, which, as Tala Ismail points out in her piece on pg. 6, is a great privilege. In our interview with Manhattan candidate for District Attorney, Tahanie Aboushi, Aboushi points out the problems with “normal” and emphasized the need for reform in our prison system. We hope this issue inspires you to reflect on how we can make a post-COVID world better and to continually strive for progress.

I would like to extend a huge thank you to everyone who made this issue possible. Thank you to the Falastin staff, and all of our writers and contributors. Thank you to all of our sponsors and the PACC board, without whom this issue would not have come to life. And lastly, thank you to all of our readers for picking up this issue.

Falastin is a platform to elevate your voices, and to reclaim a narrative that has been contested, suppressed, and told in every language but our own. We ask that you all join our refusal to be silent by sending in art, photography, poetry, stories, and by sharing this issue with your friends who wouldn’t be able to point to Palestine on a map.

Reem Farhat Editor in Chief

Letter from the Executive Director Rania Mustafa We are living in unprecedent times and I hope you, your family and loved ones are all healthy and safe.

This COVID-19 has most certainly brought a lot of underlying issues in our society to the surface. The blatant inequality between people of different socioeconomic statuses, the issues with our health care system and the unsustainability of our current school systems, among many others. We should not return back to “preCOVID-normal”; we need to pave a new path as a society where these underlying issues are addressed. I am confident that we will be able to get out of this as a stronger community and my confidence is rooted in all of you. Thanks to you, our generous community, I have seen more generosity than I have ever seen before in my life. The theme of this issue is the future of Palestine and I think freedom is much closer then I had originally thought. Because the secret to freedom is to take ownership over the struggle, and work to change things and that is what we are doing during this difficult time and what I hope we will continue to do.

At PACC, due to the COVID-19 crisis we shifted all of our operations online, introduced several weekly online series to keep our community educated and entertained. We temporarily added a social service focus to our work. To date, we have been able to provide sanitary packages of gloves, masks and sanitizer to over 700 families, 9 police and fire departments, 3 hospitals and 5 senior citizen homes. We have given boxes of food essentials to over 300 families, boxes of meat and chicken to over 400 families, and hot meals for 500 individuals Monday through Friday. This is possible through your generosity and so we ask that you continue that generosity and donate to PACC at www.paccusa.org/donate-now.

Thank you to our Falastin staff for their continuous hard work and dedication issue after issue. Thank you to our Board of Directors and sponsors for their continuous support. Last, but not least, thank you for picking this up and supporting Falastin.

Rania Mustafa PACC Executive Director 4

A Palestinian Prayer by Yasmeen Syedda-Hensley

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Freedom and the Future: The Privilege of When Tala Ismail As the woes of self-isolation set in, I find myself anxiously flipping through the various news outlets on my phone, hoping to see anything that may quell my nervous energy. My mind is begging that the world return to a state of equilibrium, in which normalcy is restored. I refresh CNN, looking for any scientific breakthrough in treatment or prevention, and defeatedly sigh when the prospects are discouraging. I then circle to my social media for nothing more than lighthearted distraction. It is here that I stumble upon the Falastin call to action; to submit an essay that highlights imagining the future of Palestine, one that comes after freedom.

we locked our doors and obeyed Governor Murphy’s proclamations, even the ones that threatened our freedom, because we dreamt of the bright future that awaited us on the other side. For some, the restrictions were frightening, as it was the first time they felt as though their freedom was undermined.

Palestinians, however, are not strangers to restrictions. In fact, for those living in the West Bank and Gaza, the very essence of the term is woven into daily life. In the West Bank, Israeli checkpoints mock Palestinians as they attempt to navigate the societal landscape. Going to and from work becomes a tumultuous journey. Attending university courses beSuddenly, I am sick to my stomach, the aching comes a gamble. For Palestinians living in the Gaza pain of privilege and shame Strip, a region most often “They felt as though their freedom referred to as the world’s creeping up to remind me that, sometimes, I am almost largest open-air prison, the was undermined.” too American. From the beIsraeli blockade prevents anginning of the self-isolation period, I had been yone from leaving or entering Gaza, and restricts the counting down the days to freedom, counting down population’s access to basic supplies and necessities. the days to when I could travel without restrictions, For Palestinians living in Ein El Helwe Refugee Camp visit friends without worry and bask in the comfort in Southern Lebanon, social distancing is just anothof the everyday rituals. I had sent texts to friends, er term that can be used to describe the wall that “When this is all over, we are going to the Grand stands tall around the borders of the camp, effectiveCanyon,” or “When this is over, I’ll never say no to a ly excluding Palestinians from social or economic night out again,” always using the word when and empowerment. not if. I knew that my freedom was only temporarily Though COVID-19 is scary, stressful and overrelinquished, as I sat in the safety of my home and whelming at times, I know that this pain that we are awaited the end of the pandemic. I thought of the collectively experiencing is temporary, and that future as a glimmering beacon of light that shined helps just enough to keep me going. I know that just bright enough to illuminate the end of the dark, things will hurt for a while and that emotions will foreboding tunnel. For many in Palestine, however, run high, but I know that things will go back to northere is no end in sight. mal eventually. I can confidently throw the word COVID-19 shocked the world, as a tidal wave of “when” around as I make future plans. I smile to sickness consumed whole populations and economyself, knowing that I will have my freedom back. mies. As Americans, we watched in horror as WuThen suddenly, the smile painted on my face begins han, China was placed under lockdown, and again to dissipate, and I start to feel a little guilty, because as Italy’s hospitals buckled under the pressure of as the free world rejoices the end of the pandemic in treating the ever coming ill. We prayed for these nathe near future, the Palestinians will remain in tions, and when the virus spread into our backyards, shackles.

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Silence Sara Eldewak

The nights slowly seem to wither away The days feel longer, and the cry of the melancholy winds sends a cold breeze You hold your loved ones a little closer It was never normal The days and nights always felt watched And they start to wonder, what if we were free?

What if my land was really my home, and the plants were ours The food was ours The peace was ours Questions flow our minds What if this holy land was in safe hands Of its true blood, and not in the hands of black leather gloves with grenades Tear gas It’s hard to see now But Questions once again flow in our minds Can this blessed land be free?

Falesten Bay Of Resilience

Arde (IG: arde.is.dope) 7

Dear Dina Rania Mustafa

This last summer, the summer of 2019, I took you to Palestine for the first time. Everyone asked me how you were while there and all I could tell them was that you had entered your natural habitat and it felt like you were finally home. You were all over everything and were excited and ready to absorb all that was around you. I don’t know if it was the warm weather, the constant company, being outdoors, or being surrounded by so many people all the time, but you were completely comfortable and at home. It was interesting going to Palestine with a baby. I was able to see the people I love and the land I love from a different perspective. You were a one year old ready to take on the world. You went up to strangers and would ask them to eat from their food.

You said hi to every baby that crossed our path. You called every man you saw Amo. You just wanted to explore everywhere and meet everyone. I was conditioned to apologize for causing any disruption by you saying hi to strangers or going up to them but in Palestine it was different. You were not just my child, you were the child of this country, you were the child of this community. You know when they say it takes a village to raise a child, well, in Palestine, they actually live by that.

Photo by Rania Mustafa

That trip to Palestine was different. It was not like any other time I had visited Palestine and I owe that to you. In the past, I was more daring because in my eyes I was dispensable. But now, I was a mom and I had a little baby depending on me and knowing I had to come home to you....well, that kept me in check. Since the first time I stepped foot into Palestine as a baby - younger than you were- there was not a single time I went to Palestine and did not go to Jerusalem. Jerusalem, for me, has always been my happy place. There has always been something so magical about it. The walls of this city have seen years and years of history. After the laws changed and I became of age where I had my hawiyya, things became more difficult but that had never stopped me - I always found a way. Some days I reflect on that summer and I think I jinxed myself and that is what kept me, for the first time ever, from not stepping foot into Jerusalem. Other days, I think my grandfather who always had a lecture about Jerusalem prepared passed away before being able to visit Jerusalem for the last time. Jerusalem was his happy place too...Maybe it was in honor of his memory that I was unable to get in. On most days, though, I remember that my small pain of being deprived the sight of Masjid Al-Aqsa is a pebble compared to what my Palestinian sisters and brothers have to endure under this occupation.

That summer, I wanted to take you to Palestine to introduce you to your great-grandparents since you were their first great-grandchild. It was especially important to me for you to meet your greatgrandfather since his health was deteriorating. Then, on the morning of May 24th, 2019, your grandfather, my dad, rang our doorbell very early in the morning and told me, “Your mom’s dad, your grandfather passed away.” I questioned it. I denied it and then I sunk to the ground and broke into tears repeating, “This can’t be. He was supposed to meet Dina first.

This can’t be.” As fate would have it, your greatgrandfather passed away mere weeks before you were supposed to meet and I was heartbroken, but it strengthened my resolve to go to Palestine that summer and introduce you to my family and to the land.

8

cause of you, Dina. You made me realize that being able to protect you, being able to do everything I can in my power to be there for you, being able to shield you from the harshness of this world was all proof of my privilege.

The first time I visited a refugee camp was in 2017. It was a life changing experience. The secret to Palestinian liberation lies in the walls of the refugee camps. I was determined not to make the same mistake again and this past summer, you visited refugee camps for the first time. You played with the kids, ran in the streets and even argued with one of the other toddlers as to who should ride the bike. You ended up taking turns. At the end of the day, kids all start out the same - filled with innocence and ready to explore the world. As we grow up, things change.

The reality of the world, in the case of your sisters and brothers living in Palestine, the reality of the occupation takes over the mind the same way an occupation takes over the land. And the other toddlers who were playing with you that day are going to have to grow up much faster than you ever will.

They will have to face their realities as a sibling is killed, as night raids by the Israeli army occur, as a friend is sentenced to life in prison. As a mother, I would do anything to keep my child from experiencing an ounce of pain. I have the opportunity to shield you although many do not. We are so deeply privileged and I do not want you to ever forget that and I want you to live your life remembering that every single day.

Acknowledging your privilege is just the first step. Now you have to use your privilege to ensure a better tomorrow for others. We are Palestinian. We have the privilege of carrying that identity as Americans. And the simple reality is that we have to do something to incite change. That’s one of the reasons why I chose to spend my last six years as the executive director of the Palestinian American Community Center (PACC). At PACC, we are working today to ensure a better future tomorrow. A future where Palestinians can travel freely throughout Palestine.

Where we can pray in Masjid Al-Aqsa then continue our day trip to Safad, where your dad is from.

Where kids can not only go to school without fear but are able to do whatever they want once they graduate, free of the occupation and its worries.

Where the sky is their actual limit and is not bogged down by the occupation. Where my grandfather may have had access to proper health care and could have managed living with a stroke better. Where the kids in the refugee camps can return to the homes of their ancestors and actualize their grandparents dreams of return. Where Palestinians can do whatever they want, free of an occupying force. Where mothers and fathers can protect their children and shield them from the harshness of the world. Where kids can just be kids.

That summer, I took it upon myself to question everything. To question my family, to question the way the things are, to question all that I saw. I felt limited in what I can do and so I decided to engage in research to better understand. Every night, I would sit with my uncles and aunt and talk to them about their realities under occupation. “You should not live your lives in fear. That’s what they want.” I would repeat over and over. Every night until one night my uncle stopped me. He proceeded to explain, “We are not afraid for ourselves. There is nothing the Israeli army can do to cause me to be afraid. I fear for my children. Yet as much as I want to protect them, I know I am powerless to. So I do what I can. If not losing their dad is all I can do, then that’s what I will do.” He continued, fueled by the injustice, “Do you know that every day - every single day - when schools are in session, the Israeli army throws tear gas on the road that the kids take to get home from school. Every single day. Sometimes the other parents and I try to distract them so the kids can go home normally from time to time. We take every opportunity to create a sense of normalcy.”

This trip to Palestine was different and it was be-

Photo by Rania Mustafa

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‫ﺍﻟﺣﺭﻳﺔ ﺍﻟﻣﺳﺗﺣﻘﺔ‬ ‫ﺁﻳﺔ ﻣﺻﻁﻔﻰ‬

‫ﺳﺋﻣﺕ ﻣﻥ ﺍﻟﻣﺭﻭﺭ ﻋﺑﺭ ﺍﻟﺟﺳﻭﺭ ﻗﺑﻝ ﺩﺧﻭﻝ ﺑﻼﺩﻱ‬ ‫ﻭﺳﺋﻣﺕ ﻣﻥ ﻋﺩﻡ ﺍﻟﺳﻣﺎﺡ ﻟﻲ ﺑﺎﻟﺻﻼﺓ ﻓﻲ ﺍﻟﻘﺩﺱ‬ ‫ﺃﻛﺭﻩ ﺍﻟﺟﺩﺍﺭ ﺍﻟﺫﻱ ﻳﻔﺻﻝ ﺑﻳﻥ ﺍﻟﺟﺎﺭ ﻭﺟﺎﺭﻩ‬ ‫ﻭﺃﻛﺭﻩ ﺍﻟﺟﻧﺩﻱ ﺍﻟﺫﻱ ﻳﻣﻧﻊ ﺍﻟﻁﺎﻟﺏ ﻣﻥ ﻣﺩﺭﺳﺗﻪ‬ ‫ﻻ ﺃﻓﻬﻡ ﺣﺭﻣﺎﻥ ﺍﻷﻁﻔﺎﻝ ﻣﻥ ﺭﺅﻳﺔ ﺍﻟﺷﺎﻁﺊ‬ ‫ﻭﻻ ﺃﻓﻬﻡ ﻛﻳﻑ ﻟﻣﺭﺍﻫﻖ ﺻﻬﻳﻭﻧﻲ ﺃﻥ ﻳﺫﻝ ﻋﺟﻭﺯﺍ ً ﻓﻠﺳﻁﻳﻧﻲ‬ ‫ﺃﺑﻛﻲ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻟﺣﺎﻣﻝ ﺍﻟﺗﻲ ﺗﺗﻌﺫﺏ ﻓﻲ ﺍﻟﺳﺟﻥ‬ ‫ﻭﺃﺑﻛﻲ ﻟﻠﻔﻼﺡ ﺍﻟﺫﻱ ﺍﺣﺗﺭﻗﺕ ﺃﺷﺟﺎﺭﻩ‬ ‫ﻳﺅﻟﻣﻧﻲ ﻫﺩﻡ ﻭﺣﺭﻕ ﺍﻟﺑﻳﻭﺕ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‬ ‫ﻛﻣﺎ ﺗﺅﻟﻣﻧﻲ ﺭﺅﻳﺔ ﺑﻧﺎء ﺍﻟﺑﻳﻭﺕ ﻟﻠﻣﺳﺗﻌﻣﺭﻳﻥ ﻓﻭﻕ ﺑﻳﻭﺕ ﻓﻠﺳﻁﻳﻧﻳﺔ‬ ‫ﻳﻅﻥ ﺍﻟﻧﺎﺱ ﺃﻥ ﻫﺫﺍ ﺍﻟﻭﺿﻊ ﻟﻥ ﻳﻧﺗﻬﻲ‬ ‫ﺃﻱ ﺃﻥ ﺍﻟﺣﺭﻳﺔ ﻗﺩ ﺗﺑﺩﻭ ﺑﻌﻳﺩﺓ‬ ‫ﻻ ﻭﺃﻟﻑ ﻻ‪ ،‬ﻣﺎ ﻳﺯﺍﻝ ﻟﺩﻱ ﺃﻣ ٌﻝ ﻓﻲ ﺃﻥ ﺃﻋﻭﺩ ﻗﺭﻳﺑﺎ ً ﺇﻟﻰ ﻓﻠﺳﻁﻳﻥ ﺣﺭﺓ‬ ‫ﺣﺗﻰ ﻟﻭ ﻛﺎﻧﺕ ﺍﻟﻣﻌﺭﻛﺔ ﻣﻥ ﺃﺟﻝ ﺍﻟﺣﺭﻳﺔ ﻣﻌﺭﻛﺔ ﻣﺭﻳﺭﺓ‬ ‫ﻷﻧﻪ ﻻ ﻳﻭﺟﺩ ﺷﻌﺏ ﺃﻛﺛﺭ ﻋﺯﻳﻣﺔ ﻭﺇﺻﺭﺍﺭﺍ ً ﻣﻥ ﺍﻟﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ‬ ‫ﻭﻻ ﻳﻭﺟﺩ ﺃﺭﺽ ﺗﺳﺗﺣﻖ ﺍﻟﺣﺭﻳﺔ ﻛﻣﺎ ﺗﺳﺗﺣﻘﻬﺎ ﺍﻷﺭﺽ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‬

‫‪Artwork by Irina Naji‬‬

‫‪10‬‬

‫ﻛﻔﻝ ﺣﺎﺭﺱ‬

‫ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬

‫ﻛﻔﻝ ﺣﺎﺭﺱ ﺑﻛﺳﺭ ﺍﻟﻔﺎء ﻗﺭﻳﺔ ﻣﻥ ﻗﺭﻯ ﺍﻟﺿﻔﺔ ﺍﻟﻐﺭﺑﻳﺔ ﻭﺗﺗﺑﻊ ﻟ‪C‬ﻣ‪C‬ﺣ‪C‬ﺎﻓ‪C‬ﻅ‪C‬ﺔ‬ ‫ﺳﻠﻔﻳﺕ ﻓﻲ ﻗﺿﺎء ﻧﺎﺑﻠﺱ‪ .‬ﺗﺑﻌﺩ ﺣﻭﺍﻟﻲ ‪ 5‬ﻛﻡ ﺷﻣﺎﻝ ﻣﺩﻳ‪C‬ﻧ‪C‬ﺔ ﺳ‪C‬ﻠ‪C‬ﻔ‪C‬ﻳ‪C‬ﺕ ﻭ‪ 23‬ﻛ‪C‬ﻡ‬ ‫ﺟﻧﻭﺏ ﻏﺭﺏ ﻣﺩﻳﻧﺔ ﻧﺎﺑﻠﺱ‪ ،‬ﻭﻫﻲ ﻣﻥ ﺍﻟﻘﺭﻯ ﺍﻟﺗﻲ ﻭﻗﻌﺕ ﻓ‪C‬ﻲ ﺣ‪C‬ﺭﺏ ‪.1967‬‬ ‫ﻋﺩﺩ ﺳﻛﺎﻧﻬﺎ ﻗﺭﺍﺑﺔ ﺍﻟﺛﻼﺙ ﺁﻻﻑ ﻧﺳﻣﺔ‪.‬‬ ‫ﺿﺭﻳﺢ ﻳﻭﺷﻊ ﺑﻥ ﻧﻭﻥ‬ ‫ﺑﻠﺩﺓ ﻛﻔﻝ ﺣﺎﺭﺱ ﺗﺳﻣﻰ ﺃﻳﺿﺎ ً ﺗﻣﻧﺔ ﺳﺎﺭﺡ )ﻳﺵ ‪ ،(3: 24‬ﻭﻗﺩ ﺍﺷﺗ‪C‬ﻬ‪C‬ﺭﺕ‬ ‫ﺍﻟﻣﺩﻳﻧﺔ ﺑﺎﻻﺳﻣﻳﻥ ﺍﻷﻭﻝ ﺗﻣﻧﺔ ﺣﺎﺭﺱ ﺍﻟﺫﻱ ﻳﻌﻧﻰ )ﻧﺻﻳﺏ ﺍﻟﺷ‪C‬ﻣ‪C‬ﺱ(‪ ،‬ﻭﺍﻟ‪C‬ﺛ‪C‬ﺎﻧ‪C‬ﻲ‬ ‫ﺗﻣﻧﺔ ﺳﺎﺭﺡ ﺍﻟﺫﻱ ﻳﻌﻧﻰ )ﻧﺻﻳﺏ ﻣﺯﺩﻭﺝ(‪ .‬ﻭﻳ‪C‬ﺭﻯ ﺍﻟ‪C‬ﺭﺑ‪C‬ﺎﻧ‪C‬ﻳ‪C‬ﻭﻥ ﻓ‪C‬ﻲ ﺍﻟﺷ‪C‬ﺭﻳ‪C‬ﻌ‪C‬ﺔ‬ ‫ﺍﻟﻣﺳﻳﺣﻳﺔ ﺃﻧﻬﺎ ﺩﻋﻳﺕ ﺗﻣﻧﺔ ﺣﺎﺭﺱ ﺑﺳﺑﺏ ﻭﻗﻭﻑ ﺍﻟﺷﻣﺱ ﻓﻲ ﻋ‪C‬ﻬ‪C‬ﺩ ﻳ‪C‬ﻭﺷ‪C‬ﻊ ﺑ‪C‬ﻥ‬ ‫ﻧﻭﻥ‪ ،‬ﻟﺫﻟﻙ ﺭﺳﻣﺕ ﺻﻭﺭﺓ ﺍﻟﺷﻣﺱ ﻋﻠﻰ ﻗﺑﺭﻩ‪ .‬ﻭﺩﻓﻥ ﻳﻭﺷﻊ ﻓﻲ ﻫ‪C‬ﺫﻩ ﺍﻟ‪C‬ﻣ‪C‬ﺩﻳ‪C‬ﻧ‪C‬ﺔ‬ ‫ﻟﻳﻛﻭﻥ ﻧﺻﻳﺑﻪ ﺷﻣﺱ ﺍﻟﺑﺭ "ﻳﺳﻭﻉ ﺍﻟﻣﺳﻳﺢ"‪ ،‬ﺃﻯ ﻣﺎﺕ ﻋﻠﻰ ﺭﺟﺎء ﺍﻟ‪C‬ﺗ‪C‬ﻣ‪C‬ﺗ‪C‬ﻊ ﺑ‪C‬ﻪ‪،‬‬ ‫ﻭﺑﺗﻣﺗﻌﻪ ﺑﻳﺳﻭﻉ ﻳﺣﺳﺏ ﻧﻔﺳﻪ ﻗﺩ ﻧﺎﻝ ﻧﺻﻳﺑﺎ ً ﻣﺯﺩﻭﺟﺎ ً ﺃﻭ ﻭﻓﻳﺭﺍً‪ .‬ﻛﻣﺎ ﻭﻳﻌﺗﻘﺩ ﺃﻥ‬ ‫ﺍﺳﻣﻬﺎ ﺗﺣﺭﻳﻑ ﻻﺳﻡ ﺍﻟﻧﺑﻲ ﺫﻭ ﺍﻟﻛﻔﻝ ﺍﻟﺫﻱ ﻳﻌﺗﻘﺩ ﺃﻧﻪ ﻣﺩﻓﻭﻥ ﺑﻬﺎ‪.‬‬ ‫ﺍﻟﻣﻭﻗﻊ ﻭﺍﻟﻘﺭﻯ ﺍﻟﻣﺣﻳﻁﺔ‬ ‫ﻛﻔﻝ ﺣﺎﺭﺱ ﺑﻠﺩﺓ ﺗﺣﻳﻁ ﺑﻬﺎ ﺑ‪C‬ﻠ‪C‬ﺩﺍﺕ ﺩﻳ‪C‬ﺭ ﺍﺳ‪C‬ﺗ‪C‬ﻳ‪C‬ﺎ ﻏ‪C‬ﺭﺑ‪C‬ﺎ ً ﻭ ﻗ‪C‬ﻳ‪C‬ﺭﺓ ﺷ‪C‬ﺭﻗ‪C‬ﺎ‪ً،‬‬ ‫ﻭﺣﺎﺭﺱ ﻏﺭﺑﺎ ً ‪،‬ﺯﻳﺗﺎ ﻭﺟﻣﺎﻋﻳﻥ ﺷﻣﺎﻻً‪ ،‬ﻣﺭﺩﺓ ﻣﻥ ﺍﻟﺟﻧﻭﺏ ﺍﻟﺷ‪C‬ﺭﻗ‪C‬ﻲ‪ ،‬ﻭﻣ‪C‬ﺩﻳ‪C‬ﻧ‪C‬ﺔ‬ ‫ﺳﻠﻔﻳﺕ ﺟﻧﻭﺑﺎ ً ﻭﺗﺭﺯﺡ ﻣﺳﺗﻭﻁﻧﺔ ﺁﺭﺍﺋﻳﻝ ﻋﻠﻰ ﻗﺳﻡ ﻛﺑﻳﺭ ﻣﻥ ﺃﺭﺍﺿﻲ ﺍﻟﺑﻠﺩﺓ‪.‬‬ ‫ﺍﻟﻣﻧﺎﺥ‬ ‫ﻳﺳﻭﺩ ﻛﻔﻝ ﺣﺎﺭﺱ ﻣﻧﺎﺥ ﻣﺗﻭﺳﻁ‪C‬ﻲ ﻣ‪C‬ﻌ‪C‬ﺗ‪C‬ﺩﻝ‪ ،‬ﺫﻭ ﺻ‪C‬ﻳ‪C‬ﻑ ﺣ‪C‬ﺎﺭ ﻭﺟ‪C‬ﺎﻑ‪،‬‬ ‫ﻭﺷﺗﺎء ﺑﺎﺭﺩ ﻣﻣﻁﺭ‪ .‬ﻳﺣﻝ ﻓﺻﻝ ﺍﻟﺭﺑﻳﻊ ﻓﻲ ﺃﻭﺍﺧﺭ ﺷﻬﺭ ﻣﺎﺭﺱ )ﺁﺫﺍﺭ( ﻭﺃﻭﺍﺋ‪C‬ﻝ‬ ‫ﺃﺣ‪C‬ﺭ ﺷ‪C‬ﻬ‪C‬ﻭﺭ‬ ‫ﺃﺑﺭﻳﻝ )ﻧﻳﺳﺎﻥ(‪ ،‬ﻭﻳﻌﺗﺑﺭ ﺷﻬﺭﺍ ﻳﻭﻟﻳﻭ )ﺗﻣﻭﺯ( ﻭﺃﻏﺳ‪C‬ﻁ‪C‬ﺱ )ﺁﺏ(‬ ‫ّ‬ ‫ﺍﻟﺳﻧﺔ‪ ،‬ﺣﻳﺙ ﺗﺻﻝ ﻣﻌﺩﻻﺕ ﺩﺭﺟﺔ ﺍﻟﺣﺭﺍﺭﺓ ﻓﻳﻬﻣﺎ ﺇﻟﻰ ‪ ° 28.9‬ﻣﺋﻭﻳﺔ )‪° 84‬‬ ‫ﻓﻬﺭﻧﻬﺎﻳﺕ( ﻓﻲ ﺣﻳﻥ ﺍﻟﻘﺻﻭﻯ ﻻ ﺗﺗﺟﺎﻭﺯ ‪ ،°40‬ﺃﻣﺎ ﺃﻛﺛﺭ ﺍﻷﺷﻬﺭ ﺑﺭﻭﺩﺓ ﻓ‪C‬ﻬ‪C‬ﻭ‬ ‫ﻳﻧﺎﻳﺭ )ﻛﺎﻧﻭﻥ ﺍﻟﺛﺎﻧﻲ(‪ ،‬ﻭﺗﺻﻝ ﻓﻳﻪ ﻣﻌﺩﻻﺕ ﺩﺭﺟﺔ ﺍﻟﺣﺭﺍﺭﺓ ﺇﻟﻰ ‪ ° 3.9‬ﻣﺋ‪C‬ﻭﻳ‪C‬ﺔ‬ ‫ﻱ ﺃﻛ‪C‬ﺗ‪C‬ﻭﺑ‪C‬ﺭ )ﺗﺷ‪C‬ﺭﻳ‪C‬ﻥ ﺍﻷﻭﻝ(‬ ‫) ‪ ° 39‬ﻓﻬﺭﻧﻬﺎﻳﺕ(‪ .‬ﻳﺗﺳﺎﻗﻁ ﺍﻟﻣﻁﺭ ﺑ‪C‬ﻳ‪C‬ﻥ ﺷ‪C‬ﻬ‪C‬ﺭ ّ‬ ‫ﻭﺃﺑﺭﻳﻝ )ﻧﻳﺳﺎﻥ( ﻋﺎﺩﺓً‪ ،‬ﻭﻳﺑﻠﻎ ﻣﻌﺩﻝ ﺍﻟﻣﺗ‪C‬ﺳ‪C‬ﺎﻗ‪C‬ﻁ‪C‬ﺎﺕ ﺍﻟﺳ‪C‬ﻧ‪C‬ﻭﻱ ‪ 589‬ﻣ‪C‬ﻠ‪C‬ﻳ‪C‬ﻣ‪C‬ﺗ‪C‬ﺭﺍ ً‬ ‫)‪ 23.2‬ﺇﻧﺵ(‪ .‬ﻭﺃﺣﻳﺎﻧﺎ ﻳﺻﺎﺣﺑﻬﺎ ﺗﺳﺎﻗﻁ ﺍﻟﺛﻠﻭﺝ‪.‬‬

‫ﺍﻗﺗﺻﺎﺩ ﺍﻟﺑﻠﺩﺓ‬ ‫ﻳﻌﺩ ﺯﻳﺕ ﺍﻟﺯﻳﺗﻭﻥ ﺍﻟﻣﺣﺻﻭﻝ ﺍﻟﺭﺋﻳﺳﻲ ﻓﻲ ﺍﻟﻘﺭﻳﺔ‪ .‬ﺇﺿ‪C‬ﺎﻓ‪C‬ﺔ ﺇﻟ‪C‬ﻰ ﺯﺭﺍﻋ‪C‬ﺔ‬ ‫ﺍﻟﺣﺑﻭﺏ ﺑﺄﻧﻭﺍﻋﻬﺎ‪ ,‬ﻭﺗﻛﺛﺭ ﻓﻲ ﺍﻟﺑﻠﺩﺓ ﺃﺷﺟﺎﺭ ﺍﻟﺗﻳﻥ ﻭﺍﻟﻣﺷﻣﺷﻳﺎﺕ ﻭﺍﻟﺗﻔﺎﺡ ﻭﺍﻟﻌﺩﻳﺩ‬ ‫ﻣﻥ ﺍﻟﻔﻭﺍﻛﻪ ﺍﻟﻣﺛﻣﺭﺓ‪ .‬ﺗﻌﺩ ﺷﺑﻛﺔ ﺍﻟﻣﻳﺎﻩ ﺍﻟﻘﻁﺭﻳﺔ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺭﺋﻳﺳﻲ ﻟﻣﻳﺎﻩ ﺍﻟﺷﺭﺏ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺁﺑﺎﺭ ﺍﻟﺟﻣﻊ ﺍﻟﺗﻲ ﺗﻛﺎﺩ ﺗﻛﻭﻥ ﻣﺗﻭﻓﺭﺓ ﻓﻲ ﻛﻝ ﻣ‪C‬ﻧ‪C‬ﺯﻝ ﻣ‪C‬ﻥ ﻣ‪C‬ﻧ‪C‬ﺎﺯﻝ‬ ‫ﺍﻟﺑﻠﺩﺓ‪ .‬ﻭﻳﻭﺟﺩ ﺑﺎﻟﺑﻠﺩﺓ ﻋﺩﺓ ﻣﺯﺍﺭﻉ ﻟﻠﺩﺟﺎﺝ ﺍﻟﻼﺣﻡ ﻭﻣﺯﺭﻋﺔ ﺃﺑﻘﺎﺭ ﻭﻋﺩﺓ ﺑ‪C‬ﻳ‪C‬ﻭﺕ‬ ‫ﺑﻼﺳﺗﻳﻛﻳﺔ ﺑﻳﻧﻣﺎ ﺗﻭﺟﺩ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﻗﻁﻌﺎﻥ ﺍﻟﻣﺎﺷﻳﺔ ﻟﺩﻯ ﺃﺑ‪C‬ﻧ‪C‬ﺎء ﺍﻟ‪C‬ﺑ‪C‬ﻠ‪C‬ﺩﺓ‪ ,‬ﻭﺗﺳ‪C‬ﺗ‪C‬ﻐ‪C‬ﻝ‬ ‫ﺍﻷﺭﺍﺿﻲ ﺍﻟﺩﺍﺧﻠﻳﺔ ﻟﻠﺑﻠﺩﺓ ﺑﺯﺭﺍﻋﺔ ﺍﻟﺧﺿﺎﺭ ﺍﻟﺗﻲ ﺗﺣﺗﺎﺟﻬﺎ ﺍﻷﺳﺭ ‪,‬ﻭﺗﺭﺗﺑﻁ ﺑ‪C‬ﻠ‪C‬ﺩﺓ‬ ‫ﻛﻔﻝ ﺣﺎﺭﺱ ﺑﻁﺭﻕ ﻣﻌﺑﺩﺓ ﻣﻊ ﺑﺎﻗﻲ ﺍﻟﻘﺭﻯ ﻭﺍﻟ‪C‬ﺑ‪C‬ﻠ‪C‬ﺩﺍﺕ ﺍﻟ‪C‬ﻣ‪C‬ﺣ‪C‬ﻳ‪C‬ﻁ‪C‬ﺔ ﻣ‪C‬ﻣ‪C‬ﺎ ﻳ‪C‬ﻌ‪C‬ﺯﺯ‬ ‫ﻣﻛﺎﻧﺗﻬﺎ ﺗﺟﺎﺭﻳﺎً‪.‬‬ ‫ﺍﻷﻣﺎﻛﻥ ﺍﻟﺩﻳﻧﻳﺔ ﻭﺍﻷﺛﺭﻳﺔ‬ ‫ﺗﻌﺭﻑ ﻗﺭﻳﺔ ﻛﻔﻝ ﺣﺎﺭﺱ ﺑﻛﺛﺭﺓ ﺍﻵﺛﺎﺭ ﺍﻟﺩﻳﻧﻳﺔ؛ﺣﻳﺙ ﻳﻌﺗﻘﺩ ﺃﻥ ﻓﻳﻬ‪C‬ﺎ ﻗ‪C‬ﺑ‪C‬ﻭﺭ‬ ‫ﻋﺩﺩ ﻣﻥ ﺍﻷﻧﺑﻳﺎء ﻣﺛﻝ ﺫﻭﺍﻟﻛﻔﻝ ﺍﻟﺫﻱ ﻳﻘﻊ ﺑﺟﺎﻧﺏ ﻣﺩﺭﺳﺔ ﺍﻟﺑﻧ‪C‬ﺎﺕ ﺍﻟ‪C‬ﺛ‪C‬ﺎﻧ‪C‬ﻭﻳ‪C‬ﺔ‪ ،‬ﺫﻭ‬ ‫ﺍﻟﻧﻭﻥ‪ ،‬ﻭﻳﻭﺷﻊ ﺑﻥ ﻧﻭﻥ ﺍﻟﺫﻱ ﻳﻘﻊ ﻓﻲ ﻭﺳﻁ ﺍﻟﺑﻠﺩﺓ‪ ,‬ﻭﻗﺑﺭ ﺫﻱ ﺍﻟﻳﺳ‪C‬ﻊ ﺍﻟ‪C‬ﺫﻱ ﻳ‪C‬ﻘ‪C‬ﻊ‬ ‫ﺑﺟﺎﻧﺏ ﺍﻟﻣﺳﺟﺩ ﺍﻟﻛﺑﻳﺭ ﻟﻠﺑﻠﺩﺓ ﺧﻠﻑ ﻣﻧﺯﻝ ﺍﻟﺷﻳﺦ ﺍﻟﻣﺭﺣﻭﻡ ﻋﺑﺩ ﺍﻟﺟﻠﻳ‪C‬ﻝ ﺑ‪C‬ﻭﺯﻳ‪C‬ﻪ‪،‬‬ ‫ﻭﺑﻧﺎﺕ ﺳﻳﺩﻧﺎ ﻳﻌﻘﻭﺏ ﻭﺍﻟﻣﻌﺭﻭﻑ ﺑﺑﻧﺎﺕ ﺍﻟﺯﺍﻭﻳﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺧﺭﺑ‪C‬ﺔ ﺗ‪C‬ﻌ‪C‬ﺭﻑ‬ ‫ﺑﺎﺳﻡ ﺩﻳﺭ ﺑﺟﺎﻝ‪.‬‬ ‫ﻣﺅﺳﺳﺎﺕ ﺍﻟﻘﺭﻳﺔ‬ ‫ﻋﺩﺓ ﺭﻭﺿﺎﺕ ﻭﻣﺩﺍﺭﺱ ﺃﺳﺎﺳﻳﺔ ﻭﺛﺎﻧﻭﻳﺔ ﻟﻠﺑﻧﻳﻥ ﻭﺍﻟﺑﻧﺎﺕ ﺗﺅﻫﻝ ﻣﻧﺗﺳ‪C‬ﺑ‪C‬ﻳ‪C‬ﻬ‪C‬ﺎ‬ ‫ﻟﻠﺗﺧﺭﺝ ﻣﻥ ﺏ‪ 3‬ﺗﺧﺻﺻﺎﺕ ﻣﺧﺗﻠﻔﺔ "ﻋﻠﻣﻲ ﺃﺩﺑﻲ ﺗﺟﺎﺭﻱ"‪ ،‬ﻣ‪C‬ﺑ‪C‬ﻧ‪C‬ﻰ ﺍﻟ‪C‬ﺑ‪C‬ﻠ‪C‬ﺩﻳ‪C‬ﺔ‪،‬‬ ‫ﻣﻛﺗﺑﺔ ﻟﻠﺑﻠﺩﺓ‪ ،‬ﺃﺭﺑﻌﺔ ﻣﺳﺎﺟﺩ‪ ،‬ﻋﻳﺎﺩﺓ ﺻﺣﻳﺔ ﺣﻛ‪C‬ﻭﻣ‪C‬ﻳ‪C‬ﺔ ﻭﺍﻟ‪C‬ﻌ‪C‬ﺩﻳ‪C‬ﺩ ﻣ‪C‬ﻥ ﺍﻟ‪C‬ﻌ‪C‬ﻳ‪C‬ﺎﺩﺍﺕ‬ ‫ﺍﻟﺧﺎﺻﺔ‪ ،‬ﻣﺭﻛﺯ ﺟﻣﻌﻳﺔ ﺍﻟﺻﻠﻳﺏ ﻭﺍﻟ‪C‬ﻬ‪C‬ﻼﻝ ﺍﻷﺣ‪C‬ﻣ‪C‬ﺭ‪ ،‬ﻣ‪C‬ﻛ‪C‬ﺗ‪C‬ﺏ ﺍﻟ‪C‬ﺑ‪C‬ﺭﻳ‪C‬ﺩ‪ ،‬ﻧ‪C‬ﺎﺩﻱ‬ ‫ﺭﻳﺎﺿﻲ‪ ،‬ﻋﺩﺓ ﺟﻣﻌﻳﺎﺕ ﺷﺑﺎﺑﻳﺔ‪ ،‬ﻣﻘﺎﻫﻲ ﺇﻧﺗﺭﻧﺕ‪ ،‬ﺻﺎﻟﺔ ﻛﺑﻳﺭﺓ ﻟﻸﻓﺭﺍﺡ‪ ،‬ﻣﺗ‪C‬ﻧ‪C‬ﺯﻩ‬ ‫ﻭﺍﺳﻊ ﻳﺷﻣﻝ ﻣﺳﺑﺢ ﻧﺻﻑ ﺃﻭﻟﻣﺑﻲ ﻭﻗﺎﻋﺔ ﻛﺑﻳﺭﺓ‪ ،‬ﺛ‪C‬ﻼﺛ‪C‬ﺔ ﺻ‪C‬ﻳ‪C‬ﺩﻟ‪C‬ﻳ‪C‬ﺎﺕ‪ ،‬ﻭﻧ‪C‬ﻅ‪C‬ﺭﺍ‬ ‫ﻟﺗﻭﺳﻁﻬﺎ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻟﻘﺭﻯ ﺗﻛﺛﺭ ﻓﻳﻬﺎ ﺍﻟﻣﺣ‪C‬ﻼﺕ ﺍﻟ‪C‬ﺗ‪C‬ﺟ‪C‬ﺎﺭﻳ‪C‬ﺔ "ﻣ‪C‬ﺣ‪C‬ﻼﺕ ﺃﺟ‪C‬ﻬ‪C‬ﺯﺓ‬ ‫ﻛﻬﺭﺑﺎﺋﻳﺔ‪ ,‬ﻣﻭﺍﺩ ﺗﻣﻭﻳﻧﻳﺔ‪ ,‬ﺑﻭﺗﻳﻙ ﻣﻼﺑﺱ‪ ،‬ﺃﺛﺎﺙ ﺟ‪C‬ﺩﻳ‪C‬ﺩ ﻭﻣﺳ‪C‬ﺗ‪C‬ﻌ‪C‬ﻣ‪C‬ﻝ‪ ,‬ﺟ‪C‬ﺯﺍﺭﻳ‪C‬ﻥ‪,‬‬ ‫ﻣﻧﺟﺭﺓ‪ ,‬ﻭﺭﺵ ﻟﺣﺎﻡ‪ ,‬ﻭﻣﻳﻛﺎﻧﻳﻛﻲ ﺳﻳﺎﺭﺍﺕ‪.‬‬

‫ﺩﻳﻣﻭﻏﺭﺍﻓﻳﺔ ﺍﻟﺑﻠﺩﺓ‬ ‫ﻋﺩﺩ ﻗﺎﻁﻧﻲ ﺍﻟﺑﻠﺩﺓ ﻳﺭﺑﻭ ﻋﻠﻰ ‪ 3,000‬ﻧﺳ‪C‬ﻣ‪C‬ﺔ ﻏ‪C‬ﺎﻟ‪C‬ﺑ‪C‬ﻳ‪C‬ﺗ‪C‬ﻬ‪C‬ﻡ ﺍﻟ‪C‬ﻌ‪C‬ﻅ‪C‬ﻣ‪C‬ﻰ ﻣ‪C‬ﻥ‬ ‫ﺍﻟﺷﺑﺎﺏ ﻭﻁﻼﺏ ﺍﻟﻣﺩﺍﺭﺱ‪ .‬ﻳﻌﺗﻣﺩ ﺍﻟﺳ‪C‬ﻛ‪C‬ﺎﻥ ﻓ‪C‬ﻲ ﻣ‪C‬ﻌ‪C‬ﻳ‪C‬ﺷ‪C‬ﺗ‪C‬ﻬ‪C‬ﻡ ﻋ‪C‬ﻠ‪C‬ﻰ ﺍﻟ‪C‬ﻭﻅ‪C‬ﺎﺋ‪C‬ﻑ‬ ‫ﺍﻟﺣﻛﻭﻣﻳﺔ‪ ،‬ﻭﺍﻷﻋﻣﺎﻝ ﺍﻟﺣﺭﺓ‪ ،‬ﻭﺍﻟﻣﺷﺎﺭﻳﻊ ﺍﻟﺗﺟﺎﺭﻳﺔ‪ ،‬ﻭﺍﻟﺣﺭﻑ ﺍﻟﺗﻲ ﻳ‪C‬ﺟ‪C‬ﻳ‪C‬ﺩﻭﻧ‪C‬ﻬ‪C‬ﺎ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺛﺭﻭﺓ ﺍﻟﺣﻳﻭﺍﻧﻳﺔ ﻭﻓﻼﺣﺔ ﺍﻷﺭﺽ‪ .‬ﻳﻠﺗﺣﻖ ﻛﻝ ﺃﺑﻧﺎء ﺍﻟ‪C‬ﻘ‪C‬ﺭﻳ‪C‬ﺔ ﺑ‪C‬ﺎﻟ‪C‬ﻣ‪C‬ﺩﺍﺭﺱ‬ ‫ﺍﻟﺣﻛﻭﻣﻳﺔ‪ ,‬ﻭﻳﺗﺧﺭﺝ ﻣﻌﻅﻣﻬﻡ ﻣﻥ ﺍﻟﺛﺎﻧﻭﻳﺔ ﻟﻳﻠﺗﺣﻘﻭﺍ ﺑﺎﻟﺟﺎﻣﻌﺎﺕ ﺍﻟﻣﺧﺗﻠﻔﺔ‪ ،‬ﺍﻟﺑﻠ‪C‬ﺩﺓ‬ ‫ﺫﺍﺕ ﻁﺎﺑﻊ ﻣﺣﺎﻓﻅ ﻭﺭﻭﺍﺑﻁ ﻗﻭﻳﺔ ﺑﻳﻥ ﺃﺑ‪C‬ﻧ‪C‬ﺎﺋ‪C‬ﻬ‪C‬ﺎ ‪ ،‬ﻭﻓ‪C‬ﻲ ﺍﻟ‪C‬ﻘ‪C‬ﺭﻳ‪C‬ﺔ ﻋ‪C‬ﺩﺓ ﻋ‪C‬ﺎﺋ‪C‬ﻼﺕ‬ ‫ﺃﻛﺑﺭﻫﺎ ﻫﻲ ﻋﺎﺋﻠﺔ ﺑﻭﺯﻳﺔ ﺛﻡ ﻳﺄﺗﻲ ﺑﻌﺩﻫﺎ ﻋﺩﺓ ﻋﺎﺋﻼﺕ ﺃﺧﺭﻯ ﻫﻲ ﺻ‪C‬ﺎﻟ‪C‬ﺢ‪ ،‬ﺃﺑ‪C‬ﻭ‬ ‫ﻳﻌﻘﻭﺏ‪ ،‬ﺷﻘﻭﺭ‪ ،‬ﺃﺳﻌﺩ‪ ،‬ﻋﺑﻳﺩ‪ ،‬ﺍﻟﻘﺎﻕ‪ ،‬ﺻﻼﺡ‪ ،‬ﺍﻟﻔﺎﺭ‪ ،‬ﻭﻗﻳﺷﺎﻭﻱ‪.‬‬ ‫ﺗﺻﻭﻳﺭ ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬ ‫‪11‬‬

Pandemic Lays Bare Israel’s Systemic Racism Diana Buttu As I sit in my house in Haifa, quarantined, like others around the world, I cannot help but recall a previous experience under Israeli-imposed curfew.

Eighteen years ago, during March and April of 2002, the Israeli army re-invaded the West Bank, including the city in which I was residing at the time, Ramallah. For months, we remained under lockdown as Israeli tanks, jeeps and soldiers terrorized our streets and homes.

We spent the days hearing about the rising death toll and worried about what the future would hold.

While the initial action was met with international condemnation, soon the lockdown – and the terror of Israel’s army – became “normal.” Few raised their voices at Israel’s collective punishment of Palestinians and all of the accompanying land confiscations and home demolitions undertaken by the army.

Today is no different. While the world is rightfully focused on “flattening curves” and “physical distancing,” with coping under a halted economy and worrying about loved ones, Israel’s occupation and systemic racism continue to guide policy – just as they have throughout history.

I live with my elderly parents, one of whom has a number of serious health issues, including respiratory problems. Like others, I worry about them, and, of course, my young son.

ed. And, of course, I cannot take my mind off Gaza, terrified that coronavirus will infect thousands and watch helplessly as the numbers rise.

Lockdown under occupation I take comfort in the initiatives that Palestinians have taken to support one another during this period – as we have during other periods of closure and lockdowns – knowing that despite everything, we will take care of one another, even when others want to see us disappear.

In the occupied West Bank, Palestinians have been quarantined for a month, at time of writing, with schools and businesses closed. The state of emergency declared by the Palestinian Authority has already been renewed for another month, Palestinians not only fearing what will happen to an already dependent and fragile economy but also that an outbreak cannot be contained.

These fears are not unwarranted: Israel has long held control over the Palestinian public health system. It prevents basic equipment like radiation machines not only from entering Gaza but also the occupied West Bank outside East Jerusalem.

And while restricting access to health facilities in Israel, occupation authorities also make it difficult or impossible for Palestinians to get permits to East Jerusalem’s relatively better equipped hospitals.

But I also have to think about my friends in the West Bank, at the mercy of the whims of the Israeli military as well as unrestrained and violent settlers living in occupied territory in violation of international law.

But Palestinians do not only have to fear loss of life, a collapsed health care system and economy: They also have to fear Israel’s daily actions in occupied territory.

I have to worry about my friends in “hiding” because Israel has never allowed them to live normally in their country because they hold West Bank identity cards. I worry about whether they will be picked up while on the way to the grocery store and whether they will be allowed access to care, if need-

Since the state of emergency was declared, Israel has carried out mass arrests (detaining 85 people, including 10 children) and demolished, forced people to self-demolish or seized more than 40 places of business and homes as the world is being told to “stay home.”

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Israeli settlers continue their attacks – on both people and properties – with impunity. Gaza remains blockaded, even as the health sector is on the verge of collapse as a result of Israel’s 13-year closure.

Palestinian prisoners in Israeli detention are among the most vulnerable.

Since March 15th, emergency regulations have granted almost unrestrained powers to the prison authorities. They bar prisoners from meeting with families or lawyers and allow telephone consultation only if a court case is imminent. For those of us living inside Israel’s 1948 boundaries, the picture is just as bleak.

fore 1948, and in cities with mixed populations, there are no hospitals in Palestinian towns – certainly none capable of handling volumes of coronavirus patients – and disaster may be imminent.

But while testing remains elusive, tracking does not. Israel is attempting to use Shin Bet surveillance mechanisms to track coronavirus patients, a measure temporarily halted due to the intervention of rights group Adalah.

As always, it has only been the civil society of Palestinian citizens of Israel and their legislators who have pushed back against the actions of the state, including by pressing for increased testing in Palestinian towns, increased funding for Palestinian hospitals and demanding an end to state surveillance.

Israeli racism guides policy on coronavirus.

Since the start of the outbreak, Israel has both proSome may believe that the coronavirus is an moted an image of equality by showing Palestinian equalizer – that it affects Israelis and Palestinians doctors on the frontlines of treating coronavirusalike. While the virus has the potential to affect eveinfected patients to mask its bigotry. Simultaneously ryone, treatment for it is it has castigated only Paleshardly egalitarian. tinians for not “following the “Should this virus spread rules,” at least at first, even while the majority of those widely in Palestinian communi- Rather, owing to systemic who have tested positive to ties, the consequences will be discrimination, the approach taken by Israel has been to date hail from religious Jewdisastrous” prioritize Israeli Jewish lives ish communities. over Palestinian lives.

Should this virus spread widely in Palestinian comIsrael has issued fines against imams for holding munities, the consequences will be disastrous. prayers while allowing synagogues to continue their services uninterrupted. Mikvahs – ritual baths – reIn short, Israel’s approach to the coronavirus is mained open until the end of March and yeshivas the culmination of historical racist and colonial policontinued to operate long into the shutdown, cies – not separate from them. though the continued flouting of rules by some ultra -orthodox communities may bring a comprehensive In the aftermath of Israel’s 2002 invasion, a numend to that soon. ber of things became “normal:” nightly Israeli raids, endless Israeli blockades, radical restrictions on Systemic discrimination movement due to “security” and the demolition of Worse still is that Israel had tested a mere 4,000 homes with barely a protest.

Palestinian citizens of Israel for the virus up to April 2nd. This is the same as the number of Jewish Israelis tested every day. Public health and safety orders were in the beginning provided in Hebrew and sometimes Russian and English, but nothing in Arabic.

Efforts to provide Arabic-language guidance have since been stepped up though such information is still not transmitted in real time.

With the exception of hospitals that existed be13

My fear is that once this coronavirus threat passes, some measures will also be normalized this time: from racism in health care, to holding Palestinians and their health care system hostage, to surveillance, to home demolitions and blockades – all in the name of “public security.”

This piece has been republished with permission from Electronic Intifada and Diana Buttu.

Tahanie Aboushi: Transforming the Future of Justice Reem Farhat Tahanie Aboushi is changing the culture of justice in more ways than one. Aboushi is the Muslim Palestinian American attorney running to be the district attorney of Manhattan whose progressive campaign aims to make the justice system "into one that uplifts and builds up [Manhattan's] neighbors and neighborhoods." When she was younger, Aboushi and her nine siblings experienced the impact of this country's criminal justice system first hand. Today, she represents a wide range of people seeking justice, from elementary school students experiencing bullying and harassment, to individuals facing discrimination on the basis of race or religion.

How have your life experiences influenced your decision to practice law?

When I was fourteen, my father was sentenced to twenty-two years in prison. This was a destabilizing experience for my family. I remember how uprooted our existence was. I decided to become a lawyer so I could find families like mine and help them navigate a system like the criminal justice system. Many of these issues, like immigration and contact with the criminal justice system, were common experiences for our communities, but no one knows where to get trusted help from. I wanted to be that person.

How has your identity as a Palestinian woman affected your view of justice or career?

What it means to be Muslim, Palestinian and female has always been a topic of discussion in the public, media, workplace, and family. Society is telling you how you should be acting and who you should be before you begin to figure it out yourself.

In all of those categories, it is always a fight to make your own way and to work for equality and justice because people want to be equally represented and heard. We want to make our own way instead of being pigeon holed into these stereotypes. I have taken that fight to the court to advocate for justice and fairness for everyone.

Photo provided by Tahanie Aboushi

Do you have any advice for young women facing these societal pressures?

You have to have a reference point for your morals and values. If you are Muslim, it is probably Islam. For me, Islam is what keeps me tied to my course. Specifically, the Hadith that guides us to love for our brother what we love for ourselves. It allows me to renew my intention and I continually ask myself: What I am trying to accomplish? Why am I doing this? I've always wanted to be a voice for those who have been pushed into the shadows of society and be a source of help for anyone in need. I know that our existence is not permanent, and so I don't see things as possessions or personal gains for me, I 14

see myself as trying to make this world a better place so it is easier for the next person.

Your "why" is your driving force and it will hold you accountable and help you navigate the great adversities that lie ahead for you.

What is your why?

My why is to ensure fairness, equality, and justice for all.

Why is it important for women to have representation in the legal field?

We are an important voice in the legal field and we want to be represented and oftentimes, people want to speak on our behalf to our exclusion. The conversation is: this is what I think should be happening to Muslim women, this is how I think women should behave. But we are right here. We are right here and you should ask us or listen to the Muslim voices who are out there telling you what they want and how they want to do things. We need to be more assertive in telling our own stories.

through counseling, employment, and support for mental health struggles. By doing that, we can shift our focus to those committing high level and violent crimes.

How has this pandemic affected the legal system?

This pandemic transcends any field and every home allowing public health to become the first priority for everyone. In regards to the criminal justice system- our jails, prisons, and ICE detention centers have become incubators for this virus. Since January, we have been advocating for the reduction of these populations because we know that the conditions of these facilities are not sanitary, do not provide PPEs and do not have adequate medical care. Although inmates have been tasked with producing hand sanitizer, they are not allowed to use it because it contains alcohol and alcohol is a contraband. People in these facilities, including employees, cannot socially distance and are not tested for COVID.

There is a difference between jail and prison.

Prison holds people who “Society is telling you how have already been convicted and are serving a sentence.

As District Attorney how do you should be acting and who However, jail populations you plan to reform the legal you should be before you begin are made up of people who system in Manhattan? are waiting for their cases to One of the main probto figure it out yourself. � be resolved- are legally innolems with this system is that cent until proven guilty, and it provides the public with the false premise that in people who have committed violations of their paorder to be safe, people have to be punished or put role. These violations include not updating your adin jail. So the term "accountability" is decided for us dress or not checking in with your parole officer. If and for people who have come in contact with the you miss any of these things, you have to go to jail system. Instead of victims having a say in what hapand wait for a hearing date. There are hundreds of pens, this office cuts them out and decides from thousands of people across the country in jail unnecamongst a handful of punitive measures such as: essarily. People have been advocating to get these fines, jails, and monitoring. When you break down people out of jail but the response has always been, the statistics and see who are the bulk of people be"No, they have to stay there for public safety," even ing prosecuted, they are black and brown peothough there is no evidence that the public would ple, low income people and people who are strugnot be safe or that they would be a danger. gling with social ills such as drug addiction, unemployment, and mental health. Prison culture is horriLeadership across the country have moved to ble, it is violent, unhealthy, and dangerous. It is not reduce jail and prison populations because COVID where people go to grow. has been spreading in these facilities at a higher rate What I want to do is remove this office from the frontline response to socio-economic ailments and instead rely on community-based organizations to help rehabilitate behavior, prevent crime and ensure people get the help they need. Community based organizations help people defeat their addictions 15

than any country in the world. New York has already reduced it by twenty percent, but they can do much more. Now, 1,210 people on Riker's Island Jail in New York tested positive for COVID- 362 incarcerated people and 848 correctional staff and health workers, and it is still spreading.

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Everyone keeps saying they want things to go back to normal, but normal is what got us here. I don't want us to go back to how things were. We have to do things better. I am hoping that all the changes that were enacted in response to COVID-19 become permanent and we are working as an efficient society that puts people first and makes public health the priority.

Do you have any advice for young people hoping to advocate for justice?

Martin Luther King said, "It is always the right time to do the right thing." And Nelson Mandela said "It always seems impossible until it is done."

My advice is to never let yourself be discouraged by the naysayers or the very difficult road of changing the world for the better. This is about healing, doing better and ensuring that society works from a posi-

tion of justice and mercy. You can accomplish accountability and rehabilitation. You can be just and merciful while still dealing with tough things going on in society, -these concepts are not mutually exclusive.

Since our theme is future, what is the future you see for Manhattan with you as District Attorney?

The future I see is one of justice for all, one where people know they are going to come before the law and be equally treated and represented. I will make this office accountable, transparent and collaborative to prevent crime and support rehabilitation. One where communities can trust that it is not being used as a personal law firm for the privileged and the powerful. I see a District Attorney's office that addresses the socio-economic problems of society by providing more community resources and support instead of incarcerating some of the most vulnerable people among us.

Photo provided by Tahanie Aboushi

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‫ﺣﺭﻓﺔ ﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ ﺍﻟﺟﺯء ﺍﻷﻭﻝ‪ :‬ﺍﻟﻔﺧﺎﺭ ﻋﺑﺭ ﺍﻟﻌﺻﻭﺭ‬

‫ﺭﺟﺎء ﻏﺯﺍﻭﻧﺔ‬

‫ﻟﻘﺩ ﻋﺭﻑ ﺍﻟﻔﺧﺎﺭ ﻣﻧﺫ ﺃﻗﺩﻡ ﺍﻟﻌ‪C‬ﺻ‪C‬ﻭﺭ ﻭﻛ‪C‬ﺎﻥ ﻣ‪C‬ﻭﺿ‪C‬ﻊ ﺍﻫ‪C‬ﺗ‪C‬ﻣ‪C‬ﺎﻡ ﺍﻟﺷ‪C‬ﻌ‪C‬ﻭﺏ‬ ‫ﻭﺍﻟﺣﺿﺎﺭﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺗﻌﺗﺑﺭ ﺍﻟﻔﺧﺎﺭﻳﺎﺕ ﻣﺭﺟﻌﺎ ﻫﺎﻣﺎ ً ﻣﻥ ﻣﺭﺍﺟﻊ ﺍﻟﺗﺎﺭﻳ‪C‬ﺦ‪ ،‬ﻓ‪C‬ﻘ‪C‬ﺩ‬ ‫ﺻﻧﻊ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻔﺧﺎﺭ ﻣﻥ ﺍﻟﻁﻳﻥ ﺍﻟﻣﺣﺭﻭﻕ ﻭﻅﻬﺭﺕ ﻫﺫﻩ ﺍﻟﺣ‪C‬ﺭﻓ‪C‬ﺔ ﺑ‪C‬ﻧ‪C‬ﺎء ﻋ‪C‬ﻠ‪C‬ﻰ‬ ‫ﺣﺎﺟﺔ ﺍﻷﻧﺳﺎﻥ ﻭﻣﺗﻁﻠﺑﺎﺕ ﺣﻳﺎﺗﻪ ﺍﻟﺑﺩﺍﺋﻳﺔ ﻭﻛﺎﻧﺕ ﻛﻐ‪C‬ﻳ‪C‬ﺭﻫ‪C‬ﺎ ﻣ‪C‬ﻥ ﺍﻟ‪C‬ﺣ‪C‬ﺭﻑ ﺍﻟ‪C‬ﺗ‪C‬ﻲ‬ ‫ﺗﺗﻁﻭﺭ ﺗﺑﻌﺎ ً ﻟﺣﺎﺟﺔ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻳﻭﻣﻳﺔ ﻭﺗﻘﺩﻡ ﺍﻟﺣﺿﺎﺭﺍﺕ ﻭﺃﺑﺩﻋ‪C‬ﺕ ﻓ‪C‬ﻳ‪C‬ﻬ‪C‬ﺎ ﺣﺿ‪C‬ﺎﺭﺓ‬ ‫ﻣﺻﺭ ﺍﻟﻘﺩﻳﻣﺔ ﻭﺍﻟﺣﺿﺎﺭﺓ ﺍﻟﺻﻳﻧﻳﺔ ﻭﺣﺿﺎﺭﺍﺕ ﺃﺧﺭﻯ ﻭﺍﻟﺗﻲ ﺷ‪C‬ﻛ‪C‬ﻠ‪C‬ﺕ ﺍﻟ‪C‬ﻬ‪C‬ﻭﻳ‪C‬ﺔ‬ ‫ﺍﻟﺷﺧﺻﻳﺔ ﻟﻬﺫﻩ ﺍﻟﺣﺿﺎﺭﺍﺕ ﺍﻟﺗﻲ ﻟﻥ ﺗﺳﺗﻁﻳﻊ ﻛﻝ ﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﺍﻟﻌﺻﺭ ﺗ‪C‬ﺯﻭﻳ‪C‬ﺭﻫ‪C‬ﺎ‬ ‫ﻷﻧﻬﺎ ﺃﺻﺑﺣﺕ ﺟﺯءﺍ ً ﻣﻧﻬﺎ ﻭﻣﺭﺗﺑﻁﺔ ﻓﻲ ﺃﻋﻣﺎﻕ ﺟﺫﻭﺭﻫﺎ‪.‬‬ ‫ﻭﺗﺭﺟﻊ ﺃﻗﺩﻡ ﺍﻟﻧﻣﺎﺫﺝ ﺍﻟﺗﻲ ﻋﺛﺭ ﻋﻠﻳﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺗﺎﺳﻊ ﺍﻟﻣﻳﻼﺩﻱ ﻭﻛﺎﻧ‪C‬ﺕ‬ ‫ﻋﺑﺎﺭﺓ ﻋﻥ ﺃﺯﻳﺎﺭ ﻏﻳﺭ ﻣﻁﻠﻳﺔ ﺯﺧﺭﻓﺕ ﺑﺯﺧﺎﺭﻑ ﺑﺎﺭﺯﺓ ﻭﺑﻌ‪C‬ﻧ‪C‬ﺎﺻ‪C‬ﺭ ﺯﺧ‪C‬ﺭﻓ‪C‬ﻳ‪C‬ﺔ‬ ‫ﻣﺧﺗﻠﻔﺔ ﻣﻧﻬﺎ ﻧﺑﺎﺗﻳﺔ ﻭﻫﻧﺩﺳﻳﺔ ﺗﺩﻭﺭ ﺣﻭﻝ ﺑﺩﻥ ﻭﻋﻧﻖ ﺍﻟﺯﻳﺭ ﺛﻡ ﺃﺗﻘﻥ ﺍﻟﻣ‪C‬ﺳ‪C‬ﻠ‪C‬ﻣ‪C‬ﻭﻥ‬ ‫ﺣﺭﻓﺔ ﺍﻟﻔﺧﺎﺭ ﻓﺑﺩﺃﻭ ﺑﺣﺭﻗﻪ ﻭﻁﻼﺋﻪ ﺑﺎﻟﻠﻭﻥ ﺍﻷﺯﺭﻕ ﻭﺍﻟﺫﻫﺑﻲ ﻭﻛﺎﻧﺕ ﺍﻟﺯﺧﺎﺭﻑ‬ ‫ﺗﺭﺳﻡ ﺃﻭ ﺗﺣﻔﺭ ﺃﻭ ﺗﺧﺭﻡ ﻭﺃﺣﻳﺎﻧﺎ ً ﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻭﺣﺩﺍﺕ ﺗﺣﺯﺯ‪.‬‬ ‫ﻭﻗﺩ ﺃﻗﺗﺻﺭ ﺍﺳﺗﻌﻣﺎﻝ ﻫﺫﻩ ﺍﻷﻭﺍﻧﻲ ﻋ‪C‬ﻠ‪C‬ﻰ ﻛ‪C‬ﺑ‪C‬ﺎﺭ ﺭﺟ‪C‬ﺎﻝ ﺍﻟ‪C‬ﺩﻭﻟ‪C‬ﺔ ﺍﻷﺛ‪C‬ﺭﻳ‪C‬ﺎء‬ ‫ﻭﺍﻟﺫﻳﻥ ﺍﺗﺧﺫﻭﻫﺎ ﺑﺩﻳﻼ ﻋﻥ ﺍﻷﻭﺍﻧﻲ ﺍﻟﺫﻫﺑﺔ ﻭﺍﻟﻔﺿﻳﺔ ﺍﻟﺗﻲ ﻛﺎﻧ‪C‬ﻭﺍ ﻳﺳ‪C‬ﺗ‪C‬ﺧ‪C‬ﺩﻣ‪C‬ﻭﻧ‪C‬ﻬ‪C‬ﺎ‬ ‫ﻓﻲ ﺣﻳﺎﺗﻬﻡ‪.‬‬

‫ﻭﻗﺩ ﺍﻧﺗﺷﺭﺕ ﺻﻧﺎﻋﺗﻪ ﻓﻲ ﺟﻣﻳﻊ ﺍﻷﻗﻁﺎﺭ ﺍﻟﻌﺭﺑ‪C‬ﻳ‪C‬ﺔ ﻭﺍﻷﺳ‪C‬ﻼﻣ‪C‬ﻳ‪C‬ﺔ ﻭﻛ‪C‬ﺎﻧ‪C‬ﺕ‬ ‫ﻣﺻﺭ ﻭﺑﻼﺩ ﺍﻟﺷﺎﻡ ﻓﻲ ﻣﻘﺩﻣﺔ ﻫﺫﻩ ﺍﻷﻗﻁﺎﺭ ﻭﺧﺎﺻﺔ ﺃﻳﺎﻡ ﺍﻟﻔﺎﻁﻣﻳﻳﻥ ﻭﺍﻟﻣﻣ‪C‬ﺎﻟ‪C‬ﻳ‪C‬ﻙ‬ ‫ﻭﻛﺎﻥ ﻟﻛﻝ ﻋﺻﺭ ﻁﺎﺑﻌﻪ ﺍﻟﺧﺎﺹ ﻭﺍﻟﻣﻣﻳﺯ ﺑﻪ ﻭﻗﺩ ﺃﻧﺗﺞ ﺍﻟﺧﺯﺍﻓﻭﻥ ﺍﻟ‪C‬ﻣ‪C‬ﺳ‪C‬ﻠ‪C‬ﻣ‪C‬ﻭﻥ‬ ‫ﺍﻟﺟﺩﺍﺭﻳﺎﺕ ﻭﺍﻟﻣﺣﺎﺭﻳﺏ ﻭﺍﻟﺗﺣﻑ ﻭﺍﻷﻭﺍﻧﻲ ﺍﻟﻣﻧﺯﻟﻳﺔ ﻣﺛﻝ ﺍﻷﺑ‪C‬ﺎﺭﻳ‪C‬ﻖ ﺍﻟﺻ‪C‬ﺣ‪C‬ﻭﻥ‬ ‫ﻭﺍﻷﻗﺩﺍﺡ ﻭﻏﻳﺭﻫﺎ ﻭﻛﺎﻧﺕ ﻣﺯﺧﺭﻓﺔ ﺑﻭﺣﺩﺍﺕ ﺯﺧ‪C‬ﺭﻓ‪C‬ﻳ‪C‬ﺔ ﺍﺳ‪C‬ﻼﻣ‪C‬ﻳ‪C‬ﺔ ﻣ‪C‬ﻊ ﻅ‪C‬ﻬ‪C‬ﻭﺭ‬ ‫ﺍﻟﺗﺟﺩﻳﺩ ﻭﺍﻷﺑﺗﻛﺎﺭ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﻁﻊ‪ .‬ﻭﻫﻛﺫﺍ ﺗﺑﺩﻭ ﺍﻷﺻﺎﻟﺔ ﻭﺍﻷﺑ‪C‬ﺩﺍﻉ ﺍﻟ‪C‬ﻔ‪C‬ﻧ‪C‬ﻲ ﻓ‪C‬ﻲ‬ ‫ﺃﻧﺗﺎﺟﻬﺎ ﻣﻊ ﺍﻷﺳﺗﻔﺎﺩﺓ ﻣﻥ ﻣﻬﺎﺭﺍﺕ ﻭﺧﺑﺭﺍﺕ ﺍﻷﻣﻡ ﺍﻟﺳﺎﺑﻘﺔ‪ .‬ﺣﻳﺙ ﺃﻥ ﺻ‪C‬ﻧ‪C‬ﺎﻋ‪C‬ﺔ‬ ‫ﺍﻟﺧﺯﻑ ﻭﺍﻟﻔﺧﺎﺭ ﺃﺻﺑﺣﺕ ﻓﻥ ﻫﺎﻣﺎ ً ﻭﺗﻌﺩ ﺍﻟﻳﻭﻡ ﻣﻥ ﺍﻟﻔﻧﻭﻥ ﺍﻟﺗﻲ ﺃﺭﺗﺑ‪C‬ﻁ ﺃﺳ‪C‬ﻣ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺍﺭﺗﺑﺎﻁﺎ ﻭﺛﻳﻘﺎ ً ﺑﺣﻳﺎﺓ ﺍﻹﻧﺳﺎﻥ‪ ،‬ﻣﻥ ﻫﻧﺎ ﻧﺭﻯ ﺍﻫﺗﻣﺎﻡ ﺍﻷﻧﺳﺎﻥ ﺑﻬﺎ ﻓ‪C‬ﻘ‪C‬ﺩ ﺃﻧﺷ‪C‬ﺄ ﻟ‪C‬ﻬ‪C‬ﺎ‬ ‫ﻣﻌﺎﻫﺩ ﻭﻣﺩﺍﺭﺱ ﻭﺟﺎﻣﻌﺎﺕ ﺗﻬﺗﻡ ﺑﻬﺎ ﻭﺗﺩﺭﺳﻬﺎ ﻟﻣﺎ ﻟﻬﺎ ﻣﻥ ﺃﻫ‪C‬ﻣ‪C‬ﻳ‪C‬ﺔ ﻓ‪C‬ﻲ ﺗ‪C‬ﻁ‪C‬ﻭﺭ‬ ‫ﺍﻟﻣﺟﺗﻣﻊ ﺑﺎﻷﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺣﻔﺎﻅ ﻋﻠﻰ ﻫ‪C‬ﺫﺍ ﺍﻷﺭﺙ ﺍﻟ‪C‬ﺫﻱ ﻭﺭﺛ‪C‬ﻧ‪C‬ﺎﻩ ﻋ‪C‬ﻥ ﺃﺟ‪C‬ﺩﺍﺩﻧ‪C‬ﺎ‬ ‫ﺍﻟﻣﻭﺟﻭﺩﻳﻥ ﻓﻲ ﻫﺫﻩ ﺍﻷﺭﺽ ﺍﻟﻣﺑﺎﺭﻛﺔ ﺃﺭﺽ ﻓﻠﺳﻁﻳﻥ ﻣﻧﺑﻊ ﺍﻟﻔﺧﺎﺭ‪.‬‬ ‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻟﺗﻲ ﺳﺎﻋﺩﺕ ﻓﻲ ﻅﻬﻭﺭ ﻫﺫﻩ ﺍﻟﺻﻧﺎﻋﺔ‪:‬‬ ‫ﺇﻥ ﺍﻧﺗﺷﺎﺭ ﺃﻱ ﺣﺭﻓﺔ ﻭﺑﻘﺎﺋﻬﺎ ﻳﺟﺏ ﺍﻥ ﺗ‪C‬ﺭﺗ‪C‬ﺑ‪C‬ﻁ ﺍﺭﺗ‪C‬ﺑ‪C‬ﺎﻁ‪C‬ﺎ ﻭﺛ‪C‬ﻳ‪C‬ﻘ‪C‬ﺎ ﺑ‪C‬ﻭﺟ‪C‬ﻭﺩ‬ ‫ﻋﻭﺍﻣﻝ ﺭﺋﻳﺳﺔ ﺗﺳﺎﻋﺩﻩ ﻓﻲ ﻭﺟﻭﺩﻫﺎ ﻓﺎﻟﺣﺎﺟﺔ ﻛﻣﺎ ﻳﻘﻭﻟﻭﻥ ﺍﻡ ﺍﻻﺧﺗﺭﺍﻉ ﻣﻥ ﻫﻧ‪C‬ﺎ‬ ‫ﻓﺎﻥ ﻛﺛﺭﺓ ﺍﻟﺣﺎﺟﺔ ﺍﻟﻰ ﻫﺫﻩ ﺍﻟﺣﺭﻓﺔ ﺍﻟﺗﻲ ﺗﻧﺗ‪C‬ﺞ ﺍﻭﺍﻧ‪C‬ﻲ ﻣﺻ‪C‬ﻧ‪C‬ﻭﻋ‪C‬ﺔ ﻣ‪C‬ﻥ ﺍﻟ‪C‬ﻔ‪C‬ﺧ‪C‬ﺎﺭ‬ ‫ﻭﺗﻔﺿﻳﻠﻬﺎ ﻋﻠﻰ ﺍﻻﻭﺍﻧﻲ ﺍﻟﻣﺻﻧﻭﻋﺔ ﻣﻥ ﺍﻟﻣﻌﺎﺩﻥ ﻭﺍﻟﺗﻲ ﻻ ﻳﻣﻛ‪C‬ﻥ ﺍﻥ ﻧﺳ‪C‬ﺗ‪C‬ﻐ‪C‬ﻧ‪C‬ﻲ‬ ‫ﻋﻧﻬﺎ ﻻﺳﺑﺎﺏ ﻋﺩﺓ ﺟﻌﻝ ﺍﻻﻧﺳﺎﻥ ﻳﻘﺑﻝ ﻋﻠﻰ ﺍﻻﻫﺗﻣﺎﻡ ﺑﻬﺎ ﻭﻳﺟﻌﻠﻬﺎ ﻛﻣﻬﻧﺔ ﻳﻣﻛ‪C‬ﻥ‬ ‫ﺍﻻﺣﺗﺭﺍﻑ ﺑﻬﺎ‪ ،‬ﻭﻟﻛﻭﻥ ﺍﻟﻣﻭﺍﺩ ﺍﻷﺧﺭﻯ ﺍﻟﺗﻲ ﺗﺻﻧﻊ ﻣﻧﻬﺎ ﻫﺫﻩ ﺍﻻﻭﺍﻧﻲ ﻓﻲ ﺗ‪C‬ﻠ‪C‬ﻙ‬ ‫ﺍﻟﻔﺗﺭﺓ ﻏﻳﺭ ﻣﺗﻭﻓﺭﺓ ﻭﻓﻲ ﺣﺎﻟﺔ ﺗﻭﻓﺭﻫﺎ ﺗﻛﻭﻥ ﺗﻛﺎﻟﻳﻔﻬﺎ ﻋﺎﻟﻳﺔ‪ ،‬ﻭﻧﻅﺭﺍ ﻟﻠ‪C‬ﻅ‪C‬ﺭﻭﻑ‬ ‫ﺍﻻﻗﺗﺻﺎﺩﻳﺔ ﺍﻟﺻﻌﺑﺔ ﺍﻟﺗﻲ ﻛﺎﻥ ﻳﻌﻳﺷﻬﺎ ﺍﻟﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ ﻓ‪C‬ﻛ‪C‬ﺭ ﻓ‪C‬ﻲ ﺍﻧ‪C‬ﺗ‪C‬ﺎﺝ ﻣ‪C‬ﺎ‬ ‫ﻳﺣﺗﺎﺟﻪ ﻣﻥ ﺍﻭﺍﻧﻲ ﻣﻧﺯﻟﻳﺔ ﺑﺄﻗﻝ ﺍﻟﺗﻛﺎﻟﻳﻑ ﻭﺑ‪C‬ﺎﺑﺳ‪C‬ﻁ ﺍﻟ‪C‬ﻭﺳ‪C‬ﺎﺋ‪C‬ﻝ ﻣ‪C‬ﻣ‪C‬ﺎ ﺩﻓ‪C‬ﻌ‪C‬ﻪ ﺍﻟ‪C‬ﻰ‬ ‫ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﺧﺎﻣﺎﺕ ﺍﻟﻣﺗﻭﻓﺭﺓ ﻓﻲ ﺍﻟﺑﻳﺋﺔ ﺍﻟﻣﺣﻠﻳﺔ ﺍﻟﻣﺣﻳﻁﺔ ﺑﻪ ﻭﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺍﻭﻝ ﻣﺎ‬ ‫ﻓﻛﺭﺕ ﺑﺎﺳﺗﻐﻼﻝ ﻫﺫﻩ ﺍﻟﻣﻭﺍﺩ ﺍﻟﻣﺗﻭﻓﺭﺓ ﻓﻲ ﺍﻟﻁﺑﻳﻌﺔ ﻭﺗﺣﻭﻳﻠﻬﺎ ﺍﻟﻰ ﻣﻭﺍﺩ ﻳﺳ‪C‬ﺗ‪C‬ﻔ‪C‬ﺎﺩ‬ ‫ﻣﻧﻬﺎ ﻫﻲ ﺍﻟﻣﺭﺍﺓ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ ﻭﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺗﺑﺗﻌﺩ ﻋﻥ ﺍﻟﺑﺫﺥ ﻭﺍﻟﺗﺭﻑ ﻓﻲ ﺍﺳﺗﻌﻣﺎﻝ‬ ‫ﺍﻟﺧﺎﻣﺎﺕ ﺍﻟﻐﺎﻟﻳﺔ ﻛﺎﻟﺫﻫﺏ ﻭﺍﻟﻔﺿﺔ ﻭﺍﻟﺗﻲ ﺍﺳﻬ‪C‬ﻣ‪C‬ﺕ ﻓ‪C‬ﻲ ﺗ‪C‬ﻁ‪C‬ﻭﻳ‪C‬ﺭ ﻫ‪C‬ﺫﻩ ﺍﻟ‪C‬ﺣ‪C‬ﺭﻓ‪C‬ﺔ‬ ‫ﻭﺷﺟﻌﺕ ﺍﻟﺭﺟﺎﻝ ﻋﻠﻰ ﺍﻻﻗﺑﺎﻝ ﻟﻠﻌﻣﻝ ﺑﻬﺎ ﻭﺗﻁﻭﻳﺭﻫﺎ ﺷﻳﺋ‪C‬ﺎ ﻓﺷ‪C‬ﻳ‪C‬ﺋ‪C‬ﺎ ﻣ‪C‬ﻊ ﺍﻟ‪C‬ﺭﻭﺡ‬ ‫ﺍﻟﺩﻳﻧﻳﺔ ﺍﻟﺳﻣﺣﺔ ﺍﻟﺗﻲ ﻳﺗﻣﺗﻊ ﺑﻬﺎ ﺍﻟﺩﻳﻥ ﺍﻻﺳﻼﻣﻲ ﺍﻟﺣﻧﻳﻑ ﺑﻌﻳﺩﺍ ﻋﻥ ﺍﻟﺗﺟﺳﻳﻡ‪.‬‬ ‫ﻁﺭﻳﻘﺔ ﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ ﻋﺑﺭ ﺍﻟﻌﺻﻭﺭ‬ ‫ﺗﻣﺭ ﻋﻣﻠﻳﺔ ﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ ﻓﻲ ﻋﺩﺓ ﻣﺭﺍﺣﻝ ﺳﻭﻑ ﺍﺳﺗﻌﺭﺿﻬﺎ ﻓﻳﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃ‪ -‬ﺍﻟﻣﺭﺣﻠﺔ ﺍﻷﻭﻟﻰ‪:‬‬ ‫ﺗﺣﺿﻳﺭ ﺍﻟﻣﻭﺍﺩ ﺍﻷﻭﻟﻳﺔ‪:‬‬ ‫ﺇﻥ ﺍﻟﺧﺎﻣﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺗﺻﻧﻳﻊ ﻛﻠﻬﺎ ﻣﻥ ﺍﻟﻁﺑﻳﻌﺔ ﻭﻫﻲ ﻣ‪C‬ﻥ ﺍﻟ‪C‬ﻁ‪C‬ﻳ‪C‬ﻥ ﺍﻟ‪C‬ﺫﻱ‬ ‫ﻳﺳﺗﺧﺭﺝ ﻣﻥ ﺍﻷﺭﺽ ﻭﻣﻥ ﻣﻧﺎﻁﻖ ﻣﺣﺩﺩﺓ ﻭﻏﺎﻟﺑﺎ ﻣﺎ ﺗﻛﻭﻥ ﻣﺧﻠﻭﻁﺔ ﻣﻊ ﻣ‪C‬ﻭﺍﺩ‬ ‫ﺃﺧﺭﻯ ﻛﻠﻬﺎ ﻣﺣﻠﻳﺔ ﺗﺗﻛﻭﻥ ﻣﻥ )ﺍﻟﻁﻳﻥ( ﺍﻟﺫﻱ ﻳﺳﺗﺧﺭﺝ ﻣﻥ ﺍﻷﺭﺽ ﻭﻣﻥ ﺃﻣﻛﻧﺔ‬ ‫ﺧﺎﺻﺔ ﺗﺩﻋﻰ " ﺑﺎﻟﻣﻁﺎﻳﻥ" ﻭﺍﺣ‪C‬ﺩﺓ ﺗﺳ‪C‬ﻣ‪C‬ﻰ ﺑ‪C‬ﺎﻟ‪C‬ﺯﻣ‪C‬ﻬ‪C‬ﺭﻱ ﻭﻫ‪C‬ﻭ ﺍﻷﺳ‪C‬ﺎﺳ‪C‬ﻲ ﻓ‪C‬ﻲ‬ ‫ﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ ﻭﺍﻷﺧﺭ ﻫﻭ ﺍﻟﺗﺭﺍﺏ ﺍﻷﺣ‪C‬ﻣ‪C‬ﺭ ﺍﻟ‪C‬ﻌ‪C‬ﺎﺩﻱ ﺍﻟ‪C‬ﺧ‪C‬ﺎﻟ‪C‬ﻲ ﻣ‪C‬ﻥ ﺍﻟﺷ‪C‬ﻭﺍﺋ‪C‬ﺏ‬ ‫)ﺗﺎﺑﻊ ﻋﻠﻰ ﺍﻟﺻﻔﺣﺔ ‪(25‬‬

‫‪Photo provided by Raja Ghazawneh‬‬

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Staying Connected: a Brief Reflection on the Importance of Our Community Jessica E. Heller

Photo by Jessica Heller

In the summer of 2019 I was granted the opportunity to travel to Palestine through the PACC’s Homeland Project. Looking back, I was both enamored and deeply pained during my two weeks of experiencing the ancient cities, walkways, and landscapes of Palestine, Filistin. Palestine brings to mind bountiful culture, hospitality, delicious food, mint lemonade, tatreez, graffiti art, spirit, walls, border crossings, pain, loss, colonization, injustice, unearthed people… Prior to my journey there, I felt anger, despair, and sadness, especially when learning of the historic and current events taking place.

Upon my return, I am still experiencing the undulations of anger, fear, and sadness – however, I also now feel a sense of hope in the coming together of community, a community empowered by the collective desire for peace and the right to thrive.

I am an Arab American of half Syrian descent. I never had the opportunity to visit Syria, especially due to the war in recent years, nor did I grow up in a

local Arab-American community. My Teta was a fundamental person in my life, and thanks to her, the customs, culture, and language are near and dear to me. It was not until my adulthood when I realized my yearning for a connection with a community beyond my family, who I shared an ancestral heritage with. I am fortunate to have found a meaningful and enriching relationship with those who are a part of PACC. Moreover, I am grateful to have joined them in the return to the homeland – a pilgrimage that unites us through heart.

Our group traveled throughout the West Bank as well as to cities beyond the wall. I learned more about the daily experience and life lived under occupation. I felt shock, despair, anger, and suspicion.

Though these feelings may have been new for me, they were not new to those who lived here. The segregation and disparity was so glaring that it made my stomach turn, especially the overt racism I witnessed. I was dismayed to learn that families kept a 18

reservoir of water in their homes as a result of the occupation randomly turning off their water supply.

I was afraid for the families living in refugee camps experiencing nightly IDF raids in their homes. I was saddened when I learned that loved ones are divided by a wall surrounded by snipers and by travel restrictions making it challenging to reunite with their families abroad. I felt heartbroken after visiting Khalil (Hebron), a caged city. We walked through several metal barriers surrounded by heavily armed soldiers, passed vacant storefronts, and walked through netted entries protecting those from being attacked by thrown objects while on their way to prayer. How could this be? How can the world allow this to happen? There is so much beauty, life, and joy here, but there is no space for it to be fully expressed.

ic and physical disparities experienced by Palestinians living under occupation. The exercise was perceived by a colleague as offensive as they felt it did not support their Zionist ideology. The presentation was not politically motivated, though the slightest indication that Palestinians experienced hardship as a result of occupation was perceived as a threat and intolerable. Before my personal account and professional content was discussed, the presentation was shut down by unhinged emotion.

I was unable to share my voice or the Palestinian experience in a contained, academic, and secular space. To many, this would not be a unique occurrence, though for me it was completely unexpected.

The experience of “being silenced” reactivated the familiar anger and despair following my return. I found that speaking with friends, family, and community members was helpful and empowering durThe basis of the Homeland Project is to educate ing a time of “defeat.” Additionally, after having an peers, colleagues, and neighbors on the impacts livopportunity to speak at a Palestinian awareness ing under occupation have had for the Palestinian event, I felt these feelings lift and felt further empeople. As a practicing psychotherapist and art therpowered to speak out. It offered a space to share my apist, one of my areas of focus was to educate my experience, a space to share a professional network on the realities of Palestinians based “I felt overwhelmed with the reality, and an opportunity to join in the fight for a better on my first-hand encounter. I emotions stirred in me such as future. Anger is an action wanted to reveal the truth of their daily experiences under anger, helplessness, frustration, oriented emotion – it propels us forward to speak out occupation, but also wanted sadness, and outrage.“ against unfairness, to edumy colleagues to consider cate others, and to express creatively. In short, it can the psychological and emotional impact living in be healing when channeled positively. such conditions can have across generations in hopes that it would inform their practice.

It has now been 7 months since I have returned and feel grateful to be a part of a supportive collecI returned home and my first few weeks back tive. I am proud to have the opportunity to continue were difficult. I had to get back to work and I had to speak on this subject and bring light to the injusplans to creatively process my trip as well as prepare tices we witnessed in hope to co-create a better fua presentation for my colleagues. I felt overwhelmed ture. It is through the support of community that we with the emotions stirred in me such as anger, helpmobilize through injustice and heal from the social lessness, frustration, sadness, and outrage. Rather pains and stress felt throughout generations. I look than tuning into what I was feeling and perhaps forward to collectively continuing the effort towards making some art or journaling, I binge-watched dochuman rights and connecting with my fellow Arabumentaries on the Israeli/Palestinian conflict, I felt Americans. myself withdrawing socially, and felt myself becoming frozen. In my own reflection I realized that this My Teta has recently passed away. I believe that short encounter elicited a temporary depression. as I continue to live a shared cultural experience Though, my emotional response became more comwith others, whether through food, music, or advoplex after attempting to provide my colleagues an cacy, I will forever be connected to her – inshallah. educational presentation two months following my return. I initiated the presentation with a visual art exercise, which focused on highlighting the econom19

When We Get There Nathalie E. Amazan

Question everything Struggle in the present for the world we wish to live in accept tragedy as inevitable like the laughter of healing pain unavoidable truth is coming at roots lifting liberation from twisted tongues forcing mother out for colonizers' boots to drag into our homes, us out onto ships of wet bones, cold trails, graveyards, one in the same they were not invited but we are a hospitable people who embody the teachings of Jesus bronze and wooly better than any church on stolen land could ever even begin to think of what it could mean to love a neighbor without exception to clean the feet of guests empty cabinets for their sustenance we understand life is sacred

exist in community with the inalienable rights of air, water, land, and heavens know where you come from, who you come from? know the emotions that color your veins blending yesterday into today where past is future is past and present and forever is non-linear don’t be discouraged if the peculiarities of tomorrow signify regression we are more than our present circumstances freedom without imagination is emptier than good without love freedom without freedom is too often the cause of destruction If you’re not writing for freedom What are you doing then? free your soul free the world Siege on Gaza dripping blood in the sea Blowing second hand ash into the river

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Baldwin, take the wheel not enough ventilators for the children growing up take my hand guide me towards the land of holiness in prisons revolution plantations of legal exploitation of love liberated from suffering suffocated by huhistory doesn’t repeat man beings scared of their death so they made us just keeps going on till we do something different to hate and divide What does it mean to no longer feel state violence? trying to conquer life is impossible What is a state? didn’t they know Who owns violence? spirit never dies What is my body if I cannot identify it? trying to conquer life is impossible Who am I really besides a kid too scared to sleep so didn’t you know never fails my dreams of reaching peace of the spirit never dies holy land of revolution where we don’t we know spirit never dies can be whatever we wanna be without being scared we got centuries of warriors living when we look in to sleep our eyes without working lungs out dry, ain’t starting from scratch worry about blood pressure getting too high or how got foundations of tradition to survive the next days rent or demolition innovation where Michael Brown’s still living, Trayvon Martin’s taste first Black man to fly on the moon with an airrhythm plane and Sandra Bland is empathy as community ethic President past is future is past and present and forever is nonwhere return to land of who we come from is an exlinear pectation don’t you remember? where trauma no longer carries the magnitude of air spirit never dies inescapable as breath spirit never dies where I do not cry writing a poem I don't know if I spirit never dies can see the future of don’t you forget I’m young and when we get there. alive so how can I be a pessimist For more of Nathalie’s work, check out her blog https://medium.com/@natamazan or on Instagram at natamazan!

Photo by Samer Hammad

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I am Yaffa Hassan Elsamna

I am from occupied lands From blood oranges and storming beaches I am from the land of the oppressed, home of the brave Where the olive and fig trees are revered I am from the land of farmers Who know no greater than the land of their fathers I’m from a land filled with dabke lines and open weddings From the land of the greatest chaplains From tan skin and musky scents From my foremothers’ birthplace and forefathers’ deathbed From the origins of the Abrahamic religions Where the oppressed Became the oppressors From the home of the original Samaritans Constantly being the center of attention To the great mosques, churches, and synagogues

Photo by Rania Mustafa

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‫ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺟﻬﺎﺩ ﺩﺍﻭﻭﺩ‪:‬‬ ‫ﺍﻟﻣﺳﺎﺭﺍﺕ ﻭﺍﻟﻬﻭﻳﺔ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‬ ‫ﻣﻬﺎ ﺻﻳﺎﻡ‬

‫ﻣﺎ ﻫﻭ ﻣﺷﺭﻭﻉ ﻣﺳﺎﺭ ﻓﺭﺳﺎﻥ ﺍﻷﺭﺽ؟ ﻭ ﻟﻣﺎﺫﺍ ﺑﺩﺃﺕ ﻫﺫﻩ ﺍﻟﻣﺑﺎﺩﺭﺓ؟‬ ‫ﻣﺷﺭﻭﻉ ﻣﺳﺎﺭ ﻓﺭﺳﺎﻥ ﺍﻷﺭﺽ ﻣﺟﻣﻭﻋﺔ ﺷﺑﺎﺑﻳﺔ ﺗﺫﻫﺏ ﻓ‪C‬ﻲ ﻣﺳ‪C‬ﺎﺭﺍﺕ ﻭ‬ ‫ﺟﻭﻻﺕ ﻓﻲ ﻣﻧﺎﻁﻖ ﻁﺑﻳﻌﻳﺔ ﻭ ﺗﺎﺭﻳﺧﻳﺔ ﻓﻲ ﻓﻠﺳﻁﻳﻥ‪ .‬ﺍﻟﻣﺳﺎﺭﺍﺕ ﻋﺎﺩﺓ ﺗﻣﺗﺩ ﺑﻳ‪C‬ﻥ‬ ‫‪ ١٠‬ﻭ ‪ ٢٠‬ﻛﻳﻠﻭ ﻣﺗﺭ‪ .‬ﺑﺩﺃﺕ ﻫﺫﻩ ﺍﻟﻣﺑﺎﺩﺭﺓ ﻟ‪C‬ﺗ‪C‬ﻌ‪C‬ﺭﻳ‪C‬ﻑ ﺍﻟﺷ‪C‬ﺑ‪C‬ﺎﺏ ﻋ‪C‬ﻠ‪C‬ﻰ ﻫ‪C‬ﻭﻳ‪C‬ﺗ‪C‬ﻬ‪C‬ﻡ‬ ‫ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ ﻭ ﺗﻘﻭﻳﺔ ﺻﻠﺗﻬﻡ ﺑﺎﻷﺭﺽ ﻧﻔﺳﻬﺎ‪ .‬ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺷﺑﺎﺏ ﺍﻟﺫﻳﻥ ﻳ‪C‬ﻌ‪C‬ﻳ‪C‬ﺷ‪C‬ﻭﻥ‬ ‫ﻓﻲ ﺍﻟﻣﺩﻥ ﻻ ﻳﺧﺭﺟﻭﻥ ﻣﻧﻬﺎ ﻟﻳﻛﺗﺷﻔﻭﺍ ﺑﻠﺩﻫﻡ ﻭ ﺷﺑﺎﺏ ﺍﻟﻘﺭﻯ ﻋ‪C‬ﺎﺩﺓ ﻳ‪C‬ﺑ‪C‬ﻘ‪C‬ﻭﻥ ﻓ‪C‬ﻲ‬ ‫ﻣﺣﻳﻁﻬﻡ‪ .‬ﺑﺩﺃ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﺻﺩﻳﻘﻲ ﻣﺣﻣﺩ ﻋﻳّﺎﺩ ﻭ ﺃﻧﺎ ﺍﻧﺿﻣﻣﺕ ﻟﻪ ﻭ ﺃﺻﺑﺣﺕ‬ ‫ﻭﺍﺣﺩﺍ ً ﻣﻥ ﺍﻟﻣﺭﺷﺩﻳﻥ‪.‬‬ ‫ﻣﺎ ﻫﻲ ﺃﻫﻣﻳﺔ ﺯﻳﺎﺭﺓ ﻫﺫﻩ ﺍﻟﻣﺳﺎﺭﺍﺕ ﻟﻠﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ؟‬ ‫ﻣﻬﻡ ﺟﺩﺍ ً ﺯﻳﺎﺭﺓ ﺍﻟﻣﺳﺎﺭﺍﺕ ﻟﻛﻲ ﻳﺗﻌﺭﻑ ﺍﻟﺷﺑﺎﺏ ﻋﻠﻰ ﺃﺭﺽ ﻓ‪C‬ﻠ‪C‬ﺳ‪C‬ﻁ‪C‬ﻳ‪C‬ﻥ‪،‬‬ ‫ﻟﻳﺱ ﻛﻔﻛﺭﺓ ﺃﻭ ﺷﻲء ﻳﺭﻭﻧﻪ ﻋﻠﻰ ﺷ‪C‬ﺎﺷ‪C‬ﺔ ﺍﻟ‪C‬ﺗ‪C‬ﻠ‪C‬ﻔ‪C‬ﺎﺯ ﻭ ﻟ‪C‬ﻛ‪C‬ﻥ ﻓ‪C‬ﻲ ﺍﻟ‪C‬ﻭﺍﻗ‪C‬ﻊ ﻷﻧ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺃﺭﺿﻬﻡ‪ .‬ﻋﻧﺩﻣﺎ ﻳﺯﻭﺭ ﺍﻟﺷﺑﺎﺏ ﻫﺫﻩ ﺍﻟﻣﺳﺎﺭﺍﺕ ﻳﺭﻭﻥ ﺑﺄﻋﻳﻧﻬﻡ ﺟﻣﺎﻝ ﻓ‪C‬ﻠ‪C‬ﺳ‪C‬ﻁ‪C‬ﻳ‪C‬ﻥ‬ ‫ﺍﻟﻁﺑﻳﻌﻲ ﻭ ﻣﺎ ﻳﻣﻳﺯ ﻓﻠﺳﻁﻳﻥ ﻋﻥ ﺩﻭﻝ ﺃﺧﺭﻯ ﻓﻳﺯﻳﺩ ﺣﺑﻬﻡ ﻭﺍﺭﺗﺑﺎﻁﻬﻡ ﺑﻬﻭﻳﺗ‪C‬ﻬ‪C‬ﻡ‬ ‫ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‪.‬‬ ‫ﻣﺎ ﺗﺄﺛﻳﺭ ﺍﻻﺣﺗﻼﻝ ﺍﻹﺳﺭﺍﺋﻳﻠﻲ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺭﺣﻼﺕ؟‬ ‫ﻣﻊ ﺍﻷﺳﻑ ﺍﻻﺣﺗﻼﻝ ﻟﻪ ﺗﺄﺛﻳﺭ ﺑﺎﺭﺯ ﻋﻠﻰ ﺍﻟﻣﺳﺎﺭﺍﺕ‪ً .‬‬ ‫ﺃﻭﻻ ﻛﺛﻳﺭ ﻣ‪C‬ﻥ ﻫ‪C‬ﺫﻩ‬ ‫ﺍﻟﻣﻧﺎﻁﻖ‪ ،‬ﻣﻊ ﺃﻧﻬﺎ ﻓﻲ ﺍﻟﺿﻔﺔ ﺍﻟﻐﺭﺑﻳﺔ‪ ،‬ﺗﻡ ﺇﺣﺻﺎءﻫﺎ ﻛﺄﺭﺽ ﺇﺳﺭﺍﺋﻳﻠﻳﺔ ﺑ‪C‬ﻁ‪C‬ﺭﻕ‬ ‫ﺑﺳﻳﻁﺔ ﻣﺛﻝ ﺃﻥ ﻳﺿﻌﻭﺍ ﻻﻓﺗﺎﺕ ﻭ ﺇﺭﺷﺎﺩﺍﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟ‪C‬ﻌ‪C‬ﺑ‪C‬ﺭﻳ‪C‬ﺔ ﺃﻭ ﺑ‪C‬ﻁ‪C‬ﺭﻕ ﺃﻛ‪C‬ﺛ‪C‬ﺭ‬ ‫ﺣﺩﻳﺔ ﻛﺄﻥ ﻳﻣﻧﻌﻭﺍ ﺩﺧﻭﻝ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﻳﻥ‪ .‬ﺛﺎﻧﻳﺎ ً ﺍﻟﻣﺳﺗﻭﻁﻧﻳﻥ ﺩﺍﺋﻣﺎ ً ﻣ‪C‬ﻭﺟ‪C‬ﻭﺩﻳ‪C‬ﻥ ﻓ‪C‬ﻲ‬ ‫ﻫﺫﻩ ﺍﻟﻣﺳﺎﺭﺍﺕ ﻣﻊ ﺃﻁﻔﺎﻟﻬﻡ ﺣﺗﻰ ﻟﻭ ﺃﻧﻬﻡ ﺗﺣﺕ ﺳﻥ ﺍﻟﺳﻧﺔ ﻟﻛﻲ ﻳﻌﺭﻓﻭﺍ ﺃﻭﻻﺩﻫﻡ‬ ‫ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺭﺽ ﻭ ﻳﻌﻠﻣﻭﻫﻡ ﺃﻧﻬﺎ ﺃﺭﺍﺽ ﺇﺳﺭﺍﺋﻳﻠﻳﺔ ﻟﻳﺛﺑﺗﻭﺍ ﻭﺟﻭﺩﻫﻡ ﻭ ﺻﻠﺗﻬﻡ‬ ‫ﺑﺄﺭﺿﻧﺎ‪ .‬ﺛﺎﻟﺛًﺎ ﻛﺛﻳﺭ ﻣﻥ ﻫ‪C‬ﺫﻩ ﺍﻷﺭﺍﺿ‪C‬ﻲ ﻣ‪C‬ﻬ‪C‬ﺩﺩﺓ ﺑ‪C‬ﺎﻟ‪C‬ﻣ‪C‬ﺻ‪C‬ﺎﺩﺭﺓ ﻓ‪C‬ﻧ‪C‬ﺣ‪C‬ﻥ ﻧ‪C‬ﺫﻫ‪C‬ﺏ‬ ‫ﺑﻣﺟﻣﻭﻋﺎﺕ ﻓﻠﺳﻁﻳﻧﻳﺔ ﻟﻛﻲ ﻧﺛﺑﺕ ﻭﺟﻭﺩﻧﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺭﺽ ﻟﻧﻘ‪C‬ﺎﻭﻡ ﻣ‪C‬ﺣ‪C‬ﺎﻭﻻﺕ‬ ‫ﺍﻟﻣﺻﺎﺩﺭﺓ‪.‬‬

‫ﺗﺻﻭﻳﺭ ﺟﻬﺎﺩ ﺩﺍﻭﻭﺩ‬ ‫ﻫﻝ ﺣﺻﻝ ﻣﻌﻛﻡ ﺃﻱ ﻣﺷﻛﻠﺔ ﻣﻊ ﺍﻟﻣﺳﺗﻭﻁﻧﻳﻥ ﺃﺛﻧﺎء ﺯﻳﺎﺭﺓ ﻫﺫﻩ ﺍﻟﻣﺳﺎﺭﺍﺕ؟‬ ‫ﻧﻌﻡ ﺣﺩﺙ ﻣﻌﻲ ﺷﺧﺻﻳﺎ ً ﻋﺩﺓ ﺣﻭﺍﺩﺙ‪ ،‬ﻭﺍﺣﺩﺓ ﻣﻧﻬﺎ ﻛﺎﻧﺕ ﻓﻲ ﻭﺍﺩﻱ ﻗ‪C‬ﺎﻧ‪C‬ﺎ‬ ‫ﺍﻟﻣﻬﺩﺩ ﺑﺎﻟﻣﺻﺎﺩﺭﺓ‪ .‬ﺫﻫﺑﺕ ﻣﻊ ﻣﺟﻣﻭﻋﺔ ﺷﺑﺎﺏ ﻟﺯﻳﺎﺭﺓ ﺍﻟﻣﻛﺎﻥ ﻭ ﺗﺛﺑﻳ‪C‬ﺕ ﻭﺟ‪C‬ﻭﺩ‬ ‫ﺍﻟﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ ﻫﻧﺎﻙ‪ .‬ﺭﺁﻧﺎ ﺍﻟﻣﺳﺗﻭﻁﻧﻭﻥ ﺍﻟﺫﻳﻥ ﻳﻌﻳﺷﻭﻥ ﻓ‪C‬ﻲ ﻗ‪C‬ﻣ‪C‬ﺔ ﺍﻟ‪C‬ﺗ‪C‬ﻠ‪C‬ﺔ ﻭ‬ ‫ﻧﺯﻟﻭﺍ ﺇﻟﻳﻧﺎ ﺑﺳﻳﺎﺭﺓ ﻋﻠﻳﻬﺎ ﺃﻋﻼﻡ ﺇﺳﺭﺍﺋﻳﻠﻳﺔ ﻭ ﻧﺯﻝ ﻣﻧﻬﺎ ﺭﺟﻠﻳﻥ ﻭ ﺳ‪C‬ﺄﻟ‪C‬ﻭﻧ‪C‬ﺎ ﻣ‪C‬ﺎﺫﺍ‬ ‫ﻧﻔﻌﻝ ﻫﻧﺎﻙ‪ ،‬ﻗﻠﻧﺎ ﻟﻬﻡ ﺃﻧﻧﺎ ﻧﺗﺟﻭﻝ ﻓﻲ ﺃﺭﺿﻧﺎ‪ ،‬ﻭﺍﺣﺩ ﻣﻥ ﺍﻟﺷﺑﺎﺏ ﻛﺎﻥ ﺭﺍﻓﻊ ﻋ‪C‬ﻠ‪C‬ﻡ‬ ‫ﻓﻠﺳﻁﻳﻧﻲ ﺃﺛﻧﺎء ﺍﻟﺟﻭﻟﺔ ﻣﻣﺎ ﺃﻏﺿﺏ ﺃﺣﺩ ﺍﻟﻣﺳﺗﻭﻁﻧﻳﻥ ﻓﻘﺎﻝ ﺇﻥ ﻫﺫﻩ ﺍﻷﺭﺽ ﻟﻪ‪،‬‬ ‫ﻗﻠﻧﺎ ﻟﻪ ﻟﻳﺳﺕ ﻟﻙ ﻭ ﺑﺩﺃ ﺃﺣﺩ ﺍﻟﺭﺟﻠﻳﻥ ﺑﺎﻟﺳﺑﺎﺣﺔ ﻓﻲ ﻣﺳﺗﻧﻘﻊ ﻣﺎء ﺃﻣﺎﻣﻧﺎ‪ .‬ﺳﺄﻟﻧﺎﻫ‪C‬ﻡ‬ ‫ﻣﻥ ﺃﻳﻥ ﺃﺻﻠﻬﻡ ﻓﺎﻋﺗﺭﻓﻭﺍ ﺃﻧﻬﻡ ﻣﻥ ﺩﻭﻝ ﺃﻭﺭﻭﺑﻳﺔ ﻭ ﻛﺭﺭﻧﺎ ﻟﻬﻡ ﺃﻥ ﻫﺫﻩ ﺃﺭﺿ‪C‬ﻧ‪C‬ﺎ‬ ‫ﺛﻡ ﺃﻛﻣﻠﻧﺎ ﻁﺭﻳﻘﻧﺎ‪.‬‬ ‫ﻣﺎﺫﺍ ﺗﺗﻣﻧﻰ ﻟﻬﺫﺍ ﺍﻟﻧﺷﺎﻁ ﻓﻲ ﺍﻟﻣﺳﺗﻘﺑﻝ؟‬ ‫ﺃﺗﻣﻧﻰ ﺃﻥ ﻳﺳﺗﻣﺭ ﻫﺫﺍ ﺍﻟﻧﺷﺎﻁ ﺣﺗﻰ ﻳﺗﻌﺭﻑ ﻛﻝ ﺍﻟﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳ‪C‬ﻧ‪C‬ﻲ ﻋ‪C‬ﻠ‪C‬ﻰ‬ ‫ﺑﻠﺩﻩ ﻗﺩﺭ ﺍﻟﻣﺳﺗﻁﺎﻉ‪ .‬ﺃﺗﻣﻧﻰ ﺃﻥ ﺗﻧﻣﻭ ﻫﺫﻩ ﺍﻟ‪C‬ﻣ‪C‬ﺑ‪C‬ﺎﺩﺭﺓ ﻟ‪C‬ﺗ‪C‬ﺷ‪C‬ﻣ‪C‬ﻝ ﺭﺣ‪C‬ﻼﺕ ﻟﺷ‪C‬ﺑ‪C‬ﺎﺏ‬ ‫ﻓﻠﺳﻁﻳﻧﻳﻳﻥ ﻳﻌﻳﺷﻭﻥ ﻓﻲ ﺍﻟﻣﻬﺟﺭ‪ .‬ﻋﺎﺩﺓ ً ﺍﻟﺷﺑﺎﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﻳﻥ ﻓﻲ ﺍﻟﻣﻬﺟﺭ ﻳ‪C‬ﺄﺗ‪C‬ﻭﻥ‬ ‫ﻟﻔﺗﺭﺓ ﻗﺻﻳﺭﺓ ﻭ ﻳﺯﻭﺭﻭﻥ ﺍﻟﻣﺩﻥ ﻭ ﻻ ﻳﺣﺻﻠﻭﻥ ﻋﻠﻰ ﻓﺭﺻﺔ ﺍﻛ‪C‬ﺗ‪C‬ﺷ‪C‬ﺎﻑ ﺟ‪C‬ﻣ‪C‬ﺎﻝ‬ ‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‪ .‬ﻣﻬﻡ ﻟﺟﻣﻳﻊ ﺍﻟﺷﻌﺏ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ ﺃﻳﻧﻣﺎ ﻳﺗﻭﺍﺟﺩ ﺃﻥ ﻳﺑﺫﻝ ﺟﻬﺩﻩ‬ ‫ﻟﻳﺗﻌﺭﻑ ﻋﻠﻰ ﺑﻠﺩﻩ ﻭ ﻳﻘﻭﻱ ﺍﻧﺗﻣﺎﺋﻪ ﻭﻫﻭﻳﺗﻪ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ‪.‬‬

‫ﺗﺻﻭﻳﺭ ﺟﻬﺎﺩ ﺩﺍﻭﻭﺩ‬

‫ﻛﻣﺎ ﻗﺎﻝ ﺍﻟﺷﺎﻋﺭ ﻣﺣﻣﻭﺩ ﺩﺭﻭﻳﺵ ﻓﻲ ﻗﺻﻳﺩﺓ ﺍﻷﺭﺽ‪:‬‬ ‫ﺃﻧﺎ ﺍﻷﺭﺽ‬ ‫ﻭﺍﻷﺭﺽ ﺃﻧﺕ‬ ‫‪23‬‬

‫‪Photo provided by Raja Ghazawneh‬‬

‫ﻳﻘﻭﻣﻭﻥ ﺑﺣﻔﺭ ﺣﻔﺭﺓ ﻋﻣﻳﻘﺔ ﺗﺻﻝ ﺇﻟﻰ ‪80‬ﺳﻡ ﺗﻘﺭﻳﺑﺎً‪ ،‬ﻭﻋﺎﺩﺓ ﻣﺎ ﺗﻛ‪C‬ﻭﻥ ﺩﺍﺋ‪C‬ﺭﻳ‪C‬ﺔ‬ ‫ﺍﻟﺷﻛﻝ ﺑﺣﺳﺏ ﻛﻣﻳﺔ ﺍﻷﻭﺍﻧﻲ ﺍﻟﻣﺯﻣﻊ ﺣﺭﻗﻬﺎ ﻭﺗﺳﻣﻰ "ﺑﺎﻟﻣﺷﻭﺍﺓ" ﺣﻳﺙ ﺗ‪C‬ﻐ‪C‬ﻁ‪C‬ﻰ‬ ‫ﺃﺭﺿﻳﺗﻬﺎ ﺛﻡ ﺗﺻﻑ ﺍﻟﻣﺻﻧﻭﻋﺎﺕ ﺑﺩﺍﺧﻠﻬﺎ ﺻﻔﺎ ً ﻣﻧﺎﺳﺑﺎ ً ﻭﺗﻭﺿﺢ ﺑﻳﻧﻬ‪C‬ﺎ ﺃﻗ‪C‬ﺭﺍﺹ‬ ‫ﺍﻟﺟﻠﺔ ﻭﺗﻐﻁﻰ ﻣﻥ ﺍﻷﻋﻠﻰ ﻭﻣﻥ ﺟﻣﻳﻊ ﺍﻟﺟﻭﺍﻧﺏ ﺑﺎﻟﺟﻠﺔ ﺃﻳﺿﺎ ً ﺑﺣﻳﺙ ﻻ ﻳ‪C‬ﻅ‪C‬ﻬ‪C‬ﺭ‬ ‫ﻣﻧﻬﺎ ﺷﻲء ﺛﻡ ﺗﺷﻌﻝ ﻓﻳﻬﺎ ﺍﻟﻧﺎﺭ‪ ،‬ﻭﺗﻛﻭﻥ ﺍﻟﺣﻔﺭﺓ ﻣﺣﺎﻁﺔ ﺑﺎﻟﺣﺟﺎﺭﺓ ﻭﺍﻟﺗﺭﺍﺏ ﻣﻥ‬ ‫ﺍﻟﺧﺎﺭﺝ ﻭﺗﺑﻘﻰ ﺍﻟﻧﺎﺭ ﻣﺷﺗﻌﻠﺔ ﻣﺩﺓ ﻛﺎﻓ‪C‬ﻳ‪C‬ﺔ ﻭﻫ‪C‬ﻲ ﻻ ﺗ‪C‬ﻘ‪C‬ﻝ ﻋ‪C‬ﻥ ﺧ‪C‬ﻣ‪C‬ﺱ ﺳ‪C‬ﺎﻋ‪C‬ﺎﺕ‬ ‫ﺗﺿﺎﻑ ﺧﻼﻟﻬﺎ ﺍﻟﺟﻠﺔ‪ ،‬ﻭﻛﻠﻣﺎ ﺍﺣﺗﺭﻗﺕ ﺍﻟﺟﻠﺔ ﺟﻲء ﺑﻐﻳﺭﻫﺎ ﻭﻫﻛﺫﺍ ﺣﺗ‪C‬ﻰ ﻳﺷ‪C‬ﻌ‪C‬ﺭ‬ ‫ﺍﻟﺻﺎﻧﻊ ﺑﺄﻥ ﺍﻟﻘﻁﻊ ﻗﺩ ﻧﺿﺟﺕ ﺗﻣﺎﻣﺎً‪.‬‬ ‫ﺛﻡ ﺗﺗﺭﻙ ﻟﺻﺑﻳﺣﺔ ﺍﻟﻳﻭﻡ ﺍﻟﺛﺎﻧﻲ ﻭﻓﻲ ﺍﻟﺻﺑﺎﺡ ﻭﺑﻌﺩ ﻁ‪C‬ﻠ‪C‬ﻭﻉ ﺍﻟﺷ‪C‬ﻣ‪C‬ﺱ ﺗ‪C‬ﺑ‪C‬ﺩﺃ‬ ‫ﻋﻣﻠﻳﺔ ﺇﺧﺭﺍﺝ ﺍﻟﻣﺻﻧﻭﻋﺎﺕ ﻣﻥ ﺍﻟﻣﺷﻭﺍﺓ ﺑﻛﻝ ﻟﻁﻑ ﺧﻭﻓﺎ ً ﻣﻥ ﺍﻟﺗﻛﺳ‪C‬ﻳ‪C‬ﺭ ﻭﺩﻟ‪C‬ﻳ‪C‬ﻝ‬ ‫ﻛﻭﻧﻬﺎ"ﻣﺷﻭﻳﺔ" ﻳﺿﺭﺏ ﻋﻠﻳﻬﺎ ﻣﻥ ﺍﻟﺧﺎﺭﺝ ﻓﻳﺳﻣﻊ ﻟﻬﺎ ﺭﻧﻳﻥ ﺣﻳﺙ ﻳ‪C‬ﻘ‪C‬ﺎﻝ "ﺃﻧ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺑﺗﺭﻥ ﺯﻱ ﺍﻟﺟﺭﺱ" ﻭﺩﻟﻳﻝ ﺭﻧﻳﻧﻬﺎ ﺍﻟﺻﺎﻓﻲ ﻫﻭ ﺍﻻﺳﺗﺩﻻﻝ ﻋﻠ‪C‬ﻰ ﻧﺿ‪C‬ﺟ‪C‬ﻬ‪C‬ﺎ ﺃﻭﻻً‬ ‫ﻭﻋﻠﻰ ﺳﻼﻣﺗﻬﺎ ﻣﻥ ﺍﻟﺗﺷﻘﻖ ﻭﻳﻘﻭﻝ ﺍﻟﻣﺛﻝ ﺍﻟﺷﻌﺑﻲ" ﺍﺿﺭﺏ ﻋﻠﻰ ﺍﻟﻔ‪C‬ﺧ‪C‬ﺎﺭ ﻳ‪C‬ﺑ‪C‬ﺎﻥ‬ ‫ﻋﻳﺑﻪ" ﺣﻳﺙ ﻳﺧﺗﻠﻑ ﺭﻧﻳﻥ ﺍﻵﻧﻳﺔ ﺍﻟﺳﻠﻳﻣﺔ ﻣﻥ ﺍﻵﻧﻳﺔ ﺍﻟﻣﺷﻘﻘﺔ ﺃﻭ ﺍﻟﺗ‪C‬ﻲ ﻻ ﺗ‪C‬ﺧ‪C‬ﻠ‪C‬ﻭ‬ ‫ﻣﻥ ﺍﻟﻛﺳﻭﺭ‪.‬‬ ‫ﻫﻧﺎﻙ ﺻﻔﺔ ﺃﺧﺭﻯ ﺗﺑﻳﻥ ﻧﺿﻭﺟﻬﺎ ﻭﻋﺩﻣﻪ‪ ،‬ﻫﻭ ﻟﻭﻧﻬﺎ ﺍﻷﺣ‪C‬ﻣ‪C‬ﺭ ﺍﻟﺿ‪C‬ﺎﺭﺏ‬ ‫ﺇﻟﻰ ﺍﻟﺑﻳﺎﺽ ﻋﺩﻡ ﺍﻟﻧﺿﻭﺝ ﻓﻳﺑﺩﻭ ﻓﻲ ﺍﻟﻠﻭﻥ ﺍﻷﺳﻭﺩ ﻓﻲ ﺑ‪C‬ﻌ‪C‬ﺽ ﺃﺟ‪C‬ﺯﺍء ﺍﻟ‪C‬ﺟ‪C‬ﺳ‪C‬ﻡ‬ ‫ﺍﻟﻣﺻﻧﻭﻉ ﺃﻭ ﺟﻣﻳﻌﻪ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﺗﻬﺷﻡ ﺍﻷﻭﺍﻧﻲ ﻭﻳﻌﺎﺩ ﺗﺻﻧﻳﻌﻬﺎ ﻣﻥ ﺟﺩﻳﺩ‬ ‫‪24‬‬

‫ﺑﺎﺳﺗﺧﺩﺍﻡ ﺍﻟﻣﺎﺩﺓ ﺍﻟﺧﺎﻡ ﺗﻣﺎﻣﺎ ً ﻛﻣﺎ ﻣﺭﺓ ﺁﻧﻔﺎً‪ .‬ﻭﻧﺎﺩﺭﺍ ً ﻣﺎ ﻳﺣﺻﻝ ﻫﺫﺍ ﻓ‪C‬ﻲ ﺍﻷﻭﺍﻧ‪C‬ﻲ‬ ‫ﻭﻟﻛﻥ ﻗﺩ ﻳﺻﻠﺢ ﻟﺑﻌﺿﻬﺎ‪ ...‬ﻭﻳﻣﻛﻥ ﺇﺻﻼﺡ ﺑﻌﺽ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻣﺷﻘﻘ‪C‬ﺔ ﻭﺧ‪C‬ﺎﺻ‪C‬ﺔ‬ ‫ﺍﻟﺟﺭﺍﺭ ﺑﺎﻟﺟﺑﺹ ﺃﻭ ﺑﺎﻻﺳﻣﻧﺕ ﺣﻳﺙ ﺗﻐﻠﻖ ﺷﻘﻭﻗﻬﺎ‪ ،‬ﻭﻳﻣ‪C‬ﻛ‪C‬ﻥ ﺍﺳ‪C‬ﺗ‪C‬ﺧ‪C‬ﺩﺍﻣ‪C‬ﻬ‪C‬ﺎ ﻓ‪C‬ﻲ‬ ‫ﺣﺎﻟﺔ ﺗﻌﺫﺭ ﺇﺻﻼﺣﻬﺎ‪ ،‬ﻟﺣﻔﻅ ﺃﺷﻳﺎء ﻻ ﺗﺗﺄﺛﺭ ﺑﻣﺛﻝ ﻫﺫﻩ ﺍﻟﺷﻘﻭﻕ ﻛ‪C‬ﺣ‪C‬ﻔ‪C‬ﻅ ﺑ‪C‬ﻌ‪C‬ﺽ‬ ‫ﺍﻟﻐﻼﻝ ﺃﻭ ﺍﻟﻔﻭﺍﻛﻪ ﺍﻟﻣﺟﻔﻔﺔ‪.‬‬ ‫ﻫـ‪ -‬ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺧﺎﻣﺳﺔ‪:‬‬ ‫ﻣﺭﺣﻠﺔ ﺍﻟﺗﺳﻭﻳﻖ‪:‬‬ ‫ﻛﺎﻧﺕ ﺍﻟﻣﺻﻧﻭﻋﺎﺕ ﺍﻟﻔﺎﺋﺿﺔ ﻋ‪C‬ﻥ ﺣ‪C‬ﺎﺟ‪C‬ﺔ ﺍﻟ‪C‬ﺑ‪C‬ﻠ‪C‬ﺩﺓ ﺗ‪C‬ﺣ‪C‬ﻣ‪C‬ﻝ ﻋ‪C‬ﻠ‪C‬ﻰ ﺍﻟ‪C‬ﺩﻭﺍﺏ‬ ‫ﻭﺧﺎﺻﺔ ﺍﻟﺣﻣﻳﺭ ﺣﻳﺙ ﺗﻭﺿﻊ ﻓﻲ "ﺳﺣﺎﺣﻳﺭ" ﺻﻧﺎﺩﻳﻖ ﺧﺷﺑﻳﺔ ﻛﺑﻳﺭﺓ ﻭﺗ‪C‬ﺭﺳ‪C‬ﻝ‬ ‫ﺇﻟﻰ ﺍﻟﻘﺭﻯ ﺍﻟﻣﺟﺎﻭﺭﺓ ﺃﻭ ﺍﻟﺑﻌﻳﺩﺓ ﻓﺗﺑﺎﻉ ﻏﺎﻟﺑﺎ ً ﺑﺎﻟﻣﻘﺎﻳﺿ‪C‬ﺔ ﺣ‪C‬ﻳ‪C‬ﺙ ﺗ‪C‬ﺑ‪C‬ﺩﻝ ﻛ‪C‬ﻝ ﺃﺩﺍﺓ‬ ‫ﺑﻣﻠﺋﻬﺎ ﻗﻣﺣﺎ ً ﺃﻭ ﻋﺩﺳﺎ ً ﺃﻭ ﺫﺭﺓ ﺃﻭ ﺷﻌﻳﺭﺍً‪ .‬ﻭﻓ‪C‬ﻲ ﺑ‪C‬ﻌ‪C‬ﺽ ﺍﻷﺣ‪C‬ﻳ‪C‬ﺎﻥ ﻛ‪C‬ﺎﻧ‪C‬ﺕ ﺗ‪C‬ﺑ‪C‬ﺎﻉ‬ ‫ﺑﺎﻟﻧﻘﻭﺩ‪ .‬ﻭﺍﻟﺳﺅﺍﻝ ﺍﻟﺫﻱ ﻳﻁﺭﺡ ﻧﻔﺳﻪ ﺍﻵﻥ ﻫﻭ ﻫﻝ ﻫﺫﻩ ﻛﻝ ﻣ‪C‬ﺎ ﻛ‪C‬ﺎﻧ‪C‬ﺕ ﺗﺻ‪C‬ﻧ‪C‬ﻌ‪C‬ﻪ‬ ‫ﺍﻟﻧﺳﺎء ﻣﻥ ﺍﻟﻁﻳﻥ! ﻭﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺗﺳﺎﺅﻝ ﻧﻘﻭﻝ‪ :‬ﺗﻠﻙ ﻛﺎﻧﺕ ﺍﻟﻣﺻﻧ‪C‬ﻭﻋ‪C‬ﺎﺕ‬ ‫ﺍﻟﺗﻲ ﺗﻣﺭ ﺑﺎﻟﻣﺭﺍﺣﻝ ﺍﻟﺧﻣﺳﺔ ﻫﻲ ﻣﺎ ﻛﺎﻥ ﻳﺩﺧﻝ ﻓﻲ ﺗﺻﻧﻳﻌﻬ‪C‬ﺎ ﺩﻗ‪C‬ﺎﺋ‪C‬ﻖ ﺍﻟ‪C‬ﻔ‪C‬ﺧ‪C‬ﺎﺭ‪،‬‬ ‫ﻭﻣﻥ ﺛﻡ ﺗﺗﻌﺭﺽ ﻟﻠﺣﺭﻕ ﻭﺍﻟﺷﻭﺍء ﻭﻫﻧﺎﻙ ﺃﺩﻭﺍﺕ ﺁﺧﺭﻱ ﺃﻛﺛﺭ ﺃﻫﻣﻳﺔ ﻣﻣ‪C‬ﺎ ﺫﻛ‪C‬ﺭ‬ ‫ﺑﻳﺩ ﺃﻧﻬﺎ ﺗﺻﻧﻊ ﺑﺎﻟﻁﺭﻳﻘﺔ ﻧﻔﺳﻬﺎ ﻭﻟﻛﻧﻬﺎ ﺗﺧﻠﻭ ﻣﻥ ﺇﺿﺎﻓﺔ ﺩﻗﺎﺋﻖ ﺍﻟﻔﺧﺎﺭ ﺇﻟﻳﻬﺎ ﻣﻥ‬ ‫ﻧﺎﺣﻳﺔ ﻭﻻ ﺗﺷﻭﻯ ﺑﺎﻟﻧﺎﺭ ﻣﻥ ﻧﺎﺣﻳﺔ ﺃﺧﺭﻯ ﺑﻝ ﻳ‪C‬ﺩﺧ‪C‬ﻝ ﻓ‪C‬ﻲ ﺗﺻ‪C‬ﻧ‪C‬ﻳ‪C‬ﻌ‪C‬ﻬ‪C‬ﺎ ﺍﻟﺳ‪C‬ﺩﻭﺭ‬ ‫ﺍﻟﻣﻧﺎﻗﻝ ﻭﺍﻷﻗﺩﺍﺡ ﺍﻟﻣﺻﻧﻭﻋﺔ ﻣﻥ ﺍﻟﻘﺵ‪.‬‬

‫)ﻣﺗﺎﺑﻌﺔ ﻣﻥ ﺍﻟﺻﻔﺣﺔ ‪(17‬‬

‫ﻭﺑﻧﺳﺏ ﻣﺗﺳﺎﻭﻳﺔ ﻭﻏﺎﻟﺑﺎ ً ﻣﺎ ﺗﻛﻭﻥ ﺣﺑﻳﺑﺎﺗﻬﺎ ﻣﺗﻣﺎﺳﻛﺔ ﺭﻁﺑﺔ ﺇﻟﻰ ﺩﺭﺟﺔ ﻣﺎ ﻏ‪C‬ﻳ‪C‬ﺭ‬ ‫ﺃﻧﻬﺎ ﻟﻳﺳﺕ ﻣﻧﺗﻅﻣﺔ ﺍﻟﺷﻛﻝ ﺗﻣﺎﻣﺎ ً ﺗﺳﻣﻰ ﻛﻝ ﻗﻁﻌﺔ ﺑﺎﻟﺑﻳﻭﺕ‪ ،‬ﻭﺗﻧﺷﺭ ﻓ‪C‬ﻲ ﻣ‪C‬ﻛ‪C‬ﺎﻥ‬ ‫ﺃﻋﺩ ﺧﺻﻳﺻﺎ ً ﻻﺳﺗﻘﺑﺎﻟﻬﺎ‪ ،‬ﺣﻳﺙ ﺗﺗﺭﻙ ﻓﻲ ﺍﻟﻌ‪C‬ﺭﺍء ﻣ‪C‬ﻌ‪C‬ﺭﺿ‪C‬ﺔ ﻷﺷ‪C‬ﻌ‪C‬ﺔ ﺍﻟﺷ‪C‬ﻣ‪C‬ﺱ‬ ‫ﻭﺍﻟﻬﻭﺍء ﻟﺗﺟﻑ‪ ،‬ﺛﻡ ﺗﻧﺧﻝ ﻓﻲ ﻣﻧﺧﻝ ﻧﺎﻋﻡ ﻟﺗﺧﻠﺹ ﻣﻥ ﺍﻟﺷﻭﺍﺋﺏ ﻭﺗﻧ‪C‬ﻘ‪C‬ﻊ ﺑ‪C‬ﺎﻟ‪C‬ﻣ‪C‬ﺎء‬ ‫ﻟﻣﺩﺓ ﻋﺎﻣﺎ ﻛﺎﻣﻝ ﻓﻲ ﺣﻭﺽ ﻳﺗﺳﻊ ﻟﻬﺎ ﻭﻳﻛﻭﻥ ﻟﻭﻥ ﺍﻟﻁﻳﻥ ﺑ‪C‬ﻌ‪C‬ﺩ ﺍﻟ‪C‬ﺧ‪C‬ﻠ‪C‬ﻁ ﺃﺻ‪C‬ﻔ‪C‬ﺭ‬ ‫ﻣﺎﺋﻝ ﺇﻟﻰ ﺍﻟﺣﻣﺭﺓ‪.‬‬ ‫ﺍﻟﺧﺎﻣﺔ ﺍﻟﺛﺎﻧﻳﺔ‪:‬‬ ‫ﻗﻁﻊ ﺍﻟﻔﺧﺎﺭ ﺍﻟﻣﺣﻁﻡ‪:‬‬ ‫ﺣﻳﺙ ﻳﺟﻣﻊ ﻣﻥ ﺍﻷﺭﺽ ﺍﻟﻌﺭﺍء ﻭﻫﻭ ﻣ‪C‬ﻭﺟ‪C‬ﻭﺩ ﺑ‪C‬ﻛ‪C‬ﺛ‪C‬ﺭﺓ‪ ،‬ﻭﻳ‪C‬ﻭﺿ‪C‬ﻊ ﺗ‪C‬ﺣ‪C‬ﺕ‬ ‫ﺣﺟﺭ ﻛﺑﻳﺭ ﻳﺳﻣﻰ )ﺍﻟﺟـُﻠـ ً َﺟﺎﻝ( ﻳﺣﺭﻙ ﺟﻳﺋ‪C‬ﺔ ﻭﺫﻫ‪C‬ﺎﺑ‪C‬ﺎ ً ﻓ‪C‬ﻭﻕ ﻗ‪C‬ﻁ‪C‬ﻊ ﻟ‪C‬ﺗ‪C‬ﻛ‪C‬ﺳ‪C‬ﻳ‪C‬ﺭﻫ‪C‬ﺎ‬ ‫ﻭﺗﻔﺗﻳﺗﻬﺎ ﻭﺗﺣﻁﻳﻣﻬﺎ ﻭﺛﻡ ﺗﻧﺧﻝ ﺑﺎﻟﻣﻧﺧﻝ ﻭﺗﺣﻔﻅ ﺩﻗﺎﺋﻘﻪ ﺍﻟﻧﺎﻋﻣﺔ ﻟﻭﻗﺕ ﺍﻟﺗ‪C‬ﺻ‪C‬ﻧ‪C‬ﻳ‪C‬ﻊ‬ ‫ﻭﻫﺫﻩ ﺍﻟﻁﺭﻳﻘﺔ ﻟﻳﺳﺕ ﺷﺎﺋﻌﺔ ﺍﻻﺳﺗﺧﺩﺍﻡ ﻛﻭﻧﻬﺎ ﻏﻳﺭ ﺍﻗﺗﺻﺎﺩﻳﺔ‪.‬‬ ‫ﺍﻟﺧﺎﻣﺔ ﺍﻟﺛﺎﻟﺛﺔ‪:‬‬ ‫ﻋﺑﺎﺭﺓ ﻋﻥ ﺭﻭﺙ ﺍﻟﺑﻘﺭ ﻭﺍﻟ‪C‬ﺣ‪C‬ﻣ‪C‬ﻳ‪C‬ﺭ ﻭﺍﻟ‪C‬ﺟ‪C‬ﻣ‪C‬ﺎﻝ ﻭﺍﻷﻏ‪C‬ﻧ‪C‬ﺎﻡ ﻭﻏ‪C‬ﻳ‪C‬ﺭﻫ‪C‬ﺎ ﻭﻫ‪C‬ﻲ‬ ‫ﺗﺳﺗﻌﻣﻝ ﻓﻲ ﻋﻣﻠﻳﺔ ﺷﻭﺍء ﺍﻷﻭﺍﻧﻲ ﺑﻌﺩ ﺗﺻﻧﻳﻌﻬﺎ ﻭﺗﺟﻔﻳﻔﻬﺎ ﻋﻥ ﻁ‪C‬ﺭﻳ‪C‬ﻖ ﺣ‪C‬ﺭﻗ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺩﺍﺧﻝ ﺍﻟﺗﻧﻭﺭ ﻟﺗﻘﻭﻡ ﺑﺗﺳﺧﻳﻧﻪ ﻛﻣﺎ ﺳﻳﺄﺗﻲ ﺍﻟﺣﺩﻳﺙ ﻋﻧﻪ ﻻﺣﻘﺎ‪.‬‬ ‫ﺏ‪ -‬ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺛﺎﻧﻳﺔ‪:‬‬ ‫ﺇﻋﺩﺍﺩ ﺍﻟﺟﺳﻡ ﺍﻟﻣﺻﻧﻭﻉ ﻭﺗﺷﻛﻳﻠﺔ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﻣﺻﻧﻌﺔ‪:‬‬ ‫ﺑﻌﺩ ﻧﻘﻊ ﺍﻟﻁﻳﻥ ﺑﺎﻟﻣﺎء ﻟﻣﺩﺓ ﻋﺎﻡ ﻣﻊ ﺗﺣﺭﻳﻛﺔ ﺑﻳﻥ ﻭﻗﺕ ﻭﺁﺧﺭ ﻟﺗﺗﺧﻣ‪C‬ﺭ ﻓ‪C‬ﻲ‬ ‫ﺍﻟﻣﺎء ﻭﺗﺻﺑﺢ ﻛﺎﻟﻌﺟﻳﻧﺔ ﺍﻟﺭﺧﻭﺓ ﺍﻟﺳﻬﻠﺔ ﺍﻟﺗﺷﻛﻳﻝ ﻭﺍﻟﺗﺣ‪C‬ﻭﻳ‪C‬ﻝ ﻭﺁﺧ‪C‬ﺫ ﻣ‪C‬ﻧ‪C‬ﻬ‪C‬ﺎ ﻗ‪C‬ﺩﺭ‬ ‫ﺍﻟﺣﺎﺟﺔ ﻭﻳﻌﺟﻥ ﻛﻣﺎ ﻳﻌﺟﻥ ﺍﻟﻁﺣﻳﻥ‪.‬‬

‫ﺣﻳﺙ ﺗﺗﻣﺎﺳﻙ ﺫﺭﺍﺕ ﺍﻟﻁﺣﻳﻥ ﻭﺗﺻﺑﺢ ﺃﻛﺛﺭ ﻟﻳﻭﻧﺔ ﻭﺳﻬﻭﻟﺔ ﻓﻲ ﺍﻟ‪C‬ﺗ‪C‬ﺷ‪C‬ﻛ‪C‬ﻳ‪C‬ﻝ‬ ‫ﻭﺍﻟﺗﺣﻭﻳﻝ ﺗﻣﺎﻣﺎ ً ﻛﺎﻟﻣﻌﺟﻭﻧﺔ ﺍﻟﺗﻲ ﻛﺎﻥ ﻳﺳﺗﺧﺩﻣ‪C‬ﻬ‪C‬ﺎ ﺍﻟ‪C‬ﻧ‪C‬ﺟ‪C‬ﺎﺭ ﻓ‪C‬ﻲ ﺗ‪C‬ﺛ‪C‬ﺑ‪C‬ﻳ‪C‬ﺕ ﺃﻟ‪C‬ﻭﺍﺡ‬ ‫ﺍﻟﺯﺟﺎﺝ ﻋﻠﻰ ﺍﻟﻧﻭﺍﻓﺫ ﻭﺍﻷﺑﻭﺍﺏ‪.‬‬ ‫ﻋﻧﺩﻣﺎ ﺗﻛﻭﻥ ﺍﻟﻁﻳﻧﺔ ﺟﺎﻫﺯﺓ ﻟﻠﺗﺻ‪C‬ﻧ‪C‬ﻳ‪C‬ﻊ ﺣ‪C‬ﻳ‪C‬ﺙ ﻳ‪C‬ﺑ‪C‬ﺩﺃ ﺍﻟ‪C‬ﻌ‪C‬ﻣ‪C‬ﻝ ﻓ‪C‬ﻲ ﺍﻷﻭﺍﻧ‪C‬ﻲ‬ ‫ﺍﻟﻣﻁﻠﻭﺑﺔ ﻣﺎ ﻫﻲ ﻫﺫﻩ ﺍﻷﻭﺍﻧﻲ؟ ﻛﺎﻥ ﺍﻟﺣﺭﻓﻲ ﻳﺳﻌﻰ ﻟﻌﻣﻝ ﻣﺎ ﻳﻠﺯﻡ ﻣﻥ ﺍﻷﻭﺍﻧ‪C‬ﻲ‬ ‫ﻛﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ ﺍﻟﻔﻼﺡ ﻭﺃﺳﺭﺗﻪ ﻓﻲ ﺣﻳﺎﺗﻬﻡ ﺍﻟ‪C‬ﻳ‪C‬ﻭﻣ‪C‬ﻳ‪C‬ﺔ ﺍﻟ‪C‬ﺧ‪C‬ﺎﺻ‪C‬ﺔ ﻭﺍﻟ‪C‬ﺗ‪C‬ﻲ ﺗ‪C‬ﺗ‪C‬ﻌ‪C‬ﻠ‪C‬ﻖ‬ ‫ﺑﺎﻟﻁﻌﺎﻡ ﻭﺍﻟﺷﺭﺍﺏ ﻭﺍﻻﺣﺗﻳﺎﺟﺎﺕ ﺍﻷﺧﺭﻯ‪.‬‬ ‫ﺝ‪ -‬ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺛﺎﻟﺛﺔ‪:‬‬ ‫ﺍﻟﺗﺷﻛﻳﻝ ﺍﻟﺗﺟﻔﻳﻑ ﻭﺍﻟﺯﺧﺭﻓﺔ‪:‬‬ ‫ﺑﻌﺩ ﺃﻥ ﺗﺗﻡ ﺗﺷﻛﻳﻝ ﻭﺻﻧﺎﻋﺔ ﺍﻟﻔﺧﺎﺭ ﺑﻭﺍﺳﻁﺔ ﺍﻟﺩﻭﻻﺏ ﺍﻟﻳﺩﻭﻱ ﻭﻓﻲ ﺍﻟﻔﺗﺭﺓ‬ ‫ﺍﻻﺧﻳﺭﺓ ﺍﺳﺗﺧﺩﻡ ﺍﻟﺩﻭﻻﺏ ﺍﻟﻛﻬﺭﺑﺎﺋﻲ‪،‬ﻭﺑﻌﺩ ﻋﻣﻠﻳﺔ ﺍﻟﺗ‪C‬ﺷ‪C‬ﻛ‪C‬ﻳ‪C‬ﻝ ﺗ‪C‬ﻌ‪C‬ﺭﺽ ﺍﻷﻭﺍﻧ‪C‬ﻲ‬ ‫ﺍﻟﻔﺧﺎﺭﻳﺔ ﻓﻲ ﺍﻟﻬﻭﺍء ﺣﺗﻰ ﺗﺟﻑ‪.‬‬ ‫ﻭﺑﻌﺩ ﺫﻟﻙ ﻳﺗﻡ ﺷﻭﻳﻬﺎ ﻓﻲ ﺍﻟﺗﻧﻭﺭ ﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﻏﺭﻓﺗﻳﻥ‪ :‬ﺻﻐﺭﻯ ﺑ‪C‬ﺩﺍﺧ‪C‬ﻝ‬ ‫ﻛﺑﺭﻯ‪ ،‬ﻣﺧﺻﺻﺔ ﻹﺷﻌﺎﻝ ﺍﻟﻧﺎﺭ‪ ،‬ﻭﻫﻲ ﻛﺛﻳﺭﺓ ﺍﻟ‪C‬ﻔ‪C‬ﺗ‪C‬ﺣ‪C‬ﺎﺕ ﺣ‪C‬ﺗ‪C‬ﻰ ﻳ‪C‬ﺧ‪C‬ﺭﺝ ﻣ‪C‬ﻧ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺍﻟﻠﻬﺏ‪ .‬ﺃﻣﺎ ﺍﻟﻛﺑﻳﺭﺓ ﻓﻬ‪C‬ﻲ ﻣ‪C‬ﺧ‪C‬ﺻ‪C‬ﺻ‪C‬ﺔ ﻟ‪C‬ﻭﺿ‪C‬ﻊ ﺍﻟ‪C‬ﻔ‪C‬ﺧ‪C‬ﺎﺭ ﻣ‪C‬ﺭﺗ‪C‬ﺑ‪C‬ﺎ ً ﺑ‪C‬ﻌ‪C‬ﺿ‪C‬ﻪ ﻓ‪C‬ﻭﻕ‬ ‫ﺑﻌﺽ‪ .‬ﻭﻳﺗﻡ ﺇﺷﻌﺎﻝ ﺍﻟﻧﺎﺭ ﻓﻲ ﺍﻟﻐﺭﻓﺔ ﺍﻟﺻﻐﻳﺭﺓ ﻟﻣ‪C‬ﺩﺓ ﺃﺭﺑ‪C‬ﻊ ﻭﻋﺷ‪C‬ﺭﻳ‪C‬ﻥ ﺳ‪C‬ﺎﻋ‪C‬ﺔ‪،‬‬ ‫ﻭﺑﻌﺩﻫﺎ ﻳﺳﺩ ﺑﺎﺏ ﺍﻟﺗﻧﻭﺭ ﻟﻣﺩﺓ ﻳﻭﻣﻳﻥ‪ ،‬ﺣﻳﺙ ﺗﻔﺗﺢ "ﺍﻟﺭﻭﺯﻧﺔ" ﻭﻫ‪C‬ﻲ ﻓ‪C‬ﺗ‪C‬ﺣ‪C‬ﺔ ﻓ‪C‬ﻲ‬ ‫ﺃﻋﻠﻰ ﺍﻟﻐﺭﻓﺔ ﺍﻟﻛﺑﻳﺭﺓ ﻭﻣﻧﻬ‪C‬ﺎ ﻳ‪C‬ﺗ‪C‬ﻡ ﺇﺧ‪C‬ﺭﺍﺝ ﺍﻟ‪C‬ﻔ‪C‬ﺧ‪C‬ﺎﺭ ﺍﻟ‪C‬ﻣ‪C‬ﺷ‪C‬ﻭﻱ ﻗ‪C‬ﻁ‪C‬ﻌ‪C‬ﺔ ﻗ‪C‬ﻁ‪C‬ﻌ‪C‬ﺔ‪.‬‬ ‫ﻭﻛﺛﻳﺭﺍ ً ﻣﺎ ﺗﺗﺷﻘﻖ ﺑﻌﺽ ﺍﻷﻭﺍﻧﻲ ﺑﻔﻌﻝ ﺭﻁﻭﺑﺔ ﺍﻟﺟﻭ ﻭﺍﻟﺣﺭﺍﺭﺓ ﺍﻟﺯﺍﺋﺩﺓ ﻭﺍﻟﻬﻭﺍء‬ ‫ﺃﻭ ﺑﺳﺑﺏ ﻧﻘﺹ ﻓﻲ ﻓﻲ ﺗﺭﻛﻳﺑﺔ ﺍﻟﻣﻭﺍﺩ ﺍﻟﺧﺎﻡ ﻓﻳﺄﺗﻲ ﻟﻬﺔ ﺍﻟﺻ‪C‬ﺎﻧ‪C‬ﻊ ﻭﻫ‪C‬ﻭ ﻳ‪C‬ﺣ‪C‬ﻣ‪C‬ﻝ‬ ‫ﻗﻁﻌﻪ ﻣﻥ ﺍﻟﻁﻳﻥ "ﻣﺯﻳﺞ" ﺍﻟﻣﺻﻧﻊ ﻣﻊ ﻗﻠﻳﻝ ﻣﻥ ﺍﻟﻣﺎء ﻓﻲ ﺇﻧﺎء‪ ،‬ﺛﻡ ﻳﺻﻧﻊ ﻗ‪C‬ﻠ‪C‬ﻳ‪C‬ﻝ‬ ‫ﻣﻥ ﺍﻟﻁﻳﻥ ﻣﻊ ﺷﻲء ﻣﻥ ﺍﻟﻣﺎء ﻟﻳﻣﻠﺱ ﺍﻟﻣﺷﻘﻘﺎﺕ ﻣﻥ ﺍﻷﻭﺍﻧﻲ ﻭﻫﻛﺫﺍ ﻭﻛﺄﻧﻪ ﻳﻘﻭﻡ‬ ‫ﺑﻌﻣﻠﻳﺔﺍﻟﺣﺎﻡ ﻟﺗﻠﻙ ﺍﻟﺷﻘﻭﻕ ﺣﺗﻰ ﻳﻧﺗﻬﻲ ﻣﻥ ﺍﺳ‪C‬ﺗ‪C‬ﻌ‪C‬ﺭﺍﺽ ﺟ‪C‬ﻣ‪C‬ﻳ‪C‬ﻊ ﺍﻷﻭﺍﻧ‪C‬ﻲ ﺍﻟ‪C‬ﺗ‪C‬ﻲ‬ ‫ﻳﻛﻭﻥ ﻗﺩ ﺻﻧﻊ ﻋﻠﻰ ﺳﻁ‪C‬ﻭﺡ ﺍﻟ‪C‬ﻣ‪C‬ﻧ‪C‬ﺎﺯﻝ‪ ،‬ﺃﻭ ﻓ‪C‬ﻲ ﺣ‪C‬ﺎﻛ‪C‬ﻭﺭﺓ ﺑ‪C‬ﻌ‪C‬ﻳ‪C‬ﺩﺓ ﻋ‪C‬ﻥ ﻋ‪C‬ﺑ‪C‬ﺙ‬ ‫ﺍﻟﺻﺑﻳﺎﻥ ﻭﺍﻟﺣﻳﻭﺍﻧﺎﺕ ﻭﺍﻟﺩﻭﺍﺟﻥ‪ .‬ﻭﺑﻌﺩ ﺃﻥ ﻳﻧﺗﻬﻲ ﻣﻥ ﺻﻧﻊ ﺍﻟﻠﻣﺳ‪C‬ﺎﺕ ﺍﻷﺧ‪C‬ﻳ‪C‬ﺭﺓ‬ ‫ﻋﻠﻰ ﺃﺟﺳﺎﻡ ﺍﻟﻣﺻﻧﻌﺎﺕ ﺟﻣﻳﻌﻬﺎ ‪ ،‬ﻓﻘﺩ ﻳﺣﺗﺎﺝ ﺑﻌﺿﻬﺎ ﺇﻟﻰ ﺍﻟﺯﺧﺭﻓﺔ ﺍﻟﺗﻲ ﻏﺎﻟ‪C‬ﺑ‪C‬ﺎ ً‬ ‫ﻣﺎ ﺗﻛﻭﻥ ﻧﻘﻭﺷﺎ ً ﺑﺎﻷﺻﺎﺑﻊ ﻋﻠﻰ ﺃﺟﺳﺎﻡ ﺍﻟ‪C‬ﺟ‪C‬ﺭﺍﺭ ﺃﻭ ﻋ‪C‬ﻣ‪C‬ﻝ ﻳ‪C‬ﺩﻳ‪C‬ﻥ ﻟ‪C‬ﻬ‪C‬ﺎ ﺧ‪C‬ﺎﺻ‪C‬ﺔ‬ ‫ﺍﻟﺟﺭﺍﺭ ﻭﺍﻟﻘﻌﺎﻗﻳﺭ ﺍﻟﻣﺻﻝ ﻭﺍﻟﺳﻔﻝ ﻭﺍﻟﻌﺳﻠﻳﺔ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻙ ﺣﺗﻰ ﺗ‪C‬ﺭﻙ ﻟ‪C‬ﺑ‪C‬ﺿ‪C‬ﻌ‪C‬ﺔ‬ ‫ﺃﻳﺎﻡ ﻟﺗﺟﻑ ﺗﻣﺎﻣﺎً‪ ،‬ﻳﻛﻭﻥ ﺍﻟﺻﺎﻧﻊ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻣ‪C‬ﻧ‪C‬ﻬ‪C‬ﻣ‪C‬ﻙ ﻓ‪C‬ﻲ ﺟ‪C‬ﻣ‪C‬ﻊ "ﺍﻟ‪C‬ﺟ‪C‬ﻠ‪C‬ﺔ"‬ ‫ﻭﺗﺣﺿﻳﺭﻫﺎ‪.‬‬ ‫ﻭﻗﺩ ﻛﺎﻧﺕ ﺍﻟﻧﺳﻭﺓ ﺗﺳﺭﺡ ﺇﻟﻰ ﺍﻟﺧﻼء‪ ،‬ﻟﺟﻣﻊ"ﺍﻟﺟﻠ‪C‬ﺔ" ﻣ‪C‬ﻥ ﺍﻷﻣ‪C‬ﻛ‪C‬ﻧ‪C‬ﺔ ﺍﻟ‪C‬ﺗ‪C‬ﻲ‬ ‫ﺗﺳﺭﺡ ﻓﻳﻬﺎ ﻗﻁﻌﺎﻥ ﺍﻟﺑﻘﺭ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺗﺳﻣﻰ "ﺑﺎﻟﻌﺟﺎﻝ" ﻭﺍﻟﺗﻲ ﻳﺿ‪C‬ﻣ‪C‬ﻥ ﺭﻋ‪C‬ﻳ‪C‬ﻬ‪C‬ﺎ‬ ‫ﺃﺣﺩ ﺳﻛﺎﻥ ﺍﻟﻘﺭﻳﺔ ﻣﻘﺎﺑﻝ ﻣﻘﺩﺍﺭ ﻣﻌﻳﻥ ﻣﻥ ﺍﻟ‪C‬ﺣ‪C‬ﺑ‪C‬ﻭﺏ ﻋ‪C‬ﻥ ﻛ‪C‬ﻝ ﺭﺃﺱ ﻳ‪C‬ﺗ‪C‬ﻘ‪C‬ﺎﺿ‪C‬ﺎﻩ‬ ‫ﺍﻟﺭﺍﻋﻲ ﻓﻲ ﻭﻗﺕ ﺍﻟﺑﻳﺩﺭ‪ .‬ﻓﺗﺟﻣﻊ ﺍﻟﻧﺳﻭﺓ "ﺍﻟﺟﻠﺔ" ﻓ‪C‬ﻲ ﺃﻛ‪C‬ﻳ‪C‬ﺎﺱ ﻭﺗ‪C‬ﻧ‪C‬ﻘ‪C‬ﻠ‪C‬ﻬ‪C‬ﺎ ﻋ‪C‬ﻠ‪C‬ﻰ‬ ‫ﺍﻟﺣﻣﻳﺭ ﺇﻟﻰ ﺍﻟﻣﻛﺎﻥ ﺍﻟﻣﻌﺩ ﻟﻠﺷﻭﺍء‪.‬‬ ‫ﺩ‪ -‬ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﺭﺍﺑﻌﺔ‪:‬‬ ‫ﺍﻟﺷﻭﺍء ﻭﺍﻟﺣﺭﻕ‪:‬‬ ‫ﺑﻌﺩ ﺃﻥ ﺗﺗﻡ ﻋﻣﻠﻳﺔ ﺍﻟﺟﻔﺎﻑ ﻭﺍﻟﺗﺄﻛﺩ ﻣﻧﻬ‪C‬ﺎ ﻭﺣ‪C‬ﺗ‪C‬ﻰ ﺗﺻ‪C‬ﺑ‪C‬ﺢ ﺍﻟ‪C‬ﻘ‪C‬ﻁ‪C‬ﻊ ﺻ‪C‬ﻠ‪C‬ﺑ‪C‬ﺔ‬ ‫ﻭﺟﺎﻫﺯ ﻟﻼﺳﺗﺧﺩﺍﻡ ﻳﺗﻡ ﺷﻭﻳﻬﺎ ﻓﻲ ﺍﻟﺗﻧﻭﺭ ﻫﻭ ﻋﺑ‪C‬ﺎﺭﺓ ﻋ‪C‬ﻥ ﻏ‪C‬ﺭﻓ‪C‬ﺗ‪C‬ﻳ‪C‬ﻥ‪ :‬ﺻ‪C‬ﻐ‪C‬ﺭﻯ‬ ‫ﺑﺩﺍﺧﻝ ﻛﺑﺭﻯ‪ ،‬ﺍﻟﺻﻐﺭﻯ ﻣﺧﺻﺻﺔ ﻹﺷﻌﺎﻝ ﺍﻟﻧﺎﺭ‪ .‬ﻭﻫﻲ ﻛﺛﻳﺭﺓ ﺍﻟﻔﺗﺣﺎﺕ ﺣ‪C‬ﺗ‪C‬ﻰ‬ ‫ﻳﺧﺭﺝ ﻣﻧﻬﺎ ﺍﻟﻠﻬﺏ‪ .‬ﺃﻣﺎ ﺍﻟﻛﺑﻳﺭﺓ ﻓﻬﻲ ﻣﺧﺻﺻﺔ ﻟﻭﺿﻊ ﺍﻟﻔﺧﺎﺭ ﻣ‪C‬ﺭﺗ‪C‬ﺑ‪C‬ﺎ ً ﺑ‪C‬ﻌ‪C‬ﺿ‪C‬ﻪ‬ ‫ﻓﻭﻕ ﺑﻌﺽ‪ .‬ﻭﻳﺗﻡ ﺇﺷﻌﺎﻝ ﺍﻟﻧﺎﺭ ﻓﻲ ﺍﻟﻐ‪C‬ﺭﻓ‪C‬ﺔ ﺍﻟﺻ‪C‬ﻐ‪C‬ﻳ‪C‬ﺭﺓ ﻟ‪C‬ﻣ‪C‬ﺩﺓ ﺃﺭﺑ‪C‬ﻊ ﻭﻋﺷ‪C‬ﺭﻳ‪C‬ﻥ‬ ‫ﺳﺎﻋﺔ‪ ،‬ﻭﺑﻌﺩﻫﺎ ﻳﺳﺩ ﺑﺎﺏ ﺍﻟﺗﻧﻭﺭ ﻟﻣﺩﺓ ﻳﻭﻣﻳﻥ‪ .‬ﺣﻳﺙ ﺗﻔﺗﺢ "ﺍﻟﺭﻭﺯﻧﺔ" ﻭﻫﻲ ﻓﺗﺣﺔ‬ ‫ﻓﻲ ﺃﻋﻠﻰ ﺍﻟﻐﺭﻓﺔ ﺍﻟﻛﺑﻳﺭﺓ ﻭﻣﻧﻬﺎ ﻳﺗﻡ ﺇﺧﺭﺍﺝ ﺍﻟﻔﺧﺎﺭ ﺍﻟﻣﺷﻭﻱ ﻗﻁﻌﺔ ﻗﻁﻌﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻁﺭﻳﻖ ﺍﻷﺧﺭﻯ ﻓﻬﻲ ﺍﻷﻗﺩﻡ ﺍﻟﺗﻲ ﺍﺳﺗﺧﺩﻣﺕ ﻓﻲ ﻋﻣﻠﻳﺔ ﺍﻟﺷﻭﻱ ﻓﻛﺎﻧﻭ‬

‫‪Photo provided by Raja Ghazawneh‬‬

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Return is Possible: Uncovering the Stories of Palestinian Villages Visualizing Palestine In 1945, the village Dayr Aban in the sub-district of Jerusalem had a Palestinian population of 2,100.

On October 19, 1948, Zionist military forces expelled all the residents of Dayr Aban, along with the nearby Palestinian villages of Bayt ‘Itab, Dayr al-Hawa, Jarash, Khirbat al-Tannur, Sufla, and Ala’ar.

still a development, and as such, represents a barrier to Palestinian efforts to return to their land and property.

Despite such challenges, Abu Sitta and Zochrot are among those moving the conversation forward by presenting practical plans for the realization of the right of return.

Today, Israelis and visitors to Israel can have a picnic on the ruins of these seven Palestinian villagUntil then, telling the stories of these villages is es. While Israel never built a new residential coman important part of resisting “memoricide”--the munity on the village lands, the Jewish National ongoing erasure of Palestinian history, culture, and Fund established a park in the area in 1976. They identity. named it American Independence Park “to honor the deep ties between Ameri“On July 15, 1948, Zionist mili- As Palestinian poet Taha ca and Israel.”

Mohammad Ali, a refugee tary forces depopulated Sadisplaced from Safuriyya, Just a few kilometers away, Canada Park, also es- furiyya. Today, a grove of pine wrote, “I won’t die! I will not tablished by the JNF in the trees stands over the empty ruins die!! I’ll linger on.” In 1945, the village of Safuriyya in 1970s, sits on top of the ruins the sub-district of Nazareth of Safuriyya.” of four Palestinian villages, had a Palestinian population one depopulated in 1948 and of 4,330.

On July 15, 1948, Zionist military forces dethe others in 1967. The park receives 300,000 visitors populated Safuriyya. Today, a grove of pine trees annually. stands over the empty ruins of Safuriyya. On a bit of While these are stories of trauma, there is also rubble poking out of the detritus, Ali indeed lingers hope in studying what happened to the villages deon, in the form of a tribute in spray paint. He may populated by Israel in 1948. According to data comnot have been able to return to Safuriyya in his lifepiled by Palestinian researcher Salman Abu Sitta time, but in an interview with Al Jazeera in 2016, his and Israeli NGO Zochrot (“remembering” in Hebrother Ameen said “I am sure one day I will return brew), 77% of 536 depopulated Palestinian villages to Safuriyya. If not me, then my son - and if not my are not built over. Return is Possible, a visual created son, then my grandson.”

by Visualizing Palestine, shows the present-day sta— tus of these villages.

For Abu Sitta, this data upends one of the myths Israel depends on to deny the right of return: the notion that the land is simply too full.

Still, “not built over” simply means that the land is not currently inhabited by an Israeli community.

But as cases like American Independence Park illustrate, uninhabited does not mean unused. A park is

On May 12, Visualizing Palestine will release Palestine, Today, a new web app that invites users to discover and share information on hundreds of localities, illustrated with historic 1940s British survey maps and present-day satellite imagery.

For more information, subscribe to VP’s newsletter at visualizingpalestine.org/subscribe 26

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Wasteland of Forgotten Toys Basma Bsharat

“Mama?! Mama!” Adam’s booming voice landing ahead of him, the quickening of his steps moving closer until he bumped right into me.

“Yes, Adam, sweetie? What is it?” I asked with a tight smile to hide my annoyance. The door from upstairs to down always landed whoever came down immediately into the center of the apartment.

“Mama, mama, Teta is gonna take me to the park and to get ice cream!” I stared him down.

“What?” he asked, making the most innocent face he could muster, a skill he’s developed well over the years. I said nothing, waiting. “Ohhhh,” he said finally, grinning, the space where the front bottom tooth was even more evident when he smiled that wide. “Mama, can I please go with teta to the park and to get ice cream?,” he asked, stretching out the “l” and “e” in the please.

I rolled my eyes and sighed. “Fine. It’s almost five. You can go with teta now, but you’ve got to be back by seven to get ready for bed. Did you finish all your homework?”, and just like that, he was already running inside, grabbing his sweater and soccer ball.

“Yes! Thank you mama!”

“Yallah, Adam!,” my mother called from upstairs. I stood into the stairway, looking up. “Mom, please make sure he is back before seven!” Her head peaked down at me. “Tayeb, tayeb,” her voice more sarcastic than reassuring.

“Bye, mama! Love you!” Adam shouted as he ran up the stairs, my mother’s voice muttering after him in Arabic.

I sighed, looking back at the cramped apartment.

Might as well take it as a chance to clean up a little bit. I walked to the doorway of my room, stepping on a miniature horse. Though Adam’s room was on the opposite side of mine, his belongings took up more space than his own little body did. I did a

quick sweep of the room. Books were thrown out of their shelves, laid around all over the floor. What was supposed to be an arrangement of stuffed animals became a messy pile of bears and other forest creatures. Snack bags, a pair of shoes, and Adam’s favorite blanket lay on the bed.

And then there were the Legos. When Adam was young, I wanted so hard to give him nothing but the best. I would pour over article after article about child development, psychology, and titles like “Giving Your Child the Best Chance,” most of which resulted in failed attempts at limiting screen time, dragging a nine-month-old to “toddler times” that never worked because he was either red eyed from his last nap or fussy and wanting a new nap, and Legos.

As I walked over and bent down to grab the miniature, I grabbed the book underneath, leather bound and with no title on the cover, remembering it wasn’t a book, but one of mu journals.

My thoughts immediately drifted back to an image of a younger me, pen in hand and laptop beside me. At a certain point in time, before even getting pregnant with Adam, I had the secret hope that I could be a writer. I didn’t tell anyone, because even to say it aloud seemed silly. Even after having him, I remember sometimes pulling out my journal or laptop, either scribbling notes or typing up something in between breastfeeding sessions or doctor’s appointments, or even lunch breaks at work. But then work got busier, and Adam got older and more demanding. Eventually, my laptop became obsolete, and my journals became paperweights, memories that I put into the stored places where they sat now, collecting dust.

I flipped through, stopping on a page and reading what I recognized started off as an old poem.

And what you used to think was your room, your spaceIt’s now become nothing more than…

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A wasteland of forgotten toys and broken lego pieces.

I flipped again, this time stopping on a page that was folded in half and placed inside. On the back of the page was a small note; for Adam- when you’re older…It was my handwriting, yet somehow I could not remember writing it. I opened the page, reading not a handwritten, but typed-up letter: Adam, I love you so much, Mama. The rest of what I am going to tell you here, I hope I will be able to teach you myself as you grow up. But just in case I don’t get to, I wanted to make sure you knew.

1. I am learning as I go. I don’t always have the answers, but I try my best. I promise, I do.

Please be patient with me.

I looked at the letter, then back at the leatherbound journal, remembering how it used to feel writing. There would be those moments where a certain string of words just sounded so right together, like the beautiful melody of a song. Or a sinking, aching feeling just wouldn’t leave my chest until I had allowed it to leave its mark somewhere. At one point, the words I produced, the recording of my thoughts, were all that seemed to keep my entire being from falling apart. When my marriage hit its absolute lowest, and I had to finally accept it was over.

I lost everything then. My marriage, my home, my old life. The hope that we could ever be a “normal” family. And yet, while I was losing control in everything else, I had my writing. It, besides Adam, was all I had.

And yet somehow, without realizing, I lost it. I allowed it to fade. Picking up a book and writing out my thoughts went from a passion to a luxury I couldn’t afford anymore. Adam grew older, and the demands of balancing work and a life of single motherhood grew more and more difficult. It was always just so much easier to focus on what I had to do, what we needed to survive, what Adam needed.

2. Throughout my life, I’ve heard it. As you get older, you will probably hear it too. I’m almost afraid to say it, it’s such an overused cliché.

“My heart walking around outside my body.”

But it’s true, just as most clichés tend to be.

Sometimes I look at you and think- you used to be mine, all mine. I felt your heart beat inside me before anyone else, the flutter of your kicks a secret language between just you and me.

But you’re not mine. You are you. Somehow, I was blessed enough to be able to have you all to myself for a little bit of time. So I tell you this now, my sweet little boy. Many times, others will tell you what they expect of you, what they want of you. That is a reflection of them, not you. I hope that I can teach you values to which you can hold dear to your heart and follow. Use them to judge what you want to do with your life. Trust yourself, and never lose sight of who you are.

Now what?

I stared at the empty page, tapping the pen on the edge of the stained coffee table.

Sometimes, the idea of the thing is much more appealing than the reality…

And with that, I heard the squeak of the rickety hinge on our door open and shut. The familiar pitter -patter of footsteps. And Adam charge through, a little leap at the last step before running into the room and onto my lap. “Booooo! It started to rain!” he shouted with a giggle. I looked over at him, his big round eyes staring back at me.

3. Eventually, and you maybe probably already have, you will hear it: “You have to be a man.” You’ll hear comments like, “big boys don’t cry,” too, quite often. Real men do cry.

Everyone does. We cry, we laugh, we feel. It’s all a part of being human. And ignore anyone who tells you otherwise. Being vulnerable is not a sign of weakness, it is a sign of strength.

I promise you that.

“Did you miss me?”

“Always.”

And his body fit right into mine, hugging me tightly. The journal was shut, the pen put down and placed back on the table. I could always dream. But right now, in this moment, this was all I needed.

I love you always, Mama 29

Declaration of Liberation Eman Odeh

Long no more, ache no more your Caged Bird sings again your land’s simsims grows again your sentence in the Diaspora comes to end The prisoner escapes his eternal exile He longs to visit his family’s well though his mind is still confined to shackles of bliss and happiness entwined The Émigré emerges from her flight and she enters the borders of Yafa she feels warmth so sweet, and sun so bright warmth she had not known to be deprived of all her life The returnees, once refugees, sit on the meadow’s hills and sing songs of ecstasy their ancestors once sung; Ala Dalouna, Ala Dalouna, Oh damned expatriation; my land’s embrace is sweeter.

And so the natives gathered to reclaim what was once theirs, and the Fighters declare: Oh land, You Shall Be Free!

The Caged Bird sings again.

And the land of Canaan rises, Amen.

Photo by Rania Mustafa

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Person of PACC: An Interview with Tareq Elsamna Falastin Staff Every issue, Falastin highlight a different member of the PACC community as the “Person of PACC.” This issue, we are incredibly honored to be highlighting Tareq Elsamna. Elsamna is a PACC board member and a highly respected person in our community.

What inspired you to work with the community?

Ever since I came to the U.S. I have been working with different organizations and they all focused on helping their members, but I felt that we needed something more to uplift our community. We especially needed to focus on our kids to preserve our culture and heritage. In 2014 when the President of PACC, Diab Mustafa, called me and started talking about the idea of creating a unique non-political, non-religious organization to preserve our culture, I immediately I told him to sign me up. I knew this organization would fulfill some of my hopes and to sustain and strengthen ties to Palestinian heritage while empowering the success and well-being of the entire community.

What do you think our community needs most?

Our community is incredibly vibrant and successful. One thing we need is real representation in the local authority, not only supporting certain candidates running for a certain office, but we need to input our thoughts and conditions and to vote and support our own people whenever they decide to run.

How do you see a free Palestine?

To answer this question, you have to see the big picture and see what the people in Gaza are doing right now to free themselves from the open-air prison that they have been placed in for more than 13 years. Gaza’s people have seen what no other nation has seen before. Gazans are facing the horrific impacts of the Israeli siege and are suffering physically and mentally.

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Photo provided by Tareq Elsamna

Mohammad Al-Naem, who was horrifically murdered after being bulldozed by an Israeli bulldozer, represents the fear of every Palestinian. AlNaem was a part of the Great March of Return, one of the largest collective non-violent mobilizations in history. Tens of thousands of besieged Gazans took part in the inspiring protests very single week facing Israeli snipers with nothing but their bare chests and hands.

Al- Naem is every prisoner held unlawfully in Israeli prisons, tortured and humiliated as a punishment for demanding the most basic rights for his people. In my point of view, I only see Free Palestine when the world sees and feels only 10 percent of what Palestinian people see every day.

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