Falastin Volume 5 Issue 3

FALASTIN

Volume 5 - Issue 3

October 2021

PACC

Falastin, a Palestinian American Community Center Publication Falastin Staff Editor in Chief, Reem Farhat Fiction Editor, Marah Siyam News Editor, Aseel Washah Arabic Editor, Hiba B’irat Copy Editor, Abire Sabbagh Layout Editor, Ibrahim Issa Advisor, Rania Mustafa

We at Falastin would like to extend a special thank you to Maysaa Al Mannai. She is a Qatari artist who has been reunited with her passion towards painting, which has evolved from traditional painting methods to using only palette knives. She mainly focuses on portrait paintings whilst trying to convey positive messages within her art work. You can find more of her work on her instagram @maysaaalmannai 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 Tales of Home 07 Obliteration of the Mine 09 Forever in Us 11 ‫ﺻﻧﺎﻋﺔ ﺍﻟﺯﺟﺎﺝ ﺍﻟﺧﻠﻳﻠﻲ‬ 12 Biodiversity 14 Poems on Family Book Review: 16 19 ‫ﻗﺭﻳﺔ ﺍﺳﻛﺎﻛﺎ‬ 20 People of Palestine 21 We Were Beautiful 22 The Needs of the Palestinian People Reem Farhat

Rania Mustafa

Basman Derawi

Eman Odeh

Rania Odeh

‫ﺭﺟﺎء ﻏﺯﺍﻭﻧﺔ‬

Nada Samih-Rotondo

Basma Bsharat

Voices from the Camps: A people’s history of Palestinian Refugess in Jordan, by Nabil Maarshood Asmaa Ashraf

‫ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬

Ahmad Jamhour

Marah Siyam

Aseel Washah

Letter from the Editor Reem Farhat It is with great pleasure that we present to you the third issue of volume five of Falastin magazine. This issue, our theme was family and the many ways they shape our identities. We asked our contributors to reflect on the ways family has influenced our ties to our homeland. For many first generation Palestinian Americans, family is one of our strongest ties to Palestine, especially for those of us who have never been able to visit Falastin but grew up hearing about it’s beauty from relatives.

Our team was lucky enough to receive a diverse array of pieces, from a beautiful collection of poems reflecting on family by Basma Bsharat, to an amazing nonfiction piece on biodiversity by Nada Samih-Rotondo, to the incredible artwork of the talented artists interspersed between. We are incredibly grateful to all of our contributors who shared their creativity with us in this issue. We would also like to thank our sponsors and the PACC Board for supporting this magazine each issue. Lastly, thank you, reader, for supporting Falastin each and every issue.

We hope these pieces inspire you to join in our resistance through art by sharing your stories with Falastin! We invite you to make a cup of shay, sit with a relative and enjoy the reflections on family with your loved ones.

Reem Farhat Editor in Chief

Letter from the Executive Director Rania Mustafa This past summer was the second summer where many people were unable to return to Palestine due to the ongoing Covid-19 Pandemic. If you do not have a hawiyya, this was the second summer that you were banned from the land of your forefathers. As I talked to members of our community, I can hear the longing in their voices, the desire to go home, and the frustration in the inability to do so. In this issue, Rania Odeh started her piece with "You can take the Palestinians out of Palestine, but you can't take Palestine out of Palestinians." I think during this time, this sentiment runs stronger than ever. Through PACC and through Falastin we hope that Palestine will forever live in our hearts and we will continue to fight for our ability to return to a free Palestine.

At PACC, we are by the community and for the community and we are dedicated to serving our community how you want to be served. To do that, we have put together a community needs survey to better understand the needs of our community. We ask that each of your take some time to scan the QR code below and take our survey. Based on the feedback we have already begun receiving, we have restructured our programs to cater to all ages including kids, youth, adults, and seniors. We are focusing more on quality, maximizing benefit, and flexibility. Make sure to check out www.paccusa.org/programs to see a full list of our programs. We hope to see you at PACC this fall whether it be virtually or in person.

Congratulations to our Falastin Staff for launching the third issue of our fifth volume! I am very proud of Falastin and everything it stands for! Thank you to our sponsors for making the magazine possible. Thank you to our Board of Directors for your continuous support! Thank YOU for reading and supporting Falastin.

Rania Mustafa PACC Executive Director

4

Artwork by Lamees Mehanna IG: @Lmoneypaintz 5

Tales of Home Basman Derawi

I never see Beersheba

I see him with other kids

But through her tales

Playing hide and seek

I see the birth of dawn

I see him sitting on a school's desk

When my grandmother

At one of UN refugee's school

Used to wake up With my mother's bedtime tales

Kneading the bread

I see the West Bank

Milking the goat before

I've never been allowed to visit

Its blood mixed with the milk

I see the Dome of Rock

After one soldier sees it as a threat

Al Aqsa mosque, Through the eyes of my uncle

The Church of Nativity

In his exile, in Jordan

I smell the cheesy Nabulsi kunafa

I see the childhood of my father

As I walk in the narrow allies

Running in the narrow alleys of a

Of the old city in Nablus.

Refugee camp

Artwork by Nisrin Shahin IG: Nisrin.Shahin 6

Obliteration of the Mind Eman Odeh

The lands of God have come to contain my declared exile in more than one strain.

The strains, from the hills of Sheikh Jarrah to the streets of Silwan to the parks of Beita, have summoned to encompass me.

But I am dispersed, in the midst of my identity.

What strain is able to please me?

What land is able to seize me?

When I am landless, mobile, and lost.

I stopped by Jarrah for a cup of sage where they were given a generous ultimatum of destroying their walls or paying the colonizer to do the job!

I stopped by Silwan for a Jerusalemite evening where, in place of the meat market, were piles of glorious architectural masterpieces curated to build the long-awaited colonizer park!

And so they gathered, again, in the hereafter of it all To embrace shattered pieces of a land that had once held their obliterated identities.

Artwork by Nisrin Shahin IG: Nisrin.Shahin 7

Artwork by Aysha Mohdi IG: @aysha_m5

8

Forever in Us Rania Odeh

“You can take Palestinians out of Palestine, but you can’t take Palestine out of Palestinians”- I’ve never resonated with anything more in my life. I haven’t been to Palestine in 14 years, but my connection to the land and its people is undying.

their burden, because watching them suffer was too much to bear. There came a point where everyone in Gaza accepted that these may be their final days, and it was the most heart-breaking thing. Our family members started comforting us, telling us to take care of our mental health and not to worry about them because they’re accepting of God’s plans for them. It was at that point that my anguish surpassed my fear of public speaking, and I volunteered to speak at the rally for Palestine in my city, Perth, Australia because I knew that no one else felt as deeply as I did.

Whenever tensions rise in any parts of historic Palestine, Gazans already anticipate that they’ll bear the consequences. I remember holding my breath when the tensions in Al Aqsa Mosque were rising, because this time felt different. I’ve never seen so much attention on Palestine, and for the first time Israel didn’t have a scapegoat to justify it’s crimes – until it decided to flip the script and drag Hamas into the center of it all. The 11 days of horror that ensued afterwards are ones I’ll never forget.

The survivor’s guilt was all consuming, but I had to remind myself that in a battle, not all soldiers are sent to the battlefield. I had the privilege to use my voice to spread awareness: so I picked up the microphone and let my Palestinian tongue take the lead.

My legs were shaking and my heart was racing, but in that moment nothing mattered except the message I was so desperately trying to preach- and thousands of protesters resonated with it. The sense of community and belonging on that day is something that will stay with me forever.

I vividly recall a conversation I had with my cousin a day or two after Israel started bombarding Gaza with rockets. I shared my fears that this will escalate to the same level it did in 2014, when Israel attacked Gazans by air, land and sea. She tried to comfort me by saying there'll be a ceasefire soon-there always is after a day or two.

She told me that it can’t possibly get any worse than it already is, because between the blockade, the Coronavirus, and indiscriminate airstrikes…they’ll all surely die.

We may not be in Palestine, but Palestine is forever in us.

My protest speech was posted online, and subsequently, a journalist reached out to me for an interview. I was invited to speak at a second rally, and was later approached by community members praising me for my efforts and encouraging me to use my voice more and to consider mentoring Palestinian youth for future events. I’ve never been one to chase the spotlight, but this was never about me. When my cousin saw the videos from the protests, she told me that it felt comforting to know that the Palestinians in the diaspora haven’t forgotten about them. I was baffled that this was a common belief in Gaza. The rest of the world may have turned their backs on Palestine, but how could we? We may not be in Palestine, but Palestine is forever in us.

Instead, it got worse.

My cousins’ group chat turned into a platform to check attendance after each blast. Our TV was on Aljazeera Live 24/7, watching the events unfold in real-time. I’d wake up multiple times throughout the night, not waiting for my eyes to adjust to my phone screen before frantically checking for updates from my family and friends.

I have never felt so helpless in my life. I started telling my cousin that I wished I was there to share 9

‫‪Photo by Lazar Simeonov‬‬ ‫ﻣﻭﺳﻡ ﺍﻟﻘﻁﻑ‪:‬‬

‫ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﺑﺗﺿﻣﻳﻥ ﺑﺳﺎﺗﻳﻧﻬﻡ ﻟﻣﺗﻌﻬﺩﻳﻥ ﺃﻭ ﻣﺯﺍﺭﻋﻳﻥ ﺁﺧﺭﻳ ﻥ‪ ،‬ﻟ ﻠ ﻘ ﻳ ﺎﻡ ﺑ ﻌ ﻣ ﻠ ﻳ ﺔ‬ ‫ﺍﻟﻘﻁﻑ ﻣﻘﺎﺑﻝ ﻧﺳﺑﺔ ﻣﻥ ﺍﻹﻧﺗﺎﺝ‪ ،‬ﻭﺫﻟﻙ ﺣﺳﺏ ﻛﻣﻳﺔ ﺍﻟﻣﻧﺗﻭﺝ‪ ،‬ﻭﺑُﻌﺩ ﺍﻟﺑﺳﺗﺎﻥ ﻋﻥ‬ ‫ﺍﻟﻁﺭﻕ ﺍﻟﺯﺭﺍﻋﻳﺔ ﻭﺍﻟﻘﺭﻳﺔ‪ ،‬ﻭﻋﻣﺭ ﺍﻷﺷﺟﺎﺭ‪ ،‬ﻭﻣﻌﺩﻝ ﺍﻷﺟﻭﺭ‪ ،‬ﻭﺃﺳﻌﺎﺭ ﺍﻟ ﺯﻳ ﺕ‬ ‫ﻓﻲ ﺍﻷﺳﻭﺍﻕ ﻣﻥ ﺿﻣﻥ ﻣﺣﺩﺩﺍﺕ ﺃﺧﺭﻯ‪.‬‬

‫ﻣﻭﻋﺩ ﻗﻁﻑ ﺛﻣﺎﺭ ﺍﻟﺯﻳﺗﻭﻥ ﻳﻛ ﻭﻥ ﻋ ﺎﺩﺓ ﻋ ﻧ ﺩ ﻭﺻ ﻭﻝ ﺍﻟ ﺛ ﻣ ﺎﺭ ﻟ ﻠ ﺣ ﺟ ﻡ‬ ‫ﺍﻟﻁﺑﻳﻌﻲ‪ ،‬ﻓﻲ ﺣﺎﻟﺔ ﻛﻭﻧﻬﺎ ﻣﻌﺩﺓ ﻟﻠﻛﺑﻳﺱ‪ ،‬ﺃﻭ ﺃﻥ ﻧﺳﺑﺔ ﺍﻟﺯﻳﺕ ﻭﺻﻠﺕ ﺇﻟﻰ ﺃﻋﻠﻰ‬ ‫ﻧﺳﺑﺔ ﻟﻬﺎ‪ ،‬ﻭﻳﻛﻭﻥ ﻧﺿﺞ ﺍﻟﺛﻣﺎﺭ ﺑﻌﺩ ﺣﻭﺍﻟﻲ ﺧﻣﺳﺔ ﺇﻟﻰ ﺛﻣﺎﻧﻳ ﺔ ﺃﺷ ﻬ ﺭ )‪(8 -5‬‬ ‫ﻣﻥ ﺗﺎﺭﻳﺦ ﺍﻹﺯﻫﺎﺭ‪ ،‬ﺣﺳﺏ‪ :‬ﺍﻟﻣﻧﻁﻘﺔ‪ ،‬ﻭﺍﻟﺻﻧﻑ‪ ،‬ﻭﺍﻟﻅﺭﻭﻑ ﺍﻟﺟﻭﻳﺔ‪ ،‬ﻭﻋﻭﺍﻣﻝ‬ ‫ﺃﺧﺭﻯ ﻋﺩﻳﺩﺓ‪ ،‬ﻣﺛﻝ‪ :‬ﺍﻟﺗﺭﺑﺔ‪ ،‬ﻭﻛﻣﻳﺔ ﺍﻟﻣﺣﺻﻭﻝ‪ ،‬ﻭﺍﻟﻣ ﻌ ﺎﻣ ﻼﺕ ﺍﻟ ﺯﺭﺍﻋ ﻳ ﺔ ﻣ ﻥ‬ ‫ﺗﻘﻠﻳﻡ‪ ،‬ﻭﻓﻼﺣﺔ‪ ،‬ﻭﺭﻱ‪ ،‬ﻭﻛﺫﻟﻙ ﻋ ﻣ ﺭ ﺍﻷﺷ ﺟ ﺎﺭ‪ ،‬ﻭﺍﻷﺻ ﻝ ﺍﻟ ﻣ ﻁ ﻌ ﻣ ﺔ ﻋ ﻠ ﻳ ﻪ‬ ‫ﺍﻷﺷﺟﺎﺭ‪.‬‬

‫ﺍﻷﻫﻣﻳﺔ ﺍﻻﻗﺗﺻﺎﺩﻳﺔ ﻟﻌﻣﻠﻳﺔ ﺍﻟﻘﻁﻑ‪:‬‬ ‫ﺇﻥ ﻗﻁﻑ ﺍﻟﺛﻣﺎﺭ ﻋﻥ ﺍﻷﺷﺟﺎﺭ‪ ،‬ﺛﻡ ﺟﻣﻌﻬﺎ ﻣﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺗ ﻌ ﺑ ﺋ ﺗ ﻬ ﺎ‬ ‫ﻓﻲ ﺃﻛﻳﺎﺱ ﺃﻭ ﻋﺑﻭﺍﺕ ﺃﺧﺭﻯ‪ ،‬ﻭﻧﻘﻠﻬﺎ ﻟﻠﻣﻌﺻﺭﺓ ﺃﻭ ﻣ ﻛ ﺎﻥ ﺍﻟ ﺗ ﺟ ﻣ ﻳ ﻊ‪ ،‬ﺗ ﺣ ﺗ ﺎﺝ‬ ‫ﻟﻣﺟﻬﻭﺩ ﻛﺑﻳﺭ‪ ،‬ﻟﺻﻐﺭ ﺣﺟﻡ ﺛﻣﺎﺭ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﺑﺎﻟﻧﺳﺑﺔ ﻟﺛﻣﺎﺭ ﺍﻟﻔﻭﺍﻛﻪ ﺍﻷﺧﺭﻯ‪.‬‬

‫ﻋﻧﺩ ﺑﺩﺍﻳﺔ ﺍﻟﻧﺿﺞ ﺗﻛﻭﻥ ﻧﺳﺑﺔ ﺍﻟﺯﻳﺕ ﻣﻧﺧﻔﺿﺔ‪ ،‬ﺛﻡ ﺗ ﺑ ﺩﺃ ﺑ ﺎﻟ ﺯﻳ ﺎﺩﺓ ﺣ ﺗ ﻰ‬ ‫ﺗﺻﻝ ﺇﻟﻰ ﺃﻋﻠﻰ ﻧﺳﺑﺔ ﺧﻼﻝ ﺑﺿﻌﺔ ﺃﺳﺎﺑﻳﻊ ﻋﻧﺩ ﺍﻟﻧﺿﺞ ﺍﻟ ﻛ ﺎﻣ ﻝ‪ ،‬ﺍﻷﻣ ﺭ ﺍﻟ ﺫﻱ‬ ‫ﻋﺎﺩﺓ ﻣﺎ ﻳﻛﻭﻥ ﻓﻲ ﺃﺷﻬﺭ‪ :‬ﺗﺷﺭﻳ ﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﺷ ﺭﻳ ﻥ ﺍﻟ ﺛ ﺎﻧ ﻲ‪ .‬ﻭﻋ ﻧ ﺩ ﻭﺻ ﻭﻝ‬ ‫ﺍﻟﺛﻣﺎﺭ ﻟﺩﺭﺟﺔ ﺍﻟﻧﺿﺞ ﺍﻟﻛﺎﻣﻝ‪ ،‬ﺗﺑﻘﻰ ﻛﻣﻳﺔ ﺍﻟﺯﻳﺕ ﻓﻲ ﺍﻟﺛﻣﺎﺭ ﺛﺎﺑﺗﺔ‪ .‬ﻭﺇﻥ ﺍﺧﺗﻠﻔﺕ‬ ‫ﻧﺳﺑﺗﻬﺎ ﺑﺳﺑﺏ ﺍﻷﻣﻁﺎﺭ ﺃﻭ ﻣﻳﺎﻩ ﺍﻟﺭﻱ‪ .‬ﻭﻳﻛﻭﻥ ﻣﻭﻋﺩ ﺍﻟﻘﻁﻑ ﻟﻠﻛﺑﻳﺱ ﺃﻭ ﺍﻟﻌﺻﺭ‬ ‫ﻓﻲ ﺍﻟﻣﻧﺎﻁﻖ ﺍﻟﺳﺎﺣﻠﻳﺔ ﻭﺷﺑﻪ ﺍﻟﺳﺎﺣﻠﻳﺔ ﻭﺍﻟﻐﻭﺭﻳﺔ ﻣﺑ ﻛ ﺭﺍ ً ﻋ ﻥ ﻣ ﻭﻋ ﺩ ﺍﻟ ﻘ ﻁ ﻑ‬ ‫ﻟﻠﻛﺑﻳﺱ ﻭﺍﻟﻌﺻﺭ ﻓﻲ ﺍﻟﻣﻧﺎﻁﻖ ﺍﻟﺟﺑﻠﻳﺔ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺍﻷﺑﺣﺎﺙ ﺍﻟﻌﺩﻳﺩﺓ ﺍﻟﺗﻲ ﺃﺟﺭﻳﺕ ﺑﺧﺻﻭﺹ ﻁﺭﻕ ﺍﻟﻘﻁﻑ‬ ‫ﺍﻟﺑﺩﻳﻠﺔ ﻣﺛﻝ ﺍﻟﻘﻁﻑ ﺍﻟﻣﻳﻛﺎﻧﻳﻛﻲ‪ ،‬ﻭﺍﻟﻘﻁﻑ ﺍﻟﻬﺭﻣﻭﻧﻲ )ﺍﻟ ﻣ ﻭﺍﺩ ﺍﻟ ﻣ ﻧ ﺗ ﺟ ﺔ ﻟ ﻐ ﺎﺯ‬ ‫ﺍﻹﻳﺛﻳﻠﻳﻥ(؛ ﺇﻻ ﺃﻥ ﺍﻟﻘﻁﻑ ﺍﻟﻳﺩﻭﻱ ﻳﺑﻘﻰ ﺍﻷﻛﺛﺭ ﺷﻳﻭﻋًﺎ ﻓﻲ ﻣﺧﺗﻠﻑ ﺩﻭﻝ ﺍﻟ ﻌ ﺎﻟ ﻡ‬ ‫ﺍﻟﻣﻧﺗﺟﺔ ﻟﻠﺯﻳﺗﻭﻥ‪.‬‬ ‫ﻭﺗﺷﻛﻝ ﺗﻛﺎﻟﻳﻑ ﺍﻟﻘﻁﻑ ﻣﻥ ‪ %40 - %35‬ﻣﻥ ﻣﺟﻣﻝ ﺍﻟﺗﻛﺎﻟﻳﻑ ﺍﻟﻛ ﻠ ﻳ ﺔ‬ ‫ﻟﺩﻭﻧﻡ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﻛﻣﺎ ﺃﻧﻬﺎ ﺗﺷﻛﻝ ‪ %70-50‬ﻣﻥ ﻣﺟﻣﻭﻉ ﺃﻳﺎﻡ ﺍﻟﻌﻣﻝ ﺍﻟﻣﺳﺗﺛﻣ ﺭﺓ‬ ‫ﻓﻲ ﻛﺎﻓﺔ ﺍﻟﻌﻣﻠﻳﺎﺕ ﺍﻟﺯﺭﺍﻋﻳﺔ ﺧﻼﻝ ﺍﻟﺳﻧﺔ‪.‬‬

‫ﻭﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻟﻠﻛﺑﻳﺱ ﺍﻷﺧﺿﺭ ﻳﻛﻭﻥ ﻣﺑﻛﺭﺍ ً ﺑ ﺣ ﻭﺍﻟ ﻲ ‪ 4 -2‬ﺃﺳ ﺎﺑ ﻳ ﻊ‬ ‫ﻋﻥ ﻣﻭﻋﺩ ﺍﻟﻘﻁﻑ ﻟﻠﻌﺻﺭ؛ ﺃﻣﺎ ﻣﻭﻋﺩ ﺍﻟﻘﻁﻑ ﻟﻠﻛﺑﻳﺱ ﺍﻷﺳﻭﺩ‪ ،‬ﻓﻘﺩ ﻳﺗﺄﺧﺭ ﻋ ﻥ‬ ‫ﻣﻭﻋﺩ ﺍﻟﻘﻁﻑ ﻟﻠﻌﺻﺭ ﺑﺣﻭﺍﻟﻲ ﺍﻟﺷﻬﺭ ﺃﻳﺿًﺎ‪.‬‬

‫ﻭﻁﺭﻳﻘﺔ ﺍﻟﻘﻁﻑ ﻟﻬﺎ ﺗﺄﺛﻳﺭ ﻛﺑﻳﺭ ﻋﻠﻰ ﻧﻭﻋﻳﺔ ﺛﻣﺎﺭ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﻛﻣﺎ ﺃﻥ ﻣﻭﻋﺩ‬ ‫ﺍﻟﻘﻁﻑ ﻟﻪ ﺗﺄﺛﻳﺭ ﻛﺑﻳﺭ ﺃﻳﺿﺎ ً ﻋﻠﻰ ﻧﻭﻋﻳﺔ ﺍﻟﺛﻣﺎﺭ ﻭﺍﻟﺯﻳﺕ ﺍﻟﻧﺎﺗﺞ ﻣﻧﻬﺎ؛ ﻓ ﺎﻟ ﻘ ﻁ ﻑ‬ ‫ﻓﻲ ﺍﻟﻣﻭﻋﺩ ﺍﻟﺻﺣﻳﺢ‪ ،‬ﻳﻌﻁﻲ ﺯﻳﺗًﺎ ﺑﻧﻭﻋﻳﺔ ﺃﻓﺿﻝ‪ ،‬ﻭﺑﺎﻟﻣﻘﺎﺑﻝ ﻓﺈﻥ ﺍﻟﺛ ﻣ ﺎﺭ ﺍﻟ ﺗ ﻲ‬ ‫ﺗﻘﻁﻑ ﻗﺑﻝ ﻣﻭﻋﺩ ﻧﺿﺟﻬﺎ‪ ،‬ﺃﻭ ﺗﻛﻭﻥ ﻗﺩ ﺗﻌﺭﺿﺕ ﻟ ﻠ ﺿ ﺭﺑ ﺎﺕ ﺃﺛ ﻧ ﺎء ﺍﻟ ﻘ ﻁ ﻑ‬ ‫ﻭﺍﻟﺟﻣﻊ ﻭﺍﻟﻧﻘﻝ ﺗﺑﻘﻰ ﺫﺍﺕ ﻧﻭﻋﻳﺔ ﺳﻳﺋﺔ‪.‬‬

‫ﻛﺫﻟﻙ ﻳﺗﺣﺩﺩ ﻣﻭﻋﺩ ﺍﻟﻘﻁﻑ ﺗﺑ ًﻌﺎ ﻟﻧﻭﻋﻳﺔ ﺍﻟﺯﻳﺕ ﺍﻟﻣﺭﺍﺩ ﺍﻟﺣﺻﻭﻝ ﻋ ﻠ ﻳ ﻬ ﺎ؛‬ ‫ﻓﺎﻟﻘﻁﻑ ﺍﻟﻣﺑﻛﺭ ﺑﻌﺩ ﺍﻟﻧﺿﺞ‪ ،‬ﻳﻌﻁﻲ ﺯﻳﺗًﺎ ﺑﻧﻭﻋﻳﺔ ﺃﻓﺿﻝ ﻣﻥ ﺍﻟﻘﻁﻑ ﺍﻟﻣﺗﺄﺧﺭ‬

‫‪10‬‬

‫ﻣﻭﺳﻡ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻓﻲ ﻓﻠﺳﻁﻳﻥ‬

‫ﺭﺟﺎء ﻏﺯﺍﻭﻧﺔ‬

‫ﻳﺑﺩﺃ ﻣﻭﺳﻡ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻟﻐﺎﻳﺎﺕ ﻋﺻﺭﻩ ﻓﻲ ﻓﻠﺳﻁﻳﻥ ﺍﻋﺗﺑﺎﺭﺍ ً ﻣﻥ ﺑ ﺩﺍﻳ ﺔ‬ ‫ﺷﻬﺭ ﺗﺷﺭﻳﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﺳﺗﻣﺭ ﻷﺳﺎﺑﻳﻊ‪ ،‬ﻭﺭﻏﻡ ﺫﻟﻙ ﺗﺑﻘﻰ ﺍﻟﻣ ﺩﺓ ﺃﻗﺻ ﺭ ﺑ ﻛ ﺛ ﻳ ﺭ‬ ‫ﻣﻥ ﺍﻟﻣﺎﺿﻲ؛ ﻟﺗﻭﻓﺭ "ﺍﻟﻣﻔﺎﺭﺵ"‪ ،‬ﻭﺍﻷﻣﺷﺎﻁ‪ ،‬ﻭﻟﺯﻳﺎﺩﺓ ﻋﺩﺩ ﺍﻟﻣﻌﺎﺻﺭ‪.‬‬

‫ﺇﻻ ﺃﻥ ﻫﻧﺎﻙ ﺑﻌﺽ ﺍﻟﻣﺟﺎﻟﺱ ﺍﻟﻘﺭﻭﻳﺔ ﻭﺍﻟﺑﻠﺩﻳﺔ ﺍﻟﺗﻲ ﺗﻘﻭﻡ ﺑﺗﺣﺩﻳﺩ ﻣ ﻭﺍﻋ ﻳ ﺩ‬ ‫ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻓﻲ ﻣﻧﺎﻁﻘﻬﺎ‪ ،‬ﺑﻧﺎء ﻋﻠﻰ ﻣﺎ ﺗﺣﺩﺩﻩ ﻭﺯﺍﺭﺓ ﺍﻟ ﺯﺭﺍﻋ ﺔ‪ ،‬ﻭﺗ ﻣ ﺎﺭﺱ‬ ‫ﺍﻟﺭﻗﺎﺑﺔ ﻋﻠﻰ ﺍﻟﻣﺯﺍﺭﻋﻳﻥ‪ ،‬ﻭﺗﻌﺎﻗﺏ ﺍﻟﻣﺧﺎﻟﻔﻳﻥ ﻣﻧﻬﻡ‪.‬‬

‫ﻭﺗﻘﻭﻡ ﻭﺯﺍﺭﺓ ﺍﻟﺯﺭﺍﻋﺔ ﻓﻲ ﺑ ﺩﺍﻳ ﺔ ﻛ ﻝ ﻣ ﻭﺳ ﻡ ﺑ ﺗ ﺣ ﺩﻳ ﺩ ﻣ ﻭﺍﻋ ﻳ ﺩ ﻗ ﻁ ﻑ‬ ‫ﺍﻟﺯﻳﺗﻭﻥ ﻟﻠﻛﺑﻳﺱ ﻭﻟﻠﻌﺻﻳﺭ ﻟﻛﻝ ﻣﻧﻁﻘﺔ‪ ،‬ﻭﺗﺣﺩﻳﺩ ﻣﻭﺍﻋﻳﺩ ﺗﺷ ﻐ ﻳ ﻝ ﺍﻟ ﻣ ﻌ ﺎﺻ ﺭ‪،‬‬ ‫ﺣﺳﺏ ﻛﻣﻳﺔ ﺍﻟﻣﺣﺻﻭﻝ‪ ،‬ﻭﻣﻭﻋﺩ ﺍﻹﺯﻫﺎﺭ‪ ،‬ﻭﺍﻟﻅ ﺭﻭﻑ ﺍﻟ ﺟ ﻭﻳ ﺔ ﺍﻟ ﺗ ﻲ ﺳ ﺎﺩﺕ‬ ‫ﺃﺛﻧﺎء ﻧﻣﻭ ﺍﻟﻣﺣﺻﻭﻝ‪ ،‬ﻭﻛﻣﻳﺔ ﺍﻷﻣﻁﺎﺭ ﻓﻲ ﺍﻟﻣﻭﺳﻡ ﺍﻟﺳﺎﺑﻖ‪.‬‬

‫ﻳﻌﺗﺑﺭ ﻣﻭﺳﻡ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻓﻲ ﻓﻠﺳﻁﻳﻥ ﻋﻳﺩًﺍ ﻳﺷﺎﺭﻙ ﻓﻳ ﻪ ﺟ ﻣ ﻳ ﻊ ﺃﻓ ﺭﺍﺩ‬ ‫ﺍﻷﺳﺭﺓ‪ ،‬ﺣﻳﺙ ﺗﻘﻭﻡ ﺃﺣﻳﺎﻧﺎ ً ﻭﺯﺍﺭﺓ ﺍﻟﺗﺭﺑ ﻳ ﺔ ﻭﺍﻟ ﺗ ﻌ ﻠ ﻳ ﻡ ﻭﺍﻟ ﺟ ﺎﻣ ﻌ ﺎﺕ‪ ،‬ﺑ ﺈﻋ ﻁ ﺎء‬ ‫ﺍﻟﻁﻼﺏ ﺇﺟﺎﺯﺍﺕ ﺧﺎﺻﺔ ﻟﻣﺷﺎﺭﻛﺔ ﺃﻫﺎﻟﻳﻬﻡ ﻓﻲ ﺍﻟﻘﻁﺎﻑ؛ ﻭﺫﻟﻙ ﻣﻥ ﺃﺟﻝ ﺇﻧ ﻬ ﺎء‬ ‫ﻣﻭﺳﻡ ﺍﻟﻘﻁﻑ ﻣﺑﻛﺭﺍً‪ ،‬ﻭﺗﻘﻠﻳﻝ ﺗﻛﻠﻔﺔ ﺍﻹﻧﺗﺎﺝ؛ ﺇﺫ ﺇﻧﻪ ﻛﻠﻣﺎ ﺍﺳﺗﺛﻣ ﺭﺕ ﺃﻳ ﺎﻡ ﻋ ﻣ ﻝ‬ ‫ﻏﻳﺭ ﻣﺩﻓﻭﻋﺔ ﺍﻷﺟﺭ ﻓﻲ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﻗ ّﻠﺕ ﻛﻠﻔﺔ ﺍﻹﻧﺗﺎﺝ‪.‬‬

‫ﻭﺑﺻﻭﺭﺓ ﻋﺎﻣﺔ‪ ،‬ﻳﺣﺩﺩ ﻣﻧﺗﺻﻑ ﺷﻬﺭ ﺗﺷﺭﻳﻥ ﺍﻷﻭﻝ‪ ،‬ﻣﻭﻋﺩًﺍ ﻟﺑﺩء ﺍﻟﻘﻁﻑ‬ ‫ﻓﻲ ﺍﻟﻣﻧﺎﻁﻖ ﺍﻟﺳﺎﺣﻠﻳﺔ ﻭﺷﺑﻪ ﺍﻟﺳﺎﺣﻠﻳﺔ ﻭﺍﻟﺩﺍﻓﺋﺔ؛ ﻭﺑﺩﺍﻳﺔ ﺷﻬﺭ ﺗﺷﺭﻳﻥ ﺍﻟﺛﺎﻧﻲ ﻓﻲ‬ ‫ﺍﻟﻣﻧﺎﻁﻖ ﺍﻟﺟﺑﻠﻳﺔ ﻷﺻﻧﺎﻑ‪ :‬ﺍﻟﻧﺑﺎﻟﻲ ﻭﺍﻟﺳﻭﺭﻱ؛ ﺃﻣﺎ ﺍﻟﺻﻧﻑ ﺍﻟﻧﺑﺎﻟﻲ ﺍﻟ ﻣ ﺣ ﺳ ﻥ‪،‬‬ ‫ﻓﻳﺗﻡ ﺗﺄﺧﻳﺭ ﻗﻁﻔﻪ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺗﺷﺭﻳﻥ ﺍﻟﺛﺎﻧﻲ‪.‬‬

‫ﺗﺧﺗﻠﻑ ﻋﺎﺩﺍﺕ ﺍﻷﺳﺭﺓ ﺍﻟﻔﻠﺳﻁﻳﻧﻳﺔ ﺃﺛﻧﺎء ﻣﻭﺳﻡ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ ﻓ ﻲ ﻛ ﺛ ﻳ ﺭ‬ ‫ﻣﻥ ﺍﻷﻣﻭﺭ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﻳﻣﺎ ﻳﺗﻌﻠﻖ ﺑﺗﺣﺿﻳﺭ ﺍﻟﻁﻌﺎﻡ؛ ﺣﻳﺙ ﺗﻌﺗﻣﺩ ﺍﻟﻌ ﺎﺋ ﻠ ﺔ ﻋ ﻠ ﻰ‬ ‫ﺍﻟﻭﺟﺑﺎﺕ ﺍﻟﺧﻔﻳﻔﺔ‪ ،‬ﻭﺍﻟﻣﻌﻠﺑﺎﺕ؛ ﻻﻧﺷﻐﺎﻝ ﺍﻟﻧﺳﺎء ﻓﻲ ﺍﻟ ﻘ ﻁ ﻑ‪ ،‬ﻭﻋ ﺩﻡ ﻗ ﺩﺭﺗ ﻬ ﻥ‬ ‫ﻋﻠﻰ ﺇﻋﺩﺍﺩ ﺍﻟﻁﻌﺎﻡ ﻛﺑﻘﻳﺔ ﺃﻳﺎﻡ ﺍﻟﺳﻧﺔ‪.‬‬

‫ﺇﻻ ﺃﻥ ﺍﻟﺗﺯﺍﻡ ﺍﻟﻣﺯﺍﺭﻋﻳﻥ ﻭﺃﺻﺣﺎﺏ ﺍﻟﻣﻌﺎﺻﺭ ﺑﺎﻟﻣﻭﺍﻋﻳﺩ ﺍﻟ ﺗ ﻲ ﺗ ﺣ ﺩﺩﻫ ﺎ‬ ‫ﻭﺯﺍﺭﺓ ﺍﻟﺯﺭﺍﻋﺔ ﻏﻳﺭ ﻛﺎﻣﻝ؛ ﺣﻳﺙ ﻳﺑﺩﺃ ﺍﻟﻣﺯﺍﺭﻋﻭﻥ ﺑﻘﻁﻑ ﺍﻟﺛﻣﺎﺭ ﻣﺑﻛ ًﺭﺍ؛ ﻣ ﻥ‬ ‫ﺃﺟﻝ ﺍﻻﻧﺗﻬﺎء ﻣﻧﻪ ﻗﺑﻝ ﻣﻭﺳﻡ ﺍﻷﻣﻁﺎﺭ‪.‬‬

‫ﻓﻲ ﻣﻭﺳﻡ ﻗﻁﻑ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﺗﻘﻭﻡ ﺑﻌﺽ ﺍﻟﻌﺎﺋﻼﺕ ﺍﻟﻣﺎﻟﻛﺔ ﻟﻣﺳﺎﺣﺎﺕ ﻛﺑﻳ ﺭﺓ‬ ‫ﻣﻥ ﺍﻟﺯﻳﺗﻭﻥ‪ ،‬ﻭﺍﻟﻌﺎﺋﻼﺕ ﺍﻟﺗﻲ ﻻ ﺗﻣﻠﻙ ﺍﻟ ﻳ ﺩ ﺍﻟ ﻌ ﺎﻣ ﻠ ﺔ ﺍﻟ ﻛ ﺎﻓ ﻳ ﺔ ﻟ ﻘ ﻁ ﻑ ﺛ ﻣ ﺎﺭ‬

‫‪Photo by Alaa Badarneh‬‬ ‫‪11‬‬

Biodiversity Nada Samih-Rotondo

Ladybug! Ladybug!

Mission interrupted.

Fly away home.

My grandmother was forced out of her home in Yaffa, Palestine at age 23 (and then again out of her home in Kuwait in her 60s), my mother at 27, me at 6. The cycles feel tangled into themselves, not sure where their experiences end and mine begin. Our passage through time and space was abrupt and graceless.

Your house is on fire.

And your children all gone… ~Mother Goose I remember the ladybugs. As a five year old in Kuwait, I learned they came in different colors.

They flew in through the open window on the school bus once on our way home. I decided then and there to get off at my friend’s bus stop. I knew it wasn’t my stop yet but rules be damned, I needed to see the ladybugs. I thought nothing of simply getting off the bus to keep chatting with my friend about the different colored ladybugs, stand in the afternoon Kuwaiti heat and be nearly swallowed by the sun’s glare until the soft-spoken bus driver patiently convinced me to please step back on the bus by saying, “this isn’t your stop and your family will miss you if you don’t return home”.

Years later in the United States, I remember coming across a recently hacked tree in the woods in the early spring. I don’t remember what type of tree it was but the trunk was sticky with sap still running. The sap brought to mind an image of severed nerve endings, when a patient complains they still feel pain in the phantom limb. That’s what it feels like to be made landless, to be forced out of your home, to be taken out of your comfort zone, not once, but twice in three generations. The upheaval to our sense of direction, to our rootedness, to our daily routines, like sap that suddenly finds itself out in the open air with nothing to support its weight. I didn’t want to leave…neither did my mother, who as a fully grown adult had thicker roots to upend out of life with other Palestinians in Kuwait. It was a violent hacking, the kind that results in less than ideal results in the transplanted. No matter what favorable conditions it finds in the new land, it simply will never bounce back, will never attain the vigor of what it once experienced. The shoots that spring up are alive, yes, but flimsy. The leaves, a faded yellow.

“It’s okay!” I shouted confidently, “My friend will take me home.” I waved the bus driver away.

“You need to get back on the bus,” he pleaded.

But the ladybugs. What about the ladybugs?

I couldn’t believe the colors. As an adult I have only seen the red ones and part of me wonders if I imagined the variety. I remember yellow, orange, light and dark red… one looked almost green. How could I possibly leave this spot now?

I need to collect, categorize, and explore. I must search until I find every last possible color that might exist, here in this very spot by the tree near my friend’s house. How can I be expected to step away from them now? Childhood and life was like this, mine, my mother’s and my grandmother’s. Being tugged away from everything familiar, not being given space to explore, to meander, to lazily consider the varieties of ladybugs.

I found a ladybug on my kitchen counter recently after years of not encountering any outdoors. It was the more common red one but it was still beautiful. I slid a piece of paper gently under it and ushered it outside whispering, “fly away home.”

12

Nada Samih-Rotondo is a writer, teacher, and mother who is inspired by the relationship between personhood and place. Born in Kuwait to Palestinian parents, she immigrated to the United States at the age of six to Rhode Island. She lives in the enchanted post industrial land of Providence with her husband and three kids. She is currently working on a memoir spanning three generations and several continents. Her writing has been featured in Gulf Stream Literary Magazine, The Masters Review, Squat Birth Journal, and the Providence Frequency Anthology.

You can find her on: IG @nadasamihwrites & follow her blog: https://nowapproachingprovidence.wordpress.com

Artwork by Lamees Mehanna IG: @Lmoneypaintz 13

Poems on Family Basma Bsharat

I tell them about apartheid, And I describe checkpoints And electricity and water cut offs.

I recount the guns The humility The fear and the anger I tell them about my grandmother, Who should’ve gotten better Who we lost early because She didn’t get the treatment she deserved And all the little boys who Didn’t get to grow up Just because.

And the ones who Had to grow up too fast.

I tell them about all of this, So they ask me, “Then why go?”

Little do they know, That is exactly why I go.

I’ll never forget The night we found a litter of kittens, Sleeping in my grandfather's closet.

Wrapped comfortably in our thick blankets.

“Why are they here?”

We asked My aunt smiled, Carrying a small bowl of water to them.

“They just needed somewhere safe,” She softly tells us, Her smile a secret that None of us understood.

Artwork by Nisrin Shahin IG: Nisrin.Shahin 14

I’m sorry but My words do you no justice I’m sorry that My memory Does not suffice.

I’m sorry for what they’ve done to you And I’m sorry that I’ve let them.

Artwork by Lamees Mehanna IG: Lmoneypaintz They asked me what family is.

And I used to think...me and my son.

And of course my mom, dad, brothers and sister.

But I couldn’t forget the aunts that are really mothers. And the uncles that are brothers and fathers.

But also the cousin that is like a son.

And second and third cousins that are sisters.

I remember the last time I visited you, The summer air humid The cobblestone path a distinct image How it felt walking step by step Upon those shiny round stones That should be memorialized; Not stepped on.

There is also the neighbor that sends us freshly grown mint leaves.

I remember the spice cart And the aroma of Cinnamon, cardamom, Smells I don’t recognize But knew, if she were there, My mother would.

And the shop owner that gives us fresh juice even when we didn’t ask, just because we looked towards it.

There is the old woman that sits all day at her corner stop where she sells vegetables, whispering blessed prayers for everyone who walks by and says hello.

I remember the alleys, Each path a different door A different direction Of the sounds, the bustle, The beauty of life.

The taxi driver that, without a word, takes us through the back ways and alleys, risking himself like he was my own father.

The scent of baked ka’ak And the taste of fresh pressed juice And the shouts of the little boy “5 shekels, 10 shekels,” Working to make a living Before he could read or write.

There are the people I can’t even see, sprinkling cold water to cool us as we face the blazing sun of Jerusalem to pray.

Even the alley cat, that hides in corners waiting for scraps that eventually, one day, reveals itself to me, even just for a moment.

And then I remember you.

The heart stopping image Of my masjid Al Aqsa

It’s every single individual, that I know and do not know, that welcomes me with open arms.

Every bit of your architecture A beauty so profound It’s like coming home.

A stranger to them, one who turned her back on them in one way, at one point, or another. But still they take me in, because they are my family.

Palestine.

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Book Review: Voices from the Camps: A People’s History of Palestinian Refugees in Jordan, by Nabil Maarshood Asmaa Ashraf Nabil Marshood takes readers on a journey to the Palestinian refugee camps in Jordan; as a traveler, one must be prepared for seeking new knowledge and challenging existing preconceived notions. Voices from The Camps: A people's history of Palestinian Refugees in Jordan is written from a sociological and psychological perspective, thus tackling two areas of study that are lacking in the Palestinian literature. The book brings the Palestinian refugee camp life and its people closer to us so we can not only recognize their traumatic experiences and struggles, but most importantly, their humanity. The author beautifully states , “You may begin by looking at your personal baggage: your biases, prejudices, political agendas, and attitudes. This is a heavy baggage to carry on such a journey. Try to leave it behind and start afresh to learn, inquire, and examine with an open mind.” As we begin this journey one piece of advice would be to accept reality and seek truth, even when it may seem inconvenient.

ents. Neighbors, reporters, and researchers often visit, disturbing the privacy of the refugees. Basic infrastructure such as proper sewage systems, garbage collection, and quality education doesn’t exist. The first stop Marshood takes us on is Zarqa Camp. The author takes readers on a journey to Irbid, Jerash, Al Hussein, Hitteen and Baqa'a camp. In each camp, one can hear voices of identity, oppression, hopelessness, shame, loyalty, discipline, frustration, politics, anger, dual identity, hospitality, misery, despair, exile, protest, but most importantly a voice for justice, a voice to gain the right to return to their homes.

A voice from Zarqa camp says, “It seems that all that is left of Palestine is the symbol, the idea. We cannot name our children after Palestinian landmarks and towns (because) those symbols will be taken away.” The author states the elders continue to pass down their oral history so their children can remember the stories of dispossession for the upcoming generations so that they always remember Palestine. Most of the people in the camp were forced out of their homes in 1948. The refugees mentioned how when they left their properties under fear of persecution, they were told that it was a matter of days until they would return home. But it was all a lie, they felt hopeless and mentioned nobody cares for their cause. Religion is on its rise; people have lost hope, their only hope now is God. The school curriculums used to teach children the history of Palestine but after the peace agreement between Jordan and Israel, those courses were removed. The biggest complaint in the camps is that their children won't know their history, thus leaving individual families to teach their children about their roots and the Nakba through oral tradition.

The journey has begun. A recurring theme in this book is identity. Something unique about the Palestinian identity is that it has been under siege for a long time. Attempts to destroy the Palestinian identity began before the Nakba in 1948. The Nakba marks a very traumatic point in Palestinian history, which resulted in the destruction of homes, villages, families, dreams, hope, and the involuntarily imposed status of refugeehood. However, the most remarkable aspect of the Palestinian identity is that it lives on and is getting stronger and stronger regardless of how tough their adversaries become.

The author originally planned to meet the refugees in their homes to sit down and record their experiences, only later to realize how impossible this task might be. A refugee in a camp doesn’t have a home, instead for the majority of their time, they stay outside their “housing unit” which doesn’t even give them enough space to sit together as a family.

Children often sleep in the same room as their par-

Unemployment and poverty is on its rise. Hunger is everywhere. Refugees don't have medical insurance so they're unable to pay medical expenses even if they are sick or injured. Samia is one of the 16

women in the Hitteen camps, she mentions how poverty is on the rise and how miserable the living conditions are. She states that poverty brings additional problems, “When a man finds himself powerless, he runs away from home leaving his family, his wife, and children behind. It also brings family tension and domestic violence; drug use is also on the high.” Through these stories, it becomes clear that the living conditions in these camps are inhumane.

The quality of education is poor and the dropout rate is high, leading to high rates of child labor. The author mentions he can't even describe the scene he witnessed, he has no words to adequately describe the condition the Palestinians in Jordanian camps were living in. These are not areas where humans can live, the area is dry, not a living tree is standing.

The camps are so overcrowded that there's no room to plant anything. Everything is just dirty and dusty.

Children, men, and women hang out on street corners since their houses are too small to stay inside.

and embarrassed due to the lack of space and privacy. Jamal's family left their home in fear of persecution. They left three acres of grape orchards behind, like many Palestinian families. He states the Israeli soldiers were raping their women and killing their men. Jamel mentions feeling guilt and anger with his parents, he said family honor is the only excuse for his parents leaving their homeland. His family fled on a donkey to Gaza and eventually Zarqa camp.

Another refugee named Hussain from Zarqa camp mentioned how they label him a terrorist for wanting to go back home. He mentioned the propaganda that was being used against the Palestinians and how they were labeled extremist for advocating for their basic human rights, the right to return home.

Amongst the many questions the author was asked, the most common was “Are Americans aware of our misery? Do they speak the truth or mask the truth about us?” They continued to express how they had lost control over what their children are taught in school. It was no longer in their hands anymore; they don't feel that they have control over their narrative. This is another reason why it is important to educate yourself on the Palestinian cause.

It is very detrimental to the Palestinian existence if we ignore these voices and turn a blind eye. Hearing these voices helps give Palestinians control over their narrative again as Marshood shares their stories in their own words. I recommend reading Voices From the Camps: A People’s History of Palestinian Refugees in Jordan by Nabil Marshood because the book will give you a more in-depth picture of the living conditions in the Jordanian camps. Educating oneself on the Palestinian ethnic cleansing and bringing awareness to and hearing these voices is a way for an oppressed group to control their narrative that has been attacked and silenced for decades. Reading Palestinian authors and supporting Palestinian artists and influencers grants these voices the attention they deserve and sharing such stories helps amplify the Palestinian narrative. One must make sure they hear and support these voices regardless of how noisy it gets.

Jamel was born in 1946 in Ramleh, Palestine and he lives in a 50 square meter unit with no windows inside, with a single mattress on the floor and a small closet. That's the reality of the Palestinian people in Jordanian camps. Many refugees stand for hours in line to use the public bathroom. The bathroom is a public facility, one bathroom for each section of the camp. Both males and females used the same facility. Women and young girls used to wait until late in the afternoon to use that bathroom. The bathroom had a hole in the ground, that is all. The author recalls the women being extremely ashamed

Photo by Hosny Salah 17

‫ﺑﻌﺿﻬﺎ ﺇﻟﻰ ﻋﺎﻡ ‪ .1820‬ﺃﻣﺎ ﺍﻟﻛﺗﺏ ﺍﻟﻔﺭﻧﺳﻳ ﺔ ﻓ ﻘ ﺩﺭﺕ ﺑ ﻧ ﺣ ﻭ ‪ 500‬ﻛ ﺗ ﺎﺏ‪،‬‬ ‫ﻭﻳﺭﺟﻊ ﺑﻌﺿﻬﺎ ﺇﻟﻰ ﺃﻭﺍﺋﻝ ﺍﻟﻘﺭﻥ ‪ ،19‬ﻭﻫﻲ ﺗﺣﺗﻭﻱ ﻋﻠﻰ ﻣﺟﻣﻭﻋﺔ ﻗﻳ ﻣ ﺔ ﻣ ﻥ‬ ‫ﻛﺗﺏ ﺍﻵﺛﺎﺭ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﻣﺟﻣﻭﻋﺔ ﺃﺧﺭﻯ ﻋﻥ ﺍﻷﺧﺷ ﺎﺏ ﻭﺍﻟ ﺣ ﺟ ﺭ ﻭﺍﻟ ﺭﺧ ﺎﻡ‬ ‫ﻭﺍﻟﻣﺻﺎﺑﻳﺢ ﻭﺍﻟﻘﻧﺎﻧﻲ ﺍﻟﺯﺟﺎﺟﻳﺔ ﻭﺍﻟﻧﺣﺎﺳﻳﺎﺕ ﺍﻟﺗﻲ ﺻﻧﻌﺕ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻷﻳﻭﺑﻲ‪.‬‬ ‫ﻭﺃﺷﺎﺭ ﺍﻟﺑﺎﺣﺙ ﺇﻟﻰ ﺃﻥ ﺍﻟﻣﻛﺗﺑﺔ ﺿﻣﺕ ﺃﻳﺿﺎ ً ﻛﺗﺑﺎ ً ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﺑﻠﻎ ﻣﺟﻣﻭﻋ ﻬ ﺎ‬ ‫‪ 1000‬ﻛﺗﺎﺏ‪ ،‬ﻭﻫﻲ ﻣﻁﺑﻭﻋ ﺔ ﺑ ﺎﻟ ﺣ ﺭﻭﻑ ﺍﻟ ﻌ ﺭﺑ ﻳ ﺔ‪ ،‬ﻻﻓ ﺗ ﺎ ً ﺇﻟ ﻰ ﺃﻥ ﺟ ﻣ ﻳ ﻊ‬ ‫ﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﻣﻛﺗﺑﺔ ﻣﻛﺗﻭﺑﺔ ﻋﻠﻰ «ﺍﻟﻛﺎﻏﺩ»‪ ،‬ﻭﺗﺗﻧﺎﻭﻝ ﻣﻭﺿﻭﻋﺎﺕ ﺷﺗﻰ‪.‬‬

‫ﻋﻘﻭﺩ‪ ،‬ﺇﺫ ﺃﻋﺎﻕ ﺍﺣﺗﻼﻝ ﻓﻠﺳﻁﻳﻥ ﻋﻠﻰ ﻳﺩ ﺍﻹﻧﺟﻠﻳﺯ ﺛ ّﻡ ﺍﻟﻌﺻﺎﺑ ﺎﺕ ﺍﻟﺻ ﻬ ﻳ ﻭﻧ ﻳ ﺔ‬ ‫ﺗﻁﻭﺭﻫﺎ‪ .‬ﻭﻋﺎﻡ ‪ ،1977‬ﺃﻋﺎﺩﺕ ﺩﺍﺋﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺍﻟ ﻘ ﺩﺱ ﺇﺣ ﻳ ﺎءﻫ ﺎ‪ ،‬ﺣ ﻳ ﺙ‬ ‫ّ‬ ‫ﺕْ‬ ‫ﻲ ﺇﻟ ﻰ ﺍﻟ ﻁ ﺑ ﻘ ﺔ ﺍﻷﺭﺿ ّﻳ ﺔ ﻣ ﻥ‬ ‫ﻼﻣ‬ ‫ﺍﻹﺳ‬ ‫ﺍﻟﻣﺗﺣﻑ‬ ‫ﻣﻥ‬ ‫ﺍﻟﻣﻛﺗﺑﺔ‬ ‫ﻣﺟﻣﻭﻋﺔ‬ ‫ﻧُ ِﻘ َﻠ‬ ‫ّ‬ ‫ﺃﺧﻳﺭﺍ ﻓﻲ ﻣﺑﻧﻳﻲ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﺧﺗﻧﻳﺔ ﻭﻣﺳﺟ ﺩ‬ ‫ﻟﺗﺳﺗﻘﺭ‬ ‫ﺍﻟﻣﺩﺭﺳﺔ ﺍﻷﺷﺭﻓﻳﺔ ﺍﻷﺛﺭﻳﺔ‪،‬‬ ‫ّ‬ ‫ً‬ ‫ﺍﻟﻧﺳﺎء ﻣﻧﺫ ﻋﺎﻡ ‪.2000‬‬ ‫ﺟﻣﻌﺕ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻣﺧﺯﻧﺔ ﻓﻲ ﺍﻟﻣ ﺗ ﺣ ﻑ ﺍﻹﺳ ﻼﻣ ﻲ‪ ،‬ﺗ ﺣ ﺕ ﺍﺳ ﻡ‬ ‫ﻣﺟﻣﻭﻋﺔ ﻣﺳﺗﻘﻠﺔ‪ :‬ﻭﻫﻲ ﺩﺍﺭ ﻛﺗﺏ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ‪-‬ﻛﻣﺎ ﺃﺳﻠﻔﻧﺎ‪ -‬ﻭﻗ ﺩ ﺭﻓ ﺩﺗ ﻬ ﺎ‬ ‫ﺑﻌﺽ ﺍﻷﺳﺭ ﺍﻟﻣﻘﺩﺳﻳﺔ ﺑﺄﻋﺩﺍﺩ ﻛﺑﻳﺭﺓ ﻣﻥ ﺍﻟﻛﺗﺏ‪ ،‬ﻟﺗﺟﻣﻊ ﺑ ﻌ ﺩ ﺫﻟ ﻙ ﻓ ﻲ ﻣ ﺑ ﻧ ﻰ‬ ‫ﺍﻟﻣﺩﺭﺳﺔ ﺍﻷﺷﺭﻓﻳﺔ ﺍﻟﺗﻲ ﺑﻧﻳﺕ ﻓﻲ ﻋﻬﺩ ﺍﻟﺳﻠﻁﺎﻥ ﻗﺎﻳﺗﺑﺎﻱ ﺳﻧﺔ ‪ 886‬ﻫﺟ ﺭﻳ ﺔ )‬ ‫‪ 1475‬ﻣﻳﻼﺩﻳﺔ(‪ .‬ﻭﻧﻘﻠﺕ ﻫﺫﻩ ﺍﻟﻣﻘﺗﻧﻳﺎﺕ ﺇﻟﻰ ﻣﻘﺭ ﺍﻟﻣﻛﺗﺑﺔ ﻧﻔﺳﻪ ﺍﻟ ﻣ ﻭﺟ ﻭﺩ ﻓ ﻲ‬ ‫ﺍﻟﻭﻗﺕ ﺍﻟﺣﺎﺿﺭ ‪-‬ﺣﺗّﻰ ﺗﺄﺭﻳﺦ ﻧﺷﺭ ﺍﻟﻣﻘﺎﻝ‪.-‬‬

‫ﺃﻗﺳﺎﻡ ﺍﻟﻣﻛﺗﺑﺔ‬ ‫ﻣﻛﺗﺑﺔ ﺍﻷﻁﻔﺎﻝ ﻓﻲ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ‬ ‫ﺍﻷﻭﻝ ﺍﻟﻣ ﻛ ﺗ ﺑ ﺔ ﺍﻟ ﻌ ﺎ ّﻣ ﺔ‬ ‫ﺗﻧﻘﺳﻡ ﺍﻟﻣﻛﺗﺑﺔ ﺇﻟﻰ ﺛﻼﺙ ﺃﻗﺳﺎﻡ ﻣﻥ ﺣﻳﺙ ﺍﻟﻛﺗﺏ‪ّ :‬‬ ‫ﻲ ﻭﻳﺷﻣﻝ ﻗﺳﻡ ﺍﻟ ﻌ ﻠ ﻭﻡ ﺍﻹﻧﺳ ﺎﻧ ﻳ ﺔ‬ ‫ﻲ ﻭﺍﻟﻣﺗﺣﻑ ﺍﻹﺳﻼﻣ ّ‬ ‫ﻭﻳﻘﻊ ﺑﻳﻥ ﺍﻟ ُﻣﺻ ّﻠﻰ ﺍﻟﻘﺑﻠ ّ‬ ‫ﻭﺍﻟﻔﻠﺳﻁﻳﻧﻳﺎﺕ ‪ ،‬ﻭﻳﺿ ّﻡ ﻧﺣﻭ ‪ 110‬ﺁﻻﻑ ﻛﺗﺎﺏ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻣﺧﺗﻠﻔ ﺔ‪ ،‬ﻭﻣ ﻛ ﺗ ﺑ ﺔ‬ ‫ﺍﻷﻁﻔﺎﻝ ﺍﻟﺗﻲ ﺗﺿ ّﻡ ﺃﻛﺛﺭ ﻣﻥ ‪ 9‬ﺁﻻﻑ ﻛﺗﺎﺏ‪ ،‬ﺣﻳﺙ ﺃﻧﺷ ﺊ ﻫ ﺫﺍ ﺍﻟ ﻘ ﺳ ﻡ ﺣ ﺩﻳ ﺛ ً ﺎ‬ ‫ﻟﻳﻠﺑّﻲ ﺍﺣﺗﻳﺎﺟﺎﺕ ﺍﻷﻁﻔﺎﻝ ﻣﻥ ﻋﻣﺭ ﺍﻟﺳّﻧﺔ ﺣﺗﻰ ﺍﻟ ﺧ ﺎﻣﺳ ﺔ ﻋﺷ ﺭﺓ‪ .‬ﺃﻣ ﺎ ﺍﻟ ﻘ ﺳ ﻡ‬ ‫ﺍﻷﺧﻳﺭ ﻓﻳﻘﻊ ﺃﺳﻔﻝ ﺍﻟﻣﺻﻠﻰ ﺍﻟﻘﺑﻠﻲ ﻭﻳﺳﻣﻰ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺧﺗﻧﻳﺔ‪ ،‬ﻭﻳﺷﻣﻝ ﻗﺳﻡ ﺍﻟﻠ ﻐ ﺔ‬ ‫ﺍﻟﻌﺭﺑﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺷﺭﻋﻳﺔ‪ .‬ﻛﺫﻟﻙ ﻳﺷﺗﻣﻝ ﻋﻠﻰ ﻣﻛﺗﺑﺔ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﻲ‬ ‫ﺗﺿ ّﻡ ‪ 1143‬ﻣﺧﻁﻭ ً‬ ‫ﻁﺎ‪ ،‬ﺗﻌﻭﺩ ﻓﻲ ﻏﺎﻟﺑﻳّﺗﻬﺎ ﺇﻟﻰ ﺍﻟﻔﺗﺭﺓ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪.‬‬

‫ﻣﻭﻗﻊ ﺍﻟﻣﻛﺗﺑﺔ‬ ‫ﻲ ﻟﻣﻛﺗﺑﺔ ﺍﻟﻣ ﺳ ﺟ ﺩ ﺍﻷﻗﺻ ﻰ ﻓ ﻬ ﻲ ﺗ ﻘ ﻊ ﻓ ﻲ‬ ‫ﻓﻳﻣﺎ ﻳﺗﻌ ّﻠﻖ ﺑﺎﻟﻣﻭﻗﻊ ﺍﻟﺟﻐﺭﺍﻓ ّ‬ ‫ﺍﻟﺟﺯء ﺍﻟﻐﺭﺑﻲ ﻣﻧﻪ ﻭﺗﻌﺗﺑﺭ ﺍﻣﺗﺩﺍﺩﺍ ﻟﻠﻣﺳﺟﺩ ﺍﻟﻘﺑﻠﻲ‪.‬‬ ‫ﻣﺣﺗﻭﻳﺎﺕ ﺍﻟﻣﻛﺗﺑﺔ‬ ‫ﺗﺿﻡ ﺍﻟﻣﻛﺗﺑﺔ ﺣﺗّﻰ ﺗﺎﺭﻳﺦ ﻧﺷﺭ ﺍﻟﻣﻘﺎﻝ ﺃﻛﺛﺭ ﻣﻥ ‪ 120‬ﺃﻟﻑ ﻛﺗﺎﺏ ﻣ ﺗ ﻧ ّﻭﻉ‬ ‫ﺻﻭﻑ‪،‬‬ ‫ﻣﻥ ﺣﻳﺙ ﺍﻟﻣﻭﺿﻭﻋﺎﺕ؛ ﻭﻣﻧﻬﺎ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺛﺎﻝ ﻻ ﺍﻟﺣﺻﺭ‪ :‬ﻛﺗﺏ ﺍﻟﺗ ّ ّ‬ ‫ﺍﻟ ّﻠﻐﺔ ﺍﻟﻌﺭﺑﻳّﺔ‪ ،‬ﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﺍﻟﺗﺄﺭﻳﺦ‪ ،‬ﺍﻷﺩﺏ ﻭﺍﻟ ﻌ ﺩﻳ ﺩ ﻣ ﻥ ﺍﻟ ﻣ ﻭﺍﺿ ﻳ ﻊ ﺍﻷﺧ ﺭﻯ‪.‬‬ ‫ﺗﺷﻳﺭ ﻣﺭﺍﺟﻊ ﺃﺧﺭﻯ ﺇﻟﻰ ّ‬ ‫ﺃﻥ ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻻﻗﺻﻰ ﺗﺣﺗﻭﻱ ﻋ ﻠ ﻰ ﺃﻛ ﺛ ﺭ ﻣ ﻥ‬ ‫‪ 4000‬ﻣﺧﻁﻭﻁﺔ ﺑﻠﻐﺎﺕ ﻣﺗﻌﺩّﺩﺓ‪ ،‬ﻛﻣﺎ ﻭﺗﺣﺗﻭﻱ ﻋﻠﻰ ﺁﻻﻑ ﺍﻟﻛﺗﺏ ﻭﺍﻟﻣ ﺟ ّﻼﺕ‬ ‫ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﻭﺍﻟﺣﺩﻳﺛﺔ ‪ .‬ﻳﻘﺩّﺭ ﻋﺩﺩ ﺍﻟﻣﻁﺑﻭﻋﺎﺕ ﺍﻟﺣﺩﻳﺛﺔ ﻓﻳﻬﺎ ﺑﺣﻭﺍﻟﻲ ‪ 160‬ﺃﻟ ﻑ‬ ‫ﻛﺗﺎﺏ ﻓﻲ ﺷﺗﻰ ﺍﻟﻣﻭﺍﺿﻳﻊ‪.‬‬

‫ﻳﺣﺗﻭﻱ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﻋﻠﻰ ‪ 2200‬ﻣ ﺧ ﻁ ﻭﻁ ﺔ؛ ﻣ ﻧ ﻬ ﺎ ﻣ ﺎ ﻫ ﻭ ﻓ ﻲ‬ ‫ﻲ‪ ،‬ﻭﻣﻧﻬﺎ ﻣﺎ ﻫﻭ ﻓﻲ ﻣﺭﻛﺯ ﺗﺭﻣ ﻳ ﻡ ﺍﻟ ﻣ ﺧ ﻁ ﻭﻁ ﺎﺕ‪ ،‬ﻭﺍﻟ ﻘ ﺳ ﻡ‬ ‫ﺍﻟﻣﺗﺣﻑ ﺍﻹﺳﻼﻣ ّ‬ ‫ُ‬ ‫ﻭﺭ ِ ّﻣ َﻡ ﻣ ﺎ ﻳ ﺣ ﺗ ﺎﺝ‬ ‫ﺍﻷﻛﺑﺭ ﻓﻲ ﺍﻟﻣﻛﺗﺑﺔ؛ ﺇﺫ ﺃ ْﺧ ِﺭ َﺟﺕ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﻣﻥ ﺍﻟﻣﺧﺎﺯﻥ ُ‬ ‫ﺇﻟﻰ ﺗﺭﻣﻳﻡ ﻭﺗﺭﺗﻳﺏ‪ ،‬ﻭﻫﻲ ﺗﺣﻔﻅ ﻓﻲ ﻏﺭﻑ ﺫﺍﺕ ﺩﺭﺟﺔ ﺣﺭﺍﺭﺓ ﻣﻧﺎﺳﺑﺔ ﻟﻠﺣﻔﺎﻅ‬ ‫ﻋﻠﻰ ﺟﻭﺩﺗﻬﺎ‪ .‬ﻫﺫﻩ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺗﺳﺎﻋﺩ ﺍﻟﺑﺎﺣﺛﻳﻥ ﻓﻲ ﻣﻬﺎﻣﻬﻡ ﺍﻟﺑ ﺣ ﺛ ﻳ ﺔ‪ ،‬ﺣ ﻳ ﺙ‬ ‫ﺗﻭﻓﺭ ﺍﻟﻣﻛﺗﺑﺔ ﺧﺩﻣﺔ 'ﺍﻟ ﺩﻻﻟ ﺔ'‪ ،‬ﺃﻱ ﺇﺭﺷ ﺎﺩ ﺍﻟ ﻁ ﺎﻟ ﺏ ﺃﻭ ﺍﻟ ﺑ ﺎﺣ ﺙ ﺇﻟ ﻰ ﻣ ﻛ ﺎﻥ‬ ‫ﺍﻟﻣﺧﻁﻭﻁﺔ ﺍﻟﺗﻲ ﻳﺭﻳﺩ‪ ،‬ﺳﻭﺍء ﻛﺎﻥ ﻓﻲ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﺃﻡ ﻓﻲ ﻣﻛﺗﺑﺎﺕ ﺃﺧ ﺭﻯ‬ ‫ﺧﺎﺭﺟﻪ‬

‫ﻳﺷﻳﺭﺍﻟﺷﻳﺦ ﺧﺿﺭ ﺇﺑﺭﺍﻫﻳﻡ ﺳﻼﻣﺔ ﺍﻟﺫﻱ ﺗﻭﻟﻰ ﺃﻣﺎﻧﺔ ﺍﻟﻣﻛ ﺗ ﺑ ﺔ ﻓ ﻲ ﻋ ﻘ ﺩﻱ‬ ‫ﺍﻟﺛﻣﺎﻧﻳﻧﻳﺎﺕ ﻭﺍﻟﺗﺳﻌﻳﻧﻳﺎﺕ ﻣﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻣﺎﺿﻲ‪ ،‬ﺇﻟ ﻰ ﻭﺟ ﻭﺩ ﻓ ﻬ ﺭﺱ ﻣ ﻥ ﺛ ﻼﺛ ﺔ‬ ‫ﺃﺟﺯﺍء ﻳﺣﻣﻝ ﻋﻧﻭﺍﻥ «ﻓﻬﺭﺱ ﻣﺧﻁﻭﻁﺎﺕ ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟ ﺩ ﺍﻷﻗﺻ ﻰ»‪ ،‬ﺻ ﺩﺭ‬ ‫ﺍﻟﺟﺯء ﺍﻷﻭﻝ ﻣﻧﻪ ﻓﻲ ﺍﻟﻘﺩﺱ ﻋ ﻥ ﺩﺍﺋ ﺭﺓ ﺍﻷﻭﻗ ﺎﻑ ﺍﻹﺳ ﻼﻣ ﻳ ﺔ ﻋ ﺎﻡ ‪،1980‬‬ ‫ﻭﺃﻋﻳﺩﺕ ﻁﺑﺎﻋﺗﻪ ﻓﻲ ‪.1983‬ﻭﻫﻭ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺻﺩﺭ ﻓﻳﻪ ﺍﻟ ﺟ ﺯء ﺍﻟ ﺛ ﺎﻧ ﻲ ﻋ ﻥ‬ ‫ﺍﻟﻣﺟﻣﻊ ﺍﻟﻣﻠﻛﻲ ﻟﺑﺣﻭﺙ ﺍﻟﺣﺿﺎﺭﺓ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﺗﺎﺑﻊ ﻟ ﻣ ﺅﺳ ﺳ ﺔ ﺁﻝ ﺍﻟ ﺑ ﻳ ﺕ ﻓ ﻲ‬ ‫ﺍﻷﺭﺩﻥ‪ ،‬ﺑﻳﻧﻣﺎ ﺻﺩﺭ ﺍﻟﺛﺎﻟﺙ ﻋﻥ ﻣﺅﺳﺳﺔ ﺍﻟﻔﺭﻗﺎﻥ ﻓﻲ ﻟﻧﺩﻥ‪ .‬ﺣﻳﺙ ﺗﺿﻡ ﻣﻛ ﺗ ﺑ ﺔ‬ ‫ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﻣﺟﻣﻭﻋﺗﻳﻥ ﺃﺳ ﺎﺳ ﻳ ﺗ ﻳ ﻥ ﻣ ﻥ ﺍﻟ ﻣ ﺧ ﻁ ﻭﻁ ﺎﺕ‪ :‬ﺃﻭﻟ ﻬ ﺎ ﺑ ﻘ ﺎﻳ ﺎ‬ ‫ﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺷﻳﺦ ﻣﺣﻣﺩ ﺍﻟﺟﻠﻳﻠ ﻲ‪ ،‬ﻣ ﻔ ﺗ ﻲ ﺍﻟﺷ ﺎﻓ ﻌ ﻳ ﺔ‪ ،‬ﻭﻋ ﺩﺩﻫ ﺎ ﻧ ﺣ ﻭ ‪600‬‬ ‫ﻣﺧﻁﻭﻁﺔ‪ .‬ﻭﺛﺎﻧﻳﻬﺎ‪ :‬ﺑﻘﺎﻳﺎ ﻣﺧﻁﻭﻁﺎﺕ ﺩﺍﺭ ﻛﺗﺏ ﺍﻟ ﻣ ﺳ ﺟ ﺩ ﺍﻷﻗﺻ ﻰ‪ ،‬ﻭﻋ ﺩﺩﻫ ﺎ‬ ‫ﺑﺣﺳﺏ ﻣﺎ ﻳﻧﺗﻬﻲ ﺑﻪ ﺍﻟﺟﺯء ﺍﻟﺛﺎﻟﺙ ‪ 658‬ﻋﻧﻭﺍﻧﺎً‪ .‬ﻛﻣﺎ ﺷﻬﺩﺕ ﻣﻧﺫ ‪ 1998‬ﻧﻣﻭﺍ ً‬ ‫ﻭﺍﺿﺣﺎ ً ﻓﻲ ﻋﺩﺩ ﻛﺗﺑﻬﺎ‪.‬‬ ‫ﺃﻗﺩﻡ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‬ ‫ﺗﺑﻳﻥ ﺍﻟﻭﺛﺎﺋﻖ ﻭﺍﻟﻣﺭﺍﺟﻊ ﺍﻟﺗﺎﺭﻳﺧ ﻳ ﺔ‪ ،‬ﺃﻥ ﺗ ﺎﺭﻳ ﺦ ﺃﻗ ﺩﻡ ﻣ ﺧ ﻁ ﻭﻁ ﺗ ﻘ ﺗ ﻧ ﻳ ﻪ‬ ‫ﺍﻟﻣﻛﺗﺑﺔ‪ ،‬ﻳﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺳﺎﺩﺱ ﺍﻟﻬﺟﺭﻱ‪ ،‬ﻭﻫﻭ ﻟﻠﺧﻁﻳﺏ ﺍﻟﺑﻐﺩﺍﺩﻱ ﺍﻟﻣﺗﻭﻓ ﻰ‬ ‫ﻋﺎﻡ ‪ 463‬ﻫـ )‪ 1071‬ﻣﻳﻼﺩﻳﺔ(‪.‬‬ ‫ﻣﺧﻁﻭﻁﺎﺕ ﻣﻥ ﺍﻟﻌﺻﺭ ﺍﻟﺣﺩﻳﺙ‬ ‫ﻓﻲ ﺩﺭﺍﺳﺔ ﻧﺷﺭﻫﺎ ﺍﻟﺩﻛﺗﻭﺭ ﺣﺎﻣﺩ ﺍﻟﺷ ﺎﻓ ﻌ ﻲ ﺩﻳ ﺎﺏ‪ ،‬ﻋ ﺎﻡ ‪ 1998‬ﺗ ﺣ ﺕ‬ ‫ﻋﻧﻭﺍﻥ «ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﻣﺎﺿﻳﻬﺎ ﻭﺣﺎﺿﺭﻫﺎ»‪ ،‬ﺗﺑﻳﻥ ﺃﻥ ﻋﺩﺩ ﻣﻘﺗﻧﻳ ﺎﺕ‬ ‫ﺍﻟﻣﻛﺗﺑﺔ ﻣﻥ ﺍﻟﻛﺗﺏ ﺍﻟﻌﺭﺑﻳﺔ ﺑﻠﻎ )ﺣﺗ ﻰ ﻋ ﺎﻡ ‪ 20350 (1998‬ﻛ ﺗ ﺎﺑ ﺎً‪ ،‬ﻭﻗ ﺩﺭ‬ ‫ﻣﺟﻣﻭﻉ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻁﺑﻭﻋﺔ ﺑﺎﻹﻧﺟﻠﻳﺯﻳﺔ ﺑ ﻧ ﺣ ﻭ ‪ 400‬ﻛ ﺗ ﺎﺏ‪ ،‬ﺗ ﺭﺟ ﻊ ﻁ ﺑ ﺎﻋ ﺔ‬

‫ﺍﻟﻘﺩﺱ‪ :‬ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﺍﻟﻣﺑﺎﺭﻙ‬ ‫ﻋﺩﺳﺔ ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬ ‫‪18‬‬

‫ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ‬

‫ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬

‫ﺗﻘﻊ ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﻓﻲ ﺍﻟﺟﺯء ﺍﻟ ﻐ ﺭﺑ ﻲ ﻣ ﻥ ﺍﻟ ﻣ ﺳ ﺟ ﺩ ﺑ ﺟ ﺎﻧ ﺏ‬ ‫ﺍﻟﻣﺳﺟﺩ ﺍﻟﻘﺑﻠﻲ؛ ﺑﻳﻥ ﺍﻟﻣﺻﻠﻰ ﺍﻟﻘﺑﻠﻲ ﻭﺍﻟﻣﺗﺣﻑ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﻌﻭﺩ ﺗﺎﺭﻳﺦ ﺑ ﻧ ﺎﺋ ﻬ ﺎ‬ ‫ﺇﻟﻰ ﺑﺩﺍﻳﺎﺕ ﺍﻟﻌﺻﻭﺭ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﻭﻗﺩ ﺗﺣﻭﻟﺕ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺻﻠﻳﺑﻲ ﺇﻟ ﻰ ﻛ ﻧ ﻳ ﺳ ﺔ‬ ‫ﺩﺍﺧﻝ ﺍﻟﻣﺳﺟﺩ‪ .‬ﻭﺑﻌﺩ ﺗﺣﺭﻳﺭ ﺍﻟﻘﺩﺱ ﻋﻠﻰ ﻳﺩ ﺻﻼﺡ ﺍﻟﺩﻳﻥ‪ ،‬ﺗﻡ ﺗﺧﺻ ﻳ ﺹ ﻗﺳ ﻡ‬ ‫ﻣﻧﻬﺎ ﻛﻣﺻﻠﻰ ﻟﻠﻧﺳﺎء‪ ،‬ﺑﻳﻧﻣﺎ ﺗﻡ ﺗﺣﻭﻳﻝ ﻗﺳﻡ ﺁﺧﺭ ﺇﻟﻰ ﻣﻛﺗﺑﺔ ﻭﻣﺳﺗﻭﺩﻉ ﻟﻠﻣ ﺳ ﺟ ﺩ‬ ‫ﺍﻷﻗﺻﻰ‪ .‬ﺍﻓﺗﺗﺣﺕ ﺍﻟﻣﻛﺗﺑﺔ ﺑﺷﻛﻝ ﺭﺳﻣﻲ ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻣﻌﺎﺻﺭ ﺳﻧﺔ ‪1922‬ﻡ‪.‬‬

‫ﺍﻟﻣﻛﺗﺑﺔ ﺇﻟﻰ ﻣﺧﺯﻥ ﻟﻠﻘﻧﺎﺩﻳﻝ ﻭﺍﻷﺳﺭﺟﺔ ﺍﻟﺗﻲ ﻛﺎﻥ ﻳﺿﺎء ﺑﻬﺎ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ‪.‬‬ ‫ﺃ ّﻣﺎ ﻓﻳﻣﺎ ﻳﺗﻌ ّﻠﻖ ﺑﻌﺻﺭ ﺍﺯﺩﻫﺎﺭ ﺍﻟﻣﻛﺗﺑﺔ ﻓﻘﺩ ﺷﻬﺩ ﺍﻟﻘﺭﻥ ﺍﻟﺳﺎﺩﺱ ﺍﻟ ﻬ ﺟ ﺭﻱ‬ ‫ﻁﺑﻘﺎ ً ﻟﻠﻣﺻﺎﺩﺭ ﺍﻟﺗﺎﺭﻳﺧﻳﺔ‪ -‬ﺗﺑﻠﻭﺭ ﻣﻼﻣﺢ ﺟﺩﻳﺩﺓ ﻟﻠﺣﺭﻛﺔ ﺍﻟﻣﻛﺗﺑﻳﺔ ﻓﻲ ﻓﻠﺳﻁ ﻳ ﻥ‬‫ﻋﺎﻣﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺩﺱ ﺧﺎﺻﺔ‪ ،‬ﺇﺫ ﺷﻬﺩ ﻋﺻﺭ ﺍﻷﻳﻭﺑﻳﻳﻥ ﻭﺍﻟﻣﻣﺎﻟﻳﻙ ﻧﻬﺿﺔ ﻋﻠ ﻣ ﻳ ﺔ‬ ‫ﻛﺑﻳﺭﺓ ﻭﺣﺭﻛﺔ ﻓﻛﺭﻳﺔ ﺗﻣﺛﻠﺕ ﻓ ﻲ ﻣ ﻅ ﺎﻫ ﺭ ﻣ ﺗ ﻌ ﺩﺩﺓ‪ ،‬ﻣ ﻧ ﻬ ﺎ ﺍﻟ ﺑ ﺩء ﻓ ﻲ ﺇﻧﺷ ﺎء‬ ‫ﺍﻟﻣﺩﺍﺭﺱ‪ .‬ﻭﻛﺛﺭﺓ ﺇﻧﺷﺎء ﺍﻟﻣﺳﺎﺟﺩ ﻭﺗﻌﻣﻳﺭﻫﺎ‪ .‬ﺍﻷﻣﺭ ﺍ ّﻟﺫﻱ ﺭﺑّﻣﺎ ﻣﺎ ﻳﺷﻳﺭ ﺇﻟﻰ ﺃﻥ‬ ‫ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺗﻌﺩ ﻓﺗﺭﺓ "ﺍﻟﺫّﺭﻭﺓ" ﺃﻭ ﺍﻻﺯﺩﻫﺎﺭ ﻓﻲ ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ‪ ،‬ﺍﻟ ﺗ ﻲ‬ ‫ﺷﻬﺩﺕ‪ ،‬ﺍﻫﺗﻣﺎﻣﺎ ً ﻣﻠﺣﻭﻅﺎ ً ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺣﻛﻡ ﺍﻟﻌ ﺛ ﻣ ﺎﻧ ﻲ‪ ،‬ﻓ ﻲ ﺍﻟ ﻘ ﺩﺱ ﻭﺍﻟ ﻣ ﺳ ﺟ ﺩ‬ ‫ﻲ‬ ‫ﺍﻷﻗﺻﻰ‪ ،‬ﻟﻛﻥ ﻫﺫﺍ ﺍﻻﺯﺩﻫﺎﺭ ﻣﺎ ﻟﺑﺙ ﺃﻥ ﻋﺎﺩ ﻟﻠﺗﺭﺍﺟﻊ‪ ،‬ﻧﺗﻳﺟﺔ ﻟﻠﻭﺿﻊ ﺍﻟﺳّﻳﺎﺳ ّ‬ ‫ﺍ ّﻟﺫﻱ ﺷﻬﺩﺗﻪ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﻣﻊ ﺍﺭﺗﻔﺎﻉ ﻭﺗﻳﺭﺓ ﺍﻟﻭﺟﻭﺩ ﺍﻷﻭﺭﻭﺑ ﻲ ﺍﻟﺳ ﻳ ﺎﺳ ﻲ‬ ‫ﻭﺍﻻﻗﺗﺻﺎﺩﻱ ﻓﻲ ﺍﻟﻘﺩﺱ ﻭﺍﻟﻣﻧﻁﻘﺔ‪ ،‬ﻣﺎ ﺍﻧﻌ ﻛ ﺱ ﺳ ﻠ ﺑ ﺎ ً ﻋ ﻠ ﻰ ﺍﻟ ﻘ ﺩﺱ ﻭﻣ ﻛ ﺗ ﺑ ﺔ‬ ‫ﻭﺗﻁﻭﺭ ﺍﻟﻛﺗﺏ ﻓﻳﻬﺎ‪.‬‬ ‫ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﻣﻥ ﺣﻳﺙ ﺛﺭﺍء‬ ‫ّ‬

‫ﻟﻣﺣﺔ ﺗﺄﺭﻳﺧﻳّﺔ ﻣﻭﺟﺯﺓ‬ ‫ﺗﻭﺭﺩ ﺍﻟﻣﺻﺎﺩﺭ ﺍﻟﻣﺑﻛﺭﺓ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺣﻭﻝ ﺗﺎﺭﻳﺦ ﺧﺯﺍﺋﻥ ﺍﻟﻛﺗﺏ‬ ‫ﻓﻲ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ؛ ﻓﻬﻲ ﺗﻌﻭﺩ ﺇﻟﻰ ﺍﻟﻘﺭﻧﻳﻥ ﺍﻟﺛﺎﻟﺙ ﻭﺍﻟﺭﺍﺑﻊ ﺍﻟﻬﺟﺭﻳّﻳﻥ‪ .‬ﻳﺷﻳ ﺭ‬ ‫ﺍﺑﻥ ﺍﻟﻔﻘﻳﻪ )ﺕ ‪ 340‬ﻫـ‪ 951 /‬ﻡ( ﻓﻲ ﻛﺗﺎﺑﻪ 'ﺍﻟﺑﻠﺩﺍﻥ' ّ‬ ‫ﺃﻥ ﻟﻸﻗﺻ ﻰ ﻓ ﻲ ﺯﻣ ﻧ ﻪ‬ ‫ﺳﺗّﺔ ﻋﺷﺭ ﺗﺎﺑﻭﺗًﺎ )ﺻﻧﺩﻭ ًﻗﺎ( ﻟﻠﻣﺻﺎﺣﻑ ﺍﻟﻣﺳﺑﻠﺔ‪ .‬ﻭﻗﺩ ﻭﺭﺩ ﻓ ﻲ ﻛ ﺗ ﺎﺏ 'ﺍﻟ ﻌ ﻘ ﺩ‬ ‫ﺍﻟﻔﺭﻳﺩ' ﻻﺑﻥ ﻋﺑﺩ ﺭﺑّﻪ )ﺕ ‪ 368‬ﻫـ‪ 951 /‬ﻡ( ّ‬ ‫ﺃﻥ ﻓﻲ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﺳﺑﻌﻳﻥ‬ ‫ﺳﻌﺕ ﻋﻠﻰ‬ ‫ﺗﻁﻭﺭﺕ ﺧﺯﺍﺋﻥ ﺍﻟﻛﺗﺏ ﻓﻲ ﺍﻟﻣﺳﺟ ﺩ ﺍﻷﻗﺻ ﻰ ﻭﺗ ﻭ ّ‬ ‫ﻣﺻﺣ ًﻔﺎ‪ .‬ﻭﻗﺩ ّ‬ ‫ﻣﺩﺍﺭ ﺍﻟﻘﺭﻭﻥ ﺍﻟﻣﺎﺿﻳﺔ‪ ،‬ﺃﻭ ﺗﺿﺎءﻟﺕ ﺑﺣﺳﺏ ﺍﻟﻅﺭﻭﻑ‪ .‬ﻭﻟ ﻌ ّﻝ ﺃﻗﺳ ﻰ ﺿ ﺭﺑ ﺔ‬ ‫ﺗﻌﺭﺿﺕ ﻟﻬﺎ ﻛﺎﻧﺕ ﺯﻣﻥ ﺍﻻﺣﺗﻼﻝ ﺍﻟﻔﺭﻧﺟﻲ ﻋﺎﻡ ‪ 492‬ﻫـ‪ 1099 /‬ﻡ‪ ،‬ﺣ ﻳ ﺙ‬ ‫ّ‬ ‫ُﺩ ّﻣﺭﺕ ﻣﺩﺍﺭﺱ ﻋﺩﻳﺩﺓ ﻭﺃُﺣﺭﻗﺕ ﺍﻟﻣﺻﺎﺣﻑ ﻭﺍﻟﻛﺗﺏ‪ .‬ﺍﻷﻣﺭ ﺍ ّﻟﺫﻱ ﺃﻭﺩﻯ ﺑﺎﻟﻌﺩﻳﺩ‬ ‫ﻣﻥ ﺍﻟﻛﺗﺏ ﻭﺍﻟﻣﺻﺎﺩﺭ ﺍﻟﻣﻬ ّﻣﺔ‪ .‬ﻛﺫﻟﻙ ﺗﺷ ﻳ ﺭ ﺑ ﻌ ﺽ ﺍﻟ ﻣ ﺻ ﺎﺩﺭ ﺇﻟ ﻰ ﺍﻟ ﺗ ّ ﺣ ّﻭﻝ‬ ‫ﻲ ﺣ ﻳ ﺙ ﺣ ﻭﻟ ﺕ ﺇﺑ ﺎﻧ ﻪ‬ ‫ﻲ ﺍ ّﻟﺫﻱ ﺷﻬﺩﺗﻪ ﺍﻟﻣﻛﺗﺑﺔ ﻓﻲ ﺃﻭﺍﺧﺭ ﺍﻟﻌﻬﺩ ﺍﻟﻌ ﺛ ﻣ ﺎﻧ ّ‬ ‫ﺍﻟﺳّﻠﺑ ّ‬

‫ﺗﺎﺭﻳﺦ ﺇﻧﺷﺎء ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺣﺩﻳﺙ‬ ‫ﻳﻌﻭﺩ ﺍﻟﺗﺄﺳﻳﺱ ﺍﻟﺣﺩﻳﺙ ﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﺇﻟﻰ ﻋﺎﻡ ‪ ،1922‬ﻭﺫﻟ ﻙ‬ ‫ﻋﻠﻰ ﻳﺩ ﺍﻟﻣﺟﻠﺱ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺷﺭﻋﻲ ﺍﻷﻋﻠﻰ ﺑﺭﺋﺎﺳﺔ ﻣﻔﺗﻲ ﻓ ﻠ ﺳ ﻁ ﻳ ﻥ‪ ،‬ﺍﻟ ﺣ ﺎﺝ‬ ‫ﺃﻣﻳﻥ ﺍﻟﺣﺳﻳﻧﻲ‪ ،‬ﺣﻳﺙ ﻛﺎﻧﺕ ﺗﺣﻣﻝ ﺍﺳﻡ 'ﺩﺍﺭ ﻛ ﺗ ﺏ ﺍﻟ ﻣ ﺳ ﺟ ﺩ ﺍﻷﻗﺻ ﻰ' ﻭﻛ ﺎﻥ‬ ‫ﻣﻘﺭﻫﺎ ﺍﻟﻘﺑﺔ ﺍﻟﻧﺣﻭﻳﺔ‪ ،‬ﺛ ّﻡ ﻧُ ِﻘ َﻠﺕ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟ ﻰ ﺍﻟ ﻣ ﺩﺭﺳ ﺔ ﺍﻷﺳ ﻌ ﺭﺩﻳ ﺔ‪ ،‬ﺛ ّﻡ ﺇﻟ ﻰ‬ ‫ّ‬ ‫ﻲ ﻋﺎﻡ ‪ ،1929‬ﺣﻳﺙ ﺑﻘﻳﺕ ﻣﺧﺯﻭﻧﺔ ﻓﻳﻪ ﻭﻣﻐﻠﻘﺔ ﻣﺩّﺓ ﺧ ﻣ ﺳ ﺔ‬ ‫ﺍﻹﺳﻼﻣ‬ ‫ﺍﻟﻣﺗﺣﻑ‬ ‫ّ‬

‫ﺍﻟﻘﺩﺱ‪ :‬ﻣﻛﺗﺑﺔ ﺍﻟﻣﺳﺟﺩ ﺍﻷﻗﺻﻰ ﺍﻟﻣﺑﺎﺭﻙ‬ ‫ﻋﺩﺳﺔ ﻳﻭﺳﻑ ﺍﻟﻘﻁﺏ‬ ‫‪19‬‬

People of Palestine Ahmad Jamhour

People of Palestine is a project by Ahmad Jamhour, a very active member of the community and a talented photograph. This August, he launched his photography project “People of Palestine” which highlights Palestinian American youth in the Greater New York Area. The photos can be viewed on his Instagram @peopleofpalestinenj. We will be featuring his project throughout volume five of Falastin.

Photo by Ahmad Jamhour

Khalid Abu Dawas “To be half Palestinian and half European, is to be a body untethered. Yet I see so often that our Palestinian community depends on our flag, on our identification, on our borders. How could I ever be true to my peoples, primarily Irish and Palestinian, if I give in to these fictional ideas of belonging? We have the opportunity as a nationless people to pioneer a new form of belonging: to throw away this nationalism and this pursuit of identification. Isn’t our existence enough? To be a Palestinian in diaspora is to be an indigenous heart severed from its blood, but pumping all the same. We are the most beautiful testament to loving what we cannot see, or touch. Israel banned me from Palestine and somehow I am still more connected to it than the settlers who claim it. The illusion of ownership is so powerful. Who are we to claim what belongs to Allah? The land is not mine. I resist only to end the genocide. To be a Palestinian in diaspora is to be forcefully separated from this world, to be landless and beautiful, to find home only in what cannot be seen. There is no use in fighting for a country. To be a Palestinian in diaspora is to know that nothing belongs to human hands—we are but a means to care for what was lent to us. “

Stephanie Allan “Being Palestinian runs in my blood. It is truly a blessing for me to be able to identify myself as a Palestinian. Coming from a mixed household at times was a blessing but was also a struggle, in certain situations I had a hard time fitting in and feeling like I was enough of a certain ethnicity. Although I have never been to Palestine, inshallah one day I hope to. I am always hungry and eager to learn more about Palestinian culture. What has helped me feel so connected to my roots is the support system I have of my family and friends that help me learn about the culture and history every single day. They keep the culture and history alive. Being mixed makes me different and being Palestinian makes me unique. Now embrace this. I am different in a good way, being Palestinian is something I will never take for granted. Palestine is so rich in culture and as Palestinians it’s our duty to put our country on the map even if others are trying to take that away from us. Palestine will live through us forever. This is my identity and this can not be taken away from me or from any of us. “ 20

Photo by Ahmad Jamhour

We Were Beautiful Marah Siyam

The poppy flowers growing around the foot of the soldier who was stopping our car with his left hand as his right holds a gun I cannot name were beautiful.

Her heart bled out the same moment the athan began to play on the loud speakers; the sight was beautiful.

wanted to go home and they will no matter the circumstances. If anything were to happen, why would I regret letting them go if the images of all the other Palestinians there do not make me feel regret. The beauty of their eyes shines brighter in Palestine, so I will not stop them. They are beautiful because they are my parents, but they were also beautiful to their parents who all lay in the land they grew up on.

His wedding was supposed to be in the hall that now lays flat and dusty after a simple push of a button from ten miles away, his bride still beautiful.

Beauty is subjective, sometimes it makes me feel guilty. Finding beauty in the things no one believes holds beauty is in itself beautiful.

They destroyed my grandma's grave in Jerusalem, -they couldn’t reach her body though, the shattered headstone sprinkled so beautifully across her grave.

We are all beautiful: remove the images you think are beautiful and replace it with yourself. You are beautiful laying in your room feeling the most alone. We are all alone, so together we are beautiful.

Let the Palestinian children crying while burying their parents or vice versa remain beautiful because they hold a type of beauty only God can appreciate.

My parents left for Palestine in the midst of everything going on, but why would I stop them? They

Artwork by Lamees Mehanna 21

The Needs of the Palestinian People Aseel Washah

for interpersonal relationships, affiliating, connectedness and being part of a group. Palestinians hold their community and culture at the forefront of every aspect in their life due to the instability around them from the occupation. An aspect of the Oslo accords divided Palestine into two parts known as Gaza and West Bank; even today parts of the West Bank have been occupied with illegal settlements and demolition of Palestinain neighborhoods. This divide of land causes a literal division and fragmentation of Palestinians in the West Bank from their counterparts in Gaza and makes it difficult for them to connect with Palestinians in historical Palestine and Jerusalem. Belongingness has multiple and strong effects on emotional patterns and on cognitive processes. The need to belong is a powerful, fundamental, and extremely pervasive motivation for people to establish their life. Yet, the efforts that Palestinians make are limited to the blockade that Israel imposes. This vicious cycle of psychological torment such as constant humiliation in checkpoints, random home demolitions, confiscating childrens' toys, and administrative detention has an effect not just on one person but the whole community. These constant stressors affect the esteem of the Palestinian people, which is another part of the heirachy of needs.

Maslow’s hierarchy of needs is the basic structure of the socioeconomic and psychological challenges that pertain to an individual to live a fulfilled life. The five parts of this hierarchy are psychological needs, safety needs, love and belonging, and esteem.

According to Maslow, these fulfilled needs allow a person to become closer to self actualization.

Maslow does acknowledge that there is no specific order that a person must achieve to live a fulfilled life. When we look at the quality of life for Palestinians we can unequivocally agree that there is a major difference from an Israeli lifestyle. It is key to note that basic needs are not to be met in a particular order; rather finding a purpose to achieve these basic needs is the due process that Palestinians need to achieve.

The most basic level of need is physiological and safety needs such as food and shelter. According to the Socio-Economic and Food Security Survey (SefSec) carried out in 2018, 68% of Palestinians living in Gaza are severely or moderately food insecure. This is due to the limited access to food. The Israeli health ministry reduced the amount of food trucks entering Gaza by more than half and doubled the amount of trucks containing nutrient-poor sugar.

Simultaneously, the few trucks containing perishable foods such as milk, fruit and veggies are often stopped for inspection, and the produce tends to rot as it lays in the sun for hours. It comes to no surprise that the Israeli government has also restricted the flow of goods entering and exiting the region: this causes limited access to electricity, and water, andsupplies needed for daily living and any construction materials to build the infrastructure of the region, thus decreasing the jobs available. All these factors already knock off the first level of need for human survival.

The perseverance of the Palestinian people cannot be ignored. We realize that we are the ones that have a potential for the growth of Palestine in every aspect of life. This ties to Maslow's self actualization needs. The desire to accomplish everything one can to become the most that one can be. This can come in forms of food security, shelter, thriving economy and belonging. The needs for Palestinains to receive the most basic needs should not be debated nor should Israeli sympathizers expect it to occur to any human regardless of their ethnicity.

The next aspect of Maslow's hierarchy of needs is categorized as psychological needs such as the feeling of belonging which refers to an emotional need 22

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