The conference motto for this day was “a time to remember.” When discussing the Isreal-Palestine conflict, one group of people regularly gets overlooked, that is, the internal refugees, the Palestinians forced to flee from their ancestral homes and resettle in different communities. In the Southern Galilee, many of the internal refugees ended up fleeing to and settling in Nazareth. Ever since the adjacent Jewish city of Nazareth Illit was founded, Palestinian Nazareth has no room to spread. In result, Nazareth today is a very crowded city without industrial plants, without significant funds spent on city planning. The town, for the most part, depends on tourism as its major source of revenue. Unfortunately, more and more tourist groups only rush in and out of the town without spending much money there.
The day began with an excellent presentation by a representative from “Zochrot,” a Jewish Israeli organization whose main goal is to promote awareness and knowledge of the Palestinian Nakba among the Jewish population of Israel (http://www.zochrot.org/).
Groups of conference participants visited different demolished Palestinian villages to witness to the destruction and stand in solidarity with the disowned villagers. The group to which I had been assigned was to visit three villages in the vicinity of Nazareth: Saffuryah, Ma’lul, and Al Mujaydil.
Saffuryah
Saffuryah was a large village with extensive fertile land holdings, located 6 km northwest of Nazareth, just off the highway between Nazareth and the coast. Under the Roman Empire, the village site, known as Sepphoris, was the administrative center for the Galilee. In 1945, the village population numbered 4,320 Muslims and 10 Christians. The village had two elementary schools (one for boys and one for girls), a monastery, and 4 cemeteries. The village was captured and demolished on July 16, 1948 when Jewish troops surrounded the village on three sides and left open only the route to the north, to Lebanon. In result, many of the village residents escaped to Lebanon. Since 1948, several Jewish agricultural communities and towns have been built on the land belonging to Saffurya. Eventually, a pine tree forest was planted by the Jewish National Fund in commemoration of Guatemala’s Independence Day which now covers the village site. Upon closer inspection, one can still see the village ruins in between the trees. The largest of the cemeteries has been successfully fenced in by descendants of the Palestinian residents of Saffurya. While standing in between the grave sites and looking out over the village site, a guide held up a photo of the village as it looked prior to July 1948.
Ma’lul
Ma’lul is located 6 km east of Nazareth. In 1945, the village population was comprised of 200 Christians and 490 Muslims. The village housed a mosque and two churches (one Greek Catholic, the other Greek Orthodox). The villagers were tenant farmers on land owned by an Armenian family living in Damascus. In 1921, the family sold over half of the land to a Zionist company, which eventually transferred it to the Jewish National Fund (JNF). Since the remaining land was insufficient to sustain the agricultural demands of the village population, they leased land from the JNF. Ma’lul was captured on July 14, 1948, as part of the same military campaign as Saffurya (i.e., “Operation Dekel”). The occupation of the land of Ma’lul was a strategic move linking the Jewish settlements around Nazareth and effectively isolating the city. The residents of Ma’lul were expelled and their houses were leveled. Today, a military base is located on part of the village site, while another part of the village is covered in pine trees planted by the JNF. The village mosque is still partially standing, but some of its walls are missing and the roof is caved in. Adjacent to the mosque lies the Muslim cemetery. The Christian cemeteries is inaccessible to descendents of the Palestinian residents, as it is located within the confines of the military base. The two churches have been used in the past as sheds for the cows of the neighboring kibbutz. Recently, though, both churches have been cleaned and are used by the families of the former residents. The inside has been partially repainted, icons have been hung, even a new altar has been installed. It is amazing how little it takes to mark sacred space. While we visiting the Greek Catholic church, unlocked for us by a man who had been expelled from his home in 1948 at the age of 26, some of the Palestinian women among us were chanting the Lord’s Prayer in Arabic. I trust the God was moved by their prayer as much as the rest of us were!
Al Mujaydil
Al Mujaydil is located 6 km southwest of Nazareth, only 2 km south of the village of Ma’lul. In 1945, the village population was composed of 1,640 Muslims and 260 Christians. The village had two elementary schools (one for girls, one for boys), one Greek Orthodox church, and a Roman Catholic church and monastery. After the village was captured and destroyed on July 15, 1948, and its residents fled (some 1,200 of the fled to Nazareth), only the two churches remained. The rest of the village was almost entirely destroyed. On top of the ruins the Jewish town of Migdal ha-̓Emeq was built in 1952 to accommodate Jewish immigrants from Iran. Today, the village site is predominantly populated by Russian immigrants.
Recently, both churches were restored. The different usages of the two churches are revealing: the Roman Catholic monastery now houses one lone Franciscan brother, who offers engaging, contemporary services to the Christian population of the region. He appears to earn a living from giving all sorts of lessons to people. The Greek Orthodox church now is “run” by a Russian Orthodox priest who (while also offering Arab-language worship) primarily serves the Russian immigrant population. Apparently, some among the Russian immigrants only pretended to be Jewish and after achieving citizenship status, went back to their Christian Orthodox roots. Life is, indeed, quite complex. (When departing from the modern Migdal ha-‘Emeq, a group of Jewish residents gestured in a rather obscene manner at us. Is this the proper way of dealing with one’s own past?)
Tal Ashomam
In the dark, we also visited the former train station of Tal Ashomam. While the train station has been converted into a museum by the Israelis, the building reminds its visitors that there had been a flourishing society and economy whose important trade routes supported the East-West trade.
Friday, November 14, 2008
Wednesday, November 12, 2008
November 13 – Nazareth, "A Time to Remember"
First full day of the Sabeel Conference. The theme for the day is “A Time to Remember.” The morning began with the first half of an excellent documentary, “The Land Speaks Arabic,” by Maryse Gargour. The film frames the Zionist settlement in Palestine as a colonial venture, carried out at a time when most other colonies gained their freedom from their respective colonial powers. For more information of the film, see www.menassat.com/?q=en/news-articles/4211-land-speaks-arabic.
The film was followed by 4 panel presentations:
(1) Memory and 1948. Two scholars, one Palestinian the other Jewish, reflected on the Nakba and its representation in public discourse, among Palestinians, the official Israeli ideology, and the memory of Palmach fighters.
(2) The Present Reality of Arab Citizens of Israel. The three panelists discussed the political and socio-economic reality of Palestinians in the Israeli state and their identity as Palestinian Israelis.
(3) The Challenge of Israel as a Jewish State. Two non-Zionist Israelis of Jewish heritage, one a politician, the other a scholar, discussed the ways the Palestinian minority holds the Israeli state accountable to its own democratic principles, which it fails to practice. Israel has no constitution and recently has implemented a series of racist legislation. Are the boundaries of 1947 (British-mandate Palestine) the ones that a solution must be based upon or should a peace agreement be based upon the “green line” of 1967 (justice vs. realpolitik)?
(4) Can Israel be a State for all its Citizens? A Palestinian legal scholar and a self-proclaimed “cultural Zionist” rabbi discussed the identity of Israel as a Jewish state. Can any state base citizenship on ethnic criteria (i.e. that Jews anywhere in the world have potential citizenship)? Are there two rightful claims to Palestine as homeland to both Palestinians and Jews that clash? Does the future rest in a one-state solution in which the universal right of return is abolished for both Jews and Palestinians, but in which immigration quotas are implemented for both groups?
The film was followed by 4 panel presentations:
(1) Memory and 1948. Two scholars, one Palestinian the other Jewish, reflected on the Nakba and its representation in public discourse, among Palestinians, the official Israeli ideology, and the memory of Palmach fighters.
(2) The Present Reality of Arab Citizens of Israel. The three panelists discussed the political and socio-economic reality of Palestinians in the Israeli state and their identity as Palestinian Israelis.
(3) The Challenge of Israel as a Jewish State. Two non-Zionist Israelis of Jewish heritage, one a politician, the other a scholar, discussed the ways the Palestinian minority holds the Israeli state accountable to its own democratic principles, which it fails to practice. Israel has no constitution and recently has implemented a series of racist legislation. Are the boundaries of 1947 (British-mandate Palestine) the ones that a solution must be based upon or should a peace agreement be based upon the “green line” of 1967 (justice vs. realpolitik)?
(4) Can Israel be a State for all its Citizens? A Palestinian legal scholar and a self-proclaimed “cultural Zionist” rabbi discussed the identity of Israel as a Jewish state. Can any state base citizenship on ethnic criteria (i.e. that Jews anywhere in the world have potential citizenship)? Are there two rightful claims to Palestine as homeland to both Palestinians and Jews that clash? Does the future rest in a one-state solution in which the universal right of return is abolished for both Jews and Palestinians, but in which immigration quotas are implemented for both groups?
November 12 – Bethlehem to Nazareth
Before we headed out for Nazareth, I made a second attempt to visit the grotto within the Church of the Nativity, according to tradition, the site of Jesus’ birth. The grotto also contains the dwelling site of St. Jerome, one of the great teachers of the Christian tradition. To my dismay, I was barred again from entering the site. On the morning before, an Armenian mass had been celebrated and non-Armenians were not permitted to enter. Now, on my second morning, a Russian Orthodox mass was said and only Orthodox folk were let in. I could have lied in order to get in, but why…?
To encounter this Christian territorialism is both annoying and embarrassing. If we Christians can’t even get along with each other and worship the one God in mutual harmony and respect, how can we ever hope to get along with others who are even more different from each other. What kind of witness of Christian salvation are we procaiming to the world, if each one of us continues to defend their turf?
On the program for today were a few Christian sites in Galilee – the Mount of Beatitudes, Tabga (according to Christian tradition the site of Jesus’ multiplication of loaves and fishes), and the archaeological remains at Capernaum. While beautiful and moving, I continued to encounter more examples of “turf mentality,” for example the closing of the church on top of the Mount of Beatitudes at 11:30am. The group's prayer and meditation, hence, took place in full view of the lake, but next to a fence, rubbish, and deafening construction noise. What a fitting place, though, to reflect on the beatitudes and on the meekness and peacemaking to which Jesus calls us! From the outside looking in, Christ's voice spoke to us, it felt to me--how befitting.
Our tour went on to Nazareth (via falafels consumed without wine in the town of Cana, wedding not included in the price). In the evening, the Sabeel conference was opened with a multi-lingual, interdenominational worship service held at the beautiful Cathedral of the Annunciation.
To encounter this Christian territorialism is both annoying and embarrassing. If we Christians can’t even get along with each other and worship the one God in mutual harmony and respect, how can we ever hope to get along with others who are even more different from each other. What kind of witness of Christian salvation are we procaiming to the world, if each one of us continues to defend their turf?
On the program for today were a few Christian sites in Galilee – the Mount of Beatitudes, Tabga (according to Christian tradition the site of Jesus’ multiplication of loaves and fishes), and the archaeological remains at Capernaum. While beautiful and moving, I continued to encounter more examples of “turf mentality,” for example the closing of the church on top of the Mount of Beatitudes at 11:30am. The group's prayer and meditation, hence, took place in full view of the lake, but next to a fence, rubbish, and deafening construction noise. What a fitting place, though, to reflect on the beatitudes and on the meekness and peacemaking to which Jesus calls us! From the outside looking in, Christ's voice spoke to us, it felt to me--how befitting.
Our tour went on to Nazareth (via falafels consumed without wine in the town of Cana, wedding not included in the price). In the evening, the Sabeel conference was opened with a multi-lingual, interdenominational worship service held at the beautiful Cathedral of the Annunciation.
November 11 – Bethlehem, Hebron, At-Tuwani
Today, we observed the impact of two different types of settlement on the lives of Palestinian citizens—one inside the Old City of Hebron and one close to the village of At-Tuwani in the South Hebron Hills.
Typically, Jewish settlements have sprung up in proximity to Palestinian villages and towns. Hebron’s situation is unique in that five Jewish settlements are growing in the heart of its old city, linked by streets that Palestinian residents are not allowed to drive on (in some case, not even walk on). The settlements are spreading, impacting life all around them—settlers throwing stones, harassing women and children, cutting off entrances to the old city market, amking the daily life of the Palestinian residents a grind. Currently, there is only one entrance left through which Palestinians and internationals can access the Ibrahimi Mosque (the 4th holiest place in Islam and, as tradition has it, the burial place of Abraham, Isaac, and Ishmael; now divided into a Jewish and a Muslim section).
Our local contact in Hebron was the Hebron Rehabilitation Committee (HRC; www.hebronrc.org/), a non-profit organization that rebuilds abandoned, dilapidated homes and structures adhering to international standards of reconstruction. We saw “before and after” photos, watched maps documenting the expansion of the settlements, and learnt how the settlers impact life in Hebron’s Old City. Later, we took a walking tour through the old city, saw some of the rehabilitated structures (“marvelous”), watched with our own eyes the many closed-off streets and tunnels, store fronts welded shut by the Israeli authorities, and school children passing through the revolving security gate on their way back from school.
Our own attempt at passing through the checkpoint came to an abrupt end when Israeli soldiers stopped us and would not let us continue on, saying that the area of the Ibrahim mosque had just been declared a military zone which we foreigners could not enter. Even our pleas that we had come to visit a holy site and hoped to pray there (and that it did not matter to us whether we could go to the Jewish or Muslim side of the building) would not sway the soldiers’ mind. On our way back to the HRC building, we engaged in “shopping therapy.” I had visited Hebron some 23 earlier and remembered a bustling, crowded market place, with store owners selling leather goods, glass wares, clothing, spices, and many other things. Today, the streets of the Old City were nearly empty with idle store owners lingering in front of their stores, only to get up when we came, pleading that we help them survive and “please” buy their wares. Driving a hard bargain almost always was very easy to us. Carrying our new possessions away was a bitter-sweet experience: while supporting the local economy, we also benefitted from the dire economic conditions.
Before reaching At-Tuwani, we passed the Bedouin village of Um Al Kher. One of the homes had been demolished by the Israeli military just 2 weeks before. For more information, see the CPT website (www.cpt.org/cptnet/2008/10/30/tuwani-urgent-action-ask-israeli-authorities-why-israeli-military-demolished-homes). This was not the first home demolition. To view footage of an earlier demolition in February 2007, click here: www.youtube.com/watch?v=md_CDzN7ZVA.
Our second settlement experience of the day was in the village of At-Tuwani. Small, remote, and poor, the village survives through the money that comes in from the men working and living part of the year in the near-by town of Yatta. The village has a population of 500-1,000. There is a school, a mosque (rebuilt after being demolished by the Israelis), a clinic building (open 1 day per week), a cistern (under demolishing orders). Towering over the village at some distance is the settlement of Karmel and Ma’on (built several decades ago, surrounded by a lush forest).
The At-Tuwani school is attended by children from others, even smaller villages as well. The shortest route they take walk to get to school leads through the forest, between Ma’on and a new illegal settler outpost. Regularly settlers scare the children, beat them up, or throw stones at them. To help the children, the villagers requested the presence of international accompaniment. This is how a group of five volunteers from Christian Peacemaker Team (CPT) now lives at the village. Their ignition task has changed, though. It proved that their presence was an insufficient deterrent to settler violence. After international protests, Israeli military was brought in, and the children are now walked twice a day by Israeli soldiers. Often, the soldiers are late or don’t walk far enough, and the children are still attacked. The CPT volunteers are now charged with monitoring the work of the soldiers, instead. In addition, they accompany shepherds to assure their safety, as the settlers have been attacking shepherds, shooting at sheep, and poisoning their grazing land. The stated goal of the settlers is to rid the entire area south of Hebron of its native Palestinian inhabitants.
It is amazing to me that the villagers, living daily on such dire, violent conditions, would not resort to alcohol or drugs or move away to enjoy more safety and comfort.
Typically, Jewish settlements have sprung up in proximity to Palestinian villages and towns. Hebron’s situation is unique in that five Jewish settlements are growing in the heart of its old city, linked by streets that Palestinian residents are not allowed to drive on (in some case, not even walk on). The settlements are spreading, impacting life all around them—settlers throwing stones, harassing women and children, cutting off entrances to the old city market, amking the daily life of the Palestinian residents a grind. Currently, there is only one entrance left through which Palestinians and internationals can access the Ibrahimi Mosque (the 4th holiest place in Islam and, as tradition has it, the burial place of Abraham, Isaac, and Ishmael; now divided into a Jewish and a Muslim section).
Our local contact in Hebron was the Hebron Rehabilitation Committee (HRC; www.hebronrc.org/), a non-profit organization that rebuilds abandoned, dilapidated homes and structures adhering to international standards of reconstruction. We saw “before and after” photos, watched maps documenting the expansion of the settlements, and learnt how the settlers impact life in Hebron’s Old City. Later, we took a walking tour through the old city, saw some of the rehabilitated structures (“marvelous”), watched with our own eyes the many closed-off streets and tunnels, store fronts welded shut by the Israeli authorities, and school children passing through the revolving security gate on their way back from school.
Our own attempt at passing through the checkpoint came to an abrupt end when Israeli soldiers stopped us and would not let us continue on, saying that the area of the Ibrahim mosque had just been declared a military zone which we foreigners could not enter. Even our pleas that we had come to visit a holy site and hoped to pray there (and that it did not matter to us whether we could go to the Jewish or Muslim side of the building) would not sway the soldiers’ mind. On our way back to the HRC building, we engaged in “shopping therapy.” I had visited Hebron some 23 earlier and remembered a bustling, crowded market place, with store owners selling leather goods, glass wares, clothing, spices, and many other things. Today, the streets of the Old City were nearly empty with idle store owners lingering in front of their stores, only to get up when we came, pleading that we help them survive and “please” buy their wares. Driving a hard bargain almost always was very easy to us. Carrying our new possessions away was a bitter-sweet experience: while supporting the local economy, we also benefitted from the dire economic conditions.
Before reaching At-Tuwani, we passed the Bedouin village of Um Al Kher. One of the homes had been demolished by the Israeli military just 2 weeks before. For more information, see the CPT website (www.cpt.org/cptnet/2008/10/30/tuwani-urgent-action-ask-israeli-authorities-why-israeli-military-demolished-homes). This was not the first home demolition. To view footage of an earlier demolition in February 2007, click here: www.youtube.com/watch?v=md_CDzN7ZVA.
Our second settlement experience of the day was in the village of At-Tuwani. Small, remote, and poor, the village survives through the money that comes in from the men working and living part of the year in the near-by town of Yatta. The village has a population of 500-1,000. There is a school, a mosque (rebuilt after being demolished by the Israelis), a clinic building (open 1 day per week), a cistern (under demolishing orders). Towering over the village at some distance is the settlement of Karmel and Ma’on (built several decades ago, surrounded by a lush forest).
The At-Tuwani school is attended by children from others, even smaller villages as well. The shortest route they take walk to get to school leads through the forest, between Ma’on and a new illegal settler outpost. Regularly settlers scare the children, beat them up, or throw stones at them. To help the children, the villagers requested the presence of international accompaniment. This is how a group of five volunteers from Christian Peacemaker Team (CPT) now lives at the village. Their ignition task has changed, though. It proved that their presence was an insufficient deterrent to settler violence. After international protests, Israeli military was brought in, and the children are now walked twice a day by Israeli soldiers. Often, the soldiers are late or don’t walk far enough, and the children are still attacked. The CPT volunteers are now charged with monitoring the work of the soldiers, instead. In addition, they accompany shepherds to assure their safety, as the settlers have been attacking shepherds, shooting at sheep, and poisoning their grazing land. The stated goal of the settlers is to rid the entire area south of Hebron of its native Palestinian inhabitants.
It is amazing to me that the villagers, living daily on such dire, violent conditions, would not resort to alcohol or drugs or move away to enjoy more safety and comfort.
Monday, November 10, 2008
November 10 – Ramallah and Bethlehem
The day began early saying our good-bys at St. George guesthouse. From there, we took off to Ramallah, what – under normal circumstances would have been a 15-minute journey. Due to the Israeli separation wall and numerous check-points, it took us nearly three times as long to get there. Our way out of Jerusalem was lined by several settlements along the road. In Ramallah – after passing Yasser Arafat’s mausoleum – we visited with two Palestinian non-profit organizations that gave us valuable insights into the current situation in the occupied territories.
(1) Our first meeting of the day was at “Defense for Children International/Palestine Section. DCI/PS is an independent branch of an international non-profit organization. Like every section of Defense for Children International, the Palestinian section, too, sets its own goals and agenda. DCI/PS’ main focus is on providing legal aid to Palestinian children who are detained in Israeli military or administrative detention. As all Palestinian life in the occupied territories, the life of children, too, is regulated through countless Israeli military orders. Those military orders permit to detain children above the age of 12 and below 16 in special youth detention centers. Once children reach the age of 16, they are tried and punished as an adult (Israeli children reach legal adulthood at age 18, in comparison). The average length of sentence given for children is currently 6 months. The most common “crime” is stone throwing. During the interrogation phase of the detention, children from the occupied territories have access to neither a lawyer, nor to their parents. And even after their child has been sentenced, families do not always know at which facility inside the State of Israel s/he is detained. The children never know for sure the date of their release, since military courts have great freedom at adding new extensions prior to a child’s scheduled release. The prime legal instrument of IDC/PS appears to be the bargaining down of the length of detention on behalf of their young clients. (www.dci-pal.org).
(2) Next, we visited “Miftah” (Palestinian Initiative for the Promotion of Global Dialogue and Democracy), an organization founded and headed by Palestinian politician Dr. Hanan Ashrawi. The organization’s main objectives are to “disseminate the Palestinian narrative globally,” “to empower effective leadership within all elements of Palestinian society in order to enhance democracy and good governance” and to assist in the “safeguarding of civil and social rights for all sectors.” The organization holds training events for Palestinian women and youth, maintains a website with daily updated relevant social, political, and economic data, and supplies media and international governmental and non-profit bodies with information about Palestine and its citizens (www.miftah.org).
From Ramallah, we proceeded to Bethlehem (via Jerusalem and al-Khader). Since our bus has yellow “Israeli” license plates, we are permitted to travel on the excellent Israeli roads (Palestinian residents of the occupied territories have either white of green license plates). All cars with Palestinian Authority-issued license plates, on the other hand, are barred from driving on these special, fenced-in roads that connect the web of Israeli settlements with each other. At most times during our short journey to Bethlehem, the Israeli separation wall accompanied us either very close-by or at some distance, mostly in form of a tall concrete wall, at times in form of a “prettier” electric fence. Barbed wire was everywhere.
Overlooking the so-called “Shepherd’s Fields’ in Beit Sahour, we took in the view onto the massive settlement of Har Homah ,which is part of the Gush Etzion block that threatens to sever the northern of the West Bank territories from the Southern part.
(3) Our next visit was with “Hope Flowers School” in Al-Khader, a village on the outskirts of Bethlehem (www.hopeflowersschool.org). Founded by a Palestinian social worker who had grown up in Deheishe refugee camp, the school serves over 260 children. Its goal is to provide a safe and supportive environment where children can grow and develop into future citizens of a peaceful and democratic Palestine. The school’s main problem is that it is situated too close to the Israeli “security zone.” In result, the school’s cafeteria building is threatened to be demolished. Also, soldiers from a near-by watch-tower have been shooting at the school while children were playing outside… all in the name of security!
(4) Eventually, we pulled up by Aida Camp, one of three Palestinian refugee camps in Bethlehem (altogether, there are over 80 Palestinian refugee camps in the West Bank, the Gaza Strip, and surrounding countries). The name “camp” reveals little of what to expect: a multitude of homes standing closely together, solid structures, even a mosque and hole-in-the-wall grocery stores. The camp started out with tents in which the residents lived for several years; later temporary building were erected; once these crumbled, residents built houses. Aida Camp is home to over 5,000 residents (or some 700 families). The land upon which Aida camp is built is leased for 99 years from Palestinian owners; 60 of these 99 years have passed.
The conditions in the camp have declined markedly since the beginning of the Al-Aqsa Intifada in September 2000 and the building of the separation wall. Over 60 percent of the camp’s residents are under the age of 18, yet there are no playgrounds and no open green spaces. The camp sits right next to the Israeli separation wall, which cuts the camp off from the neighboring fields on which children used to play in the past. UNRWA (the UN refugee organization) has almost entirely eliminated the health care it provides to residents of Palestinian refugee camps. Employment opportunities are rare (the rate of unemployment is at 80 percent). Somehow, though, people get by, supporting each other with occasional jobs, the selling of hand-made crafts, and other means. Even in the midst of poverty, education is taken very seriously. Diplomas are displayed prominently at home, children are sent to school, and the number of residents with higher education is surprisingly high, given the circumstances.
At Aida Camp, we visited the “Al Rowwad Cultural and Theatre Training Center” (www.alrowwad.org). The organization’s main objectives are to break the stereotypes disseminated in the media about Palestinians, to show another image of Palestinian people and culture via theater, arts, and education, and to raise awareness of issues in Palestine among international audiences. Groups from the Center have performed abroad and “Images for Life,” a photo art exhibition ("shooting with cameras from Aida") has travelled through several US cities (www.imagesforlifeonline.com). After orienting us to the work of the center, it’s founder and director, Dr. Abdelfattah Abusrour, took us o a short walking tour through the camp. Wherever we looked in the narrow streets, there were little children at play!
(5) Our final visit for the day was with “Wi’am,” a Palestinian conflict resolution center located in Bethlehem. Established in 1995, the center aims to improve the quality of relationships and to promote peace and reconciliation in the community. Working alongside other organizations in the community, it strives to build a society based on democratic norms and values. The center’s methods combine traditional Arabic reconciliation with contemporary Westerns mediation techniques. Since the center’s founding, Wi’am mediators have intervened in thousands of individual and community conflicts. Every year, the center offers summer camps for youth and women. (www.alaslah.org).
As a special treat, our hotel (Casa Nova, Franciscan Pilgrim Center) was located on Manger Square, right next to the Church of the Nativity (with a door connecting both!). How delightful to finally settle down for the night!
(1) Our first meeting of the day was at “Defense for Children International/Palestine Section. DCI/PS is an independent branch of an international non-profit organization. Like every section of Defense for Children International, the Palestinian section, too, sets its own goals and agenda. DCI/PS’ main focus is on providing legal aid to Palestinian children who are detained in Israeli military or administrative detention. As all Palestinian life in the occupied territories, the life of children, too, is regulated through countless Israeli military orders. Those military orders permit to detain children above the age of 12 and below 16 in special youth detention centers. Once children reach the age of 16, they are tried and punished as an adult (Israeli children reach legal adulthood at age 18, in comparison). The average length of sentence given for children is currently 6 months. The most common “crime” is stone throwing. During the interrogation phase of the detention, children from the occupied territories have access to neither a lawyer, nor to their parents. And even after their child has been sentenced, families do not always know at which facility inside the State of Israel s/he is detained. The children never know for sure the date of their release, since military courts have great freedom at adding new extensions prior to a child’s scheduled release. The prime legal instrument of IDC/PS appears to be the bargaining down of the length of detention on behalf of their young clients. (www.dci-pal.org).
(2) Next, we visited “Miftah” (Palestinian Initiative for the Promotion of Global Dialogue and Democracy), an organization founded and headed by Palestinian politician Dr. Hanan Ashrawi. The organization’s main objectives are to “disseminate the Palestinian narrative globally,” “to empower effective leadership within all elements of Palestinian society in order to enhance democracy and good governance” and to assist in the “safeguarding of civil and social rights for all sectors.” The organization holds training events for Palestinian women and youth, maintains a website with daily updated relevant social, political, and economic data, and supplies media and international governmental and non-profit bodies with information about Palestine and its citizens (www.miftah.org).
From Ramallah, we proceeded to Bethlehem (via Jerusalem and al-Khader). Since our bus has yellow “Israeli” license plates, we are permitted to travel on the excellent Israeli roads (Palestinian residents of the occupied territories have either white of green license plates). All cars with Palestinian Authority-issued license plates, on the other hand, are barred from driving on these special, fenced-in roads that connect the web of Israeli settlements with each other. At most times during our short journey to Bethlehem, the Israeli separation wall accompanied us either very close-by or at some distance, mostly in form of a tall concrete wall, at times in form of a “prettier” electric fence. Barbed wire was everywhere.
Overlooking the so-called “Shepherd’s Fields’ in Beit Sahour, we took in the view onto the massive settlement of Har Homah ,which is part of the Gush Etzion block that threatens to sever the northern of the West Bank territories from the Southern part.
(3) Our next visit was with “Hope Flowers School” in Al-Khader, a village on the outskirts of Bethlehem (www.hopeflowersschool.org). Founded by a Palestinian social worker who had grown up in Deheishe refugee camp, the school serves over 260 children. Its goal is to provide a safe and supportive environment where children can grow and develop into future citizens of a peaceful and democratic Palestine. The school’s main problem is that it is situated too close to the Israeli “security zone.” In result, the school’s cafeteria building is threatened to be demolished. Also, soldiers from a near-by watch-tower have been shooting at the school while children were playing outside… all in the name of security!
(4) Eventually, we pulled up by Aida Camp, one of three Palestinian refugee camps in Bethlehem (altogether, there are over 80 Palestinian refugee camps in the West Bank, the Gaza Strip, and surrounding countries). The name “camp” reveals little of what to expect: a multitude of homes standing closely together, solid structures, even a mosque and hole-in-the-wall grocery stores. The camp started out with tents in which the residents lived for several years; later temporary building were erected; once these crumbled, residents built houses. Aida Camp is home to over 5,000 residents (or some 700 families). The land upon which Aida camp is built is leased for 99 years from Palestinian owners; 60 of these 99 years have passed.
The conditions in the camp have declined markedly since the beginning of the Al-Aqsa Intifada in September 2000 and the building of the separation wall. Over 60 percent of the camp’s residents are under the age of 18, yet there are no playgrounds and no open green spaces. The camp sits right next to the Israeli separation wall, which cuts the camp off from the neighboring fields on which children used to play in the past. UNRWA (the UN refugee organization) has almost entirely eliminated the health care it provides to residents of Palestinian refugee camps. Employment opportunities are rare (the rate of unemployment is at 80 percent). Somehow, though, people get by, supporting each other with occasional jobs, the selling of hand-made crafts, and other means. Even in the midst of poverty, education is taken very seriously. Diplomas are displayed prominently at home, children are sent to school, and the number of residents with higher education is surprisingly high, given the circumstances.
At Aida Camp, we visited the “Al Rowwad Cultural and Theatre Training Center” (www.alrowwad.org). The organization’s main objectives are to break the stereotypes disseminated in the media about Palestinians, to show another image of Palestinian people and culture via theater, arts, and education, and to raise awareness of issues in Palestine among international audiences. Groups from the Center have performed abroad and “Images for Life,” a photo art exhibition ("shooting with cameras from Aida") has travelled through several US cities (www.imagesforlifeonline.com). After orienting us to the work of the center, it’s founder and director, Dr. Abdelfattah Abusrour, took us o a short walking tour through the camp. Wherever we looked in the narrow streets, there were little children at play!
(5) Our final visit for the day was with “Wi’am,” a Palestinian conflict resolution center located in Bethlehem. Established in 1995, the center aims to improve the quality of relationships and to promote peace and reconciliation in the community. Working alongside other organizations in the community, it strives to build a society based on democratic norms and values. The center’s methods combine traditional Arabic reconciliation with contemporary Westerns mediation techniques. Since the center’s founding, Wi’am mediators have intervened in thousands of individual and community conflicts. Every year, the center offers summer camps for youth and women. (www.alaslah.org).
As a special treat, our hotel (Casa Nova, Franciscan Pilgrim Center) was located on Manger Square, right next to the Church of the Nativity (with a door connecting both!). How delightful to finally settle down for the night!
Sunday, November 9, 2008
November 9 - Jerusalem
Morning: Visited the Haran al-Sharif, a.k.a. Temple Mount. On the way there, our Palestinian guide, George, commented that the term “City of David” is a misnomer. The oldest part of Jerusalem, located outside the SE corner of the Old City, he insisted, is really not David’s city, but the city of the Jebusites, which eventually was conquered by David. Unfortunately, both the dome of the Rock and the al-Aqsa mosque are closed to all non-Muslims, ever since Likud leader Ariel Sharon staged a provocative visit to the temple mount in September 2000, which resulted in severe riot.
Later, I attended, on my own, two worship services (Arabic & German) at the Lutheran Church of the Redeemer in the Old City of Jerusalem. Incidentally, today was the 70th anniversary of the “Night of Broken Chrystal” (Kristallnacht), which was commemorated during the German-language sermon. Spent some time on my own finding my way back to St. Georges guesthouse, through the bustling streets of the Old City and East Jerusalem. To my great dismay, the vast majority of the goods sold in the stores were made in India, even Palestinian-looking items such as embroidered traditional dresses. The afternoon and evening were filled with three presentations: B’Tselem, Breaking the Silence, and Dr. Ali Qleibo.
B’Tselem (http://www.btselem.org/) is an “Israeli Information Center for Human Rights in the Occupied Territories.” Established in 1989, the center “endeavors to document and educate the Israeli public and policymakers about human rights violations in the Occupied Territories, combat the phenomenon of denial prevalent among the Israeli public, and help create a human rights culture in Israel.” The center’s staff primarily collects data on human rights violations, fact-checks them, requests Israeli authorities to investigate the reported abuses, and publicizes abuses. Unfortunately, their efforts have not seen much success.
“Breaking the Silence” (http://www.shovrimshtika.org/) is an organization of veteran Israeli soldiers that collects testimonies of soldiers who served in the Occupied Territories during the Second Intifadah.. “Soldiers who serve in the Territories are witness to, and participate in military actions which change them immensely. Cases of abuse towards Palestinians, looting, and destruction of property have been the norm for years, but are still excused as military necessities, or explained as extreme and unique cases. Our testimonies portray a different and grim picture of questionable orders in many areas regarding Palestinian civilians. Discharged soldiers who return to civilian life discover the gap between the reality which they encountered in the Territories , and the silence which they encounter at home. Breaking the Silence voices the experiences of those soldiers, in order to force Israeli society to address the reality which it created.” Mikhael Manekin, the organization’s co-director who talked to us, is a US-born Orthodox Jew who immigrated as a child to Israel. His testimony stressed the need of Jewish Israelis for security, but expressed his outrage over the military actions in the Occupied territories perpetrated in the name of the Israeli people. A very moving talk.
After dinner, Dr. Ali Qleibo, a Palestinian artist and cultural anthropologist (http://www.resistanceart.com/ali_qleibo.htm), talked to us about the ongoing ancient cultural identity of the indigenous Canaanite population. His thesis is that, while the indigenous population did not share a common genetic pool; they did share common cultural traditions which, throughout the ages, were appropriated by subsequent waves of conquerors. Hence, the only way to learn about the indigenous Canaanite/Palestinian population is through ethnographic study. While the indigenous Canaanite population of Palestine did not leave behind any physical evidence, many of their ancient spiritual traditions have survived in the traditions of generations of conquerors, including the Christian religious calendar. The purpose of the writing of the Old Testament, for example, was to appropriate the traditions and the land of the indigenous population. Churches were built on top of ancient Canaanite sacred sites (primarily mountain tops and caves). And in the modern era, Palestinians, once more, are told that this land is not truly theirs and their land and traditions are appropriated by the latest wave of occupiers.
Later, I attended, on my own, two worship services (Arabic & German) at the Lutheran Church of the Redeemer in the Old City of Jerusalem. Incidentally, today was the 70th anniversary of the “Night of Broken Chrystal” (Kristallnacht), which was commemorated during the German-language sermon. Spent some time on my own finding my way back to St. Georges guesthouse, through the bustling streets of the Old City and East Jerusalem. To my great dismay, the vast majority of the goods sold in the stores were made in India, even Palestinian-looking items such as embroidered traditional dresses. The afternoon and evening were filled with three presentations: B’Tselem, Breaking the Silence, and Dr. Ali Qleibo.
B’Tselem (http://www.btselem.org/) is an “Israeli Information Center for Human Rights in the Occupied Territories.” Established in 1989, the center “endeavors to document and educate the Israeli public and policymakers about human rights violations in the Occupied Territories, combat the phenomenon of denial prevalent among the Israeli public, and help create a human rights culture in Israel.” The center’s staff primarily collects data on human rights violations, fact-checks them, requests Israeli authorities to investigate the reported abuses, and publicizes abuses. Unfortunately, their efforts have not seen much success.
“Breaking the Silence” (http://www.shovrimshtika.org/) is an organization of veteran Israeli soldiers that collects testimonies of soldiers who served in the Occupied Territories during the Second Intifadah.. “Soldiers who serve in the Territories are witness to, and participate in military actions which change them immensely. Cases of abuse towards Palestinians, looting, and destruction of property have been the norm for years, but are still excused as military necessities, or explained as extreme and unique cases. Our testimonies portray a different and grim picture of questionable orders in many areas regarding Palestinian civilians. Discharged soldiers who return to civilian life discover the gap between the reality which they encountered in the Territories , and the silence which they encounter at home. Breaking the Silence voices the experiences of those soldiers, in order to force Israeli society to address the reality which it created.” Mikhael Manekin, the organization’s co-director who talked to us, is a US-born Orthodox Jew who immigrated as a child to Israel. His testimony stressed the need of Jewish Israelis for security, but expressed his outrage over the military actions in the Occupied territories perpetrated in the name of the Israeli people. A very moving talk.
After dinner, Dr. Ali Qleibo, a Palestinian artist and cultural anthropologist (http://www.resistanceart.com/ali_qleibo.htm), talked to us about the ongoing ancient cultural identity of the indigenous Canaanite population. His thesis is that, while the indigenous population did not share a common genetic pool; they did share common cultural traditions which, throughout the ages, were appropriated by subsequent waves of conquerors. Hence, the only way to learn about the indigenous Canaanite/Palestinian population is through ethnographic study. While the indigenous Canaanite population of Palestine did not leave behind any physical evidence, many of their ancient spiritual traditions have survived in the traditions of generations of conquerors, including the Christian religious calendar. The purpose of the writing of the Old Testament, for example, was to appropriate the traditions and the land of the indigenous population. Churches were built on top of ancient Canaanite sacred sites (primarily mountain tops and caves). And in the modern era, Palestinians, once more, are told that this land is not truly theirs and their land and traditions are appropriated by the latest wave of occupiers.
November 8 -- Jerusalem
After a very early arrival at Ben Gurion airport (Tel Aviv), the group spent the day visiting Christian sights in Jerusalem, mostly churches build at places believed to have been sites of Jesus’ ministry and passion.
We visited the pool were Jesus cured a man ill for 38 years; the place where he looked out over Jerusalem and cried, the gate that he may have entered on a donkey with the crowds cheering on; the place where he may have taught the Lord’s prayer to his disciples (now over 100 translations of the prayer are displayed there on beautiful tiles, I even found a Malayalam and Telegu translation); the olive garden where he prayed, was betrayed by Judas, and arrested by Roman soldiers (2,000-year old olive trees there!); the stairs on which the soldiers brought him to the Jewish authorities (yes, I walked up a 1st-century flight of stairs!); the place believed to have been the palace of Caiapahs, the Jewish high priest (including grain silos, soldiers’ quarters, and dungeon prison cells), Via Dolorosa with its many stations that remember the Catholic stations of the cross; and, finally, the Church of the Holy Sepulcher, built over the places believed to have been Golgotha and Jesus’ tomb.
Most remarkable to me about this first day were:
(3) The Israeli flag flying from houses in the midst of Christian Palestinian areas. More and more homes have been stolen from their rightful owners by fanatic Jewish settlers, breaking into the homes in the family’s absence,
changing locks, and putting up barbed wire. These houses are everywhere, from the Mount of Olives to the Old City right next to the Church of the Holy Sepulcher.
We visited the pool were Jesus cured a man ill for 38 years; the place where he looked out over Jerusalem and cried, the gate that he may have entered on a donkey with the crowds cheering on; the place where he may have taught the Lord’s prayer to his disciples (now over 100 translations of the prayer are displayed there on beautiful tiles, I even found a Malayalam and Telegu translation); the olive garden where he prayed, was betrayed by Judas, and arrested by Roman soldiers (2,000-year old olive trees there!); the stairs on which the soldiers brought him to the Jewish authorities (yes, I walked up a 1st-century flight of stairs!); the place believed to have been the palace of Caiapahs, the Jewish high priest (including grain silos, soldiers’ quarters, and dungeon prison cells), Via Dolorosa with its many stations that remember the Catholic stations of the cross; and, finally, the Church of the Holy Sepulcher, built over the places believed to have been Golgotha and Jesus’ tomb.
Most remarkable to me about this first day were:
(1) The brutality of punishment during the first century (the dark, claustrophobic dungeon cells at Caiaphas’ palace still show the holes through which the prisoners’ chains were tied to the wall). Whether or not this truly was the site of Jesus’ trial, is less important to me than seeing what human beings are capable of doing to each other.
(2) The craziness of one of Christianity’s holiest places, the Church of the Holy Sepulcher. Crowds waiting in line, pushing, shoving, and punching each other while waiting for their turn to see the “attractions”; angrily gesturing priests standing guarding the entrance to the tomb, obviously so absorbed and carried away by the weight of their responsibility that they shout and argue with worshippers; the intimacy of worshippers lighting candles. This is where the hunger for forgiveness and the thirst for help in carrying life’s burdens that brings people to God felt most tangible to me.
(3) The Israeli flag flying from houses in the midst of Christian Palestinian areas. More and more homes have been stolen from their rightful owners by fanatic Jewish settlers, breaking into the homes in the family’s absence,
changing locks, and putting up barbed wire. These houses are everywhere, from the Mount of Olives to the Old City right next to the Church of the Holy Sepulcher.
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