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Sheikh Jarrah Is Not a New Event! It is Our Relived Generational Trauma

By Nazek Jawad

Growing up in Damascus, I didn’t realize the occupied Palestinian territories were a separate political entity from Syria, until I was in fourth grade. Up until then, I thought it was a part of Syria. This is how present the Palestinian cause has been in our daily lives. The shadows of generations of Palestinians, who were forced out of their homes, followed us in schools, in the streets, and in our homes. The shadows of the Palestinian “Children of the Stones” shared our desks with us in the classrooms. We grew up with the open wound of Palestine. We grew up with the pain of women protecting their olive trees from being uprooted by military tanks. With the agony of the stolen childhood of Palestinian kids, who looked like us, but had to become men at ten years old to defend their livelihood, their homes, and their families. 

In 1993, while the usual images of the Israeli destruction of Arab land in Palestine were on the front page of one of the daily newspapers, on the back page was an image of Hillary Clinton with Big Bird. I remember gazing at that image, staring at Big Bird’s fluffy yellow feathers and rounded big eyes. I felt sunnier just by looking at Big Bird. I stared at Clinton’s cheerful smile and in my eight years old mind I gushed to myself: It must feel lighter to exist on the other side of the world, without the weight of all what’s happening here- life tastes differently there, it is not as salty! That brightness of the image illuminated how life feels like, without the weight of an existential threat looming in the background.

Every night when the clock hits 8:30pm, it was the time for the news segment, a time for another Palestinian tragedy. In my child mind I would think to myself: Is this the one? Is this the tragedy that would finally get the world moving to help us end this misery? Does the world know what’s happening? Is everyone around the world watching the news? 

Silence. Silence was the answer to all my questions. Silence was the world’s answer to all what was happening.

You see, in a child’s mind the sense of humanity remains untouched and pure, from all man-made divisive concepts. You don’t know nationalities nor borders. All what you know is humanity. You understand people around the world as a continuum of individuals around you-you imagine them like your neighbors. When a suffering happens, it doesn’t matter on which side of which border it took place-in your mind, the world exists in one stretch. What matters is the world’s response, and its absence has always aggravated me, and later when I grew up, it pained me, as I understood the world is choosing to stand still while we bleed.

In geography classes, we practiced the map of the Arab land with all its pieces intact. Where the world map outlines Israel, we wrote Palestine! That was our form of defiance. It was our small way of claiming our agency, and resisting the injustice of land dispossession. That small dose of self-made justice felt very empowering. It helped ease the frustration at times, especially on days when the American UN ambassadors raised their hands to veto a UNSC resolution condemning an Israeli aggression. So, there you go! For each one of your vetoes, we will draw a map. We will mark Palestine with capital letters. We will hang the map on every wall. On every door. On the sun! That land is Palestine, and all the millions of dollars sent in aid to Israel will never be enough to erase Palestine from our consciousness, from our being. 

You see, a child’s mind does not understand politics, but can feel hostility. We didn’t understand the political calculation behind the imperialist aggression against our region, but we felt the animosity against us. To be denied a mere condemnation, we knew our suffering is not seen. We knew the wailing of Palestinian mothers over the dead bodies of their children and the ruins of their homes is not heard. We felt the rejection. We are not wanted, not even to exist on our own land. But, what does a child do when they are rejected? They fight back claiming the very identity that has been taken away from them by force! It simply did not matter what all American Foreign Affairs Secretaries planned and negotiated and announced with Israeli and Arab leaders. For us, these borders that we practiced and perfected, are the borders of Palestine.

In history classes we learned about the Israeli occupation, the failed Arab revolution to free Palestine, and all the UN resolutions. We memorized the dates of every peace treaty, the names of the towns of every massacre, the numbers of deaths, and the names of all the Arab martyrs. We gazed at images of the Golan, the occupied part of the Syrian land, which we knew we will never see, not even in our dreams. A land that is only a couple-hours’ drive from Damascus, but seemed impossible to reach. It’s beautiful, I always thought. I could almost smell its scent out of the page of my book, but I could never touch it. This wound grows to be another extension of you. The loss becomes your shadow. Your land is who you are. As you grow older, you move around the world knowing your existence is simply incomplete. 

After every history lesson, we had so many pressing questions for our teacher: Where is the world from what’s happening? How is this massive generational injustice even allowed to continue in an advanced world? Isn’t this the same world that preaches to us about international law and human rights? Well, what about our rights? 

Once again. Silence. Silence was the answer to all our questions. 

But there’s no such thing as silence in a child’s mind. A child’s mind will always find answers. We realized then that our human value is not equal to others. We learned at an early age that it didn’t matter whether our cause is a just cause, our human suffering is insignificant to the rest of the world because we are weaker. Only those who are strong can move the world when they are touched. 

I always thought, how unfortunate for us that the world doesn’t measure our strength by the thousands of years of our civilization. It doesn’t measure our strength by the hospitality of our homes, the tastefulness of our food, the craftiness of our people. Somehow, by some arbitrary measures, which we didn’t decide, we ended up on the weaker side, while our survival over that land, and the creativity and endurance it takes to continuously inhabit a place for thousands of years, measured up to nothing. 

When you are a victim on the weaker side, the world sits in silence watching, desensitized to your bloodshed, and when you resist, the world roars pointing at you calling you a villain. When all liberation movements around the world are celebrated, while you don’t even have the right to resist-you realize then that you don’t matter. It’s that simple. It’s that painful. 

For seventy-three years we have been reliving the same devastating images, hearing the same condemnation statements, frustrated with the same inaction. For seventy-three years, the only thing human race has been successful in recycling is human misery, and an agonizing inaction to this misery.

This relived trauma in our region has been passed down generation after generation, because no one can wash away the daily lived sense of loss. We simply don’t have the privilege to forget. We don’t have a choice but to feel the pain of our missing pieces. How can you forget when all you feel is the pain of that void?

Today, with all what’s happening in Sheikh Jarrah, I am thinking about the entirety of the region where I come from, that has been subject to injustice that feels as ancient as time. When the world is celebrating technology that reduces physical distance, this region feels more isolated than ever. I will never understand such cruelty. How could a place that has given so much to the world, a place that has been a safe haven to so many civilizations, be faced with such harshness? What could be worth of unconceivable amount of human suffering?

I will never understand.

The Black Panther Party On Palestine

By Greg Thomas

The following article by Greg Thomas, the curator of “George Jackson in the Sun of Palestine,” was published in Ittijah, a new Arabic-language publication by Palestinian youth issued by Nabd, the Palestinian Youth Forum.  Dr. Greg Thomas is Associate Professor of Black Studies & English Literature at Tufts University, who crafted the exhibition, displayed first at the Abu Jihad Museum in occupied Palestine and then in Oakland and in several other US locations. The exhibition “includes drawings, woodcuts, political posters and other art tied to Jackson’s life and the Palestinian and U.S. prisoners’ movements, letters of solidarity between Palestinian and American prisoners, letters from Jackson and coverage of his life and death, photos of Palestinian art from the Apartheid Wall, and other artifacts tying the movements together.” It is named for Black Panther and Soledad Brother George Jackson, murdered in 1971 in a claimed “escape attempt;” poetry by the Palestinian leader and poet, Samih al-Qasim, including “Enemy of the Sun” and “I Defy,” was found in his cell after his death. (Handwritten copies of the poems where originally misattributed to Jackson, in what Thomas refers to as a “magical mistake” born of “radical kinship” between liberation movements.)

Download the original Arabic issue of Ittijah here: https://drive.google.com/file/d/0B1Wg2eU7ijQhQnR1anBvNmUtdkk/view

The leader of the Black Panther Party (BPP), Huey P. Newton once wrote, “Israel was created by Western imperialism and is maintained by Western firepower.”  He likewise said that ‘America’ must die so that the world can live.  Neither Zionism nor “Americanism” would escape the wrath of these anti-colonialist/anti-racist/anti-imperialist Black Panthers, an organization founded in 1966 as the “Black Panther Party for Self-Defense” in Oakland, California.

Relatedly, by 1967, when the Student Non-Violent Coordinating Committee (SNCC) began to transform itself from a liberal civil rights organization into a radical Black nationalist organization that would rename itself the Student National Coordinating Committee, it also took a bold position in support of Palestine.  The text of SNCC’s statement was co-drafted by Stokely Carmichael, who would go on to make history as a revolutionary icon of “Black Power” and Pan-African movements for liberation.  But SNCC paid for this position dearly.  Its economic patronage by white liberalism in general and white ‘Jewish’ liberalism in particular came to a screeching halt.  Historically, like all Black people who refuse to support “Jewish” Euro-imperialism, it would be represented as a band of ungrateful savages – “anti-Semitic” and “racist in reverse,” in other words – insofar as it would refused to put white and “Jewish” interests before its own Black nationalist and internationalist interests in North America and the world at large.

Nonetheless, it was a number of ex-SNCC radicals who published Enemy of the Sun: Poetry of Palestinian Resistance in 1970 — after they had formed Drum & Spear Press in Washington D.C., and after that book project co-edited by Naseer Aruri and Edmund Ghareeb had been rejected by a dozen other publishing houses.  This was the same collection of poems seized from the cell of George Jackson (Black Panther Field Marshal), after his assassination by San Quentin prison guards on August 21, 1971: “Enemy of the Sun” by Samih al-Qasim was even mysteriously published in the Black Panther newspaper under “Comrade George’s” name in a magical “mistake” that would cement a certain Black/Palestinian connection for decades to come.

Condemning Zionist imperialism and white colonial liberalism led to no crisis for the Black Panther Party, for it was revolutionary rather than a reformist organization from its inception.  The party issued at least three official statements on Palestine and the “Middle East” in 1970, 1974, and 1980, besides anonymous Black Panther articles promoting Palestinian liberation as well as assorted PLO editorials in The Black Panther Intercommunal New Service, a periodical with a global circulation of several hundred thousand copies weekly in its run from April 25, 1967 to September 1980.

The first official BPP statement in 1970 by proclaimed, “We support the Palestinian’s just struggle for liberation one hundred percent.  We will go on doing this, and we would like for all of the progressive people of the world to join in our ranks in order to make a world in which all people can live.”  The Panthers made a point to mention that they were “in daily contact with the PLO,” provocatively, via the office that they had opened in Algiers as an “international section” of the party.  This statement was made at a press conference in 1970 and republished in 1972 as a part of To Die for the People: The Writings of Huey P. Newton.

What’s more, the BPP Minister of Defense put a sharp spin on the Zionist rhetoric of “the right to exist,” mocking its arrogance with a Black revolutionary flair:  “The Jewish people have a right to exist so long as they solely exist to down the reactionary expansionist Israeli government.”

A second statement was issued by Newton in 1974.  It would not budge from the BPP’s automatic support for Palestine.  Yet the push here was now for an Israeli retreat to 1967 borders, on the one hand, and, on the other hand, for a pan-Arab populism that would move toward a “people’s republic of the Middle East.”  This was mostly a rhetorical critique of U.S. puppet regimes in the Arab world, which is to say, their comprador betrayal of Palestine:  Elaine Brown reports that the masses of the party favored a position of complete Palestinian decolonization in any and every case.

A third official BPP statement followed Huey Newton’s trip to Lebanon in 1980.  It is a virtual conversational profile of Yasser Arafat as well.  The PLO Chairman vilified in the West was presented as an icon of peace with anti-imperialist justice in strict contrast to Menachem Begin.  In minute detail, the Panther newspaper recalls Newton’s visit to a Palestinian school, the Red Crescent Society Hospital, and the Palestine Martyrs Works Society (SAMED), suggesting a significant parallel between these PLO programs in Beirut and the “survival pending revolution” programs of the Black Panther Party in North America.  This written portrait of two revolutionary leaders and organizations in contact again conjures up some striking images found elsewhere:  Huey greeting Arafat ecstatically in an airport somewhere and Huey smiling in front of a refugee camp in Lebanon with his arms around two armed Palestinian youth.

The afterlife of the Black Panther Party is noteworthy to be sure.  Elaine Brown would proudly recap its history of Palestinian solidarity in 2015, while Kathleen Cleaver remembered in the same year that Fateh helped them construct their office (or “embassy-without-a-state”) in Algeria.  Safiya Bukhari would continue to recite Palestinian poetry in tribute to “fallen comrades,” long after George Jackson became Samih al-Qasim and Samih al-Qasim became George Jackson thanks to the party’s newspaper.  Lastly, Dhoruba Bin Wahad would be denied entry into Palestine in 2009 and briefly detained by the Israelis in Jordan.  He was en route to a conference on political prisoners and representing the “Jericho Movement to Free Political Prisoners in the U.S.”   And it is difficult to find a more radical or brilliant critic of Zionism, Negrophobia and Islamophobia in the Western Hemisphere today.

Moreover, before Stokely Carmichael moved back to Guinea and changed his name to become Kwame Ture, he was for a time affiliated with the Black Panthers as its “honorary prime minster.”  Despite their subsequent differences, he arguably became the greatest Black giant of anti-Zionism himself.  He described Palestine as “the tip of Africa” and said that he had “two dreams” (which were revolutionary, anti-Apartheid dreams in fact):  “I dream, number one, of having coffee with my wife in South Africa;  and number two, of having mint tea in Palestine.”  This means that the legacy of his as well as SNCC’s historic solidarity with Palestine can be seen as intertwined with the legacy of the Black Panthers, not to mention Malcolm X.

Indeed, when Huey P. Newton referred to the Black Panther Party as the “heirs of Malcolm X,” he could have been talking about their shared anti-Zionist stance against white racism empire.  In 1964, Malcolm made his Hajj and epic political tour of the Afro-Arab world.  He spent two days in Gaza (5-6 September), where he prayed at a local mosque, gave a press conference at the parliament building, met Harun Hashim Rashad (as May Alhassen informs us), and visited several Palestinian refugee camps.  Soon he met the first Chairman of the PLO Chairman, Ahmed Shukeiri, in Cairo – after the second Arab League Summit in Alexandria — and published his blistering polemic against “Zionist Logic” in The Egyptian Gazette (17 September 1964):  “The modern 20th century weapon of neo-imperialism is “dollarism,” he wrote:  “The Zionists have mastered the science of dollarism….  The ever-scheming European imperialists wisely placed Israel where she could geographically divide the Arab world, infiltrate and sow the seed of dissension among African leaders and also divide the Africans against the Asians.”  Here Malcolm (or, now, El Hajj Malik El Shabazz) prefigures Fayez Sayegh’s powerful booklet, Zionist Colonialism in Palestine (1965);  and he eerily portends Benjamin Netanyahu’s wretched tour of Uganda, Kenya, Rwanda and Ethiopia in 2016.  The 50th anniversary of the Black Panther Party (for Self-Defense) is thus a great time to remember the whole genealogy of a Black revolutionary tradition of opposition to Zionism and all forms of Western racism, colonialism and imperialism, perhaps especially in this special place that produced Black Panther/Fahd al-Aswad formations of own.

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