The Story of Palestine’s Land Day

The Story of Palestine’s Land Day

By Staff

Palestine’s Land Day is commemorated on March 30 every year marking the day on which in response to the ‘Israeli’ occupations government’s announcement of a plan to expropriate thousands of dunams of Palestinian land in 1976.

A general strike and marches were organized in Arab towns from the Galilee to the al-Naqab. In the ensuing confrontations with the Zionist army and police, six unarmed Arab citizens were martyred, about one hundred were wounded, and hundreds of others detained.

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Save Sheikh Jarrah: The online campaign giving hope to Palestinian refugees in East Jerusalem

Residents of Karm al-Jaouni live under the threat of forcible eviction that would see them replaced by Israeli settlers

Nabil al-Kurd, a long-time resident of Karm al-Jaouni, stands next to a wall graffitied with “We will not leave” in Arabic (MEE/Aseel Jundi)

By Aseel Jundi in Sheikh Jarrah

Published date: 22 March 2021 16:06 UTC 

At first glance, everything looked seemingly normal in Karm al-Jaouni in the Sheikh Jarrah district, but the clamour of gathering news outlets and legal institutions last week told another story of a neighbourhood in turmoil.

The Sheikh Jarrah district is inhabited by refugees who were expelled from their towns and villages by Zionist militia during the Palestinian Nakba (Catastrophe) in 1948. But due to Israel’s push to populate the area with Israeli settlers, Palestinian residents are now, once again, facing the spectre of expulsion.

In an effort to garner international support, activists launched an online campaign, #SaveSheikhJarrah, in Karm al-Jaouni on Monday to help save the residents, who have lived in the neighbourhood for decades, from forcible removable, which many of their neighbours have already endured. 

Nabil al-Kurd, a 70-year-old Jerusalemite and resident of Karm al-Jaouni, sees the campaign as a glimmer of hope that could help him retain his current home, and avoid reliving the experience of having been forced out of his family house in Haifa in 1948.

Karm al-Jaouni
Israel’s judicial system has repeatedly shown bias toward Israeli settlers (MEE/Aseel Jundi)

“We want to relay our voices to Jordan, the Palestinian Authority, the United Nations and international law organisations because all these parties are involved in our issue, which has certainly reached the level of war crime,” he said.

In 1956, the Jordanian government, together with the UN agency for Palestinian refugees, reached an agreement to settle these families in Jerusalem in return for their UNRWA documents.

Some 28 families were selected and provided with housing units, built by the Jordanian government, for three years, after which the ownership of the property will be automatically theirs. The lease contracts expired in 1959 and the residents became the owners of the property.

‘Their dogs attack us, their trash floods the entrance, they have killed the trees and turned the house into ruins’

– Nabil al-Kurd, resident

However, after the occupation of Jerusalem in 1967, with the eastern part of the city coming under Israeli control, the inhabitants of Sheikh Jarrah district were taken by surprise when two Jewish committees registered their ownership of the 18-dunums of land at the Land Department in 1972.

Thereafter, dozens of judicial cases were raised in Israeli courts, as the 28 nuclear Palestinian families expanded and the number of residents facing eviction in favour of settlers rose to around 600 Palestinians.

In 2019, lawyer Sami Ershied told MEE that Sheikh Jarrah eviction cases are discriminatory because the legal procedures do not take into account that East Jerusalem is an occupied territory.

Under international law, an occupying state cannot forcibly transfer residents of occupied territories because it has an obligation to preserve the demographic composition of the inhabitants.

Another point of contention has been claims made by religious Israelis that a sacred shrine belonging to Shimeon al-Siddiq (founder of the Israelite Tribe of Simeon) is located in the heart of the Karm al-Jaouni district.

Palestinian residents refute this claim, asserting that the shrine is Islamic, and known as the saint Saad al-Din Hijazi, who was buried there 400 years ago, and that “Ottoman maps” prove their narrative.

Relentless harassment

Al-Kurd’s experience with the Israeli occupation is a flagrant example of Palestinians suffering at the hands of settlers.

In 2001, he built a house adjacent to the one he already had, only for Israeli occupation authorities to confiscate the keys to the new house, just four days before he was planning to move in. In 2009, settlers came and occupied the house, turning Kurd’s life into hell. 

At the time, al-Kurd erected a tent at the entrance of the house where Palestinian, European and Jewish activists came to demonstrate their support. Settlers harassed the activists by spraying them with spoiled milk, hitting them with rotten fruits, vegetables, and waste and setting rodents on them while they slept.A decade in, Palestinian family fights on against East Jerusalem eviction

Five years later, the settlers set fire to the tent and burned it down, but the harassment of the family did not stop, even after the sit-in ended.

“Settlers would take their clothes off and stand at the windows overlooking our home. I had to hang a fabric barrier to protect my wife and daughters,” Nabil said. 

“Their dogs attack us, their trash floods the entrance, they have killed the trees and turned the house into ruins.”

Since his retirement several years ago, this elderly Jerusalemite has divided his time between keeping an eye on settlers, lest they suddenly attack his family, and countering the Israeli judicial system.

The Israeli district court has recently issued a verdict giving al-Kurd a grace period to vacate his house before May.

Al-Kurd said that although the settlers lack any proof of ownership of the land, they are adamant to evacuate its residents in accordance with the Judaisation policies in occupied East Jerusalem.

Residents of the neighbourhood, he said, have had no means of defending themselves except resorting to the law, but that avenue has been marred with challenges as the judicial system has repeatedly shown bias toward the settlers.

‘I did not surrender’

The online campaign, which has been trending in both Jordan and Palestine, has given hope to Fawziah al-Kurd, who was forcibly removed from Karm al-Jaouni in 2008, that an international campaign would stop Israel from expelling these refugees for a second time, and allow her to return to her neighbourhood.

Fawziah, who is better known as Um Kamel al-Kurd, said that although it has been 13 years since she was forced to leave, she still visits the place three times a week. 

Fawziah al-Kurd
A 2008 photo shows the tent that Fawziah al-Kurd lived in for a year after she was expelled from her home in Sheikh Jarrah (provided)

She said she passes by her house, which is currently occupied by settlers, as a show of resilience and to reiterate her refusal to abandon it. 

“I lived in the house for 40 years, the last five of which were the hardest because Israelis took half of my house by force before practically throwing me out on the street along with my ailing husband,” Fawziah told MEE. 

“Despite all of this, I did not surrender and I lived in a tent adjacent to my house for a whole year.”

Save Sheikh Jarrah

One of the coordinators of #SaveSheikhJarrah, Karmel al-Qasim, who lives in the area, said that his family was given until early May to vacate their house in which they have been living since 1956.

‘Our one and only demand is to let us live peacefully in our homes just like any normal family anywhere in the world’

– Karmel al-Qasim, resident

He pointed out that the goal behind the campaign is to convey the voice and the suffering of Karm al-Jaouni residents to the whole world and generate international political pressure to stop the displacement and dispersion of its inhabitants, once again.

“Our one and only demand is to let us live peacefully in our homes just like any normal family anywhere in the world, without the threat of eviction and displacement,” Qasim said. 

“Through the #SaveSheikhJarrah campaign, we call upon UNRWA and Jordan to assume their legal and moral responsibilities toward us because we have been living here in compliance with an agreement that both parties reached in the 1950s.” 

Karmel said he will not abandon his right to resist the policy of eviction and will continue to follow in the footsteps of his late mother Amal al-Qasim, a refugee who was expelled from Jaffa in 1948. 

He, along with his brothers and sisters, intend to stand fast in their neighbourhood, which is strategically located near the Old City of Jerusalem.

Aref Hammad, a member of Sheikh Jarrah Refugees Housing Units Committee, told MEE that the Skafi, Qasim, al-Kurd, al-Jaouni, Hammad, al-Daoudi and al-Dijani families are in the process of filing an appeal to the Israeli Supreme Court, in a last push in the legal recourse against the eviction verdicts recently issued by the district court. 

Hammad said that 169 residents of the neighbourhood have received orders to vacate their homes, including 46 children from 12 different families. 

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Jamila Al-Shanti Becomes First Woman in Hamas’ Top Political Bureau

March 15, 2021

Jamila al-Shanti (C) became the first woman to be elected to the political bureau of the Islamic Resistance Movement Hamas. (Photo: The Palestine Chronicle, Supplied)

By Wafa Aludaini

Jamila al-Shanti became the first woman to be elected to the political bureau of the Islamic Resistance Movement Hamas. The bureau is the highest political decision-making body of the movement. 

Al-Shanti, a Palestinian refugee from the Jabaliya Refugee Camp in Gaza, was elected on Sunday, March 14, as part of the movement’s ongoing elections, which are also expected, aside from selecting a new political bureau, to yield a new leader.

The vote has been taking place over the course of months in the occupied West Bank, Gaza, Palestinians in diaspora and within Israeli prisons.

Senior Hamas official Suheil Al-Hindi was quoted as saying that the election of al-Shanti by the rank and file of the movement is a testament to the fact that “the Hamas movement respects Palestinian women, their struggle, heroism, and sacrifices”.

Al-Shanti was quoted by the Palestinian Al-Aqsa TV channel as saying that the presence of women in the Hamas leadership shall prove to be a valuable contribution to the movement’s future. 

“As a (Palestinian) women’s movement, we haven’t been officially in the Hamas political bureau before, but we have participated in the organization and in decision making during the preceding period,” al-Shanti said. 

But becoming direct participants in decision making as part of the actual top leadership is a gamechanger. “This means that Palestinian women have an identity and power (that can be expressed directly) on the Palestinian political scene, and their effective participation has made them worthy of being in any position,” according to al-Shanti.

Al-Shanti, who holds a Ph.D. in English, was among several women who were elected in 2006 as part of the Hamas electoral list. 

Born in 1957, al-Shanti was always active in the Palestinian women’s movement in Gaza and has founded the Hamas women’s organization.

(The Palestine Chronicle)

Al-Qudwa: ‘It’s Time for Fatah Leaders to Stand against Abbas’

March 13, 2021

Al-Qudwa served as Palestine’s ambassador at the UN. (Photo: UN, file)

Senior Fatah leader Nasser Al-Qudwa has called on Friday for Fatah leaders to stand against Mahmoud Abbas, who he described as “the main reason for Fatah’s weakness”, Arabi21.com reported.

Al-Qudwa’s remarks came in response to Fatah’s decision to dismiss him over his attempt to run for the parliamentary elections on a separate list to Fatah.

“I think a lot of the Palestinians want to change as they believe it is the time to choose a new track for hope,” Al-Qudwa added, referring to his proposal to reform Fatah as a condition for him to run on the official list for parliament.

Criticizing the rapprochement between Fatah and Hamas, he explained:

“It is not difficult for Hamas to face Fatah due to what I have warned about. The cooperation between member of Fatah Central Committee Jibril Al-Rajoub and Hamas Deputy Chief Saleh Al-Arouri is weakening Fatah. Therefore, the president must bear this in mind.”

Al-Qudwa stated that he is still committed to supporting jailed Fatah leader Marwan Barghouti if he runs for presidency, because “there are no other choices on the table.”

Al-Qudwa shared that he was afraid that the relationship between Al-Rajoub and Hamas would bring Iran to the West Bank “via the back door”.

He also warned that Al-Rajoub might use the national reconciliation and the elections for serving himself and not the Palestinian people.

(MEMO, PC, Social Media)

Imagining Palestine: On Barghouti, Darwish, Kanafani and the Language of Exile

February 24, 2021

An archive photo of Mourid Barghouti with his late wife Radwa Ashour. (Via: Mourid Barghouti’s Twitter account)

By Ramzy Baroud

For Palestinians, exile is not simply the physical act of being removed from their homes and their inability to return. It is not a casual topic pertaining to politics and international law, either. Nor is it an ethereal notion, a sentiment, a poetic verse. It is all of this, combined.

The death in Amman of Palestinian poet, Mourid Barghouti, an intellectual whose work has intrinsically been linked to exile, brought back to the surface many existential questions: are Palestinians destined to be exiled? Can there be a remedy for this perpetual torment? Is justice a tangible, achievable goal?

Barghouti was born in 1944 in Deir Ghassana, near Ramallah. His journey in exile began in 1967, and ended, however temporarily, 30 years later. His memoir “I Saw Ramallah” – published in 1997 – was an exiled man’s attempt to make sense of his identity, one that has been formulated within many different physical spaces, conflicts and airports. While, in some way, the Palestinian in Barghouti remained intact, his was a unique identity that can only be fathomed by those who have experienced, to some degree, the pressing feelings of Ghurba – estrangement and alienation – or Shataat – dislocation and diaspora.

In his memoir, translated into English in 2000 by acclaimed Egyptian author, Ahdaf Soueif, he wrote, “I tried to put the displacement between parenthesis, to put a last period in a long sentence of the sadness of history … But I see nothing except commas. I want to sew the times together. I want to attach one moment to another, to attach childhood to age, to attach the present to the absent and all the presents to all absences, attach exiles to the homeland and to attach what I have imagined to what I see now.”

Those familiar with the rich and complex Palestinian literature of exile can relate Barghouti’s reference – what one imagines versus what one sees – to the writing of other intellectuals who have suffered the pain of exile as well. Ghassan Kanafani and Majed Abu Sharar – and numerous others – wrote about that same conflict. Their death – or, rather, assassination – in exile brought their philosophical journeys to an abrupt end.

In Mahmoud Darwish’s seminal poem, ‘Who Am I, Without Exile’, the late Palestinian poet asked, knowing that there can never be a compelling answer: “What will we do without exile?”

It is as if Ghurba has been so integral to the collective character of a nation, and is now a permanent tattoo on the heart and soul of the Palestinian people everywhere. “A stranger on the riverbank, like the river … water binds me to your name. Nothing brings me back from my faraway to my palm tree: not peace and not war. Nothing makes me enter the gospels. Not a thing …,” Darwish wrote.

The impossibility of becoming a whole again in Darwish and Barghouti’s verses were reverberations of Kanafani’s own depiction of a Palestine that was as agonizingly near as it was far.

“What is a homeland?” Kanafani asks in ‘Returning to Haifa’. “Is it these two chairs that remained in this room for twenty years? The table? Peacock feathers? The picture of Jerusalem on the wall? The copper-lock? The oak tree? The balcony? What is a homeland? .. I’m only asking.”

But there can be no answers, because when exile exceeds a certain rational point of waiting for some kind of justice that would facilitate one’s return, it can no longer be articulated, relayed or even fully comprehended. It is the metaphorical precipice between life and death, ‘life’ as in the burning desire to be reunited with one’s previous self, and ‘death’ as in knowing that without a homeland one is a perpetual outcast – physically, politically, legally, intellectually and every other form.

“In my despair I remember; that there is life after death … But I ask: Oh my God, is there life before death?” Barghouti wrote in his poem ‘I Have No Problem.’

While the crushing weight of exile is not unique to Palestinians, the Palestinian exile is unique. Throughout the entire episode of Palestinian Ghurba, from the early days of the Nakba – the destruction of the Palestinian homeland – till today, the world remains divided between inaction, obliviousness, and refusal to even acknowledge the injustice that has befallen the Palestinian people.

Despite or, perhaps, because of his decades-long exile, Barghouti did not engage in ineffectual discussions about the rightful owners of Palestine “because we did not lose Palestine to a debate, we lost it to force.”

He wrote in his memoir “When we were Palestine, we were not afraid of the Jews. We did not hate them, we did not make an enemy of them. Europe of the Middle Ages hated them, but not us. Ferdinand and Isabella hated them, but not us. Hitler hated them, but not us. But when they took our entire space and exiled us from it they put both us and themselves outside the law of equality.”

In fact, ‘hate’ rarely factors in the work of Barghouti – or Darwish, Kanafani, Abu Sharar and many others – because the pain of exile, so powerful, so omnipresent – required one to re-evaluate his relationship to the homeland through emotional rapport that can only be sustained through positive energy, of love, of deep sadness, of longing.

“Palestine is something worthy of a man bearing arms for, dying for,” wrote Kanafani. “For us, for you and me, it’s only a search for something buried beneath the dust of memories. And look what we found beneath that dust. Yet more dust. We were mistaken when we thought the homeland was only the past.”

Millions of Palestinians continue to live in exile, generation after generation, painstakingly negotiating their individual and collective identities, neither able to return, nor feeling truly whole. These millions deserve to exercise their Right of Return, for their voices to be heard and to be included.

But even when Palestinians are able to end their physical exile, chances are, for generations they will remain attached to it. “I don’t know what I want. Exile is so strong within me, I may bring it to the land,” wrote Darwish.

In Barghouti too, exile was ‘so strong’. Despite the fact that he fought to end it, it became him. It became us.

– Ramzy Baroud is a journalist and the Editor of The Palestine Chronicle. He is the author of five books. His latest is “These Chains Will Be Broken: Palestinian Stories of Struggle and Defiance in Israeli Prisons” (Clarity Press). Dr. Baroud is a Non-resident Senior Research Fellow at the Center for Islam and Global Affairs (CIGA) and also at the Afro-Middle East Center (AMEC). His website is www.ramzybaroud.net

Israel: How a Trifecta of Court Cases Could Cement King Bibi’s 12-Year Reign

Image result for Israel: How a Trifecta of Court Cases Could Cement King Bibi’s 12-Year Reign

By Miko Peled

Source

Three separate court cases have converged in Israel to provide Netanyahu the cover he needs to maintain power amid an endless stream of controversies.

Three judicial matters have been in Israeli headlines recently, all of them very serious in nature and all likely to serve Israeli Prime Minister Benjamin Netanyahu in the upcoming Israeli elections.

The first is the indicted prime minister’s court hearing in early February regarding his ongoing corruption case. The second is that the prosecutor at the International Criminal Court (ICC) announced that the territories Israel occupied in 1967 are within its jurisdiction, meaning that many Israelis may well be the subject of war-crimes investigations. The third is an Israeli court ruling from January 2021 banning the 2003 film “Jenin, Jenin,” made by Palestinian actor and director Mohammad Bakri. The film documents the atrocities committed by IDF forces in the Jenin refugee camp in the spring of 2002. All three are likely to raise serious concerns among the highest echelons of the Israeli government.

Yet even as these court cases loom over him, his government, and the Israeli military, and with national elections rapidly approaching, for Netanyahu these crises present opportunity. Taking the familiar pages from the Trump playbook, Netanyahu can turn every accusation of corruption into an attack by liberals, any claims of war crimes, or even misconduct by Israeli forces, into an attack on all Jews by antisemitic forces. Only in Netanyahu’s Israel could so many problems be a blessing.

Indeed, Netanyahu and his supporters claim that the corruption charges against him represent persecution of the prime minister by the liberal press and a biased judicial system. He is leading the charge to attack the ICC and has already stated that its decision is antisemitism raising its ugly head again. As for “Jenin, Jenin,” it is being universally condemned in Israel and is characterized as libelous and totally false.

When you are Benjamin Netanyahu, the best card player in the casino of Israeli politics — when you are the one who knows how to play everyone else in the room, possessing decades of experience — there’s nothing better than a good crisis. It helps to rally people around you. As a matter of fact, dealing with crises is what Netanyahu does best.

Indictment? No problem!

According to the Times of Israel, because Netanyahu’s corruption case has been in the news cycle for close to five years already, “[a]ny political fallout is already baked into the views, poll responses, and voting calculations on all sides.” In other words, nobody cares, and the election results will not be affected in any significant way.

Furthermore, the Times states that many of Netanyahu’s supporters “agree with Netanyahu that he is being unfairly targeted by a politicized prosecution.” Those who feel that the accusations of corruption against him have merit argue that “the advantages he brings as a leader far outstrip any possible malfeasance claimed in the indictment.” In fact, polls quoted in the Times show that “up to 54 percent of Israelis think he’s the best prime ministerial candidate.”

a politicized prosecution.” Those who feel that the accusations of corruption against him have merit argue that “the advantages he brings as a leader far outstrip any possible malfeasance claimed in the indictment.” In fact, polls quoted in the Times show that “up to 54 percent of Israelis think he’s the best prime ministerial candidate.”

Making a deal with the devil

When no crisis is available, Netanyahu creates his own. Tensions along the border with Syria, a threat from Iran, or an impending War on Gaza are the usual favorites and work very well.

In recent days Netanyahu and his Likud Party signed an agreement with the most right-wing elements in the Zionist political spectrum. The worst neo-fascist religious fanatics within Israel have always been his natural allies and he has now come to an official agreement with them on a vote-sharing deal called “surplus votes.” Under the agreement, “Likud promised that Netanyahu would include Religious Zionism MKs ‘in any government he forms.’” That means that after Knesset votes are counted and applied towards seats in the Israeli Parliament, any leftover votes must be shared with Israel’s militant, right-wing religious fanatics.

Surplus vote-sharing agreements are widely used in Israeli elections and allow parties to ensure that extra votes do not go to waste. Instead, the parties utilize them through special agreements with other parties.

While the vote-sharing agreement has irked many in the center and what is sometimes referred to as the center-left of Israeli politics, it shows once again that Netanyahu calls the shots as he sees fit. If other members of the Knesset and even of his own party are unhappy, well then, they are welcome to go elsewhere. However, with nowhere else to go, year after year and election after election, not only do members of his party come running to him, members of the other parties do too.

The parties with which Netanyahu’s Likud signed the vote-sharing agreement include the far-right Religious Zionism Party and the openly racist “Otzma Yehudit,” or Jewish Might. Members of these parties support an ideology that includes expelling Palestinians who refuse to declare loyalty to Israel and accept diminished status in an expanded Jewish state. Some party members also support LGBT conversion therapy. These fanatic religious-Zionist parties represent armed gangs that openly terrorize Palestinians across the country.

The International Criminal Court ruling

After lengthy deliberations that led to a landmark decision, the International Criminal Court ruled that it has jurisdiction over war crimes committed by Israel in the West Bank, Gaza Strip, and East Jerusalem. This ruling opens the door to possible criminal charges against Israeli military personnel and potentially even against government officials.

Netanyahu called the international tribunal’s decision “pure antisemitism,” a meritless claim he failed to explain. The ruling addresses specific incidents in which the Israeli military was involved and has absolutely nothing to do with Jewish people.

After nearly 20 years, court ruling bans Jenin Jenin

Israel’s Central District Court has banned the screening of the 2003 documentary film “Jenin Jenin” and ordered the confiscation of all copies of the film in the country. In addition, the court ordered the film’s director, Mohammed Bakri, to pay Lt. Col. Nissim Magnagi, one of the reservist officers who was allegedly present during the assault on the Jenin refugee camp and was shown for a brief moment in the film, 175,000 shekels in damages on top of 50,000 shekels in legal expenses.

One has to question the merits of banning a film in 2021 when it was made in 2003. There are no public screenings of the film and the only viewers that watch it do so online — and that of course cannot be banned. The fine, however, is a blow and it has yet to be seen what will happen when the decision reaches a higher court for appeal.

Of the three judicial issues stated here, only one pertains to Netanyahu and is likely to have little or no effect on his chances to win the elections. The other two only confirm what the Israeli electorate already believes, that the International Criminal Court is antisemitic and that a film made by a Palestinian showing Israeli military crimes must be a vicious, libelous lie, and the common wisdom is that Netanyahu knows better than anyone how to deal with the anti-Semites.

The Israeli electorate is used to both crises and to the controversy surrounding Prime Minister Benjamin Netanyahu. The results of the next election, just like the results of the three previous ones, are almost guaranteed to go in his favor.

13 years after the Departure of the Palestinian Revolution’s Hakim 13 عاماً على رحيل حكيم الثورة الفلسطينيّة

**Please scroll down for the Arabic version **

“الثوريون لا يموتون أبدا”

Machine translation

“Revolutionaries never die.”

Watan: Today marks the anniversary of the departure of the national, national and international leader, founder of the Movement of Arab Nationalists and the Popular Front for the Liberation of Palestine (PFLP), “Hakim” George Habash.

Born in the Palestinian city of Lod on August 2, 1926,to an affluent Christian Orthodoxfamily.

-He completed his studies for the primary and secondary stages in Jaffa and Jerusalem, and in 1944 enrolled in the Faculty of Medicine at the American University of Beirut, where he graduated as a doctor in 1951, and during his studies he was a prominent political figure who worked through the association “Al-urwa al-Wuthqa” at the university, and through the “Resistance to Reconciliation with Israel” association.

– One of the activists of the””Al-urwa al-Wuthqa”” association at the American University of Beirut, whose main engine was Dr. Constantine Zureik, then co-founded the “Arab Youth Organisation”, which was established in 1951 and then issued the publication “Revenge”, and held its first conference in 1954 under the chairmanship of George Habash and emerged from it the Movement of Arab Nationalists, and was the most prominent members of the movement, Wadih Haddad, Hani Al Hindi, Ahmed Al Yamani, Ahmed Al Khatib, Saleh Shibl, Hamad Al Farhan and Hamed Al Jubouri

– Nominated for parliamentary elections in Jordan in August 1956.

-The Movement of Arab Nationalists in Jordan was banned in 1957 and Habash was forced to hide and live in secret, and in 1958 he moved to Damascus.

عبد الناصر والحكيم - بوابة الهدف الإخبارية

– He married in Damascus in early 1961, and remained there throughout the period of unity with Egypt, and in the meantime the Movement of Arab Nationalists strongly supported President Gamal Abdel Nasser, and one of its founders (Hani al-Hindi) took over one of the ministries under unity.

– Following the defeat of June 1967, he and a group of his colleagues in the Movement of Arab Nationalists established the Popular Front for the Liberation of Palestine, which was officially declared on 11 December 1967, and since then the Front has not ceased its nationalist origins with a Marxist vision. Habash declared his affiliation and the Popular Front affiliation with the Marxist-Leninist ideology,

-His relationship with President Gamal Abdel Nasser remained very close, but began to break in in July 1970 when President Nasser approved the Rogers project.

In 1971, confrontations known as “Black September” broke out between the revolution and the resistance on the one hand and the Jordanian regime on the other hand, which resulted in the expulsion of the Fedayeen forces from Amman and the Ahrash later on.

– In 1971 after the movement of the Palestinian Resistance Forces to the south Lebanon and the camps of Beirut, Habash moved to Lebanon.

– On March 14, 1972, he announced the cessation of the hijacking strategy.

– The Popular Front announced the withdrawal from the Executive Committee of the PLO in September 1974 in protest against the new political direction of the PLO, known as the 10-point program approved by the 10th Palestinian National Council.

– He made a significant contribution to the establishment of the Arab Socialist Action Party in Lebanon and other Arab countries.

– Israel tried to arrest him and kill him more than once, most notably the attempt to hijack one of the planes immediately after taking off from Beirut airport for Baghdad because it believed that he was among the passengers and the incident took place on 10 August 1973.

-He left Beirut in August 1982 with Palestinian forces and resided in Damascus.

– He was significant in the establishment of the Palestinian National Salvation Front, made up of organisations opposed to the Leadership of PLO, which was based in Damascus.

– Opposed the Amman Agreement between PLO. and Jordan, which was signed in February 1986 and called for its cancellation.

-He suffered a stroke in Tunisia on 01/17/1992, as a result of which he was transferred to a hospital in Paris. His transfer sparked an internal political crisis in France, after which three Frensh officials resigned.

– Resigned from the General Secretariat of the PFLP in September 2000 during the sixth general conference of the Front.

-Founded the “Arab Ghad Center” in Damascus in 2002.

– Lived the last stage moving between Damascus and Amman.

-He was admitted to a hospital in Amman on 17 January 2008 for a heart attack and died on 26 January 2008.

From the sayings and sayings of the late Hakim (wise leader) George Habash

Willpower:

“Enemy aircraft can bomb our cities and camps and kill children, the elderly and women, but they cannot kill the will to fight against us.”

-“Don’t be afraid of the path of truth because of the few who walk in it.”

-“There is no excuse for those who realized the idea and abandoned it.”

Self-talk:

-I left home to study in Beirut to rise up, and I hope and insist on returning to it with my hopes, dreams and determination to continue my journey in my country. It is the most difficult moment in my life that has transformed me from a country-loving person and a life to a politician looking for a homeland. And at a distinct historical moment that cannot be erased from my memory .. I lost lost homeland .. !! I missed my being … and the wound deepened in my whole body.. It is the most difficult moment in my life that transformed me from a person who loved a homeland and life to a politician looking for a homeland..and a better life, that is the secret that prompted me to employ all my years of life in order to restore this homeland. , and regain all my dreams and hopes.

Speaking to young people:

The most important thing I can convey to the younger generations is the summary of my experience, and the lessons it contains, whether it be the lessons of failure or the lessons of success, they have to start from where we arrived, not to repeat our experience, but based on its precious lessons, for they are lessons paid for by sacrifices and precious and dear blood, And to strive and strive to overcome our failures and their causes, and this is conditional on possessing awareness, knowledge and knowledge as tools without which progress is impossible, and that they possess self-confidence and in the future, and that defeats do not mean compromising our goals, as they are true, scientific, just and humane to the greatest extent.

The tasks are great and the challenges are enormous, and our youth must sharpen their minds, roll up their sleeves and rush to work, they must overcome the dangers of marginalisation, alienation and develop a positive spirit of rebellion and overcome the mentality of submission, and strive to liberate women from everything that hinders their progress and limits their initiative and creativity, and to link always between its originality and the necessity to possess modernity and not to put it in a deadly confrontation, and to master production in order to be worthy of consumption, the production of thought, knowledge and civilisation, and material production in its various fields, and I hope in this context that the failure of the parties and the severity of defeats will not constitute a force to destroy the spirit of regularity and belonging among our young people, there is no room for progress and multiplication of action without broad regularity within parties, institutions, unions, associations and clubs, to raise social regularity to the level of comprehensive unification of energies, and to reduce their waste and direct them within a comprehensive strategy.

– I am confident that the successive and ascending generations of our youth will not need someone to teach them what to do. No one, individual or party, has the right to forfeit their right to define their ambitions and goals in advance. This is a fact, but an equally important fact stands next to it. The life of nations and peoples, their history and their future is not a disjointed chain that is not connected by a link, but rather it is a continuous, cumulative process, and whoever does not realise his history and is aware of it will not be able to comprehend his present and thus his future.

Conflict with occupation:

– We are in a state of open conflict, a continuous struggle, and a historical process in the face of the aggressor .. It is not surprising that on the sidelines of this struggle appear those who, consciously or unconsciously, tamper with the Palestinian right. Every attempt to tamper with these national rights, is a political and practical brake on the march of the Palestinian national struggle, and therefore all conferences, documents that detract from the Palestinian right will not succeed due to the Palestinian people’s adherence to all their rights and constants. Was Oslo and its documents able to end the Palestinian right, or restore part of the Palestinian right? “Israel” can say its nos. However, every one of these nos will be confronted by our people fiercely, militarily, politically and strategically .. Everyone must realise that the Palestinian issue is not confined to the headings of these nos .. it is the land and the people together, that is, historical Palestine.

-The struggle with an enemy, such as Zionism, Israel and imperialism, is an open historical struggle that will not be reduced to moments of of retreat, this understanding practically pushes towards the necessity of managing the conflict in a comprehensive manner, in a way that supports and intertwines the national liberation struggle with the democratic social struggle, and this means awareness of democracy as a tool for advancement There are values ​​of behaviour, thought, and practice for the liberation of society. Democracy, in itself, is not the solution, but rather a gateway to the solution. As for the solution, it is the strength and freedom of society capable of setting goals and ambitions and striving to achieve them.

Hakim and organizational issue (party):

– A Marxist-based organisation, guided by dialectic systematic thought, and adhering to the interest of the exploited and oppressed majority that lies in liberation, democracy and social justice, will prevail, while the organisation that is based on a petty-bourgeois foundation will fail.

-However, the need to build the self-factor/party is, until now, the central issue, that occupies an important and fundamental position in the hierarchy of priorities necessary for activating the dialectical relationship between the objective circumstance and the subjective factor as a condition that must be met to overcome the current reality.

-The pause of positive reflection that we want is – from my point of view – an invitation to delve into the critical vision of what we are and to diagnose our reality without any frills or falsity, far from being underestimated or arrogant, a meditation that does not call for stillness, but rather starts from the heartbeat of our forehead and its rising movement within the framework of the general political, social, national and democratic movement at the Palestinian level, with its close organic connection with the progressive Arab national project, as there is no longer any possibility to talk about the development and progress of the Palestinian national project by separating it from the Arab nationalist carrier, I say that, despite the severity of the current divergence or or separation between the national and the national.

– The most important merit of a system at the organisational level is our ability in the Popular Front to develop its buildings and institutions and perform them in accordance with the function and historical role that it must play in relation to what it represents historically and the ideological, political, social and combat vision it presents.

– The integration of different forms of struggle political, economic, struggle, media and mass all shovels must be used in a conscious and scientific way and invested in the highest possible capacity of efficiency and clarity of vision.

Hakim and right of return:

– The right of return is a natural, legal, collective and individual right, which no one in the world can tamper with, because the issue is as clear as the sun, there are refugees who have been forced to leave their land and homes. They have the right to return as a natural right, and they have the right to return in accordance with UN Resolution 194, a resolution that allows them to return.

George Habash and the question of the national struggle against imperialism:

– The process of national liberation and the process of social emancipation are linked to each other, and this brings us to talk about the fronts of the future confrontation, namely: the cultural front, which must address the causes of this reality and analyse it and think about solutions and alternatives, it is the front that secures the systematic intellectual basis for the awareness of the past, present and the future. Without it, underdevelopment and emotion will remain, and secondly the political front, where parties and fronts must govern the cultural front, and participate in the development of vision, analysis, treatment, and the transfer of awareness to the power of organised socio-political action, and there is a third social front, it is not permissible, no matter how focused on the Zionist side, to neglect the social issue that addresses the living concerns of people, and in this context, too, and whatever the reality is bitter and I agree with the diagnosis of this reality, I look forward to achieving a great Arab renaissance commensurate with the size of the energies of the Arab nation and its potential, heritage and civilisation.

-The rush to which the enemies of this nation, American imperialism and “Israel” are driving us, under the guise of globalisation, and through tools that control or control this country. This impulse or push must stop, because it leads us to dangers and disasters in front of which all risks or defeats will be neglected. Or the calamities throughout our modern and contemporary history, but we all aware that this crisis and defeated reality that we are living in today is due in one of its most important direct causes, to the accumulation of the crisis of the Arab liberation movement for many decades, which is an accumulation in which the factors of political decline, societal distortion and general backwardness are renewed, with increasing dependency in all its forms, but the major problem is that the inflation of this crisis would otherwise not have been possible by the political failure of the parties of the Arab Liberation Movement, and the failure of its parties and factions to lead the process of change in order to overcome the current reality.

– The first reason for the victory of the Zionist project is that its leaders managed the conflict comprehensively, and on the basis of an advanced strategy of conflict, and the mistake of those who think that the Zionist movement is just an uncontrolled gang, can be described morally by our side as gangs, but in fact they have done their part and their function in relation to their objectives from the point where Europe and the industrialised countries have reached the level of development. The other topic, in this context, is the formulation of criteria that fit the best interests of the project, which went beyond individuals and parties, and the need to raise individuals to the level of the need for the job and the role to be performed, not the other way around.

– While deepening my belief in the need for the unity of the Arab nation as a whole, and the importance of this to achieve the conditions for the liberation of Palestine, I do not see unity today as a slogan, nor as it was done between Syria and Egypt, but through the process of accumulation and integration, and through the smaller units: the unity of Egypt and Sudan, the unity of Morocco, the unity of the Fertile Crescent States, the unity of the Gulf states, but it is necessary to focus on the importance of Syria’s role in relation to the Asian section, and the importance of Egypt to the African section. The essence of socialism is that a society is not based on exploitation, and the failure of socialist systems does not mean a failure of socialist theory and all socialists in the world must be concerned with studyingthe reasons for the failure of the first socialist experiment.

Hakim and attitude of Oslo and national unity:

– The Oslo tragedy is not due to a particular event, it is in fact a historical outcome of the previous stages, but it can be said that it is the result of the defeats accumulated in the Arab and Palestinian areas, and I mean defeats not only the military defeat in front of “Israel”, but also , and more importantly, its own elements, i.e. the interior, in the sense of our inability to secure the advances of political, economic, scientific and cultural victory, and our inability to secure the advances of political, economic, scientific and cultural victory, and our inability, so how can it be imagined that a people will succeed in defeating an advanced enemy that has the causes of power such as the Zionist enemy as long as that people does not know the meaning of their inner freedom, and where the occult, ignorance and self-closing prevail, here lies the reference of the defeat of Oslo and other Arab-Palestinian defeats.

-National unity is an urgent necessity to confront the Zionist cancer, provided that it is based on a clear political basis, on a democratic basis, and not at the mercy of individual leadership.

The current political phase is not the same as the start of the contemporary Palestinian revolution. It must not make concessions under the weight of this unipolar world.

Hakim words before leaving:

– In the end I say that our generation tried to do its duty well, or less, or badly, and certainly could have done better, and give better, and was able to overcome some big mistakes, but this is what happened,

– In the end, I say that our generation tried to do its duty well, less, or badly, and it was certainly able to do better, give better, and it was in its ability to overcome some big mistakes, but this is what happened, and we are ready and we are ready to take responsibility for the people and history no matter how harsh, the goal in the end is not to protect the head, but not to waste the experience of years, decades and irreplaceable sacrifices that cannot be compensated.

– My word to the Palestinian people at this stage .. I remind them that colonialism in all its forms will depart from our land and we have in history a lesson .. but the matter first needs unity, then unity, then unity .. and Palestine is the goal, the current and strategic goal, so we do not make of our differences our internal struggles over phantom power, which are under occupation, are a field for the other to triumph over us.

Source: Target Portal

13 عاماً على رحيل حكيم الثورة الفلسطينيّة

“الثوريون لا يموتون أبدا”

وطن: يصادف اليوم، ذكرى رحيل القائد الوطني والقومي والأممي، مؤسّس حركة القوميين العرب، والجبهة الشعبية لتحرير فلسطين، “الحكيم” جورج حبش .

– ولد في مدينة اللد الفلسطينية يوم 2/8/1926 لعائلة مسيحية أرثوذكسية ميسورة.

-أنهى دراسته للمرحلتين الابتدائية والثانوية في يافا و القدس ، ثم التحق سنة 1944 بكلية الطب في الجامعة الأمريكية في بيروت، تخرج فيها طبيبًا سنة 1951، وفي أثناء دراسته كان من البارزين في المجال السياسي الذين عملوا من خلال جمعية “العروة الوثقى” في الجامعة، ومن خلال “هيئة مقاومة الصلح مع إسرائيل”.

-من ناشطي “جمعية العروة الوثقى” في الجامعة الأمريكية في بيروت التي كان الدكتور قسطنطين زريق محركها الأساسي، ثم شارك في تأسيس “منظمة الشباب العربي” التي نشأت سنة 1951 ثم أصدرت نشرة “الثأر”، وعقدت هذه المنظمة أول مؤتمر لها سنة 1954 برئاسة جورج حبش وانبثق عنها “حركة القوميين العرب”، وكان أبرز أعضاء الحركة وديع حداد وهاني الهندي وأحمد اليماني وأحمد الخطيب وصالح شبل وحمد الفرحان وحامد الجبوري.

– ترشح للانتخابات النيابية في الأردن في آب 1956.

-منعت حركة القوميين العرب في الأردن سنة 1957 فاضطر إلى التخفي والعيش في السر، وفي سنة 1958 ذهب إلى دمشق.

– تزوّج في دمشق في أوائل سنة 1961، وبقي فيها طوال فترة الوحدة، وكانت حركة القوميين العرب في هذه الأثناء قد أيدت بقوة الرئيس جمال عبد الناصر، وتولى أحد مؤسسيها (هاني الهندي) إحدى الوزارات في عهد الوحدة.

-على اثر هزيمة حزيران 1967، قام مع مجموعة من رفاقه في حركة القوميين العرب بتأسيس “الجبهة الشعبية لتحرير فلسطين” التي تم الإعلان عن تأسيسها رسميًا يوم 11/12/1967، ومنذ ذلك التاريخ لم تنقطع الجبهة عن منطلقاتها القومية برؤية ماركسية، حرص الحكيم على صيرورتها وتطورها كتوجه ومنهج عمل رئيسي للجبهة الشعبية.

– أعلن انتماءه وانتماء الجبهة الشعبية إلى الفكر الماركسي – اللينيني وذلك بعد هزيمة حزيران 1967.

– استمرت علاقته بالرئيس جمال عبد الناصر وثيقة جدًا لكنها بدأت بالفتور في تموز 1970 عندما وافق الرئيس عبد الناصر على مشروع روجرز.

– عام 1971 اندلعت مواجهات عرفت بـ “أيلول الأسود” بين الثورة والمقاومة من جهة والنظام الأردني من جهة ثانية أسفرت عن إخراج قوات الفدائيين من عمان والأحراش فيما بعد.

– جاء إلى لبنان سنة 1971 بعد انتقال قوات الثورة الفلسطينية إلى الجنوب ومخيمات بيروت.

– أعلن في 14/3/1972 التوقف عن إستراتيجية خطف الطائرات.

– أعلن انسحاب الجبهة الشعبية من اللجنة التنفيذية لمنظمة التحرير الفلسطينية في أيلول 1974 احتجاجًا على الاتجاه السياسي الجديد للمنظمة والذي عرف ببرنامج النقاط العشر الذي أقره المجلس الوطني الفلسطيني العاشر.

– كان له إسهام بارز في تأسيس “حزب العمل الاشتراكي العربي” في لبنان وبلدان عربية أخرى.

– حاولت إسرائيل اعتقاله وقتله أكثر من مرة وكان أبرزها محاولة اختطاف إحدى الطائرات فور إقلاعها من مطار بيروت متجهة إلى بغداد لاعتقادها انه كان بين الركاب وجرت الحادثة في 10/8/1973.

-غادر بيروت في آب 1982 مع القوات الفلسطينية وأقام منذ ذلك الحين في دمشق.

– كان له شأن في تأسيس جبهة الإنقاذ الوطني الفلسطيني المؤلفة من المنظمات المعارضة لقيادة م.ت.ف والتي اتخذت دمشق مقرًا لها.

-عارض اتفاق عمّان بين م .ت.ف والأردن الذي وقع في شباط 1986 ودعا إلى إلغائه.

–  أصيب بجلطة دماغية في تونس في 17/1/1992 نقل على أثرها إلى أحد مستشفيات باريس، وأثار نقله أزمة سياسية داخلية في فرنسا استقال في أعقابها ثلاثة مسئولين.

– استقال من الأمانة العامة للجبهة الشعبية في أيلول عام 2000  أثناء عقد المؤتمر العام السادس للجبهة.

– أسس “مركز الغد العربي” في دمشق سنة 2002.

–  عاش المرحلة الأخيرة متنقلاً بين دمشق وعمان.

–  أدخل إلى إحدى مستشفيات عمان في 17/1/2008 لإصابته بجلطة قلبية وتوفى يوم 26/1/2008.

من مأثورات ومقولات القائد الراحل الحكيم جورج حبش

قوة الإرادة:

– “تستطيع طائرات العدو أن تقصف مدننا ومخيماتنا وتقتل الأطفال والشيوخ والنساء ولكن لا تستطيع قتل إرادة القتال فينا”.

– “لا تستوحشوا طريق الحق لقلة السائرين فيه”.

– “لا عذر لمن أدرك الفكرة وتخلى عنها”.

حديث عن الذات:

-لقد غادرت الوطن للدراسة في بيروت لأجل الارتقاء، وكلّي أمل وإصرار على العودة إليه حاملاً معي آمالي وأحلامي وعزمي لأكمل مشواري بين أحضان وطني.. وفي لحظة تاريخية فارقة لا يمكن أن تمحى من ذاكرتي.. افتقدت هذا الوطن..!! افتقدت كياني.. وغار الجرح عميقًا في كل جسدي.. إنها اللحظة الأصعب في حياتي التي حولتني من إنسان عاشق لوطنٍ وحياة إلى سياسي يبحث عن وطن.. وحياة أفضل، ذلك هو السر الذي دفعني إلى أن أوظف كل سنوات عمري لأجل استعادة هذا الوطن. وأستعيد معه كل أحلامي وآمالي.

حديثه إلى الشباب:

– إن أهم ما يمكن أن أنقله للأجيال الصاعدة هو خلاصة تجربتي، وما احتوته من دروس، سواء كانت دروس الإخفاق أو دروس النجاح، عليهم أن ينطلقوا من حيث وصلنا، لا لتكرار تجربتنا وإنما بالاستناد إلى دروسها الثمينة كونها دروسًا دُفعت أثمانها تضحيات ودماء غالية وعزيزة، وأن يجتهدوا ويجاهدوا لتخطي إخفاقاتنا وأسبابها، وهذا مشروط بامتلاك الوعي والعلم والمعرفة كأدوات من دونها يستحيل التقدّم، وأن يملكوا الثقة بالذات، وبالمستقبل وبأن الهزائم لا تعني المساس بأهدافنا، فهي صحيحة وعلمية وعادلة وإنسانية إلى أبعد حد.

– إن المهمات كبرى والتحديات جسيمة، وعلى شبابنا أن يشحذ عقله ويشمر عن ساعده ويندفع للعمل، عليه أن يتخطى أخطار التهميش والاستلاب والاغتراب، وأن ينمّي روح التمرد الايجابي وتخطي نفسية الخضوع، وأن يجاهد لتحرير المرأة من كل ما يعوق تقدمها ويحد من مبادرتها وإبداعها، وأن يربط دائمًا بين أصالته وضرورة امتلاك الحداثة وعدم وضعها في مواجهة مميتة، وأن يجيد الإنتاج ليصبح جديرًا بالاستهلاك، إنتاج الفكر والمعرفة والحضارة، والإنتاج المادي بمختلف ميادينه، وآمل ضمن هذا السياق، ألا يشكّل فشل الأحزاب وقساوة الهزائم قوة تدمير لروح الانتظام والانتماء لدى شبابنا، فلا مجال للتقدم ومضاعفة الفعل من دون الانتظام الواسع ضمن أحزاب ومؤسسات ونقابات وجمعيات ونواد، للارتقاء بالانتظام الاجتماعي إلى مستوى التوحيد الشامل للطاقات، وتقليص هدرها وتوجيهها ضمن رؤية إستراتيجية شاملة.

–  انني على ثقة بأن أجيال شبابنا الصاعدة والمتتالية لن تحتاج إلى من يلقّنها ما يجب أن تفعله، فليس من حق أحد، فردًا أو حزبًا، أن يصادر حقها في تحديد طموحاتها وأهدافها مسبقًا، هذه حقيقة، لكن تقف إلى جانبها حقيقة لا تقل أهمية، وهي أن حياة الأمم والشعوب وتاريخها ومستقبلها ليست سلسلة مفككة لا يربطها رابط، إنما هي عملية تراكمية متواصلة، ومن لا يدرك تاريخه ويعيه لن يستطيع إدراك حاضره، وبالتالي مستقبله.

الصراع مع الاحتلال:

الذكرى التاسعة لرحيل حكيم الثورة الفلسطينية جورج حبش - الإعلام الحقيقي ::  ريال ميديا ::

-إننا في حالة صراع مفتوح، ونضال مستمر، وصيرورة تاريخية في مواجهة المعتدي.. وليس مستغربًا أن يظهر على هامش هذه الصيرورة النضالية من يعبث بالحق الفلسطيني بصرف النظر عن الأسماء والمسميات، وكل محاولة للعبث بهذه الحقوق الوطنية عن وعي أو بدون وعي هي بمثابة كوابح سياسية وعملية لمسيرة النضال الوطني الفلسطيني، وعليه فإن كل المؤتمرات واللاءات والوثائق التي تنتقص من الحق الفلسطيني لن يكتب لها النجاح بفعل تمسك الشعب الفلسطيني بكافة حقوقه وثوابته. هل استطاعت أوسلو ووثائقها أن تنهي الحق الفلسطيني، أو تعيد جزءًا من الحق الفلسطيني؟ إن «إسرائيل» تستطيع أن تقول لاءاتها. ولكن كل واحدة من هذه اللاءات سيواجهها شعبنا بضراوة كفاحيًا وسياسيًا واستراتيجيًا.. ويجب أن يدرك الجميع أن القضية الفلسطينية لا تنحصر في عناوين هذه اللاءات الأربع.. إنما هي الأرض والشعب معًا، أي فلسطين التاريخة.

–  أن الصراع مع عدو، كالصهيونية – وإسرائيل – والامبريالية، هو صراع تاريخي مفتوح لن تختزله لحظات انكفاء عابرة، هذا الفهم يدفع عمليًا نحو ضرورة إدارة الصراع بطريقة شمولية، وبصورة يتساند ويتشابك فيها النضال التحرري القومي مع النضال الاجتماعي الديمقراطي، وهذا يعني وعي الديمقراطية كأداة للنهوض وقيم للسلوك والفكر والممارسة لتحرير المجتمع، فالديمقراطية، هي في حد ذاتها، ليست هي الحل وإنما بوابة للحل، أما الحل فهو قوى المجتمع وحريته القادرة على تحديد الأهداف والطموحات والنضال من أجل تحقيقها.

الحكيم والمسألة التنظيمية (الحزب):

–  إن التنظيم الذي يقوم على أساس ماركسي، أي بمعنى الاسترشاد بالفكر المنهجي الجدلي، ويلتزم مصلحة الأغلبية المستغَلة والمضطهدة التي تكمن في التحرّر والديمقراطية والعدالة الاجتماعية، سينتصر بينما التنظيم الذي يقوم على أساس برجوازي صغير سيفشل.

– إلا أن الحاجة إلى بناء العامل الذاتي/ الحزب، تشكّل حتى اللحظة القضية المركزية التي تحتل موقعًا هامًا أساسيًا في سلم الأولويات الضرورية من أجل تفعيل العلاقة الجدلية بين الظرف الموضوعي والعامل الذاتي كشرط لا بد من توفره لتجاوز الواقع الراهن.

– إن وقفة التأمل الايجابي التي نريدها، – من وجهة نظري – دعوة إلى التعمق في رؤية ما نحن عليه بصورة نقدية وتشخيص واقعنا بلا أية رتوش أو زيف، بعيدًا كل البعد عن الاستخفاف أو المكابرة، تأمل لا يدعو إلى السكون، بل ينطلق من نبضات قلب جبهتنا وحركتها الصاعدة في إطار الحراك السياسي الاجتماعي العام، الوطني والديمقراطي على الصعيد الفلسطيني بارتباطه العضوي الوثيق بالمشروع التقدمي القومي العربي، إذ لم يعد هناك أية إمكانية للحديث عن تطور وتقدم المشروع الوطني الفلسطيني بانفصاله عن الحامل القومي العربي، أقول ذلك، رغم شدة التباعد أو الانفصام الراهن بين الوطني والقومي.

– إن أهم استحقاق نظام على الصعيد التنظيمي يتمثل في قدرتنا في الجبهة الشعبية على تطوير بناها ومؤسساتها وأدائها بما يلبي الوظيفة والدور التاريخي الذي يجب أن تقوم به ارتباطًا بما تمثله تاريخيًا وما تطرحه راهنًا من رؤية أيدلوجية وسياسية واجتماعية وكفاحية.

– إن تكامل أشكال النضال المختلفة السياسية والاقتصادية والكفاحية والإعلامية والجماهيرية كلها معاول يجب أن تستخدم بطريقة واعية وعلمية واستثمارها بأعلى طاقة ممكنة من الكفاءة ووضوح الرؤية.

الحكيم وحق العودة:

-حق العودة هو حق طبيعي، وقانوني، وجمعي وفردي، ليس لأحد في العالم أن يعبث به، فالمسألة واضحة كالشمس، هناك لاجئون أرغموا على ترك أرضهم وديارهم.. لهم الحق في العودة كحقٍ طبيعي، ولهم الحق في العودة وفق قرار الأمم المتحدة 194، وهو قرار يجيز لهم العودة. والمنطق الطبيعي أن يعودوا لا أن يحل مكانهم مستوطنون قادمون من آفاق الأرض، وعليه فنحن ننظر إلى حق العودة كأساس وجوهر للمسألة الفلسطينية، ولا حلّ سياسيًا بدون ربط حق العودة بالأرض والوطن والكيان السياسي للشعب الفلسطيني.

جورج حبش ومسألة النضال القومي ضد الامبريالية:

-ترتبط عملية التحرّر القومي وعملية التحرر الاجتماعي إحداهما بالأخرى، وهذا ينقلنا إلى الحديث عن جبهات المواجهة المستقبلية، وهي أولاً: الجبهة الثقافية التي يجب أن تتناول أسباب هذا الواقع وتحليله والتفكير في الحلول والبدائل، إنها الجبهة التي تؤمن الأساس الفكري المنهجي لوعي الماضي والحاضر والمستقبل، ومن دونها سيبقى التخلف والانفعال، وهناك ثانيًا الجبهة السياسية، إذ يجب أن تقوم أحزاب وجبهات حكمًا بالجبهة الثقافية، وتشاركها في بلورة الرؤية والتحليل والعلاج، وتنقل الوعي إلى قوة فعل سياسي – اجتماعي منظم، وهناك ثالثًا الجبهة الاجتماعية، فلا يجوز، مهما نركز على الجهة الصهيونية، أن نهمل الموضوع الاجتماعي الذي يتصدى لمعالجة هموم الناس المعيشية، وفي هذا الإطار، أيضًا، ومهما يكن الواقع مرًّا وأنا أوافق على تشخيص هذا الواقع، فإنني أتطلّع إلى تحقيق نهضة عربية كبيرة تتلاءم مع حجم طاقات الأمة العربية وإمكاناتها وتراثها وحضارتها.

-إن الاندفاع الذي يسوقنا إليه أعداء هذه الأمة، الامبريالية الأمريكية و”إسرائيل”، تحت ستار العولمة، وعبر أدوات تحكم هذا الوطن أو تتحكم فيه، هذا الاندفاع أو الدفع لا بد له أن يتوقف، لأنه يسوقنا إلى مخاطر وكوارث ستهون أمامها كل المخاطر أو الهزائم أو النكبات على امتداد تاريخنا الحديث والمعاصر، لكننا جميعًا نُدرك أن هذا الواقع المأزوم والمهزوم الذي نعيشه اليوم يعود في أحد أهم أسبابه المباشرة، إلى تراكم أزمة حركة التحرّر العربية منذ عقود طويلة، وهو تراكم تتجدّد فيه عوامل الهبوط السياسي والتشوه المجتمعي والتخلف العام، مع تزايد التبعية بكل أشكالها، ولكن الإشكالية الكبرى أن تضخم هذه الأزمة لم يكن ممكنًا لولا ذلك القصور السياسي لأطراف حركة التحرّر العربية، وقصور أحزابها وفصائلها عن قيادة عملية التغيير من أجل تجاوز الواقع الراهن.

– ان أول أسباب انتصار المشروع الصهيوني يكمن في أن قياداته أدارت الصراع بصورة شمولية، وعلى أساس إستراتيجية صراعية متقدمة، ويخطئ من يظن أن الحركة الصهيونية مجرد عصابات منفلتة، يمكن وصفها خلقيًا من جانبنا بالعصابات، لكنها في الواقع قامت بدورها ووظيفتها ارتباطًا بأهدافها من النقطة التي وصلت إليها أوروبا والدول الصناعية على صعيد التطور. هذا عنوان أول، العنوان الثاني هو تركيم مكونات القوة. الموضوع الآخر، في هذا السياق، يتمثل في صوغ معايير تتلاءم مع مصلحة المشروع العليا، وهي معايير كانت تتخطى الأفراد والأحزاب، وفي ضرورة الارتقاء بالأفراد إلى مستوى حاجة الوظيفة والدور المطلوب تأديتها، وليس العكس.

– مع تعميق إيماني بضرورة وحدة الأمة العربية ككل، وأهمية ذلك لتحقيق شروط تحرير فلسطين، لا أنظر إلى الوحدة اليوم كمجرد شعار، ولا كما تمت بين سورية ومصر، وإنما من خلال عملية التراكم والتكامل، ومن خلال الوحدات الأصغر: وحدة مصر والسودان، وحدة المغرب، وحدة دول الهلال الخصيب، وحدة دول الخليج، لكن من الضروري التركيز على أهمية دور سورية فيما يتعلق بالقسم الآسيوي، وعلى أهمية دور مصر بالنسبة إلى القسم الإفريقي. جوهر الاشتراكية ألاً يقوم مجتمع على أساس الاستغلال، وفشل الأنظمة الاشتراكية لا يعني فشلاً للنظرية الاشتراكية ويجب أن يكون كل الاشتراكيين في العالم معنيين بدراسة أسباب فشل التجربة الاشتراكية الأولى.

الحكيم والموقف من أوسلو والوحدة الوطنية:

– مأساة أوسلو لا تعود إلى حدث بعينه، إنها في الواقع حصيلة تاريخية لما سبقها من مراحل، بل يمكن القول إنها حصيلة الهزائم المتراكمة عربيًا وفلسطينيًا، ولا أقصد بالهزائم فقط الانهزام العسكري أمام “إسرائيل”، بل أيضًا – وهذا هو الأهم – عناصرها الذاتية، أي الداخلية، بمعنى عجزنا عن تركيم وتأمين مقدمات الانتصار السياسية والاقتصادية والعلمية والثقافية، وعجزنا عن انطلاق فاعلية المجتمع العربي في كل الدول، وإبقاؤه تحت رحمة الاستلاب والخضوع وقمع الأنظمة البوليسية، فكيف يمكن تصوّر أن ينجح شعب في الانتصار على عدو متقدم يملك أسباب القوة كالعدو الصهيوني، ما دام ذلك الشعب لا يعرف معنى حريته الداخلية، وتسود فيه الغيبية والجهل والانغلاق على الذات، هنا تكمن مرجعية هزيمة أوسلو وغيرها من الهزائم العربية – الفلسطينية.

-الوحدة الوطنية ضرورة ملحّة لمواجهة السرطان الصهيوني، شرط أن تقوم على أساس سياسي واضح، وعلى أساس ديمقراطي، وألاّ تكون تحت رحمة قيادة فردية.

-إن المرحلة السياسية الراهنة ليست ذاتها التي انطلقت منها الثورة الفلسطينية المعاصرة.. وبالتالي الشيء الطبيعي أن تختلف وسائل وأشكال النضال، وأولويات النضال وفقًا للظروف المناسبة، وعلى القيادات الفلسطينية المناضلة أن تقرأ اللوحة الدولية بكل تضاريسها كي تعرف أين موقعها في هذا الصراع الدائر على مستوى العالم.. وابتداع الأشكال النضالية المناسبة، كما عليها أن تدرك أن هذا التوازن الآن، بل الاختلال بتوازن القوى الدولية ليس إلا مرحلة سياسية قد تقصر أو تطول. فلا يجب على هذه القيادات أن تقدم على تنازلات تحت وطأة هذا العالم الأحادي القطبية.. فهو عالم ليس سرمديًا وأبديًا.. إنما عليها أن تؤسّس لحركة وعي وطنية وقومية جديدة لدى الإنسان الفلسطيني والعربي، مضمونها بعث الهوية الوطنية والقومية لجهة عدم الاندماج في ما يسمى الهوية العالمية.. هذا تضليل من قبل الآخر لتسهيل مهمته في احتلال الأرض والعقل والثقافة.

كلمات الحكيم قبل الرحيل:

– في النهاية أقول إن جيلنا حاول أن يقوم بواجبه بصورة جيدة، أو أقل، أو سيئة، وبالتأكيد كان في إمكانه أن يعمل أفضل، وأن يعطي أفضل، وكان في قدرته أن يتخطى بعض الأخطاء الكبيرة، لكن هذا ما حدث، ونحن مستعدون لتحمل مسؤوليتنا وتحمل محاكمة الشعب والتاريخ مهما تكن قاسية، فالهدف في النهاية ليس حماية الرأس، وإنما عدم تبديد خبرة أعوام وعقود وتضحيات لا يمكن تعويضها.

– كلمتي إلى الشعب الفلسطيني في هذه المرحلة.. أذكّرهم بأن الاستعمار بكافة أشكاله سيرحل عن أرضنا ولنا بالتاريخ عبرة.. لكن الأمر يحتاج أولاً إلى الوحدة، ثم الوحدة، ثم الوحدة.. وإن فلسطين هي الهدف، والهدف الراهن والاستراتيجي، فلا نجعل من خلافاتنا وصراعاتنا الداخلية على السلطة الوهمية والتي هي تحت الاحتلال مجالاً لانتصار الآخر علينا.

المصدر: بوابة الهدف

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أبو عرب منشد الثورة و الأرض

حمزة البشتاوي

أبو عرب الثائر والفنان وشاعر الثورة المعروف بأغانيه ومواويله التي تشبه توتة الدار وزيتون فلسطين وليمونها وزهر الرّمّان.

عرفتُه عن قرب وجلستُ معه بعد أن كنت أسمع أغانيَه ومواويله التي فيها ريحة أيام زمان والتقيته حين جاء لإحياء حفل فني بذكرى مخيم تل الزعتر أقيم في مخيم شاتيلا للفلسطينيين في لبنان.

وبعد الحفلة التي استمرّت ثلاث ساعات بالتمام والكمال وبسهرة طويلة لم يتوقف فيها صوت أبو أعرب يُفرحنا ويُبكينا شوقاً وحنيناً لبلادنا وما زلت أتذكّر موالاً:

يا دار مهما طال البعد لاجي ودمعي بفرقتك عالخد لاجي ما عدت أعيش أنا باسم لاجي لا بد ما عود لو طال الغياب.

وآخ من وجع اللجوء والغربة الساكن فينا من أيام النكبة والبعد عن البلاد.

وبهذه السهرة كان أبو عرب، الله يرحمه، عمره 83 سنة وما شاء الله عليه لم يهدأ صوته إلا لضرورات اللحن والأوزان وبتذكر كيف صار عازف العود يقول له: أنا تعبت يا أبو عرب وبردان فيرد أبو عرب عليه بموال، ويقول: بعدها السهرة بأولها يا فنان ولما تعب عازف العود اقتربت من أبو عرب خجلان، وقلت له: أحكيلي عنك يا ابو عرب كفنان وإنسان فرد بتنهيدة تشبه الأوف بالموال، وقال: بعيداً عن كان يا ما كان.

أنا أبو عرب واسمي إبراهيم محمد صالح ولدت بقرية الشجرة بالجليل سنة 1931 وقريتي أنجبت أدباء وفنانين كتار وشعراء منهم الشاعر علي الأحمد والفنان ناجي العلي وفيها استشهد الشاعر الشهيد عبد الرحيم محمود وهو من قرية عنبتا قضاء طولكرم. وبقريتي الشجرة عشت أحلى أيام الطفولة وأول سنين الشباب ودرست بمدرسة القرية وبعدين رحت على مدرسة لوبيه المجاورة حتى سنة الـ 1944 وبعدين درست سنة بطبريا ومن أيامها كنت أحضر الأعراس بالقرية وأسمع الشعر الشعبي بالحداء والسحجات. وكنت متأثر بجدي الشاعر الشيخ علي الأحمد وبعدني متذكر أشعاره متل ما متذكر كل الأحداث بفلسطين خاصة ثورة الـ 36 ضد الإنكليز لما كانوا الثوار يأتوا إلى قريتنا وينصبوا الكمائن للدوريات وبتذكر كمان كتير منيح معركة الشجرة الأولى لما انجرح أبوي محمد الصالح بإيده ورحت مع أهلي بعدها على قرية كفر كنا قضاء الناصرة وتسللنا مع من تسلل من قريتنا ومررنا بسهل البطوف وحقول الذرة بكفر كنا وبقينا هناك حتى نزحنا إلى لبنان وقعدنا ببنت جبيل إحنا وعائلة ناجي العلي مع بعض تحت شجرات التين والزيتون والرمان. وبعد شهرين كاملين إنتقلنا إلى مخيم عين الحلوة قعدنا فيه حوالي ثلاثة أشهر بالتمام والكمال وبعدها انتقلنا على سورية وسكنا بمخيم حمص واسمه مخيم العائدين والمخيم متل ما بتعرف كان بالسابق ثكنة للجيش الفرنسي فيه مهاجع مقطعة بالزينكو وقسم منا سكن المهاجع وقسم سكن الخيام. والله وكيلك أول سنة بالمخيم كانت أصعب سنة بحياتي بعيد عن بلدي وبرد وثلج وعذاب وأمراض كثيرة، يعني شي كان وشي ما كان وبوقتها كتبت وقلت: شهر وسنة عم تمرق الأيام والليل باكي فوق خيمتنا وأطفال تحت البرد عم بتنام بخيمة وريح الظلم عصفتنا وجدي مريض بتوكله الأسقام أخي وأنا بنلوك دمعتنا أمي حزينة دموعها أرقام أرقام بتحكي بعد نكبتنا.

وبسنة 1955 بدأت أغنّي العتابا والميجانا والدلعونا بأعراس المخيم وأكتب أشعار شعبية بتحمل المعاني الوطنية والثورية والحنين لفلسطين وقريتي الساكنة بقلبي وعيني.

وبسنة 1959 دعاني الأستاذ فؤاد ياسين وهو كان مدير ركن فلسطين باذاعة صوت العرب بالقاهرة لتقديم برنامج عن الشعر الشعبي الفلسطيني، وكان اسم البرنامج أهازيج ومكاتيب ومع انطلاقة الثورة الفلسطينية سنة 1965 صرت أكتب وألحن أغاني ومواويل للوطن والثورة وأسست فرقة سمّيتها فرقة فلسطين للتراث الشعبي ولما استشهد ناجي العلي سمّيت الفرقة باسمه.

وبعد أن سرحت قليلاً عدتُ للنظر في عينيه وسألته: ما هي أكثر حادثة أو قصة بتتذكرها بحياتك يا أبو عرب.

تنهّد ووضع يده على خده وقال:

بتذكّر دايماً ابني الشهيد معن الصالح يلي كان متعلق فيني كتير وهوي شاب خلوق من صغره وخريج كلية هندسة واستشهد بجنوب لبنان سنة 1982 لما كان بدورية هو ورفاقه الستة رايحين ينفذوا عملية ضد جيش الاحتلال، ولما وصلوا حد الثكنة قرب إبني ورفاقه ليقفزوا ويصبحوا داخل الثكنة. فجأة صرخ رفيقه دعست على لغم بالأرض فجمدوا كلهن بالأرض وصاروا يأشروا وصاروا يفكروا شو يعملو وما ينفجر اللغم ويعرف الإحتلال بوجودهن فقام إبني معن الله يرحمه إنبطح جنب رفيقه ومسك البوط يلي لابسه وقله اشلحه شوي شوي وقله لما تشيل إجرك أقفز شي مترين وانبطح وقال للباقيين انبطحوا منشان ما ينصابوا وقت ينفجر اللغم وبسرعة شال إيديه عن البوط وسكّر عيونه ودينيه وايديه عاراسه ورفقاتو كمان عملو هيك وتطلعوا باللغم كيف بدو ينفجر بس لطف من الله اللغم ما انفجر، ولكن جنود الإحتلال حسوا عليهن واشتبكوا معهن حوالي عشر ساعات وأكثر لحد ما خلصت معهن الذخيرة واستشهد إبني والشباب يلي معه بالدورية.

وبتذكّر كمان لما رحت على قرية الشجرة سنة 2012 بعد غربة طالت 64 سنة وبوقتها قلت:

يا عين المي كان الشجر جاري

بعد نبعك يا عين المي جاري

لكن الزمن بالظلم جاري

بعد ما تغرّبوا شمول الاحباب

وصرت اقول لقريتي عتابا ودلعونا.

فقلتُ له: على سيرة الدلعونا عمي أبو عرب من أين جاءت هذه التسمية فقال لي: كان أهل القرى بفلسطين أيام زمان كل ما صار موسم الحصاد أو قطف الزيتون أو حتى لما كان حدا بدو يبني بيته ومحتاج للمساعدة فكانوا الناس بهذه المناسبات يطلبون مدّ يد العون لحد ما صار الطلب مختصر بكلمة دلعونا وكانوا لما يخلصوا من إنجاز شغلهم يجتمعوا حول الدبكة ويغنوا دلعونا يلي صارت جزءاً من الأغنية الشعبيّة التراثية الفلسطينية وأصل الكلمة دلعونا بتعني متل ما قلنا مدّ يد العون.

فقلت له: وإنت يا أبو عرب شو قلت بالدلعونا فقال:

على دلعونا وعلى دلعونا علّي يا شراع وغطي هالكونا علّي يا شراع عالغيم العالي ونجوم النصر حولي بتلالي مشتاقة روحي لنسم جبالي مشتاقة نفسي زهر الليمونا يما يا يما لا تبكي وداعي والليلة ابنك طيّار شراعي ولو ملكتونا كل المعمورة ما بتسوى بأرضي حبة بندورة.

وحكاية أبو عرب لم تنتهِ فما زالت مستمرّة بمواويله ولهفة العودة للبيارة والكروم والدروب يلي بعدها مثلنا عم تقول:

راجع عا بلادي راجع عا بلادي

عالأرض الخضرة راجع عا بلادي.

أنا وأولادي عالأرض الخضرة راجع عا بلادي.

*كاتب وإعلاميّ.

Facts on the Ground – The Trial of Issa Amro, Palestinian Resistance, the Death of the Two-States Myth — Miko Peled

Facts on the Ground invite Miko to discuss the ongoing trial and persecution of Palestinian activist, Issa Amro, as well as the greater context of Palestinian resistance and a whole lot more.

Facts on the Ground – The Trial of Issa Amro, Palestinian Resistance, the Death of the Two-States Myth — Miko Peled

Palestinian rights have always been secondary to the ‘national interest’ of Arab regimes

Joseph Massad

28 December 2020 12:18 UTC 

Normalisation with Israel is just the latest example of Arab rulers advancing their own interests at the expense of Palestinians

The Arab League summit meeting held in Mecca on 31 May 2019 (AFP)

Since the First World War, the Palestinians have been used as a bargaining chip by different Arab regimes to advance their own interests by sacrificing Palestinian rights.

Yet, apologists for the Arab regimes, which recently normalised relations with Israel, defend their governments’ decision with the same arguments the earliest normalisers – Egypt and Jordan – used decades ago, namely that these countries made sacrifices since 1948 by placing Palestinian interests above their own “national”, read regime, interests.

Their decisions to normalise with Israel now, they tell us, have finally placed their own national interests first, and yet at the same time in normalising they are also helping the Palestinians!  

American propaganda

A major argument – proffered in this regard – relates to the American-sponsored ideological notion of “peace”, a cornerstone of American propaganda against peoples struggling against colonial and racist oppression, whether in the colonised world or inside the US itself.

Arab regimes have always put their own national interests first and had established ties and collaborated with Israel since 1948

“Peace”, which maintains oppressive colonial and racist relations, we are told, brings prosperity, whereas struggling against injustice and oppression, dubbed “war” in US lingo, brings destruction and poverty.

In contrast with the Arab peoples who have ceaselessly shown solidarity with the Palestinians since Britain issued the Balfour Declaration in 1917, Arab regimes, as I have written in Middle East Eye before, have always put their own national interests first and had established ties and collaborated with Israel since 1948 – in the case of the Hashemite Amir Faisal since 1919. Apologists for Sadat’s surrender to Israel claimed for decades that President Gamal Abdel Nasser’s excessive zeal to defend the Palestinians led Egypt, as  Egyptian President Abdel Fattah el-Sisi put it in 2014, to sacrifice “100,000 Egyptian martyrs” for the Palestinians.  

In fact, Egypt’s losses in the 1948 war, according to Egyptian military sources, were 1,168 soldiers, officers, and volunteers killed (as mentioned in Ibrahim Shakib’s book: The Palestine War 1948, p432-433), whereas other Egyptian official sources  (noted in Benny Morris’ book, 1948: A History of the First Arab-Israeli War, p406-407) put it at 1,400.

Moreover, King Farouk of Egypt entered the war in 1948 not because he placed Palestinian interests ahead of Egypt’s, but as analysts have shown, on account of his rivalry with the Iraqi monarchy for hegemony over the post-colonial Arab world. 

Not only did Nasser not launch a single war against Israel, but also all of Egypt’s subsequent wars were fought to defend Egypt, not the Palestinians. In 1956 and in 1967, Israel invaded Egypt and occupied Sinai.

photo taken on September 9, 1980 in Alexandria shows Israeli Prime Minister Yitzhak Rabin (L) and President of Egypt Anouar el Sadate (R).
Former Israeli PM Yitzhak Rabin (L) and President of Egypt Anwar el Sadat (R) in Alexandria on 9 September 1980 (AFP)

Egyptian soldiers died in these wars defending their country, not the Palestinians. Between 1968 and 1970, Israel and Egypt fought the “War of Attrition” in which Egyptian soldiers were killed defending their country against continuing Israeli aggression, a war fought on Egyptian soil; and in 1973, Egypt launched a war to liberate Sinai, not Palestine, and Egyptian soldiers were again killed defending their country against foreign occupation.

Sacrificing Palestinians

When Sadat signed the Camp David Accords in 1978, not only did he not defend the Palestinians, he in fact sacrificed the Palestinians and their right to independence in exchange for the return of Sinai to Egypt (without full Egyptian sovereignty) and a lavish US aid package that served to enrich the Egyptian upper classes and impoverish most of the population.Arab rulers and Israel’s leaders: A long and secret history of cooperationRead More »

The Jordanian regime, whose army was led by a British colonial general, entered the 1948 war to expand its territory, which it did by annexing central Palestine (renamed the “West Bank”) after the war. In 1967, the Israelis invaded Jordan and occupied the West Bank. In both wars, Jordanian soldiers died for Jordanian regime interests, not Palestinian interests. 

When Jordan signed in 1994 its peace treaty with Israel, Palestinian interests were sacrificed yet again by Jordan’s recognition of Israel’s right to exist on stolen Palestinian land, and by securing some sort of Hashemite role over Muslim holy places in Jerusalem.

In exchange, Jordan also received a lavish US aid package benefiting the regime and the upper classes. In contrast with Egypt’s deal, Jordan’s deal was concluded without even requiring Israel to withdraw from any of the territories it occupied in 1967. Jordan’s “peace” with Israel, as a result, legitimised Israeli occupation and conquest and did not reverse any of it. 

While historically Egyptian and Jordanian soldiers might have been told they fought these wars for Palestine, the truth of the matter is that, unbeknownst to them, they fought them for their regime’s interests. As for Sudan, Morocco, Bahrain and the UAE, it remains unclear how they had ever put Palestinian interests before their own.

Peace ‘dividend’

A related argument is the so-called “peace dividend“, heavily marketed by the Americans since the 1970s, wherein we are told all the money spent on wars and armaments with Israel would now be used for economic development and prosperity.

To prove their allegiance to the anti-Palestinian policies of the US and Israel, Gulf officials have ceaselessly attacked Palestinians in the oil-families-owned Gulf media

The irony, of course, is that the military budgets of Egypt and Jordan, abetted by huge US military aid packages as a reward, skyrocketed since they normalised with Israel.  Economic development and state social benefits were in contrast reduced to unprecedented levels in both countries, bringing about massive poverty, and a decline in educational and health services. Even Jordanian officials who support the peace deal claim that Jordan has not properly cashed in on the “peace dividend”.

On the public relations front, as a result of congressional and media hostility to the Saudis and other Gulf countries after 9/11, the oil ruling families decided yet again to benefit at the expense of Palestinian interests by abandoning demands that Israel abide by international law and withdraw from the occupied territories as prerequisites to warmer relations. They quickly cosied up to Israel and its US lobby to stem the tide of such hostility by promising closer relations, which have now become open. 

 Pro-Palestinian protesters wave Palestinian flags and chant slogans against the US and Israel on December 10, 2017 in Rabat against
Pro-Palestinian protesters wave Palestinian flags and chant slogans against the US and Israel in Rabat on 10 December, 2017 (AFP)

None of this is the stuff of the past, but is part of ongoing normalisation, whereby President Trump announced huge SaudiMoroccanBahraini, and UAE purchases of US arms during the preparation and brokering of the normalisation deals in 2019 and after, which will militarise the region more than ever.

To prove their allegiance to the anti-Palestinian policies of the US and Israel, Gulf officials have ceaselessly attacked Palestinians in the oil-families-owned Gulf media and press in the last few years. Such attacks have recently become more vigorous, especially in Saudi Arabia and the UAE.

National interests

Ironically, the UAE had hoped to obtain the sophisticated F-35 fighter planes from the US in exchange for its peace with Israel. Israel and its supporters in Congress, however, refuse to allow this. Humiliated by this outcome, the UAE has suggested to Israeli Prime Minister Benjamin Netanyahu, in order to assuage Israeli concerns, that Israeli fighter pilots take charge of the F-35s for a temporary period, after which they would train UAE pilots to replace them. How Gulf states became business partners in Israel’s occupation

Read More »

Morocco has also finally received US legitimisation of its takeover and annexation of the Western Sahara and Sudan was removed from the US list of terrorism-sponsoring countries. Neither country conceded nor sacrificed any part of its national interest to obtain such rewards.

Rather, like other Arab countries since 1948, they sacrificed Palestinian rights enshrined in international law to obtain benefits for themselves.  The  Arab League, an enemy of Palestinian interests since its establishment, also refused to condemn these peace deals even though they contradict its standing policy. 

Rather than sacrifice their national interests to defend the Palestinians, the Arab regimes have used every opportunity to sell out Palestinian rights to advance their own interests without respite.

Starting with the Hashemite Emir Faisal in 1919 who cooperated with the Zionists to ensure their support for his then Syrian kingdom, to King Mohammad VI’s normalisation with Israel to legitimise Morocco’s control of the Western Sahara, the Palestinians have been a God-send to Arab regimes which used and continue to use and abuse them for their own benefit.

The views expressed in this article belong to the author and do not necessarily reflect the editorial policy of Middle East Eye.Joseph MassadJoseph Massad is Professor of Modern Arab Politics and Intellectual History at Columbia University in New York. He is the author of many books and academic and journalistic articles. His books include Colonial Effects: The Making of National Identity in Jordan, Desiring Arabs, The Persistence of the Palestinian Question: Essays on Zionism and the Palestinians, and most recently Islam in Liberalism. His books and articles have been translated to a dozen languages.

‘Fruits of Peace’: Beitar Will Remain a Bastion of Israeli Racism

December 26, 2020

Beitar Jerusalem is well known for its anti-Arab, anti-Muslim bias and for its violent, racist supporters. (Photo: File)

By Issam Khalidi

Just recently Sheikh Hamad bin Khalifa Al Nahyan, a member of the UAE royal family, has pledged to invest 300 million shekels, or about $90 million, into the Beitar (Jerusalem) club over the next decade.

It wouldn’t be a big surprise if Al Khalifa invested in a club other than Beitar. This deal even made many Israelis surprised. The question that comes to mind here is why did Bin Nahyan choose to invest in this club? Does he intend to win the sympathy and favor of the most extremists in the Israeli society, or to fit the club’s deflection and adjust its racial behavior?

Indeed, it is merely a trading deal without looking into its political and moral dimensions. Also, as Rina Bassist mentioned in Al-Monitor “Not only was the deal a most tangible and direct result of the normalization agreement between the two countries, but it also confronted Beitar fans with a new, almost unimaginable reality.”

It is an illusion to think that Bin Khalifa and others are interested in purchasing historical documents that were stolen from Palestinian homes, libraries and institutions as a result of the Nakba (i.e., catastrophe) of 1948, or restoring homes and landmarks that were abandoned by their residents who became refugees in neighboring countries.

Bin Khalifa said that his investment represents “the fruits of peace and brotherhood between the two countries and this step will further bring people together through sports.”

Of course, sport is soft power and a great tool for peace, brotherhood, and friendship that could bring people together. However, in order to bring Palestinians and Israelis together through sports few things are required. The most important of which is ending the Israeli occupation. Friendly meetings and tournaments cannot be undertaken under repression, land confiscation, checkpoints, apartheid wall, blockades, arrests, and killings. Rather, under an independent Palestinian state and equal rights for Palestinians.

Israel is the only beneficiary of this deal, as it is the beneficiary of all its normalization agreements with other countries, and other peace agreements signed with Egypt, Jordan, and PLO. This club and its fans cannot be tamed, because the epidemic of racism is so rampant, its roots are so deep in the Israeli society that it cannot be eradicated. Today, it is not surprising to see that a new Israeli generation is born with genes of racism.

Despite the club’s apparent enthusiasm over the deal, many of Beitar’s fans remain upset at this shocking buyout. Fans have reportedly spray-painted offensive and racist graffiti on the walls of the stadium as a sign of their disappointment and anger.

Beitar is considered one of the clubs in the Israeli First Division Football League, known for its hardline stances against Arab and Palestinians, and there is no Arab player among its ranks. Fans of “Beitar Jerusalem” are historically considered hostile to Muslims and Arabs, especially the notorious far-right fan group “La Familia” known for its songs against the Prophet Muhammad. In 2016, nineteen members of the group were charged with attempted murder, including supporters of rival squads.

In October, the Arab member in the Knesset, Ayman Odeh, requested the removal of a racist song by the “La Familia” group that insulted the Prophet Muhammad that was published on “YouTube”. The site later removed the video from its platform.

This football club in specific has never had any Arab player on its ranks. Two Palestinian citizens of Israel who play on Israeli teams describe the racism and violence they are subjected to by Beitar fans. Alaa Abu Saleh, who plays for Bnei Sakhnin, says “It’s like war.”

In June 2019, the club refrained from joining the Nigerian player, Muhammad Ali, because of his name, or changing his name, as a condition for accepting his play with the team.

Beitar team relies on its popularity on the people of eastern sects who usually live-in poor neighborhoods and are known for their hatred of Arabs, and most of them belong to the religious parties and the Likud party.

Beitar was founded by the revisionist Jabotinsky in 1926 emerged as a movement opposed to the workers’ Histadrut in Palestine, and the members wore brown shirts as part of the movement’s fascist coloration. As for those who split from the Haganah in 1930 and established (Etzel) and (Lehi), they were members of Beitar. Its members became involved in terrorist acts in Palestine in the 1930s. Haganah, Palmach, and Vaad Leumi these terrorist organizations played a pivotal role in the establishment of the State of Israel.

The club has been trying to change its image in recent years, and in 2017 it received an award from President Reuven Rivlin for its efforts in combating racism and significantly reducing the number of anti-Arab and Muslim chants in its matches. However, racism in Israel isn’t going away, it’s getting worse and has been spurred long ago by Zionism, which is a racist ideology.

The Jewish Holocaust survivor, historian, author, and a former president of the Israeli League for Human and Civil Rights, Israel Shahak wrote on the racism of Zionism and the State of Israel (1975):

“It is my considered opinion that the State of Israel is a racist state in the full meaning of this term: In this state, people are discriminated against, in the most permanent and legal way and in the most important areas of life, only because of their origin. This racist discrimination began in Zionism and is carried out today mainly in cooperation with the institutions of the Zionist movement.”

– Issam Khalidi is an independent scholar, the author of History of Sports in Palestine 1900-1948 (in Arabic), One Hundred Years of Football in Palestine (in Arabic and English), co-edited Soccer in the Middle East, as well as articles and essays on the subject of sports included at http://www.hpalestinesports.net. He contributed this article to The Palestine Chronicle.

‘Long Live the (Dead) Peace Process’: Abbas Prioritizes US Ties over Palestinian National Unity

December 9, 2020

President-elect Joe Biden with Palestinian Authority President Mahmoud Abbas. (Photo: File)

By Ramzy Baroud

No one seemed as excited about the election of Joe Biden being the next President of the United States as Palestinian Authority President, Mahmoud Abbas. When all hope seemed lost, where Abbas found himself desperate for political validation and funds, Biden arrived like a conquering knight on a white horse and swept the Palestinian leader away to safety.

Abbas was one of the first world leaders to congratulate the Democratic President-elect on his victory. While Israeli Prime Minister, Benjamin Netanyahu, delayed his congratulatory statement in the hope that Donald Trump would eventually be able to reverse the results, Abbas suffered no such illusions. Considering the humiliation that the Palestinian Authority experienced at the hands of the Trump Administration, Abbas had nothing to lose. For him, Biden, despite his long love affair with Israel, still represented a ray of hope.

But can the wheel of history be turned back? Despite the fact that the Biden Administration has made it clear that it will not be reversing any of the pro-Israel steps taken by the departing Trump Administration, Abbas remains confident that, at least, the ‘peace process’ can be restored.

This may seem to be an impossible dichotomy, for how can a ‘peace process’ deliver peace if all the components of a just peace have already been eradicated?

It is obvious that there can be no real peace if the US government insists on recognizing all of Jerusalem as Israel’s ‘eternal’ capital. There can be no peace if the US continues to fund illegal Jewish settlements, bankroll Israeli apartheid, deny the rights of Palestinian refugees, turn a blind eye to de facto annexation underway in Occupied Palestine and recognize the illegally-occupied Syrian Golan Heights as part of Israel, all of which is likely to remain the same, even under the Biden Administration.

The ‘peace process’ is unlikely to deliver any kind of a just, sustainable peace in the future, when it has already failed to do so in the past 30 years.

Yet, despite the ample lessons of the past, Abbas has decided, again, to gamble with the fate of his people and jeopardize their struggle for freedom and a just peace. Not only is Abbas building a campaign involving Arab countries, namely Jordan and Egypt, to revive the ‘peace process’, he is also walking back on all his promises and decisions to cancel the Oslo Accords, and end ‘security coordination’ with Israel. By doing so, Abbas has betrayed national unity talks between his party, Fatah, and Hamas.

Unity talks between rival Palestinian groups seemed to take a serious turn last July, when Palestine’s main political parties issued a joint statement declaring their intent to defeat Trump’s ‘Deal of the Century’. The language used in that statement was reminiscent of the revolutionary discourse used by these groups during the First and Second Intifadas (uprisings), itself a message that Fatah was finally re-orienting itself around national priorities and away from the ‘moderate’ political discourse wrought by the US-sponsored ‘peace process’.

Even those who grew tired and cynical about the shenanigans of Abbas and Palestinian groups wondered if this time would be different; that Palestinians would finally agree on a set of principles through which they could express and channel their struggle for freedom.

Oddly, Trump’s four-year term in the White House was the best thing that happened to the Palestinian national struggle. His administration was a jarring and indisputable reminder that the US is not – and has never been – ‘an honest peace broker’ and that Palestinians cannot steer their political agenda to satisfy US-Israeli demands in order for them to obtain political validation and financial support.

By cutting off US funding of the Palestinian Authority in August 2018, followed by the shutting down of the Palestinian mission in Washington DC, Trump has liberated Palestinians from the throes of an impossible political equation. Without the proverbial American carrot, the Palestinian leadership has had the rare opportunity to rearrange the Palestinian home for the benefit of the Palestinian people.

Alas, those efforts were short-lived. After multiple meetings and video conferences between Fatah, Hamas and other delegations representing Palestinian groups, Abbas declared, on November 17, the resumption of ‘security coordination’ between his Authority and Israel. This was followed by the Israeli announcement on December 2 to release over a billion dollars of Palestinian funds that were unlawfully held by Israel as a form of political pressure.

This takes Palestinian unity back to square one. At this point, Abbas finds unity talks with his Palestinian rivals quite useless. Since Fatah dominates the Palestinian Authority, the Palestine Liberation Organization (PLO) and the Palestine National Council (PNC), conceding any ground or sharing leadership with other Palestinian factions seems self-defeating. Now that Abbas is reassured that the Biden Administration will bequeath him, once again, with the title of ‘peace partner’, a US ally and a moderate, the Palestinian leader no longer finds it necessary to seek approval from the Palestinians. Since there can be no middle ground between catering to a US-Israeli agenda and elevating a Palestinian national agenda, the Palestinian leader opted for the former and, without hesitation, ditched the latter.

While it is true that Biden will neither satisfy any of the Palestinian people’s demands or reverse any of his predecessor’s missteps, Abbas can still benefit from what he sees as a seismic shift in US foreign policy – not in favor of the Palestinian cause but of Abbas personally, an unelected leader whose biggest accomplishment has been sustaining the US-imposed status quo and keeping the Palestinian people pacified for as long as possible.

Although the ‘peace process’ has been declared ‘dead’ on multiple occasions, Abbas is now desperately trying to revive it, not because he – or any rational Palestinian – believes that peace is at hand, but because of the existential relationship between the PA and this US-sponsored political scheme. While most Palestinians gained nothing from all of this, a few Palestinians accumulated massive wealth, power and prestige. For this clique, that alone is a cause worth fighting for.

– Ramzy Baroud is a journalist and the Editor of The Palestine Chronicle. He is the author of five books. His latest is “These Chains Will Be Broken: Palestinian Stories of Struggle and Defiance in Israeli Prisons” (Clarity Press). Dr. Baroud is a Non-resident Senior Research Fellow at the Center for Islam and Global Affairs (CIGA) and also at the Afro-Middle East Center (AMEC). His website is www.ramzybaroud.net

Mission Accomplished: Hezbollah Drone Flew over Galilee, Returned Safely «السهم الفتّاك» تفشل في رصد طائرة استطلاع المقاومة

 December 3, 2020

Hezbollah drone

Hezbollah drone flew over the occupied territories’ Galilee and returned safely to Lebanon despite high alert among the ranks of the Israeli occupation army last October, a report said on Thursday.

Lebanese Daily Al-Akhbar reported that a Hezbollah drone managed to enter the airspace of occupied Palestine on October 26 as the Israeli occupation army was on high alert and waging the so-called “Lethal Arrow” maneuver.

“The maneuver was accompanied with high activity by the Israeli air force,” the Lebanese daily said.

“One of the maneuver’s goals was to prevent drones from getting into the Palestinian airspace,” Al-Akhbar said, highlighting the paradox.

The drone managed to capture photos and footage of the occupied region of Galilee and then returned to its base in Lebanon safely, the daily revealed.

Al-Manar will broadcast the photos and scenes captured by the drone in the last episode of “The Second Liberation” documentary series.

Source: Al-Manar English Website and Al-Akhbar

“Israel’s Lethal Arrow” Drill Fails to Spot Hezbollah Reconnaissance Plane

“Israel’s Lethal Arrow” Drill Fails to Spot Hezbollah Reconnaissance Plane

By al-Akhbar Newspaper, Translated by Staff

On October 25, the “Israeli” army launched a massive five-day drill dubbed ‘Lethal Arrow’. They were simulating a multi-front war with a special focus on the northern front with Lebanon and Syria. Among the key objectives was the defeat of Hezbollah and to “prevent drones of any type and size from crossing the borders.” 

The exercise was accompanied by an active movement of “Israeli” warplanes and helicopters. 

On the second day of the drill, and at the height of the enemy’s mobilization, Hezbollah reconnaissance aircraft managed to infiltrate the airspace of occupied Palestinian over the Galilee region, before returning to its base in Lebanon without being detected by the “Israeli” army’s radars. 

Al-Akhbar learned that the Al-Manar channel will broadcast images taken by the Lebanese reconnaissance plane. 

The images are set to be aired Friday evening during the final episode of “The Secrets of the 2nd Liberation” series.

«السهم الفتّاك» تفشل في رصد طائرة استطلاع المقاومة

تقرير إيمان بشير 

الخميس 3 كانون الأول 2020

في 25 تشرين الأول الماضي، بدأ جيش العدو الإسرائيلي تنفيذ مناورة ضخمة على مدى خمسة أيام سمّاها «السهم الفتّاك»، حاكت حرباً متعدّدة الجبهات، خصوصاً على «الجبهة الشمالية» مع لبنان وسوريا، وبين أهدافها الرئيسية «هزيمة حزب الله». رافقت المناورة حركة ناشطة للطائرات الحربية والمروحية الإسرائيلية. في اليوم الثاني من المناورة التي كان بين أهدافها أيضاً «منع منظومات طائرات الدرونز من أي نوع وأي حجم من تجاوز الحدود»، وفي ذروة استنفار العدو، تمكنت طائرة استطلاع تابعة للمقاومة من اختراق الأجواء الفلسطينية المحتلة فوق منطقة الجليل، قبل أن تعود إلى قاعدتها في لبنان من دون أن تكتشفها رادارات الجيش الإسرائيلي. وعلمت «الأخبار» أن قناة «المنار» ستبث، في الحلقة الأخيرة من سلسلة «أسرار التحرير الثاني»، مساء غد، مشاهد التقطتها طائرة الاستطلاع اللبنانية.

الحملة الأكاديمية الدولية لمناهضة الاحتلال ‏ تفكك خطاب التطبيع في اليوم العالمي للتضامن مع ‏الشعب الفلسطيني ‏

عبير حمدان

مفهوم الإيمان بأحقية القضية فعل مقاوم وأيدي الأطفال الممسكة بالحجارة تضرب فيها المحتلّ وجه آخر للكلمة والفكر والتربية.

تحيي الأمم المتحدة في 29 تشرين الثاني من كلّ عام يوم التضامن العالمي مع الشعب الفلسطيني رغم انّ هذا التاريخ لا ينصف فلسطين كونه يتزامن مع اليوم الذي اتخذت فيه الجمعية العامة قرار التقسيم رقم 181 وإقامة دولتين واحدة منهم لا حق لها في الوجود كونها معتدية ومغتصبة لأرض ليست لها أساساً.

يتضامن العالم في هذا اليوم مع الشعب الفلسطيني ولو في إطار معنوي، وما يختلف هذا العام هو الترحيب بالتطبيع من قبل الأنظمة الخليجية جهاراً وبحجج فارغة من أيّ منطق بعد تمرير «صفقة القرن» من قبل الإدارة الأميركية السابقة بقيادة ترامب دون أي تعويل على تغيير محتمل في الاداء من قبل الادارة الجديدة حين يتصل الأمر باطماعهم ومشاريعهم في المنطقة للاستيلاء أكثر على خيرات بلادنا.

ولأنّ الكلمة تخترق العقول تنظم الحملة الأكاديمية الدولية لمناهضة الاحتلال ومخطط الضمّ بإحياء اليوم العالمي مع الشعب الفلسطيني بالتعاون مع العديد من الشركاء العرب والمناصرين للقضية الفلسطينية لقاء حواري على مستوى العالم قوامه تفكيك خطاب التطبيع وتقويم البوصلة من خلال مشاركات بحثية مقترنة بالوقائع التاريخية.

«البناء» سألت مجموعة من المشاركين في هذا النشاط عن الأهداف المتوخاة منه وكيفية مخاطبة الأجيال وتوعيتهم على ضرورة مواجهة التسويق الإعلامي المنظم لفكرة التطبيع.

عودة: تنشئة وطنية مقاومة للاحتلال والتطبيع ومعززة للهوية الوطنية والقومية

اعتبر الدكتور رمزي عودة مدير وحدة الأبحاث في معهد فلسطين لأبحاث الأمن القومي ومنسق الحملة الأكاديمية الدولية لمناهضة الاحتلال والضمّ أنّ الأكاديميين يمكنهم مواجهة التطبيع من خلال تفكيك الخطاب الذي يروّج له، وقال: «تطلق الحملة الأكاديمية الدولية لمناهضة الاحتلال ومخطط الضمّ شعارات أساسية وهي لا للاحتلال ولا للضم ولا للتطبيع، هذه الأهداف الأساسية التي تسعى الحملة إليها من خلال تعزيز دور الأكاديميين والنُخب المثقفة والخبراء من أجل تقويض صفقة القرن وتقويض سياسة التوسع الاستعماري الاستيطاني الاحتلالي، وأيضاً تقويض عملية التطبيع التي انتشرت على إثر «صفقة القرن» وضغط ترامب على العديد من الدول العربية من أجل المضيّ قدُماً بتطبيع علاقاتها مع الكيان الصهيوني ونقصد هنا الإمارات والسودان والبحرين وربما غيرها من الدول العربية، ونحن نأمل ان ينتهي مسلسل التطبيع مع رحيل ترامب ولكن لا أحد يعرف او يتوقع ما هو آت».

وأضاف: «نحن نرى انّ الأكاديميين بإمكانهم مواجهة التطبيع من خلال تفكيك الخطاب التطبيعي، بدورهم الفكري والعقلي وانتاج المعرفة، من هنا فإنّ الحملة الأكاديمية تأخذ على عاتقها تفكيك خطاب التطبيع من اجل إعادة إنتاج فكر مضاد له يقوم أولاً على أساس الهوية العربية وثانياً جذرية الصراع مع المحتلّ، الذي هو صراع وجود، وثالثاً حتمية الانتصار بالرغم من الضعف العربي في الوقت الراهن، لكن في النهاية «إسرائيل» ليست جزءاً طبيعياً من المنطقة وبالضرورة سينتصر الفلسطينيون والعرب على هذا الجسم الغريب ويتخلص من الاحتلال والجسم الكولونيالي الصهيوني.

أما كيف يمكن أن نفكك خطاب التطبيع؟ هنا نطرح في الحملة الأكاديمية انّ خطاب التطبيع يحتوي على خمسة خرافات أساسية أيّ قضايا أسطورية لا يمكن تصديقها ويتمّ الترويج لها، لذلك يجب ان نوضح للجمهور والطلبة والعلماء وللسياسيين انّ مفهوم التطبيع يقوم على أساس خرافي، أولها أنه أوقف الضمّ وللمزيد من الإيضاح فإنّ التطبيع علق عملية الضمّ لفترة مؤقتة ومحدودة وهو بهذا الإيقاف، وهنا أقصد اتفاقية الإمارات العربية الإسرائيلية، اعترف ضمناً انّ عملية الضمّ يمكن ان تحدث وممكن تقبلها أيّ أنّ عملية التطبيع تشرّع الضمّ ولكنها تؤجّله لفترة مقبلة بمعنى انه ليس وقته اليوم وفق المنطق «الإسرائيلي»، والخرافة الثانية انّ التطبيع يؤدّي الى السلام في المنطقة مع العلم انّ الدول التي تطبّع مع الكيان المحتلّ لم تحاربه يوماً وهي بعيدة عن حدوده وليست منخرطة في أيّ علاقات عدائية معه ولا نعلم عن أيّ سلام تتحدث، الخرافة الثالثة انّ التطبيع يؤدّي الى الأمن وهنا يرتكز هذا الفكر على انّ أمن دول الخليج يتعرّض لابتزاز وعوامل عدم الاستقرار من قبل كيانات معادية، والمقصود هنا إيران كما تحاول الإدارة الأميركية أن تبتز العديد من الدول العربية بالبعبع الإيراني الذي يتطلب تحالفها مع «الإسرائيلي» لمواجهة هذا المدّ الإيراني، بعيداً عن الفكرة الطائفية وما يمثلها هذا البعد ونحن لسنا بصدد الحديث عنه، لكن النقطة المحورية هنا انّ تحالف دول الخليج مع «إسرائيل» لن يؤدّي الى استقرار المنطقة بل بالعكس سيخلق محاور متصارعة مما يجعل فكرة الحرب قائمة في كلّ لحظة وتبعاً للمتغيّرات والظروف، أما الخرافة الرابعة فهي تقوم على فكرة انّ التطبيع يؤدّي الى التنمية الاقتصادية وتطوير الاقتصاد ونحن هنا بصدد الحديث عن الأموال الخليجية التي يمكن ان تُستثمر في الكيان المحتلّ وتؤدّي الى نتائج إيجابية وهذا أمر غير منطقي على الإطلاق حيث انه يمكن اسثتمار هذه الأموال في دول أقوى اقتصادياً وبالتالي لن تؤدّي التنمية المتوقعة جراء فكرة التطبيع مع الكيان والاستثمار لديه بالعكس انّ التنمية المشتركة بين الدول العربية و»إسرائيل» لن تكون لصالح الأولى على الإطلاق بل ستقوّي الكيان على حساب توازنات القوى في المنطقة، أما الخرافة الخامسة فهي انّ التطبيع هو شأن داخلي لكلّ دولة عربية وهذا يتعلق بالسيادة ونحن كحملة أكاديمية نحترم سيادة كلّ دولة حقها في اتخاذ قراراتها ولكن التطبيع ليس شأناً مرتبطاً بالسيادة لأنّ الاقليم العربي كله مرتبط بتوفير الأمن والاستقرار وهذا الإقليم مهدّد بوجود «إسرائيل» منذ نشأة هذا الكيان الصهيوني تعتبر الدول العربية، وحتى تلك التي وقعت اتفاق سلام مع العدو مثل مصر، تعتبر انّ «إسرائيل» عدو ولها مطامع في هذه المنطقة، وبالتالي فإنّ التطبيع شأن لكلّ الإقليم العربي، وإذا قبلنا أنه شأن لكلّ دولة على حدة فنسأل هنا أين المبادرة العربية التي وافق عليها كلّ العرب، وإذا كان شأناً داخلياً فلن يتحقق أيّ سلام وهذا يعني انّ كلّ من يراه كذلك من الدول العربية قد تخلى عن فلسطين».

وتابع: «يجب توعية هذا الجيل الذي يتعرّض لكلّ أنواع التشويش المنظم من قبل الكثير من وسائل الإعلام والروايات المزيّفة للتاريخ والواقع وتعمل على الترويج لفكرة التطبيع، هنا أرى أنّ الحملة يمكن لها النجاح بالقيام بالعديد من الأنشطة ولكن ذلك يتوقف على عدة عوامل، الأول قدرتها على خلق قيادة نخبوية مشكّلة من الأكاديميين والخبراء ومراكز صناعة الفكر والسياسات وإذا استطاعت الحملة الأكاديمية تشكيل نواة من هذه القيادة بالتأكيد ستؤثر على جمهورها من الطلبة والأهالي ومتتبّعي وسائل الإعلام وهذا سيخلق فرصة أكبر لمحاربة عملية التطبيع، أما العامل الآخر فهو القدرة على تحويل خطاب التطبيع كخطاب للتخوين وهذا مهمّ، فالتطبيع خيانة واستخدام هذه العبارة والترويج لها يؤدّي الى نجاح كبير، والعامل الثالث فهو إبراز انّ خطاب التطبيع هو مساس بالمقدسات بمعنى في اتفاقية الإمارات يتحدثون انّ الصلاة تسمح لجميع الأديان في المجسد الأقصى فهل هذا هو المطلوب ان نصلي جميعنا في الأقصى في ظلّ الاحتلال؟ بالتأكيد ليس هذا هو الذي نريده وهنا يجب ان نوضح للعالم جميعاً انّ الأقصى لا يحتاج الى مصلين بل هو بحاجة لمن يحرّره… وفي ما يتصل بالعامل الرابع فيتمثل بمدى القدرة على استنهاض الفكر القومي المضاد للتطبيع وهذه نقطة مهمة تتعلق بايديولوجيا التحرير وايديولوجيا القومية وكلّ هذه الأمور يجب ان تكون موجهة او طاردة لعملية التطبيع».

وختم: «في النهاية يجب ان نتحدث عن كيفية مخاطبة هذه الأجيال من خلال تعزيز الرواية العربية بشكل عام ومن ثم تعزيز الرواية الفلسطينية بشكل خاص والمقصود هنا هو الرواية التاريخية والحديثة والمعاصرة، وأيضاً تفنيد الرواية الصهيونية التي تتحدث عن أنّ فلسطين هي أرض المعياد التي وعدهم بها الله والكثير من المقولات الأسطورية التي يروّج لها المحتلّ، إضافة الى ذلك المفروض تطوير البرامج التربوية والتعليمية في المدارس والجامعات وان يكون هناك تنشئة وطنية مقاومة للاحتلال والتطبيع ومعززة للهوية الوطنية والقومية، كما يجب استخدام الفن سواء الموسيقى او الغناء لمخاطبة الشباب حول خطورة التطبيع، ولا ننسى الاستفادة من وسائل التواصل الاجتماعي في إطار ايصال الفكر المفكك للخطاب التطبيعي للاجيال.»

شكر: رفع الصوت عالياً في مواجهة التطبيع

أكدت الدكتور رنا شكر أستاذة العلاقات الدولية في الجامعة اللبنانية أنّ اللقاء الأكاديمي هدفه رفع الصوت عالياً في مواجهة التطبيع، وقالت: «الهدف من العمل الذي نقوم به هو مناصرة الشعب الفلسطيني في كافة القضايا المتعلقة بهذا الشعب، والتشبيك بين الأكاديميين يهدف ايضاً الى تعزيز التعاون في ما بينهم من خلال القيام بأبحاث علمية هدفها التركيز على خطورة الاحتلال الإسرائيلي وأطماعه في المنطقة، وإعادة التذكير بممارسات هذا العدو الذي يقوم بكلّ الانتهاكات الدموية بحق الفلسطينيين وكلّ شعوب المنطقة واغتصاب الأرض.

هذا اللقاء هو لرفع الصوت عالياً في مواجهة التطبيع وذلك بإعلاء صوت الأكاديميين بالللاءات الثلاث… لا للاعتراف بالعدو ولا للصلح معه ولا للتفاوض، لا شك انّ هناك توجهاً إعلامياً منظماً يعمد الى تسويق التطبيع من خلال إعطاء الصورة الاقتصادية والحضارية له، ونحن من خلال نشاطنا في اليوم العالمي للتضامن مع شعب فلسطين نريد دحض هذه الفكرة من خلال وقائع تاريخية ثابتة لتصويب الأمور في نصابها الصحيح كي لا يؤخذ هذا الجيل الى حدّ الخضوع للحرب الناعمة المتمثلة بغسل العقول».

وأضافت: «نحن بصدد التركيز على تداعيات هذا التطبيع على منطقة الشرق الأوسط وشمال أفريقيا بالتوعية الى ما يريده هذا العدو وداعمته الولايات المتحدة الأميركية من خلال رسم خريطة جديدة للمنطقة العربية، وهدفنا التوعية من خطر اتفاقيات السلام التي قامت بين الدول العربية والكيان المحتلّ والى ماذا أدّت وقد تؤدي، بحيث لا يجب الاستهانة بهذه الاتفاقيات وما قد تشكله من تهديد لكلّ المنطقة، فهذه الاتفاقيات التي بدأت من دول الخليج قد تمتدّ الى باقي الدول العربية، لذلك نحن نؤكد على ضرورة التذكير بكيفية نشوء هذا الكيان ودمويته وضرورة إحياء الهوية القومية التي تحارب وجوده وتمدّده من خلال الفكر المقاوم الذي يرفض كلّ أشكال التعاون مع كيان يغتصب الأرض التي سقط في سبيلها الشهداء».

وختمت: «نحن نعتقد انّ الأكاديميين من أساتذة ومثقفين هم السباقون في الاتحاد مع بعضهم البعض ضدّ كلّ ما يسمّى خطوات التوسع المقنعة التي يقوم بها العدو الإسرائيلي داخل العالم العربي، وذلك من خلال التوعية بالقلم والكلمة والتوجه الى عقول الأجيال الحديثة لتبيان حقيقة ما جرى من اغتصاب لهذه الأرض وقتل شعبها والتركيز على القضية الأمّ التي هي قضية فلسطين.

مخاطبة هذا الجيل تكون بإحياء القوى العربية الناعمة المتمثلة بالعقول وطريقة التربية والتدريس والتعليم وتعزيز مفهوم وثقافة المواطنة والهوية القومية وتعزيز اللغة التي تلاشت مع سرعة العصر، وعودة مراكز الأبحاث والحدّ من هجرة العقول لتقوية الوعي القومي في عالمنا العربي كي لا يكون التطبيع القائم مدخل الى تكريس فكرة القبول بالمحتلّ وتمدّده في كافة العالم العربي».

حمدو: خطابنا للأجيال هو ضرورة التقدّموالتطوّر والنهضة

من جهته رأى الدكتور محمود عزو حمدو أستاذ محاضر في جامعة الموصل «انّ التطبيع مع الكيان الصهيوني يأتي نتيجة النكسات التي مرّت على الأمة العربية وغياب فكرة الأمة بشكل كبير جداً عن المدلولات الإعلامية والسياسية في التداول اليومي في العالم العربي، وأيضاً نتيجة الانتكاسات الكبيرة التي تعرّضت لها بلدان المحور العربي وهي العراق ومصر وسورية كون هذه البلدان كانت تشكل محور الحراك السياسي في المنطقة على مستوى التنسيق لمجابهة العدو الصهيوني، بالإضافة الى ذلك هناك مسألة جداً مهمة وتتمثل في تصاعد الدول الهامشية على مستوى قيادة العالم العربي مثل قطر والبحرين وغيرها وأصبحت تقود كلّ الحراك السياسي المتعلق بعلاقات العرب مع الآخرين وتنتج لوبيات في الدول تعمل ضدّ القضايا العربية.

المسألة الثانية تتعلق بتسويق فكرة انّ هذه المنطقة هي خاصة لليهود دون غيرهم على أساس ديني، ومن ناحية ثانية قامت الدول الكبرى ووكلاؤها بالتسويق لصراع مذهبي (سني ـ شيعي) يتمثل بالدول الخليجية من جهة وإيران من جهة أخرى، وطبعاً لا ننسى الدور التركي الذي يريد التموضع في المنطقة وفق مصالحه».

أضاف: «التدوال الإعلامي العربي يؤثر بشكل سلبي على الشباب لجهة تزوير الوقائع وتحويل العدو الى صديق وبالعكس وهذا أمر واضح بشكل كبير، وانعكس من خلال التطبيع والصور التي نراها على وسائل التواصل وطبعاً استضافة إسرائيليين يتمّ وصفهم بالمحايدين على قنوات تلفزيونية عربية كما فعلت الجزيرة تحت شعار الرأي والرأي الآخر ساهم في تشويش العقول.

والخشية الأساسية ان تتحوّل هذه الأجيال الى أجيال لا تعرف من هو العدو أو ان تتحوّل الى وقود لتصفية الصراعات المذهبية تحت عناوين جديدة، داعش هو صورة من صور الصراع المذهبي في المنطقة، وهناك نماذج كثيرة غيرها.

اهمية هذه التكتلات العلمية انها تعطي روحاً جديدة للعمل العربي والقومي باتجاه مناهضة الكيان الصهيوني ورفض التطبيع معه بأيّ شكل من الأشكال، وعملية التدجين التي تعرّض لها الشباب العربي منذ عام 1990 حتى اليوم لا سيما منذ مرحلة انهيار العراق بعد غزوه عام 2003 ادّت نتائجها بشكل كبير جداً».

وختم: «الصراع الأساسي يتوجب ان يكون في اتجاه كلّ دعاة التطبيع المنبطحين أمام الكيان الصهيوني، الخطاب الذي يجب التوجه به الى الأجيال هو ضرورة التقدّم والتطوّر والنهضة، لا سيما النهضة العلمية لمواجهة كلّ الأعداء المتربصين بالشعوب العربية، كما يجب إعادة إنتاج الرؤية التاريخية للصراع العربي الصهيوني من خلال اعتباره صراعاً بين محتلّ انتهك حقوق الإنسان وصاحب حقّ هو ضحية حقوقه منتهكة.

ويجب التركيز على حالة التفتيت التي مرّت المجتمعات العربية التي أثرت بشكل سلبي، وأيضاً دور وسائل التواصل الاجتماعي في الترويج للإسرائيلي ومواجهتها».

ترجمان: التضامن لا يكون بالشعاراتوالخطب الرنانة

أما باسل ترجمان (كاتب صحافي وباحث سياسي) فقال: «من الأساسي اليوم ان يكون هدف إحياء اليوم الدولي للتضامن مع الشعب الفلسطيني مناسبة للتأكيد على هذا التضامن مع الشعب الفلسطيني وقضيته العادلة وان يتمّ الفصل بين التضامن مع الشعب وبين التضامن وتأييد الحال السياسي الفلسطيني لأنّ الحال السياسي متغيّر بحسب الواقع والظروف، فعند الإعلان عن هذا اليوم عام 1977 كان الحال السياسي الفلسطيني في المستويين العربي والدولي مختلفاً تماماً عن واقع الحال بعد ذلك وصولاً لإقامة السلطة الوطنية الفلسطينية وما تبع ذلك من واقع متغيّر لم يفض لإقامة سلام عادل يعيد الحقوق الشرعية للشعب الفلسطيني».

أضاف: «طوال السنوات الماضية كان هنالك حالة استكانة سياسية أفقدت هذا اليوم معناه النضالي وتحوّل لمناسبة بروتوكولية يتمّ فيها تبادل رسائل ومواقف سياسية تعبّر عن أساسيات مواقف الدول تجاه فلسطين وتناسى كثيرون هذا اليوم.

في ظلّ صفقة القرن وانطلاق قطار التطبيع عاد الحديث عن ضرورة إحياء هذا اليوم وإبعاده عن المستوى السياسي التقليدي ليكون مناسبة تضامنية دائمة وثابتة مع الشعب الفلسطيني المحروم من نيل حقوقه التي يعتبرها مناسبة لإنهاء الظلم والتشرّد ورفع آثار العدوان الذي تعرّض له منذ أكثر من سبعين عاماً، وهذا يقتضي ان يتمّ الفصل بين الحال السياسي مهما كانت طبيعة الظروف وبين الواقع النضالي للشعب الفلسطيني لأنّ هذا سيعيد لإحياء هذه الذكرى رونقها ويبعدها عن التوظيف السياسي الآني ويبقيه موعداً ثابتاً لكلّ الشعوب والقوى المحبة للعدل والسلام لتعلن تضامنها بالفعل وليس بالبيانات والخطب مع نضال الشعب الفلسطيني».

وتابع: «السؤال المهمّ ايّ تضامن نريد هل نبحث عن تضامن يرضي الذات ويشبعها فخراً وحديث عن البطولات والأمجاد من الجانبين، الفلسطيني يتحدث عن بطولاته في مقارعة الاحتلال، والأشقاء والأصدقاء يتحدثون عن حبّهم ودعمهم ومناصرتهم لفلسطين وينتهي الحال بإشباع عاطفي لا يغني ولا يسمن عن جوع.

من المهمّ ان تكون المناسبة بعيدة عن الشعاراتية والخطب الرنانة، وان تكون مناسبة حقيقية لتحويل التضامن لفعل نضالي سياسي لدعم الحق الفلسطيني بكلّ الوسائل المتاحة وهي ممكنة وكبيرة وقادرة ان تصنع الفعل المؤثر عربياً ودولياً، وهذا في حدّ ذاته أكبر رسالة نصوغها لمواجهة إعلام الواقع الحالي وتوجهاته بذكاء ودون ان ننجرّ للصدام مع ايّ طرف مهما كان الظرف لأنّ التناقض الرئيسي مع العدو وليس مع اي طرف آخر.

من المهمّ اليوم ان نختار آليات وصيغ جديدة مبتكرة للتخاطب مع أجيال جديدة تحول العالم بالنسبة لها إلى فضاء افتراضي صغير وصار التواصل عبره أحد أشكال وآليات العمل الإعلامي والسياسي والنضالي».

وختم: «هذه الأجيال لديها ميزات التفاعل السريع بحكم سرعة التواصل وانتقال المعلومات، وبالتالي لا يمكن للخطاب التقليدي المعتمد على البيانات والمواقف والخطب الرنانة ان يؤدي المعنى بل يجب التواصل معها وإيصال الرسائل الذكية القصيرة والمتحركة عبر وسائل التواصل الاجتماعي، أيضاً الأجيال الجديدة ليست من أصحاب القراءات المعمّقة او الطويلة وهذا يجعلها بعيدة عن الاستيعاب والتعاطي الإيجابي مع الدراسات المعمّقة او الشروحات المطوّلة ويظهر انّ التأثير عليها ممكن وسهل أكثر بكثير من الأجيال السابقة التي كان للفكر والكتاب والمقال المعمّق تأثير عليها، فيديو ثلاثين ثانية قد يخلق لك ملايين المتعاطفين والمؤيدين بينما دراسة او بحث جدي حقيقي قد لا يقرأه احد، وهذا لا يعني اطلاقاً أن لا يتمّ العمل بالجهد العلمي الحقيقي والبحث الأكاديمي ولكن ضمن أطره الحقيقة واستغلال المساحات الاتصالية الجديدة لإيصال الأفكار الذكية والتفاعل معها لخدمة النضال العادل للشعب الفلسطيني».

غوسطان: دور محوري للاعلام والفضاء الافتراضي

اما ليزا ابراهيم غوسطان (ممرّضة في الصليب الاحمر) الناشطة في منصة طوارئ فلسطين الموجودة في لوزان التي تنقل أخبار الشعب الفلسطيني والتي لا يتمّ تداولها عبر وسائل الإعلام فقالت: «للأسف أصبحنا في زمن حين يسألوننا من أين أنتم ونقول إننا فلسطينيون يجب ان تقترن إجابتنا بالتأكيد أننا لسنا إرهابيين كما يتمّ التسويق في الكثير من الوسائل الإعلامية وبشكل ممنهج لتحويل الضحية الى جلاد. وقد أصبحنا معتادين على هذا الأمر حيث أننا نجيب بطريقة مريحة ومقنعة ونتمكن من تصويب الأمور في إطارها الصحيح وبالتالي يعترف كلّ من يسأل بأحقية قضيتنا الواضحة.

اما في ما يتصل بضرورة مخاطبة الأجيال الشابة فمن البديهي أن نرشدهم الى المصدر الفعلي للمعلومة والذي ينقل الوقائع التاريخية والحديثة دون أيّ تحريف او تزييف من هنا ممكن للإعلام ووسائل التواصل الاجتماعي لعب الدور المحوري في مواجهة الأخبار المغلوطة شرط ان يتمّ استخدامها بوعي».

عساف: نعوّل على الإعلام الحر لإيصال الصوت

اما الدكتور نظام عساف مدير مركز عمان لدراسات حقوق الانسان فقال: «هدف هذه الحملة توجيه رسائل تضامنية مع الشعب الفلسطيني، تعكس مواقف المشاركين فيها من خلال المقالات أو الأبحاث حول مخاطر التطبيع والضمّ، أو تسجيل مقطع فيديو أو رسائل صوتية قصيرة، لتوضيح خطورة الضمّ والتطبيع على الأمن القومي الفلسطيني والعربي من جهة؛ والتأكيد على الثوابت الفلسطينية والعربية في مقاومة الاحتلال وتحرير الأرض الفلسطينية من جهة ثانية؛ والدعوة إلى وقف التطبيع من قبل بعض الحكومات العربية باعتباره يعزز عملية الضمّ الذي تقوم به سلطات الاحتلال الصهيوني في الأغوار الفلسطينية»ز

وأضاف: «أنّ هذه الأنشطة وغيرها ستساهم في الكشف عن زيف الادّعاء بأنّ فكرة التطبيع المطروحة ستمنع الكيان الغاصب من ضمّ هذه الأراضي الفلسطينية، لأنّ هذا التطبيع يتمّ وفقاً لمنطق المحتلّ الذي يعلن مراراً وتكراراً أنه يسعى إلى إقامة «سلام» مع الدول العربية من موقع القوة.

من الطبيعي أن لا تحقق هذه الحملة هدفها بسهولة، لأنّ الإعلام كما ذكرتم في سؤالكم هو إعلام منظم في تسويق فكرة التطبيع، ونحن نعوّل على الإعلام الحر والمنحاز لحقوق الشعب الفلسطيني لإيصال الصوت، و»البناء» نعتبرها نموذجاً، كما تستطيع أن تفنّد صحة هذا الادّعاء من خلال الإشارة إلى حقيقة أنّ معاهدات واتفاقيات السلام التي وقعت سابقاً بين الكيان الغاصب وكلّ من مصر والأردن لم تجلب لهما الازدهار الاقتصادي بل مزيد من المديونية والفقر والبطالة ناهيك عن حقيقة عدم تطبيع الشعبين المصري والأردني معه».

وختم: «مخاطبة الجيل الذي سيطرت عليه سرعة العصر في ظلّ أخبار مغلوطة مع تغييب الوقائع التاريخية يمثل تحدي كبير للحملة، ولذلك طرحت هذه المبادرة على جميع المتضامنين والمناصرين لحقوق الشعب الفلسطيني وسائل وأدوات يتمّ من خلالها توجه رسائل تغذي الجيل الجديد بالحقائق والمعلومات التي تؤكد الرواية الفلسطينية وتفند الرواية الصهيونية حول «أرض بلا شعب لشعب بلا أرض». وفي هذا المجال يفضل استخدام كافة ألوان التعبير الجذابة من مثل الرسم والمسرح والسينما والأغاني والفيديوات القصيرة والرسائل الصوتية وغيرها.

من الطبيعي أن لا يقتصر العمل لاسترجاع حقوق الشعب الفلسطيني على العمل الإعلامي وانما يكون مسنوداً بالعمل الكفاحي والنضالي على كافة المستويات وفي كافة الميادين وبكلّ أشكال النضال التي تحدث انقلابا في موازين القوى تسهم في استرداد الحقوق كاملة غير منقوصة.

Progressive Spirit Podcast: Gilad Atzmon on the Upcoming US Civil War

Gilad Atzmon and the Upcoming US Civil War – John Shuck – Official Website

BY GILAD ATZMON

John Shuck writes: Gilad Atzmon returns to discuss what he sees as a civil war brewing in the United States over dividing lines that are based on identitarian politics. In this educational and informative interview, he elaborates on a recent post of his, It’s Not About Trump or Biden, and he discusses the history of identitarian politics and why the U.S. is so polarized today. He is the author of The Wandering Who: The Study of Jewish Identity Politics and Being In Time: A Post-Political Manifesto. In May 2018 he was on my program that commemorated the 70th anniversary of the Nakba “The Catastrophe” and Palestinian resistance.

More here

All that Juice

 BY GILAD ATZMON

OJ.jpg

By Gilad Atzmon

 If you are upset by the undeniable fact that our greatest scientific minds are failing in their battle against Covid-19, you should be relieved to learn that the West’s greatest minds are momentarily occupied with a way more important battle: the war against antisemitism.

 The Jewish News Syndicate (JNS) reported a few days ago that the Alfred Landecker Foundation (Berlin) launched a new international ‘Decoding Antisemitism’ project to stop hate online using ‘Artificial Intelligence. ’Apparently, the multi-national team comprised of ‘discourse analysts, computational linguists and historians,’ will develop a highly complex, AI-driven approach to identifying online antisemitism. 

 The Jewish news outlet reports that studies have shown that the majority of anti-Semitic defamation is expressed in implicit ways – for example through the use of creative codes such as ‘juice’ instead of ‘Jews. ’The highly sophisticated algorithm is, presumably, designed to scan the net continuously and attribute security alerts to every possible reference to ‘juice.’ However, if you see law enforcement agents surrounding your local grocery shop you should assume that its owner may have issued a complaint to the manufacturer about the integrity of his last orange juice delivery.

 The genius AI application will also spot certain conspiracy narratives or the reproduction of stereotypes, especially through unusual images. I guess that we are referring here to images of an un-named orange who kept his underwear on.  It may as well be that the AI application will be sophisticated enough to trace the exact favourite fruit extract that drives the Open Society Institute.  

 Issues to do with COVID-19 are particularly important as far as the new AI application is concerned due to “the rise in conspiracy myths accusing Jews of creating and spreading COVID-19.” This is no doubt a demanding task for the state of art application, as most Jewish outlets actually openly admit a unique and concerning level of intimacy between Jews/Israel and the virus. Back on 1st April, Zionist outlets were the first to admit that Jews were as much as 8 times over-represented amongst Covid 19 death in Britain, at least in the first days of the epidemic.  As early as the 3rd of March, an Israeli company named Migal was quick to announce that it has the vaccine for Covid-19. The new AI system will have to learn to turn a blind eye to the fact that Jewish outlets openly admit  that Orthodox Jews in New York and in Israel consciously and strategically let the virus spread in their communities as they truly believed (and for a good reason) in herd immunity.

 Dr. Andreas Eberhardt, CEO of the Alfred Landecker Foundation told the Jewish outlet that “Antisemitism and hatred directed against minorities are putting the future of our open society in jeopardy. And the problem is only getting worse in the digital sphere. It’s essential that we use innovative approaches – such as using AI – to tackle these issues head on.” I guess that Dr. Eberhardt is correct and the next obvious question is why are the German academic and his institute  fighting antisemitism in particular rather than fighting hatred in general and universally?

 On my part, I could save the Alfred Landecker Foundation a lot of energy and resources. Instead of adopting a Stasi doctrine, scanning the net, spying on our profiles for poetic expressions and ‘juicy images,’ just ask a few basic elementary questions: why is antisemitism back on the rise? What is it that Israel and its Lobby are doing that is so upsetting to a growing number of people? What is it that we cannot talk about and why?

 I actually believe that one old Zionist text from the late 19th century answers all those questions. Bernard Lazare’s Antisemitism: Its History and Causes attempted to figure out why Jewish history is an endless chain of tragedies and expulsions.

 Lazare believed that if Jews want to dominate their fate they must emancipate themselves from their choseness, that unique racially oriented sense of privilege and exceptionalism.  Zionism in its early version, was for Lazare the way forward. Zionism at the time was distinguished by its total rejection and negation of the Diaspora Jewish culture and identity (Shlilat Ha-galut). When Zionism was a spiritual metamorphic aspiration, the Jews were loved and admired, their Jewish state was even ‘forgiven’ for its colossal crimes against the indigenous people of Palestine (The Nakaba). But when Israel drifted away from its idealistic roots, when it gradually became the ‘Jewish State’, the tolerance towards Israel’s actions and its lobby also started to fade away.

 The Alfred Landecker Foundation may do better using their historians, linguists and computer scientists identifying this shift in the Jewish universe rather than treating the rest of us as suspected bigots. 

Haniyah to Al-Manar: Hamas “Part of Axis of Resistance in Face of Israeli Enemy”

manar-05758980015995804777
Video here

September 8, 2020

Head of Hamas politburo, Ismail Haniyah stressed that the UAE decision to normalize ties with the Israeli enemy is unjustifiable and serves only Trump and Netanyahu, adding that the relations between the Resistance Movement and Saudi Arabia have deteriorated and calling for the release of the Palestinian detainees.

In an exclusive interview with Al-Manar TV Channel, Haniyah emphasized that Hamas is part of the axis of resistance in face of the Israeli enemy, confirming that Syria has always supported the Palestinian cause.

“We hope that Syria regain security and stability as this would support the Palestinian cause.”

Hamas Chief pointed out that the Palestinians must unify against the Israeli settler and annexation schemes, adding the conference held by the  factions comes in this context.

Source: Al-Manar English Website

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Between Malek, Shiha, Al-Rahi, and Macron? بين مالك وشيحا والراعي وماكرون؟

By Nasser Kandil

The Patriarch Bishara al-Rahi’s statement that Hizbullah accused him of agency and treachery is most regrettable. Everyone assures that any attempt to learn Hizbullah’s response to the Patriarch’s call for neutrality was met with “No comment.” In her refrain from declaring her opposing perspective to the Patriarch’s stance, Al Mukawama aimed at preventing an interpretation of its position through lenses of sectarian defensiveness, giving lurkers the opportunity of fanning flames, resulting in exchanges of volleys of accusations of agency and treachery.

The invitation is open for the Patriarch to rise above allegations of treachery against him from a Party and a Mukawama, which have a full awareness and appreciation of sensitivities in Lebanon, and who prioritize a diligence about not taking positions, in order to ensure communication respectful of honorifics, including the Bkirki Honorific, and to preserve national unity.

To say that an understanding exists between the Speaker of Parliament Nabih Berri and

Al-Sayyed Hassan Nasrullah, to refrain from comments on the Patriarch’s call for neutrality, personally or through their respective party platforms, would not be revealing a secret. In addition, they have both expressed their displeasure towards individual voices and religious, political, and publicity sites which went against their chosen direction.

In view of such diligence and approbation, they would have rightfully expected from Bkirki a reciprocal approach through an invitation for a discussion of her position with all the Lebanese entities, in an effort to promote agreement and harmony, before her declaration. What is occurring today instead, is that the Patriarch’s call transformed into a mudslinging campaign against Al Mukawama and her arms, unjustly relegating to her the responsibilities for and the dire consequences of the multitude of crises Lebanon has been facing.

This declaration provided an opportunity for its exploitation by those lying in wait, through a discourse insinuating that the injurious and demonizing campaign targeting Al Mukawama has gained a solid base through Bkirki’s leadership. The duo’s silence was the utmost they could offer amidst all that, as an expression of care and respect, awaiting reciprocity from the Bkirki Seat, to provide the opportunity for communication about disagreements behind closed doors.

The Patriarch’s call and his speech on the occasion of Lebanon’s Centennial is being presented as a reading about Lebanon’s future and a project for a new contract benefitting from past experiences and present dangers. He refers to a fear that what is meant by a new contract is an invitation to trilateral power sharing, i.e. power sharing on an almost equal basis between Christians, Shias, and Sunnis, rather than current power sharing divided equally between Muslims and Christians in Lebanon. Such expressed fear sounds strange in view of  Speaker Berri’s refusal decades ago of a trilateral power sharing proposal, and Hizbullah’s refusal of  more generous sectarian power-sharing offers as a trade-off for its power which constitutes a major security threat to the Israeli Occupation.

Both parties confirmed and continue to confirm their insistence on the preservation of the position and role of Christians in Lebanon and the region as a fundamental constituency in the Orient, independent of the actual number of Christians in it.  They have repeatedly emphasized the necessity of reassuring this constituent and ensuring all elements of stability for its continued existence. Their belief is that the Orient’s Christians confer an added value to the Orient, and the loss or weakening of this constituent will rob the Orient of its distinctive characteristics.

These two parties who are implied in the “trilateral” accusation have been clear in attaching to every call for the end of sectarianism, another call for a positive Christian partnership which is reassuring to them, on one hand, and provides existential reassurances for Christians, on the other. A discussion is needed among the Lebanese about a new contract on the basic principles held by the duo encapsulated in progress towards a democratic state, unfettered by the federalism of sectarian protectorates, and ensuring guarantees against the transformation of democracy into a tool in the hands of a sectarian majority, shaking the equilibrium between sects or posing an existential threat to them.

The passage of one hundred years on the establishment of the political Lebanon, in the shade of which we stand today, makes it worthwhile to go back to the writings of two great Lebanese Christian thinkers who have had a strong influence on the conceptualization of Lebanon as an entity, and of Lebanese nationalism, and with whom every Christian political speaker affiliates or aligns his or her position with what had been attributed to them. The reference, of course, is to Charles Malek and Michel Chiha, who have drawn the picture for the Lebanese entity and the principles for its political and economic growth, and unequivocally warned of what they considered to be an imminent threat to its being, namely the earth shaking event of the creation of the Occupation State in 1948.

Both Malek and Chiha were terrified for the fate of the Lebanese entity, and called for the Lebanese to be vigilant about a future in an environment of increasing difficulties. They agreed, each from his own perspective, about the dangers associated with that cataclysmic event which made Lebanon a constant target for Zionist expansion, and at risk of structural damage to the culture of coexistence on which it is based. They agreed that this event created nurturing climates for religious prejudices and extremism, which in turn were expected to launch eras of threat to peace between the Lebanese, and geographic locations posing such threats, in the form of consecutive waves.

They stated that the Jewish State, which they described as racist and reliant on the potency of money and power, will constitute an existential threat to a Lebanon weak and helpless by comparison.  They believed that the newly formed entity will pump waves of Palestinian refugees, and as their hopes of return to their homeland became increasingly out of reach, would place at risk the sectarian equilibrium in Lebanon.

Charles Malek, from his position in the United Nations, sent a report in 1949 to Lebanon’s President and Prime Minister in which he went further, pointing out the approach of a Jewish epoch to the area, that Palestine was the mirror for conditions in the Middle East, that the scant influence of the Arabs will result in an increasing “Jewish” influence, and warned against betting on international positions because the West, headed by the Americans, will side with the “Jews.” He stated: “ In every principal conflict between Israeli and Arab interests, America will support  Israeli interests.  I warn strongly against falling blindly into the trap of seductive American construction projects before their full scrutiny and the scrutiny of Jewish connections to them.”  He proposed a countermeasure based on the building up of Arab armies, an Arab renaissance, and a liberation movement led by Lebanon and Syria. He wagered on a role supportive to the Palestinian cause, and aid to Lebanon and the area in the face of the “Jewish” threat, by the Worldwide Catholic Church, led by the Christian Church in the Orient, with Lebanon being its more important base.

Both Malek and Chiha believed, in the first place, that the triad of threats, expansionist, structural, and economic, posed by the Occupation, along with the Palestinian refugee issue, should form an axis for Lebanese policies internally, at the Arab level, and internationally.  Secondly, they pointed to the losing bet on the effectiveness of international interventions without possession of a considerable interest potential and adequate power to enable participation in the big equations, implying that begging for protection from a position of weakness will inevitably result in disappointment. Thirdly, they bet on the leading role of the Church in escalating and reinforcing power resources internally, and moving outward from that position of political, economic, and military strength, to rouse the Worldwide Church, in the hopes of creating a balance protective of Lebanon.  Can anyone say today that the threats no longer exist, or that the effectiveness of the Arab position has increased, or that the laws governing the movement in international relations have changed?

Al Mukawama, capable and competent, liberated and deterred, and became a source of anxiety for the Occupation in regard to its security and existence.  She became one of the manifestations of what Chiha and Malek asked of the Lebanese.  Sage and prudent,

Al Mukawama is the missing link which Bkirki should feel happy to meet halfway, for a complementarity in roles, translated into what should be done for Lebanon’s protection, with differentiation and variation lending strength to positions rather than being problematic. What has come forth instead from Bkirki’s positions only weakens power sources, aborts opportunities for complementarity between politics and power, and whets the appetite of those in wait for the possibility of weakening or isolating Al Mukawama. It fails to attempt seeking guarantees for Lebanon and the Lebanese using the pacification of Al Mukawama as leverage.

The neutrality initiative, even in its “active” form, fails to tell how it will solve the refugee issue in a time of Arab abandonment; how it will protect Lebanon’s economic role in the era of “normalization;” how it will protect Lebanon from the threat of aggression in the times of disintegration of Arab armies; and who will benefit from the weakening of Al Mukawama and from targeting her morale and reputation except lurking Takfeeri Extremism, lying in wait for Lebanon, the Orient, Christians, along with all the other constituents in the area?

Renewal of the Greater Lebanon starts with a dialogue between the Lebanese to form  understandings which address points of defect and invest in power sources.  Bkirki is the first invitee to openness towards Al Mukawama and investment in her sources of power, after Bkirki has clearly seen France coming to acknowledge Al Mukawama as a reality unsusceptible to marginalization or weakening. In making such acknowledgement, France was speaking for herself and on behalf of her allies, whom Bkirki considers as friends and fears Lebanon’s loss of their support.

The French movement confirms that the attention of those friends to Lebanon and lending their aid has come only as a result of the Al Mukawama raising their anxiety about “Israel’s” security and existence. Any reassurance to decrease such anxiety embedded in the  calls for neutrality will only mean that such attention will shift, and any helping hand will be withdrawn and washed from anything related to Lebanon. Perhaps this is the most prominent conclusion Chiha and Malek came to 70 years ago.

بين مالك وشيحا والراعي وماكرون؟

ناصر قنديل

ثوابت يجب عدم نسيانها وأوهام ممنوع السماح بمرورها وتغلغلها في نفوس الناس وعقولهم في النظر للحركة الفرنسيّة التي يقودها الرئيس امانويل ماكرون، حيث يتمّ تمرير كل شيء تحت ضغط الكارثة التي يعيشها اللبنانيون، أولها التوهّم أن فرنسا أم حنون جاءت لتساعد وتسهم في رفع المعاناة عن كاهل اللبنانيين، وثانيها أن إدراك أن السياسة باعتبارها لغة مصالح لا يعني الرفض المطلق لسياسات الآخرين ومصالحهم إذا لم تتعارض مع سياساتنا ومصالحنا، وثالثها أن ما لا يتعارض مع سياساتنا ومصالحنا ويؤسس لنقاط تقاطع لا تجوز إدارته بتساهل واسترخاء لأن المصالح تتراكم وتتغيّر والأطماع لا يردعها إلا حضور الحذر واستحضار القدرة وتحصين القوة. والمشهد اللبناني المقزّز في درجة التهافت أمام الرئيس الفرنسي، وتغيّر المواقف وتبدل الثوابت وتقديم أوراق الاعتماد، أظهر خصال انحطاط ليست حكراً على ما يحلو للبعض وصفه بطبقة سياسية فاسدة، فقد نخر سوس التهافت والانحطاط، صفوف الذين سمّوا أنفسهم ثواراً، والذين قدّموا أنفسهم بدائل، والنخب والكتاب والفنانين، ومن له مصلحة ومن ليس له مصلحة، إلا قلة رفيعة الشأن كبيرة النفس شامخة الأنف، لا عارضت علناً وقدمت الولاء سراً، ولا قاطعت، ولا سوّقت، ولا تهافتت، حالها كحال فيروز التي بقيت تشبه أرز لبنان يحتاجها ماكرون ولا تحتاجه، وتقاطع المصالح يعني لها النديّة، وليس الذل والاسترهان، ولا الزحف والبكاء، والبكاء السياسي والإعلامي، ليس بكاء وجع الناس المفهوم، وبقيت هذه القلة تحفظ سرّ المقام والدور والمسؤوليّة، فشارك بعضها بجدية ومسؤولية واحترام وندية، ولكنه لم يمنع نفسه من متعة التفرج على “الزحفطة” السياسية والإعلامية والاقتصادية و”الثورية” و”المدنية” وغير المدنية”، ولم يكن بعضها موجوداً فتابع عن بُعد وهو يجمع السخرية والألم من درجة هبوط وانحطاط مشهد، هو بالنهاية مشهد وطن لا يفرح محبّوه برؤيته على هذه الحال.

توضح زيارة امانويل ماكرون للعراق وتصريحات وزير الخارجية الأميركية مايك بومبيو، أن الحركة الفرنسيّة محميّة أميركياً، ولا تحظى فقط بالتغطية، بل هي جزء من سياسة أميركية بالوكالة، حيث تحتفظ واشنطن بالخطاب الدعائي ضد إيران والمقاومة، وتتولى فرنسا تبريد جبهات المشرق الملتهبة، بينما تتفرّغ واشنطن لتزخيم حفلات التطبيع العربي “الإسرائيلي” في الخليج، فماكرون المتحمّس لمرفأ بيروت بدا متحمساً لمشروع مترو بغداد، بينما كان الأردن والعراق ومصر يبشرون بمشروع “الشام الجديد” الذي يلاقي نتائج التطبيع الإماراتيّ الإسرائيليّ، بربط العراق عبر الأردن الذي يقيم معاهدة سلام مع كيان الاحتلال، بمرفأ حيفا، أسوة بالإمارات، في زمن خروج مرفأ بيروت من الخدمة، ولا يُخفى أن المشروع الذي قام أصلاً وفقاً لدراسة للبنك الدولي على ضم سورية ولبنان وفلسطين على المشروع قد اعتبر تركيا جزءاً منه، وقد أسقطت سورية ولبنان وفلسطين، واستبعدت تركيا حكماً، وفي زمن التغوّل التركي ورعاية أنقرة للإرهاب وتطبيعها مع الكيان لا اسف على الاستبعاد، وبمثل ما رحبت بالشام الجديد واشنطن وتل أبيب، هرول الرئيس الفرنسي مرحباً باستبعاد تركيا، على قاعدة تناغم مصري فرنسي سيظهر أكثر وأكثر، من ليبيا إلى لبنان، وصولاً للعراق، بحيث تقوم فرنسا بالإمساك بلبنان عن السقوط و”خربطة الحسابات” بانتظار، تبلور المشروع الذي يريد ضم سورية ولبنان معاً في فترة لاحقة، بعد إضعاف قدرتهما التفاوضيّة وعزلهما عن العراق، والمقصود بالقدرة التفاوضيّة حكماً قوى المقاومة وتهديدها لأمن الكيان، وهذا هو معنى التذكير الأميركي بأن المشكلة هي في حزب الله وصواريخه الدقيقة، كما يؤكد بومبيو.

لا مشكلة لدى قوى المقاومة بالمرحلة الانتقالية التي يتمّ خلالها انتشال لبنان من قعر السقوط، ليس حباً ولا منّة ولا مكرمة من أحد، بل خشية انفجار كبير يحول التهديد الإفتراضي للكيان إلى تهديد واقعي، ويأتي بالصين على سكة حديد بغداد دمشق بيروت، هي السكة التي يريدها ماكرون لفرنسا، لكن بعد التفاوض، بحيث تحفظ حدود سايكس بيكو، لكن يتغيّر مضمون التفويض بنقل الوكالة في حوض المتوسط إلى فرنسا، التي منعت من العراق والأردن قبل قرن، لحساب بريطانيا، المتفرّجة اليوم إلى حين. وهذا يكفي للقول إنه بعد فشل الرهان “الإسرائيلي” على نظرية معركة بين حربين كادت تفجّر حرباً، جاءت فرنسا بمشروع تسوية بين حربين، عساها تجعل الحرب الثانية اقتصادية، هدفها إبعاد الصين عن المتوسط، وإبعاد صواريخ المقاومة الدقيقة عن رقبة الإسرائيليين، والمقاومة المدركة للتحديات والاستحقاقات، تعرف ما بين أيديها كما تتقن ذكاء التوقيت.

لا شام جديد بدون الشام الأصلي والقديم، حقيقة يجب أن ينتبه لها ماكرون قبل أن يرتكب الأخطاء القاتلة، فلا ينسى أن التذاكي لا يحل المشكلات الأصلية، وأن روسيا لا تكتفي بالكلمات طويلاً، وأن بريطانيا لا تطيل النوم بعد الظهر.

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Intensified American Diplomatic Activities in the Middle-East

Intensified American Diplomatic Activities in the Middle-East

September 01, 2020

By Zamir Ahmed Awan for the Saker Blog

The U.S. has intensified its diplomatic activities in the Middle-East. After the Secretary of State Pompeo’s tour to six nations in the Middle-East, the Power-Pillar in White House, Jared Kushner, who is Senior advisor and son-in-law of President Donal Trump, along with Senior officials, is on his Middle-East trip currently.

The enhanced focus of the U.S. diplomatic and political engagement in the Middle-east has several objectives as:

On the surface, all efforts are for Israel, as the US is the only supporter of Israel blindly. The U.S. has been exercising its veto powers for Israel on several occasions and extends extraordinary political and diplomatic support, matched with non. It should be understood that, among the three prominent divine religions, Judaism is the oldest one, Christianity is the most populous in the Western World. However, Islam is the third one in its series and the last one of divine religion. A majority of Muslims inhabit the Middle East. The creation of a Jewish state in the heart of the Muslim World was not logical in the first step. The Jewish population in Palestine was only 11 % at the time of planning for the creation of Isreal. Later on, Jewish were shifted to Palestine from various parts of the World; and mostly, the wealthy Jews were motivated and encouraged to purchase land and property from the Arabs.

The Zionist struggle of the late 19th century had led by 1917 to the Balfour Declaration, by which Britain assured an ultimate separate state only for Jews in Palestine. When that former Ottoman province became a British mandate under the League of Nations in 1922, it contained about 700,000 people, of whom only 58,000 were Jews, approximately 11 % only.

Bulk relocation happened during the period of 1920s, 1930s, and 1940s. The well-off Jews were buying the property in Palestine. If some patriotic Arabs refuse to sell their property, they face severe consequences like murder, injuries, detention, arrest, hostage, or expelled to exile. The Zionist militias of the Haganah and Irgun killed 5,032 Arabs and wounded 14,760, consequential in over ten percent of the adult male Palestinian Arab population killed, wounded, imprisoned, or exiled. At the end of World War II, the Jewish community in Palestine had increased to 33% of the total population.

The U.N. General assembly, backed by the U.S. and U.K., approved the creation of the state of Israel only limited to 5,500 Square Kilometers in 1947. But The Jews militant grabbed more land from local Arabs in 1948. It created an adversary between Arabs and Israelis. It led to an Arab-Israel War in 1967, and Israel seized even more land from Arabs.

The core reason for unrest in the Middle-East is the irrational creation of the state of Israel. The illogical creation of a Jewish state in the heart of the Muslim World was the root cause of all problems. There are an estimated 8 million Jews all over the World, and out of which 6 million settled in the state of Israel, mostly migrated from Eastern Europe, Africa, Russia, and also from other parts of the World. The settlers were aliens, and not the son of the soil and not the local indigenous people, and furthermore, the expansionist approach of the State of Israel has been pushing Arabs out of their homeland. Millions of Palestinians have lost their home.

The World has a moral stance on the state of Israel that it should be limited to original approved state with an area of 5,500 Square Kilometers, and return the all illegal occupied Arab Land occupied in 1948 and 1967. Furthermore, the State of Israel promises and ensure that it will not hold any Arab land in the future. This principle-stance is in line with the UN Charter, OIC, and Arab-League decision. Most of the nations, including Russia and China, share similar views. But it is only the U.S. who support all irrational acts of Israel blindly. The Secretary of state will lobby for Israel during this trip and may gain more recognition from the Arab World.

Egypt was kicked out from the Arab league in 1979, as displeasure on its recognition of the State of Israel. It is worth citing that six nations founded the Arab League: Egypt, Iraq, Jordan, Lebanon, Saudi Arabia, and Syria in 1945 in Cairo, the Capital of Egypt. Later on, the other Arab countries kept on joining the Arab League, and currently, there are 22 members of the Arab League. The prime objective of the Creation of the Arab League was to promote the Palestinian Arab cause. The Arab League opposed the United Nations Partition Plan for Palestine in 1947 and implementing a boycott of Jewish State. Especially imposed an oil embargo, which lasted until the Khartoum Resolution in September 1967. The Arab League, in 2002, endorsed a Saudi Arabian Arab Peace Initiative, which called for a full withdrawal by Israel “to the 1967 borders” in return for fully normalized relations.

Egypt signed the Peace Treaty with the State of Israel in 1979, following the 1978 Camp David Accords. The treaty was received with vast controversy across the Arab World, where it was condemned and considered a stab in the back. The sense of outrage was principally strong amongst Palestinians. However, as a result of the treaty, Egypt was expelled out from its own created Arab League in 1979–1989. Syrian President Hafez al-Assad disconnected all relations with Egypt after the signing of the peace deal, and diplomatic relations were not restored until 2005, under the rule of Bashar al-Assad.

Jordan also recognized the State of Israel in 1984, which was also not welcomed by the Arab World, mainly the Palestinian.

Keeping solidarity with the Arab World, the 57-members OIC (The Organisation of Islamic Cooperation), the second-largest organization after the United Nations, spread over four continents, takes a strong stance on Israel and demands the return of Arab Lands which Israel occupied in the 1967 war.

Israel has not been welcomed by the international community, even, in E.U., Russia, and China, in addition to the Arab & Muslim World. However, it enjoys extraordinary support from the U.S. and favors from its creator UK.

UAE (United Arab Emirates) becoming the third Arab state, besides Egypt and Jordan, to fully recognize Israel, after signing a peace deal on August 13, 2020. The U.S. mediated the peace agreement. However, the unofficial interaction began as early as 2010, and cooperation was based on their joint opposition to Iran’s nuclear program and regional influence. Israel opened an official diplomatic mission in Abu Dhabi in 2015, under cover of the International Renewable Energy Agency.

UAE’s decision has shocked the Muslim World, and there was a reaction. The most severe reaction came from Turkey, who is thinking to cut its diplomatic ties with the UAE. Iran is the most affected country, as rival Israel may sit next door in UAE. The growing defense cooperation between Israel and UAE is an alarming and significant threat to Iran. UAE and Israel were not at good terms with Iran historically.

Some of the other Arab countries also shown displeasures. In fact, the Arab World might lose unity and may divide pro and anti-this decisions. It may weaken the unity of the Arab World further. This agreement will have a far-reaching impact, and over time, the outcomes will be visible.

Secondly, the U.S. has lodged a media war against Russia and China. Their controlled media is building a narrative against Russia and China and projecting Russia and China as a severe threat. The Secretary of State also tried to convince the Arab World against Russia and China, building alliances in case of any confrontation in the region. The U.S. is in the habit of forming partnerships and alliances against their adversaries, and in the past, their such approach was successful. Secretary of State also traveled to four countries in Europe to convince them to join the U.S. against Russia and China but failed, and Europe seems more divided on the U.S. stance on Russia and China. It is believed that The U.S. efforts may also divide the Arab-Word into groups pro-America and Anti-America. This may create a space for Russia and China to lead the Anti-American block in the Arab World as well as in Europe.

The third objective is a part of the election campaign for the presidential election. President Trump has determined to re-elect again and can go to any extent. One can expect any abnormal decision from him to win the election. He wanted to prove that his foreign policy is in the best interest of American people “America First.” He is also using anti-Russia and Anti-China card to gain sympathy from the American voters.

Most of the Arab World, especially the oil-rich Gulf countries, is ruled by Kings and dictators, who depend on U.S. support to sustain their rule. But anti-American sentiments are growing immensely. As a matter of fact, the U.S. has widened its objectives in such tours, which makes it more difficult to achieve any significant results. Secretary of State trip failed to convince any other Arab country to recognize Israel. Contrary, the adversary has been enhanced. Either he was unable to persuade the State of Israel to suspend its expansion plans. In contrast, Prime Minister Netanyahu categorically announced that the expansion plans are postponed or delayed only but not canceled or dropped out. He was also not able to convince most of the Arab countries to be part of the Anti-China-Russia alliance. Neither any direct impact on the Presidential Elections to be held in November later this year. His tour was counterproductive. Jared Kushner’s mission may also meet the same fate and no net gain at all.


Author: Prof. Engr. Zamir Ahmed Awan, Sinologist (ex-Diplomat), Editor, Analyst, Non-Resident Fellow of CCG (Center for China and Globalization), National University of Sciences and Technology (NUST), Islamabad, Pakistan. (E-mail: awanzamir@yahoo.com).

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