الإرهاب ليس إسلامياً

بثينة شعبان 

المصدر: الميادين نت

2 تشرين ثاني 00:0

عشرات الآلاف من الإرهابيين الذين عاثوا فساداً في سوريا قدموا من الدول الأوروبية
عشرات الآلاف من الإرهابيين الذين عاثوا فساداً في سوريا قدموا من الدول الأوروبية

لقد ضرب مئات الألوف من الإرهابيين، الذين قدِموا من أكثر من مائة دولة، أجزاءً مختلفةً من سوريا وساهموا في تدمير مؤسساتها ولكننا لم نتّهم دين أحد، ولا جنسية أحد منهم.

علّ الخطيئة الأكبر التي اقترفها الرئيس الفرنسي إيمانويل ماكرون في تصريحاته المتوترة حول الأحداث الأخيرة في فرنسا هي تصريحه أن “بلادنا تعرضت لهجوم من الإرهاب الإسلامي”. وسواء أكانت هذه العبارة مقصودة أو ناجمة عن جهل أثرها وانعدام صحتها، فهي لا شك خطيرة جداً وفي هذا التوقيت بالذات، ليس على المسلمين فقط، وإنما على فرنسا وأوروبا اللّتين تتشاطران الهوية المسلمة مع  وجود عدد غير قليل من المواطنين المسلمين الذين أصبحوا فرنسيين وأوروبيين، بفعل الهجرة والولادة أو تبنّي الإسلام ديناً لهم، ولا أحد يستطيع إنكار ذلك عليهم. 

أما السبب الثاني فيكمن في خطورة ارتدادات هكذا تصريح. نحن أمام رئيس أوروبي خلط بين إجرامٍ يقوم به بعض المجرمين لأسبابهم الخاصة والمختلفة وبين جنسيتهم أو هويتهم الدينية، وإذا ما تمّ تعميم هذا الأمر على البقع الجغرافية التي يضرب فيها الإرهاب، لانتهينا إلى وجود إرهاب فرنسي وألماني وهولندي وبلجيكي ومسيحي ويهودي وبوذي.. والقائمة تطول. ولذلك فإنه من المحظور أن تُلصق تهمة الإرهاب بدينٍ أو جنسية فقط لأن أحد مرتكبي الجرائم الإرهابية ينتمي إلى هذا الدين أو هذه الجنسية. إنّ الدين والجنسية براء مما يقوم به الإرهابيون. 

لقد ضرب الإرهاب يا سيد ماكرون الجمهورية العربية السورية كأبشع ما تكون به الضربات والعدوان على شعب وتاريخ وحضارة وهوية ومؤسسات، ولكنّ أحداً في العالم لم يسمع جملة واحدة نَطق بها أي سوري، جملةٌ تتحدث عن إرهاب أوروبي أو مسيحي أو ما شابه ذلك لا سمح الله، فنحن ندرك أن هؤلاء الإرهابيين شذاذ آفاقٍ لا علاقة لهم بأي دين سماوي، وأخلاق الديانات السّمحة براء منهم. 

الأكثر من ذلك، إنّ عدداً لا بأس به من هؤلاء كانوا أوروبيين وعدداً منهم كانوا فرنسيين ويتكلمون الفرنسية ويمثلون بالجثث على الأرض السورية وهم يهللون للقتل بلغتهم الفرنسية. ومع ذلك، لم نسمع ولم يسمع العالم تصريحاً سورياً واحداً يتحدّث عن إرهابٍ فرنسي أو إرهابٍ أوروبي رغم أن الأبحاث الموضوعية تُثبت أن عشرات الآلاف من الإرهابيين الذين عاثوا فساداً في سوريا قدِموا من الدول الأوروبية عبر تركيا، حاملين جوازات أوروبية بما فيها الفرنسية، والكثير منهم كان مسلحاً برشاشات لا يستخدمها غير الجيش الفرنسي، أي أن الإرهابيين في غرب دمشق كانوا مسلّحين من قبل الجيش الفرنسي مباشرة.

وما زال 600 طفل من إنجاب هؤلاء عالقين في شرق سوريا ولا تريد دولهم، وعلى رأسها فرنسا، استردادهم رغم نداءات الأمم المتحدة التي دعت هذه الدول إلى تحمّل مسؤوليتها تجاه رعاياها، ولا شك لدينا أنهم حظوا بتمويل وتسليح وتسهيلات من أجهزة المخابرات الفرنسية. ومع ذلك، فقد استهدفنا الإرهابيين أنفسهم في كلّ عملٍ وقولٍ ولم نأتِ على ذكر دينهم أو جنسيتهم ولم نوصم أياً منهما بالإرهاب. 

الفرق بين موقفنا وموقف ماكرون هو أننا نؤمن أن العالم أسرة واحدة وأنّ الإرهاب لا دين ولا وطن له وأنّ الإجرام الذي مارسته تلك العصابات على سوريا والسوريين وقبلهم على اللّيبيين والعراقيين، يمكن أن ينتقل إلى أي مكان في العالم، لأن الخطر الأساس كما أكّد السيد الرئيس بشار الأسد منذ البداية هو الإيديولوجية الإرهابية وليس وجود الإرهابيين فقط، ولذلك لابدّ من التعاون العالمي لاجتثاث جذور هذه الإيديولوجية وإلا فسيبقى الإرهاب يفاجئ الأبرياء من أفغانستان إلى العراق وسوريا وليبيا وفرنسا. ولكن أوروبا ومنها فرنسا الرسمية، عبر مخابراتها السرية، ساهمت بتغذية وتمويل وتسليح الإرهاب الذي ضرب سوريا. 

أما تركيا، فقد شكّلت ولا زالت تشكل ملاذاً آمناً للإرهابيين القادمين إلى سوريا وسهّلت لهم عبورهم وتموضعهم على الأرض السورية، وفي هذا المضمار أيضاً قال الرئيس بوتين “حين نحارب الإرهاب في سوريا فنحن ندافع عن موسكو”، وهذا صحيح ولكن الجيشين السوري والروسي لا يدافعان عن سوريا وروسيا فحسب، إنّما يدافعان عن أمن العالم برمّته في مواجهة هذه الآفة الخطيرة.

المشكلة في الموقف الفرنسي خصوصاً والغربي عموماً هو انقسام العالم إلى “هم” و”نحن”، وهنا يأتي تصريح الرئيس ماكرون ليبرهن على ذلك حين قال: “تعرضنا للهجوم بسبب قيم الحرية لدينا وعدم خضوعنا للإرهاب” متناسياً أنّ العالم كلّه يعرف أنّ المخابرات السرية الغربية والجيوش الاستعمارية القادمة من الغرب متورّطة ومنذ زمن الاستعمار القديم بالإرهاب والمجازر الوحشية. وما السبب برأيك يا سيد ماكرون بأن سوريا تعرضت لهجمات إرهابية أقسى وأعتى مما تعرّضتم له، وعلى مدى عشر سنوات، إذا كانت برأيك تفتقر إلى قيم الحرية التي تعتبرها حكراً عليك وعلى الغرب؟ إن حرية المعتقد والعيش المشترك الذي عُرفت به سوريا على مدى قرون، كان الهدف الأساس لهذه الحرب الإرهابية الظالمة التي تعرّض لها الشعب السوري، وإذا ما أردتم إصلاحاً حقيقياً وآمناً للعالم برمته، فلا بدّ أن تفكروا بطريقة مختلفة لا تُنبئ عن تفكير فوقي يكاد يصل إلى حدود العنصرية ضد الشعوب والأديان الأخرى. 

لقد ضرب مئات الألوف من الإرهابيين، الذين قدِموا من أكثر من مائة دولة، أجزاءً مختلفةً من سوريا وساهموا في تدمير مؤسساتها ولكننا لم نتّهم دين أحد ولا جنسية أحد منهم، ولم نزِر وازرةً وزر أُخْرَى، لما قامت به من شرذمة على أيدي المضلَّل بهم وشذاذ الآفاق الذين تبنّوا هذه الإيديولوجية البشعة لأسباب لا علاقة لها بالدين أو بالإنسانية. 

إنّ هؤلاء الذين يدّعون الدفاع عن الإسلام من ورثة العبودية العثمانية، هم أنفسهم الذين لعبوا دوراً أساسياً في استقدام إرهابيين من كلّ أصقاع الأرض ونظرياً من أتباع كلّ الديانات، إلى سوريا بلد الإسلام والمسيحية والعيش المشترك، فكيف يستوي ادّعاؤهم بالدفاع عن الإسلام والمسلمين مع تدمير بلد قدّم للبشرية أنموذجاً للمحبة والتآخي من بين أتباع الديانات السماوية؟ ثم ماذا عن الإرهاب الذي يضرب الأراضي الفلسطينية والشعب الفلسطيني؟ وماذا عن ذبح المسلمين وهم ساجدون في الحرم الإبراهيمي الشريف على يد المجرم باروخ غولدشتاين والذي أقام الإحتلال الإسرائيلي له نُصُباً تذكارياً؟ هل أسميتم ذلك الإرهاب إرهاباً يهودياً؟ فلماذا إذاً يتم تجريم الإسلام والمسلمين بسبب بعض المجرمين الذين لا يتورّعون عن قتل المسلمين وقتل أتباع الديانات الأخرى لأنهم لا يعرفون الدين أو الإيمان؟

من أجل التخلص من شرورهم، لا بدّ أولاً من التخلص من الموقف التمييزي الذي يقسم العالم إلى أعلى وأدنى، ويعتبر أن القيم التي يتمتع بها حكراً عليه. وما رأيه إذا كانت القيم الحضارية المغروسة في هذه الأرض والمتوارثة على مدى أكثر من عشرة آلاف عام هي القيم المؤهلة لإنقاذ البشرية ليس من خطر الإرهاب فقط، وإنما من خطر التمييز والعنصرية اللّذين يهددان بلدانكم من الداخل؛ فهل من مراجعة عاقلة ومسؤولة لهذا التخبط المفهوماتي والإعلامي الذي يصبّ الزيت على النار بدلاً من معالجة أسباب التوتر المجتمعي والسياسي بحكمة واتزان ومسؤولية؟ وهل من تشريع على مستوى عالمي يحرّم على الجميع تناول الرموز الدينية والمقدّسات لأتباع كلّ الديانات التي يؤمن بها البشر؟ حينذاك فقط، يمكن أن نعزل الإرهابيين ونقضي على شرورهم في كلّ مكان. 

Seeing the Tree But Not the Forest: Systemic Racism in American and Israeli Policing

July 31, 2020

By Benay Blend

Since the murder of George Floyd by the Minneapolis police, his name has (or should have) become a household word. When Mawusi Ture, an activist with the Black Alliance for Peace (BAP), asked if I would write about a similar incident, I was embarrassed that I had to look up the particulars of the case. John Neville also died in police custody, his last words were those of Floyd:   “Let me go.” “Help me up.” “Mama.” “I can’t breathe.”

Neville’s death, and others like it both in America and Occupied Palestine, bears mention beyond the tragedy of this man. The circumstances of his final moments are indicative of the systemic racism embedded in America’s policing and in Israel where many of our police are trained

On December 1, 2019, guards booked John Neville into the Forsyth County jail in Winston-Salem, North Carolina. Reporting for the New York Times, Michael Levenson summed up the subsequent events. About 24 hours after his arrest, Neville fell from his top bunk onto the concrete floor. After what appeared to be a seizure, detention officers and a nurse moved him to another cell for observation.

In reality, he was left restrained on his stomach, calling out for help, much like George Floyd. Two days later he died from a brain injury due to cardiac arrest, which in turn was caused by asphyxia during a prone restraint.

In early July, five former detention officers and the attending nurse were charged with involuntary manslaughter in the death of John Neville, yet another Black man who called out “I can’t breathe.”

“Good men and women made bad decisions that day and, as a result, a good man died,” the Forsyth County sheriff, Bobby F. Kimbrough Jr., whose office runs the county jail, said at the news conference.

However, this case was not about good cops who make bad decisions, but rather systemic racism that has long been embedded in America’s policing. As Levenson observes, the charges were the newest in a long string of similar incidents that have inspired global protests against police brutality due to systemic racism in the force.

Over the past ten years, The New York Times found at least 70 people have died at the hands of the police after reiterating Floyd’s words: “I can’t breathe.” On an interactive page, the Times recorded all the words, that of the victim but also the victimizer’s failure to respond, that were said at the time of death.

After the death of George Floyd, videos surfaced of Israeli police performing the same knee-on-the- neck procedure with Palestinians that was responsible for Floyd’s demise. According to Sheren Khalel, the images have renewed concerns about programs that send American police to train under Israeli military forces.

Neighboring Durham, North Carolina’s City Council voted two years ago to bar its police department from engaging in “military-style training” programs abroad. While there seems to be no documentation specific to Winston-Salem, Khalel notes that North Carolina remains one of many states that participates in what Jewish Voice for Peace has labeled Deadly Exchange.

Palestinian Americans had long drawn comparisons between the US and Israeli use of tactics. Palestinians, too, quickly showed support after the murder of George Floyd, partly because of their own long history of oppression at the hands of Israeli cops.

Indeed, on July 8, Middle East Monitor (MEMO) reported that a Palestinian prisoner detained in Israeli jails had died of “medical negligence,” in much the say way as John Neville. In Saadi Al-Gharably’s case, a local NGO conveyed that Al-Gharably had suffered from prostate cancer, diabetes and blood pressure, none of which received medical attention during his time in prison.

Referring to a report from the Media Office of the Palestinian Prisoners, MEMO related that around 222 Palestinian detainees are said to have died in Israeli prisons, while over 5,500 Palestinians are currently held in Israeli jails where they are now even more at risk from the Covid-19 virus.

Shortly after Floyd’s death, Mohammad al-Qadi, a Palestinian marathon runner from the Occupied West Bank tweeted several pictures showing Israeli police using the same chokehold on Palestinians that had been employed on Floyd. “Crazy how the same thing happens in Palestine but the world chooses to ignore it,” al-Qadi captioned, describing with some anger the world’s indifference to suffering in his country.

What does it take to ignite an uprising that draws awareness to injustice? In occupied Palestine, it was the burning alive of Mohammed Abu Khdeir, 16, by three young Israeli settlers that called attention to the 2014 war on Gaza. In America, the murder of George Floyd sparked protests that continue on today.

Both events were watersheds, a spark after decades of Occupation in Palestine and centuries of the same in the United States. Such tragedies need to be put into historical context. Without that kind of grounding, movements that are organized around one event, like for example the anti-war campaign during Vietnam, run the risk of losing momentum when the original galvanizing force is gone.

Other pitfalls, too, could be avoided by placing each victim of police brutality within a timeline. For example, there have recently been important analyses on the tendency of brands and corporations to commodify Black lives. “As brands all over the world are taking a stand,” writes Leonie Annor-Owiredu, the questions should be: “where were you then, why now, and for how long will you take a stand?”

“Brands must be willing to take on struggles,” she continues, “instead of simply supposing/announcing themselves to be allies to the cause.” Context also plays a part in highlighting the Wall of Moms, a group that Dani Blum observes first started at the Portland protests but more recently have mobilized collectives across the country. Arm-in-arm, they have formed human shields between protestors and federal agents.

While admirable, McKensie Mack noted in a Facebook post that Black mothers in Englewood have been protesting violence in their community for years by creating a wall of justice around it in the same way as the Wall of Moms, by using their bodies as a shield. “We have a history,” Mack reminds her readers. “Let’s honor it. Let’s tell it right.”

By placing targeted groups—whether Palestinians or African Americans—at the center of their struggles, by placing those movements within historical contexts, there is a continuity that is less likely to be commodified by opportunists who soon move on to the next thing when they get tired.

It also makes clear that certain communities have entire systems and structures set against them. George Floyd and Mohammed Abu Khdeir were not one-time tragedies, but rather the latest in an entire history of atrocities meted out by settler-colonial states.

“The revolution won’t be sustained in diversity schemes,” Annor-Owiredu warns. It requires structural changes to bring about real justice.

Palestinians and people of color understand the importance of narration from below. In the words of journalist Ramzy Baroud, such history must rely on “the collective memory of the Palestinian people,” an accounting that defines “what it means to be Palestinian…what they stand for as a nation, and why they have resisted for years..”

– Benay Blend earned her doctorate in American Studies from the University of New Mexico. Her scholarly works include Douglas Vakoch and Sam Mickey, Eds. (2017), “’Neither Homeland Nor Exile are Words’: ‘Situated Knowledge’ in the Works of Palestinian and Native American Writers”. She contributed this article to The Palestine Chronicle.

How Two Seemingly Unrelated Events Laid Israel’s Racism Problem Bare

A viral video showing an Israeli family mocking impoverished Palestinian children and a controversial New York Times editorial by famed Zionist commentator Peter Beinart have exposed the racist underpinning of the so-called Jewish state.

Source: MintPress News

by Miko Peled

Protesters attend a rally against Israel plans to annex parts of the West Bank, in Tel Aviv, June 6, 2020. Sebastian Scheiner | AP

Two seemingly unrelated items hit social media recently and both received a lot of attention. The first was an article by Peter Beinart that was published in the New York Times where Beinart claims he no longer believes in a Jewish State and calls for a binational state with equal rights in Palestine. The other, a video clip showing an Israeli family riding in a car when two children approach them. The car window opens and we hear the father ask the children in Hebrew, “Who wants to feed a Bedouin?” While these two seem unrelated, there is something equally disturbing about both of them.

A Jewish home in Palestine

One might think that the epiphany experienced by yet another liberal Zionist, and one that has access to the mainstream media, should be celebrated. After all, another well known Jewish American has reached the conclusion that Palestinians deserve equal rights in their own country. However, as we read this article there are several disturbing elements that dampen the excitement.

Beinart shares with the readers, “I knew that Israel was a source of comfort and pride to millions of other Jews.” He explains that this is why he believed in the Jewish state. One could argue that slavery was a source of comfort and pride for millions of white Americans, yet to support slavery is still abhorrent.

Peter Beinart
Peter Beinart, center, talks to people after speaking at the University of Washington Hillel, October 23, 2014. Photo | Joe Mabel

He goes on to describe a sentiment that one hears from many liberal Zionists. “One day in early adulthood, I walked through Jerusalem, reading street names that catalog Jewish history, and felt that comfort and pride myself.” Jerusalem was an Arab city for over a thousand years. In 1948, Palestinians in Jerusalem were subjected to a total and complete ethnic cleansing, and not a single Palestinian was allowed to remain in the city. Jerusalem then became the capital city of the state of Israel and the street names, which used to catalog the long and magnificent Arab history of the city, were changed.

“I knew Israel was wrong to deny Palestinians in the West Bank citizenship, due process, free movement and the right to vote in the country in which they lived.” What about the rights of millions of Palestinians languishing in refugee camps? This country that gave him, and Jews like him, such pride is denying millions of Palestinians their right to return to the lands and homes from which they were expelled.

“But the dream of a two-state solution that would give Palestinians a country of their own let me hope that I could remain a liberal and a supporter of Jewish statehood at the same time.” That was precisely what the scam of the Two State Solution was set to do. To allow liberal Zionists to support the crimes of Zionism and the creation of a racist state in Palestine while still feeling good about themselves.

The idea that the Two State Solution would give Palestinians “a country of their own,” is puzzling. Palestinians have a country of their own, it is Palestine. According to historian Nur Masalha, it has been Palestine for thousands of years before the establishment of the Zionist state on May 15, 1948.

The epiphany experienced by liberal Zionists who suddenly realize they can’t have it both ways is really not an epiphany at all. It is a compromise that allows them to continue to justify their patronizing attitude towards Palestinians. Beinart is not unlike another liberal Zionist, Avram Burg. Burg, a staunch Zionist who served as speaker of the Knesset and chairman of the Jewish Agency, and in between, profited greatly from peddling Israeli weapons. He is a Zionist through and through, and yet, he too claims it is time for a single state. In a piece he authored in 2018, he writes, “Since 1967 Israel had occupied Palestinian territory.” Not unlike Beinart, he sees only the West Bank as Palestinian territory.

To feed a Bedouin

A disturbing video clip was recently shared on TikTok by Roy Oz, also known as Roy Boy, an Israeli entertainer who hosts various programs for children. In the clip, an Israeli family is driving comfortably in what appears to be an SUV, with young children in the backseat and the parents in front. The father, Roy Oz, is driving. As they drive, two young children approach the car. The children in the car are white, the children outside are brown. The landscape is barren, like a desert, and we can safely assume it is the Naqab region in southern Palestine.

The father opens the window and hands a cookie to the children outside and says to his children in Hebrew, “Who wants to feed a Bedouin?” He speaks to the children outside in Arabic and then turns to his children again, asking in Hebrew, “You don’t want to feed a Bedouin, Ariel?” One of the two children outside is older than the other and hands the cookie to the younger child. Then, the father turns the camera, showing his children’s faces and asks again, “Do you want to feed a Bedouin? You don’t?” We hear him also saying to himself, “they are so cute,” referring to the children outside.

The father then turns to the children outside and asks in Arabic how much money they want. “One thousand shekel?” He asks. “No, just ten” one of the children answers. “Only ten?” The father asks at which point the mother reaches out of the car and hands one of the children a coin.

Expressions of Shock

Expressions of shock came fast from Palestinian communities, who demanded an apology and an explanation. Some even said this was the worst expression of racism they had ever seen. But there is nothing shocking about this clip because this was a normal Israeli middle-class family expressing what countless Israelis express all the time. The appalling racism and patronizing colonial attitude toward Palestinian Bedouin children, as we see in the video, is the foundation upon which the state of Israel was established and exists throughout Israeli society.

Without structural, systemic, deeply ingrained racism, Israel would not exist. Furthermore, without this white supremacist attitude, no Israeli pilot would be able to push the button that releases the bombs which then burn and rip Palestinian children in Gaza to shreds. No sniper would be able to pull the trigger and kill and maim Palestinians. It is an essential part of Zionist education.

Many Israelis had expressed their displeasure at this expression of racism. However, their displeasure aside, this is nothing new or abnormal. It is not unlike the incident where an Israeli army medic, who is charged with saving people’s lives and had taken an oath to do so, executed a wounded Palestinian laying on the ground. The incident was caught on video and went viral, resulting in the medic being court-martialed and receiving a slap on the wrist. This medic also acted as he was trained, as he was taught, that a Palestinian life does not matter.

Recognizing that Palestinians have rights within a Zionist construct is a symptom of Zionist racist supremacy. This racism is what allows a family to drive by Palestinian children and treat them like animals in a safari. It is how the state of Israel is able to continue the Naqba, the systemic, catastrophic destruction of Palestine and its people for close to one hundred years.

Feature photo | Beinart speaks at a 2012 event in Atlanta after being banned from a Jewish book festival over his criticism of Israel. David Goldman | AP


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