MIFTAH: The vibrant canvas that is Palestine

Date posted: April 29, 2013
By Joharah Baker for MIFTAH

Oppression can do strange things to people. When it is oppression in the form of a decades-long military occupation, it means the occupied people run the risk of becoming one-dimensional in the sense that the occupation is what defines them and shapes their past, present and future.

For the Palestinians, this is true to a large extent. Because the Israeli occupation consumes us, preoccupies our everyday lives and effects the smallest aspects of it, we find ourselves thinking mostly about this occupation and ways to resist it, do away with it, or at least work around it.

The thing is, the Palestinians are hardly one-dimensional. The fact that the occupation has taken over so much of our lives does not mean we do not have the potential to embrace other less discouraging aspects of life itself. In the past week, Ramallah – the hub of Palestinian cultural life – has seen Palestinian Fashion Week, the Contemporary Dance Festival and a Spring Festival for children. All of the above activities have been distinctly Palestinian but they were not solely catered to the traditional theme of occupation and oppression, which the Palestinians have grown so accustomed to and believe is the only way the world views them.

Read more…

Palestinian Singer Gives Rare Concert in Gaza

Posted on April 30.

“I’m even happier than I appear.” With these words, Palestinian artist Reem Talhami began the concert to launch her first album in Gaza City, a place where musical concerts have typically been banned since Hamas came to power. She received warm applause from the audience, which swayed in delight to the beat of two songs that she sang from the new album, “Carried by the Night.”

The album features 10 songs. The lyrics were written by Gazan poet Khaled Jumaa, and Saeed Murad composed the melodies. Talhami sang these songs, which primarily aim to describe Gaza, she told Al-Monitor, “as we see it and as we hope for it to be, far removed from the news reports that only contain killing and destruction in this ancient city.”

Talhami noted, “The words of these songs are far removed from killing, destruction, war and bombing. They take you to a wider horizon and another space, filled with love and hope, as seen by the writer and as we all wish to see.”

Talhami was born in the Arab Israeli city of Shefa-Amr. She studied singing at the Rubin Institute in Jerusalem, where she currently resides, for five years, graduating in 1996. She has participated in a number of local and international festivals, singing songs that primarily express Palestinian heritage and nationalism.

On why she selected Gaza City to launch her first album, Talhami said, “In recent years, I’ve noticed that, whether intentionally or not, Gaza and Gazan intellectuals have been marginalized in Arab and Palestinian cultural activities. Through my participation in these activities, I found that Gaza was absent. So, through this album, I wanted to express my absolute rejection of this marginalization of Gaza City, a city I love.”

Since the imposition of the Israeli blockade, the Gaza Strip has been characterized by a state of cultural stagnation. This is due to the difficulty artists and intellectuals have faced traveling between the West Bank and Gaza through the Rafah crossing since the first years of the blockade. This is compounded by the pressures resulting from the political divide between Fatah and Hamas.

Talhami explained, “It was a great honor for me to be a part of this artistic work, which was in preparation for two and half years before now being revealed to the public. I am very proud of it. Although I wanted to record the album in a studio in Gaza, circumstances prevented us from doing that.” She described as “shameful” the West BankGaza political divide and lamented the inability of the Palestinian people, “who have confronted various challenges,” to force politicians to reach a compromise to restore unity between the two parts of the nation.

Those attending the Gaza concert, mostly youths, of both genders, swayed to Talhami’s songs at times and applauded at others. The joy was apparent in their faces.

Ahmed Rizaq, 21, was one of those in attendance, listening intently to the words and music and applauding warmly. He said to Al-Monitor, “I’m here so that I can live in the Gaza I want and desire. We have been lacking these types of cultural and artistic activities. My presence here and listening to the lyrics of Talhami’s songs helps me to confront the difficulties we face in Gaza.”

Rahaf al-Batniji, 22, agreed with Rizaq, and offered that it was the first time she had attended a concert with singing of this kind. These songs left a notable impression on her psyche, which has endured political and psychological pressures in her daily life.

Reem Talhami sings “Gaza Bitghanni”

She told Al-Monitor, “What we see and hear today is an exception. This is not the reality we live. Every time I’ve left the country I’ve made an effort to attend a musical concert. I’m amazed today to see a small concert in Gaza City.”

Since taking power, the Hamas-led government in Gaza has typically banned all private music concerts. They justify the ban by arguing that the concerts do not reflect the “customs and traditions” of the Palestinian people.

Speaking to Al-Monitor, Talhami directed a message to the government in Gaza: “Everyone must realize that goal-oriented singing is a means of resistance. Our battle today with the Israeli occupation is a cultural battle, not another type of battle.”

Following the concert to launch her album, held in the courtyard of the French Cultural Center, she said, “I think that differences of opinion do not undermine the entire cause. The Palestinian people are simple. They love art and singing. I think that it’s an integral part of our culture, which reflects Palestinians and is a part of the primary struggle.”

Hazem Balousha is a Palestinian journalist based in Gaza City. He has worked as a news producer for BBC World Service, as well as contributed to Deutsche Welle, The Guardian, Al-Raya (Qatar) and other publications. Balousha covered Israel’s Operation Cast Lead in Gaza in 2008 and the conflict between Fatah and Hamas in 2007. He is also the founder of the Palestinian Institute for Communication and Development (PICD) and has a master’s degree in international relations and a BA in journalism. On Twitter: @iHaZeMi

This article appeared in Al-Monitor http://www.al-monitor.com/pulse/originals/2013/04/palestinian-singer-gaza-concert.html#ixzz2Rzs9RiWT

 

The Freedom Theatre Premier Our Sign is the Stone: The Story of Nabi Saleh

The freedom theatre 

PREMIERE PERFORMANCE: 4TH MAY 3:30PM, NABI SALEH

Our Sign is the Stone is a production based on testimonies gathered from the village of Nabi Saleh. The play traces the political development of a young boy as his community organizes an extraordinary campaign against the Israeli Occupation.

The play attests to the struggles, sacrifices and steadfastness of Palestinian communities engaged in civil resistance against practices of land confiscation, ethnic segregation and racial discrimination.

Each performance will be followed by a Playback Theatre event, in which audience members will share their own stories of struggle against Israeli human rights violations.

PERFORMANCES
Wednesday 1st May 4pm: Jenin Refugee Camp, The Freedom Theatre (Preview performance)

Saturday 4th May 3:30pm: Nabi Saleh, Community Hall (Premiere performance)

Sunday 5th May 4pm: Al Walajah, School Hall

Monday 6th May 4pm: Arabeh (Old City), Palace

Tuesday 7th May 10:30am (Women-only performance): Faquaa, Community Hall

Tuesday 7th May 7pm: Faquaa, Community Hall

Wednesday 8th May 4pm: Qusra, Community Hall

DEDICATION
The Freedom Theatre dedicates this play to Mustafa Tamimi and Rushdi Tamimi.

CONTACT
For more information, please contact
Alia Alrosan: E: alia@thefreedomtheatre.org, T: 0599304523
Ben Rivers: E: ben@thefreedomtheatre.org, T: 0592902256

FACEBOOK
https://www.facebook.com/events/125810880944873/

THE FREEDOM BUS
Our Sign is the Stone is a production of The Freedom Theatre’s Freedom Bus initiative. The Freedom Bus uses interactive theatre and cultural activism to bear witness, raise awareness and build alliances throughout historic Palestine and beyond. Endorsers of the Freedom Bus include Arch Bishop Desmond Tutu, Alice Walker, Angela Davis, John Berger, Judith Butler, Maya Angelou, Mairead Maguire, Mazin Qumsiyeh, Noam Chomsky, Omar Barghouti, Remi Kanazi and Peter Brook. A range of other Palestinian and International artists, activists, academics and organizations have endorsed the Freedom Bus.

Email: freedombus@thefreedomtheatre.org
Web: www.freedombus.ps
Blog: freedombuspalestine.wordpress.com
Facebook: www.facebook.com/thefreedombus
Twitter: twitter.com/#!/FreedomBusPal

London Palestine Film Festival highlights the works of around 40 Palestinian and international directors – May 3rd to 15th

Source The Prisma 

London will get closer to Palestine from the 3rd to 15th of May thanks to the view of the Arab-Israeli conflict to be shown in the works of around 40 Palestinian and international directors taking part in the 14th season of this festival.

Through 38 films and more than 20 events, Londoners will have the opportunity to see the oppression that the Palestinian public are subjected to as well as the heterogeneity that can be seen within the country, through the various practices, genres and screenplays. Palestine’s representation of self is promoted through cinematic titles, from conceptual and experimental focuses of artistic innovation to realistic cinema about socio-political wars and social activism. In other words, they are tools to help society better understand life in Palestine and on the Gaza Strip.

Palestina Septimo 7The film screenings and other activities will be taking place in the Barbican cinema and at the University of London, where the lecture entitled“Palestine and the Moving Image” will be held.

Organised in collaboration with the Centre for Palestine Studies, part of the School of Oriental and African Studies (SOAS), the event will bring together academics, film makers and film critics to tackle the broad range of aspects related to film, or by extension, to Palestine.

This festival, pioneering in the UK, will disucss the historical, ethical and social aspects which envelop Palestinian life, as well as the aesthetics and subject matter of the films.

Palestina Septimo 8The festival will begin on 3rd May with the screening of the film Life in occupied Palestine(1981), directed by David Koff long before the first uprising.

The feature film, through interviews and a notable process of historical documentation, is a profound portrait of the conflict which breaks out daily in Palestine and Israel and which shows how the Palestinian resistance is generalised and on the rise. The programme also includes the 25thAnniversary of the first uprising and will show Elia Suleiman’s first film, Homage by Assassination(Part of 1991 portmanteau The Gulf War … What Next?).

Palestina Septimo 4More than 20 films will premiere at this year’s festival including a documentary about life in the Syrian Golan Heights; Apples of the Golan, an impressive portrait of the importance of the comet on the Gaza Strip; Flying Paper, as well as some of the new film shorts about Palestine and beyond.

The festival will run from 3rd to 15th May at the Barbican Cinema and at the University of London.

For more information please visit:http://www.palestinefilm.org

(Translated by Frances Singer – Email: francessingerriveros@hotmail.com)

Defying all odds, the first Palestinian Circus School flourishes

By Henrique Dores – April 24, 2013

Palestine Monitor

Roll up, roll up – ladies and gentlemen, boys and girls, friends and foes – please put your hands together and give your warm welcome to the unparalleled, the outstanding, the one and only Palestinian Circus School.

This could perfectly be the opening line of one of the shows of the Palestinian Circus School. Currently submerged in an ambience of red noses, big shoes, squeaky flowers, stilts and many other props, the Palestinian Circus School (PCS) began as a small circus group in August 2006 thanks to the determination of Shadi Zmorrod and Jessika Devlieghere, who initiated the pathway to introduce circus arts from Palestinians for Palestinians, amidst Israeli checkpoints and M-16 rifles.

The whole idea of creating the first circus school in Palestine was to provide an effective alternative to the massive effects that the Israeli military occupation has had over the lives of young Palestinians, particularly since 2000.

The stories of unlawfully demolished homes, personal humiliations at checkpoints, physical abuses and arbitrary detentions, together with accumulated grief of having loved ones killed by the Israeli military, constituted the sole motivation of the initial core group of the founders of the Palestinian Circus School. To them, too many young people were turning to the streets for an outlet, struggling to achieve nothing else than survival.

However, before becoming one of the most credited and successful Palestinian NGO’s, there were some bumps on the road. From the very beginning, the idea of creating a Palestinian circus school raised suspicions about its necessity. However, the general skepticism did not affect the initial core group.

Shadi Zmorrod was given the opportunity by the Belgian circus school ‘Cirkus in Beweging’ to start with a first intensive training course for young people living behind the Apartheid Wall. Further contacts were made in order to ensure training for the people who would be involved in creating the future circus of Palestine, through an intensive three-week workshop. The excitement about these first achievements can only be compared with the disappointment that took over the group when this first initiative was cancelled due to the outbreak of the Israeli-Lebanese war in 2006.

“We are engaged in showing our progresses in more places, and we are trying to start touring in many other places, like the south of Europe, where circus is still very alive”

Nevertheless, the resilient group persisted on the foundation of the PCS, and despite the lack of financial support, they managed to obtain the required training throughout the help of some Jerusalem circus students and later on, after launching an international appeal, from Italy, France and US circus professionals. This was the definitive step towards the birth of the first Palestinian Circus School, which would culminate with its premiere in Ashtar Theater, where an encouraging audience of 250 people applauded their effort.

Progresses and ambitions

The new premises of the school, which only became PCS’s home in November 2011, are inspiring. Located next to the Latin Church in the old city of Birzeit, the building and site was given for a period of 15 years free of charge by Dr. Hanna Nasir to allow PCS to develop to its full potential.

“When we first saw this place, we thought it was desperately needing some work, but also that it was the perfect place for the school,” says Jessica Devlieghere.

Indeed, the PCS has been constantly developing, and the two small circus training halls existing in the building brought the school to heights impossible to reach under the previous conditions. Currently teaching three levels of education in the art of circus (beginners, preparatory and professional), the Palestinian Circus School provides annual summer camps and open days in order to allow communities to get more acquainted with the goals and the approach of the school. Moreover, since its foundation, not only was PCS able to tour all around Palestine, defying checkpoints, borders and other movement restrictions, but also performed in Belgium, France, Germany and Italy.

When asked about the current projects of PCS, Jessica promptly replies, “I don’t like to use that terminology. We want PCS to stay away from the whole NGO’s way of thinking. This is an initiative from Palestinians to Palestinians and everything we do has a social impact.”

The merits of PCS are easy to identify. Operating in difficult scenarios such as Jenin, Al-Fawwar refugee camp, Birzeit or Hebron, the school has been distributing hope all around Palestine.

“At the moment we have more than 150 students,” Jessica says. “We present circus as a form of therapy, as an alternative to the hopeless lives of many youngsters.”

PCS has also been working together with Social Rehabilitation Center in Jenin, where they try to improve the lives of young women.

But the vision of the adventurers that made possible PCS is bigger than ever.

“We are trying to extend our field of action, so that more people have access to our initiatives,” Jessica explains. “We are engaged in showing our progresses in more places, and we are trying to start touring in many other places, like the south of Europe, where circus is still very alive. Another of our immediate goals is to provide a real circus tent on the courtyard, to allow the many disciplines needing lots of height and space.”

The Palestinian Circus School is flying higher than never, and the people involved are committed in keeping the same enthusiasm they had in making this project come alive. In a sea of disappointment, where bombs and aggression are the language used, the Palestinian Circus School emerges as a safe port to everyone willing to resist occupation with a smile on the face.

 

AlJazeera: Palestinians celebrate festival of dance

Away from the factional politics and the tensions, residents of the West Bank have been celebrating on the streets.

The second international dance festival in Ramallah has provided Palestinians with a rare chance to dance their woes away.

Al Jazeera’s Nour Odeh reports.

More from: Aljazeera English

Rana Baker responds to Dawber’s article in The Independent: Misconceptions Abound On Gaza’s Women, Politics

By: Rana Baker for Al-Monitor Palestine Pulse

Posted on April 25.

It has become commonplace when reading about Gaza to come across descriptions of it as an “Islamist enclave” or “Hamas-controlled territory” and so on. In case someone exists who does not know what Hamas is all about, commentators make sure their readers understand that it is the “fundamentalist” group bent on the “destruction of Israel” and nothing else.

The Palestinians of Gaza, therefore, are often categorized as either ardent Hamas supporters or suppressed dissidents, including women, who receive the severest treatment imaginable, not only from the Hamas government, but also from misogynistic and backward average male residents. Such categorizations are then followed by sweeping generalizations about each of these stereotypes. Whereas the Hamas supporters consist of “terrorists” and “bloodthirsty barbarians,” the dissents are seen as peace-loving minorities who seek neighborly relations with Israel, the occupying entity.

A recent example of such portrayals can be found in a feature story published in The Independent on April 13. In “Tales from Gaza: What Is Life Really Like in ‘the World’s Largest Outdoor Prison’?” the author alledges to provides “a small snapshot into life in Gaza.” Before he proceeds, however, he assures us that what follows are “testimonies” by people “who can rarely get their voices heard.”

At the start of six interviews, the author makes clear that all of those featured are men not because that was his intention — he is a Westerner who believes in gender equality after all — but because in his two and a half days in Gaza, he could not find a woman willing to speak to him “independently.” In fact, the only occasion when he had the chance to speak to a woman, he tells us, was in the presence of a male guardian, the woman’s husband in this particular instance. Hence, while he was able to “give voice” to men, his attempts to do the same for women were all thwarted.

Such assertions play into Orientalist notions. This usually results from foreign journalists coming to Gaza with a set of preconceptions about the place and its people and then seeking to confirm them rather than verify them. While Gaza is, indeed, no haven for women or anyone else, there are thousands of educated women who are willing to speak for themselves and do so in every field, from medicine, theater, and politics to fishing and farming.

Just a few months ago, a play written by the renowned Palestinian writer Samah Sabawi was read at one of Gaza’s cultural centers, which continue to thrive despite Israel’s ceaseless attempts at cultural de-development. Nearly all the participants who performed the play were women, as was the case with the vast majority of the audience. They were not accompanied by husbands, brothers or fathers in order to attend or to perform.

Events like this, however, hardly ever make it into the mainstream media. Moreover, any mention of a considerable number of women going out without a hijab instantly provokes expressions of surprise by those who have only heard about Gaza through mainstream and particularly Western publications. To say women in Gaza are also allowed to drive would sound like a lie to many ears.

Women are not the only part of this story. To claim that Gaza is “Islamist” automatically dismisses the existence of the leftist and secular groups there, most of which denounce religion in its totality. Homogenizing “life in Gaza” could not be more obvious than in The Independent feature.

Of the six interviews the author conducted, one was with a Hamas official, while four were with blue-collar male workers, and the remaining one was with an unemployed man. Despite being at odds with Israel, five of them belong to the category of “ready to forget the past,” has no problem inviting former Israel prime minister Ariel Sharon for coffee, and even views Yitzhak Rabin — the man behind the Iron Fist that broke hundreds of bone in the lead up to and during the first Palestinian intifada — as a man of peace.

With the exception of the Hamas official, the interviewees followed suit in reiterating the same unconditional desire to achieve peace with Israel that one might think no other viewpoint existed. At the same time, they viewed Hamas as the primary source of their distress. Israel was seen as only secondary to their everyday ordeal.

That no evidence was provided to challenge the views in question suggests that there is none — just as the author claims to have found no women able to speak to him. Thus, portraying the residents of Gaza as a homogenous people who all experience life in the same way is condescending at best and Orientalist at worst. The views expressed in the article are undeniably extant but do not reflect the reality.

Israel, which has launched two deadly assaults on Gaza in less than five years, is rarely perceived as a friendly entity. The vast majority of the politicized and non-politicized segments of Gazan society are not ready to “forget the past” that continues to shape the lives of 1.1 million local Palestinians officially registered as refugees at the United Nations Relief and Works Agency.

Rana Baker is a student of business administration in Gaza and writes for the Electronic Intifada

This article appeared here: http://www.al-monitor.com/pulse/originals/2013/04/gaza-misconceptions-women.html#ixzz2RVnXaJdB

Why song performed by Palestinian Arab Idol struck a chord with millions of viewers – English translation of lyrics included

In the song that qualified him for the Arab Idol competition, Palestinian singer Muhammad Assaf  from Gaza city sang ‘ya tair altayer’ flying bird.  This national song struck a chord with Palestinians and Arabs everywhere and the original video clip from the Arab Idol competition has gone viral with over a million viewers.  A new clip has just been posted on youtube with images of the Palestinian cities Assaf sang for (see new video below).  Assaf told reporters that he sees no line between his art and being patriotic.  He is right.  His song expresses a Palestinian wish for freedom and for the ability to see loved ones in other villages that are now no longer accessible.  It is a reminder that even though Palestinians are confined within their bantustans and behind Israel’s big walls and towers, they haven’t given up on the dream that one day they too will fly like a bird and see their homes,  villages and loved ones.

Oh flying bird

Going to my home

My eyes follow you

And God’s eyes protect you

Oh you traveller

I am so jealous

Palestine my homeland

She is beautiful praise be to God

Go by Safed

Go by Tabariyyah

Pass by Acre and Haifa

And say hello to the sea

Don’t forget Nazareth

This Arab fortress

And give Bisan the good news

Her people will return

My people on this land

Stood tall

History is proud of us

And history’s back was bent

From all the pain we suffered

But we are patient

Go to Gaza

And Kiss its soil

Her people are dignified

Her men are mighty

And go to Jerusalem

The capital

Al Aqsa its landmark

Inshallah God willing

We will gather there

Oh flying bird

Going to my home

My eyes follow you

And God’s eyes protect you

Oh you traveller

I am so jealous

Palestine my homeland

She is beautiful

Praise be to God

Ma’an: Palestinian Arab Idol finalist says Issawi an inspiration

Published today (updated) 22/04/2013 21:09
BETHLEHEM (Ma’an) — Muhammad Assaf, a Palestinian finalist in the TV singing contest Arab Idol, says he is inspired by long-term hunger striker Samer Issawi and would trade winning the competition for the prisoner’s freedom.

“I am conveying Palestine’s message to the world, and if I had to choose between winning the Arab Idol title and the freedom of Samer Issawi, I would choose freedom for the Palestinian hero whose steadfastness is peerless and I can’t compare myself to it,” Assaf told Ma’an.

Speaking from Beirut, the singer from Gaza City said that he considers himself an “ambassador of Palestinian art,” who wants to convey a positive image of Palestinians, despite Israeli occupation and oppression.

Arab audiences are happy to see a Palestinian singing different genres of music rather than just patriotic songs, he said, adding that he has been receiving support from his fans in the Arab world.

Assaf says he has been moved by the plight of Palestinian prisoners, especially Samer Issawi who has been on hunger strike in Israeli detention for 265 days.

“Issawi has provided a model in the struggle which is too great to be imitated by artists, despite the fact that art has an element of resistance as it can deliver the message of a people under occupation to the whole world.”

“I can’t differentiate between my art and my patriotic attitude,” he added.

Assaf qualified on Friday for the final of MBC’s popular singing competition Arab Idol.

This article appeared in Ma’an News

Palestine on Screen—Why You Must See “Inch’Allah”

By SCOTT MCCONNELL • April 15, 2013, 12:24 PM

The American Conservative 

Inch’Allah,” Anais Barbeau-Lavalette’s feature about Israel-Palestine, may be the strongest effort yet to convey the emotions of the supercharged struggle over land and dignity in the present period. For nearly a half-century, those who wanted justice in Palestine hoped that some representation of their narrative could reach the screen. They lived in the shadow, of course, of the epochal power of  “Exodus,” probably the most effective propaganda film in world history.  A great many years ago I recall Andrew Sarris telling a Columbia film class that the Palestinians were enthused when Jean-Luc Godard got funding to make a movie about their struggle, but were disappointed by the results.  What they had in mind was something like a modern western, with the fedayeen in the role of heroic good guys, a project which was never really in the French auteur’s wheelhouse.

Numerous films have sought to convey  something of the moral ambiguity of the struggle, including Steven Spielberg’s “Munich.” I haven’t seen Julian Schnabel’s “Miral,” based on the novel/memoir by Rula Jabreal, the story of an orphanage for Palestinian  girls whose parents were killed at Deir Yassin.  Many had high hopes for the film, perhaps because of the widely acknowledged talent, warmth, and celebrity of Schnabel, but for one reason or another the movie never really took off.

“Inch’Allah” can’t boast the star power of Jean-Luc Godard or Julian Schnabel; its director, Barbeau-Lavalette, is young and highly regarded in the Quebec film world, but not any sort of household name. But her movie deserves the hopes and access to screens granted to “Miral,” and more. It is a tough, gritty, and intense portrayal of Palestinian life under the occupation and the moral dilemmas faced by those—like the Canadian doctor played by the gorgeous Evelyne Brochu—who get involved trying to help them. The Palestinians, three generations ago a rural and pacific people, have been ghettoized and hardened. More than any movie I’ve seen, “Inch’Allah” conveys the something of the feel of Palestinian life, sarcastic and bitter in the younger generations, old-fashioned in the older ones, trying cope under a system of domination and control far more sophisticated than anything South Africans could dream up.  Read more 

Palestinian singer from Gaza qualifies for Arab Idol final

Palestinian singer from Gaza city Muhammad Assaf is one of 12 Arab singers who have made it into the final round of MBC’s popular singing competition Arab Idol performing the Palestinian song ‘Ya Teir el-Tayir’, ‘Oh Flying Bird’. Video of his performance  (below) has gone viral with over one million viewers.

Seductively swaying Carmen the Gypsy Danced to a Palestinian Orchestra in Bethlehem

“With our music we represent Palestine. We say out loud the name of the country that many decided to deny its existence. The world thinks we don’t love life, but we do. We love life, music and we serve our country with our instruments.”

By: Malak Hasan

Palestine News & Information Agency – WAFA

BETHLEHEM, April 18, 2013 (WAFA) – Seductively swaying in her red dress wrapped around her slender body and rather dark hair carelessly resting on her pale shoulders, Carmen the Spanish gypsy emerged from Georges Bizet’s 1875 Opera Carmen to dance and sing about love accompanied by the Edward Said National Conservatory of Music (ESNCM) orchestra performed in the city of Bethlehem on Saturday.

Once the music began, the audience was captivated in the melodies of the violin, cello, flute, bass and drums played by young Palestinian and international musicians, and the Swiss singers whose voices brought closer the burning story of Carmen and her jealous lover, Don Jose.

Religion, country of origin, or language, all didn’t matter as the audience who was watching Opera Carmen only came for one reason: to witness the power of music in bringing together two different worlds and cultures on one stage.

With the Palestinian red and white kuffiya, the national scarf and head cover, resting on the shoulders of the Swiss St Michel Choir and the black kuffiya on the shoulders of some Palestinian musicians, the act was not only a celebration of the western and eastern harmony, art and music, but an expression of resistance and solidarity with Palestine.

While Carmen sang with her velvety voice, director and choir conductor, Philippe Savoy, explained, his enthusiasm evident, “We chose the red and white scarf because it carries the colors of the Swiss flag.”

The story of Carmen, which was originally written in French, doesn’t relate to the Palestinian people in the sense of the word. It is the story of a young Spanish woman who works in a cigar factory and dies at the hands of her rejected lover.

 Academic director of the Edward Said National Conservatory of Music, Michele Cantoni, who looked very calm yet eager before the performance, said “the significance of the act is to mainly show the quality of playing, teaching and talents here in Palestine.”

It wasn’t only to present the unique potentials of the young Palestinian musicians who try to live a normal life in abnormal conditions but also, says Cantoni, “to show this picture to those abroad who think Palestinians are different than any other people whereas they have the same kind of humanity, sensitivity and the same kind of capability, but unfortunately a certain kind of propaganda convinced the world that this is not the case.”

It is not always that an opera is performed in Palestine and this is exactly why such an act was well received. Even though the story and the language were foreign, it didn’t stop the audience at the Solomon Pools’ Convention Center from enjoying the fine act.

Nadin Baboun, a violinist with the ESNCM orchestra, said: “Everyone understands the language of the music. You don’t have to be a musician to sense the love, suspense, romance and drama.”

She explained, “With our music we represent Palestine. We say out loud the name of the country that many decided to deny its existence. The world thinks we don’t love life, but we do. We love life, music and we serve our country with our instruments.”

With words sang in broken Arabic, the St Michel choir closed their performance singing “Hadi Ard Jdudi… Filistinu, Filistinu” (This is the land of my ancestors… Palestine, Palestine); asserting in their own artistic way the Palestinian people’s right to live in their homeland and the land of their ancestors.

M.H./M.S.

This article first appeared here 

Palestinians perform Carmen with Swiss choir

Monday, 15 April 2013

Reuters – published on AlArabiya

Palestinian musicians from the West Bank collaborated with a Swiss choir to perform George Bizet’s renowned opera, Carmen.

The concert took place in Bethlehem’s Convention Palace.

Playing alongside musicians from the The Edward Said National Conservatory of Music (ESNCM) Orchestra were members of the Palestinian Youth Orchestra, made up of Palestinian students aged between the ages of 12 and 19 who live in the West Bank.

The young musicians are taught by Palestinian, European and American musicians.

Director of the Edward Said National Conservatory of Music, Jalil Elias, said the event showed just how talented the young musicians are.

“This is a very unique event for the Edward Said National Conservatory of Music because it needs very qualified people to work on it, particularly as it is the opera of Carmen. Our students and teachers worked with this organization to ensure the success of this event which is the first of its kind to happen in Palestine. With this high performance we have proved that Palestinians are highly qualified and are able to do such an event in our country,” said Elias.

Set in the Spanish city of Seville in the 19th century, the opera tells the tale of a passionate love story between Carmen, the fiery Spanish gypsy girl who seduces Don José, a naïve soldier who goes mad with love with tragic consequences for them both.

The young musicians taking part in the show said they were delighted to be a part of such a performance.

“This is a professional orchestra and today we will play with opera singers from Switzerland, who are famous and who sing opera in a unique way. As Palestinians playing with these people it makes us very happy and has touched and changed us,” said Lamar Jaleel, who plays the violin.

The St. Michel Choir is made up of singers between the ages of 16 and 25 years from Fribourg, the capital city of the Sarine district.

Friboug is a medieval town that sits on the cultural border between the German and French speaking parts of Switzerland.

Colombian pianist and conductor Juan David Molano has been the ESNCM’s Principal Conductor since his appointment in 2011.

“I can relate that perfectly with the situation in Palestine. They are just [too] oppressed to flourish their cultural capacities and I think this is the occasion for them to look outside this oppression and this gives them more strength in character and they are really having the benefit of all this,” said Molano, who conducted the orchestra.

The ESNCM works in partnership with the Fondation les Instruments de la Paix (Switzerland) and the Geneva Conservatoire, where Molano is also a professor of piano.

Local residents filled the auditorium seats and concert-goers expressed their joy at witnessing the progress of their young Palestinian musicians.

“The performance is really amazing and the participation of Palestinian youths with an international opera from a country like Switzerland prove that the Palestinian youths are excelling in their musical abilities and are representing Palestine to the world. Being able to play with this opera means that they have reached a very good level,” said one concert attendee, Maha Jabeer, from Bethlehem.

The Edward Said National Conservatory of Music was set up in 1993 after five Palestinian musicians and music teachers carried out a study on the status of music in Palestine in 1990 and found a huge lack of musical education in Palestinian society.

This article appeared on  AlArabiya

Al-Akhbar: Visualizing Palestine Design Against Injustice

Written by: Yazan al-Saadi

Published Sunday, April 14, 2013 by Al-Akbar English 

 

A quote at the bottom right corner of the graphic reads: “We are not in search of death, we are looking for real life.” The words are from the 1989 declaration of the Tiananmen Square hunger strike.

This was Visualizing Palestine’s first infographic and it was quite a compelling start.

More than a year later, other stunning infographics were produced. These elegant images range from a simple demonstration
of childhood births at Israeli checkpoints to a more complex image detailing the inequality of water distribution in the West Bank.

“Visuals are important because of their speed, its adaptiveness to social media, and the fact that the mind captures more from visuals than from texts,” Joumana al-Jabri, one of the co-founders, remarked to Al-Akhbar during a lunch on a Sunday afternoon that gathered most of the VP team at her apartment on Bliss Street.

The use of images and graphs to emphasize the daily injustices experienced by Palestinians by the Israeli colonial occupation is not entirely unique, but what makes the works produced by VP groundbreaking is the group’s ability to streamline and bond documented facts with eye-popping visuals.

The bread and butter of the project’s work are rooted in its embrace of a multi-disciplinary approach. In this way, diverse strands are tied together, further strengthening the emotional and intellectual impact of each graphic.

The staff of VP are very much aware of the power they hold.

In the Beginning…

The idea of VP was conceived by Ramzi Jaber in the early months of 2011. Like most good tales, it began with a journey and personal questions.“The story I tend to tell is this: I was part of TEDxRamallah, and for a year and a half I was going from village to village, asking myself why as Palestinians are we in this mess and who is doing something about it,” he said.

On his trips, he’d hear shocking statistics, like the fact that each year, 700 Palestinian children are incarcerated in Israeli jails. To Jaber, the injustices committed in Palestine are “the most documented injustices on earth.”

“I was shocked on two levels – shocked by the whole colonial aspect and the sheer injustice, and shocked by my own ignorance,” he said.

At the same time, Jaber was in awe of the growing popularity of TED, prompting him to think about how to take Palestine’s statistics and “present it through the power of storytelling.”

In April of that year, Jaber attempted to establish such a project using volunteers. According to him, he spent months organizing two workshops that brought in researchers and designers, but zero graphics were produced. According to him, the problem they faced was two-fold: the amount of expertise required was difficult to find since this was a new endeavor and it required a stable, committed team rather than volunteers.

Soon after, Joumana al-Jabri, a designer and architect mainly based in Dubai, and Ahmad Barclay, an architect by training, were brought into the fold. Immediately, they began looking for others.

Naji El Mir, a designer based in Paris, and Hani Asfour, founder of PolyPod, a multi-disciplinary designing company located in Lebanon, became key partners at VP, as well as the main designers behind many of the graphics.

“Infographic is like an iceberg, you see one-tenths of it and there is so much below that of work being done. We needed researchers, people who sit down and do huge amounts of research and we still need more,” Jaber said.

Today, VP is a small core team of eight individuals, most in their twenties and thirties, and each providing their own unique skill set. Recently, Saeed Abu-Jaber, a young designer from Jordan was hired. In terms of research, text, and copy-editing, Zaid Amr, in Palestine, and Chris Fiorello, in Beirut, were added.

“Most of the people are from a mixed background so this adds a nice flavor to the design. We aren’t brought together by nationality or driven by jingoistic tendencies, and we are not an activist project that simply wants to save ‘the poor helpless victims,’” Barclay stressed.

Infographic 101

How does VP create an infographic?Mainly, if an urgent news story breaks out, the team decides to develop an infographic in order to give context to what is happening. “Often, or almost always, the news is misrepresented or isn’t given context by the media. The rule of thumb tends to be that if the news is more prominent, it is more likely to lose its context,” Jaber said.

The final element, which is not the main focus of VP presently, is to highlight the absurdities of daily injustices. As an example, Jaber spoke of how Israel prohibits Palestinians holding different color-coded IDs from marriage, a restriction he had personally experienced and was keen on highlighting sometime in the future.

Once a topic is selected and fleshed out through various brainstorming sessions, the researchers gather the data and verify sources. From there, it is passed on to Barclay who molds it into a story.

The hardest part, according to Barclay, is the ability for one close to the data to take a step back and try to look at the bigger picture. He pointed out that there may be topics that simply can’t be visualized easily, topics and data that are segregated by borders, complicated stories that are hard to simplify on a static, two-dimensional image.

“It’s a good and bad exercise, in the sense that how do you get to the core message that strikes people and is rooted in analysis and facts? How do you tell the story to engage and motivate people, without becoming jingoist? How do you get people to understand an idea better or that the continuation [of injustice] isn’t inevitable?” he emphasized.

Abu-Jaber, the newest hire, said, “The beautiful thing is choosing. Finding that point of the story that grabs you. I like the process. It is quite fantastic because you’re learning something new while you’re designing. Essentially, you need to educate yourself.” For Abu-Jaber the work with VP offered a much more meaningful experience than his previous experiences working in fashion and magazine design.

“The work I used to do before made me feel dead inside. But this has a point and I feel like I’m doing something meaningful. This is like design activism,” he chuckled.

After this stage, a brief is made and shared with the designers, who proceed to translate the words into an alluring visual. The visual product is reviewed in order to ensure that the story is still intact.

“The facts are always the red-line. We actually go beyond, and try to maneuver the story to put the context in because you can take the facts out of context. So we maneuver it to include context, and puts the fact right where it needs to be,” Jaber said.

Once all parties are satisfied, it is published online.The final step is to track the graphic’s impact, seeing who shares it and what type of debates it generates. This entire process can take anywhere between three days and three months.

The structure behind the process came out of a lot of trial and error, or as Jaber joked, “more error than trial.” But a structure was shaped, and in the spirit of the project, it was presented as an infographic available online for others to see and use.

Yet even now, the production isn’t entirely without kinks. “We need more effort, more people,” Jaber stated, “People who are dedicated, committed, and have the required skills. It’s harder than getting money.”

Funding, the bane for every organization on the planet, is particularly an issue, especially for a team that is independent from political backing. The VP team are planning to tap into crowd-funding campaigns through sites like Kickstarter, rather than the traditional grant route. This way, they hope, will continue to ensure the project’s ideological independence.

Visualizing International

Since its first graphic, VP has steadily been building a strong following, particularly within the NGO, civil society, and international solidarity sectors. For Jaber, it’s a sign that VP is on the right track.

“Success to me is that our visuals are being used effectively. I’ve heard that people have used them in conferences and in schools. They use our visuals to deliver a message, and the more that effectively happens, the better,” he said.

As another sign of success, the graphics by VP have been translated into more than seven languages, such as Arabic, French, Spanish, Korean, and Finnish. They have penetrated parts of the mainstream media, popping up in Al Jazeera English, the Huffington Post, and elsewhere. And there is still more to come.

“Our next plan is to move into other media. We are very keen to go into animation, dynamic infographics, or even crowd-designed graphics,” Jabri stated.

But it is the ambitious concept of Linked word Visualizing Justice that has the most potential. The idea builds from the successes of VP and first conceived during an American tour by Jaber.

“We were being contacted by lots of people around the world who wanted to use the same form of visual styles for their causes and communities. They saw that communications is what rallies and mobilizes people together. So we wanted to provide tools and platforms for people to do the same thing in other cause. That’s our plan, but right now we are barely surviving as it is,” Jaber explained.

“Visualizing Justice became our platform that allowed us to transfer knowledge and become an umbrella for other groups to visualize topics other than Palestine – such as Visualizing Syria, Visualizing Burma, and Visualizing Water,” Jabri said.

Jaber reflected on the end-game for VP. He pointed to how the end of Apartheid was brought about by the achievement of a “world-wife understanding.”

“When people understand, it translates into action. Positive change is happening, whatever it is,” Jaber said with a wide smile.

The Japanese technological-fashion designer Issey Miyake once wrote, “Design is not for philosophy, it’s for life.” Can design really change realities and lives? In the case of Visualizing Palestine’s designs, it seems to ring true.

This article first appeared here

The Economist: A theatre of protest “The Island” opened to packed audiences in Palestine’s Jenin refugee camp

ADAPTED from South Africa’s Robben Island, where Nelson Mandela was jailed under apartheid, to an Israeli prison cell, Athol Fugard’s play “The Island” has opened to packed audiences in the Jenin refugee camp on the Israeli-occupied West Bank. Confined to a concrete floor set in a sea of sand, two cellmates keep up their morale by rehearsing a production of Sophocles’s Antigone, in which a woman chooses to die rather than obey the king’s decree not to bury her brother, a political dissident. “You won’t sleep peacefully,” Antigone tells the king when he condemns her to death.

Despite its transposed setting, the play retains its poignancy. Almost every Palestinian on the West Bank has a brother, father or husband whom the Israeli authorities have, at one time or another, locked away. At present, 4,500 are behind bars. Jenin may have the highest rate of any town. Imprisonment has become a male rite of passage, as well as a place of higher education: many opt for distance learning at Israeli universities.

Ahmad Rokh, one of the actors in “The Island”, who has served four prison terms, was first put inside at the age of 14. The refugee camp in Jenin was a prime source of suicide-bombers during the second intifada (uprising) that lasted from 2000 to around 2005. Nearly a decade on, it has recovered a sense of humour. The audience laughs at the prisoners dressed in drag.

The theatre has had to overcome a troubled phase. Two years ago its founder, Juliano Khemis, a half-Palestinian, half-Jewish actor, was killed in circumstances that neither the Israeli nor the Palestinian authorities have explained. The Freedom Theatre has reopened its drama school after a hiatus of more than a year.

Though the number of Palestinian political prisoners has halved since the height of the second (and most recent) intifada, it is still twice as high as it was a dozen years ago. Those behind bars include hundreds of stone-throwers, 15 members of the Palestinian parliament and 170 people held without trial under “administrative detention”. The Palestinian Authority also runs its own prisons, where scores of leading members of Hamas, the Islamist group that rejects Israel’s existence, have been locked up.

When an Israeli production of the same play was performed at the Hasimta Theatre in Jaffa three years ago, the director, Alon Tiran, observed members of the audience leaving “in a different mindset from when they arrived”. He could not ask for more than that, he said. In Jenin, reactions have been more pronounced. “We are all Antigone,” says Ahmad Jbarah, better known by his nom-de-guerre, Abu Sukar, who attended the play’s opening. “The more the oppressor condemns us as criminals, the more heroic we are,” he says. Mr Sukar was in prison for 27 years for his part in a bombing in Jerusalem in 1975 that caused 15 civilian deaths.

This article appeared here

Art As Resistance: Centre for Palestine Studies to host representatives from Jenin Freedom Theatre at Columbia University’s Middle East Institute April 14

Centre for Palestine Studies

Please join us for a panel discussion with videos and presentations by representatives from the Jenin Freedom Theatre in Palestine. The panelists will discuss the following:

  • What is it like to make theater in Occupied Palestine and why is this work important?
  • What is the relationship between theatre and politics in Palestine as practiced at The Freedom Theatre?
  • How does the theatre continue its work under severe repression, murder and arrests?
  • What are the similarities/differences in acting education between the U.S. and Palestine?

Panelists

Faisal Abu Alheja is 23-yr-old Palestinian actor trained at The Freedom Theatre in Jenin. He has performed in Animal Farm, Fragments of Palestine, Men in the Sun, Sho Kaman and is currently in rehearsal for The Island. Faisal was a member of the Playback Theatre troupe in 2012 and has toured in Germany, Austria, and Switzerland.

Ahmad Al-Rokh is a 24-yr-old Palestinian actor trained at The Freedom Theatre in Jenin. He has performed in Animal Farm, Men in the Sun, Journey, Sho Kaman and is also currently in rehearsal for The Island. Ahmad was a member of the Playback Theatre troupe in 2012 and has toured in Luxembourg, France, and Belgium.

Gary English is a Board of Trustees Distinguished Professor, Professor of Theatre, of the University of Connecticut. He is also the Founding Artistic Director of Connecticut Repertory Theatre, as well as the current Artistic Director of The Freedom Theatre in Jenin.

This event is co-presented by the Friends of the Jenin Freedom Theatre (www.thefreedomtheatre.org) and the Center for Palestine Studies at Columbia University and co-sponsored by the Network of Arab American Professionals – NY (NAAP-NY), ArteEast, and Alwan for the Arts.

This event is free and open to the public and on a first-come, first-seated basis. RSVP recommended to palestine@columbia.edu.

APRIL 14, 2013, 5PM
Room 501 Schermerhorn
Columbia University
Enter Gates on 116th Street & Amsterdam or Broadway
Facebook: https://www.facebook.com/events/441878539223779/

For more information go to the Centre for Palestine Studies

Palestinian Singer Oday Khatib Awaits Israeli Military Trial

This article appeared April 4 on the World Music Network

Palestinian Singer Oday Khatib Awaits Israeli Military Trial

Oday Khatib, the young Palestinian singer of Arabic classical music and protégé of Riverboat Records artist Ramzi Aburedwan, has been charged with stone-throwing, facing up to ten years in prison if he is convicted. Testimonials from around the world have been written in protest at the charge, from teachers and associates who know him, with many expressing a profound skepticism at the credibility of the charge.

Oday’s father, Jihad Khatib, claims that his son was arrested while waiting for a friend he was meeting for dinner, a victim of the indiscriminate nature of occupying forces in the West Bank. Talking to Musa Abuhashhash, a field worker for the Israeli human rights organization B’tselem, Jihad noted that nearby some youths were throwing stones, ‘and when the soldiers chased the kids, it did not come to his mind that the soldiers would go for him. Otherwise he would have run away.’

Born and raised in the Al Fawwar refugee camp near Hebron, Oday had never been arrested before and had always been known for his singular dedication to music, gaining a reputation for his interpretations of Palestinian protest songs from an early age. ‘Oday is not interested in throwing stones or getting involved in this. Since he was nine years old he was interested only in music’, his father said.

As a teenager Oday became celebrated as the star singer of Aburedwan’s Ramallah-based Association Al Kamandjâti, an orchestra set up to provide access to music for Palestinian children under occupation in the West Bank. He has since toured internationally with a number of ensembles, including Al Kamandjâti, as well as participating in music education and outreach projects in Europe.

OdayKhatib

Julia Katarina, the British Mezzo-Soprano who put her opera career on hold to teach voice lessons at Al Kamandjâti for three years, was among many musicians from around to voice her support for Oday: ‘He is very generous with his art, and just loves singing beyond all else! He is a true singer, and I imagine the only way he is surviving prison is by singing. I hope he sings in the military court,’ Julia writes, because if Oday’s accusers can find ‘an ounce of humanity in their hearts, they will release him.’

Such a prospect appears unlikely, however; according to the author and blogger Sandy Tolan, in 2010 the conviction rate in military trials for such alleged offenses was about 399 out of 400, a figure accompanied by a growing clamour among settler communities in the West Bank to have stone-throwing treated as akin to live fire by the IDF.

Support Association Al Kamandjâti: http://www.alkamandjati.com/en/home/

Follow Sandy Tolan’s blog: http://ramallahcafe.com/

This article appeared on  World Music Network

Press Release: Palestinian Museum’s Groundbreaking Ceremony Set for 11 April 2013

[issued by the Palestinian Museum on 3 April 2013.]

The Welfare Association, celebrates on Thursday, 11 April, the groundbreaking ceremony for the Palestinian Museum in the town of Birzeit. The museum, which will open its doors in Fall 2014, will be dedicated to the exploration and understanding of the culture, history, and society of Palestine and its people and will be a space that brings together an innovative mix of exhibitions, research, and education programs, acting as an agent of empowerment and integration and a place for inspiration, dialogue, and reflection.

The concept behind the museum is a transnational institution bringing together Palestinians from all over the world. It will not be confined by borders, barriers, and geopolitics. It will be a physical and virtual space for those living in Palestine and those living abroad, enabling them to explore their shared past, present , and future. The museum will be an innovative, world-class research and cultural institution that mobilizes Palestinians and encourages them and others to ask questions about important issues while simultaneously engaging a global audience of scholars, researchers, and anyone interested in learning more about Palestinian culture and heritage.

Omar Al-Qattan, Chairman of the Museum Task Force stated: “The Palestinian Museum is created to encourage new thinking about Palestine and its people. It is a place for a continual conversation about the most important issues facing us today, which will be conducted through a variety of forms of expression. The project is about Palestinians, but it is not simply for them: we want to create a space that is inclusive, welcoming, and informative, but is also international in its reach and audience. The Birzeit Building will be a hub in a network of partnerships with local and international organizations that focuses on the present, history, and future of Palestine.”

The building will house a collection of objects and historical documents that date from the modern period to the present that will be held by the Palestinian Museum in public trust for the benefit of current and future generations. A digital archive will hold information about the museum’s collection in addition to the existing collections of other Palestinian cultural institutions. The museum is also building a cutting edge digital platform that will form a major part of its ongoing program.

The idea for a museum was first discussed in 1997, when members of the Welfare Association’s Board of Trustees recognized the need to establish a modern historical museum in Palestine dedicated to preserving and commemorating the recent Palestinian past; in particular the Nakba (Catastrophe) of 1948 —the watershed event of 20th century Palestinian history which led to the displacement and dispossession of 750,000 Palestinians.

“A series of conceptual changes over the years have reconfigured the museum’s purpose. “When the Museum opens its doors in 2014, it will do so as an institution dedicated to celebrating, preserving, interpreting, exhibiting, and making accessible Palestinian culture, history, and art to the museum’s visitors and audiences. Our vision for the Palestinian Museum is founded upon the belief that a museum presents information, asks questions, and provides opportunities for visitors to explore and engage with different aspects of culture and history in order to reach their own informed conclusions,” said Jack Persekian, Director and Head Curator.

Designed by the Dublin-based architectural firm, Heneghan Peng, the building is a modern structure that will cover forty dunums (40,000 m2) of land adjacent to Birzeit University. Construction of the building will be done in two phases. Phase 1 will consist of a built area of 3000 m2, and will include a climate-controlled gallery space, an amphitheater, cafeteria with outdoor seating, classrooms, storage, gift shop and staff offices. During Phase 2, which will be completed within ten years, the museum will expand to 9000m2 and will include more gallery space for temporary and permanent exhibitions, an auditorium, additional classrooms, and a library.

###

About The Palestinian Museum
The Palestinian Museum is a flagship project of the Welfare Association, an independent not-for-profit organization providing development and humanitarian assistance to Palestinians since 1983.

For more information log on to:

www.palmuseum.org or www.facebook.com/ThePalestinianMuseum

Twitter: @palmuseum

Media contacts

The Palestinian Museum
Rana Anani
Communications & Media manager
ranani@palmuseum.org
Tel: 02.2974797/8
Cell: 0599782995

 

(Video) Global Street Art: MOCAtv Series Focuses On Palestinian Graffiti

Global Street Art, the newest MOCAtv series to hit YouTube, turns to the world of Palestinian graffiti in its latest episode. Featuring the work of artists Hafez Omar, Areej Mawasi, Majd Abdel Hamid and Hamza Abu Ayash, the five-minute clip explores the use of street art as a means of communication in Ramallah, the de facto capital of the Palestinian Authority, and beyond.

The street artists take turns explaining their own struggles with freedom of expression and how the expanding medium has helped them to establish their political beliefs and showcase their artistic talents in the public realm.

“In the first Intifada it was more about conveying political messages than being aesthetically pleasing,” says artist Hafez Omar. “Today, however, there is more aesthetic quality to the murals.”

Watch the video above and let us know what you think of the shift in the Palestinian street art movement in the comments. Want more? Check out last week’s episode on Libya’s graffiti scene here.

This article appeared at the Huff Post Arts & Culture  

 

The PLO’s dangerous land swaps rhetoric

The “land swaps” rhetoric is designed to protect the large Israeli settlement blocks and their buffer zones.

By Samah Sabawi

Published on AlJazeera 

Hailed as one of the best spokespersons for Palestine, veteran diplomat Afif Safieh impressed many during his four-city tour in Canada, earlier this year.

Safieh – the author of The Peace Process: From Breakthrough to Breakdown – is also the Palestinian Authority’s roving ambassador for special missions.

But while the messenger was admirable, the message was disturbing.

Safieh’s high degree of eloquence and refined diplomatic skills were not enough to conceal the current pathetic state of political stagnation and bankrupt strategic thinking that inflict the Palestine Liberation Organization (PLO) and Palestinian Authority (PA).

Safieh stressed his personal view that international intervention is needed for any peace agreement to be reached with Israel and repeatedly referenced international law as the basis for the demands the Palestinians are making. But his message was greatly compromised by the limitations of his official status as representative of the PLO.

In response to threats made by Canada’s Foreign Affairs Minister John Baird that the PA would face great “consequences” if it decided to make a case against Israel at the International Criminal Court, Safieh assured the Canadian government and the public that the Palestinian leadership has no “immediate plans” to pursue Israel at the ICC.

Ending ‘settlement’ 

This is disappointing to say the least, given that high level PLO/PA officials also assured the Palestinian people that once they secured member state status at the United Nations – which they did in November 2012 as an observer state – they would be able tohold Israel to account for war crimes that have so far gone completely unpunished.

So what is the plan for moving forward?

If Safieh’s interviews with Canadian media are anything to go by, the plan is apparently to save the peace process, even though it has led nowhere for 20 years.

He insisted that the fate of the peace process depends “on ending Israel’s settlement building”. This phrase has been repeated in PLO/PA official statements during the past several years with emphasis on “ending” settlement building or “freezing” the settlements, and no mention of dismantling the settlements and returning Palestinian land to its rightful owners.

To understand the implications of this language we only need to listen carefully to a key sentence Safieh repeated in various interviews while in Canada:

“There would be some territorial land swaps containing Jewish settlement blocs with Israel in exchange for an equal amount of land from the Israeli side.”

But this idea of land swaps began during a different era, before Israel colonised large amounts of land in the West Bank. In fact, it was first brought up in 1990 in Italy at a meeting jointly arranged by the Hebrew University of Jerusalem’s Harry S Truman Institute for the Advancement of Peace and an alliance of Arab academics and intellectuals.

 

Land swaps were brought up again at the Camp David Summit in 2000 and have continued to be part of the discourse. The problem is that while negotiations went on over the past two decades, settlements grew and today the settlements and their system of roads and infrastructure consume more than 40 percent of the West Bank. So how exactly do we envision land swaps today?

Safieh told the Canadian public and media that Palestinians would exchange their territorial land for equal amount of land from the Israeli side. But according to documents from the Palestinian Negotiation Support Unit leaked to Al Jazeera, the last land-swap proposal made by Israel in 2008 gave the Palestinians smaller, less significant patches of land that are of lesser agricultural quality. Moreover, this exchange excluded Jerusalem.

Safieh’s media catch phrase that the Palestinian leadership is being “unreasonably reasonable” is not accurate. The correct phrase should be that the Palestinian leadership is being unreasonably suicidal.

The “land swaps” rhetoric is designed to protect the large Israeli settlement blocks and of course their buffer zones, settler-only roads and infrastructure – all built on prime agricultural Palestinian land, from being included in any Palestinian state.

Land-swaps

As PLO representatives parrot the parlance of “land swaps”, they need to remember that these settlements they are protecting are responsible not only for destroying Palestinian livelihood, but also for theft of Palestinian resources most important of which is water.

Today, the PLO/PA has been boxed into an Israeli-American framework. Not only are they unable to realise that Israel has created the irreversible reality of a single state on the ground, they are not even capable of imagining a situation where they would change the mantra of direct negotiations with Israel to a call for international arbitration or a referral to the International Court of Justice.

Worse, as is evident from Safieh’s Canada tour, missing from the PLO/PA public discourse today is any serious advocacy for the rights of the millions of Palestinian refugees or the inequality suffered by Palestinian citizens of the state of Israel.

It is as if we are somehow meant to believe that an end to occupation that may lead to a deformed state on tiny patches of undesirable agricultural land, where less than a third of the total Palestinian population lives, is all that is needed to bring about peace.

Finally, this talk of “land swaps” evokes memories of decades of colonial oppression and total disregard for the indigenous people’s rights, the people whose lives are affected with every line drawn on some sterile map by well-suited men.

For the PLO/PA to lend legitimacy to Israel’s colonisation of Palestinian land by accepting the principle of land swaps and for them to adopt the same language as their occupiers is unforgiveable. Who then speaks in a language that represents Palestinian aspirations, advocates for their rights in the refugee camps, inside Israel and in the diaspora and challenges the injustices suffered?

Samah Sabawi is a Palestinian writer and Policy Adviser to Al-Shabaka, the Palestinian policy network.   

Follow her on Twitter: @gazaheart

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial policy.

Source Al Jazeera