Bil’in takes art as a means of resistance

30 September 2011 | Popular Committee against the Wall and Settlement of Bil’in

Dozens of demonstrators were asphyxiated by tear gas during the weekly march organized by the Popular Committee Against the Wall and Settlements in Bil’in. Present at the demonstration were Chairmen of the Advisory Council for a Green Palestine, Basem al Masri and Dr. Sabri Saydam, a member of the Central Committee of Fatah, Sultan Aboul-Enein, Adviser to the Prime Minister, Dr. Jawad Naji, the artist Ahlam Faqih, and dozens of Palestinians and international and Israeli peace activists. 
 
The march began from the center of the village after Friday prayers, as participants marched through village lands liberated in June, waving Palestinian flags and banners of imprisoned leader Marwan Barghouti. They chanted patriotic slogans calling for the end of the Israeli Occupation, the destruction of the Apartheid wall, and the upholding of Palestinian rights. Upon the arrival of participants to the al-Thahar area, where Bassem Abu-Rahma was shot and killed in 2009, the Advisory Council for a Green Palestine announced the start of a new green project in the village of Bil’in, which will involve olive tree-planting and the installation of solar-powered street lamps.
The speech was delivered by Bassem al-Masri, who called on all residents to join hands to end the Occupation through the implementation of projects and self-reliance, and said that they will rebuild, replant, and continue their struggle by developing the lands destroyed by the Occupation.After the speech, participants headed towards the Abu Lemon area, where Sultan Aboul-Enein declared the opening of Ahlam Faqih’s art exhibition, an expression of solidarity with the people of Bil’in and their battle against the Wall. Aboul-Enein declared the need for solidarity with the people of Bil’in, and said that artists play a large role in supporting the Palestinian cause in the face of the Occupation.

Participants then marched along the wire fence adjacent to the wall. Traditionally, during the demonstrations, the Israeli Occupation Forces fire tear gas on the participants after a few minutes of peaceful protest. At today’s demonstration, stones were thrown over the concrete wall from the front of the demonstration by a group of youths from the village. Immediately, soldiers stationed behind the wall fired tear gas around the demonstration and art exhibition, preventing participants from escaping the gas for hundreds of meters. Dozens were asphyxiated and several were treated by a team from the Palestinian Red Crescent ambulance.
The gas canisters also ignited a fire in the olive groves adjacent to the wall, but the participants were able to control and extinguish the fire. No other incidents were reported.

The psychology and coping of Balata refugee camp

by Alistair George

30 September 2011 | International Solidarity Movement, West Bank

Balata refugee camp, 2km east outside of Nablus, in the North of the West Bank, is a densely packed grid of permanent buildings and tight streets, many narrower than shoulder-width.   Buildings rise higher each year as residents add extra storeys to cope with chronic overcrowding and lack of space.  Having been founded in 1950, Balata was initially designed to house 5000 refugees forced from their homes during the 1948 Nakba [Catastrophe].  There are now more than 25,000 people crammed into the 1km2 camp and many residents live in extreme hardship with poverty, limited educational opportunities, poor health and mass unemployment added to overcrowded housing conditions.

The Yafa Cultural Centre was founded in 1996 to address many of the problems faced by Balata’s inhabitants.  The bright, modern building is located near the Jacob’s Well entrance to the camp and rises several stories high.  It is full of bustling activity as Balata residents and international volunteers mingle.

The Centre has a children’s library providing much needed access to books, educational films and games to children in the camp.  There is a media centre which trains young people in journalistic skills and produces films depicting the reality of life in Balata, many of which have been shown in Europe, the USA and across the West Bank.  A computer laboratory provides internet access and courses in Microsoft Office programs and Photoshop.

The Centre has a modern, fully-equipped theatre where students learn musical instruments and dabke (Arabic folk dancing).  Local residents work with international volunteers, such as dance choreographers and lighting technicians, to gain the necessary skills to stage plays – often representing the history of the camp and the Palestinian people.

Mustafa Farah is a young man from Balata, wearing a back-to-front baseball cap and a garish orange ‘Dubai’ t-shirt.  Like many residents, Mustafa is extremely proud of the Centre and its achievements.  Mustafa says that the Centre provided him with a camera and photography courses run by international volunteers and has enabled him to produce work as a photographer, graffiti artist and music producer.  His photography has been exhibited in London, although he was unable to get the necessary permits to attend.

Mohammed Issa, is an affable, bearded 32 year old man.  He has lived in Balata all his life, although his family was expelled from a small village next to Tulkarm in 1948, which now lies behind the green line in Israel.  Like many residents of the camp, Mohammed does not want to gain full Palestinian citizenship as it would mean forgoing the right to return to his family’s village.  Mohammed struggled to find work until he was given a job at the Centre as an IT support worker and tour guide, showing foreign visitors around the camp.

Mohammed says that the Centre does incredible work in developing the skills of Balata residents, particularly focusing on women and the youth, and promoting democracy and civil society.  The Centre also plays a vital role in raising awareness of the historical plight of the Palestinians and the continuing resonance of the Nakba.

However, Mohammed worries greatly about the psychological impact of the Israeli occupation, particularly on the camp’s children.

Balata played a leading role in the First and Second Intifadas and the camp has been subjected to repeated incursions, killings and sniper attacks by the Israeli military.  During their incursions into the camp, the Israeli military has been reluctant to pass through the dense, narrow streets of Balata, preferring instead to occupy houses and travel across the camp by smashing through walls to move through adjacent properties.  Israeli forces continue to stage raids in Balata, arresting residents in the middle of the night.

Mohammed remembers a child handing him a piece of human flesh after a Palestinian was killed in the camp by Israeli military gunfire, “Who can hold such a thing in their hands?” he said.

He describes how he has seen children mimicking what they have witnessed by assuming the roles of Palestinian and Israeli soldiers; interrogating and beating each other whilst playing in the street.

As we walk through Balata there are many young boys playing in the streets, brandishing plastic toy guns.  The Yafa Cultural Centre has a psychological unit providing therapy to the Balata residents but Mohammed worries for the future of the children as the trauma of the conflict is so ingrained and pervasive.

Mohammed admits to finding the emotional pressures of the living in the camp hard to bear.

He said, “I am proud to be a Palestinian and proud to be from Balata, but for me the camp is also like a prison.”

He used to escape the confines of the camp by hiking in the mountains that frame Balata but this is no longer possible as they have been taken over by Israeli military and observation posts.

Mohammed is still struggling to come to terms with the death of his younger brother, Ibrahim, who was killed by Israeli soldiers in 2006 at the age of 15.

Ibrahim was drinking tea on the rooftop of his house with a friend and another brother, when Israeli soldiers shot him from an adjacent building which they had occupied.  Mohammed was sleeping in the house at the time and remembers waking to the sounds of distress that his mother and sister were making, “When I heard my mother and sister screaming I felt like a bullet had entered my own heart”.  He rushed to the rooftop where he found his wounded brother lying next to a table laid out with tea.  Ibrahim died in Mohammed’s arms; “He was more like a son than a brother to me.  He could look into my eyes and know straight away how I was feeling, what I was thinking.”  The Israeli military claimed afterwards that his brother had attacked them from the rooftop but Mohammed insists that “this was a lie – they were just drinking tea”.

Despite the collective hardship and trauma suffered by the people of Balata, the Yafa Cultural Centre offers respite, friendship and precious educational and cultural opportunities.  They are always looking for international volunteers to share their skills and solidarity with the people of Balata.  A theatre production at the centre on the 20 October 2011 will showcase the camp’s dabke, Palestinian hip-hop and storytelling talents.  Several weeks of hard work between volunteers and creative Balata residents will demonstrate that there is the hope amongst the hardship in the 61 year old refugee camp.

 

Alistair George is an activist with International Solidarity Movement (name has been changed).

Kufr Qaddoum demands access

by Alistair George

30 September 2011 | International Solidarity Movement, West Bank

Israeli military forces mounted an aggressive incursion into the centre of Kufr Qaddum today, in response to the weekly demonstration against the closure of the main road linking the village to the nearby city of Nablus, in the North of the West Bank.  The Israeli military fired tear gas canisters directly into streets crowded with villagers and international observers, causing many to suffer from severe gas inhalation.

Murad Shttaiwi, spokesman of the demonstrations, confirmed that this was the furthest that the Israeli military had entered into the village since the weekly protests began on 1 July 2011.  He also claimed that after the protest in Kufr Qaddum on Friday 23 September 2011, fires caused by Israeli military tear gas canisters burned nearly 200 olives trees.

After midday prayers today around 250 villagers, marched to the edge of Kufr Qaddum where they burned an effigy of Israeli Prime Minister Binyamin Netanyahu and called for the road to be re-opened.  In response, the Israeli military deployed military vehicles and fired tear gas to drive the protesters back into the village, whilst Palestinian youths threw stones.

The main road linking Kufr Qaddum to Nablus passes by Qadumim, an illegal Israeli settlement, and was closed by the Israeli military in 2003 during the Second Intifada.  The distance from Kufr Qaddum to Nablus is 13km on the main road; however, villagers are now forced to take an alternative route which is 26km long.  The road remains closed to the emergency services and, according to Murad Shttaiwi, three people have died since 2003 because the ambulances were forced to take seriously ill villagers via the longer route to Nablus.

A recent report published by the Palestinian Ministry of National Economy estimated that restrictions on movement imposed by Israeli forces costs the Palestinian economy $184m a year.

Murad Shttaiwi says that the village has suffered greatly for many years because of the closure of the road.  He is also concerned about the upcoming olive harvest in Kurf Qaddum;

“Last year the military only allowed us to collect olives for one or two days.  On the days that we couldn’t go, the settlers came and stole the olives.”

 

Alistair George is an activist with International Solidarity Movement (name has been changed).

Three cousins die in Gaza tunnel collapse

30 September 2011 | International Solidarity Movement, Gaza

Shortly after 5:00 pm on Sunday, September 25, three Palestinians died when sewage leaking from an Egyptian pipeline caused a tunnel connecting the Egyptian and Palestinian sides of the Rafah border, in which they were working, to collapse.

It was the second time that the pipeline, which pumps sewage east into the Sinai, had sprung a leak in the area.

The three, all cousins, lived in the south of the Gaza Strip. Feras Ahmed Al-Shaer, 18 years old, lived in Khan Younis with his parents, one brother, and seven sisters. He was completing his last year of high school. Fady Mostafa Al-Shaer, also 18, lived in Rafah with his parents, four brothers, and two sisters. He had decided to work in the tunnels to help support his family, which lived in two rooms. Anwer Eid Al-Shaer, age 22, lived in Rafah and needed money to finish his final year of studies at Al-Quds Open University.

After the collapse, other tunnels workers were able to escape to the Palestinian side. The bodies of the three Al-Shaer cousins, who had been closest to the Egyptian side, lay in rubble and sewage for two days until Egyptian rescue workers were able to excavate them at 5:00 am Tuesday.

Mohammed Abu Al-Shaer, the cousins’ uncle, spoke of the helpfulness of Egyptian authorities and said that the Al-Shaer family had brought oil to fuel the rescue workers’ lights.

“We hope that this siege will end soon, so others won’t be forced to take similar risks in the tunnels. We want to live like people everywhere else,” he said.

The graffiti battle of Sheikh Jarrah

28 September 2011 | International Solidarity Movement, West Bank

While Palestinian families continue to defend their right to reside in their homes in East Jerusalem, and while illegal Israeli settlers attempt to overtake whatever home or land to feed their colonial appetite, a different struggle is taking place on the walls of Sheikh Jarrah. As international activists and Palestinians use graffiti to express Palestinian resistance, Zionists scribble over the artful proclamations in reactionary stick images and symbolism of the Zionist agenda. As more walls are built or demolished by Israel, the artwork in Sheikh Jarrah  reflects the struggle of Palestinian identity and resistance, despite the overbearing  nature of Zionists who try to manipulate the meaning of  Palestinian resistance, Palestinians and international activists are taking back the identity of Palestinians through street art.