Daily Show Mon, Mar 04, 2019
Israel/Palestine Haidar Eid on November 9, 2018 6 Comments
Four years after the Israeli Occupation Forces perpetrated a massacre upon the population of Gaza, the third in 5 years, Apartheid Israel insists on committing more crimes by targeting civilians protesting peacefully every Friday demanding their internationally-sanctioned right of return to the towns and villages from which they were ethnically cleansed back in 1948. The latest round of Israeli war crimes has resulted in a new massacre ; since March 30th, when the first of a series of marches took place at the eastern fence of the Gaza Strip, more than 220 innocent civilians, including 34 children and 5 women, have been murdered brutally as they demonstrated non-violently. More than 2000 have been injured, some very critically. (Statistics taken from Gaza Ministry if Health)
As we, Palestinians of Gaza, embark on our long walk to freedom, we have come to the conclusion that we can no longer rely on governments; instead, we request that the citizens of the world oppose these ongoing deadly crimes. The failure of the United Nations and its numerous organizations to condemn such crimes proves their complicity. We have also come to the conclusion that only civil society is able to mobilize to demand the implementation of international law and put an end to Israel’s unprecedented impunity. Our inspiration is the anti-apartheid movement. The intervention of civil society was effective in the late 1980s against the apartheid regime of White South Africa. Nelson Mandela, before his eminent death, and Archbishop Desmond Tutu, amongst other anti-apartheid activists, did not not only describe Israel’s oppressive and violent control of Palestinians as Apartheid, they also joined this call for the world’s civil society to intervene again.
In fact, we expect people of conscience and civil society organizations to put pressure on their governments until Israel is forced to abide by international law and international humanitarian law. It did work last century; without the intervention of the international community which was effective against apartheid in South Africa, Israel will continue its war crimes and crimes against humanity.
We need to be more specific about our demands. We want civil society organizations worldwide to intensify the anti-Israel sanctions campaign to compel Israel to end to its aggression.
It has become crystal clear that the international conspiracy of silence towards the incremental genocide taking place against the 2 million civilians in Gaza indicates complicity in these war crimes.
It is high-time that the international community demand that the rogue State of Israel, a state that has violated every single international law one can think of, end its medieval siege of Gaza and compensate for the destruction of life and infrastructure that it has visited upon the Palestinian people. But this should also come within a package of demands to be made by all Palestine solidarity groups and all international civil society organizations that still believe in the rule of law and basic human rights:
An end to the siege that has been imposed on the Palestinians of the Gaza Strip since 2006 for voting against the fictional two-state solution and the Oslo Accords;
The protection of civilian lives and property, as stipulated in International Humanitarian Law and International Human Rights Law such as The Fourth Geneva Convention;
That Palestinian refugees in the Gaza Strip be provided with material support to cope with the immense hardship that they are experiencing at the hands of Israeli Occupation Forces;
Immediate reparations and compensation for all destruction carried out by the IOF in the Gaza Strip;
Holding Israeli generals and leaders accountable for war crimes and crimes against humanity committed against the civilians of Gaza;
An end to occupation, Apartheid, and other war crimes committed by Israel.
Why is that too much to ask? Were the anti-apartheid and Civil Rights movements too demanding for calling for an end to all forms of racism, institutional and otherwise ? And was the international community wrong to heed their calls?
Exclusive: Listen to Trump’s conversation with Bob Woodward
President Trump and Bob Woodward discuss Woodward’s new book, “Fear,” before its publication. (The Washington Post)
By Max Boot
September 4 at 3:09 PM
If you take seriously the revelations in Bob Woodward’s book “Fear” — and how can you not, given Woodward’s nearly half-century of scoops about Washington’s elite? — then it’s time for President Trump to be removed from office via the 25th Amendment because he is clearly “unable to discharge the powers and duties of his office.” That will never happen, because the Cabinet is packed with Trump toadies who compete with each other to deliver the most fawning praise of their supreme leader. But on the merits, it should happen.
Of course, it doesn’t take Woodward’s revelations to demonstrate Trump’s unfitness for office. Trump demonstrates it on a daily basis with his campaign-rally rants and Twitter tirades. Just in the past day, the president has demanded that the Justice Department drop criminal investigations against his supporters because it could cost Republicans House seats, and suggested that NBC lose its broadcast license because, in essence, he objects to the criticism he receives on MSNBC. A senior Justice Department official told Axios: “It shows how POTUS thinks DOJ should be used: As a weapon against enemies and a tool to win elections.” In a normal world — a world where Congress was not controlled by blind Republican partisans — the fact that Trump continues to make demands so at odds with the rule of law would be cause for his impeachment and removal.
Define the Holocaust, explain why it happened.
Why focus on Jews?
The most important events of the Holocaust
The importance of the event and the reaction of the Arabs
What we learned from the Holocaust.
IN 2014, the Mexican author Valeria Luiselli, waiting for her green card application to be resolved, took her family on a road trip through the American southwest. As she and her husband and young children drove to Roswell, New Mexico, they joked about their own status as “resident aliens” and informed Border Patrol officers at checkpoints that they are “just writers and just on vacation. … We are writing a Western, sir.”
As they drove, the family followed the news of tens of thousands of Central American children crossing the border just hours south of them, most of them alone. They listened to radio reports describing the children being warehoused, overcrowded and underfed, in detention centers known as as hieleras, or iceboxes, for ICE, but mostly for their frigid temperatures. They saw photos of protesters in Arizona with signs saying “return to sender” and “illegal is a crime.” They overheard patrons at a diner trading rumors about a millionaire offering his private plane to personally deport the children.
Ultimately, between April 2014 and August 2015, more than 102,000 unaccompanied children were detained at the border, and their fates haunted Luiselli to such an extent that on her return to New York, she started volunteering as an interpreter for children facing deportation in federal immigration court. She has written a new book about her experience, “Tell Me How It Ends: An Essay In Forty Questions,” and it couldn’t be more timely.
President Trump’s capricious and xenophobic actions on immigration have elevated the issue to national attention and sparked protest, but Luiselli’s book is a reminder that not all of this started with the 45thpresident. Luiselli’s book is a slim, readable primer on what ought to be considered one of the most unsettling episodes of Obama’s presidency, capably explaining how his administration did exactly the opposite of what was needed in response to the arrival of the children.
It’s also a potent meditation on questions the Trump administration has brought to the fore: Who is, and most determinedly, who isn’t, a citizen? Who should enjoy the freedom to travel, not to carry documents everywhere, to go to school, to go to the doctor, to make mistakes, to be happy, to be unhappy? What indignities should no one have to suffer, regardless of legal status? What do people deserve, as citizens or non-citizens?
The book opens with the first question Luiselli has to ask each kid she helped in immigration court — “Why did you come to the United States?” — and the book returns again and again to that question throughout. The answer is never simple.
Like many others, we were filled with excitement and expectation about our first Christmas abroad. Neither of us could have imagined that this simple dream would turn into our worst nightmare.
On Christmas Eve in a local pub at Durham, Durham, my Palestinian friend and I were harassed, insulted, and physically assaulted for by a group of British men we had never met before.
At around 8pm on Christmas Eve, we went to the local pub called ‘The Happy Wanderer’. As soon as we entered into the pub we became aware of being stared at by some men standing at the counter which made us very uneasy.
Soon after we sat down at a table, a man around 40s stepped out his group and made his way towards us. Without any invitation or introduction whatsoever, he took a seat next to us and blurted out: “WHERE ARE YOU FROM?” Not knowing what his intention was, we told him that we’re from Egypt and Palestine, to which he instantly replied: “EGYPT, PALESTINE. SO, YOU ARE ALL MUSLIMS… ARE YOU SUICIDE BOMBERS?”
Within the next half an hour, this strange man hurled at us all sorts of horrible insults without any provocation. For example, he asked us what you are doing here. We mentioned that we are postgraduate students at Durham University He replied you must be so rich then! At one point he stood in the middle of the bar and repeatedly shouted at us to ‘GET OUT OF THE PUB!’. While the man was insulting us for no reason at all nobody in the pub did or said anything to stop him. Not wanting to cause any disturbances, all I did was smiling at home and said: ‘Okay, thank you.’
We were so humiliated and helpless at the same time. It got to the point that we realized that we could not stay in the pub any longer for fear that something bad would happen, and still no one (including the people working at the bar) cared enough to interfere.
When the young girl bartender finally seemed to be approaching us, we felt a sense of hope surging over us, but she stopped at the next table and started collecting the empty glasses without looking at us. No words of comfort, no apology, nothing.
Only one young man from that group came to us and apologized. He told us that the man insulting us was ‘a good man, but jut had couple of drinks’ as if that could justify all the harassment and insults we had endured helplessly.
As we stepped out of the pub we immediately became apprehensive because the same man and his mates were standing outside. All we wanted was to get out of that place and away from these people. It was Christmas after all and we just wanted to have a good time. However as soon as we walked past that man he screamed at us: “Fuck Allah, Fuck Mohammed, and Fuck Islam”.
My friend walking a few steps behind me responded to him by smiling and saying “Merry Christmas to you and I hope you enjoy your night.” The next thing I knew another man from the group hurled his pint glass with all the force he had into my face. With a split second I tilted my head which miraculously saved me from getting struck.
After this violent act which took us by great surprise I told them that “I am calling the police now” and shouted at them to “STAY AWAY” again and again while they were chasing after us. My friend took out his phone and told them he was going to film them.
They followed us to the other side of the road and it was then we both sensed that we were in danger but with no way to escape. I shouted to my friend who was behind me to watch out and it was at that moment I saw the same young man who apologized to us in the pub on behalf of his friend attacking my friend. He sprang forward and punched my friend hard in the face. I saw my friend falling backwards onto the ground with a thump. I saw the men kicking him over and over all over his body.
It was dark but I could see people walking by. I screamed at them to ask for help. I shouted “please somebody call the police!” while running towards my friend who was lying on his back, badly wounded.
When he finally managed to get away from them, my friend was no longer able to walk and fell down and lost consciousness. I stood next to him, appalled and shaking with outrage. The only woman who stopped to help took my phone and called the police. These people who assaulted us still tried to spring at us. I screamed at them to back off. Eventually they went back to the bar and had fled before the police arrived.
It was like I was living my worst nightmare. And the hardest part is witnessing my friend being beaten to death in front of my eyes. We went to the pub to celebrate our first Christmas and left with injuries, pain, tears and rage. Why and how did it happen to us?!
It was a very long and sleepless night. After the outrageously violent attack, my friend and I spent the rest of the Christmas Eve moving back and forth between the police station and the hospital. My friend was left with terrible injuries and bruises all over his body and suffered a concussion (I’ve included here a picture of his leg and a picture of the pub).
This is not what we expected for our first Christmas in the UK. This is not what we expected for being international students in Durham. This is not what we expected at any point in our lives. Who deserves to get almost beaten to death for doing nothing, for just being who we are, or in this case, for wishing you a merry Christmas???
We will not be silenced. We will not give up our rights, and we will proceed with legal action and hold them accountable for what they have done in every possible way. Most importantly, what’s been done to us could have happened to any other international students here in Durham. That’s why we believe that awareness must be raised, our voices must be heard, and justice must be served.
We will not tolerate racist and religious hate crime.
Durham will stay a safe place and one of the most students’ friendly cities in the UK.
Photo Credits: Newcastle Chronicle
Children were the irrepressible vanguard of the first intifada, December 1987. Photo from World Bulletin. It lasted from 1987 to 1993
By Robert A. H. Cohen, Writing from the Edge,
September 09, 2017
This month a new generation of Jewish students will begin their first term at University. Here’s my advice to them.
You’re off to university. First time away from home. First time away from your synagogue community. Or perhaps you’ve had a year out after school and have been in Israel soaking up your Jewish heritage. Maybe you’ve been on a Jewish leadership trip organised by your youth movement or a Birthright tour. But now it’s back to reality and you’re about to discover what it means to have your ideas challenged, your prejudices pointed out and your Jewish identity undermined.
But don’t worry. This is all to the good. It’s exactly what you need. Trust me, I was once a first-year Jewish university student too.
You may realise this already, but the baggage you’re taking with you to university is considerably more than what’s in your rucksack. It’s been accumulating throughout your life, it’s the stuff that’s made you who you are. Now you have the opportunity to unpack it, examine it, and decide if it’s still useful for the journey ahead.
Union of Jewish Students’ stall in Freshers’ week, Manchester Metropolitan University. Any UJS group is likely to support ‘the 2-state solution’ while doing nothing to bring it about.
I’m talking about that sense of being Jewish, the way you relate to your family history, the Jewish community where you grew up, what you think about Israel. In short, your Jewish identity. In an age where identity politics have become so central to our culture your Jewish identity has become almost sacrosanct, untouchable, beyond criticism. But is that how it should be? I’ll come back to this at the end.
I realise my credentials for offering advice about Jewish university life are now pretty thin. It was 1985 when my parents drove me from our home in Bromley, South London, to Manchester University in the north of England, then the institution of choice for a large slice of young Jews who’d grown up in the capital.
Before I pass on the little wisdom I’ve accumulated, let me provide some personal history and reflect on an event that set me on a path to Palestinian solidarity and Zionist dissent.
Ill at ease
Before starting at Manchester I had just come back from a long trip to Israel, my first, and I was already struggling with what the Jewish State meant to me. I didn’t have the words to articulate it at the time but something about my experience in Israel had left me confused and ill at ease.
I’d spent time on both religious and secular kibbutzim and at a project in the northern Galilee town of Safed that aimed to inspire young diaspora Jews to become modern orthodox in their religious practice and firmly Zionist in their politics.
While I could relate easily to the Jews of my age I’d met from America, South Africa and Europe, I found Israelis themselves difficult to get along with. As for the idea that I had somehow returned to my ancestral home – that feeling never kicked in. It turned out to be easier to take the boy out of Bromley than Bromley out of the boy.
Back home in the UK, two of my new flat mates in our student hall of residence had no such angst, no such dilemmas.
Phil and Andy had returned from Jewish leadership programmes in Israel ready to take up positions in the student union and advocate on behalf of Israel whenever the need was required. I recall being slightly in awe of their self-confidence and their self-belief as leaders and as advocates. It would be a long time before I found my own voice on the issue of Jews, Judaism and Israel.
During my first two years I went along to the Wednesday lunchtime political debates in the recently re-named ‘Steve Biko’ student union building. And when Israel came up I voted the way the Jewish Society (J-Soc) advised. Phil and Andy were good at their job.
Children run from Israeli soldiers, 1st Intifada. Photo by Coutausse.
Then in my final year at Manchester (exactly thirty years ago) my understanding of Israel began to take a decisive turn.
With my exams approaching I should have been getting down to some academic work. John Locke, Jean-Jacques Rousseau, J.S. Mill and Karl Marx were all demanding my serious attention. But instead I was using the university library to follow, and attempt to fathom, the outbreak of the first Palestinian Intifada.
The uprising that began in Gaza in December 1987 quickly spread to the West Bank. It was an uprising from the streets of occupied Palestine provoked by frustration and disillusionment and it was characterised by strikes. boycotts, civil disobedience and, most notably, children and young people throwing stones at armed Israeli soldiers. The Israeli response from on high (Yitzhak Rabin, then Defence Minister) was to “break their bones”.
The first Intifada was a modern day re-working of David and Goliath from the bible. In fact the tale of the future Jewish king slaying the Philistine giant with just a sling and a stone was my favourite bible story, the one I’d ask my father to read to me again and again. Maybe that’s why this stone throwing rebellion caught my imagination in the first place.
But this time the Palestinian children were David and the Jewish soldiers were Goliath. It was an unsettling role reversal. After all, surely we had ‘written the book’ on what it meant to be the victims of oppressive power? How could this be happening?
You have to remember that in 1987 the internet, Facebook, Twitter and even email were still a long way off. To find out what was going on in Israel and the Occupied Territories I based myself in the first floor periodicals section of the John Rylands Student Library when I should have been one floor up in Politics & Philosophy.
On the shelves of the periodicals section there were current and back copies of the Guardian Weekly and the New York Review of Books, Commentary magazine and Foreign Affairs. I read articles by Americans and Israelis from the left and the right and in particular was hooked by the words of David Grossman and Amos Oz the two most well known Israeli liberal Zionists and opponents of the Israeli Occupation.
Until the first intifada I had little sense of the Palestinians as a community with a heritage and history as close to them as mine was to me. Now they were no longer just terrorists pursuing a militant cause I didn’t fully understand. My sense of unease about Israel that had begun during my first visit to the country was beginning to find its articulation. Here was a people suffering in the West Bank and Gaza because of what my people were doing.
Maybe if I’d walked up to the next floor Locke, Rousseau, Mill and Marx could have shed some light on the reasons for the Intifada too. Rights, liberty, freedom. Hadn’t I spent three years studying these things?
The first Intifada was for me the start of a long journey of reading, reflection and finally encounters and conversations with Palestinians that’s taken me to the place where I now stand.
The two-state fiction
So what’s changed between my leaving university and your arriving?
Well, for a while, the Palestinians were allowed to become a people rather than merely the creators of terror. But the ‘peace process’ that emerged directly from the first Intifada didn’t last long. Israel’s idea of Palestinian autonomy turned out to fall well short of rights, liberty and freedom. And all the time the Settlements expanded, the Jewish only roads grew longer and the checkpoints multiplied. The occupier continued to occupy.
Closer to home the Jewish leadership in the UK, including the Union of Jewish Students (UJS), adopted the two-state solution but then spent 25 years doing nothing to help bring it about.
There was never any serious public pressure on Israel from the Jewish community in Britain and never any attempt to prepare Jews here for the obvious compromises involved in making a Palestinian state, worthy of the name, a reality. Instead, our leaders, both religious and communal, did Israel’s bidding which became ever more right wing and intransigent as the years went by.
And where are we today?
When you get to your university you’ll see that UJS is keen to talk up its commitment to “peace” and “two-states for two peoples”. Through its campaign for “Bridges not Boycotts” it hopes to show itself as a liberal, compassionate defender of free speech. But in practice UJS behaves just like its elders in our Jewish leadership. It pursues tactics that define and constrict the parameters of acceptable student debate on Israel/Palestine; it dictates what antisemitism looks like; and attempts to ‘own’ the definition of modern Jewish identity by locking it into Zionism.
As for discussing one secular democratic state or some kind of federal constitution, no way folks. That’s all off limits. Because ultimately such thinking calls into question the privileged discrimination enjoyed by Jews in Israel, East Jerusalem and the West Bank and indeed for you and me as Jews with the ‘Right of Return’.
calling for “two-states”, when it’s clear it will never happen, becomes no more than an excuse for ethical passivity
By parroting “two-states” UJS kicks every moral consideration down the road and into the long grass.
Why worry about today’s land and water theft? Why be concerned about the pauperisation of Palestinian farmers? Or arrests without charge. Or children in prisons. All will be resolved when the moon and the stars are finally aligned and the requirements of Jewish security are satisfied beyond all possible doubt. So that means sometime never.
The truth is that the longer we cling to the fiction of two-states and the belief that Zionism is not merely an ideology but a part of our faith and identity, the longer it will take to bring anything approaching peace with justice to the land.
Making the call for “two-states”, when it’s become clear it will never happen, becomes no more than an excuse for ethical passivity. It allows you to wrap yourself in a banner with with the words “peace/shalom” painted across it and feel secure in your denial of Jewish culpability in the on-going destruction of the Palestinian people.
I know this is tough to hear for young Jews when you’ve been schooled on the innate goodness of all things Israeli. But now is the moment to confront the reality of the Jewish relationship with the Palestinian people – our defining Jewish relationship for the last 70 years.
So if you’re a Jewish student starting university this month here’s my advice:
Don’t confuse “peace” and “two-states” for justice and equal rights.
Don’t mistake Jewish nationalism for Jewish self-determination.
Don’t wait for the Chief Rabbi or the Board of Deputies to ever say anything remotely ethical about the treatment of Palestinians by Israel.
Don’t wait for Trump, or May, or Macron or Trudeau to say or do anything useful about this.
Don’t wait for another massacre in Gaza.
And don’t take as long as I did to work things out.
Instead, take the opportunity of being away from home to hear other voices and other opinions. Allow yourself to listen with an open mind and an open heart to Palestinian experiences. Check out the history of 1948 especially the last thirty years of Israeli academic writing including the expulsion of the Palestinians from Safed which nobody mentioned while I was living there.
And don’t allow people to tell you you should feel scared or vulnerable if other students talk about boycotts and sanctions against Israel. If you took modern history at school you should be able to work out the difference between Nazi boycotts of Jewish shops in the 1930s and a campaign for human rights in 2017. And if you hear things said that make you upset or confused or angry that doesn’t make it antisemitism.
Jewish identity has never been static and has always been questioned and challenged by Jews themselves in every age and every place where we have lived. Zionism itself is an example of just that tradition of challenging our own understanding of who we are and what our future should be.
You have the same right to challenge today’s received wisdom; to ask the difficult questions; and create a way to be proud of being Jewish that isn’t trapped in an ideology that’s long passed its sell-by date.
So be bold, be courageous and decide where you want to stand and who you want to stand with.
Finally, to return to the start, let me leave you this (exam) question to ponder:
What happens to your sacrosanct understanding of ‘being Jewish’ when it becomes another people’s catastrophe?
Thanks for taking the time to read this. Have a great first term.
The world has catastrophically failed millions of people fleeing war, persecution, and despair. Calculating politics won out over moral and legal obligations to offer protection and assistance to those in need. Like a contagious disease, walls, fences, and restrictive border measures rampantly spread causing countless thousands of people to die on land or at sea.
This 7-minute animated film is inspired by a letter allegedly found on the body of someone who drowned in the Mediterranean Sea due to the prevailing cynical politics of our day.
While we may not know the truth behind who wrote the letter, we do know that what it depicts is real. This reality cannot continue.